Volume 72
Part 4 out of 4
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams—asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al-Majlisi
باب 86 الدخول في بلاد المخالفين و الكفار و الكون معهم
CHAPTER 86 – THE ENTERING INTO A CITY OF THE ADVERSARIES AND THE KAFIRS, AND BEING WITH THEM
1- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنْ حَمَّادٍ السَّمَنْدَرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَدْخُلُ إِلَى بِلَادِ الشِّرْكِ وَ إِنَّ مَنْ عِنْدَنَا يَقُولُونَ إِنْ مِتَّ ثَمَّ حُشِرْتَ مَعَهُمْ
(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Muhammad Bin Ahmad Al Nahdy, from Muawiya Bin Hukeym, from Shareef Bin Sabiq, from Hammad Al Samandary who said,
‘I said to Abu Abdullah-asws, ‘I tend to enter into a city of Shirk (Polytheists), and there are ones with us who are saying that if I were to die, then I will be Resurrected with them!’
قَالَ فَقَالَ لِي يَا حَمَّادُ إِذَا كُنْتَ ثَمَّ تَذْكُرُ أَمْرَنَا وَ تَدْعُو إِلَيْهِ
He (the narrator) said, ‘He-asws said to me: ‘O Hammad! When you were there, then mention our-asws matter and call to it’.
قَالَ قُلْتُ بَلَى
He (the narrator) said, ‘I said, ‘Yes’.
قَالَ فَإِذَا كُنْتَ فِي هَذِهِ الْمُدُنِ مُدُنِ الْإِسْلَامِ تَذْكُرُ أَمْرَنَا وَ تَدْعُو إِلَيْهِ
He-asws said: ‘When you were to be in these cities, the cities of Al-Islam, do you mention our‑asws matter and call to it?’
قَالَ قُلْتُ لَا
I said, ‘No’.
قَالَ فَقَالَ لِي إِنْ مِتَّ ثَمَّ حُشِرْتَ أُمَّةً وَحْدَكَ وَ سَعَى نُورُكَ بَيْنَ يَدَيْكَ.
He (the narrator) said, ‘He-asws said to me: ‘If you were to die, then you will be Resurrect as a community, alone, and your Noor will be running in front of you’’.[1]
2- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ نَزَلَ مَعَ مُشْرِكٍ فِي دَارِ حَرْبٍ.
(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: ‘I‑saww am disavowed from every Muslim who descends with a Polytheists in a house of war’’.[2]
باب 87 التقية و المداراة
CHAPTER 87 – THE TAQIYYAH (DISSIMULATION) AND THE POLITENESS
الآيات
The Verses
آل عمران إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً
(Surah) Aal e Imran-as: except that you should be guarding from them guarding carefully; [3:28]
النحل مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمانِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ
(Surah) Al Nahl: One who commits Kufr after his Eman, except for the one coerced, and his heart is content with the Eman, [16:106]
المؤمن وَ قالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمانَهُ
(Surah) Al Momin: And a Momin man from the people of Pharaoh who had concealed his Eman [40:28].
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ الْقَاشَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الصَّادِقِ ع قَالَ: كَانَ فِيمَا أَوْصَى بِهِ لُقْمَانُ ابْنَهُ يَا بُنَيَّ لِيَكُنْ مِمَّا تَتَسَلَّحُ بِهِ عَلَى عَدُوِّكَ وَ تَصْرَعُهُ الْمُمَاسَحَةُ وَ إِعْلَانُ الرِّضَا عَنْهُ وَ لَا تُزَاوِلْهُ بِالْمُجَانَبَةِ فَيَبْدُوَ لَهُ مَا فِي نَفْسِكَ فَيَتَأَهَّبَ لَكَ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from Al Qashany, from Al Minqary, from Hammad Bin Isa,
‘From Al-Sadiq-asws having said: ‘It was among what Luqman-as had advised to his-as son: ‘O my‑as son! Let the forgiveness and the announcement of the satisfaction from him be from what you can weaponise with against your enemy, do not travel by his side for it would reveal what is within yourself so he will be ready for you’’.[3]
2- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: قِيلَ لَهُ إِنَّ النَّاسَ يَرْوُونَ أَنَّ عَلِيّاً قَالَ عَلَى مِنْبَرِ الْكُوفَةِ أَيُّهَا النَّاسُ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ تُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي فَلَا تَبَرَّءُوا مِنِّي
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, he (the narrator) said, ‘It was said to him-asws, ‘The people are reporting that Ali-asws said upon the pulpit of Al-Kufa: ‘O you people! You will be called to revile me-asws, so revile me-asws. Then you will be called to the disavowing from me-asws, but do not disavow from me-asws’’.
فَقَالَ مَا أَكْثَرَ مَا يَكْذِبُ النَّاسُ عَلَى عَلِيٍّ ع
He-asws said: ‘How much people have lied upon Ali-asws!’
ثُمَّ قَالَ إِنَّمَا قَالَ ع إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ سَتُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي وَ إِنِّي لَعَلَى دِينِ مُحَمَّدٍ ص وَ لَمْ يَقُلْ وَ تَبَرَّءُوا مِنِّي
Then he-asws said: ‘But rather he-asws had said: ‘You will be called to revile me-asws, so revile me‑asws. Then you will be called to the disavowing from me-asws, and I-asws am upon the religion of Muhammad-saww’, and he-asws did not say: ‘And disavow from me-asws’’.
فَقَالَ لَهُ السَّائِلُ أَ رَأَيْتَ إِنِ اخْتَارَ الْقَتْلَ دُونَ الْبَرَاءَةِ مِنْهُ
The questioner said to him-asws, ‘What is your view if being killed was chosen rather than the disavowing from him-asws?’
فَقَالَ وَ اللَّهِ مَا ذَلِكَ عَلَيْهِ وَ مَا لَهُ إِلَّا مَا مَضَى عَلَيْهِ عَمَّارُ بْنُ يَاسِرٍ حَيْثُ أَكْرَهَهُ أَهْلُ مَكَّةَ وَ قَلْبُهُ مُطْمَئِنِّ بِالْإِيمَانِ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى فِيهِ- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ
He-asws said: ‘By Allah-azwj! That is not up to him, and it is not upon him except what Ammar Bin Yasser-ra had continued upon whereby the people of Makkah had coerced him-ra and his‑ra heart was reassured with the Eman. Allah-azwj Blessed and Exalted Revealed regarding him-ra: except for the one coerced, and his heart is content with the Eman, [16:106].
فَقَالَ لَهُ النَّبِيُّ ص عِنْدَهَا يَا عَمَّارُ إِنْ عَادُوا فَعُدْ فَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَكَ فِي الْكِتَابِ وَ أَمَرَكَ أَنْ تَعُودَ إِنْ عَادُوا.
The Prophet-saww said to him-ra during it: ‘O Ammar-ra! If they repeat, then repeat, for Allah-azwj Mighty and Majestic has Revealed your-ra excuse in the Book and has Commanded you-ra to repeat, if they were to repeat (coercing you)’’.[4]
3- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنِ الرِّضَا ع أَنَّهُ سُئِلَ مَا الْعَقْلُ قَالَ التَّجَرُّعُ لِلْغُصَّةِ وَ مُدَاهَنَةُ الْأَعْدَاءِ وَ مُدَارَاةُ الْأَصْدِقَاءِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Ma’bad, from Ibn Khalid,
‘From Al-Reza-asws, he-asws had been asked, ‘What is the intellect?’ He-asws said: ‘Swallowing the rage, and flattering the enemies, and politeness to the friends’’.[5]
4- لي، الأمالي للصدوق أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ الْجَوْهَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ أَبِي سَعِيدٍ عَقِيصَا قَالَ: سَأَلَ إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ الْحَسَنَ بْنَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ الْعَقْلِ فَقَالَ التَّجَرُّعُ لِلْغُصَّةِ وَ مُدَاهَنَةُ الْأَعْدَاءِ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ahmad Bin Idrees, from Al Ashary, from Al Barqy, from Ali Bin Ja’far Al Jowhary, from Ibrahim Bin Abdullah Al Kufy, from Abu Saeed Aqeysa who said,
‘Ibrahim Bin Abdullah asked Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws about the intellect. He‑asws said: ‘The swallowing of rage and flattering the enemy’’.[6]
5- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْعَوْنِيِّ الْجَوْهَرِيِّ عَنْ إِبْرَاهِيمَ الْكُوفِيِّ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا رَفَعَهُ قَالَ سُئِلَ الْحَسَنُ بْنُ عَلِيٍّ وَ ذَكَرَ مِثْلَهُ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad Al Barqy, from Al Awny Al Jowhary, from Ibrahim Al Kufi, from a man from our companions raising it, said,
‘Al-Hassan-asws Bin Ali-asws was asked’ – and he mentioned similar to it’’.[7]
6- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ التَّقِيَّةَ تُرْسُ الْمُؤْمِنِ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ
(The book) ‘Qurb Al Asnad’ – Ibn Sa’ad, from Al Azdy,
‘From Abu Abdullah-asws having said: ‘The Taqiyyah (dissimulation) is a shield of the Momin, and there is no Eman for the one having no Taqiyyah for him’.
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ قَوْلَ اللَّهِ تَبَارَكَ وَ تَعَالَى- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ
I said to him-asws, ‘May I be sacrificed for you-asws! What is your-asws view of the Words of Allah‑azwj Blessed and Exalted: except for the one coerced, and his heart is content with the Eman, [16:106]?’
قَالَ وَ هَلِ التَّقِيَّةُ إِلَّا هَذَا.
He-asws said: ‘And is Taqiyyah except this?’’[8]
7- ب، قرب الإسناد مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ سَمِعْتُهُ يَقُولُ لِرَجُلٍ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِكَ فَتَذِلَ.
(The book) ‘Qurb Al Asnad’ – Muhammad Bin Al-Hassan, from Usman Bin Isa,
‘From Abu Al-Hassan-asws the 1st, he (the narrator) said, ‘I heard him-asws saying to a man: ‘Do not enable people to lead you for you will be disgraced’’.[9]
8- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي يَا مُحَمَّدُ كَانَ أَبِي يَقُولُ يَا بُنَيَّ مَا خَلَقَ اللَّهُ شَيْئاً أَقَرَّ لِعَيْنِ أَبِيكَ مِنَ التَّقِيَّةِ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Ibn Abu Umeyr, from Jameel Bin Salih, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘O Muhammad! My-asws father-asws had said: ‘O my-asws son-asws! Allah-azwj has not Created anything more delighting to the eyes of your-asws father-asws than the Taqiyyah (dissimulation)’’.[10]
9- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ سَهْلٍ عَنِ اللُّؤْلُؤِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ أَبِي عُمَرَ الْعَجَمِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَا عُمَرَ إِنَّ تِسْعَةَ أَعْشَارِ الدِّينِ فِي التَّقِيَّةِ وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ التَّقِيَّةُ فِي كُلِّ شَيْءٍ إِلَّا فِي شُرْبِ النَّبِيذِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Sahl, from Al Luluie, from Ibn Abu Umeyr, from Abdullah Bin Jundab, from Abu Umar Al Ajamy who said,
‘Abu Abdullah-asws said: ‘O Abu Umar! Nine-tenths of the religion is in the Taqiyyah (dissimulation), and there is no religion for the one having no Taqiyyah for him, and the Taqiyyah is in all things except drinking Al-Nabeez, and the wiping upon the sock (during ablution)’’.[11]
10- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع اسْتِعْمَالُ التَّقِيَّةِ فِي دَارِ التَّقِيَّةِ وَاجِبٌ وَ لَا حِنْثَ وَ لَا كَفَّارَةَ عَلَى مَنْ حَلَفَ تَقِيَّةً يَدْفَعُ بِذَلِكَ ظُلْماً عَنْ نَفْسِهِ.
(The book) ‘Al Khisaal’ – In a report by Al Mash,
‘From Al-Sadiq-asws: ‘Utilising the Taqiyyah (dissimulation) in the house (times) of Taqiyyah is obligatory, and there is neither any sin nor expiation upon the one swears an oath out of Taqiyyah to repel with that an injustice away from himself’’.[12]
11- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ فِي شُرْبِ الْمُسْكِرِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ تَقِيَّةٌ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘There isn’t any Taqiyyah (dissimulation) in drinking the intoxicant, and the wiping upon the socks (during ablution)’’.[13]
وَ قَالَ ع لَا تَمْتَدِحُوا بِنَا عِنْدَ عَدُوِّنَا مُعْلِنِينَ بِإِظْهَارِ حُبِّنَا فَتُذَلِّلُوا أَنْفُسَكُمْ عِنْدَ سُلْطَانِكُمْ.
And he-asws said: ‘Do not be praising us-asws openly in the presence of our-asws enemies to reveal our-asws love, for you will humiliate yourselves in the presence of your ruler’’.[14]
وَ قَالَ ع شِيعَتُنَا بِمَنْزِلَةِ النَّحْلِ لَوْ يَعْلَمُ النَّاسُ مَا فِي أَجْوَافِهَا لَأَكَلُوهَا.
And he-asws said: ‘Our-asws Shia is at the status of the bee. If the people knew what is in its interior, they would eat it’’.[15]
وَ قَالَ ع لَوْ تَعْلَمُونَ مَا لَكُمْ فِي مَقَامِكُمْ بَيْنَ عَدُوِّكُمْ وَ صَبْرِكُمْ عَلَى مَا تَسْمَعُونَ مِنَ الْأَذَى لَقَرَّتْ أَعْيُنُكُمْ.
And he-asws said: ‘Had you known what is for you in your position between your enemies, and your patience upon what you are hearing from the hurt (hurtful talk), your eyes will be delighted’’.[16]
وَ قَالَ ع عَلَيْكُمْ بِالصَّبْرِ وَ الصَّلَاةِ وَ التَّقِيَّةِ.
And he-asws said: ‘Upon you is being with the patience, and the Salat, and the Taqiyyah (dissimulation)’’.[17]
12- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّكُمْ سَتُعْرَضُونَ عَلَى الْبَرَاءَةِ مِنِّي فَلَا تَتَبَرَّءُوا مِنِّي فَإِنِّي عَلَى دِينِ مُحَمَّدٍ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – by the chain of Al-Tameemy, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘You will be presented upon disavowing from me-asws, but do not disavow from me-asws, for I-asws upon the religion of Muhammad-saww’’.[18]
13- ن، عيون أخبار الرضا عليه السلام فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ- لَا يَجُوزُ قَتْلُ أَحَدٍ مِنَ الْكُفَّارِ وَ النُّصَّابِ فِي دَارِ التَّقِيَّةِ إِلَّا قَاتِلٍ أَوْ سَاعٍ فِي فَسَادٍ وَ ذَلِكَ إِذَا لَمْ تَخَفْ عَلَى نَفْسِكَ وَ عَلَى أَصْحَابِكَ وَ التَّقِيَّةُ فِي دَارِ التَّقِيَّةِ وَاجِبَةٌ وَ لَا حِنْثَ عَلَى مَنْ حَلَفَ تَقِيَّةً يَدْفَعُ بِهَا ظُلْماً عَنْ نَفْسِهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Among what Al-Reza-asws wrote for (the caliph) Al-Mamoun: ‘It is not allowed to kill anyone from the Kafirs and the Nasibis in the house (times) of Taqiyyah (dissimulation) except a killer, or one striving in corruption, and what is when it is not hidden upon yourself and upon your companions; and Taqiyyah in the house (times) of Taqiyyah is obligatory, and there is no sin upon the one swearing an oath in Taqiyyah to repel by it an injustice from himself’’.[19]
14- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنِ الصَّادِقِ ع قَالَ: لَيْسَ مِنَّا مَنْ لَمْ يَلْزَمِ التَّقِيَّةَ وَ يَصُونُنَا عَنْ سَفِلَةِ الرَّعِيَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Fahham, from Al Mansoury, from an uncle of his,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Al-Sadiq-asws having said: ‘He isn’t from us, one who does not stick to Taqiyyah (dissimulation) and protects us-asws from the lowly citizens’’.[20]
15- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنِ الصَّادِقِ ع قَالَ: عَلَيْكُمْ بِالتَّقِيَّةِ فَإِنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يَجْعَلْهُ شِعَارَهُ وَ دِثَارَهُ مَعَ مَنْ يَأْمَنُهُ لِتَكُونَ سَجِيَّتَهُ مَعَ مَنْ يَحْذَرُهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By this chain,
‘From Al-Sadiq-asws having said: ‘Upon you all is being with the Taqiyyah (dissimulation), for he isn’t from us, the one who does not make it his emblem and his blanket with the one he is safe with, for it to be his nature with the one he is cautious of’’.[21]
16- ك، إكمال الدين الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قَالَ الرِّضَا ع لَا دِينَ لِمَنْ لَا وَرَعَ لَهُ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ أَعْمَلُكُمْ بِالتَّقِيَّةِ قَبْلَ خُرُوجِ قَائِمِنَا فَمَنْ تَرَكَهَا قَبْلَ خُرُوجِ قَائِمِنَا فَلَيْسَ مِنَّا.
(The book) ‘Ikmal Al Deen’ – Al Hamadany, from Ali, from his father, from Ibn Ma’bad, from Al Husayn Bin Khalid who said,
‘Al-Reza-asws said: ‘There is no religion for the one having not devoutness for him, nor any Eman for the one having no Taqiyyah (dissimulation) for him. The most honourable of you in the Presence of Allah-azwj Mighty and Majestic is your most working with the Taqiyyah before the emergence of our-asws Qaim-ajfj. The one who neglects it before emergence of our-asws Qaim-ajfj, he isn’t from us-asws’’.[22]
17- مع، معاني الأخبار أَبِي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا عُبِدَ اللَّهُ بِشَيْءٍ أَحَبَّ إِلَيْهِ مِنَ الْخَبْءِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has not been worshipped with anything more Beloved to Him-azwj than ‘Al-Khabb’’.
قُلْتُ وَ مَا الْخَبْءُ
I said, ‘And what is ‘Al-Khabb’?’
قَالَ التَّقِيَّةُ.
He-asws said: ‘The Taqiyyah (dissimulation)’’.[23]
18- مع، معاني الأخبار الْقَطَّانُ عَنِ السَّكُونِيِّ عَنِ الْجَوْهَرِيِّ عَنِ ابْنِ عُمَارَةَ عَنْ أَبِيهِ عَنْ سُفْيَانَ بْنِ سَعِيدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ ع وَ كَانَ وَ اللَّهِ صَادِقاً كَمَا سُمِّيَ يَقُولُ يَا سُفْيَانُ عَلَيْكَ بِالتَّقِيَّةِ فَإِنَّهَا سُنَّةُ إِبْرَاهِيمَ الْخَلِيلِ ع-
(The book) ‘Ma’any Al Akhbar’ – Al Qattan, from Al Sakuni, from Al Jowhari, from Ibn Umarah, from his father, from Sufyan Bin Saeed who said,
‘I heard Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws, and by Allah-azwj he-asws was truthful just as he-asws has been named, saying: ‘O Sufyan! Upon you is being with the Taqiyyah (dissimulation), for it is a Sunnah (conduct) of Ibrahim-as the friend (of the Beneficent)!
وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِمُوسَى وَ هَارُونَ ع- اذْهَبا إِلى فِرْعَوْنَ إِنَّهُ طَغى- فَقُولا لَهُ قَوْلًا لَيِّناً لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشى يَقُولُ اللَّهُ عَزَّ وَ جَلَّ كَنِّيَاهُ وَ قُولَا لَهُ يَا أَبَا مُصْعَبٍ
And Allah-azwj Mighty and Majestic Said to Musa-as and Haroun-as: Go, both of you, to Pharaoh, (for) he has transgressed! [20:43] But speak to him gentle words, perhaps he would mind or fear [20:44]. Allah-azwj Mighty and Majestic Said: “Teknonym him-la and say to him-la, ‘O Abu Mus’ab!’
وَ إِنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا أَرَادَ سَفَراً وَرَّى بِغَيْرِهِ وَ قَالَ ع أَمَرَنِي رَبِّي بِمُدَارَاةِ النَّاسِ كَمَا أَمَرَنِي بِأَدَاءِ الْفَرَائِضِ
It was so that whenever Rasool-Allah-saww intended a journey, would return with another (route), and he-saww said: ‘My-saww Lord-azwj has Commanded me-saww with politeness with the people just as He-azwj has Commanded me-saww with fulfilling the obligation’.
وَ لَقَدْ أَدَّبَهُ اللَّهُ عَزَّ وَ جَلَّ بِالتَّقِيَّةِ فَقَالَ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ- وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ
And Allah-azwj Mighty and Majestic had Educated him-saww with the Taqiyyah. He-azwj Said: And the good and the evil are not equal. Repel (evil) by that which is best, So, if there is enmity between you and him, he would be like your intimate friend [41:34] And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35].
يَا سُفْيَانُ مَنِ اسْتَعْمَلَ التَّقِيَّةَ فِي دِينِ اللَّهِ فَقَدْ تَسَنَّمَ الذِّرْوَةَ الْعُلْيَا مِنَ الْعِزِّ إِنَّ عِزَّ الْمُؤْمِنِ فِي حِفْظِ لِسَانِهِ وَ مَنْ لَمْ يَمْلِكْ لِسَانَهُ نَدِمَ الْخَبَرَ.
O Sufyan! One who utilises the Taqiyyah (dissimulation) in the religion of Allah-azwj, so he has peaked at the highest peak of honour. The honour of the Momin is in protection of his tongue, and the one who does not control his tongue will regret’ – the Hadeeth’’.[24]
19- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صابِرُوا وَ رابِطُوا
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Al Batainy, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: O you who believe! Be patient, and excel in patience, and remain steadfast, and fear Allah in order to be successful [3:200].
فَقَالَ اصْبِرُوا عَلَى الْمَصَائِبِ وَ صَابِرُوهُمْ عَلَى التَّقِيَّةِ وَ رَابِطُوا عَلَى مَنْ تَقْتَدُونَ بِهِ- وَ اتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ.
He-asws said: ‘Be patient upon the difficulties and make them (others to be) patient upon the Taqiyyah, and excel upon the one you are being led with, and fear Allah-azwj, perhaps you will be succeeding’’.[25]
20- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنِ الْحُسَيْنِ بْنِ سُفْيَانَ عَنْ سَلَّامِ بْنِ أَبِي عَمْرَةَ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي الطُّفَيْلِ أَنَّهُ سَمِعَ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ بَعْدِي فِتَناً مُظْلِمَةً عَمْيَاءَ مُتَشَكِّكَةً- لَا يَبْقَى فِيهَا إِلَّا النُّوَمَةُ
(The book) ‘Ma’any Al Akhbar’ – Majaylawiya, from his uncle, from Al Kufi, from Al Husayn Bin Sufyan, from Sallam Bin Abu Amrah, from Marouf Bin Kharbouz, from Abu Al Tufeyl,
‘He heard Amir Al-Momineen-asws saying: ‘After me-asws there will be Fitna, dark, blinding, arousing suspicions. Noe one will remain in it except ‘Al-Nowma’’.
قِيلَ وَ مَا النُّوَمَةُ يَا أَمِيرَ الْمُؤْمِنِينَ
It was said, ‘And what is ‘Al-Nowma’, O Amir Al-Momineen-asws?’
قَالَ الَّذِي لَا يَدْرِي النَّاسُ مَا فِي نَفْسِهِ.
He-asws said: ‘The one whom the people don’t know what is within himself’’.[26]
21- سن، المحاسن ابْنُ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: النَّاطِقُ عَنَّا بِمَا نَكْرَهُ أَشَدُّ مَئُونَةً مِنَ الْخَدِيعِ.
(The book) ‘Al Mahasin’ – Ibn Abu Umeyr, from Husayn Bin Usman, from the one who informed him,
‘The speaker about us-asws with what we-asws dislike, is of assisting (against us-asws) than the deceiver’’.[27]
22- سن، المحاسن مُحَمَّدُ بْنُ سِنَانٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَذَاعَ عَلَيْنَا شَيْئاً مِنْ أَمْرِنَا فَهُوَ كَمَنْ قَتَلَنَا عَمْداً وَ لَمْ يَقْتُلْنَا خَطَأً.
(The book) ‘Al Mahasin’ – Muhammad Bin Sinan, from Yunus Bin Yaqoub –
‘From Abu Abdullah-asws having said: ‘One who publicises anything from our-asws matters against us-asws, so he is like the one who killed us-asws deliberately, and he did not kill us by mistake’’.[28]
23- سن، المحاسن عُثْمَانُ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ يَقْتُلُونَ الْأَنْبِياءَ بِغَيْرِ حَقٍ قَالَ أَمَا وَ اللَّهِ مَا قَتَلُوهُمْ بِالسَّيْفِ وَ لَكِنْ أَذَاعُوا سِرَّهُمْ وَ أَفْشَوْا عَلَيْهِمْ فَقُتِلُوا.
(The book) ‘Al Mahasin’ – Usman, from Sama’at, from Abu Baseer,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: and were killing the Prophets without a right; [3:112]. He-asws said: ‘But, by Allah-azwj, they had not killed them-as with the sword, but they publicised their-as secrets and spread it against them-as, so they-as were killed’’.[29]
24- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَيَّرَ قَوْماً بِالْإِذَاعَةِ فَقَالَ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ.
(The book) ‘Al Mahasin’ – Usman Bin Isa, from Muhammad Bin Ajlan who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Faulted a people with the publicised. He-azwj Said: ‘And when there comes to them a Command of the security or the fear, they publicise it; [4:83]’’.[30]
25- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا سُلَيْمَانُ إِنَّكُمْ عَلَى دِينٍ مَنْ كَتَمَهُ أَعَزَّهُ اللَّهُ وَ مَنْ أَذَاعَهُ أَذَلَّهُ اللَّهُ.
(The book) ‘Al Mahasin’ – from Ibn Abu Umeyr, from Yunus Bin Ammar, from Suleyman Bin Khalid who said,
‘Abu Abdullah-asws said to me: ‘O Suleyman! You are upon such a religion, one who conceals it, Allah-azwj Honours him, and one who publicises it, Allah-azwj Humiliates him’’.[31]
26- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا خَيْرَ فِيمَنْ لَا تَقِيَّةَ لَهُ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ.
(The book) ‘Al Mahasin’ – My father, from Hammad Bin Isa, from Sama’at, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘There is no good in the one having not Taqiyyah (dissimulation) for him, nor any Eman for the one having not Taqiyyah for him’’.[32]
27- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: These would be Given their Reward twice due to what they were patient upon – he-asws said: ‘Du to what they were patient upon the Taqiyyah’.
قَالَ بِمَا صَبَرُوا عَلَى التَّقِيَّةِ- وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ الْإِذَاعَةُ السَّيِّئَةُ.
and they were repelling the evil deed by the good deed, [28:54] – he-asws said: ‘The ‘good deed’ is the Taqiyyah, and the publicising is ‘the evil deed’’.[33]
28- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ لا تَسْتَوِي الْحَسَنَةُ وَ لَا السَّيِّئَةُ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ
(The book) ‘Al Mahasin’ – My father, from Hammad Bin Isa, from Hareyz, from the one who informed him,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: And the good and the evil are not equal. – he-asws said: ‘The ‘good deed’ is the Taqiyyah, and the ‘evil deed’ is the publicising’.
وَ قَوْلِهِ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ قَالَ الَّتِي هِيَ أَحْسَنُ التَّقِيَّةُ- فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ.
And regarding His-azwj Words: Repel (evil) by that which is best, – he-asws said: ‘That which is best, is the Taqiyyah – So if there is enmity between you and him, he would be like your intimate friend [41:34]’’.[34]
29- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ حُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ حَبِيبِ بْنِ بَشِيرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع سَمِعْتُ أَبِي يَقُولُ- لَا وَ اللَّهِ مَا عَلَى وَجْهِ الْأَرْضِ شَيْءٌ أَحَبَّ إِلَيَّ مِنَ التَّقِيَّةِ
(The book) ‘Al Mahasin’ – My father, from Al Nazar, from Yahya Al Halby, from Husayn Bin Abu Al A’ala, from Habeeb Bin Bashir who said,
‘Abu Abdullah-asws said to me: ‘I-asws heard my-asws father-asws saying: ‘No, by Allah-azwj! There is nothing upon the surface of the earth more beloved to me-asws than the Taqiyyah (dissimulation).
يَا حَبِيبُ إِنَّهُ مَنْ كَانَتْ لَهُ تَقِيَّةٌ رَفَعَهُ اللَّهُ
O Habeeb! The one who has Taqiyyah for him, Allah-azwj will Raise him’.
يَا حَبِيبُ مَنْ لَمْ يَكُنْ لَهُ تَقِيَّةٌ وَضَعَهُ اللَّهُ
O Habeeb! One who does not happen to have Taqiyyah for him, Allah-azwj will Drop him.
يَا حَبِيبُ إِنَّمَا النَّاسُ فِي هُدْنَةٍ فَلَوْ قَدْ كَانَ ذَلِكَ كَانَ هَذَا.
O Habeeb! But rather, the people are in a truce. If that would have happened, this would have happened’’.[35]
30- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ أَبِي الْحَسَنِ ع فِي قَوْلِ اللَّهِ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ قَالَ أَشَدُّكُمْ تَقِيَّةً.
(The book) ‘Al Mahasin’ – My father, from Hammad Bin Isa, from Abdullah Bin Habeeb,
‘From Abu Al-Hassan-asws regarding Words of Allah-azwj: Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13]. He-asws said: ‘The most intense of you in Taqiyyah’’.[36]
31- سن، المحاسن عِدَّةٌ مِنْ أَصْحَابِنَا النَّهْدِيَّانِ وَ غَيْرُهُمَا عَنْ عَبَّاسِ بْنِ عَامِرٍ الْقَصَبِيِّ عَنْ جَابِرٍ الْمَكْفُوفِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّقُوا اللَّهَ عَلَى دِينِكُمْ وَ احْجُبُوهُ بِالتَّقِيَّةِ فَإِنَّهُ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ
(The book) ‘Al Mahasin’ – A number of our companions, Al Nahdiyan and others, from Abbas Bin Aamir al Qasaby, from Jabir Al Makfouf, from Abdullah Bin Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Fear Allah-azwj upon your religion and veil it with the Taqiyyah, for there is no Eman for the one having no Taqiyyah for him.
إِنَّمَا أَنْتُمْ فِي النَّاسِ كَالنَّحْلِ فِي الطَّيْرِ لَوْ أَنَّ الطَّيْرَ تَعْلَمُ مَا فِي جَوْفِ النَّحْلِ مَا بَقِيَ فِيهَا شَيْءٌ إِلَّا أَكَلَتْهُ وَ لَوْ أَنَّ النَّاسَ عَلِمُوا مَا فِي أَجْوَافِكُمْ أَنَّكُمْ تُحِبُّونَّا أَهْلَ الْبَيْتَ لَأَكَلُوكُمْ بِأَلْسِنَتِهِمْ وَ لَنَحَلُوكُمْ فِي السِّرِّ وَ الْعَلَانِيَةِ رَحِمَ اللَّهُ عَبْداً مِنْكُمْ كَانَ عَلَى وَلَايَتِنَا.
But rather, you are among the people like the bee among the birds. If the bird known what is in the interior of the bee, there will not remain anything in it, except it would eat it, and if the people knew what is withing you all, your loving us-asws People-asws of the Household, they would eat you all with their tongues, and they will destroy you in the secret and the open. May Allah-azwj have Mercy on a servant from you who were to be upon our-asws Wilayah’’.[37]
32- سن، المحاسن ابْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ أَبِي ع كَانَ يَقُولُ مَا مِنْ شَيْءٍ أَقَرَّ لِعَيْنِ أَبِيكَ مِنَ التَّقِيَّةِ.
(The book) ‘Al Mahasin’ – Ibn Abu Umeyr, from Jameel Bin Salih, from Muhammad Bin Marwan who said,
‘Abu Abdullah-asws said: ‘My-asws father-asws had said: ‘There is nothing more delighting to the eye of your-asws father-asws than the Taqiyyah (dissimulation)’’.[38]
وَ زَادَ فِيهِ الْحَسَنَ بْنَ مَحْبُوبٍ عَنْ جَمِيلٍ أَيْضاً قَالَ: التَّقِيَّةُ جُنَّةُ الْمُؤْمِنِ.
And there is an increase in it by Al-Hassan Bin Mahboub, from Jameel as well,
‘He-asws said: ‘The Taqiyyah is a shield of the Momin’’.[39]
33- سن، المحاسن ابْنُ بَزِيعٍ عَنِ ابْنِ مُسْكَانَ عَنْ عُمَرَ بْنِ يَحْيَى بْنِ سَالِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ.
(The book) ‘Al Mahasin’ – Ibn Bazie, from Ibn Mustan, from Umar Bin Yahya Bin Salim,
‘From Abu Ja’far-asws having said: ‘The Taqiyyah is regarding every necessity’’.[40]
34- سن، المحاسن حَمَّادُ بْنُ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ إِسْمَاعِيلَ الْجُعْفِيِّ وَ عِدَّةٍ قَالُوا سَمِعْنَا أَبَا جَعْفَرٍ ع يَقُولُ التَّقِيَّةُ فِي كُلِّ شَيْءٍ وَ كُلُّ شَيْءٍ اضْطُرَّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ.
(The book) ‘Al Mahasin’ – Hammad Bin Isa, from Ibn Uzina, from Muhammad Bin Muslim and Ismail Al Jufy, and a number, they said,
‘We heard Abu Ja’far-asws saying: ‘The Taqiyyah (dissimulation) is in all things, and all things a son of Adam-as is desperate to, for Allah-azwj has Permitted it for him’’.[41]
35- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ وَ عَنْ أَبِي عُمَرَ الْعَجَمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا بَا عُمَرَ تِسْعَةُ أَعْشَارِ الدِّينِ فِي التَّقِيَّةِ وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ التَّقِيَّةُ فِي كُلِّ شَيْءٍ إِلَّا فِي شُرْبِ النَّبِيذِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham, and Abu Umar Al Ajamy who said,
‘Abu Abdullah-asws said: ‘O Abu Umar! Nine-tenth’s (9/10 – 90%) of the religion is in the Taqiyyah, and there is no religion for the one having no Taqiyyah for him, and the Taqiyyah is in all things except in drinking Al-Nabeez and the wiping upon the socks (during the ablution)’’.[42]
36- سن، المحاسن أَبِي وَ الْيَقْطِينِيُّ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدِّمَاءُ فَإِذَا بَلَغَ الدَّمَ فَلَا تَقِيَّةَ.
(The book) ‘Al Mahasin’ – My father and Al Yaqteeny, from Safwan, from Shueyb Al Haddad, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘But rather, the Taqiyyah (dissimulation) is to save the blood (shed) by it, so when it does reach the blood (shed), there is no Taqiyyah’’.[43]
37- سن، المحاسن ابْنُ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلَّمَا تَقَارَبَ هَذَا الْأَمْرُ كَانَ أَشَدَّ لِلتَّقِيَّةِ.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Every time this matter (rising of Al-Qaim-ajfj) draws closer, the severer it would be for the Taqiyyah (dissimulation)’’.[44]
38- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتٍ مَوْلَى آلِ جَرِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَظْمُ الْغَيْظِ عَنِ الْعَدُوِّ فِي دَوْلَاتِهِمْ تَقِيَّةً حَزْمٌ لِمَنْ أَخَذَ بِهَا وَ تَحَرُّزٌ مِنَ التَّعَرُّضِ لِلْبَلَاءِ فِي الدُّنْيَا.
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Ibn Muskan, from Sabit, a slave of the family of Jareer who said,
‘I heard Abu Abdullah-asws saying: ‘Swallowing the anger from the enemy in their government out of Taqiyyah resoluteness for the one who takes with it and protects from the exposure to the afflictions in the world’’.[45]
39- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِنِّي لَأَحْسَبُكَ إِذَا شُتِمَ عَلِيٌّ بَيْنَ يَدَيْكَ لَوْ تَسْتَطِيعُ أَنْ تَأْكُلَ أَنْفَ شَاتِمِهِ لَفَعَلْتَ
(The book) ‘Al Mahasin’ – My father, from Al Nazr, from Yahya Al Halby, from Ibn Muskan who said,
‘Abu Abdullah-asws said to me: ‘I-asws reckon when someone insults Ali-asws in front of you, if you were able upon eating the nose of his-asws insulter, you would do so’.
فَقُلْتُ إِي وَ اللَّهِ جُعِلْتُ فِدَاكَ إِنِّي لَهَكَذَا وَ أَهْلَ بَيْتِي
‘Yes, by Allah-azwj, may I be sacrificed for you-asws! I am like this, and (so are) my family members’.
فَقَالَ لِي فَلَا تَفْعَلْ فَوَ اللَّهِ لَرُبَّمَا سَمِعْتُ مَنْ يَشْتِمُ عَلِيّاً وَ مَا بَيْنِي وَ بَيْنَهُ إِلَّا أُسْطُوَانَةٌ فَأَسْتَتِرُ بِهَا فَإِذَا فَرَغْتُ مِنْ صَلَوَاتِي فَأَمُرُّ بِهِ فَأُسَلِّمُ عَلَيْهِ وَ أُصَافِحُهُ.
He-asws said to me: ‘Don’t do so, for by Allah-azwj, sometimes I-asws hear someone insulting Ali‑asws, and there is nothing between me and him except a pillar. So, I-asws hide with it. When I-asws am free from my-asws Salat, I-asws pass by him and greet unto him, and I-asws shake his hand’’.[46]
40- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قَالَ عَلْقَمَةُ أَخِي لِأَبِي جَعْفَرٍ ع إِنَّ أَبَا بَكْرٍ قَالَ يُغَالِي النَّاسُ فِي عَلِيٍّ
(The book) ‘Al Mahasin’ – My father, from Fazalat, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,
‘Alqamah, brother of Abu Ja’far-asws said, ‘Abu Bakr said, ‘The people are exaggerating regarding Ali-asws!’
فَقَالَ لِي أَبُو جَعْفَرٍ إِنِّي أَرَاكَ لَوْ سَمِعْتَ إِنْسَاناً يَشْتِمُ عَلِيّاً فَاسْتَطَعْتَ أَنْ تَقْطَعَ أَنْفَهُ فَعَلْتَ
Abu Ja’far-asws said: ‘I-asws see that if you were to hear a person insulting Ali-asws, and you are able to cut off his nose, you will do so’.
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ فَلَا تَفْعَلْ
He-asws said: ‘Don’t do so’.
ثُمَّ قَالَ إِنِّي لَأَسْمَعُ الرَّجُلَ يَسُبُّ عَلِيّاً وَ أَسْتَتِرُ مِنْهُ بِالسَّارِيَةِ وَ إِذَا فَرَغَ أَتَيْتُهُ فَصَافَحْتُهُ.
Then he-asws said: ‘I-asws heard a man reviling Ali-asws, and I-asws concealed from him with the column, and when I-asws was free, I-asws went to him and shook his hand’’.[47]
41- مص، مصباح الشريعة قَالَ الصَّادِقُ ع اطْلُبِ السَّلَامَةَ أَيْنَمَا كُنْتَ وَ فِي أَيِّ حَالٍ كُنْتَ لِدِينِكَ وَ لِقَلْبِكَ وَ عَوَاقِبِ أُمُورِكَ مِنَ اللَّهِ فَلَيْسَ مَنْ طَلَبَهَا وَجَدَهَا فَكَيْفَ مَنْ تَعَرَّضَ لِلْبَلَاءِ وَ سَلَكَ مَسَالِكَ ضِدِّ السَّلَامَةِ وَ خَالَفَ أُصُولَهَا بَلْ رَأَى السَّلَامَةَ تَلَفاً وَ التَّلَفَ سَلَامَةً
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Wherever you may be, and in whichever state you may be, seek the safety for your religion, and for your heart, and consequences of your affairs from Allah-azwj. It isn’t so that the one who seeks it will find it. So how can someone expose to the affliction and travel the way opposite to the safety and oppose its principles? But he sees the safety as a damage, and the damage as safety.
وَ السَّلَامَةُ قَدْ عَزَّتْ فِي الْخَلْقِ فِي كُلِّ عَصْرٍ خَاصَّةً فِي هَذَا الزَّمَانِ وَ سَبِيلُ وُجُودِهَا فِي احْتِمَالِ جَفَاءِ الْخَلْقِ وَ أَذِيَّتِهِمْ وَ الصَّبْرِ عِنْدَ الرَّزَايَا وَ حَقِيقَةِ الْمَوْتِ وَ الْفِرَارِ مِنْ أَشْيَاءَ تَلْزَمُكَ رِعَايَتُهَا وَ الْقَنَاعَةِ بِالْأَقَلِّ مِنَ الْمَيْسُورِ
And the safety has been endeared among the people in every era, especially in this time, and the way of its existence is in enduring the disloyalty of the people and their harms, and the patience during the calamities, and the reality of death and the fleeing from things necessitating you to take are, and the contentment with the less than the means.
فَإِنْ لَمْ يَكُنْ فَالْعُزْلَةُ فَإِنْ لَمْ تَقْدِرْ فَالصَّمْتُ وَ لَيْسَ كَالْعُزْلَةِ فَإِنْ لَمْ تَسْتَطِعْ فَالْكَلَامُ بِمَا يَنْفَعُكَ وَ لَا يَضُرُّكَ وَ لَيْسَ كَالصَّمْتِ فَإِنْ لَمْ تَجِدِ السَّبِيلَ إِلَيْهِ فَالانْقِلَابُ وَ السَّفَرُ مِنْ بَلَدٍ إِلَى بَلَدٍ وَ طَرْحُ النَّفْسِ فِي بَوَادِي التَّلَفِ بِسِرٍّ صَافٍ وَ قَلْبٍ خَاشِعٍ وَ بَدَنٍ صَابِرٍ
If it does not happen, then (it should be) the isolation. If you are not able, then (observe) the silence, and it isn’t like the isolating. If you are not capable, the talk with what benefits you and not (what) harms you, and it isn’t like the silence. If you cannot find the way to it, then (it is) the moving away and the travelling from a city to city, and dropping the self into the neglected valleys with clear secrets and a humble heart and a patient body.
قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ قالُوا فِيمَ كُنْتُمْ قالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قالُوا أَ لَمْ تَكُنْ أَرْضُ اللَّهِ واسِعَةً فَتُهاجِرُوا فِيها
Allah-azwj Mighty and Majestic Said: Those whom the Angels cause to die while they are being unjust to themselves, they are saying, ‘In which state were you?’ They are saying, ‘We were weak in the earth’. They are saying, ‘Did not the earth of Allah happen to be capacious, so you could have emigrated therein?’ [4:97].
وَ انْتَهِزْ مَغْنَمَ عِبَادِ اللَّهِ الصَّالِحِينَ وَ لَا تُنَافِسِ الْأَشْكَالَ وَ لَا تُنَازِعِ الْأَضْدَادَ وَ مَنْ قَالَ لَكَ أَنَا فَقُلْ أَنْتَ وَ لَا تَدَّعِ فِي شَيْءٍ وَ إِنْ أَحَاطَ بِهِ عِلْمُكَ وَ تَحَقَّقَتْ بِهِ مَعْرِفَتُكَ وَ لَا تَكْشِفْ سِرَّكَ إِلَّا عَلَى أَشْرَفَ مِنْكَ فِي الدِّينِ وَ أَنَّى تَجِدُ الشَّرَفَ
And seize the booty, righteous servants of Allah-azwj, and do not compete the problematic issues and do not dispute the opponents, and the one who says to you, ‘Me’, say, ‘You’, and do not call regarding anything and even if your knowledge encompasses it and your understanding is proven with it, and do not uncover your secrets except to the noblest one from you in the religion. And where can you find the nobility?
فَإِذَا فَعَلْتَ ذَلِكَ أَصَبْتَ السَّلَامَةَ وَ بَقِيتَ مَعَ اللَّهِ بِلَا عِلَاقَةٍ.
When you do that, you will achieve the safety and you will remain with Allah-azwj’s (Pleasure) without meeting’’.[48]
42- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ وَ قُولُوا لِلنَّاسِ حُسْناً
Tafseer of the Imam-asws (Hassan Al Askari-asws) – Words of the Mighty and Majestic: and you would be saying to the people good words [2:83].
قَالَ الصَّادِقُ ع وَ قُولُوا لِلنَّاسِ حُسْناً أَيْ لِلنَّاسِ كُلِّهِمْ مُؤْمِنِهِمْ وَ مُخَالِفِهِمْ أَمَّا الْمُؤْمِنُونَ فَيَبْسُطُ لَهُمْ وَجْهَهُ وَ أَمَّا الْمُخَالِفُونَ فَيُكَلِّمُهُمْ بِالْمُدَارَاةِ- لِاجْتِذَابِهِمْ إِلَى الْإِيمَانِ فَإِنَّهُ بِأَيْسَرِ مِنْ ذَلِكَ يَكُفُّ شُرُورَهُمْ عَنْ نَفْسِهِ وَ عَنْ إِخْوَانِهِ الْمُؤْمِنِينَ
‘Al-Sadiq-asws said: ‘and you would be saying to the people good words [2:83] – to all of them – good words – their Momineen and their adversaries. As for the Momineen, he extends to them his face and his body (make efforts for them), and as for the adversaries, he speaks to them with the politeness in order to attract them to the Eman. But if he despairs from that, he stops their evil from himself, and from his Momineen brothers’.
قَالَ الْإِمَامُ ع إِنَّ مُدَارَاةَ أَعْدَاءِ اللَّهِ مِنْ أَفْضَلِ صَدَقَةِ الْمَرْءِ عَلَى نَفْسِهِ وَ إِخْوَانِهِ كَانَ رَسُولُ اللَّهِ ص فِي مَنْزِلِهِ إِذَا اسْتَأْذَنَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ فَقَالَ رَسُولُ اللَّهِ ص بِئْسَ أَخُو الْعَشِيرَةِ ائْذَنُوا لَهُ
The Imam-asws said: ‘The politeness with the enemies of Allah-azwj – is from the most superior of the charities of the person upon himself and his brethren. Rasool-Allah-saww was in his-saww house, when Abdullah Bin Abayy Bin Salool sought permission to (see) him-saww. Rasool-Allah-saww said: ‘He is an evil brother of the tribe. Give permission to him’.
فَلَمَّا دَخَلَ أَجْلَسَهُ وَ بَشَرَ فِي وَجْهِهِ فَلَمَّا خَرَجَ قَالَتْ لَهُ عَائِشَةُ يَا رَسُولَ اللَّهِ ص قُلْتَ فِيهِ مَا قُلْتَ وَ فَعَلْتَ بِهِ مِنَ الْبِشْرِ مَا فَعَلْتَ
When he entered, he-saww had him seated and smiled in his face. When he went, Ayesha said to him-saww, ‘O Rasool-Allah-saww! You-saww said regarding him what you-saww said, and you-saww did with him from the smiling what you-saww did!’
