كتاب الزهد

 The Book of Ascetism

Part One

كتاب الزهد للثقة الجليل صاحب المصنفات والكتب الممتعة من أصحاب الأئمة إلى الحسن الرضا وأبى جعفر الجواد وأبى الحسن الهادي عليهم الصلاة والسلام

The Book of Ascetism of the trustworthy, the majestic, the author of files and enjoyable books, was from the companions of the Imams^-asws Abu Al-Hassan Al-Reza^-asws, and Abu Ja’far Al-Jawwad^-asws, and Abu Al-Hassan Al-Hady^-asws.

الحسين بن سعيد بن حماد بن سعيد الكوفي الأهوازي المتوفى بقم والمدفون فيها رحمه الله تعالى

Al-Husayn Bin Saeed Bin Hammad Bin Saeed Al-Kufy Al-Ahwzy died in Qumm and is buried therein. May Allah^-azwj the Exalted have Mercy on him.

 

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام (الأتمان الأكملان) على سيدنا محمد وآله الطاهرين.

In the Name of Allah^-azwj the Beneficent, the Merciful. The Praise is for Allah^-azwj, Lord^-azwj of the worlds, and the Blessings and the greetings be upon our Master Muhammad^-saww and his^-saww pure Progeny^-asws.

 1باب الصمت الا بخير وترك (الرجل) مالا يعنيه والنميمة

Chapter 1 – (Observing) the Silence except with the goodness (of speech) and (the man) neglecting what does not concern him, and the gossiping

حدثنا أبو الحسن علي بن حاتم بن أبي حاتم  قال: أخبرنا الحسين بن سعيد بن حماد (عن حماد خ ل) عن الحسين بن المختار قال: حدثني بعض أصحابنا عن أبي جعفر عليه السلام قال: كفى بالمرء عيبا ان يبصر من عيوب الناس ما يعمى عنه من أمر نفسه أو يعيب على الناس أمرا هو فيه لا يستطيع التحول عنه إلى غيره وان يؤذى جليسه بما لا يعنيه

Abu Al Hassan Ali Bin Hatim Bin Abu Hatim who said, ‘Al Husayn Bin Saeed Bin Hammad informed us, from Hamad, from Al Husayn Bin Al Mukhtar who said, ‘Some of our companions narrated to me,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It suffices with the man as a fault if he sees the faults of the people what he is blind about from the matters of his own self, or he faults upon the people of a matter he (himself indulges) in not having the capacity to transfer from it to something else, and that he hurts his gatherers with what does not concern him’.[1]

القاسم بن محمد عن صفوان الجمال عن الفضيل قال: سمعت أبا عبد الله عليه السلام يقول: طوبى لكل عبد لؤمة (نومة خ ل) عرف الناس قبل معرفتهم به

Al Qasim Bin Muhammad, from Safwan Al Jammal, from Al Fazeyl who said,

‘I heard Abu Abdullah^-asws saying: ‘Beatitude it for every unknown servant. He recognises the people before their recognition of him’.[2]

محمد بن سنان عن معاوية بن وهب عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: من يضمن لي أربعا بأربعة أبيات في الجنة؟ أنفق ولا تخف فقرا وانصف الناس من نفسك وافش السلام في العالم واترك المراء وان كنت محقا

Muhammad Bin Sinan, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who guarantees to me^-saww four with four, shall abide in the Paradise – he spends and does not fear poverty, and he does justice to the people from himself, and he discloses the greetings in the world, and he leaves the bitter (arguments) and even if he was rightful’.[3]

محمد بن سنان عن جعفر بن إبراهيم قال: سمعت أبا عبد الله عليه السلام يقول: من علم موضع كلامه من عقله قل كلامه فيما لا يعنيه

Muhammad Bin Sinan, from Ja’far Bin Ibrahim who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who knows the place of his speech from his intellect, his speech would be scarce regarding what does not concern him’.