فَقَالَ رَسُولُ اللَّهِ ص يَا عُوَيْشُ يَا حُمَيْرَاءُ إِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ مَنْ يُكْرَمُ اتِّقَاءَ شَرِّهِ.
Rasool-Allah-saww said: ‘O Uweyshu! O Humeyra! The most evil of the people in the Presence of Allah-azwj on the Day of Qiyamah would be one who honoured the prevention of his evil’.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّا لَنَبْشِرُ فِي وُجُوهِ قَوْمٍ وَ إِنَّ قُلُوبَنَا تَقْلِيهِمْ أُولَئِكَ أَعْدَاءُ اللَّهِ نَتَّقِيهِمْ عَلَى إِخْوَانِنَا لَا عَلَى أَنْفُسِنَا.
And Amir Al-Momineen-asws said: ‘We-asws tend to smile in the faces of the people and our-asws hearts are frying (hateful) towards them. They are the enemies of Allah-azwj. We-asws fear them upon our-asws brethren, not upon ourselves’.
وَ قَالَتْ فَاطِمَةُ ع بِشْرٌ فِي وَجْهِ الْمُؤْمِنِ يُوجِبُ لِصَاحِبِهِ الْجَنَّةَ وَ بِشْرٌ فِي وَجْهِ الْمُعَانِدِ الْمُعَادِي يَقِي صَاحِبَهُ عَذَابَ النَّارِ.
And (Syeda) Fatima-asws said: ‘The smiling in the face of the Momin Obligates the Paradise for its performer, and the smiling in the face of the obstinate enemy saves its performer from the Punishment of the Fire’.
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ الْأَنْبِيَاءَ إِنَّمَا فَضَّلَهُمُ اللَّهُ عَلَى خَلْقِهِ بِشِدَّةِ مُدَارَاتِهِمْ لِأَعْدَاءِ دِينِ اللَّهِ وَ حُسْنِ تَقِيَّتِهِمْ لِأَجْلِ إِخْوَانِهِمْ فِي اللَّهِ.
And Al-Hassan-asws Bin Ali-asws said: ‘Rasool-Allah-saww said: ‘The Prophets, rather were such that Allah-azwj the Exalted Merited them-as over the creatures altogether – due to the intensity of their-as politeness towards the enemies of the Religion of Allah-azwj, and the excellence of their-as Taqiyya (dissimulation), due to the reason of their-as brethren for the Sake of Allah-azwj’.
قَالَ الزُّهْرِيُ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَا عَرَفْتُ لَهُ صَدِيقاً فِي السِّرِّ وَ لَا عَدُوّاً فِي الْعَلَانِيَةِ لِأَنَّهُ لَا أَحَدَ يَعْرِفُهُ بِفَضَائِلِهِ الْبَاهِرَةِ إِلَّا وَ لَا يَجِدُ بُدّاً مِنْ تَعْظِيمِهِ مِنْ شِدَّةِ مُدَارَاةِ عَلِيِّ بْنِ الْحُسَيْنِ ع وَ حُسْنِ مُعَاشَرَتِهِ إِيَّاهُ وَ أَخْذِهِ مِنَ التَّقِيَّةِ بِأَحْسَنِهَا وَ أَجْمَلِهَا
Al-Zuhry said, ‘Ali Bin Al-Husayn-asws was such that, not friend was recognised for him-asws in the privacy, nor an enemy in the open, because no one recognised his-asws impressive merits except it was inevitable for him to revere him-asws due to the intensity of his-asws politeness, and excellence of his-asws social manners to him, and his-asws taking from the Taqiyya (dissimulation) with its excellence and its beauty.
وَ لَا أَحَدَ وَ إِنْ كَانَ يُرِيهِ الْمَوَدَّةَ فِي الظَّاهِرِ إِلَّا وَ هُوَ يَحْسُدُهُ فِي الْبَاطِنِ لِتَضَاعُفِ فَضَائِلِهِ عَلَى فَضَائِلِ الْخَلْقِ.
And there is no one – and even if he showed his cordiality in the apparent – except he envied him-asws in the hidden – due to the multiple of his-asws merits over the merits of the people’.
وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع مَنْ أَطَابَ الْكَلَامَ مَعَ مُوَافِقِيهِ لِيُؤْنِسَهُمْ وَ بَسَطَ وَجْهَهُ لِمُخَالِفِيهِ لِيَأْمَنَهُمْ عَلَى نَفْسِهِ وَ إِخْوَانِهِ فَقَدْ حَوَى مِنَ الْخَيْرَاتِ وَ الدَّرَجَاتِ الْعَالِيَةِ عِنْدَ اللَّهِ مَا لَا يُقَادِرُ قَدْرَهُ غَيْرُهُ
And Muhammad-asws Bin Al-Baqir-asws said: ‘The one who is good of speech along with his harmony to his loved ones, and extends his face (smiling) to his adversaries in order to be secured upon himself and his brethren – so he has gathered from the goodness and the lofty levels in the Presence of Allah-azwj – what none can measure its worth apart from Him-azwj’.
قَالَ بَعْضُ الْمُخَالِفِينَ بِحَضْرَةِ الصَّادِقِ ع لِرَجُلٍ مِنَ الشِّيعَةِ مَا تَقُولُ فِي الْعَشَرَةِ مِنَ الصَّحَابَةِ
And one of the adversaries said in the presence of Al-Sadiq-asws to a man from his-asws Shias, ‘What are you saying regarding the ten from the companions (of Rasool-Allah-saww)?’
قَالَ أَقُولُ فِيهِمُ الْخَيْرَ الْجَمِيلَ الَّذِي يُحْبِطُ اللَّهُ بِهِ سَيِّئَاتِي وَ يَرْفَعُ بِهِ دَرَجَاتِي
He said, ‘I am saying regarding them, the good, the beautiful due to which Allah-azwj Deleted my evils deeds and Raises my level’.
قَالَ السَّائِلُ الْحَمْدُ لِلَّهِ عَلَى مَا أَنْقَذَنِي مِنْ بُغْضِكَ كُنْتُ أَظُنُّكَ رَافِضِيّاً تُبْغِضُ الصَّحَابَةَ
The questioner said, ‘The Praise is for Allah-azwj upon having Saved me from your hatred. I used to think that the Rafizis (rejecters of the first three caliphs) hated the companions’.
فَقَالَ الرَّجُلُ أَلَا مَنْ أَبْغَضَ وَاحِداً مِنَ الصَّحَابَةِ فَعَلَيْهِ لَعْنَةُ اللَّهِ
The man said, ‘Indeed! The one who hates one from the companions, upon them is the curse of Allah-azwj’.
قَالَ لَعَلَّكَ تَتَأَوَّلُ مَا تَقُولُ فِيمَنْ أَبْغَضَ الْعَشَرَةَ مِنَ الصَّحَابَةِ
He said, ‘Perhaps you can be misinterpreted what you were saying. Say, ‘The one who hates the ten of the companions’ (upon him would be the curse)’.
فَقَالَ مَنْ أَبْغَضَ الْعَشَرَةَ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ
He said, ‘The one who hates the ten, so upon him is the Curse of Allah-azwj, and the Angels, and the people altogether’.
– فَوَثَبَ يُقَبِّلُ رَأْسَهُ وَ قَالَ اجْعَلْنِي فِي حِلٍّ مِمَّا قَذَفْتُكَ بِهِ مِنَ الرَّفْضِ قَبْلَ الْيَوْمِ
The man leapt up and kissed his head and said, ‘You made me to be relaxed from what you have been accused with – from the rejection, before today’.
قَالَ أَنْتَ فِي حِلٍّ وَ أَنْتَ أَخِي ثُمَّ انْصَرَفَ السَّائِلُ
He said, ‘Today you are in relaxation and you are my brother’. Then the questioner left.
فَقَالَ لَهُ الصَّادِقُ ع جَوَّدْتَ لِلَّهِ دَرُّكَ لَقَدْ عَجِبَتِ الْمَلَائِكَةُ فِي السَّمَاوَاتِ مِنْ حُسْنِ تَوْرِيَتِكَ وَ تَلَطُّفِكَ بِمَا خَلَّصَكَ اللَّهُ وَ لَمْ يُثْلَمْ دِينُكَ وَ زَادَ اللَّهُ فِي مُخَالِفِينَا غَمّاً إِلَى غَمٍّ وَ حَجَبَ عَنْهُمْ مُرَادَ مُنْتَحِلِي مَوَدَّتِنَا فِي تَقِيَّتِهِمْ
Al-Sadiq-asws said to him: ‘You perfected the pearls for Allah-azwj. You astounded the Angels in the skies from the excellence of your mode and your choice of words with what you finished, and you did not blunt your Religion, and Allah-azwj Increased among our-asws adversaries, gloom upon gloom, and Veiled from them the intended impersonators of our-asws cordiality in their Taqiyya (dissimulation)’.
فَقَالَ بَعْضُ أَصْحَابِ الصَّادِقِ ع يَا ابْنَ رَسُولِ اللَّهِ مَا عَقَلْنَا مِنَ الْكَلَامِ إلى [إِلَّا] مُوَافَقَةَ صَاحِبِنَا لِهَذَا الْمُتَعَنِّتِ النَّاصِبِ
One of the companions of Al-Sadiq-asws said: ‘O son-asws of Rasool-Allah-saww! We did not understand from the speech of this one except to be in accordance with our companion to this intransigent Nasibi!’
فَقَالَ الصَّادِقُ ع لَئِنْ كُنْتُمْ لَمْ تَفْهَمُوا مَا عَنَى فَقَدْ فَهِمْنَا نَحْنُ وَ قَدْ شَكَرَهُ اللَّهُ لَهُ
Al-Sadiq-asws said: ‘If you did not understand what he meant, so we-asws have understood it, and Allah-azwj has Thanked him for it.
إِنَّ الْمُوَالِيَ لِأَوْلِيَائِنَا الْمُعَادِيَ لِأَعْدَائِنَا إِذَا ابْتَلَاهُ اللَّهُ بِمَنْ يَمْتَحِنُهُ مِنْ مُخَالِفِيهِ وَفَّقَهُ لِجَوَابٍ يَسْلَمُ مَعَهُ دِينُهُ وَ عِرْضُهُ وَ يُعْظِمُ اللَّهُ بِالتَّقِيَّةِ ثَوَابَهُ
Our-asws friend is the friend of our-asws friends and an enemy of our-asws enemies. Whenever Allah-azwj Involves him with the one who tests him, He-azwj Inclines him to an answer he can secure his Religion and his honour with it, and Allah-azwj (then) Magnifies his Rewards.
إِنَّ صَاحِبَكُمْ هَذَا قَالَ مَنْ عَابَ وَاحِداً مِنْهُمْ فَعَلَيْهِ لَعْنَةُ اللَّهِ أَيْ مَنْ عَابَ وَاحِداً مِنْهُمْ هُوَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
This companion of yours said, ‘The one who faults one of them, so upon him is the Curse of Allah-azwj’, i.e., the one who faults one of them – he-asws being Amir Al-Momineen Ali-asws Bin Abu Talib-asws.
وَ قَالَ فِي الثَّانِيَةِ مَنْ عَابَهُمْ أَوْ شَتَمَهُمْ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ قَدْ صَدَقَ لِأَنَّ مَنْ عَابَهُمْ فَقَدْ عَابَ عَلِيّاً ع لِأَنَّهُ أَحَدُهُمْ فَإِذَا لَمْ يَعِبْ عَلِيّاً وَ لَمْ يَذُمَّهُ فَلَمْ يَعِبْهُمْ وَ إِنَّمَا عَابَ بَعْضَهُمْ
And he said during the second, ‘The one who faults them or insults them, so upon him is the Curse of Allah-azwj’, and he had spoken the truth, because the one who faults them (all) so he has (also) faulted Ali-asws, because he-asws is one of them. So when he did not fault Ali-asws and did not condemn him-asws, he did not fault them (all) but rather he faulted some of them’.
وَ لَقَدْ كَانَ لِخِرْبِيلَ الْمُؤْمِنِ مَعَ قَوْمِ فِرْعَوْنَ الَّذِينَ وَشَوْا بِهِ إِلَى فِرْعَوْنَ مِثْلُ هَذِهِ التَّوْرِيَةِ كَانَ خِرْبِيلُ يَدْعُوهُمْ إِلَى تَوْحِيدِ اللَّهِ وَ نُبُوَّةِ مُوسَى وَ تَفْضِيلِ مُحَمَّدٍ رَسُولِ اللَّهِ ص عَلَى جَمِيعِ رُسُلِ اللَّهِ وَ خَلْقِهِ وَ تَفْضِيلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع مِنَ الْأَئِمَّةِ عَلَى سَائِرِ أَوْصِيَاءِ النَّبِيِّينَ وَ مِنَ الْبَرَاءَةِ مِنْ رُبُوبِيَّةِ فِرْعَوْنَ
And it was so that Hizkeelra, the Momin with the people of Pharaoh-la, those who informed of him to Pharaoh-la had the attitude similar to this. Hizkeelra was calling them to the Tawheed of Allah-azwj and Prophet-hood of Musa-as, and preferring Muhammad-saww, Rasool-saww of Allah-azwj over the entirety of the Rasools-as of Allah-azwj and His-azwj creatures, and the preferring of Ali-asws Bin Abu Talib-asws and the Chosen ones from the Imams-asws over the rest of the successors-as of the Prophets-as – and to the disavowing from the lordship (claimed by) Pharaoh-la.
فَوَشَى بِهِ الْوَاشُونَ إِلَى فِرْعَوْنَ وَ قَالُوا إِنَّ خِرْبِيلَ يَدْعُو إِلَى مُخَالَفَتِكَ وَ يُعِينُ أَعْدَاءَكَ عَلَى مُضَادَّتِكَ
The informants informed with it to Pharaoh-la, and they said, ‘Hizkeelra is calling to your-la opposition, and is assisting your-la enemies upon countering you-la’.
فَقَالَ لَهُمْ فِرْعَوْنُ ابْنُ عَمِّي وَ خَلِيفَتِي عَلَى مُلْكِي وَ وَلِيُّ عَهْدِي إِنْ فَعَلَ مَا قُلْتُمْ فَقَدِ اسْتَحَقَّ الْعَذَابَ عَلَى كُفْرِهِ لِنِعْمَتِي وَ إِنْ كُنْتُمْ عَلَيْهِ كَاذِبِينَ قَدِ اسْتَحْقَقْتُمْ أَشَدَّ الْعِقَابِ لِإِيثَارِكُمُ الدُّخُولَ فِي مَسَاءَتِهِ
Pharaoh-la said to them, ‘He is my-la cousin and my-la successor upon my-la kingdom and my-la heir-apparent. If he has done what you are saying, then he deserves the severe punishment upon his disbelief in my-la bounties; and if you are lying against him, then you would be deserving of the severe punishment, due your interfering regarding his position’.
فَجَاءَ بِخِرْبِيلَ وَ جَاءَ بِهِمْ فَكَاشَفُوهُ وَ قَالُوا أَنْتَ تَكْفُرُ رُبُوبِيَّةَ فِرْعَوْنَ الْمَلِكِ وَ تَكْفُرُ نَعْمَاءَهُ
They came with Hizkeelra and they came with them, and they (tried) to expose him, and they said, ‘You are rejecting the lordship of Pharaoh-la the king and are being ungrateful to his-la bounties’.
فَقَالَ خِرْبِيلُ أَيُّهَا الْمَلِكُ هَلْ جَرَّبْتَ عَلَيَّ كَذِباً قَطُّ قَالَ لَا فَسَلْهُمْ مَنْ رَبُّهُمْ قَالُوا فِرْعَوْنُ قَالَ لَهُمْ وَ مَنْ خَالِقُكُمْ قَالُوا فِرْعَوْنُ هَذَا قَالَ وَ مَنْ رَازِقُكُمُ الْكَافِلُ لِمَعَايِشِكُمْ وَ الدَّافِعُ عَنْكُمْ مَكَارِهَكُمْ قَالُوا فِرْعَوْنُ هَذَا
Hizkeelra said, ‘O you king-la! Have you-la ever experienced a lie upon me at all?’ He-la said, ‘No’. He said, ‘Then ask them who their lord is’. They said, ‘This Pharaoh-la’. He said to them, ‘And who created you all?’ They said, ‘This Pharaoh-la’. He said to them, ‘And who is your sustainer, the guarantor of your livelihoods, and the defender from you of your adversities?’ They said, ‘This Pharaoh-la’.
قَالَ خِرْبِيلُ أَيُّهَا الْمَلِكُ فَأُشْهِدُكَ وَ مَنْ حَضَرَكَ أَنَّ رَبَّهُمْ هُوَ رَبِّي وَ خَالِقَهُمْ هُوَ خَالِقِي وَ رَازِقَهُمْ هُوَ رَازِقِي وَ مُصْلِحَ مَعَايِشِهِمْ هُوَ مُصْلِحُ مَعَايِشِي- لَا رَبَّ لِي وَ لَا خَالِقَ وَ لَا رَازِقَ غَيْرُ رَبِّهِمْ وَ خَالِقِهِمْ وَ رَازِقِهِمْ
Hizkeelra said, ‘O you king-la! I hereby testify to you-la and everyone in your-la presence that their Lord-azwj, He-azwj is my Lord-azwj, and their Creator, He-azwj is my Creator, and their Sustainer, He-azwj is my Sustainer, and the Reformer of their lives, He-azwj is the Reformer of my life. There is neither a Lord-azwj, or a Creator, nor a Sustainer apart from their Lord-azwj, and their Creator, and their Sustainer.
وَ أُشْهِدُكَ وَ مَنْ حَضَرَكَ أَنَّ كُلَّ رَبٍّ وَ خَالِقٍ وَ رَازِقٍ سِوَى رَبِّهِمْ وَ خَالِقِهِمْ وَ رَازِقِهِمْ- فَأَنَا بَرِيءٌ مِنْهُ وَ مِنْ رُبُوبِيَّتِهِ وَ كَافِرٌ بِإِلَهِيَّتِهِ
And I hereby testify to you-la and the ones in your-la presence that every lord, and creator, and sustainer, besides their Lord-azwj, and their Creator, and their Sustainer, I am disavowing from him and from his lordship, and a disbeliever in in god-hood (Divinity)’.
يَقُولُ خِرْبِيلُ هَذَا وَ هُوَ يَعْنِي أَنَّ رَبَّهُمْ هُوَ اللَّهُ رَبِّي وَ لَمْ يَقُلْ إِنَّ الَّذِي قَالُوا هُمْ إِنَّهُ رَبُّهُمْ هُوَ رَبِّي وَ خَفِيَ هَذَا الْمَعْنَى عَلَى فِرْعَوْنَ وَ مَنْ حَضَرَهُ وَ تَوَهَّمُوا أَنَّهُ يَقُولُ فِرْعَوْنُ رَبِّي وَ خَالِقِي وَ رَازِقِي
Hizkeelra was saying this, and he was meaning by, ‘Their Lord-azwj, He-azwj is Allah-azwj, my Lord-azwj’, and he did not say, ‘The one who they are saying that he is their lord, he is my lord’ – and this meaning was hidden upon Pharaoh-la and the ones in his-la presence – And they were thinking that he was saying, ‘Pharaoh-la is my lord, and my creator, and my sustainer’.
فَقَالَ لَهُمْ يَا رِجَالَ السَّوْءِ وَ يَا طُلَّابَ الْفَسَادِ فِي مُلْكِي وَ مُرِيدِي الْفِتْنَةِ بَيْنِي وَ بَيْنَ ابْنِ عَمِّي وَ هُوَ عَضُدِي أَنْتُمُ الْمُسْتَحِقُّونَ لِعَذَابِي لِإِرَادَتِكُمْ فَسَادَ أَمْرِي وَ إِهْلَاكَ ابْنِ عَمِّي وَ الْفَتَّ فِي عَضُدِي
He (Pharaoh-la) said to them: ‘O you evil men, and O you seekers of the mischief in my-la kingdom, and intenders of the strife between me-la and my-la cousin! – and he is my-la support. You are the ones deserving of my-la punishment due to your intentions of corrupting my-la matter and destroying my-la cousin, and weakening my-la support’.
ثُمَّ أَمَرَ بِالْأَوْتَادِ فَجُعِلَ فِي سَاقِ كُلِّ وَاحِدٍ مِنْهُمْ وَتِدٌ وَ فِي صَدْرِهِ وَتِدٌ وَ أَمَرَ أَصْحَابَ أَمْشَاطِ الْحَدِيدِ فَشَقُّوا بِهَا لَحْمَهُمْ مِنْ أَبْدَانِهِمْ
Then he-la ordered with the pegs and made these to be in the leg of each one of them as a wedge, and a wedge in his chest, and ordered with owners of the iron combs, so they pierced their flesh with these from their bodies.
فَذَلِكَ مَا قَالَ اللَّهُ فَوَقاهُ اللَّهُ يَعْنِي خِرْبِيلَ- سَيِّئاتِ ما مَكَرُوا لَمَّا وَشَوْا إِلَى فِرْعَوْنَ لِيُهْلِكُوهُ- وَ حاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذابِ وَ هُمُ الَّذِينَ وَشَوْا لِخِرْبِيلَ إِلَيْهِ لَمَّا أَوْتَدَ فِيهِمُ الْأَوْتَادَ وَ مَشَّطَ عَنْ أَبْدَانِهِمْ لُحُومَهُمْ بِالْأَمْشَاطِ
That is what Allah-azwj the Exalted Said: So Allah Saved him [40:45] – meaning Hizkeelra, from the evil of what they planned with, due to what they had informed Pharaoh-la with in order to destroy him, and the most evil punishment overtook Pharaoh’s people – released upon them, and they were those who had informed of Hizkeelra to him-la – for what he-la wedged into them the pegs – and combed their bodies of its flesh, with the (iron) combs’.
وَ قَالَ رَجُلٌ لِمُوسَى بْنِ جَعْفَرٍ ع مِنْ خَوَاصِّ الشِّيعَةِ وَ هُوَ يَرْتَعِدُ بَعْدَ مَا خَلَا بِهِ يَا ابْنَ رَسُولِ اللَّهِ مَا أَخْوَفَنِي إِلَّا أَنْ يَكُونَ فُلَانُ بْنُ فُلَانٍ يُنَافِقُكَ فِي إِظْهَارِ اعْتِقَادِ وَصِيَّتِكَ وَ إِمَامَتِكَ
And a man said to Musa-asws Bin Ja’far-asws, from the special ones of his-asws Shias, and he was trembling after being alone with him-asws, ‘O son-asws of Rasool-Allah-saww! What I am fearing is that so and so would happen to be hypocritical to you-asws in the displaying of his belief and your-asws successorship and your-asws Imamate!’
فَقَالَ مُوسَى ع وَ كَيْفَ ذَاكَ
Musa-asws said: ‘And how is that so?’
قَالَ لِأَنِّي حَضَرْتُ مَعَهُ الْيَوْمَ فِي مَجْلِسِ فُلَانٍ رَجُلٍ مِنْ كِبَارِ أَهْلِ بَغْدَادَ فَقَالَ لَهُ صَاحِبُ الْمَجْلِسِ أَنْتَ تَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ إِمَامٌ دُونَ هَذَا الْخَلِيفَةِ الْقَاعِدِ عَلَى سَرِيرِهِ
He said, ‘Because I attended with him today in a gathering of so and so man from the great ones of the people of Baghdad. The owner of the gathering said to him, ‘You are claiming that Musa-asws Bin Ja’far-asws is an Imam-asws – besides this Caliph seated upon his throne?’
فَقَالَ صَاحِبُكَ هَذَا مَا أَقُولُ هَذَا بَلْ أَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ غَيْرُ إِمَامٍ وَ إِنْ لَمْ أَعْتَقِدْ أَنَّهُ غَيْرُ إِمَامٍ فَعَلَيَّ وَ عَلَى مَنْ لَمْ يَعْتَقِدْ ذَلِكَ لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ
Your-asws companion said to him, ‘I am not saying this. But, I claim that Musa-asws Bin Ja’far-asws is other than an imam, and if I don’t believe that he-asws is other than an imam, so upon me and upon the ones who do not believer that, are the Curses of Allah-azwj, and the Angels, and the people altogether’.
فَقَالَ صَاحِبُ الْمَجْلِسِ جَزَاكَ اللَّهُ خَيْراً وَ لَعَنَ اللَّهُ مَنْ وَشَى بِكَ
The owner of the gathering said to him, ‘May Allah-azwj Reward you goodly, and may Allah-azwj Curse the one who informed about you’.
قَالَ لَهُ مُوسَى بْنُ جَعْفَرٍ ع لَيْسَ كَمَا ظَنَنْتَ وَ لَكِنَّ صَاحِبَكَ أَفْقَهُ مِنْكَ إِنَّمَا قَالَ إِنَّ مُوسَى غَيْرُ إِمَامٍ أَيِ الَّذِي هُوَ عِنْدَكَ إِمَامٌ فَمُوسَى غَيْرُهُ فَهُوَ إِذاً إِمَامٌ فَإِنَّمَا أَثْبَتَ بِقَوْلِهِ هَذَا إِمَامَتِي وَ نَفَى إِمَامَةَ غَيْرِي
Musa-asws Bin Ja’far-asws said to him: ‘It isn’t as you are thinking it to be. But, your companion is more understanding than you are. But rather, he said, ‘Musa-asws Bin Ja’far-asws is other than an imam, i.e., the one who is other than an Imam-asws, so Musa-asws is other than him. Then he-asws is an Imam-asws. So rather, this Imamate of mine-asws is affirmed by his words, and negates the imamate of others.
يَا عَبْدَ اللَّهِ مَتَى يَزُولُ عَنْكَ هَذَا الَّذِي ظَنَنْتَهُ بِأَخِيكَ هَذَا مِنَ النِّفَاقِ فَتُبْ إِلَى اللَّهِ
O servant of Allah-azwj! When will it decline from you, this which you are thinking of your brother? This is from the hypocrisy, repent to Allah-azwj!’
فَفَهِمَ الرَّجُلُ مَا قَالَهُ وَ اغْتَمَّ وَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا لِي مَالٌ فَأُرْضِيَهُ وَ لَكِنْ قَدْ وَهَبْتُ لَهُ شَطْرَ عَمَلِي كُلِّهِ مِنْ تَعَبُّدِي وَ مِنْ صَلَوَاتِي عَلَيْكُمْ أَهْلَ الْبَيْتِ وَ مِنْ لَعْنَتِي لِأَعْدَائِكُمْ
The man understood what he-asws said, and was dejected, and said, ‘O son-asws of Rasool-Allah-saww! There is no wealth for me I can please him with, but I hereby gift to him half of all my deed from my (acts of) worship, and from my Salawaat upon you-asws, People-asws of the Household, and from my cursing to your-asws enemies’.
قَالَ مُوسَى ع الْآنَ خَرَجْتَ مِنَ النَّارِ.
Musa-asws said: ‘Now, you have exited from the Fire’.
قَالَ: وَ كُنَّا عِنْدَ الرِّضَا ع فَدَخَلَ إِلَيْهِ رَجُلٌ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ لَقَدْ رَأَيْتُ الْيَوْمَ شَيْئاً عَجِبْتُ مِنْهُ- رَجُلٌ كَانَ مَعَنَا يُظْهِرُ لَنَا أَنَّهُ مِنَ الْمُوَالِينَ لآِلِ مُحَمَّدٍ الْمُتَبَرِّينَ مِنْ أَعْدَائِكُمْ
And he-asws said: ‘In the presence of Al-Reza-asws, a man entered and he said, ‘O son-asws of Rasool-Allah-saww! Today I saw a strange thing, which I am astounded from. And man who was with us, displaying to us that he is from the befrienders of the Progeny-asws of Muhammad‑saww, the disavowers from their-asws enemies.
وَ رَأَيْتُهُ الْيَوْمَ وَ عَلَيْهِ ثِيَابٌ قَدْ خُلِعَتْ عَلَيْهِ وَ هُوَ ذَا يُطَافُ بِهِ بِبَغْدَادَ وَ يُنَادِي الْمُنَادُونَ بَيْنَ يَدَيْهِ مَعَاشِرَ النَّاسِ اسْمَعُوا تَوْبَةَ هَذَا الرَّافِضِيِّ
And I saw him today, and upon him were some clothes which had been taken off from him, and he was circling like that in Baghdad and the callers were calling out in front of him, ‘Group of people! Hear the repentance of this Rafizi (rejecter – meaning a Shia)!’
ثُمَّ يَقُولُونَ لَهُ قُلْ فَقَالَ خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص أَبَا بَكْرٍ فَإِذَا فَعَلَ ذَلِكَ ضَجُّوا وَ قَالُوا قَدْ طَابَ وَ فَضَّلَ أَبَا بَكْرٍ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع
Then they were saying to him, ‘Speak!’, so he was saying, ‘The best of the people after Rasool-Allah-saww, Abu Bakr!’ So when he said that, they (people) thronged, and they said, ‘He has repented and prefers Aba Bakr over Ali-asws Bin Abu Talib-asws’.
فَقَالَ الرِّضَا ع إِذَا خَلَوْتُ فَأَعِدْ عَلَيَّ هَذَا الْحَدِيثَ
Al-Reza-asws said: ‘When we are alone, then repeat this Hadeeth to me’.
فَلَمَّا خَلَا أَعَادَ عَلَيْهِ فَقَالَ إِنَّمَا لَمْ أُفَسِّرْ لَكَ مَعْنَى كَلَامِ هَذَا الرَّجُلِ بِحَضْرَةِ هَذَا الْخَلْقِ الْمَنْكُوسِ كَرَاهَةَ أَنْ يَنْتَقِلُوا إِلَيْهِ فَيَعْرِفُوهُ وَ يُؤْذُوهُ
So, when they were alone, he repeated it to him-asws, and he-asws said to him: ‘But rather, I-asws did not interpret to you the meaning of the speech of this man in the presence of these inverted people, disliking that it would be transmitted to them, so they would recognise him and harm him’.
لَمْ يَقُلِ الرَّجُلُ خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص أَبُو بَكْرٍ فَيَكُونَ قَدْ فَضَّلَ أَبَا بَكْرٍ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ لَكِنْ قَالَ خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ أَبَا بَكْرٍ فَجَعَلَهُ نِدَاءً لِأَبِي بَكْرٍ لِيَرْضَى مَنْ يَمْشِي بَيْنَ يَدَيْهِ مِنْ بَعْضِ هَؤُلَاءِ لِيَتَوَارَى مِنْ شُرُورِهِمْ إِنَّ اللَّهَ جَعَلَ هَذِهِ التَّوْرِيَةَ مِمَّا رَحِمَ بِهِ شِيعَتَنَا وَ مُحِبِّينَا.
The man did not say, ‘The best of the people after Rasool-Allah-saww is Abu Bakr’, so he would happen to have preferred Aba Bakr over Ali-asws Bin Abu Talib-asws. But, he said, ‘The best of the people after Rasool-Allah-saww, Abu Bakr’, thus making it a call to Abu Bakr, in order to please with it the ones walking in front of him – from some of those ignorant ones in order to slip away from their evil. Allah-azwj the Exalted Made this attitude – from what He-azwj Mercied with our-asws Shias and those that love us-asws’.
وَ قَالَ رَجُلٌ لِمُحَمَّدِ بْنِ عَلِيٍّ ع يَا ابْنَ رَسُولِ اللَّهِ مَرَرْتُ الْيَوْمَ بِالْكَرْخِ فَقَالُوا هَذَا نَدِيمُ مُحَمَّدِ بْنِ عَلِيٍّ إِمَامِ الرَّفَضَةِ فَاسْأَلُوهُ مَنْ خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ فَإِنْ قَالَ عَلِيٌّ فَاقْتُلُوهُ وَ إِنْ قَالَ أَبُو بَكْرٍ فَدَعُوهُ
He-asws said: ‘And a man said to Muhammad-asws Bin Ali-asws, ‘O son-asws of Rasool-Allah-saww! I passed by today at Al-Karkh, and they said, ‘This is a close friend of Muhammad-asws Bin Ali-asws, Imam-asws of the Rafizis (Shias), so ask him who is the best of the people after Rasool-Allah-saww. So if he says, ‘Ali-asws’, then kill him, and if he says, ‘Abu Bakr’, then leave him’.
فَانْثَالَ عَلَيَّ مِنْهُمْ خَلْقٌ عَظِيمٌ وَ قَالُوا لِي مَنْ خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ
There heaped upon me a large number of people from them, and they said to me, ‘Who is the best of the people after Rasool-Allah-saww?’
فَقُلْتُ مُجِيباً أَخْيَرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ وَ سَكَتُّ وَ لَمْ أَذْكُرْ عَلِيّاً
I said in answer to them, ‘The best of the people after Rasool-Allah-saww, Abu Bakr and Umar, and Usman’, and I was silent and did not mention Ali-asws’.
فَقَالَ بَعْضُهُمْ قَدْ زَادَ عَلَيْنَا نَحْنُ نَقُولُ هَاهُنَا وَ عَلِيٌّ
One of them said, ‘There is an addition upon us. We are saying over here, ‘And Ali-asws!’
فَقُلْتُ فِي هَذَا نَظَرٌ لَا أَقُولُ هَذَا
I said to him, ‘With regards to this, there is consideration. I am not saying this’.
فَقَالُوا بَيْنَهُمْ إِنَّ هَذَا أَشَدُّ تَعَصُّباً لِلسُّنَّةِ مِنَّا قَدْ غَلَطْنَا عَلَيْهِ
They said between them, ‘This one is even more intensely prejudiced to the Sunnah than we are. We have been mistaken upon him’.
وَ نَجَوْتُ بِهَذَا مِنْهُمْ فَهَلْ عَلَيَّ يَا ابْنَ رَسُولِ اللَّهِ فِي هَذَا حَرَجٌ وَ إِنَّمَا أَرَدْتُ أَ خَيْرُ النَّاسِ أَيْ أَ هُوَ خَيْرٌ اسْتِفْهَاماً لَا إِخْبَاراً
And I rescued (myself) with this, from them. O son-asws of Rasool-Allah-saww! So is there a blame upon me in this, and rather I intended the best of the people, i.e. is it better understanding, nor informing?’
فَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع قَدْ شَكَّرَ اللَّهُ لَكَ بِجَوَابِكَ هَذَا لَهُمْ وَ كَتَبَ لَكَ أَجْرَهُ وَ أَثْبَتَهُ لَكَ فِي الْكِتَابِ الْحَكِيمِ وَ أَوْجَبَ لَكَ بِكُلِّ حَرْفٍ مِنْ حُرُوفِ أَلْفَاظِكَ بِجَوَابِكَ هَذَا لَهُمْ مَا تَعْجِزُ عَنْهُ أَمَانِيُّ الْمُتَمَنِّينَ وَ لَا يَبْلُغُهُ آمَالُ الْآمِلِينَ.
Muhammad-asws Bin Ali-asws said: ‘Allah-azwj has Thanked you due to this answer of yours, and Written its Recompense for you, and Affirmed it for you in the Wise Book, and Obligated for you, with every letter from the letters of your words of this answer of yours to them, what the wishes of the wishing ones would be frustrated from – and the deeds of the workers will not reach (to be deserving of this)’.
قَالَ: وَ جَاءَ رَجُلٌ إِلَى عَلِيِّ بْنِ مُحَمَّدٍ ع فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ بُلِيتُ الْيَوْمَ بِقَوْمٍ مِنْ عَوَامِّ الْبَلَدِ أَخَذُونِي وَ قَالُوا أَنْتَ لَا تَقُولُ بِإِمَامَةِ أَبِي بَكْرِ بْنِ أَبِي قُحَافَةَ فَخِفْتُهُمْ يَا ابْنَ رَسُولِ اللَّهِ وَ أَرَدْتُ أَنْ أَقُولَ بَلَى أَقُولُهَا لِلتَّقِيَّةِ
He-asws said: ‘And a man came over to Ali-asws Bin Muhammad-asws and said, ‘O son-asws of Rasool-Allah-saww! I was stuck today with a group from the people of the city. They seized me and they said, ‘You are not saying with the leadership of Abu Bakr Bin Abu Qohafa’. So I feared them, O Son-asws of Rasool-Allah-saww, and I wanted to be saying, ‘No’. (but instead), I said, ‘Yes, I am saying it’, out of Taqiyya (dissimulation).
فَقَالَ لِي بَعْضُهُمْ وَ وَضَعَ يَدَهُ عَلَى فِيَّ وَ قَالَ أَنْتَ لَا تَتَكَلَّمُ إِلَّا بِمِخْرَقَةٍ أَجِبْ عَمَّا أُلَقِّنُكَ
So one of them said to me – and he placed his hand upon my mouth – and said, ‘You are only speaking frivolously. Answer from what I tell you’.
قُلْتُ قُلْ
I said, ‘Speak’.
فَقَالَ لِي أَ تَقُولُ إِنَّ أَبَا بَكْرِ بْنَ أَبِي قُحَافَةَ هُوَ الْإِمَامُ بَعْدَ رَسُولِ اللَّهِ إِمَامٌ حَقٌّ عَدْلٌ وَ لَمْ يَكُنْ لِعَلِيٍّ فِي الْإِمَامَةِ حَقٌّ الْبَتَّةَ
He said, to me, ‘Are you saying that Abu Bakr Bin Abu Qohafa, he is the imam after Rasool-Allah-saww, being a truthful imam, just, and there does not happen to be for Ali-asws, regarding the Imamate, any right, nothing?’
فَقُلْتُ نَعَمْ وَ أُرِيدُ نَعَماً مِنَ الْأَنْعَامِ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ-
I said, ‘Naam’, and I intended ‘Animal (Naam)’ from the animals – the camel, and the cow and the sheep (instead of ‘yes’ (Na’am).
فَقَالَ لَا أَقْنَعُ بِهَذَا حَتَّى تَحْلِفَ قُلْ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ الطَّالِبُ الْغَالِبُ الْمُدْرِكُ الْمُهْلِكُ يَعْلَمُ مِنَ السِّرِّ مَا يَعْلَمُ مِنَ الْعَلَانِيَةِ
He said, ‘I am not content with this until you swear an oath. Say, ‘By Allah-azwj Who, there is no god except Him-azwj, the Seeker, the Overcomer, the Just, the Aware, the Destroyer, the Knower from the secret what He-azwj Knows from the openness’.
فَقُلْتُ نَعَمْ وَ أُرِيدُ نَعَماً مِنَ الْأَنْعَامِ
I said, ‘Naam’, intending an animal from the animals.
فَقَالَ لَا أَقْنَعُ مِنْكَ إِلَّا بِأَنْ تَقُولَ أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ هُوَ الْإِمَامُ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَ سَاقَ الْيَمِينَ
He said, ‘I am not content from you unless if you are saying, ‘Abu Bakr Bin Abu Qohafa, he is the imam, by Allah-azwj Who there is not god except Him-azwj’, and take the oath’.
فَقُلْتُ أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ إِمَامٌ- أَيْ هُوَ إِمَامُ مَنِ ائْتَمَّ بِهِ وَ اتَّخَذَهُ إِمَاماً وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَ مَضَيْتُ فِي صِفَاتِ اللَّهِ
I said, ‘Abu Bakr Bin Abu Qohafa is an imam’ – i.e. he is an imam of the one who consider him and take him to be an imam – ‘By Allah-azwj Who, there is no god except Him-azwj’, and I continued regarding the Attributes of Allah-azwj.
فَقَنَعُوا بِهَذَا مِنِّي وَ جَزَوْنِي خَيْراً وَ نَجَوْتُ مِنْهُمْ فَكَيْفَ حَالِي عِنْدَ اللَّهِ
He was content with this from me and treated me goodly and I was rescued from them. So how is my state in the Presence of Allah-azwj?’
قَالَ خَيْرُ حَالٍ قَدْ أَوْجَبَ اللَّهُ لَكَ مُرَافَقَتَنَا فِي أَعْلَى عِلِّيِّينَ لِحُسْنِ يَقِينِكَ.
He-asws said: ‘A good state. Allah-azwj has Obligated for you our-asws friendship in the lofty Illiyeen due to your excellent certainty’.
قَالَ: أَبُو يَعْقُوبَ وَ عَلِيٌ حَضَرْنَا عِنْدَ الْحَسَنِ بْنِ عَلِيٍّ أَبِي الْقَائِمِ ع فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ جَاءَنِي رَجُلٌ مِنْ إِخْوَانِنَا الشِّيعَةِ قَدِ امْتُحِنَ بِجُهَّالِ الْعَامَّةِ يَمْتَحِنُونَهُ فِي الْإِمَامَةِ وَ يُحَلِّفُونَهُ فَقَالَ لِي كَيْفَ أَصْنَعُ مَعَهُمْ حَتَّى أَتَخَلَّصَ مِنْهُمْ
Abu Yaqoub and Ali (reporters of the Tafseer) said, ‘We were present in the presence of Al-Hassan Bin Ali-asws, father-asws of Al-Qaim-asws, and he-asws said to one of his-asws companions: ‘A man from our Shia brethren came to me-asws, and he had been tested by the ignorant general Muslims whom tested him regarding the Imamate, and made him swear an oath and said, ‘How do I deal with it until I can finish off from them?’
فَقُلْتُ لَهُ كَيْفَ يَقُولُونَ
I said to him: ‘How were they saying?’
قَالَ يَقُولُونَ لِي أَ تَقُولُ إِنَّ فُلَاناً هُوَ الْإِمَامُ بَعْدَ رَسُولِ اللَّهِ فَلَا بُدَّ لِي مِنْ أَنْ أَقُولَ نَعَمْ وَ إِلَّا أَثْخَنُونِي ضَرْباً فَإِذَا قُلْتُ نَعَمْ قَالُوا لِي قُلْ وَ اللَّهِ
He said, ‘They were saying to me, ‘Are you saying that so and so, he is the imam after Rasool-Allah-saww?’ There was no escape for me from saying, ‘Yes’, or else they would thrash me with strikes. So when I did say, ‘Yes’, they said to me, ‘Say, ‘By Allah-azwj!’
فَقُلْتُ لَهُ قُلْ نَعَمْ وَ أُرِيدُ بِهِ نَعَماً مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ
I said to him, ‘Say, ‘Naam’, and intend with it an animal from the camels, and the cows, and the sheep (instead of ‘yes’).
فَإِذَا قَالُوا قُلْ وَ اللَّهِ فَقُلْ وَ اللَّهِ وَ أُرِيدُ بِهِ وَلَّى فِي أَمْرِ كَذَا فَإِنَّهُمْ لَا يُمَيِّزُونَ وَ قَدْ سَلِمْتُ
So when they are saying, ‘Say, ‘By Allah-azwj!’’, then say, ‘Walla’, i.e. turning back, intending, from such and such a matter, for they would not (be able to) differentiate, and you would be safe’.
فَقَالَ لِي فَإِنْ حَقَّقُوا عَلَيَّ وَ قَالُوا قُلْ وَ اللَّهِ وَ بَيِّنِ الْهَاءَ فَقُلْتُ قُلْ وَ اللَّهُ بِرَفْعِ الْهَاءِ فَإِنَّهُ لَا يَكُونُ يَمِيناً إِذَا لَمْ يُخْفَضِ الْهَاءُ
He said to me, ‘So there would be an achievement for me’, and they are saying, ‘Say, ‘By Allah-azwj!’, and manifested the (letter) ‘Ha’ (grammatical emphasis). I said, ‘Say, ‘By Allah-azwj’ – raising the (letter) ‘Ha’ – for it would not happen to be an oath when the (letter) ‘Ha’ is not depressed’.
فَذَهَبَ ثُمَّ رَجَعَ إِلَيَّ فَقَالَ عَرَضُوا عَلَيَّ وَ حَلَّفُونِي وَ قُلْتُ كَمَا لَقَّنْتَنِي
So he went, then returned to me and he said, ‘They showed up to me and made me swear an oath, and I said just as you-asws had taught me’.
فَقَالَ لَهُ الْحَسَنُ ع أَنْتَ كَمَا قَالَ رَسُولُ اللَّهِ ص الدَّالُّ عَلَى الْخَيْرِ كَفَاعِلِهِ وَ قَدْ كَتَبَ اللَّهُ لِصَاحِبِكَ بِتَقِيَّتِهِ بِعَدَدِ كُلِّ مَنِ اسْتَعْمَلَ التَّقِيَّةَ مِنْ شِيعَتِنَا وَ مَوَالِينَا وَ مُحِبِّينَا حَسَنَةً وَ بِعَدَدِ مَنْ تَرَكَ مِنْهُمُ التَّقِيَّةَ حَسَنَةً أَدْنَاهَا حَسَنَةٌ لَوْ قُوبِلَ بِهَا ذُنُوبُ مِائَةِ سَنَةٍ لَغُفِرَتْ وَ لَكَ لِإِرْشَادِكَ إِيَّاهُ مِثْلُ مَا لَهُ.
Al-Hassan (Al-Askari-asws) said to him: ‘You are as just as Rasool-Allah-saww said: ‘The pointer upon the goodness is like its doer’. Allah-azwj has Written for your companion due to his Taqiyya (dissimulation) – with the number of everyone who utilises the Taqiyya (dissimulation) – from our-asws Shias, and our-asws friends, and the ones who love us-asws, a good deed, and with a number of everyone who neglects the Taqiyya from them, a good deed, the least of these good deeds being such that if the sins of one hundred years are faced up to it, these would be Forgiven; and for you, by your guidance to him, would be the like of what would be for him’’.[49]
43- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْجَوْزَاءِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ مُنْذِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ذَكَرَ أَنَّ سَلْمَانَ قَالَ إِنَّ رَجُلًا دَخَلَ الْجَنَّةَ فِي ذُبَابٍ وَ آخَرَ دَخَلَ النَّارَ فِي ذُبَابٍ
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from Abu Al Jaroud, from Al Husayn Bin Ulwan, from Munzir,
‘From Abu Abdullah-asws having said, mentioning Salman-ra having said, ‘A man entered the Paradise regarding a fly and another one entered the Fire regarding a fly!’
فَقِيلَ لَهُ وَ كَيْفَ ذَاكَ يَا بَا عَبْدِ اللَّهِ
It was said to him-ra, ‘And how is that so, O servant of Allah-azwj?’
قَالَ مَرَّا عَلَى قَوْمٍ فِي عِيدٍ لَهُمْ وَ قَدْ وَضَعُوا أَصْنَاماً لَهُمْ- لَا يَجُوزُ بِهِمْ أَحَدٌ حَتَّى يُقَرِّبَ إِلَى أَصْنَامِهِمْ قُرْبَاناً قَلَّ أَمْ كَثُرَ فَقَالُوا لَهُمَا لَا تَجُوزَا حَتَّى تُقَرِّبَا كَمَا يُقَرِّبُ كُلُّ مَنْ مَرَّ
He-ra said, ‘Two persons passed by a group of people during a festival of their, and they had placed idols of their. No one passed by them until he offered an offering to their idols, be it little or more. They said to them both, ‘You cannot pass until you offer an offering just as every one (else) passing by’.