وقال أبو عبد الله عليه السلام قال رسول الله صلى الله عليه وآله: إياكم وجدال المفتون فان كل مفتون ملقى حجته إلى انقضاء مدته فإذا انقضت مدته أحرقته فتنته بالنار

And Abu Abdullah^-asws said: ‘Rasool-Allah^-saww said: ‘Beware of the tempting disputes, for every temptation, its argument would meet up to the expiry of its term. So when its term does expire, his temptation would incinerate him in the Fire’.[4]

علي بن النعمان عن ابن مسكان عن داود عن أبي شيبة الزهري عن أحدهما عليهما السلام قال: بئس العبد عبدا يكون ذا وجهين وذا لسانين يطرى أخاه شاهدا ويأكله غائبا ان اعطى حسده وان ظلم خذله

Ali Bin Al Nu’man, from Ibn Muskan, from Dawood, from Abu Shayba Al Zuhry,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘The worst of the servants is a servant who happens to be with two faces and two tongues. He praises his brother when present and devours him when absent. If he (his brother) is blessed with, he envies him (his brother), and if he (his brother) wrongs him, he abandons him’(his brother).[5]

محمد بن سنان عن أبي عمار بياع الأكسية عن الزيدي عن أبي أراكة قال: سمعت عليا عليه السلام يقول: إن لله عبادا كسرت قلوبهم خشية الله فاستنكفوا عن المنطق وانهم لفصحاء بلغاء ألباء نبلاء يستبقون إليه بالاعمال الزاكية لا يستكثر ون له كثير ولا يرضون له القليل يرون أنفسهم انهم شرار وانهم الا كياس الأبرار

Muhammad Bin Sinan, from Abu Ammar Baya’a Al Aksiya, from Al Zaydi, from Abu Araka who said,

‘I heard Ali^-asws saying: ‘For Allah^-azwj there are servants, their hearts break due to fear of Allah^-azwj. Thus, they are refraining from speaking, although they are eloquent speakers, noblemen. They are preceding to it with the clean deeds. They are neither considering the lot (of good deeds) to be a lot nor are they being pleased with the little of it. They are viewing themselves as the evillest of the people and they are nothing but a gauge of righteous’.[6]

محمد بن سنان عن عمار بن مروان والحسين بن مختار عن أبي بصير عن أبي عبد الله عليه السلام قال: إياكم وما يعتذر منه فان المؤمن لا يسئ ولا يعتذر والمنافق يسيئ كل يوم ويعتذر منه

Muhammad Bin Sinan, from Ammar Bin Marwan and Al Husayn Bin Mukhtar, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Beware of what one has to apologise from it, for the Momin neither offends nor (has to apologise), and the hypocrite offends every day and apologises afterwards’.[7]

النضر بن سويد عن عبد الله بن سنان قال: قال رسول الله صلى الله وآله: الا أخبركم بشراركم؟ قالوا بلى يا رسول الله قال المشاؤن بالنميمة والمفرقون بين الأحبة والباغون للبراء العيب

Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘Shall I^-saww inform you all with the most evil ones of you?’ They said, ‘Yes, O Rasool-Allah^-saww! He^-saww said: ‘The informers with the gossip, and the separators between the loves ones, and the one aggressive to the righteous with the gossiping’.[8]

فضالة بن نزار عن الحسين بن عبد الله قال: قال أبو جعفر عليه السلام: من كف عن اعراض الناس أقاله الله نفسه يوم القيامة ومن كف غضبه عن الناس كف الله عنه غضبه يوم القيامة

Fazalat Bin Nazar, from Al Husayn Bin Abdullah who said,

‘Abu Ja’far^-asws said: ‘The one who refrains from exposing the people, Allah^-azwj would Save him on the Day of Judgment (from exposure), and the one who restrains his anger from the people, Allah^-azwj would Restrain His^-azwj Anger on the Day of Judgment’.[9]

الحسن بن محبوب عن علي بن رئاب عن أبي عبيدة الحذاء عن أبي عبد الله عليه السلام قال: الحياء من الايمان والايمان في الجنة والبذاء من الجفاء والجفاء في النار

Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Abdullah^-asws having said: ‘الحياء’ the bashfulness is from the Eman, and the Eman is in the Paradise, and ‘البذاء’ the obscenity is from the harshness, and the harshness is in the Fire’.[10]

الحسين بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليه السلام. قال: سمعت رسول الله صلى الله عليه وآله يقول: الكلام ثلاثة فرابح وسالم وشاجب فاما الرابح فالذي يذكر الله واما السالم فالذي يقول ما أحب الله واما الشاجب فالذي يخوض في الناس

Al Husayn Bin Alwan, from Amro Bin Khalid, from Zayd Bin Ali, from his forefathers,

(It has been narrated) from Ali^-asws having said: ‘I^-asws heard Rasool-Allah^-saww saying: ‘The speech is (of) three (types) – Rabih, and Saalim, and Shajib. As for the Rabih, so it is that which mentions Allah^-azwj, and as for the Saalim, so it is saying what Allah^-azwj Loves, and as for the Shajib, so it is engaging in vanities among the people’.[11]

عثمان بن عيسى عن عمير بن أذينة عن سليمان بن قيس قال: سمعت أمير المؤمنين عليه السلام يقول: قال رسول الله صلى الله عليه وآله: ان الله حرم الجنة على كل فحاش بذى قليل الحياء لا يبالي ما قال وما قيل له فإنك ان فتشته لم تجده الا لغية أو شرك شيطان

Usman Bin Isa, from Umeyr Bin Azina, from Suleyman Bin Qays who said,

‘I heard Amir Al-Momineen^-asws saying: ‘Rasool-Allah^-saww said: ‘Allah^-azwj has Prohibited the Paradise upon every immoral one with little shame, not caring what he says and what is said to him, and if you were to investigate him, you will not find him except as a strayed one or an associate of Satan^-la’.

فقال رجل يا رسول الله أو في الناس شرك شيطان؟ فقال: أما تقرأ قول الله: وشاركهم في الأموال والأولاد

So a man said, ‘O Rasool-Allah^-saww! Are there associates of Satan^-la among the people?’ So he^-saww said: ‘Have you not read the Words of Allah^-azwj Mighty and Majestic [17:64] and shares with them in wealth and the children?’

فقيل: وفى الناس من لا يبالي ما قال وما قيل له؟ فقال: نعم من تعرض الناس فقال فيهم وهو يعلم أنهم لا يتركونه فذلك الذي لا يبالي ما قال وما قيل له

So he said, ‘And among the people is one who does not care what he says and what is said to him?’ He^-saww said: ‘Yes, the one who exposes the people, and he speaks regarding them, and he knows that they will not be leaving him alone. So that is the one who does not care what he says and (what) is said about him’.[12]

النظر بن سويد عن عاصم بن حميد عن أبي حمزة عن أبي جعفر عليه السلام قال: سمعته يقول: إن أسرع الخير ثوابا البر وأسرع الشر عقوبة البغى وكفى بالمرء عيبا أن يبصر من عيوب الناس ما يعمى عنه من نفسه وأن يعير الناس بما لا يستطيع تركه وأن يؤذى جليسه بما لا يعنيه

Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘The quickest goodness is the Rewards of the righteousness and the quickest evil is the Punishment of the oppression; and it suffices for the person as a fault that he sees from the faults of the people what he is blind from it about himself and that he reproaches the people with what he does not have the capacity to leave it (himself), and that he hurts his gatherers with what does not concern him’.[13]

صفوان بن يحيى عن أبي خالد عن حمزة بن حمران عن أبي عبد الله عليه السلام قال: أتى النبي صلى الله عليه وآله اعرابي فقال له: أوصني يا رسول الله فقال: نعم أوصيك بحفظ ما بين رجليك