فَقَالَ أَحَدُهُمَا مَا مَعِي شَيْءٌ أُقَرِّبُهُ وَ أَخَذَ أَحَدُهُمَا ذُبَاباً فَقَرَّبَهُ وَ لَمْ يُقَرِّبِ الْآخَرُ فَقَالَ لَا أُقَرِّبُ إِلَى غَيْرِ اللَّهِ جَلَّ وَ عَزَّ شَيْئاً
One of them said, ‘There is nothing with me I can be offering with’, and one of them took a fly and offered it, and the other one did not make an offering. He said, ‘I will not make an offering of anything to other than Allah-azwj Majestic and Mighty’.
فَقَتَلُوهُ فَدَخَلَ الْجَنَّةَ وَ دَخَلَ الْآخَرُ النَّارَ.
So, they killed him, and he entered the Paradise, and the other one entered the Fire’’.[50]
44- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ مِنْ دِينِ اللَّهِ
(The book) ‘Al Mahasin’ – Usman Bin Isa, from Sama’at, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The Taqiyyah (dissimulation) is from the religion of Allah-azwj’.
قُلْتُ مِنْ دِينِ اللَّهِ
I said, ‘From the religion of Allah-azwj!’
قَالَ إِي وَ اللَّهِ مِنْ دِينِ اللَّهِ وَ قَدْ قَالَ يُوسُفُ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَرَقُوا وَ لَقَدْ قَالَ إِبْرَاهِيمُ إِنِّي سَقِيمٌ وَ اللَّهِ مَا كَانَ سَقِيماً.
He-asws said: ‘Yes, by Allah-azwj, from the religion of Allah-azwj, and Yusuf-as had said: ‘O caravan! You are stealing!’ [12:70]. By Allah-azwj, they were not stealing. And Ibrahim-as had said: ‘I feel sick’ [37:89]. By Allah-azwj, he-as was not sick!’’[51]
45- ع، علل الشرائع بِالْإِسْنَادِ إِلَى الْعَيَّاشِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ يُونُسَ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا خَيْرَ فِيمَنْ لَا تَقِيَّةَ لَهُ وَ لَقَدْ قَالَ يُوسُفُ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ مَا سَرَقُوا.
(The book) ‘Ilal Al Sharaie’ – By the chain to Al Ayyashi – from Ibrahim Bin Ali, from Ibrahim Bin Is’haq, from Yunus, from Al Batainy, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘There is no good in the one having no Taqiyya for him, and Yusuf-as had said: ‘O caravan! You are stealing!’ [12:70], and they were not stealing’’.[52]
46- ع، علل الشرائع بِالْإِسْنَادِ إِلَى الْعَيَّاشِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِي يُوسُفَ- أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ قَالَ إِنَّهُمْ سَرَقُوا يُوسُفَ مِنْ أَبِيهِ أَ لَا تَرَى أَنَّهُ قَالَ لَهُمْ حِينَ قَالُوا ما ذا تَفْقِدُونَ قَالُوا نَفْقِدُ صُواعَ الْمَلِكِ وَ لَمْ يَقُلْ سَرَقْتُمْ صُوَاعَ الْمَلِكِ إِنَّمَا عَنَى أَنَّكُمْ سَرَقْتُمْ يُوسُفَ عَنْ أَبِيهِ.
(The book) ‘Ilal Al Sharaie’ – By the chain to Al Ayyashi – from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq Al Nahawandy, from Salih Bin Saeed, from a man from our companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked about Words of Allah-azwj Mighty and Majestic regarding Yusuf-as: ‘O caravan! You are stealing!’ [12:70]. He-asws said: ‘They had stolen Yusuf-as from his-as father-as. Don’t you see that he-as said to them when they said, ‘What is that which you are missing?’ [12:71] They said, ‘We miss the king’s drinking cup, [12:72], and he-as did not say they were stealing the king’s cup. But rather he-as meant: ‘You have stolen Yusuf-as from his-as father-as’’.[53]
47- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّعَبُّدِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ.
Tafseer Al Ayyashi – from Muhammad Bin Marwan who said,
‘Abu Abdullah-asws said: ‘What prevents Meesam-ra, may Allah-azwj have Mercy on him-ra, from the worshipping? By Allah-azwj! He had known that this Verse was Revealed regarding Ammar‑ra and his-ra companions: except for the one coerced, and his heart is content with the Eman, [16:106]?’’[54]
48- شي، تفسير العياشي عَنْ مَعْمَرِ بْنِ يَحْيَى بْنِ سَالِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ أَهْلَ الْكُوفَةِ يَرْوُونَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ سَتُدْعَوْنَ إِلَى سَبِّي وَ الْبَرَاءَةِ مِنِّي فَإِنْ دُعِيتُمْ إِلَى سَبِّي فَسُبُّونِي وَ إِنْ دُعِيتُمْ إِلَى الْبَرَاءَةِ مِنِّي فَلَا تَتَبَرَّءُوا مِنِّي فَإِنِّي عَلَى دِينِ مُحَمَّدٍ ص
Tafseer Al Ayyashi – from Ma’mar Bin Yahya Bin Salim who said,
‘I said to Abu Ja’far-asws, ‘The people of Al-Kufa are reporting from Ali-asws that he-asws had said: ‘You will be called to revile me-asws and the disavowing from me-asws. If you are called to revile me-asws, then revile me-asws, and if you are called to the disavowing from me-asws, do not disavow from me-asws, for I-asws am upon the religion of Muhammad-saww’’.
فَقَالَ أَبُو جَعْفَرٍ ع مَا أَكْثَرَ مَا يَكْذِبُونَ عَلَى عَلِيٍّ ع إِنَّمَا قَالَ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي وَ الْبَرَاءَةِ مِنِّي فَإِنْ دُعِيتُمْ إِلَى سَبِّي فَسُبُّونِي وَ إِنْ دُعِيتُمْ إِلَى الْبَرَاءَةِ مِنِّي فَإِنِّي عَلَى دِينِ مُحَمَّدٍ ص وَ لَمْ يَقُلْ فَلَا تَتَبَرَّءُوا مِنِّي
Abu Ja’far-asws said: ‘How much they are lying upon Ali-asws! But rather, he-asws said: ‘You will be called to reviling me-asws and the disavowing from me-asws. If you are called to revile me-asws, then revile me-asws, and if you are called to the disavowing from me-asws, surely I-asws am upon the religion of Muhammad-saww’, and he-asws did not say: ‘Do not disavow from me-asws’’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ أَرَادَ رَجُلٌ يَمْضِي عَلَى الْقَتْلِ وَ لَا يَتَبَرَّأُ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Supposing a man were to intend going upon being killed and not disavow?’
فَقَالَ لَا وَ اللَّهِ إِلَّا عَلَى الَّذِي مَضَى عَلَيْهِ عَمَّارٌ إِنَّ اللَّهَ يَقُولُ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ
He-asws said: ‘No, by Allah-saww, except upon which Allah-azwj had gone upon. Allah-azwj Says: except for the one coerced, and his heart is content with the Eman, [16:106]’.
قَالَ ثُمَّ كَسَعَ هَذَا الْحَدِيثَ بِوَاحِدٍ وَ التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ.
He (the narrator) said, ‘Then he-asws expanded the Hadeeth as one: ‘And the Taqiyyah is in all things’’.[55]
Tafseer Al Ayyashi – from Abu Bakr who said,
‘I said to Abu Abdullah-asws, ‘And what are Al-Harouriya? We used to be distant from each other, and today they are in our circles. What is your-asws view, shall we take with the oaths?’
49- شي، تفسير العياشي عَنْ أَبِي بَكْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع وَ مَا الْحَرُورِيَّةُ إِنَّا قَدْ كُنَّا مُتَعَاسِرِينَ وَ هُمُ الْيَوْمَ فِي دُورِنَا أَ رَأَيْتَ إِنْ أَخَذُونَا بِالْأَيْمَانِ قَالَ فَرَخَّصَ لِي فِي الْحَلْفِ لَهُمْ بِالْعَتَاقِ وَ الطَّلَاقِ فَقَالَ بَعْضُنَا مَدُّ الرِّقَابِ أَحَبُّ إِلَيْكَ أَمِ الْبَرَاءَةُ مِنْ عَلِيٍّ ع
He (the narrator) said, ‘He-asws allowed to me regarding the oath to them with the freeing of the slave and the divorce. One of us said, ‘Is extending the neck (to be killed) more beloved to you-asws or the disavowing from Ali-asws?’
فَقَالَ الرُّخْصَةُ أَحَبُّ إِلَيَّ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ فِي عَمَّارٍ- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ.
He-asws said: ‘The allowance (concession) is more beloved to me-asws. Have you not heard Words of Allah-azwj regarding Ammar-ra: except for the one coerced, and his heart is content with the Eman, [16:106]’’.[56]
50- شي، تفسير العياشي عَنْ عَمْرِو بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَوْلُ رَسُولِ اللَّهِ ص رُفِعَتْ عَنْ أُمَّتِي أَرْبَعَةُ خِصَالٍ مَا أَخْطَئُوا وَ مَا نَسُوا وَ مَا أُكْرِهُوا عَلَيْهِ وَ مَا لَمْ يُطِيقُوا وَ ذَلِكَ فِي كِتَابِ اللَّهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ مُخْتَصَرٌ.
Tafseer Al Ayyashi – from Amro Bin Marwan who said,
‘I heard Abu Abdullah-asws saying: ‘Words of Rasool-Allah-saww: ‘Four traits have been Raised from my-saww community – what they are mistaken in, and what they forget, and what they are coerced upon, and what they cannot endure, and that is in the Book of Allah-azwj: except for the one coerced, and his heart is content with the Eman, [16:106], in brief’’.[57]
51- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ فَقُلْتُ لَهُ إِنَّ الضَّحَّاكَ قَدْ ظَهَرَ بِالْكُوفَةِ- وَ يُوشِكُ أَنْ نُدْعَى إِلَى الْبَرَاءَةِ مِنْ عَلِيٍّ ع فَكَيْفَ نَصْنَعُ
Tafseer Al Ayyashi – From Abdullah Bin Ajlan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws, I said to him-asws, ‘The comedians have appeared in Al-Kufa and we are on the verge of being called to the disavowing from Ali-asws. How shall we deal with it?’
قَالَ فَابْرَأْ مِنْهُ
‘He-asws said: ‘Disavow from him-asws’.
قَالَ قُلْتُ لَهُ أَيُّ شَيْءٍ أَحَبُّ إِلَيْكَ
He (the narrator) said, ‘I said to him-asws, ‘Which thing is more beloved to you-asws?’
قَالَ أَنْ يَمْضُوا عَلَى مَا مَضَى عَلَيْهِ عَمَّارُ بْنُ يَاسِرٍ أُخِذَ بِمَكَّةَ فَقَالُوا لَهُ ابْرَأْ مِنْ رَسُولِ اللَّهِ ص فَبَرِئَ مِنْهُ فَأَنْزَلَ اللَّهُ عُذْرَهُ- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ.
He-asws said: ‘Going upon what Ammar Bin Yasser-ra had gone upon. He-ra was seized in Makkah. They said to him-ra, ‘Disavow from Rasool-Allah-saww!’ He-ra disavowed from him-saww. So, Allah-azwj Revealed his-ra excuse: except for the one coerced, and his heart is content with the Eman, [16:106]’’.[58]
52- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ وَ إِلهُكُمْ إِلهٌ واحِدٌ- لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ
Tafseer of the Imam-asws (Hassan Al Askari-asws) – Words of Mighty and Majestic: And your God is one God! There is no god except Him; He is the Beneficent, the Merciful [2:163].
قَالَ الْإِمَامُ ع وَ إِلَهُكُمُ الَّذِي أَكْرَمَ مُحَمَّداً ص وَ عَلِيّاً ع بِالْفَضِيلَةِ وَ أَكْرَمَ آلَهُمَا الطَّيِّبِينَ بِالْخِلَافَةِ وَ أَكْرَمَ شِيعَتَهُمْ بِالرَّوْحِ وَ الرَّيْحَانِ وَ الْكَرَامَةِ وَ الرِّضْوَانِ وَاحِدٌ لَا شَرِيكَ لَهُ وَ لَا نَظِيرَ وَ لَا عَدِيلَ-
The Imam (Hassan Al-Askari-asws) said: ‘And your God – the One Who Honoured Muhammad‑saww and Ali-asws with the merits and Honoured their-asws goodly Progeny-asws with the Caliphate, and Honoured their-asws Shias with the tranquillity and the fragrance (cool breezes of Paradise), and the Prestige, and the (Divine) Pleasure, is one God! – there being no associates for Him-azwj nor a peer, nor an equal.
لَا إِلَهَ إِلَّا هُوَ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ الرَّازِقُ الْبَاسِطُ الْمُغْنِي الْمُفْقِرُ الْمُعِزُّ الْمُذِلُّ الرَّحْمَنُ الرَّحِيمُ يَرْزُقُ مُؤْمِنَهُمْ وَ كَافِرَهُمْ وَ صَالِحَهُمْ وَ طَالِحَهُمْ- لَا يَقْطَعُ عَنْهُمْ مَادَّةَ فَضْلِهِ وَ رِزْقِهِ وَ إِنِ انْقَطَعُوا هُمْ عَنْ طَاعَتِهِ
There is no god except Him – the Creator, the Maker, the Designer, the Sustainer, the Extender, the Enricher, the Improver, the Honourer, the Disgracer. the Beneficent – Sustaining their Momineen and their Kafirs, and their righteous ones and their wicked ones. He-azwj does not Cut-off from them the items of His-azwj Grace and His-azwj sustenance, and even if they cut Him-azwj off from His-azwj obedience.
الرَّحِيمُ بِعِبَادِهِ الْمُؤْمِنِينَ مِنْ شِيعَةِ آلِ مُحَمَّدٍ ص وَسَّعَ لَهُمْ فِي التَّقِيَّةِ يُجَاهِرُونَ بِإِظْهَارِ مُوَالاةِ أَوْلِيَاءِ اللَّهِ وَ مُعَادَاةِ أَعْدَاءِ اللَّهِ إِذَا قَدَرُوا وَ يَسْتُرُونَهَا إِذَا عَجَزُوا
The Merciful – with His-azwj Momineen servants from the Shias of the Progeny-asws of Muhammad-saww, and Expands for them regarding (the scope) of the dissimulation they can be open with the displaying the friendship of the Guardians-asws of Allah-azwj and enmity to His‑azwj enemies, whenever they are able to, and they can be veiling it when they are frustrated (from doing so).
قَالَ رَسُولُ اللَّهِ ص وَ لَوْ شَاءَ لَحَرَّمَ عَلَيْكُمُ التَّقِيَّةَ وَ أَمَرَكُمْ بِالصَّبْرِ عَلَى مَا يَنَالُكُمْ مِنْ أَعْدَائِكُمْ عِنْدَ إِظْهَارِكُمُ الْحَقَّ
Rasool-Allah-saww said: ‘And had He-azwj so Desired, He-azwj would have Prohibited the dissimulation upon you, and (but instead) He-azwj Commanded you with the patience upon what you are facing from your enemies during the manifestation of the Truth.
أَلَا فَأَعْظَمُ فَرَائِضِ اللَّهِ عَلَيْكُمْ بَعْدَ فَرْضِ مُوَالاتِنَا وَ مُعَادَاةِ أَعْدَائِنَا اسْتِعْمَالُ التَّقِيَّةِ عَلَى أَنْفُسِكُمْ وَ إِخْوَانِكُمْ وَ مَعَارِفِكُمْ وَ قَضَاءِ حُقُوقِ إِخْوَانِكُمْ فِي اللَّهِ
Indeed! The greatest of the Impositions of Allah-azwj upon you all, after the necessitation of our-asws friendship and the enmity of our-asws enemies, is the utilisation of the Taqiyyah (dissimulation) upon yourselves and your brethren, and your acquaintances, and the fulfilment of the rights of your brethren for the Sake of Allah-azwj.
أَلَا وَ إِنَّ اللَّهَ يَغْفِرُ كُلَّ ذَنْبٍ بَعْدَ ذَلِكَ وَ لَا يَسْتَقْصِي
Indeed! And He-azwj will Forgive every sin after that and will not Inquire (any further).
وَ أَمَّا هَذَانِ فَقَلَّ مَنْ يَنْجُو مِنْهُمَا إِلَّا بَعْدَ مَسِّ عَذَابٍ شَدِيدٍ إِلَّا أَنْ يَكُونَ لَهُمْ مَظَالِمُ عَلَى النَّوَاصِبِ وَ الْكُفَّارِ فَيَكُونَ عَذَابُ هَذَيْنِ عَلَى أُولَئِكَ الْكُفَّارِ وَ النَّوَاصِبِ قِصَاصاً بِمَا لَكُمْ عَلَيْهِمْ مِنَ الْحُقُوقِ
And as for these two (the neglecter of the Taqiyyah and the neglecter of the rights), so the least one of the two would be rescued only after having touched by the severe Punishment, unless if there happens to be for them (certain) injustices against the Nasibis and the Kafirs, so the Punishment of these two would occur upon those Kafirs and the Nasibis as a retaliation with for if you all against them from the rights.
وَ مَا لَهُمْ إِلَيْكُمْ مِنَ الظُّلْمِ فَاتَّقُوا اللَّهَ وَ لَا تَتَعَرَّضُوا لِمَقْتِ اللَّهِ بِتَرْكِ التَّقِيَّةِ وَ التَّقْصِيرِ فِي حُقُوقِ إِخْوَانِكُمُ الْمُؤْمِنِينَ.
And whatever is for them (Kafirs and the Nasibis) from the injustices, so fear Allah-azwj and do not be exposing yourselves to the Detestation of Allah-azwj by neglecting the Taqiyyah, and the deficiencies regarding the rights of your Momineen brethren’’.[59]
53- جا، المجالس للمفيد الْمَرْزُبَانِيُّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ هَارُونَ بْنِ عُبَيْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنْ أَبِي يَحْيَى التَّمِيمِيِّ عَنْ كَثِيرٍ عَنْ أَبِي مَرْيَمَ الْخَوْلَانِيِّ عَنْ مَالِكِ بْنِ ضَمْرَةَ قَالَ سَمِعْتُ عَلِيّاً أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ أَمَا إِنَّكُمْ مُعْرَضُونَ عَلَى لَعْنِي وَ دُعَائِي كَذَّاباً فَمَنْ لَعَنَنِي كَارِهاً مُكْرَهاً يَعْلَمُ اللَّهُ أَنَّهُ كَانَ مُكْرَهاً وَرَدْتُ أَنَا وَ هُوَ عَلَى مُحَمَّدٍ ص مَعاً وَ مَنْ أَمْسَكَ لِسَانَهُ فَلَمْ يَلْعَنِّي سَبَقَنِي كَرَمْيَةِ سَهْمٍ أَوْ لَمْحَةٍ بِالْبَصَرِ
(The book) ‘Majaalis’ of Al Mufeed – Al Marzubany, from Muhammad Bin Al Husayn, from Haroun Bin Ubeydullah, from Usman Bin Saeed, from Abu Yahya Al Tameemi, from Kaseer, from Abu Maryam Al Khawlani, from Malik Bin Zamrah who said, ‘
‘I heard Ali Amir Al-Momineen-asws saying: ‘As for you (Shias), you will be presented upon cursing me-asws and calling me-asws a liar! So, the one who curses me-asws unwillingly, coerced, Allah-azwj Knows that he is being coerced, I-asws and he would arrive unto Muhammad-saww together, and the one who withholds his tongue and does not curse me-asws, will precede me‑asws by distance of an arrow or blink of the eye.
وَ مَنْ لَعَنَنِي مُنْشَرِحاً صَدْرُهُ بِلَعْنِي فَلَا حِجَابَ بَيْنَهُ وَ بَيْنَ اللَّهِ وَ لَا حُجَّةَ لَهُ عِنْدَ مُحَمَّدٍ ص
And one who curses me-asws, expanding his chest with cursing me-asws, there will neither be a veil between him and (Punishment of) Allah-azwj, nor any argument for him in the presence of Muhammad-saww.
إِلَّا أَنَّ مُحَمَّداً ص أَخَذَ بِيَدِي يَوْماً فَقَالَ مَنْ بَايَعَ هَؤُلَاءِ الْخَمْسَ ثُمَّ مَاتَ وَ هُوَ يُحِبُّكَ فَقَدْ قَضَى نَحْبَهُ وَ مَنْ مَاتَ وَ هُوَ يُبْغِضُكَ مَاتَ مِيتَةً جَاهِلِيَّةً يُحَاسَبُ بِمَا عَمِلَ فِي الْإِسْلَامِ.
Indeed! One day Muhammad-saww held my-asws hand and said: ‘One who pledges allegiance to these five, then dies while he loves you, so he has fulfilled his vow, and one who dies while he hates you-asws dies a death of the pre-Islamic period. He will be Reckoned with what he had done during Al-Islam’’.[60]
54- جا، المجالس للمفيد الْجِعَابِيُّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ عُمَرَ بْنِ مُحَمَّدِ بْنِ الْحَارِثِ عَنْ أَبِيهِ عَنْ أَبِي الصَّبَّاحِ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنْ أَبِيهِ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع لِشِيعَتِهِ كُونُوا فِي النَّاسِ كَالنَّحْلَةِ فِي الطَّيْرِ لَيْسَ شَيْءٌ مِنَ الطَّيْرِ إِلَّا وَ هُوَ يَسْتَخِفُّهَا وَ لَوْ يَعْلَمُونَ مَا فِي أَجْوَافِهَا مِنَ الْبَرَكَةِ لَمْ يَفْعَلُوا ذَلِكَ بِهَا
(The book) ‘Al Majaalis’ of Al Mufeed – Al Jiany, from Al Husayn Bin Muhammad Al Kindy, from Umar Bin Muhammad Bin Al Haris, from his father, from Abu Al Sabbah Al Muzanny, from Al Haris Bin Haseyra, from his father who said,
‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws said to his-asws Shias: ‘Be among the people like the bee among the birds! There isn’t anything from the birds except and it fears it, and had they know what Blessings there are in its interior, they would no do that with it.
خَالِطُوا النَّاسَ بِأَلْسِنَتِكُمْ وَ أَجْسَادِكُمْ وَ زَايِلُوهُمْ بِقُلُوبِكُمْ وَ أَعْمَالِكُمْ لِكُلِّ امْرِئٍ مَا اكْتَسَبَ وَ هُوَ يَوْمَ الْقِيَامَةِ مَعَ مَنْ أَحَبَ.
Mingle with the people with your tongues and your bodies, and be removed from them with your hearts and your deeds. For every person is what he earns, and on the Day of Qiyamah he will be with the one he loves’’.[61]
55- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْحَسَنِ بْنِ بَحْرٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنْ رَجُلٍ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ سَمِعْتُهُ يَقُولُ تَبَذَّلْ وَ لَا تُشْهَرْ وَ أَخْفِ شَخْصَكَ لِئَلَّا تُذْكَرَ وَ تَعَلَّمْ وَ اكْتُمْ وَ اصْمُتْ تَسْلَمْ وَ أَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ تَسُرُّ الْأَبْرَارَ وَ تَغِيظُ الْفُجَّارَ وَ أَوْمَأَ بِيَدِهِ إِلَى الْعَامَّةِ.
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Abu Najra, from Al-Hassan Bin Bahr, from Furat Bin Ahnaf,
‘From a man from the companions of Amir Al-Momineen-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Spend (on others) and do not publicise, and hide your person lest you are mentioned, and learn and conceal and be silent, you will be safe’ – and he-asws gestured by his‑asws hand to his-asws chest – ‘you will cheer the righteous ones and enrage the immoral’ – and he-asws gestured by his-asws hand to the general public’’.[62]
56- ين، كتاب حسين بن سعيد و النوادر ابْنُ فَضَّالٍ وَ فَضَالَةُ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ إِنَّا نَمُرُّ بِهَؤُلَاءِ الْقَوْمِ فَيَسْتَحْلِفُونَّا عَلَى أَمْوَالِنَا وَ قَدْ أَدَّيْنَا زَكَاتَهَا
The book Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Fazzal and Fazalah, from Ibn Bukeyr, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said, ‘We pass by these people, so they make us swear on oath upon our wealth, and we have already paid our Zakat!’
قَالَ يَا زُرَارَةُ إِذَا خِفْتَ فَاحْلِفْ لَهُمْ بِمَا شَاءُوا
He-asws said: ‘O Zurara! When you fear, then oath to them with whatever they so desire to’.
فَقُلْتُ جُعِلْتُ فِدَاكَ بِطَلَاقٍ وَ عَتَاقٍ
I said, ‘May I be sacrificed for you-asws! With divorce and liberation (of slaves)?’
قَالَ بِمَا شَاءُوا
He-asws said: ‘With whatever they so desire to’.
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ.
Abu Abdullah-asws said: ‘The Taqiyyah is in every necessity, and its doer is more knowing with it when it befalls with him’’.[63]
57- ين، كتاب حسين بن سعيد و النوادر عَنْ مَعْمَرِ بْنِ يَحْيَى قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ مَعِي بَضَائِعَ لِلنَّاسِ وَ نَحْنُ نَمُرُّ بِهَا عَلَى هَؤُلَاءِ الْعُشَّارِ فَيُحْلِفُونَّا عَلَيْهَا فَنَحْلِفُ لَهُمْ
From the book of Husayn Bin Saeed, and ‘Al Nawadir’ – From Ma’mar Bin Yahya who said,
‘I said to Abu Ja’far-asws, ‘With me is merchandise of the people, and we pass by with it these tithe (Zakat) collectors. They make us oath upon it, so we oath to them’.
قَالَ وَدِدْتُ أَنِّي أَقْدِرُ أَنْ أُجِيزَ أَمْوَالَ الْمُسْلِمِينَ كُلَّهَا وَ أَحْلِفَ عَلَيْهَا كُلَّمَا خَافَ الْمُؤْمِنُ عَلَى نَفْسِهِ فِيهِ ضَرُورَةٌ فَلَهُ فِيهِ التَّقِيَّةُ.
He-asws said: ‘I-asws would love to be able upon allowing wealth of the Muslims, all of it, and oath upon it every time the Momin fears upon himself it is necessary in it, the Taqiyyah (dissimulation) is for him’’.[64]
58- ين، كتاب حسين بن سعيد و النوادر عَنْ سَمَاعَةَ قَالَ: إِذَا حَلَفَ الرَّجُلُ بِاللَّهِ تَقِيَّةً لَمْ يَضُرَّهُ وَ بِالطَّلَاقِ وَ الْعَتَاقِ أَيْضاً لَا يَضُرُّهُ إِذَا هُوَ أُكْرِهَ وَ اضْطُرَّ إِلَيْهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Sama’at who said,
‘When the man oaths by Allah-azwj in Taqiyyah, it will not harm him, and with the divorce and the liberation (of the slaves) as well when he is coerced and desperate to it’.
وَ قَالَ لَيْسَ شَيْءٌ مِمَّا حَرَّمَ اللَّهُ إِلَّا وَ قَدْ أَحَلَّهُ لِمَنِ اضْطُرَّ إِلَيْهِ.
And he-asws said: ‘There isn’t anything from what Allah-azwj has Prohibited, except and He-azwj has Permitted it for the one desperate to it’’.[65]
59- ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَحْلِفُ لِصَاحِبِ الْعَشَّارِ نُجِيزُ بِذَلِكَ مَالَنَا
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Abu Bakr Al Hazramy who said,
‘I said to Abu Abdullah-asws, ‘We oath to the tithe (Zakat) collected, to allow our wealth (to pass through) with that’.
قَالَ نَعَمْ
He-asws said: ‘Yes’.
وَ فِي الرَّجُلِ يَحْلِفُ تَقِيَّةً قَالَ إِنْ خَشِيتَ عَلَى دَمِكَ وَ مَالِكَ فَاحْلِفْ تَرُدَّهُ عَنْكَ بِيَمِينِكَ وَ إِنْ رَأَيْتَ أَنَّ يَمِينَكَ لَا يَرُدُّ عَنْكَ شَيْئاً فَلَا تَحْلِفْ لَهُمْ.
And regarding the man who oaths in Taqiyyah (dissimulation), he-asws said: ‘If you fear upon your blood and your wealth, then oath to repel it away from you by your oath, and if you see that your oath will not repel anything from you, then do not oath to them’’.[66]
60- تم، فلاح السائل الصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَسْبَاطٍ عَنْ رَجُلٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ هَذَا الْأَمْرَ عَلَى أَهْلِ هَذِهِ الْعِصَابَةِ سِرّاً- وَ لَنْ يَقْبَلَهُ عَلَانِيَةً
(The book) ‘Falah Al Sa’il’ – Al Saffar, from Muhammad Bin Isa, from Ibn Asbat, from a man, from Safwan Al Jammal,
‘From Abu Abdullah-asws, he (the narrator) said: ‘Allah-azwj Blessed and Exalted Imposed this matter upon the people of this group secrecy, and will never Accept it openly’.
قَالَ صَفْوَانُ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَظَرَ رِضْوَانُ خَازِنُ الْجَنَّةِ إِلَى قَوْمٍ لَمْ يَمُرُّوا بِهِ فَيَقُولُ مَنْ أَنْتُمْ وَ مِنْ أَيْنَ دَخَلْتُمْ
Safwan said, ‘Abu Abdullah-asws said: ‘When it will be the Day of Qiyamah, Rizwan the treasurer of the Paradise will look at a group of people (in Paradise) not having passed by him. He will say, ‘Who are you, and where are you entering from?’
قَالَ يَقُولُونَ إِيَّاكَ عَنَّا فَإِنَّا قَوْمٌ عَبَدْنَا اللَّهَ سِرّاً فَأَدْخَلَنَا اللَّهُ سِرّاً.
He-asws said: ‘He means us-asws, for we-asws are a people who had worshipped Allah-azwj secretly, so Allah-azwj will Enter us (into Paradise) secretly’’.[67]
61- جع، جامع الأخبار قَالَ الصَّادِقُ ع مَنْ تَرَكَ التَّقِيَّةَ قَبْلَ خُرُوجِ قَائِمِنَا فَلَيْسَ مِنَّا.
(The book) ‘Jawamie Al Akhbar’ –
‘Al-Sadiq-asws said: ‘One who neglects the Taqiyyah (dissimulation) before rising of our-asws Qaim-ajfj, he isn’t from us-asws’’.[68]
وَ قَالَ ع التَّقِيَّةُ دِينِي وَ دِينُ آبَائِي.
And he-asws said: ‘The Taqiyyah (dissimulation) is my-asws religion and religion of my-asws forefathers-asws’’.[69]
وَ قَالَ الصَّادِقُ ع مَنْ أَذَاعَ عَلَيْنَا شَيْئاً مِنْ أَمْرِنَا فَهُوَ كَمَنْ قَتَلَنَا عَمْداً وَ لَمْ يَقْتُلْنَا خَطَأً.
And Al-Sadiq-asws said: ‘One who publicises against us-asws anything from our-asws matters, so he is like the one who killed us-asws deliberately and did not kill us-asws mistakenly’’.[70]
وَ قَالَ ع التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ.
And he-asws said: ‘The Taqiyyah (dissimulation) is in every necessity, and its doer is more knowing with it when it befalls with him’’.[71]
عَنِ ابْنِ مُسْكَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنِّي لَأَحْسَبُكَ إِذَا شُتِمَ عَلِيٌّ بَيْنَ يَدَيْكَ إِنْ تَسْتَطِعْ أَنْ تَأْكُلَ أَنْفَ شَاتِمِهِ لَفَعَلْتَ
And from Ibn Muskan who said,
‘I-asws reckon if Ali-asws were to be insulted in front of you, if you are capable of eating the nose of his insulter, you will do so!’
فَقُلْتُ إِي وَ اللَّهِ جُعِلْتُ فِدَاكَ إِنِّي لَهَكَذَا وَ أَهْلَ بَيْتِي
I said, ‘Yes, by Allah-azwj, may I be sacrificed for you-asws! I am like this and so are my family members’.
قَالَ فَلَا تَفْعَلْ فَوَ اللَّهِ لَرُبَّمَا سَمِعْتُ مَنْ شَتَمَ عَلِيّاً وَ مَا بَيْنِي وَ بَيْنَهُ إِلَّا أُسْطُوَانَةٌ فَأَسْتَتِرُ بِهَا فَإِذَا فَرَغْتُ مِنْ صَلَاتِي أَمُرُّ بِهِ فَأُسَلِّمُ عَلَيْهِ وَ أُصَافِحُهُ.
He-asws said: ‘Do not do so, for by Allah-azwj! sometimes I-asws heard someone insulting Ali-asws, and there is nothing between me and him except a pillar, so I conceal by it. When I-asws am free from my-asws Salat, I-asws pass by him, I-asws greet unto him and shake his hand’’.[72]
مِنْ كِتَابِ صِفَاتِ الشِّيعَةِ، قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ مِنْ شِيعَةِ عَلِيٍّ مَنْ لَا يَتَّقِي.
From the book ‘Sifaat Al Shia’ –
‘Abu Abdullah-asws said: ‘He isn’t from Shias of Ali-asws, one not utilising Taqiyyah (dissimulation)’’.[73]
مِنْ كِتَابِ التَّقِيَّةِ لِلْعَيَّاشِيِّ، قَالَ الصَّادِقُ ع لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ إِنَّ التَّقِيَّةَ لَأَوْسَعُ مِمَّا بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
And from the book ‘Al Taqiyyah’ of Al Ayyashi –
‘Al-Sadiq-asws said: ‘There is no religion for the one having no Taqiyyah (dissimulation) for him, and the Taqiyyah is vaster than what is between the sky and the earth’’.[74]
وَ قَالَ ع مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَتَكَلَّمْ فِي دَوْلَةِ الْبَاطِلِ إِلَّا بِالتَّقِيَّةِ.
And he-asws said: ‘One who were to believe in Allah-azwj and the Last Day, he should not speak in the government of falsehood except with the Taqiyyah (dissimulation)’’.[75]
وَ عَنْهُ ع إِيَّاكُمْ عَنْ دِينٍ مَنْ كَتَمَهُ أَعَزَّهُ اللَّهُ وَ مَنْ أَذَاعَهُ أَذَلَّهُ اللَّهُ.
And from him-asws, ‘Beware of religion! One who conceals it, Allah-azwj will Honour him, and one who publicises it, Allah-azwj will Humiliate him’’.[76]
وَ عَنْهُ ع لَا خَيْرَ فِيمَنْ لَا تَقِيَّةَ لَهُ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ.
And from him-asws: ‘There is no good in the one having not Taqiyyah (dissimulation) for him, nor any Eman for the one having no Taqiyyah for him’’.[77]
عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ أَبِي كَانَ يَقُولُ مَا مِنْ شَيْءٍ أَقَرَّ لِعَيْنِ أَبِيكَ مِنَ التَّقِيَّةِ إِنَّ التَّقِيَّةَ لَجُنَّةٌ لِلْمُؤْمِنِ.
From Abu Abdullah-asws having said: ‘My-asws father-asws had said: ‘There is nothing more delighting to the eyes of your-asws father-asws than the Taqiyyah (dissimulation). The Taqiyyah is a shield for the Momin’’.[78]
قَالَ الرِّضَا ع لَا إِسْلَامَ لِمَنْ لَا وَرَعَ لَهُ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ.
Al-Reza-asws said: ‘There is no Islam for the one having not devoutness for him, nor any Eman for the one having no Taqiyyah (dissimulation) for him’’.[79]
عَنِ الْبَاقِرِ ع قَالَ: جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدَّمُ فَإِذَا بَلَغَ الدَّمَ فَلَا تَقِيَّةَ.
From Al-Baqir-asws having said: ‘The Taqiyyah (dissimulation) has been made to save the blood (shed) by it. When it reaches the blood (shed), there is no Taqiyyah’’.[80]
عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: التَّقِيَّةُ مِنْ دِينِ اللَّهِ
From Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The Taqiyyah (dissimulation) is from the religion of Allah‑azwj’.
قُلْتُ مِنْ دِينِ اللَّهِ
I said, ‘From the religion of Allah-azwj?’
قَالَ إِي وَ اللَّهِ مِنْ دِينِ اللَّهِ وَ لَقَدْ قَالَ يُوسُفَ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَرَقُوا شَيْئاً وَ لَقَدْ قَالَ إِبْرَاهِيمُ إِنِّي سَقِيمٌ وَ اللَّهِ مَا كَانَ سَقِيماً.
He-asws said: ‘Yes, by Allah-azwj, from the religion of Allah-azwj! And Yusuf-as had said: ‘O caravan! You are stealing!’ [12:70]. By Allah-azwj, they were not stealing! And Ibrahim-as had said: ‘‘I feel sick’ [37:89]. By Allah-azwj, he-as was not sick!’’[81]
عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا تَقَارَبَ هَذَا الْأَمْرُ كَانَ أَشَدَّ لِلتَّقِيَّةِ.
And from Abu Abdullah-asws having said: ‘When this matter (rising of Al-Qaim-ajfj) draws near, it would be severer for the Taqiyyah’’.[82]
وَ عَنْهُ ع مَنْ أَفْشَى سِرَّنَا أَهْلَ الْبَيْتِ أَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ.
And from him-asws: ‘O who spreads (publicises) our-asws secrets of People-asws of the Household, Allah-azwj will Make him taste the heat of iron (sword)’’.[83]
وَ قَالَ النَّبِيُّ ص تَارِكُ التَّقِيَّةِ كَتَارِكِ الصَّلَاةِ.
And the Prophet-saww: ‘Neglecter of the Taqiyyah (dissimulation) is like a neglecter of the Salat’’.[84]
وَ قَالَ ع مَنْ صَلَّى خَلْفَ الْمُنَافِقِينَ بِتَقِيَّةٍ كَانَ كَمَنْ صَلَّى خَلْفَ الْأَئِمَّةِ.
And he-asws said: ‘One who prays Salat behind the hypocrites due to Taqiyyah (dissimulation), would be like the one who prayed Salat behind the Imams-asws’’.[85]
62- غو، غوالي اللئالي فِي الْحَدِيثِ أَنَّ يَاسِراً وَ ابْنَهُ عَمَّاراً وَ امْرَأَتَهُ سُمَيَّةَ قَبَضَ عَلَيْهِمْ أَهْلُ مَكَّةَ وَ عَذَّبُوهُمْ بِأَنْوَاعِ الْعَذَابِ لِأَجْلِ إِسْلَامِهِمْ وَ قَالُوا لَا يُنْجِيكُمْ مِنَّا إِلَّا أَنْ تَنَالُوا مُحَمَّداً وَ تَبَرَّءُوا مِنْ دِينِهِ
(The book) ‘Gawaly Al La’ali’ –
‘In the Hadeeth: ‘Yasser-ra, and his-ra son-ra Ammar-ra, and his-ra wife-ra Sumayya-ra, the people of Makkah captured them and tormented them with a variety of punishments due to the reason of their having become Muslims, and they said, ‘You-ra will not be saved from us except if you-ra were to talk badly about Muhammad-saww and disavow from his-saww religion!’
فَأَمَّا عَمَّارٌ فَأَعْطَاهُمْ بِلِسَانِهِ كُلَّمَا أَرَادُوا مِنْهُ وَ أَمَّا أَبَوَاهُ فَامْتَنَعَا فَقُتِلَا ثُمَّ أُخْبِرَ رَسُولُ اللَّهِ ص بِذَلِكَ فَقَالَ فِي عَمَّارٍ جَمَاعَةٌ إِنَّهُ كَفَرَ
As for Ammar-ra, he-ra obeyed them by his-ra tongue every time they wanted from him-ra, and as for his-ra parents-ra, they-ra refused so they-ra were killed. Then Rasool-Allah-saww was informed with that. A group said regarding Ammar-ra that he-ra had become a Kafir.
فَقَالَ ص كَلَّا إِنَّ عَمَّاراً مُلِئَ إِيمَاناً مِنْ قَرْنِهِ إِلَى قَدَمِهِ وَ اخْتَلَطَ الْإِيمَانُ بِلَحْمِهِ وَ دَمِهِ
He-saww said: ‘Never! Ammar-ra is filled with Eman, from his-ra head to his-ra feet, and the Eman is mingled with his-ra flesh and his-ra blood!’
وَ جَاءَ عَمَّارٌ وَ هُوَ يَبْكِي فَقَالَ لَهُ النَّبِيُّ ص مَا خَبَرُكَ
And Ammar-ra came and he-ra was weeping. The Prophet-saww said to him-ra: ‘What is your-ra news?’
فَقَالَ يَا رَسُولَ اللَّهِ ص مَا تُرِكْتُ حَتَّى نِلْتُ مِنْكَ وَ ذَكَرْتُ آلِهَتَهُمْ بِخَيْرٍ
He-ra said, ‘O Rasool-Allah-saww! I-ra was not left along until I-asws talked badly about you-saww and mentioned their gods with goodness’.
فَصَارَ رَسُولُ اللَّهِ يَمْسَحُ عَيْنَيْهِ وَ يَقُولُ إِنْ عَادُوا لَكَ فَعُدْ لَهُمْ بِمَا قُلْتَ.
Rasool-Allah-saww came and wiped his-ra eyes and said: ‘If they return to you-ra, then repeat to them what you-ra had said’’.[86]
وَ رُوِيَ أَنَّ مُسَيْلَمَةَ الْكَذَّابَ أَخَذَ رَجُلَيْنِ مِنَ الْمُسْلِمِينَ فَقَالَ لِأَحَدِهِمَا مَا تَقُولُ فِي مُحَمَّدٍ قَالَ رَسُولُ اللَّهِ قَالَ فَمَا تَقُولُ فِيَّ قَالَ أَنْتَ أَيْضاً فَخَلَّاهُ
And it is reported,
‘Musaylama-la the liar seized two men from the Muslims. He-la said to one of them, ‘What are you saying regarding Muhammad-saww?’ He said, ‘A Rasool-saww of Allah-azwj’. He-la said, ‘So what are you saying regarding me-la?’ He said, ‘You also’. So he-la freed him.
وَ قَالَ لِلْآخَرِ مَا تَقُولُ فِي مُحَمَّدٍ قَالَ رَسُولُ اللَّهِ قَالَ فَمَا تَقُولُ فِيَّ قَالَ أَنَا أَصَمُّ فَأَعَادَ عَلَيْهِ ثَلَاثاً فَأَعَادَ جَوَابَهُ الْأَوَّلَ فَقَتَلَهُ
And he-la said to the other, ‘What are you saying regarding Muhammad-saww?’ He said, ‘A Rasool-saww of Allah-azwj’. He-la said, ‘So what are you saying regarding me-la?’ He said, ‘I am mute’. He-la repeated to him thrice, and he kept repeating his first answer, so he-la killed him.
فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ص فَقَالَ أَمَّا الْأَوَّلُ فَقَدْ أَخَذَ بِرُخْصَةِ اللَّهِ وَ أَمَّا الثَّانِي فَقَدْ صَدَعَ بِالْحَقِّ فَهَنِيئاً لَهُ.
That reached Rasool-Allah-saww. He-saww said: ‘As for the first one, he took with the Allowance of Allah-azwj, and as for the second, he had proclaimed the truth, so congratulations to him”.[87]
63- م، تفسير الإمام عليه السلام قَالَ الْإِمَامُ ع فِي خَبَرٍ طَوِيلٍ يَذْكُرُ فِيهِ مَا لَقِيَ سَلْمَانُ مِنَ الْيَهُودِ حِينَ جَلَسَ إِلَيْهِمْ فَضَرَبُوهُ بِالسِّيَاطِ وَ كُلِّفُوهُ أَنْ يَكْفُرَ بِمُحَمَّدٍ ص وَ لَمْ يَفْعَلْ سَلْمَانُ وَ سَأَلَ اللَّهَ تَعَالَى الصَّبْرَ عَلَى أَذَاهُمْ
Tafseer of the Imam-asws (Hassan Al Askari-asws) – The Imam-asws said in a lengthy Hadeeth mentioning in it what Salman-ra faced from the Jews when he-ra sat to them. They beat him-ra with the whips and encumbered him-ra to deny Muhammad-saww, and Salman-ra did not do so, and he-ra asked Allah-azwj the Exalted for the patience upon their harm.
فَقَالُوا أَ وَ لَيْسَ مُحَمَّدٌ قَدْ رَخَّصَ لَكَ أَنْ تَقُولَ مِنَ الْكُفْرِ بِهِ مَا تَعْتَقِدُ ضِدَّهُ لِلتَّقِيَّةِ مِنْ أَعْدَائِكَ فَمَا لَكَ لَا تَقُولُ مَا نَقْتَرِحُ عَلَيْكَ لِلتَّقِيَّةِ
They said, ‘And hasn’t Muhammad-saww allowed for you-ra to be saying from the denial of him‑saww, for as long as you-ra believe opposite to it due to the Taqiyyah (dissimulation) from your-ra enemies? So what is the matter with you-ra not saying what we are suggesting to you‑ra for the Taqiyyah?’
فَقَالَ سَلْمَانُ إِنَّ اللَّهَ قَدْ رَخَّصَ لِي فِي ذَلِكَ وَ لَمْ يَفْرِضْهُ عَلَيَّ بَلْ أَجَازَ لِي أَنْ لَا أُعْطِيَكُمْ مَا تُرِيدُونَ وَ أَحْتَمِلَ مَكَارِهَكُمْ وَ جَعَلَهُ أَفْضَلَ الْمَنْزِلَتَيْنِ وَ أَنَا لَا أَخْتَارُ غَيْرَهُ.
Salman-ra said, ‘Allah-azwj has Allowed for me-ra regarding that and did not Obligate upon me‑ra, but He-azwj has Allowed for me-ra that I-ra should not obey you all in what you are wanting, and I-ra should endure your abhorrence’s, and He-azwj has Made it to be the superior of the two statuses, and I-ra am not choosing other than it’’.[88]
64- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ طَوِيلٍ يَشْكُو فِيهِ مَنْ تَقَدَّمَهُ وَ اللَّهِ لَوْ نَادَيْتُ فِي عَسْكَرِي هَذَا بِالْحَقِّ الَّذِي أَنْزَلَ اللَّهُ عَلَى نَبِيِّنَا وَ أَظْهَرْتُهُ وَ دَعَوْتُ إِلَيْهِ وَ شَرَحْتُهُ وَ فَسَّرْتُهُ عَلَى مَا سَمِعْتُ مِنْ نَبِيِّ اللَّهِ ص مَا بَقِيَ فِيهِ إِلَّا أَقَلَّهُ وَ أَذَلَّهُ وَ أَرْذَلَهُ وَ لَاسْتَوْحَشُوا مِنْهُ وَ لَتَفَرَّقُوا عَنِّي-
(The book) ‘Kitab Suleym Bin Qays’ –
‘He (Suleym) said, ‘Amir Al-Momineen-asws said in a lengthy speech complaining in it of the ones who had preceded him (in the caliphate): ‘By Allah-azwj! If I-asws wee to call out among this army of mine with the truth which Allah-azwj had Revealed our Prophet-saww and Manifested it, and Called to it, and Commented on it, and Interpreted it upon what I-asws have heard from the Prophet-saww of Allah-azwj, there will not remain in it except its few, and its humiliated ones, and its lowly ones, and the fearing ones from it, and they would disperse away from me-asws.
وَ لَوْ لَا مَا عَهِدَهُ رَسُولُ اللَّهِ ص إِلَيَّ وَ سَمِعْتُهُ مِنْهُ وَ تَقَدَّمَ إِلَيَّ فِيهِ لَفَعَلْتُ وَ لَكِنَّ رَسُولَ اللَّهِ ص قَدْ قَالَ كُلَّمَا اضْطُرَّ إِلَيْهِ الْعَبْدُ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ وَ أَبَاحَهُ إِيَّاهُ وَ سَمِعْتُهُ يَقُولُ إِنَّ التَّقِيَّةَ مِنْ دِينِ اللَّهِ وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ.
And had it not been for what Rasool-Allah-saww had covenanted to me-asws, and I-asws had heard from him-saww, and has come to me-asws regarding it, I-asws could have done so, but Rasool-Allah‑saww had said: ‘All what the servant is desperate to it, so Allah-azwj has Permitted it for him, and Legalised it for him-asws, and I-asws have heard him-saww saying: ‘The Taqiyyah (dissimulation) is from the religion of Allah-azwj, and there is no religion for the one there is no Taqiyyah for him’’.[89]
65- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ قَالَ كَانَ رَسُولُ اللَّهِ ص يَقُولُ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ يَقُولُ قَالَ اللَّهُ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً.
Tafseer Al Ayyashi – from Al Husayn Bin Zayd,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww had said: ‘There is no Eman for the one having not Taqiyyah (dissimulation) for him’, and Allah-azwj Says: except that you should be guarding from them guarding carefully; [3:28]’’.[90]
66- سر، السرائر فِي كِتَابِ الْمَسَائِلِ عَنْ دَاوُدَ الصَّرْمِيِّ قَالَ: قَالَ لِي أَبُو الْحَسَنِ ع يَا دَاوُدُ لَوْ قُلْتُ إِنَّ تَارِكَ التَّقِيَّةِ كَتَارِكِ الصَّلَاةِ لَكُنْتُ صَادِقاً.
(The book) ‘Al Saraair’ – In the book ‘Masaail’, from Dawood Al Sarmy who said,
‘Abu Al-Hassan-asws said to me: ‘O Dawood-as! If I-asws were to say that the neglecter of the Taqiyyah (dissimulation) is like a neglecter of the Salat, I-asws would be truthful’’.[91]
67- شي، تفسير العياشي عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَا نَزَلَ بِالنَّاسِ أَزْمَةٌ قَطُّ إِلَّا كَانَ شِيعَتِي فِيهَا أَحْسَنَ حَالًا وَ هُوَ قَوْلُ اللَّهِ الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَ عَلِمَ أَنَّ فِيكُمْ ضَعْفاً.
Tafseer Al Ayyashi – from Furat Bin Ahnaf, from one of his companions,
‘From Ali-asws having said: ‘No crisis has befallen at all except my-asws Shias were of the best state in it, and it is the Word of Allah-azwj: For now, Allah has Lightened from you and Knows that among you there are weak ones. [8:66]’’.[92]
68- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص مَثَلُ مُؤْمِنٍ لَا تَقِيَّةَ لَهُ كَمَثَلِ جَسَدٍ لَا رَأْسَ لَهُ وَ مَثَلُ مُؤْمِنٍ لَا يَرْعَى حُقُوقَ إِخْوَانِهِ الْمُؤْمِنِينَ كَمَثَلِ مَنْ حَوَاسُّهُ كُلُّهَا صَحِيحَةٌ وَ هُوَ لَا يَتَأَمَّلُ بِعَقْلِهِ وَ لَا يَبْصُرُ بِعَيْنِهِ وَ لَا يَسْمَعُ بِأُذُنِهِ وَ لَا يُعَبِّرُ بِلِسَانِهِ عَنْ حَاجَتِهِ وَ لَا يَدْفَعُ الْمَكَارِهَ بِالْإِدْلَاءِ بِحُجَجِهِ فَلَا يَبْطِشُ بِشَيْءٍ بِيَدَيْهِ وَ لَا يَنْهَضُ إِلَى شَيْءٍ بِرِجْلَيْهِ
Tafseer of the Imam-asws (Hassan Al Askari-asws) – Rasool-Allah-saww said: ‘An example of a Momin without (observing) Taqiyyah is like an example of a body without head (attached) to it; and an example of a Momin who does not see the rights of his Momineen brothers, is like an example of one who does not function (even though) all of them (his body parts) are healthy, but he does not work by (using) his intellect, and does not see with his eyes, and does not hear by his ears, and does not express his needs by his tongue, nor does he defend the abhorrence’s from himself by making a case, nor does he strike at anything by his hand, nor does he stand up for anything by his legs.
فَذَلِكَ قِطْعَةُ لَحْمٍ قَدْ فَاتَتْهُ الْمَنَافِعُ وَ صَارَ غَرَضاً لِلْمَكَارِهِ
So that (fellow) is a piece of flesh the benefits of which are lost and becomes a purpose for every abhorrence.
فَكَذَلِكَ الْمُؤْمِنُ إِذَا جَهِلَ حُقُوقَ إِخْوَانِهِ فَاتَ ثَوَابُ حُقُوقِهِمْ فَكَانَ كَالْعَطْشَانِ بِحَضْرَةِ الْمَاءِ الْبَارِدِ فَلَمْ يَشْرَبْ حَتَّى طَفَا فَإِذَا هُوَ سَلِيبُ ذِي الْحَوَاسِّ لَمْ يَسْتَعْمِلْ شَيْئاً مِنْهَا لِدِفَاعِ مَكْرُوهٍ وَ لَا انْتِفَاعٍ بِمَحْبُوبٍ
Like that is the Momin when he ignores the rights of his brethren. The Rewards of (fulfilling) their rights is lost from him, and he would be like the thirsty in the presence of the cold water, but does not drink until he dies of thirst; and he would be at the status of the one with the (healthy) faculties who does not utilise anything from these to defend against the abhorrence, nor for the benefit of the loved ones.
فَإِذَا هُوَ سَلِيبُ كُلِّ نِعْمَةٍ مُبْتَلًى بِكُلِّ آفَةٍ.
So, then he has wasted away every bounty, and be afflicted with every calamity’’.[93]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع التَّقِيَّةُ مِنْ أَفْضَلِ أَعْمَالِ الْمُؤْمِنِينَ يَصُونَ بِهَا نَفْسَهُ وَ إِخْوَانَهُ عَنِ الْفَاجِرِينَ وَ قَضَاءُ حُقُوقِ الْإِخْوَانِ أَشْرَفُ أَعْمَالِ الْمُتَّقِينَ وَ يَسْتَجْلِبُ مَوَدَّةَ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ شَوْقَ الْحُورِ الْعِينِ.
Amir Al-Momineen-asws said: ‘The Taqiyyah (dissimulation) is from superior deeds of the Momineen. He fortifies by it himself and his brethren from the immoral ones; and fulfilling rights of the brethren is noblest of the deeds of the pious one, and it attracts the cordiality of the Angel of Proximity and yearning of the Maiden Houries’’.[94]
قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع إِنَّ التَّقِيَّةَ يُصْلِحُ اللَّهُ بِهَا أُمَّةً لِصَاحِبِهَا مِثْلُ ثَوَابِ أَعْمَالِهِمْ وَ إِنْ تَرَكَهَا رُبَّمَا أَهْلَكَ أُمَّةً تَارِكُهَا شَرِيكُ مَنْ أَهْلَكَهُمْ
And Al-Hassan Bin Ali-asws said: ‘The Taqiyyah is what Allah-azwj corrects the community with. For its performer would be the likes of their Rewards, and that sometimes its neglect can destroy a community, and its neglecter (from the Momineen) would be (considered) as a participant of the (dreadful actions of the) ones (Nasibis) who destroyed them (the Momineen).
وَ إِنَ مَعْرِفَةَ حُقُوقِ الْإِخْوَانِ تُحَبِّبُ إِلَى الرَّحْمَنِ وَ تُعَظِّمُ الزُّلْفَى لَدَى الْمَلِكِ الدَّيَّانِ
And that recognition of the rights of the brethren would make you Beloved to the Beneficent, and maximise the closeness to the King, the Judge.
وَ إِنَّ تَرْكَ قَضَاءِهَا لمقت [يَمْقُتُ] إِلَى الرَّحْمَنِ وَ تصغر [يُصَغِّرُ] الرُّتْبَةَ عِنْدَ الْكَرِيمِ الْمَنَّانِ.
And if you were to neglect fulfilling these, you will be hateful to the Beneficent and of reduced rank in the Presence of the Benevolent, the Conferrer’’.[95]
وَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع لَوْ لَا التَّقِيَّةُ مَا عُرِفَ وَلِيُّنَا مِنْ عَدُوِّنَا وَ لَوْ لَا مَعْرِفَةُ حُقُوقِ الْإِخْوَانِ- مَا عُرِفَ مِنَ السَّيِّئَاتِ شَيْءٌ إِلَّا عُوقِبَ عَلَى جَمِيعِهَا لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ.
And Al-Husayn-asws Bin Ali-asws said: ‘Had there not been for the Taqiyyah, our-asws friends would not be recognised, and had there been no recognition of the rights of the brethren, nothing from the evil deeds be recognised except they would all be Punishment – all together. But Allah-azwj Mighty and Majestic is Saying: And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults) [42:30]’’.[96]
وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَغْفِرُ اللَّهُ لِلْمُؤْمِنِينَ كُلَّ ذَنْبٍ وَ يُطَهِّرُ مِنْهُ فِي الدُّنْيَا وَ الْآخِرَةِ مَا خَلَا ذَنْبَيْنِ تَرْكَ التَّقِيَّةِ وَ تَضْيِيعَ حُقُوقِ الْإِخْوَانِ.
And Ali-asws Bin Al-Husayn-asws Zayn Al-Abideen-asws said: ‘Allah-azwj will Forgive for the Momin, every sin and Clean him from it in the world and the Hereafter, apart from two sins – neglect of the Taqiyyah and the wasting of the rights of the brethren’’.[97]
وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع أَشْرَفُ أَخْلَاقِ الْأَئِمَّةِ وَ الْفَاضِلِينَ مِنْ شِيعَتِنَا التَّقِيَّةُ وَ أَخْذُ النَّفْسِ بِحُقُوقِ الْإِخْوَانِ.
And Muhammad-asws Bin Ali-asws said: ‘The most noble of the manners of the Imams-asws and the meritorious ones from our-asws Shias is the utilisation of the Taqiyyah, and the person fulfilling the rights of his brothers’.[98]
وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع اسْتِعْمَالُ التَّقِيَّةِ لِصِيَانَةِ الدِّينِ وَ الْإِخْوَانِ فَإِنْ كَانَ هُوَ يَحْمِي الْجَانِبَ فَهُوَ مِنْ أَشْرَفِ خِصَالِ الْكَرَمِ
And Ja’far-asws Bin Muhammad-asws said: ‘Utilise the Taqiyya for the protection of the brethren, for it he was worried, fearful, then it would be from the most noble of the characteristics, the most honourable.
وَ الْمَعْرِفَةُ بِحُقُوقِ الْإِخْوَانِ مِنْ أَفْضَلِ الصَّدَقَاتِ وَ الزَّكَوَاتِ وَ الصَّلَوَاتِ وَ الْحَجِّ وَ الْمُجَاهَدَاتِ.
The recognition of the rights of the brethren is from the most superior of the charities – and the Salat, and the Zakat, and the Hajj, and the Jihads’.[99]
وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع وَ قَدْ حَضَرَ فَقِيرٌ مُؤْمِنٌ يَسْأَلُهُ سَدَّ فَاقَتِهِ فَضَحِكَ فِي وَجْهِهِ وَ قَالَ أَسْأَلُكَ مَسْأَلَةً فَإِنْ أَصَبْتَهَا أَعْطَيْتُكَ عَشَرَةَ أَضْعَافِ مَا طَلَبْتَ وَ إِنْ لَمْ تُصِبْهَا أَعْطَيْتُكَ مَا طَلَبْتَ وَ كَانَ قَدْ طَلَبَ مِنْهُ مِائَةَ دِرْهَمٍ يَجْعَلُهَا فِي بِضَاعَةٍ يَتَعَيَّشُ بِهَا فَقَالَ الرَّجُلُ سَلْ
And Musa-asws Bin Ja’far-asws said, and there had presented to him-asws a poor Momin asking him to block his destitution, so he-asws smiled in his-asws face and said: ‘I-asws ask you a question, and if you get it right, I-asws shall give you ten times what you seek, and if you do not get it right, I-asws shall give you (only) what you seek’ – and he had sought one hundred Dirhams from him-asws to make these to be in commodities for him to live with it. So, the man said, ‘Ask’.
فَقَالَ مُوسَى ع لَوْ جُعِلَ إِلَيْكَ التَّمَنِّي لِنَفْسِكَ فِي الدُّنْيَا مَا ذَا كُنْتَ تَتَمَنَّى
Musa-asws said: ‘If the wish was to be made for you for yourself in the world, what is that which you would wish for?’
قَالَ كُنْتُ أَتَمَنَّى أَنْ أُرْزَقَ التَّقِيَّةَ فِي دِينِي وَ قَضَاءِ حُقُوقِ إِخْوَانِي
He said, ‘I would wish that I be Graced with the Taqiyyah (dissimulation) in my Religion, and fulfilment of the rights of my brethren’.
قَالَ وَ مَا لَكَ لَمْ تَسْأَلِ الْوَلَايَةَ لَنَا أَهْلَ الْبَيْتِ
He-asws said: ‘What is the matter with you not asking for the Wilayah for us-asws, the People-asws of the Household?’
قَالَ ذَلِكَ قَدْ أُعْطِيتُهُ وَ هَذَا لَمْ أُعْطَهُ فَأَنَا أَشْكُرُ عَلَى مَا أُعْطِيتُ وَ أَسْأَلُ رَبِّي عَزَّ وَ جَلَّ مَا مُنِعْتُ
He said, ‘That, I have already been Given, and this I have not been Given. I thank upon what I have been Given and ask my Lord-azwj Mighty and Majestic what I have been Prevented from’.
فَقَالَ أَحْسَنْتَ أَعْطُوهُ أَلْفَيْ دِرْهَمٍ وَ قَالَ اصْرِفْهَا فِي كَذَا يَعْنِي فِي الْعَفْصِ فَإِنَّهُ مَتَاعٌ يَابِسٌ وَ سَيُقْبِلُ بَعْدَ مَا يُدْبِرُ فَانْتَظِرْ بِهِ سَنَةً وَ اخْتَلِفْ إِلَى دَارِنَا وَ خُذِ الْأُجَرَاءَ فِي كُلِّ يَوْمٍ
He-asws said: ‘Excellent! I-asws shall give you two thousand Dirhams’. And he-asws said: ‘Spend these in such’ – meaning the oak tannin (trees) – ‘It is a dry good and would becoming green after having dried up. Then wait with it for a year, and come to our-asws house and take the workers during every day’.
فَفَعَلَ فَمَا تَمَّتْ لَهُ سَنَةٌ إِذْ قَدْ زَادَ فِي ثَمَنِ الْعَفْصِ لِلْوَاحِدِ خَمْسَةَ عَشَرَ فَبَاعَ مَا كَانَ اشْتَرَى بِأَلْفَيْ دِرْهَمٍ بِثَلَاثِينَ أَلْفَ دِرْهَمٍ
He did, and when a year was completed for him, the oak tannin had increased in value, fifteen for one. He sold whatever he had bought with the two thousand Dirhams, for thirty thousand Dirhams’’.[100]
وَ كَانَ عَلِيُّ بْنُ مُوسَى ع بَيْنَ يَدَيْهِ فَرَسٌ صَعْبٌ وَ هُنَاكَ رَاضَّةٌ لَا يَجْسُرُ أَحَدٌ مِنْهُمْ أَنْ يَرْكَبَهُ وَ إِنْ رَكِبَهُ لَمْ يَجْسُرْ أَنْ يُسَيِّرَهُ مَخَافَةَ أَنْ يَثِبَ بِهِ فَيَرْمِيَهُ وَ يَدُوسَهُ بِحَافِرِهِ وَ كَانَ هُنَاكَ صَبِيٌّ ابْنُ سَبْعِ سِنِينَ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَ تَأْذَنُ لِي أَنْ أَرْكَبَهُ وَ أُسَيِّرَهُ وَ أُذَلِّلَهُ
And it was so that in front of Ali-asws Bin Musa-asws was a difficult horse, and over there was a baby horse. No one from them was brave enough to ride it, but if one could ride it, was not brave enough to tame it – fearing that it might raise its front-legs and throw him off it and trample him with its hooves. And over there was a boy of seven years old, and he said, ‘O son‑asws of Rasool-Allah-saww! Would you-asws permit me to ride it and tame it, by the Permission of Allah-azwj?’
قَالَ أَنْتَ قَالَ نَعَمْ قَالَ لِمَا ذَا
He-asws said: ‘You?’ He said, ‘Yes’. He-asws said: ‘And due to what is that (possible)?’
قَالَ لِأَنِّي اسْتَوْثَقْتُ مِنْهُ قَبْلَ أَنْ أَرْكَبَهُ بِأَنْ صَلَّيْتُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ مِائَةَ مَرَّةٍ وَ جَدَّدْتُ الْوَلَايَةَ لَكُمْ أَهْلَ الْبَيْتِ
He said, ‘Because I have ascertained from it – before I ride it, I shall recite Salawaat upon Muhammad-saww and his-saww goodly Progeny-asws, one hundred times, and renew upon myself the Wilayah for you-asws, the People-asws of the Household’.
فَقَالَ ارْكَبْهُ فَرَكِبَهُ فَقَالَ سَيِّرْهُ فَسَيَّرَهُ وَ مَا زَالَ يُسَيِّرُهُ وَ يُعْدِيهِ حَتَّى أَتْعَبَهُ وَ كَدَّهُ
He-asws said: ‘Ride it’. So, he rode it. He-asws said: ‘Tame it!’ So he tamed it. And he did not cease to tame it and training it until had exhausted and toiled it.
فَنَادَى الْفَرَسُ يَا ابْنَ رَسُولِ اللَّهِ فَقَدْ آلَمَنِي مُنْذُ الْيَوْمِ فَأَعْفِنِي مِنْهُ وَ إِلَّا فَصَبِّرْنِي تَحْتَهُ
The horse called out, ‘O son-asws of Rasool-Allah-saww! He has pained me since today, therefore excuse me from him, or else cause me to be patient under him’.
قَالَ الصَّبِيُّ سَلْ مَا هُوَ خَيْرٌ لَكَ أَنْ يُصَبِّرَكَ تَحْتَ مُؤْمِنٍ
The boy said, ‘Ask what is better for you, that you should be patient under a Momin’.
قَالَ الرِّضَا ع صَدَقَ اللَّهُمَّ صَبِّرْهُ فَلَانَ الْفَرَسُ وَ سَارَ
Al-Reza-asws said: ‘You speak the truth. O Allah-azwj! Cause so and so horse to be patient’, and went.
فَلَمَّا نَزَلَ الصَّبِيُّ قَالَ سَلْ مِنْ دَوَابِّ دَارِي وَ عَبِيدِهَا وَ جَوَارِيهَا وَ مِنْ أَمْوَالِ خَزَائِنِي مَا شِئْتَ فَإِنَّكَ مُؤْمِنٌ قَدْ شَهَرَكَ اللَّهُ بِالْإِيمَانِ فِي الدُّنْيَا
When the boy descended, he-asws said, ‘Ask for, from the animals of my-asws house and its slaves and its maids, and from the wealth of my-asws treasurers whatever you so desire, for you are a Momin whom Allah-azwj the Exalted has Popularised with the Eman in the world’.
قَالَ الصَّبِيُّ يَا ابْنَ رَسُولِ اللَّهِ وَ أَسْأَلُ مَا أَقْتَرِحُ
The boy said, ‘O son-asws of Rasool-Allah-saww! May Allah-azwj Send Salawaat upon you-asws and your-asws family, and I shall ask whatever you-asws suggest’.
قَالَ يَا فَتَى اقْتَرِحْ فَإِنَّ اللَّهَ تَعَالَى يُوَفِّقُكَ لِاقْتِرَاحِ الصَّوَابِ
He-asws said: ‘O youth! You suggest, for Allah-azwj the Exalted would Incline you to the correct option’.
فَقَالَ سَلْ لِي رَبَّكَ التَّقِيَّةَ الْحَسَنَةَ وَ الْمَعْرِفَةَ بِحُقُوقِ الْإِخْوَانِ وَ الْعَمَلَ بِمَا أَعْرِفُ مِنْ ذَلِكَ
He said, ‘Ask your-asws Lord-azwj for the Taqiyyah for me and the recognition of the rights of the brethren, and the performing with what I recognise from that’.
قَالَ الرِّضَا ع قَدْ أَعْطَاكَ اللَّهُ ذَلِكَ لَقَدْ سَأَلْتَ أَفْضَلَ شِعَارِ الصَّالِحِينَ وَ دِثَارِهِمْ
Al-Reza-asws said: ‘Allah-azwj has Given you that. You have asked for the most superior of the signs (merits) of the righteous and their coverings’.
وَ قِيلَ لِمُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع إِنَّ فُلَاناً نَقَبَ فِي جِوَارِهِ عَلَى قَوْمٍ فَأَخَذُوهُ بِالتُّهَمَةِ وَ ضَرَبُوهُ خَمْسَمِائَةِ سَوْطٍ
And it was said to Muhammad-asws Bin Ali-asws, ‘So and so pried into his neighbour upon a people, so they seized him and struck him five hundred lashes’’.[101]
قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع ذَلِكَ أَسْهَلُ مِنْ مِائَةِ أَلْفِ أَلْفِ سَوْطٍ مِنَ النَّارِ نُبِّهَ عَلَى التَّوْبَةِ حَتَّى يُكَفِّرَ ذَلِكَ
Muhammad-asws Bin Ali-asws said: ‘That is easier than one million lashes in the Fire, being a warning upon the repentance until he expiates that’.
قِيلَ وَ كَيْفَ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ
It was said, ‘And how can that be so, O son-asws of Rasool-Allah-saww?’
قَالَ إِنَّهُ فِي غَدَاةِ يَوْمِهِ الَّذِي أَصَابَهُ مَا أَصَابَهُ ضَيَّعَ حَقَّ أَخٍ مُؤْمِنٍ وَ جَهَرَ بِشَتْمِ أَبِي الْفَصِيلِ وَ أَبِي الدَّوَاهِي وَ أَبِي الشُّرُورِ وَ أَبِي الْمَلَاهِي وَ تَرَكَ التَّقِيَّةَ وَ لَمْ يَسْتُرْ عَلَى إِخْوَانِهِ وَ مُخَالِفِيهِ
He-asws said, ‘In the morning of the day in which hit him what he was hit by, he wasted a right of a Momin brother, and openly cursed Abu Al-Fazeyl, and Abu Al-Dawwahy, and Abu Al-Shuroor, and Abu Al-Malahy, and so neglected the Taqiyyah, and did not veil upon his brothers and his opponents.
فَاتَّهَمَهُمْ عِنْدَ الْمُخَالِفِينَ وَ عَرَضَهُمْ لِلَعْنِهِمْ وَ سَبِّهِمْ وَ مَكْرُوهِهِمْ وَ تَعَرَّضَ هُوَ أَيْضاً فَهَمَّ الَّذِينَ بَهَتُوا عَلَيْهِ الْبَلِيَّةَ وَ قَذَفُوهُ بِهَذِهِ التُّهَمَةِ
So, he accused them in the presence of the adversaries, and exposed them to their curses and their insults and their abhorrence, and he exposed himself as well, and those whom he slandered upon understood the scourge and threw at him with these accusations.
فَوَجِّهُوا إِلَيْهِ وَ عَرِّفُوهُ ذَنْبَهُ لِيَتُوبَ وَ يَتَلَافَى مَا فَرَطَ مِنْهُ فَإِنْ لَمْ يَفْعَلْ فَلْيُوَطِّنْ نَفْسَهُ عَلَى ضَرْبِ خَمْسِمِائَةِ سَوْطٍ أَوْ حَبْسٍ فِي مُطْبِقٍ لَا يَفْرُقُ بَيْنَ اللَّيْلِ وَ النَّهَارِ
(Now) go to him and make him recognise his sin so that he can repent, and he can avoid what is excessive from it. But, if he does not do so, then let him settle himself upon the five hundred lashes and an imprisonment in a dungeon where he would not (be able to) differentiate therein between the night and the day’.
فَوُجِّهَ إِلَيْهِ وَ تَابَ وَ قَضَى حَقَّ الْأَخِ الَّذِي كَانَ قَصَّرَ فِيهِ فَمَا فَرَغَ مِنْ ذَلِكَ حَتَّى عُثِرَ بِاللِّصِّ وَ أُخِذَ مِنْهُ الْمَالُ وَ خُلِّيَ عَنْهُ وَ جَاءَهُ الْوُشَاةُ يَعْتَذِرُونَ إِلَيْهِ.
He headed for him, and he repented, and fulfilled the right of the brother, which he had been deficient in. He had not been free from that until the thief was tracked and the wealth was seized from him, and he was freed from it, and the whistle-blower came apologising to him’’.[102]
وَ قِيلَ لِعَلِيِّ بْنِ مُحَمَّدٍ ع مَنْ أَكْمَلُ النَّاسِ فِي خِصَالِ الْخَيْرِ
And it was said to Ali-asws Bin Muhammad-asws, ‘Who is most perfect of the people in good characteristics?’
قَالَ أَعْمَلُهُمْ بِالتَّقِيَّةِ وَ أَقْضَاهُمْ لِحُقُوقِ إِخْوَانِهِ.
He-asws said: ‘Their one most working with the Taqiyyah (dissimulation), and their most fulfilling the rights of his brethren’’.[103]
69- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ دَاوُدَ بْنِ الْهَيْثَمِ عَنْ جَدِّهِ إِسْحَاقَ بْنِ بُهْلُولٍ عَنْ أَبِي بُهْلُولٍ بْنِ حَسَّانَ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الْوَصِينِ بْنِ عَطَاءٍ عَنْ عُمَيْرِ بْنِ هَانِئٍ الْعَبْسِيِّ عَنْ جُنَادَةَ بْنِ أَبِي أُمَيَّةَ عَنْ عَبَّادِ بْنِ الصَّامِتِ عَنِ النَّبِيِّ ص قَالَ: سَتَكُونُ فِتَنٌ- لَا يَسْتَطِيعُ الْمُؤْمِنُ أَنْ يُغَيِّرَ فِيهَا بِيَدٍ وَ لَا لِسَانٍ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Dawood Bin Al Heysam, from his grandfather Is’haq Bin Bahloul, from Abu Bahloul Bin Hassan, from Talha Bin Zaud, from Al Waseyn Bin Ata’a, from Umeyr Bin Hany Al Absy, from Junadah Bin Abu Umayya, from Abbad Bin Al Samit,
‘From the Prophet-saww said: ‘Such Fitna will be taking place, the Momin will not be capable of changing (matters) during it, neither by hand not tongue’.
فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ فِيهِمْ يَوْمَئِذٍ مُؤْمِنُونَ
Ali-asws Bin Abu Talib-asws said: ‘And will there be Momineen among them in those days?’
قَالَ نَعَمْ
He-saww said: ‘Yes’.
قَالَ فَيَنْقُصُ ذَلِكَ مِنْ إِيمَانِهِمْ شَيْئاً
He-asws said: ‘Would that reduce anything from their Eman?’
قَالَ لَا إِلَّا كَمَا يَنْقُصُ الْقَطْرُ مِنَ الصَّفَا إِنَّهُمْ يَكْرَهُونَهُ بِقُلُوبِهِمْ.
He-saww said: ‘No, except like what the (one) drop reduces from (mount) Al-Safa. They will be disliking it with their hearts’’.[104]
70- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ قَالَ: اكْتُمُوا أَسْرَارَنَا وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَعْنَاقِنَا الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali, from his father, from Al Yaqteeny, from Yunus, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Conceal our-asws secrets and do not load the people upon our-asws necks!’ – the Hadeeth’’.[105]
71- ل، الخصال ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنِ الْحَارِثِ بْنِ الدِّلْهَاثِ مَوْلَى الرِّضَا ع قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ سُنَّةٌ مِنْ رَبِّهِ وَ سُنَّةٌ مِنْ نَبِيِّهِ وَ سُنَّةٌ مِنْ وَلِيِّهِ
(The book) ‘Al Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws – my father, from Ahmad Bin Idrees, from Al Ashary, from Sahl, from Al Karis Bin Al Dilhas, a slave of Al-Reza-asws who said,
‘I heard Abu Al-Hassan-asws saying: ‘The Momin cannot be a Momin until there happen to be three characteristics in him – a Sunnah from His-azwj Lord-azwj, and a sunnah from his Prophet‑saww, and a Sunnah from his Guardian-asws (Imam-asws).
فَالسُّنَّةُ مِنْ رَبِّهِ كِتْمَانُ سِرِّهِ قَالَ اللَّهُ عَزَّ وَ جَلَ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ
The Sunnah from his Lord-azwj is Concealment of His-azwj Secrets. Allah-azwj Mighty and Majestic Said: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, [72:27].
وَ أَمَّا السُّنَّةُ مِنْ نَبِيِّهِ فَمُدَارَاةُ النَّاسِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ نَبِيَّهُ ص بِمُدَارَاةِ النَّاسِ قَالَ خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ
And as for the Sunnah from his Prophet-saww, it is politeness with the people, for Allah-azwj Mighty and Majestic had Commanded His-azwj Prophet-saww with being polite to the people. He-azwj Said: Take to the Forgiveness and enjoin good and turn away from the ignorant ones [7:199].
وَ أَمَّا السُّنَّةُ مِنْ وَلِيِّهِ فَالصَّبْرُ عَلَى الْبَأْسَاءِ وَ الضَّرَّاءِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ الصَّابِرِينَ فِي الْبَأْساءِ وَ الضَّرَّاءِ.
And as for the Sunnah from his Guardian-asws (Imam-asws), it is being patient upon the adversities and the harms. Allah-azwj Mighty and Majestic Says: and the patient ones during the adversities and the harms [2:177]’’.[106]
مع، معاني الأخبار عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ سَهْلٍ عَنْ مُبَارَكٍ مَوْلَى الرِّضَا ع عَنْهُ ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ وَ حِينَ الْبَأْسِ أُولئِكَ الَّذِينَ صَدَقُوا وَ أُولئِكَ هُمُ الْمُتَّقُونَ.
(The book) ‘Ma’any Al Akhbar’ – Ali Bin Ahmad Bin Muhammad Bin Muhammad Bin Abu Abdullah Al Kufi, from Sahl,
‘From Mubarak a slave of Al-Reza-asws, from him-asws, similar to it and there is an increase in its end: and when distressed; they are those who are true, and these, they are the fearing ones [2:177]’’.[107]
72- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع عَنْ آبَائِهِ ع أَنَّهُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْيُونَانِيِّ الَّذِي أَرَاهُ الْمُعْجِزَاتِ الْبَاهِرَاتِ بَعْدَ مَا أَسْلَمَ وَ آمُرُكَ أَنْ تَصُونَ دِينَكَ وَ عِلْمَنَا الَّذِي أَوْدَعْنَاكَ وَ أَسْرَارَنَا الَّذِي حَمَلْنَاكَ
(The book) ‘Al Ijtijaj’ –
‘By the chain to Abu Muhammad Al-Askari-asws, from his-asws forefathers-asws: Amir Al-Momineen-asws said to the Greek whom he-asws had showed the dazzling miracles after he had become a Muslim: ‘And I-asws instruct you to safeguard your Religion and our-asws knowledge which I-asws am entrusting you – and our-asws secrets which we-asws load (upon) you.
فَلَا تُبْدِ عُلُومَنَا لِمَنْ يُقَابِلُهَا بِالْعِنَادِ وَ يُقَابِلُكَ مِنْ أَجْلِهَا بِالشَّتْمِ وَ اللَّعْنِ وَ التَّنَاوُلِ مِنَ الْعِرْضِ وَ الْبَدَنِ وَ لَا تُفْشِ سِرَّنَا إِلَى مَنْ يُشَنِّعُ عَلَيْنَا عِنْدَ الْجَاهِلِينَ بِأَحْوَالِنَا وَ يَعْرِضُ أَوْلِيَاءَنَا لِبَوَادِرِ الْجُهَّالِ
Do not manifest our-asws knowledge to the one will face it with the stubbornness, and face you from its reason with the insults and the curses – and would take from the respect and the body (cause physical harm), and do not broadcast our-asws secrets to the one who would be adverse upon us-asws in the presence of the ones ignorant of our-asws states, and expose our‑asws friends to the anecdotes of the ignorant ones’.
وَ آمُرُكَ أَنْ تَسْتَعْمِلَ التَّقِيَّةَ فِي دِينِكَ فَإِنَّ اللَّهَ يَقُولُ- لا يَتَّخِذِ الْمُؤْمِنُونَ الْكافِرِينَ أَوْلِياءَ مِنْ دُونِ الْمُؤْمِنِينَ وَ مَنْ يَفْعَلْ ذلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً
And I-asws order you to utilise Taqiyyah (dissimulation) in your Religion, for Allah-azwj Mighty and Majestic is Saying: The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t into anything from Allah, except that you should be fearing from them carefully [3:28].
وَ قَدْ أَذِنْتُ لَكَ فِي تَفْضِيلِ أَعْدَائِنَا إِنْ أَلْجَأَكَ الْخَوْفُ إِلَيْهِ وَ فِي إِظْهَارِ الْبَرَاءَةِ مِنَّا إِنْ حَمَلَكَ الْوَجَلُ عَلَيْهِ وَ فِي تَرْكِ الصَّلَوَاتِ الْمَكْتُوبَاتِ إِذَا خَشِيتَ عَلَى حُشَاشَتِكَ الْآفَاتِ وَ الْعَاهَاتِ فَإِنَّ تَفْضِيلَكَ أَعْدَاءَنَا عَلَيْنَا عِنْدَ خَوْفِكَ لَا يَنْفَعُهُمْ وَ لَا يَضُرُّنَا وَ إِنَّ إِظْهَارَكَ براءتنا [بَرَاءَتَكَ] مِنَّا عِنْدَ تَقِيَّتِكَ- لَا تَقْدَحُ فِينَا وَ لَا تَنْقُصُنَا
And I-asws have permitted for you regarding the preferring of our-asws enemies over us-asws – if there comes to you the fear to it, and (permission) in displaying the disavowing from us-asws if the apprehension carries you upon it, and (permission) regarding neglecting the Prescribed Salats when you are fearing upon your life of the calamities and the disabilities, for your preferring our-asws enemies over us-asws during your fear would neither benefit them nor harm us-asws, and that your display of disavowing from us-asws during your Taqiyyah would neither undermine regarding us-asws nor would it reduce us-asws (with anything).
وَ إِنْ أَنْتَ تَبْرَأُ مِنَّا بِلِسَانِكَ وَ أَنْتَ مُوَالٍ لَنَا بِجَنَانِكَ لِتُبْقِيَ عَلَى نَفْسِكَ رُوحَهَا الَّتِي بِهَا قِوَامُهَا وَ مَالَهَا الَّذِي بِهِ قِيَامُهَا وَ جَاهَهَا الَّذِي بِهِ تَمَاسُكُهَا
And if you were to disavow from us-asws for a while with your tongue while you are a friend of ours-asws with your heart – it would be more remaining upon yourself of its soul by which you would (be able to) take care of your wealth by which is its strength, and its status by which is its adherence.
وَ تَصُونَ مَنْ عُرِفَ بِذَلِكَ وَ عَرَفْتَ بِهِ مِنْ أَوْلِيَائِنَا وَ إِخْوَانِنَا وَ أَخَوَاتِنَا مِنْ بَعْدِ ذَلِكَ بشِهُوُرٍ أَوْ سِنِينَ إِلَى أَنْ تَتَفَرَّجَ تِلْكَ الْكُرْبَةُ وَ تَزُولَ بِهِ تِلْكَ النَّقِمَةُ فَإِنَّ ذَلِكَ أَفْضَلُ مِنْ أَنْ تَتَعَرَّضَ لِلْهَلَاكِ- وَ تَنْقَطِعَ بِهِ عَنِ الْعَمَلِ فِي الدِّينِ وَ صَلَاحِ إِخْوَانِكَ الْمُؤْمِنِينَ
And, you would be safeguarding the one who is recognised as being with you, and is recognised as being with it (Taqiyyah), from our-asws friends and our-asws brothers and our-asws sisters – from after that by months and years up to the relief of that distress and until that sorrow declines due to it (Taqiyya), for that is superior than if you expose (yourself) to the destruction, and you are cut-off by it from performing the (good) deeds in the Religion and being righteous with your Momineen brothers.
وَ إِيَّاكَ ثُمَّ إِيَّاكَ أَنْ تَتَعَرَّضَ لِلْهَلَاكِ أَوْ أَنْ تَتْرُكَ التَّقِيَّةَ الَّتِي أَمَرْتُكَ بِهَا فَإِنَّكَ شَائِطٌ بِدَمِكَ وَ دِمَاءِ إِخْوَانِكَ مُعَرِّضٌ لِنِعَمِكَ وَ نِعَمِهِمْ لِلزَّوَالِ مُذِلٌّ لَهُمْ فِي أَيْدِي أَعْدَاءِ دِينِ اللَّهِ وَ قَدْ أَمَرَكَ اللَّهُ بِإِعْزَازِهِمْ
And beware! Then beware from neglecting the Taqiyya which I-asws am ordering with, for you will spill your blood and the blood of your brethren, exposing your bounties and their bounties to the decline. It would be humiliating for them in the hands of the enemies of the Religion of Allah-azwj, and Allah-azwj has Commanded you with (increasing) their honour.
فَإِنَّكَ إِنْ خَالَفْتَ وَصِيَّتِي كَانَ ضَرَرُكَ عَلَى نَفْسِكَ وَ إِخْوَانِكَ أَشَدَّ مِنْ ضَرَرِ النَّاصِبِ لَنَا الْكَافِرِ بِنَا.
So, you, if you were to oppose my-asws advice – it would be more harmful upon yourself and your brethren – more intensely than the harm of the Nasibis (Hostile ones) to us-asws, the Kafirs with us-asws’’.[108]
73- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ قَوْماً مِنْ قُرَيْشٍ قَلَّتْ مُدَارَاتُهُمْ لِلنَّاسِ فَنُفُوا مِنْ قُرَيْشٍ وَ ايْمُ اللَّهِ مَا كَانَ بِأَحْسَابِهِمْ بَأْسٌ وَ إِنَّ قَوْماً مِنْ غَيْرِهِمْ حَسُنَتْ مُدَارَاتُهُمْ فَأُلْحِقُوا بِالْبَيْتِ الرَّفِيعِ
(The book) ‘Al-Khisaal’ – My father, from Muhammad Al Attar, from Sahl, from Al Luluie, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I heard Abu Abdullah-asws saying: ‘A group of people from Qureysh, their politeness to the people was little, so they were exiled from Qureysh, and I-asws swear by Allah-azwj there was no problem with their good deeds; and a group of people from others, their politeness was excellent, so they joined with the lofty house’.
قَالَ ثُمَّ قَالَ مَنْ كَفَّ يَدَهُ عَنِ النَّاسِ فَإِنَّمَا يَكُفُّ عَنْهُمْ يَداً وَاحِدَةً وَ يَكُفُّونَ عَنْهُمْ أَيَادِيَ كَثِيرَةً.
He (the narrator) said, ‘Then he-asws said: ‘One who restrains his hand from the people, so rather one hand has been restrained from them, and they will be restraining many hands from him’’.[109]
74- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ قَابِيلَ أَتَى هِبَةَ اللَّهِ ع فَقَالَ إِنَّ أَبِي قَدْ أَعْطَاكَ الْعِلْمَ الَّذِي كَانَ عِنْدَهُ وَ أَنَا كُنْتُ أَكْبَرَ مِنْكَ وَ أَحَقَّ بِهِ مِنْكَ وَ لَكِنْ قَتَلْتُ ابْنَهُ فَغَضِبَ عَلَيَّ
(The book) ‘Qasas Al-Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Ismail Bin Jabir, from Abdul Hameed Bin Abu Al Daylam,
‘From Abu Abdullah-asws having said: ‘Qabeel-la came to Hibtullah-as. He-la said, ‘My-la father-as had given you-as the knowledge which was with him-as, and I-la was older than you-as, and I-la am more rightful with it than you-la are, but I-la killed his-as son-as, so he-as was angry upon me‑la.
فَآثَرَكَ بِذَلِكَ الْعِلْمِ عَلَيَّ وَ إِنَّكَ وَ اللَّهِ إِنْ ذَكَرْتَ شَيْئاً مِمَّا عِنْدَكَ مِنَ الْعِلْمِ الَّذِي وَرَّثَكَ أَبُوكَ لِتَتَكَبَّرَ بِهِ عَلَيَّ وَ تَفْتَخِرَ عَلَيَّ لَأَقْتُلَنَّكَ كَمَا قَتَلْتُ أَخَاكَ
He-as preferred you-as with that knowledge over me-la, and by Allah-azwj, if you-la mention anything from what is with you-as, from the knowledge which you-as inherit from your-as father-as to be arrogant with it over me-la, and pride upon me-la, I-la will kill you-as just as I-la have killed your-as brother-as.’
فَاسْتَخْفَى هِبَةُ اللَّهِ بِمَا عِنْدَهُ مِنَ الْعِلْمِ لِيَنْقَضِيَ دَوْلَةُ قَابِيلَ وَ لِذَلِكَ يَسَعُنَا فِي قَوْمِنَا التَّقِيَّةُ لِأَنَّ لَنَا فِي ابْنِ آدَمَ أُسْوَةً.
Hibtullah-as feared with the knowledge what was with him-as to elapse the government of Qabeel-la, and for that (reason) we-asws have leeway of the Taqiyyah (dissimulation) among our-asws people, because there is an exemplar for us-asws in the son-as of Adam-as’’.[110]
75- سن، المحاسن أَبِي عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أُوصِيكُمْ بِتَقْوَى اللَّهِ وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَكْتَافِكُمْ فَتَذِلُّوا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ- وَ قُولُوا لِلنَّاسِ حُسْناً عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ اشْهَدُوا لَهُمْ وَ عَلَيْهِمْ وَ صَلُّوا مَعَهُمْ فِي مَسَاجِدِهِمْ
(The book) ‘Al Mahasin’ – My father, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘I-as advise you all with fearing Allah-azwj and not to load the people upon your shoulders, for you will be humiliated. Allah-azwj Blessed and Exalted Says in His-azwj Book: and you would be saying to the people good words, [2:83]. Console their sick ones, and attend their funerals, and testify for them and against them, and pray Salat with them in their Masjid’.
ثُمَّ قَالَ أَيُّ شَيْءٍ أَشَدُّ عَلَى قَوْمٍ يَزْعُمُونَ أَنَّهُمْ يَأْتَمُّونَ بِقَوْمٍ فَيَأْمُرُونَهُمْ وَ يَنْهَوْنَهُمْ فَلَا يَقْبَلُونَ مِنْهُمْ وَ يُذِيعُونَ حَدِيثَهُمْ عِنْدَ عَدُوِّهِمْ
Then he-asws said: ‘Which thing is severer upon a people claiming they are being led by a people-asws, so they-asws instruct them and forbid then, but they are not accepting from them-asws and are publicising their-asws Ahadeeth in the presence of their enemies.
فَيَأْتِي عَدُوُّهُمْ إِلَيْنَا فَيَقُولُونَ لَنَا إِنَّ قَوْماً يَقُولُونَ وَ يَرْوُونَ عَنْكُمْ كَذَا وَ كَذَا فَنَحْنُ نَقُولُ إِنَّا بِرَاءٌ مِمَّنْ يَقُولُ هَذَا فَيَقَعُ عَلَيْهِمُ الْبَرَاءَةُ.
So, their enemies are coming to us-asws and saying to us-asws, ‘There is a group of people saying and reporting such and such from you-asws (Imams-asws). We-asws say: ‘We-asws are disavowed from the ones saying this!’ Thus, the disavowing falls upon them’’.[111]
76- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَتَلَا قَوْلَ اللَّهِ تَعَالَى- ذلِكَ بِأَنَّهُمْ كانُوا يَكْفُرُونَ بِآياتِ اللَّهِ وَ يَقْتُلُونَ الْأَنْبِياءَ بِغَيْرِ حَقٍّ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ
(The book) ‘Qasas Al-Anbiya-as’, may the greetings be upon them-asws – by the chain to Al Sadouq, from Majaylawiya, from his uncle, from Al Kufi, from Muhammad Bin Sinan, from Is’haq Bin Ammar who said,
‘I was in the presence of Abu Abdullah-asws, and he-asws recited Words of Allah-azwj the Exalted: that is because they were disbelieving in the Signs of Allah and were killing the Prophets without a right; that is due to their having disobeyed and they were transgressing [3:112].
فَقَالَ أَمَا وَ اللَّهِ مَا ضَرَبُوهُمْ بِأَيْدِيهِمْ وَ لَا قَتَلُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنْ سَمِعُوا أَحَادِيثَهُمْ فَأَذَاعُوهَا عَلَيْهِمْ فَأُخِذُوا وَ قُتِلُوا فَصَارَ اعْتِدَاءً وَ مَعْصِيَةً.
He-asws said: ‘But, by Allah-azwj! They had neither struck them-as with their hands nor killed them-as with their swords, but they heard their Ahadeeth and publicised these against them‑as. So they-as were seized and killed. Thus, it because a transgression and disobedience’’.[112]
77- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ قَالَ أَعْمَلُكُمْ بِالتَّقِيَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al Zafrany, from Ahmad Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws regarding Words of the Exalted: Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13]. He-asws said: ‘The one of you most working with the Taqiyyah’’.[113]
قَالَ ابْنُ أَبِي الْحَدِيدِ رَوَى صَاحِبُ كِتَابِ الْغَارَاتِ عَنْ يُوسُفَ بْنِ كُلَيْبٍ عَنْ يَحْيَى بْنِ سُلَيْمَانَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: خَطَبَ عَلِيٌّ ع عَلَى مِنْبَرِ الْكُوفَةِ فَقَالَ سَيُعْرَضُ عَلَيْكُمْ سَبِّي وَ سَتُذْبَحُونَ عَلَيْهِ فَإِنْ عُرِضَ عَلَيْكُمْ سَبِّي فَسُبُّونِي وَ إِنْ عُرِضَ عَلَيْكُمُ الْبَرَاءَةُ مِنِّي فَإِنِّي عَلَى دِينِ مُحَمَّدٍ- ص وَ لَمْ يَقُلْ فَلَا تَبَرَّءُوا مِنِّي.
Ibn Abu Al Hadeed said, ‘It is reported by author of the book ‘Al Garaat’, from Yusuf Bin Kuleyb, from Yahya Bin Suleyman, from Abu Mayram Al Ansari,
‘From Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘Ali-asws addressed upon the pulpit of Al-Kufa. He-asws said: ‘Reviling me-asws will be presented to you all and you will be slaughtered upon it. Therefore, if reviling me-asws is presented to you, then revile me-asws, and if the disavowing from me-asws is presented unto you, so I-asws am upon the religion of Muhammad‑saww’ – and he-asws did not say, ‘Do not disavow from me-asws’’.[114]
وَ عَنْ أَحْمَدَ بْنِ الْمُفَضَّلِ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ قَالَ عَلِيٌّ ع لَتُذْبَحُنَّ عَلَى سَبِّي وَ أَشَارَ بِيَدِهِ إِلَى حَلْقِهِ ثُمَّ قَالَ فَإِنْ أَمَرُوكُمْ بَسَبِّي فَسُبُّونِي وَ إِنْ أَمَرُوكُمْ أَنْ تَبَرَّءُوا مِنِّي فَإِنِّي عَلَى دِينِ مُحَمَّدٍ وَ لَمْ يَنْهَهُمْ عَنْ إِظْهَارِ الْبَرَاءَةِ.
And from Ahmad Bin Al-Mufazzal, from Al-Hassan Bin Salih,
‘From Ja’far Bin Muhammad-asws having said: ‘Ali-asws said: ‘You will be slaughtered upon (not) reviling me-asws’ – and he-asws gestured by his-asws hand to his-asws throat. Then he-asws said: ‘If (they) were to order you to revile me-asws, then revile me-asws, and if they order you to disavow from me-asws, then I-asws am upon the religion of Muhammad-saww’ – and he-asws did not forbid them from manifesting the disavowing’’.[115]
78- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع لِأَصْحَابِهِ أَمَا إِنَّهُ سَيَظْهَرُ عَلَيْكُمْ بَعْدِي رَجُلٌ رَحْبُ الْبُلْعُومِ مُنْدَحِقُ الْبَطْنِ يَأْكُلُ مَا يَجِدُ وَ يَطْلُبُ مَا لَا يَجِدُ فَاقْتُلُوهُ وَ لَنْ تَقْتُلُوهُ
(The book) ‘Nahj Al-Balagah’ – From speech of his-asws to his-asws companions: ‘After me-asws, there will prevail upon you a man of broad mouth and large belly, devouring whatever he can find and seeking what he cannot find. So, kill him, but you will never kill him.
أَلَا وَ إِنَّهُ سَيَأْمُرُكُمْ بِسَبِّي وَ الْبَرَاءَةِ مِنِّي فَأَمَّا السَّبُّ فَسُبُّونِي فَإِنَّهُ لِي زَكَاةٌ وَ لَكُمْ نَجَاةٌ وَ أَمَّا الْبَرَاءَةُ فَلَا تَتَبَرَّءُوا مِنِّي فَإِنِّي وُلِدْتُ عَلَى الْفِطْرَةِ وَ سَبَقْتُ إِلَى الْإِيمَانِ وَ الْهِجْرَةِ.
Indeed! And he will be ordering you with reviling me-asws and the disavowing from me-asws. As for the reviling, so revile me-asws, for it would be a purification for me-asws and a salvation for you (from him), and as for the disavowing, so do not disavow from me-asws, and for I-asws have been born upon the nature and have preceded to the Eman and the Emigration’’.[116]
79- الْهِدَايَةُ، التَّقِيَّةُ فَرِيضَةٌ وَاجِبَةٌ عَلَيْنَا فِي دَوْلَةِ الظَّالِمِينَ فَمَنْ تَرَكَهَا فَقَدْ خَالَفَ دِينَ الْإِمَامِيَّةِ وَ فَارَقَهُ.
(The book) ‘Al Hidaya’ –
‘The Taqiyyah is a necessity, an obligation upon us-asws in the government of the oppressors. The one who neglects it, so he has opposed the religion of the Imamites and separated from it’’.[117] (Not a Hadeeth)
وَ قَالَ الصَّادِقُ ع لَوْ قُلْتُ إِنَّ تَارِكَ التَّقِيَّةِ كَتَارِكِ الصَّلَاةِ لَكُنْتُ صَادِقاً وَ التَّقِيَّةُ فِي كُلِّ شَيْءٍ حَتَّى يَبْلُغَ الدَّمَ فَإِذَا بَلَغَ الدَّمَ فَلَا تَقِيَّةَ
And Al-Sadiq-asws said: ‘If I-asws were to say that a neglecter of the Taqiyya is like a neglecter of the Salat, I-asws would be truthful; and the Taqiyyah is in all things until it reaches the blood (shed). When it reaches the blood (shed), there is no Taqiyyah.
وَ قَدْ أَطْلَقَ اللَّهُ جَلَّ اسْمُهُ إِظْهَارَ مُوَالاةِ الْكَافِرِينَ فِي حَالِ التَّقِيَّةِ فَقَالَ جَلَّ مِنْ قَائِلٍ لا يَتَّخِذِ الْمُؤْمِنُونَ الْكافِرِينَ أَوْلِياءَ مِنْ دُونِ الْمُؤْمِنِينَ وَ مَنْ يَفْعَلْ ذلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً.
And Allah-azwj, Majestic is His-azwj Name, has Freed (Allowed) friendship of the Kafirs during a situation of Al-Taqiyyah (dissimulation). The Majestic Said from a speaker: The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t from Allah in anything except that you should be guarding from them guarding carefully; and Allah Cautions you all Himself; and to Allah is the eventual return [3:28]’’.[118]
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ قَالَ أَعْمَلُكُمْ بِالتَّقِيَّةِ.
And it is reported from Al-Sadiq-asws having been asked about Words of Allah-azwj Mighty and Majestic: Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13]. He-asws said: ‘The one of you most working with the Taqiyyah (dissimulation)’’.[119]
وَ قَالَ ع خَالِطُوا النَّاسَ بِالْبَرَّانِيَّةِ وَ خَالِفُوهُمْ بِالْجَوَّانِيَّةِ مَا دَامَتِ الْإِمْرَةُ صِبْيَانِيَّةً.
And he-asws said: ‘Mingle with the people with the outwardness, and oppose them with the inwardness, for as long as the emirate (ruler) is childish’’.[120]
وَ قَالَ ع رَحِمَ اللَّهُ امْرَأً حَبَّبَنَا إِلَى النَّاسِ وَ لَمْ يُبَغِّضْنَا إِلَيْهِمْ.
And he-asws said: ‘May Allah-azwj have Mercy on a person causing us-asws to be beloved to the people to the people, and does not cause us-asws to be hateful to them-asws’’.[121]
وَ قَالَ ع مَنْ صَلَّى مَعَهُمْ فِي الصَّفِّ الْأَوَّلِ فَكَأَنَّمَا صَلَّى مَعَ رَسُولِ اللَّهِ ص فِي الصَّفِّ الْأَوَّلِ.
And he-asws said: ‘One who prays Salat with them (in Taqiyyah) in the first row, it is as if he has prayed Salat with Rasool-Allah-saww in the first row’’.[122]
وَ قَالَ ع الرِّيَاءُ مَعَ الْمُنَافِقِ فِي دَارِهِ عِبَادَةٌ وَ مَعَ الْمُؤْمِنِ شِرْكٌ وَ التَّقِيَّةُ وَاجِبَةٌ لَا يَجُوزُ تَرْكُهَا إِلَى أَنْ يَخْرُجَ الْقَائِمُ فَمَنْ تَرَكَهَا فَقَدْ دَخَلَ فِي نَهْيِ اللَّهِ عَزَّ وَ جَلَّ وَ نَهْيِ رَسُولِ اللَّهِ ص وَ الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ.
And he-asws said: ‘The showing-off with the hypocrite in his house is (an act of) worship, and with the Momin (is his house) is Shirk, and the Taqiyyah (dissimulation) is obligatory. It is not allowed to neglect it (Taqiyyah) until Al-Qaim-asws rises. The one who neglects has entered into a Prohibition of Allah-azwj Mighty and Majestic and prohibition by Rasool-Allah-saww and the Imams-asws, may the Salawaat of Allah-azwj be upon them-asws’’.[123]
80- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنْ كِتَابِ الْمَحَاسِنِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ فِي الدُّنْيَا- وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ
(The book) ‘Mishkat Al Anwaar’ – copying from the book ‘Al Mahasin’, from Moalla Bin Khuneys, said,
‘Abu Abdullah-asws said: ‘O Moalla! Conceal our-asws matter and do not publicise it, for the one who conceals our-asws matter and does not publicise it, Allah-azwj will Honour him in the world, and Make a Noor to be in front of him in the Hereafter guiding him to the Paradise.
يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُودُهُ إِلَى النَّارِ
O Moalla! One who publicises our-asws matter and does not conceal it, Allah-azwj will Humiliate him in the world and the Hereafter, and Snatch the Noor in his front in the Hereafter and Make it a darkness guiding him to the Fire.
يَا مُعَلَّى إِنَّ التَّقِيَّةَ دِينِي وَ دِينُ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ
O Moalla! The Taqiyyah (dissimulation) is my-asws religion and religion of my-asws forefathers‑asws, and there is no religion for the one having no Taqiyyah for him. Allah-azwj Loves to be worshipped in the secret just as He-azwj Loves to be worshipped in the open.
يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ لَهُ.
O Moalla! The publiciser of our-asws matter is like the rejecter of it’’.[124]
And from him, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘There is no one for us informing us with what is to happen (in the future) like what Ali-asws had informed his-asws companions’.
وَ مِنْهُ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا لَنَا مَنْ يُخْبِرُنَا بِمَا يَكُونُ كَمَا كَانَ عَلِيٌّ يُخْبِرُ أَصْحَابَهُ فَقَالَ ع بَلَى وَ اللَّهِ وَ لَكِنْ هَاتِ حَدِيثاً وَاحِداً حَدَّثْتُكَ فَكَتَمْتَهُ
He-asws said: ‘Yes, by Allah-azwj, but give one Hadeeth I-asws have narrated to you, so you have concealed it’.
فَقَالَ أَبُو بَصِيرٍ فَوَ اللَّهِ مَا وَجَدْتُ حَدِيثاً وَاحِداً كَتَمْتُهُ.
Abu Baseer said, ‘By Allah-azwj! I could not find one Hadeeth I had concealed it’’.[125]
وَ عَنِ الْبَاقِرِ ع قَالَ: جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدَّمُ فَإِذَا بَلَغَ الدَّمَ فَلَا تَقِيَّةَ.
And from Al-Baqir-asws having said: ‘The Taqiyyah (dissimulation) has been Made to save the blood (shed) by it. When it does reach the blood (shed), then there is no Taqiyyah’’.[126]
وَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ حَدِيثٍ كَثِيرٍ فَقَالَ هَلْ كَتَمْتَ عَلَيَّ شَيْئاً قَطُّ
And from Abu Baseer who said,
‘I asked Abu Abdullah-asws about many Ahadeeth. He-asws said: ‘Have you concealed anything upon me-asws at all?’
فَبَقِيتُ أَذْكُرُ فَلَمَّا رَأَى مَا بِي قَالَ أَمَّا مَا حَدَّثْتَ بِهِ أَصْحَابَكَ فَلَا بَأْسَ بِهِ إِنَّمَا الْإِذَاعَةُ أَنْ تُحَدِّثَ بِهِ غَيْرَ أَصْحَابِكَ.
I remained remembering. When he-asws saw what was with me, he-asws said: ‘As for what you have narrated your companions with, there is no problem with it. But rather, the publicising is your narrating it to other than your companions’’.[127]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَظْمُ الْغَيْظِ عَنِ الْعَدُوِّ فِي دَوْلَاتِهِمْ تَقِيَّةٌ وَ حِرْزٌ لِمَنْ أَخَذَ بِهَا وَ تَحَرُّزٌ مِنَ التَّعْرِيضِ لِلْبَلَاءِ فِي الدُّنْيَا.
And from Abu Abdullah-asws having said: ‘Swallowing the anger from the enemy in their government is Taqiyyah, and protection is for the one who takes with it, and protection from being exposed to the afflictions in the world’’.[128]
81- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا قَالَ بِمَا صَبَرُوا عَلَى التَّقِيَّةِ- وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and someone else,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: These would be Given their Reward twice due to what they were patient – he-asws said: ‘Due to their being upon the Taqiyyah – upon and they were repelling the evil deed by the good deed, [28:54] – he-asws said: ‘The good deed is the Taqiyyah, and the evil deed is the publicising’’.[129]
82- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُمَرَ الْأَعْجَمِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَا عُمَرَ إِنَّ تِسْعَةَ أَعْشَارِ الدِّينِ فِي التَّقِيَّةِ وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ التَّقِيَّةُ فِي كُلِّ شَيْءٍ إِلَّا فِي النَّبِيذِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ.
(The book) ‘Al Kafi’ – By the previous chain from Hisham Bin Salim, from Abu Umar Al A’ajamy who said,
‘Abu Abdullah-asws said to me: ‘O Abu Umar! Nine-tenth’s of the religion is in the Taqiyyah (dissimulation), and there is no religion for the one having no Taqiyyah for him, and the Taqiyyah is in all things except in Al Nabeez and the wiping upon the socks (in ablution)’’.[130]
83- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ مِنْ دِينِ اللَّهِ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Usman Bin Isa, from Sama’at, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The Taqiyyah (dissimulation) is from the religion of Allah-azwj’.
قُلْتُ مِنْ دِينِ اللَّهِ
I said, ‘From the religion of Allah-azwj!’
قَالَ إِي وَ اللَّهِ مِنْ دِينِ اللَّهِ وَ لَقَدْ قَالَ يُوسُفُ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَرَقُوا شَيْئاً وَ لَقَدْ قَالَ إِبْرَاهِيمُ إِنِّي سَقِيمٌ وَ اللَّهِ مَا كَانَ سَقِيماً.
He-asws said: ‘Yes, by Allah-azwj, from the religion of Allah-azwj! And Yusuf-as had said: ‘O caravan! You are stealing!’ [12:70]. By Allah-azwj, they were not stealing. And Ibrahim-as had said: ‘I feel sick’ [37:89]. By Allah-azwj, he-as was not sick!’’[131]
84- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ حُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ حَبِيبِ بْنِ بِشْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع سَمِعْتُ أَبِي يَقُولُ لَا وَ اللَّهِ مَا عَلَى وَجْهِ الْأَرْضِ شَيْءٌ أَحَبَّ إِلَيَّ مِنَ التَّقِيَّةِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Nazr Bin Suweyd, from Yahya Bin Imran Al Halby, from Husayn Bin Abu Al A’ala, from Habeeb Bin Bishr who said,
‘Abu Abdullah-asws said: ‘I-asws heard my-asws father-asws saying: ‘No, by Allah-azwj! There is nothing upon the surface of the earth more beloved to me-asws than the Taqiyyah (dissimulation)’.
يَا حَبِيبُ إِنَّهُ مَنْ كَانَتْ لَهُ تَقِيَّةٌ رَفَعَهُ اللَّهُ
O Habeeb, one who were to have Taqiyyah (dissimulation) for him, Allah-azwj will Raise him!
يَا حَبِيبُ مَنْ لَمْ يَكُنْ لَهُ تَقِيَّةٌ وَضَعَهُ اللَّهُ يَا حَبِيبُ إِنَّ النَّاسَ إِنَّمَا هُمْ فِي هُدْنَةٍ فَلَوْ قَدْ كَانَ ذَلِكَ كَانَ هَذَا.
O Habeeb, one who does not have Taqiyyah (dissimulation) for him, Allah-azwj will Drop him. The people, rather, they are in a truce, So if that (truce) were to happen, this (Taqiyyah) would happen’’.[132]
85- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ جَابِرٍ الْمَكْفُوفِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّقُوا عَلَى دِينِكُمْ وَ احْجُبُوهُ بِالتَّقِيَّةِ فَإِنَّهُ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Al-Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Kabir Al Makfouf, from Abdullah Bin Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Fear upon your religion and veil it with the Taqiyyah (dissimulation), for there is no Eman for the one having no Taqiyyah for him.
إِنَّمَا أَنْتُمْ فِي النَّاسِ كَالنَّحْلِ فِي الطَّيْرِ لَوْ أَنَّ الطَّيْرَ يَعْلَمُ مَا فِي أَجْوَافِ النَّحْلِ مَا بَقِيَ مِنْهَا شَيْءٌ إِلَّا أَكَلَتْهُ وَ لَوْ أَنَّ النَّاسَ عَلِمُوا مَا فِي أَجْوَافِكُمْ أَنَّكُمْ تُحِبُّونَّا أَهْلَ الْبَيْتِ لَأَكَلُوكُمْ بِأَلْسِنَتِهِمْ وَ لَنَحَلُوكُمْ فِي السِّرِّ وَ الْعَلَانِيَةِ
But rather, you are among the people like the bee among the birds. If the bird were to know what is in the interior of the bee, nothing would remain from it except it would kill it; and if the people had known what is in your interior, your loving us-asws People-asws of the Household, they would eat you with their tongues, and they will destroy you in the secret and the open.
رَحِمَ اللَّهُ عَبْداً مِنْكُمْ كَانَ عَلَى وَلَايَتِنَا.
May Allah-azwj have Mercy on a servant from you who were to be upon our-asws Wilayah’’.[133]
86- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لا تَسْتَوِي الْحَسَنَةُ وَ لَا السَّيِّئَةُ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ
(The book) ‘Al Kafi’ – from Ali, from his father, from Hammad, from hareez, from the one who informed him,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: And the good and the evil are not equal. – he-asws said: ‘The good deed is the Taqiyyah (dissimulation), and the evil deed is the publicising’.
وَ قَوْلُهُ عَزَّ وَ جَلَ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ قَالَ الَّتِي هِيَ أَحْسَنُ التَّقِيَّةُ- فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ.
And Words of Mighty and Majestic: Repel (evil) by that which is best, – he-asws said: ‘That which is best is the Taqiyyah – So if there is enmity between you and him, he would be like your intimate friend [41:34]’’.[134]
87- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَمْرٍو الْكِنَانِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَا عَمْرٍو أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ أَوْ أَفْتَيْتُكَ بِفُتْيَا ثُمَّ جِئْتَنِي بَعْدَ ذَلِكَ فَسَأَلْتَنِي عَنْهُ فَأَخْبَرْتُكَ بِخِلَافِ مَا كُنْتُ أَخْبَرْتُكَ أَوْ أَفْتَيْتُكَ بِخِلَافِ ذَلِكَ بِأَيِّهِمَا كُنْتَ تَأْخُذُ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Hisham Bin Salim, from Abu Amro Al Kinany who said,
‘Abu Abdullah-asws said to me: ‘O Abu Amro! What is your view, if I-asws were to narrate to you with a Hadeeth, or issue a verdict (Fatwa) to you, then you come to me-asws after that and asked me about it (same issue), so I-asws inform you differently to what I-asws had informed you, or issue a verdict differently to that, with of them two will you be taking with?’
قُلْتُ بِأَحْدَثِهِمَا وَ أَدَعُ الْآخَرَ
I said, ‘With the latest of the two and I would leave the other one’.
فَقَالَ قَدْ أَصَبْتَ يَا أَبَا عَمْرٍو أَبَى اللَّهُ إِلَّا أَنْ يُعْبَدَ سِرّاً أَمَا وَ اللَّهِ لَئِنْ فَعَلْتُمْ ذَلِكَ إِنَّهُ خَيْرٌ لِي وَ لَكُمْ وَ أَبَى اللَّهُ عَزَّ وَ جَلَّ لَنَا وَ لَكُمْ فِي دِينِهِ إِلَّا التَّقِيَّةَ.
He-asws said: ‘You are correct, O Abu Amro! Allah-azwj Refused except that He-azwj will be worshipped secretly. But, by Allah-azwj, if you were to do that, it would be better for me-asws and for you all, and Allah-azwj Mighty and Majestic has Refused for us-asws and you in His-azwj religion, except the Taqiyyah (dissimulation)’’.[135]
88- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ دُرُسْتَ الْوَاسِطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا بَلَغَتْ تَقِيَّةُ أَحَدٍ تَقِيَّةَ أَصْحَابِ الْكَهْفِ إِنْ كَانُوا لَيَشْهَدُونَ الْأَعْيَادَ وَ يَشُدُّونَ الزَّنَانِيرَ فَأَعْطَاهُمُ اللَّهُ أَجْرَهُمْ مَرَّتَيْنِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Hassan Bin Ali, fro mDorost Al Wasity who said,
‘Abu Abdullah-asws said: ‘There is no one whose Taqiyyah has reached the Taqiyyah of companions of the cave (As’hab Al Kahf). They were attending the festivals and tying the belts (like them), so Allah-azwj will Give them their Reward twice [28:54]’’.[136]
89- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ وَاقِدٍ اللَّحَّامِ قَالَ: اسْتَقْبَلْتُ أَبَا عَبْدِ اللَّهِ ع فِي طَرِيقٍ فَأَعْرَضْتُ عَنْهُ بِوَجْهِي وَ مَضَيْتُ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي لَأَلْقَاكَ فَأَصْرِفُ وَجْهِي كَرَاهَةَ أَنْ أَشُقَّ عَلَيْكَ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Hassan Bin Ali Bin Fazzal, from Hammad Bin Waqid Al Jahaam who said,
‘I met Abu Abdullah-asws in a street, so I turned my face away from him-asws and continued on. I entered to see him-asws after that. I said, ‘May I be sacrificed for you-asws! I had met you-asws and I had turned my face unwillingly lest it be grievous upon you-asws!’
فَقَالَ لِي رَحِمَكَ اللَّهُ لَكِنْ رَجُلٌ لَقِيَنِي أَمْسِ فِي مَوْضِعِ كَذَا وَ كَذَا فَقَالَ عَلَيْكَ السَّلَامُ يَا أَبَا عَبْدِ اللَّهِ مَا أَحْسَنَ وَ لَا أَجْمَلَ.
He-asws said to me: ‘May Allah-azwj have Mercy on you! But a man had met me-asws yesterday in such and such place. He said, ‘The greetings be upon you-asws, O Abu Abdullah-asws!’ It was neither good nor beautiful’’.[137]
90- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ: قِيلَ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَرْوُونَ أَنَّ عَلِيّاً ع قَالَ عَلَى مِنْبَرِ الْكُوفَةِ أَيُّهَا النَّاسُ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ سَتُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي فَلَا تَبَرَّءُوا مِنِّي
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘It was said to Abu Abdullah-asws, ‘The people are reporting that Ali-asws had said upon the pulpit of Al Kufa: ‘O you people! You will be called to revile me-asws, so revile me-asws, then you will be called to the disavowing from me-asws, but do not disavow from me-asws!’’
فَقَالَ مَا أَكْثَرَ مَا يَكْذِبُ النَّاسُ عَلَى عَلِيٍّ ع
He-asws said: ‘How much the people are lying upon Ali-asws!’
ثُمَّ قَالَ إِنَّمَا قَالَ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ سَتُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي وَ إِنِّي لَعَلَى دِينِ مُحَمَّدٍ وَ لَمْ يَقُلْ وَ لَا تَبَرَّءُوا مِنِّي
Then he-asws said: ‘But rather he-asws had said: ‘You will be called to revile me-asws, so revile me, then you will be called to the disavowing from me-asws, and I-asws am upon the religion of Muhammad-saww’, and he-asws did not say: ‘And do not disavow from me-asws’’.
فَقَالَ لَهُ السَّائِلُ أَ رَأَيْتَ إِنِ اخْتَارَ الْقَتْلَ دُونَ الْبَرَاءَةِ
The questioner said to him-asws, ‘What is your-asws view, if one were to chose being killed rather than the disavowing?’
فَقَالَ وَ اللَّهِ مَا ذَلِكَ عَلَيْهِ وَ مَا لَهُ إِلَّا مَا مَضَى عَلَيْهِ عَمَّارُ بْنُ يَاسِرٍ حَيْثُ أَكْرَهَهُ أَهْلُ مَكَّةَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ
He-asws said: ‘By Allah-azwj! That is not up to him, and it is not for him except what Ammar Bin Yasser-ra had gone upon when the people of Makkah had coerced him while his-ra heart was reassured with the Eman. So Allah-azwj Mighty and Majestic Revealed regarding him-ra: except for the one coerced, and his heart is content with the Eman, [16:106].
فَقَالَ لَهُ النَّبِيُّ ص عِنْدَهَا يَا عَمَّارُ إِنْ عَادُوا فَعُدْ فَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَكَ وَ أَمَرَكَ أَنْ تَعُودَ إِنْ عَادُوا.
The Prophet-saww said to him-ra at that: ‘O Ammar-ra! If they repeat, then (you-ra) repeat, for Allah-azwj Mighty and Majestic has Revealed your-ra excuse and has Commanded you-ra to repeat if they were to repeat’’.[138]
رَوَى الْعَامَّةُ وَ الْخَاصَّةُ أَنَّ قُرَيْشاً أَكْرَهُوا عَمَّاراً وَ أَبَوَيْهِ يَاسِراً وَ سُمَيَّةَ عَلَى الِارْتِدَادِ فَلَمْ يَقْبَلْهُ أَبَوَاهُ فَقَتَلُوهُمَا وَ أَعْطَاهُمَا عَمَّارٌ بِلِسَانِهِ مَا أَرَادُوا مُكْرَهاً
It is reported by the general Muslims and the special (Shias) – ‘Qureysh coerced Ammar-ra and his-ra parents, Yasser-ra and Sumayya-ra, upon reneging, but his-ra parents did not accept so they killed them-ra both, and Ammar-ra gave them with his-ra tongue unwillingly what they wanted.
فَقِيلَ يَا رَسُولَ اللَّهِ إِنَّ عَمَّاراً كَفَرَ
It is said, ‘O Rasool-Allah-saww! Ammar-ra has become a Kafir!’
فَقَالَ كَلَّا إِنَّ عَمَّاراً مُلِئَ إِيمَاناً مِنْ قَرْنِهِ إِلَى قَدَمِهِ وَ اخْتَلَطَ الْإِيمَانُ بِلَحْمِهِ وَ دَمِهِ
He-saww said: ‘Never! Surely Ammar-ra is filled with Eman from his-ra head to his-ra feed, and the Eman is mingled with his-ra flesh and his-ra blood’.
فَأَتَى رَسُولَ اللَّهِ ص عَمَّارٌ وَ هُوَ يَبْكِي فَجَعَلَ رَسُولُ اللَّهِ ص يَمْسَحُ عَيْنَيْهِ فَقَالَ مَا لَكَ إِنْ عَادُوا فَعُدْ لَهُمْ بِمَا قُلْتَ لَهُمْ.
Rasool-Allah-saww came to Ammar-ra and he-ra was crying. Rasool-Allah-saww went on to wipe his-ra eyes. He-saww said: ‘What is the matter with you-ra? If they repeat, then repeat to them with what you-ra had said to them’’.[139]
91- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامٍ الْكِنْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِيَّاكُمْ أَنْ تَعْمَلُوا عَمَلًا نُعَيَّرُ بِهِ فَإِنَّ وَلَدَ السَّوْءِ يُعَيَّرُ وَالِدُهُ بِعَمَلِهِ كُونُوا لِمَنِ انْقَطَعْتُمْ إِلَيْهِ زَيْناً وَ لَا تَكُونُوا عَلَيْهِ شَيْناً
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Al Kindy who said,
‘I heard Abu Abdullah-asws saying: ‘Beware of doing a work we-asws would be shamed with, for evil is the son who shames his father with his deeds. Be an adornment for the one you are cutting off to and do not be a disgrace upon him.
صَلُّوا فِي عَشَائِرِهِمْ وَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ لَا يَسْبِقُونَكُمْ إِلَى شَيْءٍ مِنَ الْخَيْرِ فَأَنْتُمْ أَوْلَى بِهِ مِنْهُمْ
Pray Salat in their communities, and console their sick ones, and attend their funerals, and do not let them precede you to anything from the good deeds, for you (Shias) are foremost with it than they are!
وَ اللَّهِ مَا عُبِدَ اللَّهُ بِشَيْءٍ أَحَبَّ إِلَيْهِ مِنَ الْخَبْءِ
By Allah-azwj! Allah-azwj has not been worshipped with anything more Beloved to Him-azwj than ‘Al-Khabb’’.
فَقُلْتُ وَ مَا الْخَبْءُ
I said, ‘And what is ‘Al-Khabb’?’
قَالَ التَّقِيَّةُ.
He-asws said: ‘The Taqiyyah (dissimulation)’’.[140]
92- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْقِيَامِ لِلْوُلَاةِ
(The book) ‘Al Kafi’ – from Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muammar Bin Khallad who said,
‘I asked Abu Al-Hassan-asws about the standing (in reverence) to the rulers’.
فَقَالَ قَالَ أَبُو جَعْفَرٍ ع التَّقِيَّةُ مِنْ دِينِي وَ دِينُ آبَائِي وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ.
He-asws said: ‘Abu Ja’far-asws said: ‘The Taqiyyah (dissimulation) is from my religion and religion of my-asws forefathers-asws, and there is no Eman for the one having no Taqiyyah for him’’.[141]
93- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Hammad, from Rabie, from Zurara,
‘From Abu Ja’far-asws having said: ‘The Taqiyyah (dissimulation) is in every necessity, and its observer is more knowing with it when it befalls with him’’.[142]
94- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبِي يَقُولُ وَ أَيُّ شَيْءٍ أَقَرُّ لِعَيْنِي مِنَ التَّقِيَّةِ إِنَّ التَّقِيَّةَ جُنَّةُ الْمُؤْمِنِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws had said: ‘And which thing is more delighting to my-asws eyes than the Taqiyyah (dissimulation)? Surely, the Taqiyyah is a shield of the Momin (from the harms of the adversaries)’’.[143]
95- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Marwan who said,
‘Abu Abdullah-asws said to me: ‘What prevented Meesam-ra, may Allah-azwj have Mercy on him-ra, from (utilising) the Taqiyyah (dissimulation)? By Allah-azwj! He-ra had known that this Verse was Revealed regarding Ammar-ra and his-ra companions: except for the one coerced, and his heart is content with the Eman, [16:106]’’.[144]
تبيان أي لم يكن ميثم ممنوعا من التقية في هذا الأمر فيكون الكلام مسوقا للإشفاق لا الذم و الاعتراض كما هو الظاهر على تقدير النصب و يحتمل أن يكون على الرفع مدحا له بأنه مع جواز التقية تركه لشدة حبه لأمير المؤمنين ع
Clarification of (the words) ‘What prevented Meesam-ra’ – I.e. Meesam-ra had not refused from the Taqiyyah regarding this matter. The speech happens to be said for the pity, not the condemnation and the objection, like what is apparent, based upon the assessment of the hostily (of the adversaries), and it is possible that it would be upon raising the praise for him-ra that he-ra, along with allowance of the Taqiyyah, he-asws had left it due to the intensity of his-ra love for Amir Al-Momineen.
وَ يُؤَيِّدُهُ مَا رَوَاهُ الْكَشِّيُّ رَحِمَهُ اللَّهُ عَنْ مِيثَمٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: دَعَانِي أَمِيرُ الْمُؤْمِنِينَ ع وَ قَالَ لِي كَيْفَ أَنْتَ يَا مِيثَمُ إِذَا دَعَاكَ دَعِيُّ بَنِي أُمَيَّةَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ إِلَى الْبَرَاءَةِ مِنِّي
And it is supported by what is reported by Al Kashi, may Allah-azwj have Mercy on him, from Meesam-ra, may Allah-azwj be Pleased with him-ra. He-ra said, ‘Amir Al-Momineen-asws called me-ra and said to me-ra: ‘How will you-ra be, O Meesam-ra, what a caller from the clan of Umayya-ra, Ubeydullah Bin Ziyad-la, will call you-ra to disavow from me-asws?’
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا وَ اللَّهِ لَا أَبْرَأُ مِنْكَ
I-ra said, ‘O Amir Al-Momineen-asws! By Allah-azwj, I-ra will not disavow from you-asws!’
قَالَ إِذاً وَ اللَّهِ يَقْتُلُكَ وَ يَصْلِبُكَ
He-asws said: ‘By Allah-azwj, he-la will kill you-ra and crucify you-ra!’
فَقُلْتُ أَصْبِرُ فَذَاكَ فِي اللَّهِ قَلِيلٌ
I-ra said, ‘I-ra shall be patient, for that is little for the Sake of Allah-azwj!’
فَقَالَ يَا مِيثَمُ إِذاً تَكُونُ مَعِي فِي دَرَجَتِي.
He-asws said: ‘O Meesam-ra! The you-ra will be with me-asws in my-ra level’’.
وَ رُوِيَ أَيْضاً عَنْ قِنْوَا بِنْتِ رُشَيْدٍ الْهَجَرِيِّ قَالَتْ سَمِعْتُ أَبِي يَقُولُ أَخْبَرَنِي أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ: يَا رُشَيْدُ كَيْفَ صَبْرُكَ إِذَا أَرْسَلَ إِلَيْكَ دَعِيُّ بَنِي أُمَيَّةَ فَقَطَعَ يَدَيْكَ وَ رِجْلَيْكَ وَ لِسَانَكَ
And it is reported as well, from Qinwa Bint Rusheyd Al-Hajary. She said, ‘I heard my father saying, ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-ra, informed me. He-asws said: ‘O Rusheyd-ra! How will your patient be when a caller of the clan of Umayya is sent to you-ra, so he will cut off your-ra hands and your-ra legs and your-ra tongue?’
قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ آخِرُ ذَلِكَ إِلَى الْجَنَّةِ
I-ra said, ‘O Amir Al-Momineen-asws! The end of that is to the Paradise?’
فَقَالَ يَا رُشَيْدُ أَنْتَ مَعِي فِي الدُّنْيَا وَ الْآخِرَةِ
He-asws said: ‘O Rusheyd-ra! You-ra are with me-asws in the world and the Hereafter’.
قَالَتْ وَ اللَّهِ مَا ذَهَبَتِ الْأَيَّامُ حَتَّى أَرْسَلَ إِلَيْهِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ الدَّعِيُّ فَدَعَاهُ إِلَى الْبَرَاءَةِ مِنْ أَمِيرِ الْمُؤْمِنِينَ ع فَأَبَى أَنْ يَتَبَرَّأَ مِنْهُ
She said, ‘By Allah-azwj, the days did not pass by until Ubeydullah Bin Ziyad-la sent the caller to him-ra. He called him-ra to the disavowing from Amir Al-Momineen-ra. He-ra refused to disavow from him-asws.
وَ قَالَ لَهُ الدَّعِيُّ فَبِأَيِّ مِيتَةٍ قَالَ لَكَ تَمُوتُ
And the caller said to him-ra, ‘By which death did he-asws say you-ra would be dying?’
فَقَالَ لَهُ أَخْبَرَنِي خَلِيلِي أَنَّكَ تَدْعُونِي إِلَى الْبَرَاءَةِ فَلَا أَبْرَأُ مِنْهُ فَتُقَدِّمُنِي فَتَقْطَعُ يَدَيَّ وَ رِجْلَيَّ وَ لِسَانِي
He-ra said to him, ‘My friend-asws informed me-ra that you will be calling me-ra to the disavowing, but I-ra will not disavow from him-asws. So you will bring me-ra forward and cut off my-ra hands and my-ra legs, and my-ra tongue’.
فَقَالَ وَ اللَّهِ لَأُكَذِّبَنَّ قَوْلَهُ
He said, ‘By Allah-azwj, I shall belie his-asws words!’
قَالَ فَقَدَّمُوهُ فَقَطَعُوا يَدَيْهِ وَ رِجْلَيْهِ وَ تَرَكُوا لِسَانَهُ فَحَمَلْتُ أَطْرَافَهُ يَدَيْهِ وَ رِجْلَيْهِ
He said, ‘They brought him-ra forward. They cut off his-ra hands and his-ra legs, and they left his‑ra tongue. So I carried the cut off parts of his-ra hands and his-ra legs’.
فَقُلْتُ يَا أَبَتِ هَلْ تَجِدُ أَلَماً لِمَا أَصَابَكَ
I (the narrator) said, ‘O father-ra! Did you-ra feel any pain at what had afflicted you-ra?’
فَقَالَ لَا يَا بُنَيَّةِ إِلَّا كَالزِّحَامِ بَيْنَ النَّاسِ
He-ra said, ‘No, O daughter, except like the crowding between the people’.
فَلَمَّا احْتَمَلْنَاهُ وَ أَخْرَجْنَاهُ مِنَ الْقَصْرِ اجْتَمَعَ النَّاسُ حَوْلَهُ فَقَالَ ائْتُونِي بِصَحِيفَةٍ وَ دَوَاةٍ أَكْتُبْ لَكُمْ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ
When we carried him-ra and brought him-ra out from the castle, the people gathered around him-asws. He-ra said: ‘Come to me-ra with paper and ink, I-asws shall make you write what will happen up to the Day of Qiyamah!’
فَأَرْسَلَ إِلَيْهِ الْحَجَّامَ حَتَّى قَطَعَ لِسَانَهُ فَمَاتَ رَحْمَةُ اللَّهِ عَلَيْهِ فِي لَيْلَتِهِ.
The cupper was sent to him until he cut off his-ra tongue, so he-ra, may Allah-azwj have Mercy on him-ra, died during his (that) night’’.
وَ رُوِيَ فِي غوالي اللآَّلِي أَنَّ مُسَيْلَمَةَ لَعَنَهُ اللَّهُ أَخَذَ رَجُلَيْنِ مِنَ الْمُسْلِمِينَ فَقَالَ لِأَحَدِهِمَا مَا تَقُولُ فِي مُحَمَّدٍ ص قَالَ رَسُولُ اللَّهِ قَالَ فَمَا تَقُولُ فِيَّ قَالَ أَنْتَ أَيْضاً فَخَلَّاهُ
And it is reported in (the book) ‘Gawaly Al-La’aly’ – ‘Musaylama-la (the liar – false prophet), may Allah-azwj Curse him-la, seized two men from the Muslims. He-la said to one of them, ‘What are you saying regarding Muhammad-saww?’ He said, ‘A Rasool-saww of Allah-azwj’. He-la said, ‘So what are you saying regarding me-la?’ He said, ‘You also’. So he-la free him.
فَقَالَ لِلْآخَرِ مَا تَقُولُ فِي مُحَمَّدٍ قَالَ رَسُولُ اللَّهِ قَالَ فَمَا تَقُولُ فِيَّ قَالَ أَنَا أَصَمُّ فَأَعَادَ عَلَيْهِ ثَلَاثاً وَ أَعَادَ جَوَابَهُ الْأَوَّلَ فَقَتَلَهُ
He-la said to the other, ‘What are you saying regarding Muhammad-saww?’ He said, ‘A Rasool‑saww of Allah-azwj’. He-la said, ‘What are you saying regarding me-la?’ He said, ‘I am mute’. He-la repeated to him thrice, and he repeated his first answer. So he-la killed him.
فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ص فَقَالَ أَمَّا الْأَوَّلُ فَقَدْ أَخَذَ بِرُخْصَةِ اللَّهِ وَ أَمَّا الثَّانِي فَقَدْ صَدَعَ بِالْحَقِّ فَهَنِيئاً لَهُ.
That reached Rasool-Allah-saww. He-saww said: ‘As for the first one, he took with the Allowance of Allah-azwj, and as for the second, he proclaimed with the truth, so congratulations to him!’’
96- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدَّمُ فَإِذَا بَلَغَ الدَّمَ فَلَيْسَ تَقِيَّةٌ.
(The book) ‘Al Kafi’ – from Abu Ali Al-Ashari, from Muhammad Bin Abdul Jabbar, from Safwan, from Shueyb Al-Haddad, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘But rather, the Taqiyyah (dissimulation) has been Made to save the blood (shed) by it. When it reaches the blood (shed), there isn’t any Taqiyyah’’.[145]
97- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلَّمَا تَقَارَبَ هَذَا الْأَمْرُ كَانَ أَشَدَّ لِلتَّقِيَّةِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Every times this matter (rising of Al-Qaimajfj) draws closer, it would be severer for the Taqiyyah (dissimulation)’’.[146]
98- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ وَ مَعْمَرِ بْنِ يَحْيَى بْنِ سَامٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ قَالُوا سَمِعْنَا أَبَا جَعْفَرٍ ع يَقُولُ التَّقِيَّةُ فِي كُلِّ شَيْءٍ يُضْطَرُّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Ismail Al Jufy and Ma’mar Bin Yahya Bin Saam and Muhammad Bin Muslim and Zurara, they said,
‘We heard Abu Ja’far-asws saying: ‘Taqiyyah (dissimulation) is in all things the son of Adam-as is desperate to, for Allah-azwj has Permitted it for him’’.[147]
99- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ التَّقِيَّةُ تُرْسُ اللَّهِ بَيْنَهُ وَ بَيْنَ خَلْقِهِ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Hareyz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘The Taqiyyah (dissimulation) is a shield of Allah-azwj between him (the Momin) and His-azwj Creatures’’.[148]
100- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ حَمْزَةَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع خَالِطُوهُمْ بِالْبَرَّانِيَّةِ وَ خَالِفُوهُمْ بِالْجَوَّانِيَّةِ إِذَا كَانَتِ الْإِمْرَةُ صِبْيَانِيَّةً.
(The book) ‘Al Kafi’ – from Al Husayn Bin Muhammad, from Al Moalla, from Muhammad Bin Jamhour, from Ahmad Bin Hamza, from Al Husayn Bin Al Mukhtar, from Abu Baseer who said,
‘Abu Ja’far-asws said: ‘Mingle with them with the outwardness, and oppose them with the inwardness, when the emirate (ruler) is childish’’.[149]
101- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَبْدِ اللَّهِ بْنِ أَسَدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ أُخِذَا فَقِيلَ لَهُمَا ابْرَأَا مِنْ أَمِيرِ الْمُؤْمِنِينَ ع فَبَرِئَ وَاحِدٌ مِنْهُمَا وَ أَبَى الْآخَرُ فَخُلِّيَ سَبِيلُ الَّذِي بَرِئَ وَ قُتِلَ الْآخَرُ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Zakariya Al Momin, from Abdullah Bin Asad, from Abdullah Bin Ata’a who said,
‘I said to Abu Ja’far-asws, ‘Two men from the people of Al Kufa were seized. It was said to them, ‘Disavow from Amir Al-Momineen-asws!’ One of them disavowed, and the other one refused. So he freed the way of the one who had disavowed, and the other was killed’.
فَقَالَ أَمَّا الَّذِي بَرِئَ فَرَجُلٌ فَقِيهٌ فِي دِينِهِ وَ أَمَّا الَّذِي لَمْ يَبْرَأْ فَرَجُلٌ تَعَجَّلَ إِلَى الْجَنَّةِ.
He-asws said: ‘As for the one who had disavowed, he is an understanding man in his religion, and as for the one who did not disavow, he is a man hasty to the Paradise’’.[150]
102- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع احْذَرُوا عَوَاقِبَ الْعَثَرَاتِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Salih who said,
‘Abu Abdullah-asws said: ‘Be cautious of consequences of the stumbles’’.[151]
103- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ يَقُولُ التَّقِيَّةُ تُرْسُ الْمُؤْمِنِ وَ التَّقِيَّةُ حِرْزُ الْمُؤْمِنِ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ
(The book) ‘Al Kafi’ – from Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Ibn Muskan, from Abdullah Bin Abu Yafour who said,
‘I heard Abu Abdullah-asws, upon him-asws be the Salawaat and the greetings, saying: ‘The Taqiyyah (dissimulation) is a shield of the Momin, and the Taqiyyah is a protection of the Momin; and there is no Eman for the one having not Taqiyyah for him.
إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيَدِينُ اللَّهَ عَزَّ وَ جَلَّ فِيمَا بَيْنَهُ وَ بَيْنَهُ فَيَكُونُ لَهُ عِزّاً فِي الدُّنْيَا وَ نُوراً فِي الْآخِرَةِ
The servant, the Hadeeth from our-asws Ahadeeth falls to him, so he makes it a religion of Allah-azwj Migihty and Majestic regarding what is between him and Him-azwj, so there would be honour for him in the world and Noor in the Hereafter.
وَ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيُذِيعُهُ فَيَكُونُ لَهُ ذُلًّا فِي الدُّنْيَا وَ يَنْزِعُ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ النُّورَ مِنْهُ.
The servant, the Hadeeth from our-asws Ahadeeth falls to him, so he publicises it, there would be humiliation for him in the world, Allah-azwj Mighty and Majestic will Remove that Noor from him’’.[152]
104- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ثَلَاثٌ مَنْ لَمْ يَكُنْ فِيهِ لَمْ يَتِمَّ لَهُ عَمَلٌ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللَّهِ وَ خُلُقٌ يُدَارِي بِهِ النَّاسَ وَ حِلْمٌ يَرُدُّ بِهِ جَهْلَ الْجَاهِلِ.
(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: ‘Three (traits) one who does not have these in him, a deed will not complete for him – devoutness abstaining him from disobedience of Allah-azwj, and manners he deals with the people, and forbearance repelling by it ignorance of the ignoramuses’’.[153]
105- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ جَعْفَراً ع يَقُولُ جَاءَ جَبْرَئِيلُ ع إِلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ دَارِ خَلْقِي.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Al-Hassan who said,
‘I heard Ja’far-asws saying: ‘Jibraeel-as came to the Prophet-saww. He-as said: ‘O Muhammad-saww! Your-saww Lord-azwj Conveys the Greetings and Says to you: “Be polite to My-azwj creatures!”’[154]
106- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي التَّوْرَاةِ مَكْتُوبٌ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى بْنَ عِمْرَانَ ع يَا مُوسَى اكْتُمْ مَكْتُومَ سِرِّي فِي سَرِيرَتِكَ وَ أَظْهِرْ فِي عَلَانِيَتِكَ الْمُدَارَاةَ عَنِّي لِعَدُوِّي وَ عَدُوِّكَ مِنْ خَلْقِي وَ لَا تَسْتَسِبَّ لِي عِنْدَهُمْ بِإِظْهَارِ مَكْتُومِ سِرِّي فَتَشْرَكَ عَدُوَّكَ وَ عَدُوِّي فِي سَبِّي.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany,
‘From Abu Ja’far-asws having said: ‘In the Torah it is written among what Allah-azwj Mighty and Majestic Whispered Musa Bin Imran-as with: “O Musa-as! Conceal My-azwj hidden secrets among your-as secrets, and reveal among your announcements – the politeness from Me-azwj to My-azwj enemies and your-as enemies is from My-azwj Manners, and cause reviling to Me-azwj in the presence by revealing the My-azwj hidden secrets, for you-as will associate your-as enemies and My-azwj enemies in My-azwj being reviled’’.[155]
تبيان فَقَدْ رَوَى الْعَيَّاشِيُّ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ فَقَالَ أَ رَأَيْتَ أَحَداً يَسُبُّ اللَّهَ فَقِيلَ لَا وَ كَيْفَ قَالَ مَنْ سَبَّ وَلِيَّ اللَّهِ فَقَدْ سَبَّ اللَّهَ.
Explanation (Ahadeeth only) – It is reported by Al-Ayyashi, from Al-Sadiq-asws, he-asws had been asked about this Verse (6:108). He-asws said: ‘Have you seen anyone who reviles Allah-azwj?’ It was said, ‘No, and how?’ He-asws said: ‘One who reviles a Guardian-asws of Allah-azwj, so he has reviled Allah-azwj’’.
وَ فِي غَيْرِهِ عَنْهُ ع قَالَ: لَا تَسُبُّوهُمْ فَإِنَّهُمْ يَسُبُّونَكُمْ وَ مَنْ سَبَّ وَلِيَّ اللَّهِ فَقَدْ سَبَّ اللَّهَ.
And in others, from him-asws having said: ‘Do not revile them, for they will revile you, and the one who reviles a Guardian-asws of Allah-azwj, he has reviled Allah-azwj’’.
107- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ بَزِيعٍ عَنْ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَمَرَنِي رَبِّي بِمُدَارَاةِ النَّاسِ كَمَا أَمَرَنِي بِأَدَاءِ الْفَرَائِضِ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Bazie, from Hamza Bin Bazie, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘My-saww Lord-azwj Commanded me‑saww with politeness to the people just as He-azwj Commanded me-saww will fulfilling the obligations’’.[156]
108- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مُدَارَاةُ النَّاسِ نِصْفُ الْإِيمَانِ وَ الرِّفْقُ بِهِمْ نِصْفُ الْعَيْشِ
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Haroun Bin Muslim, from Ma’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Politeness to the people is half the Eman and kindness with them is half the life’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع خَالِطُوا الْأَبْرَارَ سِرّاً وَ خَالِطُوا الْفُجَّارَ جِهَاراً وَ لَا تَمِيلُوا عَلَيْهِمْ فَيَظْلِمُوكُمْ فَإِنَّهُ سَيَأْتِي عَلَيْكُمْ زَمَانٌ لَا يَنْجُو فِيهِ مِنْ ذَوِي الدِّينِ إِلَّا مَنْ ظَنُّوا أَنَّهُ أَبْلَهُ وَ صَبَّرَ نَفْسَهُ عَلَى أَنْ يُقَالَ أَنَّهُ أَبْلَهُ لَا عَقْلَ لَهُ.
Then Abu Abdullah-asws said: ‘Mingle with the righteous ones secretly, and mingle with the immoral ones openly, and do not incline towards them, for they will oppress you. There shall come a time upon you all, no one with the religion will be saved during it, except the one who is thought of a food, and he will be patience himself until it will be said he is silly, there is no intellect for him’’.[157]
109- كا، الكافي عَنْ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِهِ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ قَوْماً مِنَ النَّاسِ قَلَّتْ مُدَارَاتُهُمْ لِلنَّاسِ فَأُنِفُوا مِنْ قُرَيْشٍ وَ ايْمُ اللَّهِ مَا كَانَ بِأَحْسَابِهِمْ بَأْسٌ وَ إِنَّ قَوْماً مِنْ غَيْرِ قُرَيْشٍ حَسُنَتْ مُدَارَاتُهُمْ فَأُلْحِقُوا بِالْبَيْتِ الرَّفِيعِ
(The book) ‘Al Kafi’ – from Ali, from one of his companions mentioning it from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I heard Abu Abdullah-asws saying: ‘There is a group of people, their politeness to the people was scarce, so they were exiled from Qureysh, and I-asws swear by Allah-azwj, there was not problem with their ancestry, and a group of people from other than Qureysh, the politeness was food, so they joined with the lofty house’.
قَالَ ثُمَّ قَالَ مَنْ كَفَّ يَدَهُ عَنِ النَّاسِ فَإِنَّمَا يَكُفُّ عَنْهُمْ يَداً وَاحِدَةً وَ يَكُفُّونَ عَنْهُ أَيْدِيَ كَثِيرَةٍ.
He (the narrator) said, ‘Then he-asws said: ‘One who restrains his hand from the people, so rather he has restrained one hand from the people, and they will be restraining many hands from him’’.[158]
باب 88 من مشى إلى طعام لم يدع إليه و من يجوز الأكل من بيته بغير إذنه
CHAPTER 88 – ONE WHO WALKS TO A MEAL HE HAS NOT BEEN INVITED TO, AND THE ONE IT IS ALLOWED TO EAT FROM HIS HOUSE WITHOUT HIS PERMISSION
الآيات
The Verses
النور لَيْسَ عَلَى الْأَعْمى حَرَجٌ وَ لا عَلَى الْأَعْرَجِ حَرَجٌ وَ لا عَلَى الْمَرِيضِ حَرَجٌ وَ لا عَلى أَنْفُسِكُمْ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبائِكُمْ أَوْ بُيُوتِ أُمَّهاتِكُمْ أَوْ بُيُوتِ إِخْوانِكُمْ أَوْ بُيُوتِ أَخَواتِكُمْ أَوْ بُيُوتِ أَعْمامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوالِكُمْ أَوْ بُيُوتِ خالاتِكُمْ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا جَمِيعاً أَوْ أَشْتاتاً
(Surah) ‘Al Noor’ – There isn’t a blame upon the blind, nor a blame upon the lame, nor a blame upon the sick, nor upon yourselves if you were to eat from your houses or houses of your fathers, or houses of your mothers, or houses of your brothers, or houses of your sisters, or houses of your paternal uncles, or houses of your paternal aunts, or houses of your maternal uncles, or houses of your maternal aunts, or (houses) you possess the keys to, or (houses of) your friends. There isn’t a blame upon you if you were to eat together or separately. [24:61]
1- ل، الخصال فِي وَصَايَا النَّبِيِّ ص لِعَلِيٍّ ع يَا عَلِيُّ ثَمَانِيَةٌ إِنْ أُهِينُوا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ الذَّاهِبُ إِلَى مَائِدَةٍ لَمْ يُدْعَ إِلَيْهَا وَ الْمُتَأَمِّرُ عَلَى رَبِّ الْبَيْتِ وَ طَالِبُ الْخَيْرِ مِنْ أَعْدَائِهِ وَ طَالِبُ الْفَضْلِ مِنَ اللِّئَامِ وَ الدَّاخِلُ بَيْنَ اثْنَيْنِ فِي سِرٍّ لَمْ يُدْخِلَاهُ فِيهِ وَ الْمُسْتَخِفُّ بِالسُّلْطَانِ وَ الْجَالِسُ فِي مَجْلِسٍ لَيْسَ لَهُ بِأَهْلٍ وَ الْمُقْبِلُ بِالْحَدِيثِ عَلَى مَنْ لَا يَسْمَعُ مِنْهُ.
(The book) ‘Al Khisaal’ –
‘In a bequest by the Prophet-saww to Ali-asws: ‘O Ali-asws! Eight, if they are insulted, they should not blame except themselves – the one going to a meal he has not been invited to, and the arguer bitterly against owner of the house, and a seeker of the good from his enemies, and a seeker of the merit from the mean, and the interferer between two regarding a secret they had not included him in it, and the one taking lightly with the ruler, and the one sitting in a seat which isn’t for him by right, and the one facing with the discussion to the one who is not listening from him’’.[159]
2- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبائِكُمْ أَوْ بُيُوتِ أُمَّهاتِكُمْ أَوْ بُيُوتِ إِخْوانِكُمْ أَوْ بُيُوتِ أَخَواتِكُمْ أَوْ بُيُوتِ أَعْمامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوالِكُمْ أَوْ بُيُوتِ خالاتِكُمْ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا جَمِيعاً أَوْ أَشْتاتاً
Tafseer Al-Qummi – Ali Bin Ibrahim said regarding His-azwj Words: if you were to eat from your houses or houses of your fathers, or houses of your mothers, or houses of your brothers, or houses of your sisters, or houses of your paternal uncles, or houses of your paternal aunts, or houses of your maternal uncles, or houses of your maternal aunts, or (houses) you possess the keys to, or (houses of) your friends. There isn’t a blame upon you if you were to eat together or separately. [24:61]:
فَإِنَّهَا نَزَلَتْ لَمَّا هَاجَرَ النَّبِيُّ ص إِلَى الْمَدِينَةِ وَ آخَى بَيْنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ آخَى بَيْنَ أَبِي بَكْرٍ وَ عُمَرَ وَ بَيْنَ عُثْمَانَ وَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَ بَيْنَ طَلْحَةَ وَ الزُّبَيْرِ وَ بَيْنَ سَلْمَانَ وَ أَبِي ذَرٍّ وَ بَيْنَ الْمِقْدَادِ وَ عَمَّارٍ وَ تَرَكَ أَمِيرَ الْمُؤْمِنِينَ ع
‘It was Revealed when the Prophet-saww went to Al-Medina and established brotherhood between the Emigrants and the Helpers. He-saww established brotherhood between Abu Bakr and Umar, and between Usman and Abdul Rahman Bin Awf, and between Talha and Al-Zubeyr, and between Salman-ra and Abu Zarr-ra, and between Al-Miqdad-ra and Ammar-ra, and he-saww left out Amir Al-Momineen-asws.
فَاغْتَمَّ مِنْ ذَلِكَ غَمّاً شَدِيداً وَ قَالَ يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي لَمْ تُوَاخِ بَيْنِي وَ بَيْنَ أَحَدٍ
He-asws was saddened from that with severe sadness, and said: ‘O Rasool-Allah-saww! May my‑asws father-as and my-asws mother-as be (sacrificed for) you-saww! You-saww have not established brotherhood between me-asws and anyone!’
فَقَالَ ص وَ اللَّهِ يَا عَلِيُّ مَا حَبَسْتُكَ إِلَّا لِنَفْسِي أَ مَا تَرْضَى أَنْ تَكُونَ أَخِي وَ أَنَا أَخُوكَ وَ أَنْتَ وَصِيِّي وَ وَزِيرِي وَ خَلِيفَتِي فِي أُمَّتِي تَقْضِي دَيْنِي وَ تُنْجِزُ عِدَاتِي وَ تَتَوَلَّى غُسْلِي وَ لَا يَلِيهِ غَيْرُكَ وَ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي
He-saww said: ‘By Allah-azwj! O Ali-asws, I-saww have not withheld you-asws except for myself-saww, for you-asws to become my-saww brother-asws and I-saww am your-saww brother-saww, and you-asws are my-saww successor, and my-saww minister, and my-saww caliph in my-saww community. You-asws will pay-off my-saww debts, and fulfill my-saww promises, and you-asws will be in charge of my-saww washing, and no one should take charge of it apart from you-asws, and you-asws are from me‑saww at the status of Haroun-as from Musa-as except there will be no Prophet-as after me-saww!’
فَاسْتَبْشَرَ أَمِيرُ الْمُؤْمِنِينَ ع بِذَلِكَ فَكَانَ بَعْدَ ذَلِكَ إِذَا بَعَثَ رَسُولُ اللَّهِ ص فِي غَزَاةٍ أَوْ سَرِيَّةٍ يَدْفَعُ الرَّجُلُ مِفْتَاحَ بَيْتِهِ إِلَى أَخِيهِ فِي الدِّينِ وَ يَقُولُ خُذْ مَا شِئْتَ وَ كُلْ مَا شِئْتَ وَ كَانُوا يَمْتَنِعُونَ مِنْ ذَلِكَ حَتَّى رُبَّمَا فَسَدَ الطَّعَامُ فِي الْبَيْتِ
Amir Al-Momineen-asws smiled at that. It so happened after that whenever Rasool-Allah-saww dispatched (someone) in a military expedition or a battalion, the man would hand over keys of his house to his brother in the religion, and he would say, ‘Take whatever you so desire to, and eat whatever you so desire to’, and they were abstaining from that until sometimes the food in the house would spoil.
فَأَنْزَلَ اللَّهُ- لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا جَمِيعاً أَوْ أَشْتاتاً يَعْنِي إِذَا حَضَرَ صَاحِبُهُ أَوْ لَمْ يَحْضُرْ إِذَا مَلَكْتُمْ مَفَاتِحَهُ.
Allah-azwj Revealed: There isn’t a blame upon you if you were to eat together or separately. [24:61] – meaning, when its owner is present, or not presence, when you were to possess its keys’’.[160]
3- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا دُعِيَ أَحَدُكُمْ إِلَى طَعَامٍ فَلَا يَسْتَتْبِعَنَّ وَلَدَهُ فَإِنَّهُ إِنْ فَعَلَ ذَلِكَ كَانَ حَرَاماً وَ دَخَلَ غَاصِباً.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Whenever one of you is invited to a meal, he should not pursue (bring along) his son, for if he were to do that, it would be Prohibited, and he would have entered in usurpation’’.[161]
4- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ عَزَّ وَ جَلَ لَيْسَ عَلَيْكُمْ جُناحٌ الْآيَةَ قَالَ بِإِذْنٍ وَ بِغَيْرِ إِذْنٍ.
(The book) ‘Al Mahasin’ – My father, from Hammad Bin Isa, from Husayn Bin Al Mukhtal, from Abu Usama,
‘From Abu Abdullah-asws regarding Words of Mighty and Majestic: There isn’t a blame upon you [24:61]. He-asws said: ‘With permission and without permission’’.[162]
5- سن، المحاسن ابْنُ سِنَانٍ وَ صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ أَوِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ هَذِهِ الْآيَةِ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبائِكُمْ إِلَى آخِرِ الْآيَةِ قُلْتُ مَا يَعْنِي بِقَوْلِهِ أَوْ صَدِيقِكُمْ
(The book) ‘Al Mahasin’ – Ibn Sinan and Safwan Bin Yahya, from Abdullah Bin Sinan, or Ibn Muskan, from Muhammad Al Halby who said,
قَالَ هُوَ وَ اللَّهِ الرَّجُلُ يَدْخُلُ بَيْتَ صَدِيقِهِ وَ يَأْكُلَ بِغَيْرِ إِذْنِهِ.
He-asws said: ‘By Allah-azwj! He is the man entering a house of his friend and eats without his permission’’.[163]
6- سن، المحاسن ابْنُ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَمَّا يَحِلُّ لِلرَّجُلِ مِنْ بَيْتِ أَخِيهِ مِنَ الطَّعَامِ قَالَ الْمَأْدُومُ وَ التَّمْرُ وَ كَذَلِكَ يَحِلُّ لِلْمَرْأَةِ مِنْ بَيْتِ زَوْجِهَا.
(The book) ‘Al Mahasin’ – Ibn Al Bazanty, from Hammad Bin usman, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about what is Permissible for the man from the house of his brother from the food. He-asws said: ‘The sauces and the dates, and like that it is Permissible for the woman (to eat) from the house of her husband’’.[164]
7- سن، المحاسن أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِلْمَرْأَةِ أَنْ تَأْكُلَ وَ تَصَدَّقَ وَ لِلصَّدِيقِ أَنْ يَأْكُلَ مِنْ مَنْزِلِ أَخِيهِ وَ يَتَصَدَّقَ.
(The book) ‘Al Mahasin’ – Ahmad Bin Muhammad, from Jameel,
‘From Abu Abdullah-asws having said: ‘For the woman is to eat, and give charity, and for the friend is for him to eat from the house of his brother and friend’’.[165]
8- سن، المحاسن أَبِي عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى- أَوْ صَدِيقِكُمْ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ فَقَالَ هَؤُلَاءِ الَّذِينَ سَمَّى اللَّهُ فِي هَذِهِ الْآيَةِ يُؤْكَلُ بِغَيْرِ إِذْنِهِمْ مِنَ التَّمْرِ وَ الْمَأْدُومِ وَ كَذَلِكَ الَّذِي تَطْعَمُ الْمَرْأَةُ بِغَيْرِ إِذْنِ زَوْجِهَا فَأَمَّا مَا خَلَا ذَلِكَ مِنَ الطَّعَامِ فَلَا.
(The book) ‘Al Mahasin’ – My father, from Safwan, from Musa Bin Bakr, from Zurara,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Blessed and Exalted: or (houses) you possess the keys to, or (houses of) your friends. [24:61]. He-asws said: ‘They are those whom Allah-azwj has Named in this Verse can eat without their permission, from the dates and the sauces, and like that the wife can eat without permission of her husband. As for what is apart from that from the food, so no!’’[166]
9- سن، المحاسن أَبِي عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَحَدَهُمَا ع عَنْ هَذِهِ الْآيَةِ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ الْآيَةَ قَالَ لَيْسَ عَلَيْكَ فِيمَا طَعِمْتَ أَوْ أَكَلْتَ مِمَّا مَلَكْتَ مَفَاتِحَهُ مَا لَمْ تُفْسِدْ.
(The book) ‘Al Mahasin’ – My father, from Al Qasim Bin Urwah, from Ibn Bukeyr, from Zurara who said,
‘I asked one of the two (5th or 6th Imam-asws) about this Verse: ‘There isn’t any blame upon you if you were to eat from your houses [24:61] – the Verse. He-asws said: ‘Upon you in feeding or eating from what you possess its keys for as long as you do not spoil’’.[167]
10- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ قَالَ الرَّجُلُ يَكُونُ لَهُ وَكِيلٌ يَقُومُ فِي مَالِهِ فَيَأْكُلُ بِغَيْرِ إِذْنِهِ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from the one who mentioned it,
‘From Abu Abdullah-asws regarding His-azwj Words: or (houses) you possess the keys to, [24:61]. He-asws said: ‘The man happens to have a representative for him to stand regarding his wealth, so he eats without his permission’’.[168]
11- ضا، فقه الرضا عليه السلام لَا بَأْسَ لِلرَّجُلِ أَنْ يَأْكُلَ مِنْ بَيْتِ أَبِيهِ وَ أَخِيهِ وَ أُمِّهِ وَ أُخْتِهِ وَ صَدِيقِهِ مَا لَمْ يَخْشَ عَلَيْهِ الْفَسَادَ مِنْ يَوْمِهِ بِغَيْرِ إِذْنِهِ مِثْلَ الْبُقُولِ وَ الْفَاكِهَةِ وَ أَشْبَاهِ ذَلِكَ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘There is no problem for the man if he eats from the house of his father, and his brother, and his m other, and his sister, and his friend, for as long as he does not fear the spoiling upon it from its day without his permission, like the vegetables and the fruits and resembling that’’.[169]
باب 89 الحث على إجابة دعوة المؤمن و الحث على الأكل من طعام أخيه
CHAPTER 89 – THE URGING UPON ANSWERING AN INVITATION OF THE MOMIN, AND THE URGING UPON THE EATING FROM THE FOOD OF HIS BROTHER
1- ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ يَاسِرٍ الْخَادِمِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: السَّخِيُّ يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِيَأْكُلُوا مِنْ طَعَامِهِ وَ الْبَخِيلُ لَا يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِئَلَّا يَأْكُلُوا مِنْ طَعَامِهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings upon him-asws, – My father, from Ali Bin Ibrahim, from Yassir Al Khadim,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘The generous one eats from food of the people for them to be eating from his food, while the miser does not eat from food of the people lest they would eat from his food’’.[170]
2- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنْ أَبِي الْعَبَّاسِ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ الصَّبَّاحِ عَنْ جَرِيرٍ عَنْ أَبِي إِسْحَاقَ الشَّيْبَانِيِّ عَنْ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ عَنْ مُعَاوِيَةَ بْنِ سُوَيْدٍ عَنِ الْبَرَاءِ بْنِ عَازِبٍ أَمَرَنَا رَسُولُ اللَّهِ ص بِسَبْعٍ إِلَى أَنْ قَالَ وَ إِجَابَةِ الدَّاعِي.
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Abu Al Abbas Al Saqafy, from Muhammad Bin Al Sabbah, from Jareer, from Abu Is’haq Al Shaybani, from Ash’as Bin Abu Al Sha’sha, from Muawiya Bin Suweyd, from Al Bara’a Bin Aazib,
‘Rasool-Allah-saww instructed us with seven (matters)’ – up to he-saww said: ‘And answer the inviter’’.[171]
3- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ مِنَ الْجَفَاءِ أَنْ يَصْحَبَ الرَّجُلُ الرَّجُلَ فَلَا يَسْأَلَهُ عَنِ اسْمِهِ وَ كُنْيَتِهِ وَ أَنْ يُدْعَى الرَّجُلُ إِلَى طَعَامٍ فَلَا يُجِيبَ أَوْ يُجِيبَ فَلَا يَأْكُلَ وَ مُوَاقَعَةُ الرَّجُلِ أَهْلَهُ قَبْلَ الْمُلَاعَبَةِ.
(The book) ‘Qurb Al Asnaad’ – Abu Al Bakhtary,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Three (traits) are from the disloyalty – the man accompanies the man and does not even asks his name and his teknonym, and if the man is invited to a meal, he does not answer, or he answers but does not eat, and the man copulates with his wife before the foreplay’’.[172]
4- سن، المحاسن ابْنُ مِهْرَانَ عَنِ ابْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يُجِيبُ الدَّعْوَةَ.
(The book) ‘Al Mahasin’ – Ibn Mihran, from Ibn Ameyra, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww used to answer the invitation (to a meal)’’.[173]
5- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ إِسْحَاقَ بْنِ يَزِيدَ وَ مُعَاوِيَةَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ حَقِّ الْمُسْلِمِ أَنْ يُجِيبَهُ إِذَا دَعَاهُ.
(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from Al Musanna Al Hannat, from Is’haq Bin Yazeed and Muawiya Bin Abu Ziyad,
‘From Abu Abdullah-asws having said: ‘From a right of the Muslims is the he answers him when he invites him (for a meal)’’.[174]
6- سن، المحاسن ابْنُ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ عَبْدِ الْأَعْلَى عَنْ ابْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنَ الْحُقُوقِ الْوَاجِبَاتِ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَنْ يُجِيبَ دَعْوَتَهُ.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Sa’alba, from Abdul A’ala, from Ibn Khuneys,
‘From Abu Abdullah-asws having said: ‘From the obligatory rights of the Momin upon the Momin is that he answers his invitation (to a meal)’’.[175]
7- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَ الْغَائِبَ أَنْ يُجِيبَ دَعْوَةَ الْمُسْلِمِ وَ لَوْ عَلَى خَمْسَةِ أَمْيَالٍ فَإِنَّ ذَلِكَ مِنَ الدِّينِ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘I-saww advise to the attendee from my-saww community and the absentee that he should answer the invitation of the Muslim, and even if it were to be upon five miles, for that is from the religion’’.[176]
8- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص لَوْ أَنَّ مُؤْمِناً دَعَانِي إِلَى ذِرَاعِ شَاةٍ لَأَجَبْتُهُ وَ كَانَ ذَلِكَ مِنَ الدِّينِ أَبَى اللَّهُ لِي زِيَّ الْمُشْرِكِينَ وَ الْمُنَافِقِينَ وَ طَعَامَهُمْ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Ibrahim Al Karkhy who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘If a Momin were to invite me-saww to a forearm of a sheep, I-saww would answer him, and that would be from the religion. Allah-azwj has Refused to me-saww clothing of the Polytheists, and the hypocrites and their meals’’.[177]
9- سن، المحاسن بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ دُعِيتُ إِلَى ذِرَاعِ شَاةٍ لَأَجَبْتُ.
(The book) ‘Al Mahasin’ – By this chain who said,
‘Rasool-Allah-saww said: ‘If I-saww were invited to a forearm of a sheep, I-saww would answer’’.[178]
10- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ أَعْجَزِ الْعَجْزِ رَجُلٌ دَعَاهُ أَخُوهُ إِلَى طَعَامٍ فَتَرَكَهُ مِنْ غَيْرِ عِلَّةٍ.
(The book) ‘Al Mahasin’ – one of our companions raising it, said,
‘Rasool-Allah-saww said: ‘From the frustrations of the frustrations is a man whose brother invites him to a meal, but he neglects it from without a reason’’.[179]
11- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ رَسُولُ اللَّهِ ص مَنْ لَمْ يُجِبِ الدَّعْوَةَ فَقَدْ عَصَى اللَّهَ وَ رَسُولَهُ وَ يُكْرَهُ إِجَابَةُ مَنْ يَشْهَدُ وَلِيمَتَهُ الْأَغْنِيَاءُ دُونَ الْفُقَرَاءِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Rasool-Allah-saww said: ‘One who does not answer the invitation, so he has disobeyed Allah‑azwj and His-azwj Rasool-saww’, and he-saww disliked answering the one who attends a wedding banquet of the rich rather than the poor’’.[180]
12- نهج، نهج البلاغة مِنْ كِتَابٍ لَهُ ع إِلَى عُثْمَانَ بْنِ حُنَيْفٍ الْأَنْصَارِيِّ وَ هُوَ عَامِلُهُ عَلَى الْبَصْرَةِ وَ قَدْ بَلَغَهُ أَنَّهُ دُعِيَ إِلَى وَلِيمَةِ قَوْمٍ مِنْ أَهْلِهَا فَمَضَى إِلَيْهَا
(The book) ‘Nahj Al Balagah’ –
‘From a letter of his-asws to Usman Bin Huneyf Al-Ansari, and he was his-asws office bearer upon Al-Basra, and it had reached him that he had been invited to a wedding feast of a people from its inhabitants, so he had gone to it:
أَمَّا بَعْدُ يَا ابْنَ حُنَيْفٍ فَقَدْ بَلَغَنِي أَنَّ رَجُلًا مِنْ فِتْيَةِ أَهْلِ الْبَصْرَةِ دَعَاكَ إِلَى مَأْدُبَةٍ فَأَسْرَعْتَ إِلَيْهَا تُسْتَطَابُ لَكَ الْأَلْوَانُ وَ تُنْقَلُ إِلَيْكَ الْجِفَانُ وَ مَا ظَنَنْتُ أَنَّكَ تُجِيبُ إِلَى طَعَامِ قَوْمٍ عَائِلُهُمْ مَجْفُوٌّ وَ غَنِيُّهُمْ مَدْعُوٌّ
‘O Ibn Huneyf! It has reached me-asws that a man from the youths of the people of Basra had called you to a meal, so you hastened to it. A variety had been prepared for you and the pots were transferred to you, and I-asws had not thought that you would have answered to a mean people who turn away their destitute and invite their rich ones.
فَانْظُرْ إِلَى مَا تَقْضَمُهُ مِنْ هَذَا الْمَقْضَمِ فَمَا اشْتَبَهَ عَلَيْكَ عِلْمُهُ فَالْفِظْهُ وَ مَا أَيْقَنْتَ بِطِيبِ وُجُوهِهِ فَنَلْ مِنْهُ إِلَى آخِرِ مَا مَرَّ.
Look at what you are nibbling from these nibbles! Whatever its knowledge is suspicious to you, so leave it, and whatever you are certain of the goodness of its aspect, then take from it’ – up to the end of what has already passed’’.[181]
باب 90 جودة الأكل في منزل الأخ المؤمن
CHAPTER 90 – QUALITY OF THE FOOD IN THE HOUSE OF THE MOMIN BROTHER
1- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَقُولُ لِرَجُلٍ كَانَ يَأْكُلُ أَ مَا عَلِمْتَ أَنَّهُ يُعْرَفُ حُبُّ الرَّجُلِ أَخَاهُ بِكَثْرَةِ أَكْلِهِ عِنْدَهُ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umar, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws and he-asws was saying to a man who was eating: ‘Don’t you know that the love of a man of his brother is recognised with the frequency of his eating in with him’’.[182]
2- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يُعْرَفُ حُبُّ الرَّجُلِ بِأَكْلِهِ مِنْ طَعَامِ أَخِيهِ.
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Hisham Bin Salim who said,
‘Recognise the love of a man by his eating from the food of his brother’’.[183]
3- سن، المحاسن ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع شِوَاءً فَجَعَلَ يُلْقِي بَيْنَ يَدَيَّ ثُمَّ قَالَ إِنَّهُ يُقَالُ اعْتَبِرْ حُبَّ الرَّجُلِ بِأَكْلِهِ مِنْ طَعَامِ أَخِيهِ.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Yunus Bin Yaqoub who said,
‘I ate grilled (meat) with Abu Abdullah-asws, so he-saww went on to cast (place it) in front of me. Then he-saww said: ‘It is said, consider love of the man by his eating from food of his brother’’.[184]
4- سن، المحاسن عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الصَّيْرَفِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَدَّمَ إِلَيْنَا طَعَاماً فِيهِ شِوَاءٌ وَ أَشْيَاءَ بَعْدَهُ ثُمَّ جَاءَ بِقَصْعَةٍ مِنْ أَرُزٍّ فَأَكَلْتُ مَعَهُ فَقَالَ كُلْ
(The book) ‘Al Mahasin’ – a number of our companions, from Yunus Bin Yaqoub, from Abdullah Bin Suleyman Al Sayrafi who said,
‘I was in the presence of Abu Abdullah-asws. He-asws forwarded a meal towards us wherein was grilled meat and (other) things after it. Then he-asws came with a bow of rice, so I ate from it. He‑asws said: ‘Eat’.
قُلْتُ قَدْ أَكَلْتُ
I said, ‘I have already eaten!’
فَقَالَ كُلْ فَإِنَّهُ يُعْتَبَرُ حُبُّ الرَّجُلِ لِأَخِيهِ بِانْبِسَاطِهِ فِي طَعَامِهِ
He-asws said: ‘Eat, for love of the man to his brother is considered by his extending (his hand) in his food’.
ثُمَّ أَحَازَ لِي حَوْزاً بِإِصْبَعِهِ مِنَ الْقَصْعَةِ وَ قَالَ لِي لَتَأْكُلَنَّ بَعْدَ مَا قَدْ أَكَلْتُهُ فَأَكَلْتُهُ.
Then he-asws took for me-asws a portion with his-asws finger from the bowl, and he-asws said to me: ‘Eat after having already eaten!’ So I ate’’.[185]
5- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَدَعَا بِالْخِوَانِ فَأُتِيَ بِقَصْعَةٍ فِيهَا أَرُزٌّ فَأَكَلْتُ مِنْهَا حَتَّى امْتَلَأَتُ فَخَطَّهُ بِيَدِهِ فِي الْقَصْعَةِ ثُمَّ قَالَ أَقْسَمْتُ عَلَيْكَ لَمَّا أَكَلْتَ دُونَ الْخَطِّ.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Yunus Bin Yaqoub, from Al Haris Bin Al Mugheira who said,
‘I entered to see Abu Abdullah-asws. He-asws called for the meal. They came with a bowl wherein was rice. I ate from it until I was filled up. He-asws drew a line by his-asws hand in the bow, then said: ‘I-asws vow upon you to eat (all that is) below the line!’’[186]
6- سن، المحاسن ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: دَخَلْتُ مَعَ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ نَحْنُ جَمَاعَةٌ فَدَعَا بِالْغَدَاءِ فَتَغَدَّيْنَا وَ تَغَدَّى مَعَنَا وَ كُنْتُ أَحْدَثَ الْقَوْمِ سِنّاً فَجَعَلْتُ أَقْصُرُ وَ أَنَا آكُلُ
(The book) ‘Al Mahasin’ – Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘I entered along with Abdullah Bin Abu Yafour to see Abu Abdullah-asws, and we were a group. He-asws called for the lunch. We had lunch and he-asws had lunch with us, and I was the youngest of the group in age, so I went on to be deficient (eat less) while I was eating.
فَقَالَ لِي كُلْ أَ مَا عَلِمْتَ أَنَّهُ تُعْرَفُ مَوَدَّةُ الرَّجُلِ لِأَخِيهِ بِأَكْلِهِ مِنْ طَعَامِهِ.
He-asws said to me: ‘Eat! Don’t you know that cordiality of the man to his brother is recognised by his eating from his food?’’[187]
7- سن، المحاسن إِسْمَاعِيلُ بْنُ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الْمَغْرَاءِ قَالَ حَدَّثَنِي خَالِي عَنْبَسَةُ بْنُ مُصْعَبٍ قَالَ: أَتَيْنَا أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يُرِيدُ الْخُرُوجَ إِلَى مَكَّةَ فَأَمَرَ بِسُفْرَتِهِ فَوُضِعَتْ بَيْنَ أَيْدِينَا فَقَالَ كُلُوا فَأَكَلْنَا وَ جَعَلْنَا نَقْصُرُ فِي الْأَكْلِ
(The book) ‘Al Mahasin’ – Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Al Magra who said, ‘It is narrated to me by my maternal uncle Anbasa Bin Mus’ab who said,
‘Abu Abdullah-asws came to us, and he-asws was intending to go out to Makkah. He-asws ordered for his-asws meal. It was placed in front of us. He-asws said: ‘Eat!’ We ate and went on to be deficient in the eating (eating less).
فَقَالَ كُلُوا فَأَكَلْنَا فَقَالَ أَبَيْتُمْ أَبَيْتُمْ إِنَّهُ كَانَ يُقَالُ اعْتَبِرْ حُبَّ الْقَوْمِ بِأَكْلِهِمْ
He-asws said: ‘Eat!’ We ate. He-asws said: ‘You are reluctant! You are reluctant! It has been said, consider the love of a people by their eating (with you)’.
قَالَ فَأَكَلْنَا وَ ذَهَبَتِ الْحِشْمَةُ.
He (the narrator) said, ‘We ate and the shyness was gone’’.[188]
8- سن، المحاسن الْوَشَّاءُ عَنْ يُونُسَ بْنِ رَبِيعٍ قَالَ: دَعَا أَبُو عَبْدِ اللَّهِ ع بِطَعَامٍ فَأُتِيَ بِهَرِيسَةٍ فَقَالَ لَنَا ادْنُوا فَكُلُوا
(The book) ‘Al Mahasin’ – Al Washa, from Yunus Bin Rabie who said,
‘Abu Abdullah-asws called for a meal, so he-asws was brought Hareysa (porridge). He-asws said to us: ‘Approach and eat!’
قَالَ فَأَقْبَلَ الْقَوْمُ يَقْصُرُونَ فَقَالَ كُلُوا إِنَّمَا تَسْتَبِينُ مَوَدَّةُ الرَّجُلِ لِأَخِيهِ فِي أَكْلِهِ
He (the narrator) said, ‘The group went on to be deficient (eating little). He-asws said: ‘Eat! Rather, the cortidality of the man to his brother is manifested in his eating’.
قَالَ فَأَقْبَلْنَا نُصَعِّرُ أَنْفُسَنَا كَمَا يُصَعِّرُ الْإِبِلُ.
He (the narrator) said, ‘We filled ourselves like what the camel fills’’.[189]
9- سن، المحاسن ابْنُ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ الْمُلَقَّبِ بِزُحَلَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: أَكَلْنَا مَعَ أَبِي عَبْدِ اللَّهِ ع فَأُتِينَا بِقَصْعَةٍ مِنْ أَرُزٍّ فَجَعَلْنَا نُعَذِّرُ فَقَالَ مَا صَنَعْتُمْ شَيْئاً إِنَّ أَشَدَّكُمْ حُبّاً لَنَا أَحْسَنُكُمْ أَكْلًا عِنْدَنَا
(The book) ‘Al Mahasin’ – Ibn Isa, from Umar Bin Abdul Aziz, titled as ‘Zuhl’, from Abdul Rahman Bin Al Hajjaj who said,
‘We ate with Abu Abdullah-asws. We were brought a bowl of rice, so we went on to offer excuses. He-asws said: ‘What thing are you doing? The most intense of you of love for us-asws, is your best one in eating with us-asws!’
قَالَ عَبْدُ الرَّحْمَنِ فَرَفَعْتُ [كسحت] [كُسْحَةَ] مَا بِهِ فَأَكَلْتُ فَقَالَ الْآنَ ثُمَّ أَنْشَأَ يُحَدِّثُنَا أَنَّ رَسُولَ اللَّهِ ص أُهْدِيَتْ لَهُ قَصْعَةُ أَرُزٍّ مِنْ نَاحِيَةِ الْأَنْصَارِ فَدَعَا سَلْمَانَ وَ الْمِقْدَادَ وَ أَبَا ذَرٍّ رَحِمَهُمُ اللَّهُ فَجَعَلُوا يُعَذِّرُونَ فِي الْأَكْلِ
Abdul Rahman said, ‘I raised the remnants what was with it, and I ate. He-asws said: ‘Now!’ Then he-asws went on to narrate to us that Rasool-Allah-saww, a bow of rice had been gifted to him-saww from an area of the Helpers. He-saww invited Salman-ra, and Al Miqdad-ra, and Abu Zarr-ra, may Allah-azwj have Mercy on them-ra. They-ra went on to offer excuses regarding the eating.
فَقَالَ مَا صَنَعْتُمْ شَيْئاً إِنَّ أَشَدَّكُمْ حُبّاً لَنَا أَحْسَنُكُمْ أَكْلًا عِنْدَنَا فَجَعَلُوا يَأْكُلُونَ جَيِّداً
He-saww said: ‘What thing are you doing? The most intense of you-ra in love for us-asws, it your best on in eating with us-asws!’ They-ra went on to eat anew.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع رَحِمَهُمُ اللَّهُ وَ صَلَّى عَلَيْهِمْ.
Then Abu Abdullah-asws said: ‘May Allah-azwj have Mercy on them-ra and Send Salawaat upon them-ra’’.[190]
10- سن، المحاسن يَاسِرٌ الْخَادِمُ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: الْخَيِّرُ يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِيَأْكُلُوا مِنْ طَعَامِهِ.
(The book) ‘Al Mahasin’ – Yasir Al Khadim,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘The good (person) eats from food of the people so they would be eating from his food’’.[191]
باب 91 آداب الضيف و صاحب المنزل و من ينبغي ضيافته
CHAPTER 91 – ETIQUETTES OF THE GUEST AND OWNER OF THE HOUSE (HOST), AND ONE IT IS BEFITTING TO HOST
الآيات
The Verses
الأحزاب يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلى طَعامٍ غَيْرَ ناظِرِينَ إِناهُ وَ لكِنْ إِذا دُعِيتُمْ فَادْخُلُوا فَإِذا طَعِمْتُمْ فَانْتَشِرُوا وَ لا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذلِكُمْ كانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ وَ اللَّهُ لا يَسْتَحْيِي مِنَ الْحَقِ
(Surah) ‘Al Ahzaab’ – O you those who believe! Do not enter the houses of the Prophet unless there is permission for you to a meal, (and) not waiting for its preparation, but when you are invited, then enter. So when you have been fed, then disperse and not lingering for discussion. Surely, that was hurtful to the Prophet, but he was bashful from you, and Allah is not Embarrassed from (Speaking) the Truth. [33:53]
الذاريات هَلْ أَتاكَ حَدِيثُ ضَيْفِ إِبْراهِيمَ الْمُكْرَمِينَ
(Surah) ‘Al Zariyaat’ – Has there come to you a Hadeeth about the honoured guests of Ibrahim? [51:24]
إِذْ دَخَلُوا عَلَيْهِ فَقالُوا سَلاماً قالَ سَلامٌ قَوْمٌ مُنْكَرُونَ-
When they came to him, they said: ‘Peace!’ He said: ‘Peace!’ (and thought): ‘An unknown people’ [51:25]
فَراغَ إِلى أَهْلِهِ فَجاءَ بِعِجْلٍ سَمِينٍ-
Then he went to his wife and came with a fat (roasted) calf [51:26]
فَقَرَّبَهُ إِلَيْهِمْ قالَ أَ لا تَأْكُلُونَ
So he drew it near to them (and) said: ‘You are not eating?’ [51:27].
1- ن، عيون أخبار الرضا عليه السلام مُحَمَّدُ بْنُ الْحُسَيْنِ الْبَغْدَادِيُّ عَنْ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنْ دَارِمٍ وَ نُعَيْمِ بْنِ صَالِحٍ الطَّبَرِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مِنْ حَقِّ الضَّيْفِ أَنْ تَمْشِيَ مَعَهُ فَتُخْرِجَهُ مِنْ حَرِيمِكَ إِلَى الْبَابِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – Muhammad Bin Al Husayn Al Baghdadi, from Muhammad Bin Anbasa, from Darim, and Nueym Bin Salih Al Tabari,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amri Al-Momineen-asws: ‘Rasool-Allah‑saww said: ‘From a right of the guest is that you walk with him and escort him from your sanctity to the (main) door’’.[192]
2- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ فِي رَحْلِهِ فَلْيَقْعُدْ حَيْثُ يَأْمُرُ صَاحِبُ الرَّحْلِ فَإِنَّ صَاحِبَ الرَّحْلِ أَعْرَفُ بِعَوْرَةِ بَيْتِهِ مِنَ الدَّاخِلِ عَلَيْهِ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa –
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Whenever one of you enters to see his brother in his house, so let him seat wherever owner of the house instructs him to, for the owner of the house is more knowing with exposures of his house than the one entering into it’’.[193]
3- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ لِكُلِّ شَيْءٍ ثَمَرَةٌ وَ ثَمَرَةُ الْمَعْرُوفِ تَعْجِيلُ السراج [السَّرَاحِ].
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Khalaf Bin Hammad, from Musa Bin Bakr, from Zurara, from Humran,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘For all things there is a fruit, and a fruit of the act of kindness is the hastened release (to allow him to leave)’’.[194]
4- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: دَعَا رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ لَهُ قَدْ أَجَبْتُكَ عَلَى أَنْ تَضْمَنَ لِي ثَلَاثَ خِصَالٍ
(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 having said: ‘A man invited Amir Al-Momineen-asws. He-asws said to him: ‘I-asws shall answer you based upon that you will guarantee to me-asws three traits’.
قَالَ وَ مَا هُنَّ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘And what these, O Amir Al-Momineen-asws?’
قَالَ لَا تُدْخِلْ عَلَيَّ شَيْئاً مِنْ خَارِجٍ وَ لَا تَدَّخِرْ عَلَيَّ شَيْئاً فِي الْبَيْتِ وَ لَا تُجْحِفْ بِالْعِيَالِ
He-asws said: ‘You will neither enter anything unto me-asws from outsides (bought from market), nor hoard anything (special) for me-asws in the house, nor will you be unfair to the dependants’.
قَالَ ذَلِكَ لَكَ فَأَجَابَهُ أَمِيرُ الْمُؤْمِنِينَ ع.
He said, ‘That is for you-asws’. Amir Al-Momineen-asws answered him’’.[195]
5- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ أَوْ غَيْرِهِ قَالَ: نَزَلَ عَلَى أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَوْمٌ مِنْ جُهَيْنَةَ فَأَضَافَهُمْ فَلَمَّا أَرَادُوا الرِّحْلَةَ زَوَّدَهُمْ وَ وَصَلَهُمْ وَ أَعْطَاهُمْ ثُمَّ قَالَ لِغِلْمَانِهِ تَنَحَّوْا لَا تُعِينُوهُمْ
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Ibn Isa, from Ibn Marouf, from Hammad Bin Isa, from Hareyz or someone else who said,
‘A group from Juheyna descended unto Abu Abdullah Al-Sadiq-asws, so he-asws hosted them. When they wanted to depart, he-asws provided them, and helped them (financially), and gave them (gifts), then said to his-asws servants, ‘Step aside, do not help assist them!’
فَلَمَّا فَرَغُوا جَاءُوا لِيُوَدِّعُوهُ فَقَالُوا لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَقَدْ أَضَفْتَ فَأَحْسَنْتَ الضِّيَافَةَ وَ أَعْطَيْتَ فَأَجْزَلْتَ الْعَطِيَّةَ ثُمَّ أَمَرْتَ غِلْمَانَكَ أَنْ لَا يُعِينُونَا عَلَى الرِّحْلَةِ
When they were free, the came to bid him-asws farewell. They said to him-asws, ‘O son-asws of Rasool-Allah-saww! You-asws hosted, and the hosting was excellent, and you-asws gave and the giving was plentiful. Then you-asws ordered your-asws servants not to assist us upon the departing!’
فَقَالَ ع إِنَّا أَهْلُ بَيْتٍ لَا نُعِينُ أَضْيَافَنَا عَلَى الرِّحْلَةِ مِنْ عِنْدِنَا.
He-asws said: ‘We-asws, People-asws of the Household, do not assist our guests upon the departing from our-asws presence’’.[196]
6- ل، الخصال فِي وَصَايَا النَّبِيِّ ص لِأَمِيرِ الْمُؤْمِنِينَ ع يَا عَلِيُّ ثَمَانِيَةٌ إِنْ أُهِينُوا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ الذَّاهِبُ إِلَى مَائِدَةٍ لَمْ يُدْعَ إِلَيْهَا وَ الْمُتَأَمِّرُ عَلَى رَبِّ الْبَيْتِ الْخَبَرَ.
(The book) ‘Al Khisaal’ –
‘In a bequest by the Prophet-saww to Amir Al-Momineen-asws: ‘O Ali-asws! Eight, if they are insulted, they should not blame except themselves – the one going to a meal he has not been invited to, and the arguer bitterly against owner of the house’ – the Hadeeth’’.[197]
7- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْوَاحِدِ النَّحْوِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْخَيْبَرِيِّ عَنْ أَبِي نُعَيْمٍ عَنْ أَبِي الْأَحْوَصِ عَنْ عَبْدِ الْعَزِيزِ بْنِ رَفِيعٍ عَنْ مُجَاهِدٍ قَالَ: نَزَلَ ضَيْفٌ بِرَجُلٍ مِنَ الْأَنْصَارِ فَأَبْطَأَ الْأَنْصَارِيُّ عَلَى أَهْلِهِ فَجَاءَ فَقَالَ مَا عَشَّيْتُمْ ضَيْفِي وَ اللَّهِ لَا أَطْعَمُ عِشَاءَكُمْ وَ قَالَتِ الْمَرْأَةُ وَ أَنَا وَ اللَّهِ لَا أَطْعَمُ اللَّيْلَةَ قَالَ الضَّيْفُ وَ أَنَا وَ اللَّهِ لَا أَطْعَمُ اللَّيْلَةَ فَقَالَ الْأَنْصَارِيُّ يَبِيتُ اللَّيْلَةَ ضَيْفِي بِغَيْرِ عِشَاءٍ قَرِّبُوا طَعَامَكُمْ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Makhlad, from Muhammad Bin Abdul Wahid Al Nahwy, from Ibrahim Bin Is’haq Al Khaybari, from Abu Nueym, from Abu Al Ahwas, from Abdul Aziz Bin Rafie, from Mujahid who said,
‘A guest descended with a man from the Helpers. The Helper was delayed (in coming) to his family. He said, ‘You have not given dinner to my guest. By Allah-azwj, I will not feed you dinner’. And the wife said, ‘And I, by Allah-azwj, will not eat tonight!’ The guest said, ‘And I, by Allah-azwj, will not eat tonight’. The Helper said, ‘My guest will spend the night without dinner? Bring forward your food!’
فَأَكَلَ وَ أَكَلُوا مَعَهُ فَلَمَّا أَصْبَحَ غَدَا عَلَى رَسُولِ اللَّهِ ص فَأَخْبَرَهُ بِأَمْرِهِ فَقَالَ رَسُولُ اللَّهِ ص اللَّهَ أَطَعْتَ عَزَّ وَ جَلَّ وَ عَصَيْتَ الشَّيْطَانَ.
He ate, and they ate with him. When it was the morning, he went to Rasool-Allah-saww and informed him-saww with his matter. Rasool-Allah-saww said: ‘You obeyed Mighty and Majestic and disobeyed the Satan-la!’’[198]
8- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ دَهَنَ مُسْلِماً كَرَامَةً لَهُ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِكُلِّ شَعْرَةٍ نُوراً يَوْمَ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ahmad Bin Idrees, from Al Ashari, from Ahmad Bin Muhammad, raising it to Bashir Al Dahhan,
‘From Abu Abdullah-asws having said: ‘One who praises a Muslim honouring to him, Allah-azwj Mighty and Majestic will Write for him, with every hair, a Noor on the Day of Qiyamah’’.[199]
9- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَضِفْ بِطَعَامِكَ مَنْ تُحِبُّ فِي اللَّهِ.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuni –
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Host with your food, one whom you love for the Sake of Allah-azwj’’.[200]
10- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ الْوَصَّافِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَأَنْ أُشْبِعَ أَخاً لِي فِي اللَّهِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُشْبِعَ عَشَرَةَ مَسَاكِينَ.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Ali Bin Uqbah, from Al Wassafi who said,
‘Abu Ja’far-asws said: ‘If I-asws were to feed a brother of mine-asws for the Sake of Allah-azwj, it would be more beloved to me-asws than if I-asws were to feed ten poor ones’’.[201]
11- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اعْمَلْ طَعَاماً وَ تَنَوَّقْ فِيهِ وَ ادْعُ عَلَيْهِ أَصْحَابَكَ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Shihab Bin Abd Rabbih who said,
‘Abu Abdullah-asws said: ‘Prepare a meal and be overnice in it, and invite your companions to it’’.[202]
12- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَتَاكَ أَخُوكَ فَأْتِهِ بِمَا عِنْدَكَ وَ إِذَا دَعَوْتَهُ فَتَكَلَّفْ لَهُ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘When your brother comes to you, then come to him with what is with you, and when you invite him, then encumber for him (make special food)’’.[203]
13- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ لَا يَحْتَشِمُ مِنْ أَخِيهِ وَ مَا أَدْرِي أَيُّهُمَا أَعْجَبُ الَّذِي يُكَلِّفُ أَخَاهُ إِذَا دَخَلَ عَلَيْهِ أَنْ يَتَكَلَّفَ لَهُ أَوِ الْمُتَكَلِّفُ لِأَخِيهِ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Jameel Bin Darraj,
‘From Abu Abdullah-asws having said: ‘The Momin is not shy from his brother, and I-asws don’t know which of the two is more marvellous, the one who encumbers his brother when he enters to see him that he encumbers for him, or the one encumbering for his brother’’.[204]
14- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنِ ابْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ عُمَرَ الثَّقَفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ عَنْ رَسُولِ اللَّهِ ص قَالَ: كَفَى بِالْمَرْءِ إِثْماً أَنْ يَسْتَقِلَّ مَا يُقَرِّبُ إِلَى إِخْوَانِهِ وَ كَفَى بِالْقَوْمِ إِثْماً أَنْ يَسْتَقِلُّوا مَا يُقَرِّبُهُ إِلَيْهِمْ أَخُوهُمْ.
(The book) ‘Al Mahasin’ – One of our companions, from Ibn Ameyra, from Suleyman Bin Umar Al Saqafy, from Abdullah Bin Muhammad Bin Aqeel, from Jabir Bin Abdullah,
‘From Rasool-Allah-saww having said: ‘It suffices with the person as a sin if he belittles what he forwards to his brethren, and it suffices with he group as a sin if they were to belittle what their brothers are forwarding to them’’.[205]
سن، المحاسن إِسْمَاعِيلُ بْنُ مِهْرَانَ عَنِ ابْنِ عَمِيرَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلِ بْنِ أَبِي طَالِبٍ عَنْ جَابِرٍ عَنِ النَّبِيِّ ص مِثْلَهُ إِلَّا أَنَّهُ قَالَ إِثْمٌ بِالْمَرْءِ.
(The book) ‘Al Mahasin’ – Ismail Bin Mihran, from Ibn Ameyra, from Abdullah Bin Muhammad Bin Aqeel Bin Abu Talib, from Jabir,
‘From the Prophet-saww – similar to it, except he-saww said: ‘A sin of the person’’.[206]
15- سن، المحاسن نُوحٌ النَّيْسَابُورِيُّ عَنْ صَفْوَانَ قَالَ جَاءَنِي عَبْدُ اللَّهِ بْنُ سِنَانٍ قَالَ: هَلْ عِنْدَكَ شَيْءٌ قُلْتُ نَعَمْ
(The book) ‘Al Mahasin’ – Nuh Al Neysaburi, from Safwan who said,
‘Abdullah Bin Sinan came to me. He said, ‘Is there something with you (I can eat)?’ I said, ‘Yes’.
بَعَثْتُ ابْنِي وَ أَعْطَيْتُهُ دِرْهَماً يَشْتَرِي بِهِ لَحْماً وَ بَيْضاً فَقَالَ أَيْنَ أَرْسَلْتَ ابْنَكَ فَخَبَّرْتُهُ
I sent my son and gave him a Dirham to buy with it some meat and eggs. He said, ‘Where did you send your son?’ I informed him.
فَقَالَ رُدَّهُ رُدَّهُ عِنْدَكَ خَلٌّ عِنْدَكَ زَيْتٌ قُلْتُ نَعَمْ قَالَ فَهَاتِهِ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ هُلْكٌ لِامْرِئٍ احْتَقَرَ لِأَخِيهِ مَا حَضَرَهُ هُلْكٌ لِامْرِئٍ احْتَقَرَ مِنْ أَخِيهِ مَا قَدَّمَ إِلَيْهِ.
He said, ‘Return him! Return him! Is there oil with you?’ I said, ‘Yes’. He said, ‘Bring it, for I heard Abu Abdullah-asws said: ‘It is destruction for a person belittling to his brother what he presents him. It is destruction for a person who belittles from his brother whatever he forwards to him’’.[207]
16- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: هُلْكٌ بِالْمَرْءِ الْمُسْلِمِ أَنْ يُخْرِجَ إِلَيْهِ أَخُوهُ مَا عِنْدَهُ فَيَسْتَقِلَّهُ وَ هُلْكٌ بِالْمَرْءِ الْمُسْلِمِ أَنْ يَسْتَقِلَّ مَا عِنْدَهُ لِلضَّيْفِ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘It is destruction with the Muslim person if his brother brings out to him what is with him, so he belittles it, and it is destruction with the Muslim person if he were to belittle what is with him for the guest’’.[208]
17- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ مَكْرُمَةِ الرَّجُلِ لِأَخِيهِ أَنْ يَقْبَلَ تُحْفَتَهُ وَ أَنْ يُتْحِفَهُ بِمَا عِنْدَهُ وَ لَا يَتَكَلَّفَ لَهُ شَيْئاً
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuni, by his chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘From honouring of the man to his brother is that he accepts his gift, and that he bestows on him with what is with him, and he does not encumber anything for him’.
وَ قَالَ رَسُولُ اللَّهِ ص لَا أُحِبُّ الْمُتَكَلِّفِينَ.
And Rasool-Allah-saww said: ‘I-saww don’t love the encumbering excessively’’.[209]
18- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَمَّنْ رَفَعَهُ قَالَ: إِنَّ الْحَارِثَ الْأَعْوَرَ أَتَى أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ جَعَلَنِيَ اللَّهُ فِدَاكَ أُحِبُّ أَنْ تُكْرِمَنِي بِأَنْ تَأْكُلَ عِنْدِي
(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from Murazim Bin Hakeem, from the one who raised it, said,
‘Al Haris Al Awr came to Amir Al-Momineen-asws. He said, ‘O Amir Al-Momineen-asws, may Allah-azwj Make me your-asws ransom! I would love it if I you-asws could honour me by eating with me’.
فَقَالَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ ع عَلَى أَنْ لَا تَتَكَلَّفَ شَيْئاً وَ دَخَلَ فَأَتَاهُ الْحَارِثُ بِكِسْرٍ فَجَعَلَ أَمِيرُ الْمُؤْمِنِينَ ع يَأْكُلُ
Ali Amir Al-Momineen-asws said: ‘Upon (a condition) that you will not encumber anything’, and he-asws entered. Al Haris came with bread. Amir Al-Momineen-asws went on to eat.
فَقَالَ لَهُ الْحَارِثُ إِنَّ مَعِي دَرَاهِمَ وَ أَظْهَرَهَا فَإِذَا هِيَ فِي كُمِّهِ فَقَالَ إِنْ أَذِنْتَ لِي اشْتَرَيْتُ
Al Haris said to him-asws, ‘There is a Dirham with me’, and he revealed it, and it was in his sleeve. He said, ‘If you-asws permit me, I shall buy (something)’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع هَذِهِ مِمَّا فِي بَيْتِكَ.
Amir Al-Momineen-asws said: ‘This (bread) is from what is in your house’’.[210]
19- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَمَّنْ ذَكَرَهُ عَنِ الْحَارِثِ الْأَعْوَرِ فَقَالَ: أَتَانِي أَمِيرُ الْمُؤْمِنِينَ ع فَقُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ ادْخُلْ مَنْزِلِي
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Abu Al Jaroud, from the one who mentioned it, from Al Haris Al Awr who said,
‘Amir Al-Momineen-asws came. I said to him-asws, ‘O Amir Al-Momineen-asws, enter my house!’
فَقَالَ عَلَى شَرْطِ أَنْ لَا تَدَّخِرَ عَنِّي شَيْئاً مِمَّا فِي بَيْتِكَ وَ لَا تَتَكَلَّفَ شَيْئاً مِمَّا وَرَاءَ بَابِكَ.
He-asws said: ‘Upon a condition that you will not keep aside anything (special) for me from what is in your house, and you will not encumber anything from what is behind your door’’.[211]
20- سن، المحاسن النَّوْفَلِيُّ بِإِسْنَادِهِ قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا طَعِمَ عِنْدَ أَهْلِ بَيْتٍ قَالَ طَعِمَ عِنْدَكُمُ الصَّائِمُونَ وَ أَكَلَ مَعَكُمُ الْأَبْرَارُ وَ صَلَّتْ عَلَيْكُمُ الْمَلَائِكَةُ الْأَخْيَارُ.
(The book) ‘Al Mahasin’ – Al Nowfaly, by his chain, said,
‘It so happened that whenever Rasool-Allah-saww ate in the presence of People-asws of the Household, said: ‘The fasting ones are eating in your-asws presence, and the righteous are eating with you-asws, and the Chosen Angels are sending Salawaat upon you-asws all!’’[212]
21- سن، المحاسن ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ السَّمَّانِ أَنَّهُ حَمَلَ إِلَى أَبِي عَبْدِ اللَّهِ ع لُطْفاً فَأَكَلَ مَعَهُ مِنْهُ فَلَمَّا فَرَغَ قَالَ الْحَمْدُ لِلَّهِ وَ قَالَ لَهُ أَكَلَ طَعَامَكَ الْأَبْرَارُ وَ صَلَّتْ عَلَيْكَ الْمَلَائِكَةُ الْأَخْيَارُ.
(The book) ‘Al Mahasin’ – Ibn Yazeed, from Ibn Abu Umeyr, from Abu Abdullah Al Samman,
‘(A dish called) ‘Lutfan’ was carried to Abu Abdullah-asws. He-asws ate with him from it. When he-asws was free, he-asws said: ‘The Praise is for Allah-azwj’, and said: ‘The righteous eat your food, and the Chosen Angels send Salawaat upon you’’.[213]
22- سن، المحاسن جَعْفَرُ بْنُ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا أَكَلَ مَعَ الْقَوْمِ كَانَ أَوَّلَ مَنْ يَضَعُ يَدَهُ مَعَ الْقَوْمِ وَ آخَرُ مَنْ يَرْفَعُهَا لِأَنْ يَأْكُلَ الْقَوْمُ.
(The book) ‘Al Mahasin’ – Ja’far Bin Muhammad, from Ibn Al Qaddah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww, when he-saww ate with the people, would be the first one to place his-saww hand with the people, and last one from raise it, because the people were (still) eating’’.[214]
23- سن، المحاسن النَّوْفَلِيُّ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص صَاحِبُ الرَّحْلِ يَشْرَبُ أَوَّلَ الْقَوْمِ وَ يَتَوَضَّأُ آخِرَهُمْ.
(The book) ‘Al Mahasin’ – Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘Owner of the house should drink first of the people and wash (hands of) their last one’’.[215]
24- سن، المحاسن جَعْفَرٌ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لِيَشْرَبْ سَاقِي الْقَوْمِ آخِرَهُمْ.
(The book) ‘Al Mahasin’ – Ja’far, from Ibn Al Qaddah,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Let quencher of the people be last of them (to drink)’’.[216]
25- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُقْسِمُ عَلَى الرَّجُلِ فِي الطَّعَامِ أَوْ نَحْوِهِ قَالَ لَيْسَ عَلَيْهِ شَيْءٌ إِنَّمَا أَرَادَ إِكْرَامَهُ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hafs,
‘From Abu Abdullah-asws said regarding the man who apportions upon the man regarding the food, or approximate to it. He-asws said: ‘There isn’t anything upon him, but rather he intending honouring him’’.[217]
26- سن، المحاسن إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مِنْ حَقِّ الضَّيْفِ أَنْ يُعَدَّ لَهُ الْخِلَالُ.
(The book) ‘Al Mahasin’ – Ibrahim Bin Hashim, from Al-Hassan Bin Al Husayn Al Farsy, from Suleyman Bin Ja’far Al Basry who said,
‘Rasool-Allah-saww said: ‘From a right of the guest is that the tooth-pick is prepared for him’’.[218]
27- سر، السرائر السَّيَّارِيُّ قَالَ: نَزَلَ بِأَبِي الْحَسَنِ مُوسَى ع أَضْيَافٌ فَلَمَّا أَرَادُوا الرَّحِيلَ قَعَّدَ عَنْهُمْ غِلْمَانَهُ فَقَالُوا لَهُ يَا ابْنَ رَسُولِ اللَّهِ لَوْ أَمَرْتَ الْغِلْمَانَ فَأَعَانُونَا عَلَى رِحْلَتِنَا فَقَالَ لَهُمْ أَمَّا وَ أَنْتُمْ رَاحِلُونَ عَنَّا فَلَا.
(The book) ‘Al Saraair’ of Al Sayyari who said,
‘Guests descended with Abu Al-Hassan Musa-asws. When they wanted to depart, his-asws servants sat back from them. They said to him-asws, ‘O son-asws of Rasool-Allah-saww! If you-asws could order your-asws servants to assist us upon our departure’. He-asws said to them: ‘As for when you are departing from us-asws, so no!’’[219]
28- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنَ الْحِشْمَةِ عِنْدَ الْأَخِ إِذَا أَكَلَ عَلَى خِوَانٍ عِنْدَ أَخِيهِ أَنْ يَرْفَعَ يَدَهُ قَبْلَ يَدَيْهِ
(The book) ‘Al Saraair’, from (the book) ‘Jamie’ of Al Bazanty, from Jameel Bin Darraj,
‘From Abu Abdullah-asws having said: ‘From the respect in the presence of the brother when he eats upon a meal with his brother is that he (the guest) should raise his hand before his (host’s) hand’.
وَ قَالَ لَا تَقُلْ لِأَخِيكَ إِذَا دَخَلَ عَلَيْكَ أَكَلْتَ الْيَوْمَ شَيْئاً وَ لَكِنْ قَرِّبْ إِلَيْهِ مَا عِنْدَكَ فَإِنَّ الْجَوَادَ كُلَّ الْجَوَادِ مَنْ بَذَلَ مَا عِنْدَهُ.
And he-asws said: ‘Do not say to your brother when he entered to see you, ‘Have you eaten anything today?’ But forward near to him whatever is with you, for the generous one of all generous ones is the one who expends what is with him’’.[220]
29- مكا، مكارم الأخلاق عَنِ الصَّادِقِ ع قَالَ: لَوْ أَنَّ رَجُلًا أَنْفَقَ عَلَى طَعَامٍ أَلْفَ دِرْهَمٍ وَ أَكَلَ مِنْهُ مُؤْمِنٌ لَمْ يُعَدَّ مُسْرِفاً.
(The book) ‘Makarim Al Akhlaq’ –
‘From Al-Sadiq-asws having said: ‘Even if a man were to spend a thousand Dirham and (only) on Momin were to eat from it, he will not be counted as extravagant’’.[221]
30- كش، رجال الكشي جَعْفَرُ بْنُ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مَيْمُونِ بْنِ مِهْرَانَ عَنْ عَلِيٍّ ع قَالَ قَالَ الْحَارِثُ تَدْخُلُ مَنْزِلِي يَا أَمِيرَ الْمُؤْمِنِينَ
(The book) ‘Rijal’ of Al Kashi – Ja’far Bin Marouf, from Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Aban Bin Usman, from Muhammad Bin Ziyad, from Maymoun Bin Mihran,
‘From Ali-asws, he (the narrator) said, ‘Al-Haris said, ‘Enter my house, O Amir Al-Momineen‑asws!’
فَقَالَ ع عَلَى شَرْطِ أَنْ لَا تَدَّخِرَنِي شَيْئاً مِمَّا فِي بَيْتِكَ وَ لَا تَكَلَّفَ لِي شَيْئاً مِمَّا وَرَاءَ بَابِكَ
He-asws said: ‘Upon a condition that you will not keep anything (special) for me-asws from what is in your house, nor will you encumber anything for me-asws from what is beyond your door’.
قَالَ نَعَمْ فَدَخَلَ يَتَحَرَّقُ وَ يُحِبُّ أَنْ يَشْتَرِيَ لَهُ وَ هُوَ يَظُنُّ أَنَّهُ لَا يَجُوزُ لَهُ حَتَّى قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ مَا لَكَ يَا حَارِثُ
He said, ‘Yes’. He entered. He was stirred and loved to buy something for him-asws, and he thought that he-asws will not allow for him, until Amir Al-Momineen-asws said to him: ‘What is the matter with you, O Haris?’
قَالَ هَذِهِ دَرَاهِمُ مَعِي وَ لَسْتُ أَقْدِرُ عَلَى أَنْ أَشْتَرِيَ لَكَ مَا أُرِيدُ
He said, ‘This is a Dirham with me, and I am not able upon buying for you what I want!’
قَالَ أَ وَ لَيْسَ قُلْتُ لَكَ لَا تَكَلَّفْ مَا وَرَاءَ بَابِكَ فَهَذِهِ مِمَّا فِي بَيْتِكَ.
He-asws said: ‘Or haven’t I-asws said to you not to encumber what is beyond your door? This (bread) is from what is in your house’’.[222]
31- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ تَكْرِمَةِ الرَّجُلِ لِأَخِيهِ الْمُسْلِمِ أَنْ يَقْبَلَ تُحْفَتَهُ أَوْ يُتْحِفَهُ مِمَّا عِنْدَهُ وَ لَا يَتَكَلَّفَ شَيْئاً.
(The book) ‘Nawadir’ of Al Rawandy – By his chain, said,
‘Rasool-Allah-saww said: ‘From honouring by the man to his Muslim brother is that he accepts his gifts, or gifts to him from what is with him, and he does not encumber anything’’.[223]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا أُحِبُّ الْمُتَكَلِّفِينَ.
And by this chain, said,
‘Rasool-Allah-saww said: ‘I-saww do not love the ones encumbering excessively’’.[224]
32- زُهْدُ النَّبِيِّ، لِلشَّيْخِ جَعْفَرِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ الْقُمِّيِّ بِإِسْنَادِهِ إِلَى ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ أَطْعَمَ طَعَاماً رِئَاءً وَ سُمْعَةً أَطْعَمَهُ اللَّهُ مِنْ صَدِيدِ جَهَنَّمَ وَ جَعَلَ ذَلِكَ الطَّعَامَ نَاراً فِي بَطْنِهِ حَتَّى يَقْضِيَ بَيْنَ النَّاسِ يَوْمَ الْقِيَامَةِ.
(The book) ‘Zohad Al Nabi-saww’ of the sheykh Ja’far Bin Ahmad Bin Ali Al Qummi, by his chain to Ibn Abbas,
‘From the Prophet-saww having said: ‘One who feeds food for showing off and reputation, Allah‑azwj will Feed him from the pus of Hell, and Make that food to be fire in his belly until He‑azwj had Judged between the people on the Day of Qiyamah’’.[225]
33- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص مَنْ أَطْعَمَ أَخَاهُ حَلَاوَةً أَذْهَبَ اللَّهُ عَنْهُ مَرَارَةَ الْمَوْتِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘The Prophet-saww said: ‘One who feeds sweets (dish) to his brother, Allah-azwj will Remove the bitterness of death from him’’.[226]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قُوتُ الْأَجْسَادِ الطَّعَامُ وَ قُوتُ الْأَرْوَاحِ الْإِطْعَامُ.
And Amir Al-Momineen-asws said: ‘Strength of the bodies is (from) the food, and strength of the souls is (from) the feeding’’.[227]
وَ قَالَ الصَّادِقُ ع مَنْ أَشْبَعَ جَائِعاً أَجْرَى اللَّهُ لَهُ نَهَراً فِي الْجَنَّةِ.
And Al-Sadiq-asws said: ‘One who satiates a hungry one, Allah-azwj will Cause a river to flow for him in the Paradise’’.[228]
وَ قَالَ: كَانَ سُلَيْمَانُ ع يُطْعِمُ أَضْيَافَهُ اللَّحْمَ بِالْحُوَّارَى وَ عِيَالَهُ الْخُشْكَارَ وَ يَأْكُلُ هُوَ الشَّعِيرَ غَيْرَ مَنْخُولٍ.
And he-asws said: ‘Suleyman-as used to feed his-as guests, the meat with the white flour bread, and brown bread to his-as dependants, and he-as ate the un-sifted barley’’.[229]
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع عَلَيْكَ بِالْمَسَاكِينِ فَأَشْبِعْهُمْ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ وَ ما يُبْدِئُ الْباطِلُ وَ ما يُعِيدُ.
And Abu Abdullah-asws said: ‘Upon you is being with the poor, so satiate them, for Allah-azwj the Exalted Says: Say: ‘Surely, my Lord Casts the Truth, being Knower of the unseen [34:48]’’.[230]
باب 92 العرض على أخيك
CHAPTER 92 – THE PRESENTING TO YOUR BROTHER
1- سن، المحاسن عَلِيُّ بْنُ مُحَمَّدٍ الْقَاسَانِيُّ عَنْ أَبِي أَيُّوبَ سُلَيْمَانَ بْنِ مُقْبِلٍ الْمَدَائِنِيِّ عَنْ دَاوُدَ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ص كَانَ فِي بَعْضِ مَغَازِيهِ فَمَرَّ بِهِ رَكْبٌ وَ هُوَ يُصَلِّي فَوَقَفُوا عَلَى أَصْحَابِ رَسُولِ اللَّهِ ص فَسَأَلُوهُمْ عَنْ رَسُولِ اللَّهِ ص وَ دَعَوْا وَ أَثْنَوْا وَ قَالُوا لَوْ لَا أَنَّا عِجَالٌ لَانْتَظَرْنَا رَسُولَ اللَّهِ فَأَقْرَءُوهُ السَّلَامَ وَ مَضَوْا
(The book) ‘Al Mahasin’ – Ali Bin Muhammad Al Qasany, from Abu Ayoub Suleyman Bin Muqbil Al Madainy, from Dawood Bin Abdullah Bin Muhammad Al Jafary, from his father,
‘Rasool-Allah-saww was in one of his-saww military expeditions and riders passed by him-saww while he-saww was praying Salat. They paused by companions of Rasool-Allah-saww and asked them about Rasool-Allah-saww, and they bade farewell and turned back and said, ‘Had we not been in a hurry, we would have awaited Rasool-Allah-saww, so convey the greeting to him-saww!’ And they went.
فَانْفَتَلَ رَسُولُ اللَّهِ ص مُغْضَباً ثُمَّ قَالَ لَهُمْ يَقِفُ عَلَيْكُمُ الرَّكْبُ وَ يَسْأَلُونَكُمْ عَنِّي وَ يُبَلِّغُونَنِي السَّلَامَ وَ لَا تَعْرِضُونَ عَلَيْهِمُ الْغَدَاءَ يَعِزُّ عَلَى قَوْمٍ فِيهِمْ خَلِيلِي جَعْفَرٌ أَنْ يَجُوزُوهُ حَتَّى يَتَغَدَّوْا عِنْدَهُ.
Rasool-Allah-saww turned angrily, then said to them: ‘The riders had paused by you and they asked you about me-saww and delivered the greetings to me-saww, and you will not present the lunch to them? It is painful upon a people my-saww friend Ja’far-as is among them, that they would exceed him-as until they have lunch with him-as’’.[231]
2- سن، المحاسن ابْنُ عِيسَى عَنْ عِدَّةٍ رَفَعُوا إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا دَخَلَ عَلَيْكَ أَخُوكَ فَاعْرِضْ عَلَيْهِ الطَّعَامَ فَإِنْ لَمْ يَأْكُلْ فَاعْرِضْ عَلَيْهِ الْمَاءَ فَإِنْ لَمْ يَشْرَبْ فَاعْرِضْ عَلَيْهِ الْوَضُوءَ.
(The book) ‘Al Mahasin’ – Ibn Isa, from a number raising it to,
‘Abu Abdullah-asws having said: ‘When your brother enters to see you, then present the food to him. If he does not eat, then present the water to him. If he does not drink, then present the (water for) wudu to him’’.[232]
3- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ الْخَطَّابِ الْخِلَالِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَاهُ مَوْلًى لَهُ فَسَلَّمَ عَلَيْهِ وَ مَعَهُ ابْنُهُ إِسْمَاعِيلُ فَسَلَّمَ عَلَيْهِ وَ جَلَسَ
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Ali Bin Al Khattab Al Khilal, from a man,
‘From Abu Abdullah-asws, he (the narrator) said, ‘A slave of his-asws came to him-asws. He greeted unto him-asws, and with him-asws was his-asws son Ismail, so he greeted unto him, and sat down.
فَلَمَّا انْصَرَفَ أَبُو عَبْدِ اللَّهِ ع انْصَرَفَ مَعَهُ الرَّجُلُ فَلَمَّا انْتَهَى أَبُو عَبْدِ اللَّهِ ع إِلَى بَابِ دَارِهِ دَخَلَ وَ تَرَكَ الرَّجُلَ وَ قَالَ لَهُ ابْنُهُ إِسْمَاعِيلُ يَا أَبَهْ أَلَّا كُنْتَ عَرَضْتَ عَلَيْهِ الدُّخُولَ فَقَالَ لَمْ يَكُنْ مِنْ شَأْنِي إِدْخَالُهُ
When Abu Abdullah-asws left, the man left with him-asws. When Abu Abdullah-asws ended to the door of his-asws house, he-asws entered and left the man (outside), and his-asws son Ismail said to him-asws, ‘O father-asws! Were you not going to present the entry to him?’ He-asws said: ‘It does happen to be my-asws glory that I let him enter’.
قَالَ فَهُوَ لَمْ يَكُنْ يَدْخُلُ قَالَ يَا بُنَيَّ إِنِّي أَكْرَهُ أَنْ يَكْتُبَنِي اللَّهُ عَرَّاضاً.
He said, ‘So he will not be entering’. He-asws said: ‘O my-asws son! I-asws dislike it that Allah-azwj would Write me-asws as being ‘Arraza’ (one who feed everybody)’’.[233]
باب 93 فضل إقراء الضيف و إكرامه
CHAPTER 93 – MERIT OF ENTERTAINING THE GUEST AND HONOURING HIM
الآيات
The Verses
هود فَما لَبِثَ أَنْ جاءَ بِعِجْلٍ حَنِيذٍ
(Surah) ‘Hud-as’ – So it was not long before he came with a roasted calf [11:69].
1- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ يَزِيدَ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَكَارِمُ عَشْرٌ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ فِيكَ فَلْتَكُنْ أَحَدُهَا إِقْرَاءُ الضَّيْفِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Al-Hassan Bin Musa, from Yazeed Bin Is’haq, from Al-Hassan Bin Atiyya,
‘From Abu Abdullah-asws having said: ‘The honourable (manners) are ten. If you capable for these to be in you, then let one of them be entertaining the guest’ – the Hadeeth’’.[234]
2- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ الْوَفَاةِ أُوصِيكَ يَا بُنَيَّ بِالصَّلَاةِ عِنْدَ وَقْتِهَا إِلَى أَنْ قَالَ وَ إِكْرَامِ الضَّيْفِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had bequeathed with at his-asws expiry: ‘I-asws bequeath to you-asws, O my-asws son-asws, with (praying) the Salat at its (prescribed) timings’ – up to he‑asws said: ‘And honour the guest’’.[235]
3- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَبِي قَتَادَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِدَاوُدَ بْنِ سِرْحَانَ يَا دَاوُدُ إِنَّ خِصَالَ الْمَكَارِمِ بَعْضُهَا مُقَيَّدٌ بِبَعْضٍ يَقْسِمُهَا اللَّهُ حَيْثُ شَاءَ تَكُونُ فِي الرَّجُلِ وَ لَا تَكُونُ فِي ابْنِهِ وَ تَكُونُ فِي الْعَبْدِ وَ لَا تَكُونُ فِي سَيِّدِهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain to Abu Qatadah who said,
‘Abu Abdullah-asws said to Daqood Bin Sirhan: ‘The honourable characteristics, some of them are tied with some. Allah-azwj has Apportioned these wherever He-azwj so Desired to. These could be in the man and may not be in his son, and be in the slave and not be in the his master:
صِدْقُ الْحَدِيثِ وَ صِدْقُ الْبَأْسِ وَ إِعْطَاءُ السَّائِلِ وَ الْمُكَافَأَةُ بِالصَّنَائِعِ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ وَ التَّوَدُّدُ إِلَى الْجَارِ وَ الصَّاحِبِ وَ قِرَى الضَّيْفِ وَ رَأْسُهُنَّ الْحَيَاءُ.
The truthful narration, and sincere valour, and the reciprocation with the goodly act, and fulfilling the entrustment, and connecting the kinship, and the cordiality to the neighbour and the companions, and entertaining the guest, and their chief is the modesty’’.[236]
4- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص مَرَّ بِقَبْرٍ يُحْفَرُ وَ قَدِ انْبَهَرَ الَّذِي يَحْفِرُهُ فَقَالَ لَهُ لِمَنْ تَحْفِرُ هَذَا الْقَبْرَ
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww passed by a grave being dug, and the one digging it was breathless (out of fatigue). He-saww said to him: ‘For whom are you digging this grave?’
فَقَالَ لِفُلَانِ بْنِ فُلَانٍ
He said, ‘For so and so, son of so and so’.
فَقَالَ وَ مَا لِلْأَرْضِ تَشَدَّدُ عَلَيْكَ إِنْ كَانَ مَا عَلِمْتُ لَسَهْلًا حَسَنَ الْخُلُقِ فَلَانَتِ الْأَرْضُ عَلَيْهِ حَتَّى كَانَ لَيَحْفِرُهَا بِكَفَّيْهِ
He-saww said: ‘And what is the matter, the ground is hard upon you? In case you don’t know, the good manners are easy, the ground would have been soft unto him until one could have dug it with one’s hand’.
ثُمَّ قَالَ لَقَدْ كَانَ يُحِبُّ إِقْرَاءَ الضَّيْفِ وَ لَا يُقْرِي الضَّيْفَ إِلَّا مُؤْمِنٌ تَقِيٌ.
Then he-asws said: ‘He-saww used to love entertaining the guest, and no one entertains the guest except a pious Momin’’.[237]
5- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ع أَنَّ رَجُلًا أَتَى النَّبِيَّ ص فَقَالَ يَا رَسُولَ اللَّهِ ص بِأَبِي أَنْتَ وَ أُمِّي إِنِّي أُحْسِنُ الْوُضُوءَ وَ أُقِيمُ الصَّلَاةَ وَ أُوتِي الزَّكَاةَ فِي وَقْتِهَا وَ أَقْرِي الضَّيْفَ طَيِّبٌ بِهَا نَفْسِي مُحْتَسِبٌ بِذَلِكَ أَرْجُو مَا عِنْدَ اللَّهِ
(The book) ‘Qurb Al Asnad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws forefathers-asws: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww, may my father and my mother be (sacrificed for) you-saww! I am of excellent Wudu, and I establish the Salat, and I give the Zakat in its time, and I entertain the guest, my soul feeling good by it in anticipation with that hoping for what is in the Presence of Allah‑azwj’.
فَقَالَ بَخْ بَخْ بَخْ مَا لِجَهَنَّمَ عَلَيْكَ سَبِيلٌ إِنَّ اللَّهَ قَدْ بَرَّأَكَ مِنَ الشُّحِّ إِنْ كُنْتَ كَذَلِكَ
He-saww said: ‘Congratulations! Congratulations! Congratulations! There is no way for Hell to you. You are disavowed from the greed if you were to be like that!’
ثُمَّ قَالَ نَهَى عَنِ التَّكَلُّفِ لِلضَّيْفِ بِمَا لَا يَقْدِرُ عَلَيْهِ إِلَّا بِمَشَقَّةٍ وَ مَا مِنْ ضَيْفٍ حَلَّ بِقَوْمٍ إِلَّا وَ رِزْقُهُ مَعَهُ.
The he-asws said: ‘He-saww prohibited from the encumberment for the guest with what one is not able upon except by hardship, and there is no guest coming to a people except and his sustenance is with him’’.[238]
6- ف، تحف العقول فِي خَبَرٍ طَوِيلٍ عَنِ الصَّادِقِ ع قَالَ: أَمَّا الْوُجُوهُ الْأَرْبَعَةُ الَّتِي يَلْزَمُهُ فِيهَا النَّفَقَةُ مِنْ وُجُوهِ اصْطِنَاعِ الْمَعْرُوفِ فَقَضَاءُ الدَّيْنِ وَ الْعَارِيَّةُ وَ الْقَرْضُ وَ إِقْرَاءُ الضَّيْفِ وَاجِبَاتٌ فِي السُّنَّةِ.
(The book) ‘Tuhaf Al Uqool’ –
‘In a lengthy Hadeeth from Al-Sadiq-asws having said: ‘As for the four aspect in which the expenditure is necessitated, from aspects of doing the acts of kindness, it is paying off the debts, and the lending (items), and the lending (money), and entertaining the guest, and the obligations in the Sunnah’’.[239]
7- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَ تُحِبُّ إِخْوَانَكَ يَا حُسَيْنُ
(The book) ‘Al Mahasin’ – Usman Bin Isa, from Al Husayn Bin Nueym who said,
‘Abu Abdullah-asws said to me: ‘Do you love your brothers, O Husayn?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ تَنْفَعُ فُقَرَاءَهُمْ
He-asws said: ‘Do you benefit their poor ones?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ أَمَا إِنَّهُ يَحِقُّ عَلَيْكَ أَنْ تُحِبَّ مَنْ يُحِبُّ اللَّهُ أَمَا وَ اللَّهِ لَا تَنْفَعُ مِنْهُمْ أَحَداً حَتَّى تُحِبَّهُ تَدْعُوهُمْ إِلَى مَنْزِلِكَ
He-asws said: ‘But, it is a right upon you that you love the one who loves Allah-azwj. By Allah-azwj! You will not benefit even one of them until you love him, inviting him to your house’.
قُلْتُ مَا آكُلُ إِلَّا وَ مَعِي مِنْهُمُ الرَّجُلَانِ وَ الثَّلَاثَةُ وَ أَقَلُّ وَ أَكْثَرُ
I said, ‘I do not eat except and with me are two men and three, and less and more’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَضْلُهُمْ عَلَيْكَ أَعْظَمُ مِنْ فَضْلِكَ عَلَيْهِمْ
Abu Abdullah-asws said: ‘Their grave upon you is mightier than your grace upon them’.
فَقُلْتُ أَدْعُوهُمْ إِلَى مَنْزِلِي وَ أُطْعِمُهُمْ طَعَامِي وَ أَسْقِيهِمْ وَ أُوطِئُهُمْ رَحْلِي وَ يَكُونُونَ عَلَيَّ أَفْضَلُ مِنَّا
I said, ‘I invite them to my house, and I feed them my food, and I quench them, and I give them my riding animal, and they happen to be superior than us?’
قَالَ نَعَمْ إِنَّهُمْ إِذَا دَخَلُوا مَنْزِلَكَ دَخَلُوا بِمَغْفِرَتِكَ وَ مَغْفِرَةِ عِيَالِكَ وَ إِذَا خَرَجُوا مِنْ مَنْزِلِكَ خَرَجُوا بِذُنُوبِكَ وَ ذُنُوبِ عِيَالِكَ.
He-asws said: ‘Yes! When they enter your house, they enter with your Forgiveness (from Allah-azwj, and Forgiveness of your dependants, and when they exit from your house, they go out with your sins and sins of your dependants’’.[240]
8- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَأَنْ آخُذَ خَمْسَةَ دَرَاهِمَ فَأَدْخُلَ إِلَى سُوقِكُمْ هَذِهِ فَأَبْتَاعَ بِهَا الطَّعَامَ ثُمَّ أَجْمَعَ بِهَا نَفَراً مِنَ الْمُسْلِمِينَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ نَسَمَةً.
(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah-asws,
‘From Abu Abdullah-asws having said: ‘If I-asws were to take five Dirhams and enter this market of yours, and I buy the food with it, then I gather a number of Muslims at it, it would be more beloved to me-asws than if I-asws were to liberate a person (slave)’’.[241]
9- سن، المحاسن الْبَزَنْطِيُّ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَكْلَةٌ يَأْكُلُهَا أَخِيَ الْمُسْلِمُ عِنْدِي أَحَبُّ إِلَيَّ مِنْ عِتْقِ رَقَبَةٍ.
(The book) ‘Al-Hassan’ – Al Bazanty, from Safwan Al Jammal,
‘From Abu Abdullah-asws having said: ‘A meal my-asws Muslim brother eats with me-asws is more beloved to me than liberating a neck (slave)’’.[242]
10- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ يُدْخِلُ بَيْتَهُ مُؤْمِنَيْنِ فَيُطْعِمُهُمَا شِبَعَهُمَا إِلَّا كَانَ أَفْضَلَ مِنْ عِتْقِ نَسَمَةٍ.
(The book) ‘Al Mahasin’ – My father, from Hammad Bin Isa, from Ibrahim Bin Umar,
‘From Abu Abdullah-asws having said: ‘There is none from a Momin entering two Momineen into his house, so he feeds them satiating them, except it would be better than freeing a person (slave)’’.[243]
11- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنِ ابْنِ عَمِيرَةَ عَنْ حَسَّانَ عَنْ صَالِحِ بْنِ مِيثَمٍ قَالَ: سَأَلَ رَجُلٌ أَبَا جَعْفَرٍ ع أَيُّ عَمَلٍ يُعْمَلُ بِهِ يَعْدِلُ عِتْقَ نَسَمَةٍ
(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from Ibn Ameyra, from Hassan, from Salih Bin Meesam who said,
‘A man asked Abu Ja’far-asws, ‘Which deed one can work with, equates to freeing a person (slave)?’
قَالَ أَبُو جَعْفَرٍ ع لَأَنْ أُطْعِمَ ثَلَاثَةً مِنَ الْمُسْلِمِينَ أَحَبُّ إِلَيَّ مِنْ نَسَمَةٍ وَ نَسَمَةٍ حَتَّى بَلَغَ سَبْعاً وَ إِطْعَامُ مُسْلِمٍ يَعْدِلُ نَسَمَةً.
He-asws said: ‘Abu Ja’far-asws said: ‘If I-asws were to feed three from the Muslims, it would be more beloved to me-asws than (freeing) a person, and a person’ – until he-asws reached seven – ‘And feeding a Muslim equates to (freeing) a person’’.[244]
12- سن، المحاسن أَبِي عَنْ صَفْوَانَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ قَالَ قَالَ أَبُو جَعْفَرٍ ع شِبَعُ أَرْبَعٍ مِنَ الْمُسْلِمِينَ يَعْدِلُ عِتْقَ رَقَبَةٍ مِنْ وُلْدِ إِسْمَاعِيلَ.
(The book) ‘Al Mahasin’ – My father, from Safwan, from Aban Bin Usman, from Al Fuzeyl who said,
‘Abu Ja’far-asws said: ‘Satiating four from the Muslims equates to liberating a neck from the children of Ismail-as’’.[245]
13- مكا، مكارم الأخلاق عَنِ الصَّادِقِ ع قَالَ: الْمُنْجِيَاتُ إِطْعَامُ الطَّعَامِ وَ إِفْشَاءُ السَّلَامِ وَ الصَّلَاةُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ.
(The book) ‘Makarim Al Akhlaq’ –
‘From Al-Sadiq-asws having said: ‘The rescuers are – feeding the food, and initiating the greetings, and the Salat at night while the people are sleeping’’.[246]
14- جع، جامع الأخبار عَلِيُّ بْنُ مُوسَى الرِّضَا عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَنِ النَّبِيِّ ص قَالَ: لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا تَحَابُّوا وَ أَدَّوُا الْأَمَانَةَ وَ اجْتَنَبُوا الْحَرَامَ وَ أَقْرَوُا الضَّيْفَ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ فَإِذَا لَمْ يَفْعَلُوا ذَلِكَ ابْتُلُوا بِالْقَحْطِ وَ السِّنِينَ.
(The book) ‘Jamie Al Akhbar’ –
‘Ali-asws Bin Musa Al-Reza-asws, from Amir Al-Momineen-asws, from the Prophet-saww having said: ‘My-saww community will not cease to be with goodness for as long as they love each other, and fulfill the entrustments, and shun the Prohibitions, and entertain the guests, and establish the Salat, and give the Zakat. When they do that, they will be Tried with the drought and the years (of famine)’’.[247]
عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ وَ الضِّيَافَةُ ثَلَاثَةُ أَيَّامٍ وَ لَيَالِيهِنَّ فَمَا فَوْقَ ذَلِكَ فَهُوَ صَدَقَةٌ وَ جَائِزَةٌ يوم [يَوْماً] وَ لَيْلَةً وَ لَا يَنْبَغِي لِلضَّيْفِ إِذَا نَزَلَ بِقَوْمٍ أَنْ يُمِلَّهُمْ فَيُخْرِجَهُمْ أَوْ يُخْرِجُوهُ.
From the Prophet-saww having said: ‘One who were a believing in Allah-azwj and the Last Day, let him honour his guest; and the hosting is for three days and their nights. Whatever is above that, it is a charity exceeding by a day and a night, and it is not befitting for the guest, when he descends with a people, that he makes them weary, so he would drive them out of they would drive him out’’.[248]
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَا مِنْ مُؤْمِنٍ يَسْمَعُ بِهَمْسِ الضَّيْفِ وَ فَرِحَ بِذَلِكَ إِلَّا غُفِرَتْ لَهُ خَطَايَاهُ وَ إِنْ كَانَ مُطْبِقَةً بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
And from Amir Al-Momineen-asws having said: ‘There is none from a Momin hearing whisperings of the guest and he is happy with that, except his mistakes (sins) will be Forgiven for him, and even if these were to be layered between the sky and the earth’’.[249]
وَ عَنِ النَّبِيِّ ص قَالَ: الضَّيْفُ دَلِيلُ الْجَنَّةِ.
And from the Prophet-saww having said: ‘The guest is a pointer to the Paradise’’.[250]
وَ عَنْ عَاصِمِ بْنِ ضَمِيرٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَا مِنْ مُؤْمِنٍ يُحِبُّ الضَّيْفَ إِلَّا وَ يَقُومُ مِنْ قَبْرِهِ وَ وَجْهُهُ كَالْقَمَرِ لَيْلَةَ الْبَدْرِ فَيَنْظُرُ أَهْلُ الْجَمْعِ فَيَقُولُونَ مَا هَذَا إِلَّا نَبِيٌّ مُرْسَلٌ
And from Aasim Bin Zameer,
‘From Amir Al-Momineen-asws having said: ‘There is none from a Momin loving the guest except and he will rise from his grave and his face will be like the full moon on the night of the full moon. The crowd of people will look and they will say, ‘This one is not except a Messenger-as Prophet-as!’
فَيَقُولُ مَلَكٌ هَذَا مُؤْمِنٌ يُحِبُّ الضَّيْفَ وَ يُكْرِمُ الضَّيْفَ وَ لَا سَبِيلَ لَهُ إِلَّا أَنْ يَدْخُلَ الْجَنَّةَ.
An Angel will say: ‘This is a Momin who loved the guest, and honoured the guest, and there is not way for him except to enter the Paradise’’.[251]
قَالَ النَّبِيُّ ص إِذَا أَرَادَ اللَّهُ بِقَوْمٍ خَيْراً أَهْدَى إِلَيْهِمْ هَدِيَّةً
The Prophet-saww said: ‘Whenever Allah-azwj Wants good with a people He Gifts a gift to them’.
قَالُوا وَ مَا تِلْكَ الْهَدِيَّةُ
They said, ‘And what is that gift?’
قَالَ الضَّيْفُ يَنْزِلُ بِرِزْقِهِ وَ يَرْتَحِلُ بِذُنُوبِ أَهْلِ الْبَيْتِ.
He-asws said: ‘The guest descended with his sustenance, and departs with sins of the people of the house’’.[252]
عَنِ النَّبِيِّ ص لَيْلَةُ الضَّيْفِ حَقٌّ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ وَ مَنْ أَصْبَحَ إِنْ شَاءَ أَخَذَهُ وَ إِنْ شَاءَ تَرَكَهُ وَ كُلُّ بَيْتٍ لَا يَدْخُلُ فِيهِ الضَّيْفُ لَا يَدْخُلُهُ الْمَلَائِكَةُ.
From the Prophet-saww said: ‘A night of the guest is an obligatory right upon every Muslim, and one who comes to a morning, if he so likes he can take it, and if he likes he can leave it; and every house the guest does not enter into it, the Angels do not enter into it’’.[253]
عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص قَالَ يَا رَسُولَ اللَّهِ أَ فِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ
From Ja’far Bin Muhammad-asws having said: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! Is there any right in the wealth apart from the Zakat?’
قَالَ نَعَمْ عَلَى الْمُسْلِمِ أَنْ يُطْعِمَ الْجَائِعَ إِذَا سَأَلَهُ وَ يَكْسُوَ الْعَارِيَ إِذَا سَأَلَهُ
He-saww said: ‘Yes! Upon the Muslims is to feed the hungry when he asks him (to be fed), and clothing the bare when he asks him (to be clothed)’.
قَالَ إِنَّهُ يَخَافُ أَنْ يَكُونَ كَاذِباً
He said, ‘(Supposing) he fears he might be lying?’
قَالَ أَ فَلَا يَخَافُ صِدْقَهُ.
He-saww said: ‘Does he not fearing his truthfulness (i.e. he might be truthful)?’’[254]
15- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَضِفْ بِطَعَامِكَ وَ شَرَابِكَ مَنْ تُحِبُّهُ فِي اللَّهِ تَعَالَى.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘Host with your food and your drink, the one whom you love for the Sake of Allah-azwj the Exalted’’.[255]
16- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع قَالَ النَّبِيُّ ص الْبَرَكَةُ أَسْرَعُ إِلَى مَنْ يُطْعِمُ الطَّعَامَ مِنَ السِّكِّينِ فِي السَّنَامِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Al-Sadiq-asws said: ‘The Prophet-saww said: ‘The Blessings are quicker to the one feeding the food than the knife is in the hump (of a camel)’’.[256]
17- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عُبَيْدٍ الْكِنْدِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الضَّيْفُ يَأْتِي الْقَوْمَ بِرِزْقِهِ فَإِذَا ارْتَحَلَ ارْتَحَلَ بِجَمِيعِ ذُنُوبِهِمْ.
The book ‘Al Imamah Wa Al Tabsira’ – from Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Saeed, from Al-Hassan Bin Ubeyd Al Kindy, from Al Nowfaly, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The guest comes to the people with his sustenance. When he departs, he departs with entirety of their sins’’.[257]
– عَنِ الْقَاسِمِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الطَّعَامُ إِذَا جُمِعَ فِيهِ أَرْبَعُ خِصَالٍ فَقَدْ تَمَّ إِذَا كَانَ مِنْ حَلَالٍ وَ كَثُرَتِ الْأَيْدِي عَلَيْهِ وَ سُمِّيَ فِي أَوَّلِهِ وَ حُمِدَ فِي آخِرِهِ.
From Al Qasim Bin Ali Al Alawy, from Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuni,
‘From Ja’far Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The food (meal), when four traits are gathered in it, it is complete – when it were to be from Permissible (items), and there many hands (eating) upon it, and (Allah-azwj) is named in its beginning and praised in its end’’.[258]
وَ قَالَ ص طُوبَى لِمَنْ طَوَى وَ جَاعَ وَ صَبَرَ أُولَئِكَ الَّذِينَ يَشْبَعُونَ يَوْمَ الْقِيَامَةِ.
And he-saww said: ‘Beatitude is for the one folding (out of hunger), and starving, and is patient. They are the ones who will be satiated on the Day of Qiyamah”.[259]
باب 94 أن الرجل إذا دخل بلدة فهو ضيف على إخوانه و حد الضيافة
CHAPTER 94 – THE MAN, WHEN HE ENTERS A CITY, SO HE IS A GUEST UPON HIS BRETHREN, AND LIMIT OF THE HOSTING
1- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ رَجُلٍ ذَكَرَهُ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَرْوِي عَنْ أَبِيهِ عَنْ رَسُولِ اللَّهِ ص قَالَ: إِذَا دَخَلَ الرَّجُلُ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ وَ لَا يَنْبَغِي لِلضَّيْفِ أَنْ يَصُومَ إِلَّا بِإِذْنِهِمْ لِئَلَّا يَعْمَلُوا لَهُ الشَّيْءَ فَيَفْسُدَ عَلَيْهِمْ وَ لَا يَنْبَغِي لَهُمْ أَنْ يَصُومُوا إِلَّا بِإِذْنِ ضَيْفِهِمْ لِئَلَّا يَحْتَشِمَهُمْ فَيَشْتَهِيَ الطَّعَامَ فَيَتْرُكَهُ لِمَكَانِهِمْ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Sa’adabady, from Al Barqy, from Ahmad Bin Muhammad Al Sayyari, from Muhammad Bin Abdullah Al Kufi, from a man who mentioned it, said,
‘When a man enters a city, so he is a guest upon the ones from the people of his religion who are in it, until he departs from them, and it is not befitting for the guest that he fasts except by their permission, lest they have prepared something for him, so he spoils upon them; and it is not befitting for them that they fast except by permission of their guest, lest he respects them while desiring the food, so he leaves it due to their position’’.[260]
2- ع، علل الشرائع الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْكَرْخِيِّ عَنْ رَجُلٍ ذَكَرَهُ قَالَ: بَلَغَنِي أَنَّ بَعْضَ أَهْلِ الْمَدِينَةِ يَرْوِي حَدِيثاً عَنْ أَبِي جَعْفَرٍ ع فَأَتَيْتُ فَسَأَلْتُهُ عَنْهُ فَزَبَرَنِي وَ حَلَفَ لِي بِأَيْمَانٍ غَلِيظَةٍ لَا يُحَدِّثُ بِهِ أَحَداً
(The book) ‘Ilal Al Sharaie’ – Al Husayn Bin Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Abdul Al Karkhy, from a man who mentioned it, said,
‘It has reached me that one of the people of Al Medina is reporting a Hadeeth from Abu Ja’far-asws. So I went to him and asked him about it. He scolded me and swore an oath to me with a solemn oath not to narrate to anyone with it.
فَقُلْتُ أُجِلُّ اللَّهَ هَلْ سَمِعَهُ مَعَكَ أَحَدٌ غَيْرُكَ
I said, ‘For Allah-azwj’s Sake! Has anyone heard it apart from you?’
قَالَ نَعَمْ سَمِعَهُ رَجُلٌ يُقَالُ لَهُ الْفَضْلُ
He said, ‘Yes, a man called Al Fazl has heard it’.
فَقَصَدْتُهُ حَتَّى إِذَا صِرْتُ إِلَى مَنْزِلِهِ اسْتَأْذَنْتُ عَلَيْهِ وَ سَأَلْتُهُ عَنِ الْحَدِيثِ فَزَبَرَنِي وَ فَعَلَ بِي كَمَا فَعَلَ الْمَدِينِيُّ فَأَخْبَرْتُهُ بِسَفَرِي وَ مَا فَعَلَ بِيَ الْمَدِينِيُّ
I aimed to go to him until when I came to his house, I sought permission to see him, and I asked him about the Hadeeth. He scolded me and did with me like what the Medinite had done. I informed him of my journey and what the Medinite had done with me.
فَرَقَّ لِي وَ قَالَ نَعَمْ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع يَرْوِي عَنْ أَبِيهِ عَنْ رَسُولِ اللَّهِ ص قَالَ إِذَا دَخَلَ رَجُلٌ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ وَ لَا يَنْبَغِي لِلضَّيْفِ أَنْ يَصُومَ إِلَّا بِإِذْنِهِمْ لِئَلَّا يَعْمَلُوا لَهُ الشَّيْءَ فَيَفْسُدَ عَلَيْهِمْ وَ لَا يَنْبَغِي لَهُمْ أَنْ يَصُومُوا إِلَّا بِإِذْنِهِ لِئَلَّا يَحْتَشِمَهُمْ فَيَتْرُكَ لِمَكَانِهِمْ
He was kind to me and said, ‘Yes. I heard Abu Ja’far Muhammad Bin Ali-asws narrating from his-asws father-asws, from Rasool-Allah-saww having said: ‘When a man enters a city, so he is a guest upon the people of his religion in it, until he departs from them; and it is not befitting for the guest that he fasts except by their permission lest they have prepared something for him so it spoils upon them; and it is not befitting for them that they fast except by his permission lest he respects them, so he leaves (eating) due to their position’’.
ثُمَّ قَالَ لِي أَيْنَ نَزَلْتَ فَأَخْبَرْتُهُ فَلَمَّا كَانَ مِنَ الْغَدِ إِذَا هُوَ قَدْ بَكَّرَ عَلَيَّ وَ مَعَهُ خَادِمٌ لَهُ عَلَى رَأْسِهَا خِوَانٌ عَلَيْهَا مِنْ ضُرُوبِ الطَّعَامِ فَقُلْتُ مَا هَذَا رَحِمَكَ اللَّهُ
Then he said to me, ‘Where have you lodged?’ I informed him. When it was the next morning, he came to me early and with him was a servant of his having a tray upon his head. Upon it was a variety of food items. I said, ‘What is this? May Allah-azwj have Mercy on you!’
فَقَالَ سُبْحَانَ اللَّهِ أَ لَمْ أَرْوِ لَكَ الْحَدِيثَ بِالْأَمْسِ عَنْ أَبِي جَعْفَرٍ ع ثُمَّ انْصَرَفَ.
He said, ‘Glory be to Allah-azwj! Did I not report the Hadeeth to you yesterday from Abu Ja’far‑asws?’ Then he left’’.[261]
3- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الضِّيَافَةُ ثَلَاثَةٌ أَوَّلُ يَوْمٍ حَقٌّ وَ الثَّانِي وَ الثَّالِثُ جَائِزَةٌ وَ مَا بَعْدَ ذَلِكَ فَإِنَّهَا صَدَقَةٌ تُصُدِّقَ بِهَا عَلَيْهِ
(The book) ‘Al Khisaal’ – Ibn Idrees, from his father, from Al Ashary, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Wasil, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The hosting is for three (days). The first day is a right, while the second and the third are awards, and whatever is after that, it is a charity donated with upon him’.
ثُمَّ قَالَ ص لَا يَنْزِلَنَّ أَحَدُكُمْ عَلَى أَخِيهِ حَتَّى يُؤْثِمَهُ
Then he-saww said: ‘Not one of you should descend upon his brother until he wrongs him’.
قِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ يُؤْثِمُهُ
It was said, ‘O Rasool-Allah-saww! And how does he wrong him?’
قَالَ حَتَّى لَا يَكُونَ عِنْدَهُ مَا يُنْفِقُ عَلَيْهِ.
He-saww said: ‘Until there does not happen to be with him what he can spend upon him’’.[262]
باب 95 آداب المجالس و المواضع التي ينبغي الجلوس فيها أو لا ينبغي و حد التواضع لمن يدخله
CHAPTER 95 – ETIQUETTES OF THE GATHERINGS, AND THE PLACES IN WHICH THE GATHERINGS ARE APPROPRIATE, OR NOT APPROPRIATE, AND A LIMIT OF REVERENCE TO THE ONE ENTERING IT
الآيات
The Verses
النساء لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ وَ مَنْ يَفْعَلْ ذلِكَ ابْتِغاءَ مَرْضاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْراً عَظِيماً
(Surah) Al Nisa: There is no good in most of their secret counsels except of the one who either enjoins charity, or goodness, or reconciliation between people; and the one who does this seeking the Pleasure of Allah, so We shall soon Give him a mighty Recompense [4:114]
العنكبوت إِنَّكُمْ لَتَأْتُونَ الرِّجالَ وَ تَقْطَعُونَ السَّبِيلَ وَ تَأْتُونَ فِي نادِيكُمُ الْمُنْكَرَ
(Surah) Al Ankabout: Are you coming to the men and cutting of the ways (banditry), and committing the evil in your clubs?’ [29:29]
لقمان وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ
(Surah) Luqman-as: And be moderate in your walking and lower your voice; surely the most hateful of voices is the voice of the donkeys [31:19]
المجادلة أَ لَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ وَ لا أَدْنى مِنْ ذلِكَ وَ لا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ ما كانُوا ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
(Surah) Al Mujadilah: Do you not see that Allah Knows whatever is in the skies and whatever is in the earth? There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. Then He would Inform them on the Day of Judgment of what they had been doing. Surely, Allah is a Knower of all things [58:7]
أَ لَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوى ثُمَّ يَعُودُونَ لِما نُهُوا عَنْهُ وَ يَتَناجَوْنَ بِالْإِثْمِ وَ الْعُدْوانِ وَ مَعْصِيَةِ الرَّسُولِ وَ إِذا جاؤُكَ حَيَّوْكَ بِما لَمْ يُحَيِّكَ بِهِ اللَّهُ وَ يَقُولُونَ فِي أَنْفُسِهِمْ لَوْ لا يُعَذِّبُنَا اللَّهُ بِما نَقُولُ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَها فَبِئْسَ الْمَصِيرُ-
Do you not see those forbidden from the secret counsels, then they are returning to what they had been forbidden from and are holding secret councils with the sin, and the aggression, and the disobedience to the Rasool. And when they come to you, they greet you with what Allah does not Greet you with, and they are saying within themselves, ‘Why does not Allah Punish us for what we are saying?’ Hell would suffice them. They would be arriving to it, and it is an evil destination [58:8]
يا أَيُّهَا الَّذِينَ آمَنُوا إِذا تَناجَيْتُمْ فَلا تَتَناجَوْا بِالْإِثْمِ وَ الْعُدْوانِ وَ مَعْصِيَةِ الرَّسُولِ وَ تَناجَوْا بِالْبِرِّ وَ التَّقْوى وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ-
O you those who believe! When you confer, then do not confer with the sin, and the aggression, and the disobedience to the Rasool, and you can confer with the righteousness and the piety; and fear Allah, you will be gathering to Him [58:9]
إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَ لَيْسَ بِضارِّهِمْ شَيْئاً إِلَّا بِإِذْنِ اللَّهِ وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ-
يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ وَ إِذا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ
O you those who believe! When it is said to you: ‘Make room in (your) assemblies’, then make ample room, Allah will Give you ample. And when it is said: ‘Rise up’, then rise up. Allah will Exalt those of you who believe, and those who are given knowledge, in ranks; and Allah is Aware of what you are doing [58:11].
1- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ ثَمَانِيَةٌ إِنْ أُهِينُوا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ الذَّاهِبُ إِلَى مَائِدَةٍ لَمْ يُدْعَ إِلَيْهَا وَ الْمُتَأَمِّرُ عَلَى رَبِّ الْبَيْتِ وَ طَالِبُ الْخَيْرِ مِنْ أَعْدَائِهِ وَ طَالِبُ الْفَضْلِ مِنَ اللِّئَامِ وَ الدَّاخِلُ بَيْنَ اثْنَيْنِ فِي سِرٍّ لَمْ يُدْخِلَاهُ فِيهِ وَ الْمُسْتَخِفُّ بِالسُّلْطَانِ وَ الْجَالِسُ فِي مَجْلِسٍ لَيْسَ لَهُ بِأَهْلٍ وَ الْمُقْبِلُ بِالْحَدِيثِ عَلَى مَنْ لَا يَسْمَعُ مِنْهُ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed with to Ali-asws: O Ali-asws! Eight, if they are insulted, they should not blame except themselves – the one going to a meal he has not been invited to, and the arguer bitterly against owner of the house, seeker of good from his enemies, and seeker of merit from the lowly, and the one interfering between two regarding a secret they had not included him in, and the one taking lightly with the ruler, and the one sitting in a seat which isn’t for him by right, and the one facing the discussion to the one not listening from him’’.[263]
2- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَجْلِسَ إِلَّا حَيْثُ يَنْتَهِي بِهِ الْجُلُوسُ فَإِنَّ تَخَطِّيَ أَعْنَاقِ الرِّجَالِ سَخَافَةٌ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by the chain to Qatadah who said,
‘Abu Abdullah-asws said: ‘It is not befitting for the Momin that he sits except when where the gathering ends with him, for stepping necks of the men is stupidity’’.[264]
3- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْعَبْسِيِّ عَنْ عَبْدِ الْجَبَّارِ بْنِ عَاصِمٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ مُصْعَبِ بْنِ شَيْبَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَخَذَ الْقَوْمُ مَجَالِسَهُمْ فَإِنْ دَعَا رَجُلٌ أَخَاهُ وَ أَوْسَعَ لَهُ فِي مَجْلِسِهِ فَلْيَأْتِهِ فَإِنَّمَا هِيَ كَرَامَةٌ أَكْرَمَهُ بِهَا أَخُوهُ وَ إِنْ لَمْ يُوسِعْ لَهُ أَحَدٌ فَلْيَنْظُرْ أَوْسَعَ مَكَانٍ يَجِدُهُ فَلْيَجْلِسْ فِيهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Ja’far Bin Muhammad Bin Nuseyr, from Muhammad Bin Usman Al Absy, from Abdul Jabbar Bin Aasim, from Ubeydullah Bin Umar, from Abdul Malik Bin Umeyr, from Mus’ab Bin Sheyba who said,
‘Rasool-Allah-saww said: ‘When the people have taken their seats, then a man were to call his brother and make space for him his seat, let him go to him, for rather it is an honour he is honouring his brother with, and if no one makes space for him, he should look for the widest space he can find, then let him sit in it’’.[265]
4- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: إِنَّ مِنَ التَّوَاضُعِ أَنْ يَرْضَى الرَّجُلُ بِالْمَجْلِسِ دُونَ الْمَجْلِسِ وَ أَنْ يُسَلِّمَ عَلَى مَنْ يَلْقَى وَ أَنْ يَتْرُكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً وَ لَا يُحِبَّ أَنْ يُحْمَدَ عَلَى التَّقْوَى.
(The book) ‘Ma’any Al Akhbar’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘From the humility is that the man should be satisfied with the seat below the seat (of his status), and he should greet the one he meets, and he should neglect the showing-off and even if he was rightful, and he should not like being praised upon the piety’’.[266]
5- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ فِي رَحْلِهِ فَلْيَقْعُدْ حَيْثُ يَأْمُرُهُ صَاحِبُ الرَّحْلِ فَإِنَّ صَاحِبَ الرَّحْلِ أَعْرَفُ بِعَوْرَةِ بَيْتِهِ مِنَ الدَّاخِلِ عَلَيْهِ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Whenever one of you enters to see his brother in his house, let him sit wherever the owner of the house instructs him (to sit), for the owner of the house is more knowing without exposures of his house than the one entering to see him’’.[267]
6- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ إِيَّاكَ وَ الْجُلُوسَ فِي الطُّرُقَاتِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws bequeathed with at his-asws expiry: ‘Beware of sitting in the streets’’.[268]
وَ قَالَ ع جَاهِدْ نَفْسَكَ وَ احْذَرْ جَلِيسَكَ وَ اجْتَنِبْ عَدُوَّكَ وَ عَلَيْكَ بِمَجَالِسِ الذِّكْرِ.
And he-asws said: ‘Fight against your self (be pious), and be careful of your gatherers, and stay aside from your enemies, and upon you is with gatherings of Al-Zikr’’.[269]
7- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ التَّمَّارِ عَنْ مُحَمَّدِ بْنِ زَيْدٍ عَنِ الزُّبَيْرِ بْنِ بَكَّارٍ عَنْ عَبْدِ اللَّهِ بْنِ نَافِعٍ عَنِ ابْنِ أَبِي ذِئْبٍ عَنِ ابْنِ أَخِي جَابِرٍ عَنْ عَمِّهِ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص الْمَجَالِسُ بِالْأَمَانَةِ إِلَّا ثَلَاثَةَ مَجَالِسَ مَجْلِسٌ سُفِكَ فِيهِ دَمٌ حَرَامٌ وَ مَجْلِسٌ اسْتُحِلَّ فِيهِ فَرْجٌ حَرَامٌ وَ مَجْلِسٌ اسْتُحِلَّ فِيهِ مَالٌ حَرَامٌ بِغَيْرِ حَقِّهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Husayn Bin Ali Al Tammar, from Muhammad Bin Zayd, from Al Zubeyr Bin Bakkar, from Abdullah Bin Nafie, from Ibn Abu Zi’b, from a son of a brother of Jabir, from his uncle Jabir Bin Abdullah having said,
‘Rasool-Allah-saww said: ‘The gatherings are with the safety except three gatherings – gathering in which Prohibited blood is being shed, and a gathering in which the Prohibited private parts are deemed Permissible, and a gathering in which Prohibited wealth is being deemed Permissible without its right’’.[270]
8- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ رَفَعَهُ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ اخْتَرِ الْمَجَالِسَ عَلَى عَيْنِكَ فَإِنْ رَأَيْتَ قَوْماً يَذْكُرُونَ اللَّهَ عَزَّ وَ جَلَّ فَاجْلِسْ مَعَهُمْ فَإِنَّكَ إِنْ تَكُ عَالِماً يَنْفَعْكَ عِلْمُكَ وَ يَزِيدُونَكَ عِلْماً وَ إِنْ كُنْتَ جَاهِلًا عَلَّمُوكَ وَ لَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِرَحْمَةٍ فَتَعُمَّكَ مَعَهُمْ
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Marrar, from Yunus, raisng it, said,
‘Luqman-as said to his-as son: ‘O my-as son! Choose the gathering based upon your eyes. If you see a people doing Zikr of Allah-azwj Mighty Majestic, then sit with them, for it you were a scholar, your knowledge will benefit you and they will increase your knowledge, and if you were ignorant, they will teach you, and perhaps Allah-azwj will Shade them with Mercy, so you will be generalised with them.
وَ إِذَا رَأَيْتَ قَوْماً لَا يَذْكُرُونَ اللَّهَ فَلَا تَجْلِسْ مَعَهُمْ فَإِنَّكَ إِنْ تَكُ عَالِماً لَا يَنْفَعْكَ عِلْمُكَ وَ إِنْ تَكُ جَاهِلًا يَزِيدُونَكَ جَهْلًا وَ لَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِعُقُوبَةٍ فَتَعُمَّكَ مَعَهُمْ.
And when you see a people not doing Zikr of Allah-azwj, then do not sit with them, for if you were a scholar, your knowledge will not benefit you, and if you were ignorance, they will increase you in ignorance, and perhaps Allah-azwj will Shade them with Punishment, so you will be generalised with them’’.[271]
9- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ع مِثْلَهُ.
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, from Sa’ad, from Ibn Isa, from his father, from Dorost, from Ibrahim Bin Abdul Hameed,
‘From Abu Al-Hassan-asws – similar to it’’.[272]
10- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْقَاسِمِ بْنِ سَلَّامٍ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ص إِيَّاكُمْ وَ الْقُعُودَ بِالصُّعُدَاتِ إِلَّا مَنْ أَدَّى حَقَّهَا.
(The book) ‘Ma’any Al Akhbar’ – Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Al Qasim Bin Sallam, raising it, said,
‘The Prophet-saww said: ‘Beware of sitting on the doorsteps, except the one who has fulfilled its rights (greeting the passers by, etc.)’’.[273]
وَ قَدْ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: الصَّعِيدُ الْمَوْضِعُ الْمُرْتَفِعُ وَ الطَّيِّبُ الْمَوْضِعُ الَّذِي يَنْحَدِرُ عَنْهُ الْمَاءُ.
And it has been reported,
‘From Al-Sadiq-asws having said: ‘The doorstep is the raised place, and the good place is from which the water rolls down’’.[274]
11- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ لِلرَّجُلِ أَنْ يَكْشِفَ ثِيَابَهُ عَنْ فَخِذِهِ وَ يَجْلِسَ بَيْنَ قَوْمٍ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – ‘Amir Al-Momineen-asws said: ‘It isn’t for the man that he uncovers his clothes from his thigh and sits between people’’.[275]
12- ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: مَنْ رَضِيَ بِدُونِ الشَّرَفِ مِنَ الْمَجْلِسِ لَمْ يَزَلِ اللَّهُ وَ مَلَائِكَتُهُ يُصَلُّونَ عَلَيْهِ حَتَّى يَقُومَ.
(The book) ‘Tuhaf Al Uqoul’ – ‘From Abu Muhammad Al Askari-asws having said: ‘One who is satisfied with below the nobility from the gathering, Allah-azwj and His-azwj Angels will not cease to send Salawaat upon him until he arises’’.[276]
وَ قَالَ ع مِنَ التَّوَاضُعِ السَّلَامُ عَلَى كُلِّ مَنْ تَمُرُّ بِهِ وَ الْجُلُوسُ دُونَ شَرَفِ الْمَجْلِسِ.
And he-asws said: ‘From the humility is the greeting unto every one you pass by, and the sitting below noble seat’’.[277]
13- سن، المحاسن أَبِي عَنْ سَعْدَانَ بْنِ عَبْدِ الرَّحِيمِ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنْ قَامَ مِنْ مَجْلِسِهِ تَعْظِيماً لِرَجُلٍ
(The book) ‘Al Majalis’ – My father, from Sa’dan Bin Abdul Raheem Bin Muslim, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘One who stands from his seat in reverence to a man’.
قَالَ مَكْرُوهٌ إِلَّا لِرَجُلٍ فِي الدِّينِ.
He-asws said: ‘Dislike, except for a man regarding the religion’’.[278]
14- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص أَيُّهَا النَّاسُ عَظِّمُوا أَهْلَ بَيْتِي فِي حَيَاتِي وَ مِنْ بَعْدِي وَ أَكْرِمُوهُمْ وَ فَضِّلُوهُمْ فَإِنَّهُ لَا يَحِلُّ لِأَحَدٍ أَنْ يَقُومَ مِنْ مَجْلِسِهِ لِأَحَدٍ إِلَّا لِأَهْلِ بَيْتِي.
(The book) ‘Kitab Suleym Bin Qays’ – from Aban Bin Abu Ayyash, from Suleym Bin Qays who said,
‘Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘O you people! Revere People-asws of my-saww Household during my-saww lifetime and from after me-saww, and honour them-asws, and prefer them-asws, for it is not Permissible for anyone to stand from his seat for anyone, except for People-asws of my-saww Household’’.[279]
15- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ وَاعِظٍ قِبْلَةٌ.
(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: ‘Every preacher is a direction (Qiblah)’’.[280]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع قَدِمَ جَعْفَرُ بْنُ أَبِي طَالِبٍ ع فَتَلَقَّاهُ رَسُولُ اللَّهِ ص وَ قَبَّلَ بَيْنَ عَيْنَيْهِ الْخَبَرَ.
And by this chain, said,
Ali-asws said: ‘Ja’far-asws Bin Abu Talib-asws arrived, so Rasool-Allah-saww received him-as and kissed between his-as eyes’ – the Hadeeth’’.[281]
وَ قَالَ ابْنُ الْأَشْعَثِ حَدَّثَنَا مُحَمَّدُ بْنُ عَزِيزٍ عَنْ سَلَامَةَ بْنِ عَقِيلٍ عَنِ ابْنِ شِهَابٍ قَالَ: قَدِمَ جَعْفَرُ بْنُ أَبِي طَالِبٍ عَلَى رَسُولِ اللَّهِ ص فَقَامَ فَتَلَقَّاهُ فَقَبَّلَ بَيْنَ عَيْنَيْهِ الْخَبَرَ.
And Ibn Al Ashas said, ‘It is narrated to us by Muhammad Bin Aziz, from Salama Bin Aqeel, from Ibn Shihab who said,
‘Ja’far-asws Bin Abu Talib-as arrived to Rasool-Allah-saww. He-saww stood up receiving him-as, and kissed between his-as eyes’ – the Hadeeth’’.[282]
16- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ رَجَاءِ بْنِ يَحْيَى عَنْ هَارُونَ بْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمَجَالِسُ بِالْأَمَانَةِ وَ لَا يَحِلُّ لِمُؤْمِنٍ أَنْ يُؤْثِرَ عَنْ مُؤْمِنٍ أَوْ قَالَ عَنْ أَخِيهِ الْمُؤْمِنِ قَبِيحاً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Raja’a Bin Yahya, from Haroun Bin Ziyad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The gatherings are with the safety and it is not Permissible for a Momin that he influences from a Momin, or says an ugliness about his Momin brother’’.[283]
17- مِنْ خَطِّ الشَّهِيدِ قُدِّسَ سِرُّهُ، رُوِيَ عَنِ النَّبِيِّ ص أَنَّ كَفَّارَةَ الْمَجْلِسِ سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ- لَا إِلَهَ إِلَّا أَنْتَ رَبِّ تُبْ عَلَيَّ وَ اغْفِرْ لِي.
From the handwriting of the martyr, may his soul be sanctified,
‘It is reported from the Prophet-saww: ‘An expiation of the gathering, ‘Glory be to You-azwj, O Allah-azwj, and by Your-azwj Praise. There is no god except You-azwj, Lord-azwj. Turn to me and Forgive (my sins) for me!’’[284]
18- نهج، نهج البلاغة قَالَ ع فِيمَا كَتَبَ إِلَى الْحَارِثِ الْهَمْدَانِيِ إِيَّاكَ وَ مَقَاعِدَ الْأَسْوَاقِ فَإِنَّهَا مَحَاضِرُ الشَّيْطَانِ وَ مَعَارِيضُ الْفِتَنِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘Among what he-asws wrote to Al-Haris Al-Hamdany: ‘Beware of sitting in the markets, for it is an attendance of the Satan-la and exposures to the temptations’’.[285]
19- مُنْيَةُ الْمُرِيدِ، نَهَى النَّبِيُّ ص عَنْ أَنْ يُقَامَ الرَّجُلُ عَنْ مَجْلِسِهِ وَ يَجْلِسَ فِيهِ آخَرُ قَالَ ص وَ لَكِنْ تَفَسَّحُوا وَ تَوَسَّعُوا.
(The book) ‘Muniyat Al Mureed’ –
‘The Prophet-saww prohibited from the man standing from his seat and another one sits in it. He-saww said: ‘But make room and space’’.[286]
وَ رُوِيَ أَنَّ النَّبِيَّ ص لَعَنَ مَنْ جَلَسَ وَسَطَ الْحَلْقَةِ وَ نَهَى أَنْ يَجْلِسَ الرَّجُلُ بَيْنَ الرَّجُلَيْنِ إِلَّا بِإِذْنِهِمَا.
And it is reported –
‘The Prophet-saww cursed the one who sits in the middle of the circle, and prohibited the man from sitting between the two men except by their permission’’.[287]
20- عُدَّةُ الدَّاعِي، عَنِ الصَّادِقِ ع قَالَ: مَا اجْتَمَعَ قَوْمٌ فِي مَجْلِسٍ لَمْ يَذْكُرُوا اللَّهَ وَ لَمْ يَذْكُرُونَا إِلَّا كَانَ ذَلِكَ الْمَجْلِسُ حَسْرَةً عَلَيْهِمْ يَوْمَ الْقِيَامَةِ
(The book) ‘Uddat Al Daie’ –
‘From Al-Sadiq-asws having said: ‘A people will not gather in any gathering in which Allah-azwj is not mentioned and we-asws are not mentioned, except that gathering will be a regret upon them on the Day of Qiyamah’.
وَ قَالَ ع مَا مِنْ مَجْلِسٍ يَجْتَمِعُ فِيهِ أَبْرَارٌ وَ فُجَّارٌ ثُمَّ تَفَرَّقُوا عَلَى غَيْرِ ذِكْرِ اللَّهِ إِلَّا كَانَ ذَلِكَ حَسْرَةً عَلَيْهِمْ يَوْمَ الْقِيَامَةِ
And he-asws said: ‘There is none from a gathering in which the righteous and the immoral ones are gathered, then they separate upon without having mentioned Allah-azwj, except that (gathering) will be a regret upon them on the Day of Qiyamah’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ ع إِنَّ ذِكْرَنَا مِنْ ذِكْرِ اللَّهِ وَ ذِكْرَ عَدُوِّنَا مِنْ ذِكْرِ الشَّيْطَانِ.
Then Abu Ja’far-asws said: ‘Our-asws Zikr is from the Zikr of Allah-azwj, and Zikr of our-asws enemies is from the Zikr of the Satan-la’’.[288]
وَ عَنْهُ ع قَالَ: مَنْ أَرَادَ أَنْ يُكْتَالَ بِالْمِكْيَالِ الْأَوْفَى فَلْيَقُلْ إِذَا أَرَادَ الْقِيَامَ مِنْ مَجْلِسِهِ- سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
And from him-asws having said: ‘One who wants to be measured out with a full measure, let him say when he wants to stand from his seat, ‘Glorious is your Lord-azwj, the Lord-azwj of Might, from what they are describing, and greetings be upon the Messengers-as, and the Praise is for Allah-azwj, Lord-azwj of the worlds’’.[289]
وَ رَوَى الْحَسَنُ بْنُ أَبِي الْحَسَنِ الدَّيْلَمِيُّ عَنِ النَّبِيِّ ص أَنَّ الْمَلَائِكَةَ يَمُرُّونَ عَلَى حَلَقِ الذِّكْرِ فَيَقُومُونَ عَلَى رُءُوسِهِمْ وَ يَبْكُونَ لِبُكَائِهِمْ وَ يُؤَمِّنُونَ عَلَى دُعَائِهِمْ فَإِذَا صَعِدُوا إِلَى السَّمَاءِ يَقُولُ اللَّهُ تَعَالَى يَا مَلَائِكَتِي أَيْنَ كُنْتُمْ وَ هُوَ أَعْلَمُ
And it is reported by Al-Hassan Bin Abu Al-Hassan Al Daylami,
‘From the Prophet-saww: ‘The Angels pass by a circle of Zikr, so they stand above their heads and cry at their crying, and saying ‘Ameen’ upon their supplications. When they ascend to the sky, Allah-azwj the Exalted Says: “O My-azwj Angels! Where have you been?” – and He-azwj is more Knowing.
فَيَقُولُونَ يَا رَبَّنَا إِنَّا حَضَرْنَا مَجْلِساً مِنْ مَجَالِسِ الذِّكْرِ فَرَأَيْنَا أَقْوَاماً يُسَبِّحُونَكَ وَ يُمَجِّدُونَكَ وَ يُقَدِّسُونَكَ وَ يَخَافُونَ نَارَكَ
They said, ‘O our Lord-azwj! We had attended a gathering from the gatherings of Zikr. We saw a group of people glorifying You-azwj, and praising You-azwj, and extolling Your-azwj Holiness, and fearing Your-azwj Fire!’
فَيَقُولُ اللَّهُ سُبْحَانَهُ يَا مَلَائِكَتِي ازْوُوهَا عَنْهُمْ وَ أُشْهِدُكُمْ أَنِّي قَدْ غَفَرْتُ لَهُمْ وَ آمَنْتُهُمْ مِمَّا يَخَافُونَ
Allah-azwj the Glorious Says: “O My-azwj Angels! Impede (the Fire) from them, and I-azwj be witnesses I-azwj have Forgiven (their sins) for them and Secured them from what they are fearing!”
فَيَقُولُونَ رَبَّنَا إِنَّ فِيهِمْ فُلَاناً وَ إِنَّهُ لَمْ يَذْكُرْكَ
They say, ‘Our Lord-azwj! Amon them is so and so, and he did not mention You-azwj!’
فَيَقُولُ اللَّهُ تَعَالَى قَدْ غَفَرْتُ لَهُ بِمُجَالَسَتِهِ لَهُمْ فَإِنَّ الذَّاكِرِينَ مَنْ لَا يَشْقَى بِهِمْ جَلِيسُهُمْ.
Allah-azwj the Exalted Says: “I-azwj have Forgiven for him, due to his gathering with them, for the Zakireen (people doing Zikr), are ones there is no wretchedness with them with their gatherers’’.[290]
وَ قَالَ الصَّادِقُ ع الذَّاكِرُ لِلَّهِ فِي الْغَافِلِينَ كَالْمُقَاتِلِ عَنِ الْهَارِبِينَ.
And Al-Sadiq-asws said: ‘The Zakir (mentioner) of Allah-azwj among the heedless ones is like the fighter among the fleers’’.[291]
21- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، 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 الرَّجُلُ أَحَقُّ بِصَدْرِ دَارِهِ وَ بِصَدْرِ فَرَسِهِ وَ أَنْ يَؤُمَّ فِي بَيْتِهِ وَ أَنْ يَبْدَأَ فِي صَحْفَتِهِ.
‘Kitab Al Imamah Wa Al Tabsira’ – 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 father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The man is more rightful with the middle of his house, and middle of his horse, and leading (Salat) in his house, and beginning in his Parchment (reciting Quran)’’.[292]
باب 96 السنة في الجلوس و أنواعه
CHAPTER 96 – THE SUNNAH REGARDING THE SITTING AND ITS TYPES
1- أَقُولُ قَدْ مَضَى فِي بَابِ جَوَامِعِ مَسَاوِي الْأَخْلَاقِ أَنَّهُ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع أَ تَرَى هَذَا الْخَلْقَ كُلَّهُ مِنَ النَّاسِ
I (Majlisi) am saying,
‘It has passed in the chapter on a summary of evil manners, it was said to Abu Abdullah-asws, ‘What is your-asws view of these creatures, are all of them from the people?’
فَقَالَ أَلْقِ مِنْهُمُ التَّارِكَ لِلسِّوَاكِ وَ الْمُتَرَبِّعَ فِي مَوْضِعِ الضَّيِّقِ الْخَبَرَ.
He-asws said: ‘Throw away from them the neglecter of the toothbrush, and the squatter in the narrow place’ (i.e. rest of them are people) – the Hadeeth’’.[293]
2- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا جَلَسَ أَحَدُكُمْ عَلَى الطَّعَامِ فَلْيَجْلِسْ جِلْسَةَ الْعَبْدِ وَ لَا يَضَعَنَّ أَحَدُكُمْ إِحْدَى رِجْلَيْهِ عَلَى الْأُخْرَى وَ يُرَبِّعُ فَإِنَّهَا جِلْسَةٌ يُبْغِضُهَا اللَّهُ وَ يَمْقُتُ صَاحِبَهَا.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al Arbamiya’ – Amir Al-Momineen-asws said: ‘When one of you sits upon the meal, let him sit the sitting of the slave, and not one of you should place one of his legs upon the other and squat, for it is a sitting Allah-azwj Hates and Hates its squatter’’.[294]
3- شي، تفسير العياشي عَنْ حَمَّادٍ عَنِ الصَّادِقِ ع قَالَ: رَأَيْتُهُ جَالِساً مُتَوَرِّكاً بِرِجْلِهِ عَلَى فَخِذِهِ فَقَالَ لَهُ رَجُلٌ عِنْدَهُ جُعِلْتُ فِدَاكَ هَذَا جِلْسَةٌ مَكْرُوهٌ
Tafseer Al Ayyashi – from Hammad,
‘From Al-Sadiq-asws, he (the narrator) said, ‘I saw him-asws sitting with his-asws legs folded upon his-asws thighs. A man said to him-asws, ‘May I be sacrificed for you-asws! This sitting is disliked!’
فَقَالَ لَا إِنَّ الْيَهُودَ قَالَتْ إِنَّ الرَّبَّ لَمَّا فَرَغَ مِنْ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ جَلَسَ عَلَى الْكُرْسِيِّ هَذِهِ الْجِلْسَةَ لِيَسْتَرِيحَ فَأَنْزَلَ اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ- لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ لَمْ يَكُنْ مُتَوَرِّكاً كَمَا كَانَ.
He-asws said: ‘No! The Jews said that when the Lord-azwj was Free from Creating the skies and the earth, He-azwj Sat upon the Chair with this sitting in order to rest. So Allah-azwj Revealed: Allah, there is no god except He, the Living, the Eternal; neither does slumber seize Him nor does sleep; [2:255]. He-azwj did not happen to be folded like what happened’’.[295]
4- كِتَابُ الْغَايَاتِ، عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِكُلِّ شَيْءٍ شَرَفاً وَ إِنَّ أَشْرَفَ الْمَجَالِسِ مَا اسْتُقْبِلَ بِهِ الْقِبْلَةُ.
(The book) ‘Kitab Al Gharaat’ – From Ibn Abbas who said,
‘For all things there is a nobility, and the noblest sitting is what the Qiblah is faced with’’.[296]
[1] Bihar Al-Anwaar V 72 – The book of relationships – Ch 86 H 1
[2] Bihar Al-Anwaar V 72 – The book of relationships – Ch 86 H 2
[3] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 1
[4] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 2
[5] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 3
[6] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 4
[7] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 5
[8] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 6
[9] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 7
[10] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 8
[11] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 9
[12] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 10
[13] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 11 a
[14] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 11 b
[15] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 11 c
[16] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 11 d
[17] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 11 e
[18] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 12
[19] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 13
[20] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 14
[21] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 15
[22] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 16
[23] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 17
[24] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 18
[25] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 19
[26] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 20
[27] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 21
[28] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 22
[29] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 23
[30] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 24
[31] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 25
[32] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 26
[33] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 27
[34] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 28
[35] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 29
[36] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 30
[37] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 31
[38] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 32 a
[39] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 32 b
[40] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 33
[41] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 34
[42] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 35
[43] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 36
[44] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 37
[45] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 38
[46] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 39
[47] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 40
[48] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 41
[49] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 42
[50] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 43
[51] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 44
[52] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 45
[53] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 46
[54] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 47
[55] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 48
[56] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 49
[57] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 50
[58] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 51
[59] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 52
[60] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 53
[61] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 54
[62] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 55
[63] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 56
[64] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 57
[65] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 58
[66] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 59
[67] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 60
[68] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 /1
[69] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 2
[70] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 3
[71] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 4
[72] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 5
[73] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 6
[74] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 7
[75] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 8
[76] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 9
[77] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 10
[78] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 11
[79] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 12
[80] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 13
[81] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 14
[82] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 15
[83] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 16
[84] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 17
[85] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 61 / 18
[86] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 62 a
[87] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 62 b
[88] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 63
[89] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 64
[90] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 65
[91] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 66
[92] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 67
[93] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 1
[94] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 2
[95] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 3
[96] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 4
[97] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 5
[98] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 6
[99] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 7
[100] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 8
[101] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 9
[102] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 9
[103] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 68 / 10
[104] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 69
[105] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 70
[106] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 71 a
[107] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 71 b
[108] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 72
[109] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 73
[110] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 74
[111] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 75
[112] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 76
[113] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 77 a
[114] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 77 b
[115] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 77 c
[116] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 78
[117] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 79 a
[118] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 79 b
[119] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 79 c
[120] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 79 d
[121] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 79 e
[122] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 79 f
[123] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 79 g
[124] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 80 a
[125] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 80 b
[126] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 80 c
[127] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 80 d
[128] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 80 e
[129] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 81
[130] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 82
[131] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 83
[132] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 84
[133] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 85
[134] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 86
[135] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 87
[136] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 88
[137] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 89
[138] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 90 a
[139] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 90 b
[140] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 91
[141] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 92
[142] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 93
[143] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 94
[144] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 95
[145] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 96
[146] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 97
[147] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 98
[148] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 99
[149] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 100
[150] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 101
[151] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 102
[152] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 103
[153] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 104
[154] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 105
[155] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 106
[156] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 107
[157] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 108
[158] Bihar Al-Anwaar V 72 – The book of relationships – Ch 87 H 109
[159] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 1
[160] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 2
[161] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 3
[162] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 4
[163] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 5
[164] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 6
[165] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 7
[166] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 8
[167] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 9
[168] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 10
[169] Bihar Al-Anwaar V 72 – The book of relationships – Ch 88 H 11
[170] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 1
[171] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 2
[172] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 3
[173] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 4
[174] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 5
[175] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 6
[176] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 7
[177] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 8
[178] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 9
[179] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 10
[180] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 11
[181] Bihar Al-Anwaar V 72 – The book of relationships – Ch 89 H 12
[182] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 1
[183] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 2
[184] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 3
[185] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 4
[186] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 5
[187] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 6
[188] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 7
[189] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 8
[190] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 9
[191] Bihar Al-Anwaar V 72 – The book of relationships – Ch 90 H 10
[192] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 1
[193] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 2
[194] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 3
[195] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 4
[196] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 5
[197] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 6
[198] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 7
[199] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 8
[200] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 9
[201] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 10
[202] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 11
[203] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 12
[204] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 13
[205] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 14 a
[206] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 14 b
[207] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 15
[208] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 16
[209] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 17
[210] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 18
[211] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 19
[212] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 20
[213] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 21
[214] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 22
[215] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 23
[216] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 24
[217] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 25
[218] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 26
[219] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 27
[220] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 28
[221] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 29
[222] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 30
[223] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 31 a
[224] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 31 b
[225] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 32
[226] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 33 a
[227] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 33 b
[228] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 33 c
[229] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 33 d
[230] Bihar Al-Anwaar V 72 – The book of relationships – Ch 91 H 33 e
[231] Bihar Al-Anwaar V 72 – The book of relationships – Ch 92 H 1
[232] Bihar Al-Anwaar V 72 – The book of relationships – Ch 92 H 2
[233] Bihar Al-Anwaar V 72 – The book of relationships – Ch 92 H 3
[234] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 1
[235] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 2
[236] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 3
[237] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 4
[238] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 5
[239] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 6
[240] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 7
[241] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 8
[242] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 9
[243] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 10
[244] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 11
[245] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 12
[246] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 13
[247] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 14 / 1
[248] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 14 / 2
[249] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 14 / 3
[250] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 14 / 4
[251] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 14 / 5
[252] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 14 / 6
[253] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 14 / 7
[254] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 14 / 8
[255] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 15
[256] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 16
[257] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 17
[258] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 18
[259] Bihar Al-Anwaar V 72 – The book of relationships – Ch 93 H 19
[260] Bihar Al-Anwaar V 72 – The book of relationships – Ch 94 H 1
[261] Bihar Al-Anwaar V 72 – The book of relationships – Ch 94 H 2
[262] Bihar Al-Anwaar V 72 – The book of relationships – Ch 94 H 3
[263] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 1
[264] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 2
[265] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 3
[266] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 4
[267] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 5
[268] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 6 a
[269] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 6 b
[270] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 7
[271] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 8
[272] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 9
[273] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 10
[274] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 11 a
[275] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 11 b
[276] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 12 a
[277] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 12 b
[278] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 13
[279] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 14
[280] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 15 a
[281] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 15 b
[282] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 15 c
[283] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 16
[284] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 17
[285] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 18
[286] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 19 a
[287] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 19 b
[288] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 20 a
[289] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 20 b
[290] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 20 c
[291] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 20 d
[292] Bihar Al-Anwaar V 72 – The book of relationships – Ch 95 H 20 e
[293] Bihar Al-Anwaar V 72 – The book of relationships – Ch 96 H 1
[294] Bihar Al-Anwaar V 72 – The book of relationships – Ch 96 H 2
[295] Bihar Al-Anwaar V 72 – The book of relationships – Ch 96 H 3
[296] Bihar Al-Anwaar V 72 – The book of relationships – Ch 96 H 4