Safwan Bin Yahya, from Abu Khalid, from Hamza Bin Humran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Bedouin came over to the Prophet^-saww and said to him^-saww, ‘Advise me, O Muhammad^-saww!’. So he^-saww said: ‘Yes. I^-saww advise you with the preservation of what is between your legs (i.e., preservation of chastity)’.[14]

عثمان بن عيسى عن بعض أصحابه عن أبي عبد الله عليه السلام قال: إن الله تبارك وتعالى أوحى إلى موسى عليه السلام ان بعض أصحابك ينم عليك فاحذره فقال: يا رب لا اعرفه فأخبرني به حتى اعرفه فقال: يا موسى عبت عليه النميمة وتكلفني ان أكون نماما قال: يا رب وكيف أصنع؟ قال الله تعالى: فرق أصحابك عشرة عشرة ثم أقرع بينهم فان السهم يقع العشرة التي هو فيهم ثم تفرقهم وتقرع بينهم فان السهم يقع عليه

Usman Bin Isa, from some of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and High Revealed unto Musa^-as: “One of your^-as companions is gossiping regarding you^-as, so be cautious of him”. He^-as said: ‘O Lord^-azwj! I do not recognise him, therefore inform me^-as of him until I^-as do recognise him’. So He^-azwj Said: “O Musa^-as! You^-as are playing upon the gossiping upon him and are encumbering Me^-azwj that I^-azwj should become a Gossiper?’ He^-as said: ‘O Lord^-azwj! And how should I^-as deal with it?’ Allah^-azwj the Exalted Said: “Separate your^-as companions, ten by ten, then cast a lot between them, so if the vote occurs in the ten in which he is among them, then separate them and cast a lot between them, and the vote would occur upon him”.

قال: فلما رأى الرجل ان السهام تقرع قام فقال يا رسول الله انا صاحبك لا والله لا أعود ابدا

He^-asws said: ‘So when the man saw that the lot is being cast, he stood up and he said, ‘O Rasool^-as of Allah^-azwj! I am your^-as companion. No, by Allah^-azwj, I will not be repeating, ever!’[15]

حماد بن عيسى عن شعيب العقرقوفي عن أبي بصير عن أبي عبد الله عليه السلام قال: بينما (بينا) رسول الله صلى الله عليه وآله (ذات يوم) عند عايشة (إذا) فاستأذن عليه رجل وقال (فقال) رسول الله صلى الله عليه وآله: بئس أخو العشيرة وقامت (وقالت) عايشة فدخلت البيت (و) فاذن له رسول الله صلى الله عليه وآله فدخل فاقبل عليه (إليه) رسول الله صلى الله عليه وآله حتى إذا فرغ من حديثه خرج فقالت له عايشة يا رسول الله (بينا) بينما أنت تذكره (تذاكره) إذا أقبلت عليه بوجهك وبشرك فقال لها: ان من أشر عباد الله من تكره مجالسته لفحشه

Hammad Bin Isa, from Shuayb Al Aqarquqy, from Abu Baseer, from Abu Abdullah^-asws having said:

‘One day when Rasool-Allah^-saww was with Ayesha, a man sought permission to see him^-saww, and Rasool-Allah^-saww said: ‘Evil brother of the clan’, and stood up, and Ayesha said, ‘So I entered into the room and Rasool-Allah^-saww gave permission to him. So he entered and Rasool-Allah^-saww turned towards him until when he was free from his discussion, he went out. So Ayesha said to him^-saww, ‘O Rasool-Allah^-saww! While you^-saww mentioned him (as such), then you^-saww turned towards him with your^-saww face and your^-saww body’. So he^-saww said to her: ‘From the most evil of the servants of Allah^-azwj is one whose gathering is disliked due to his obscenities’.[16]

الحسين بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: تحرم الجنة على ثلاثة: على المنان وعلى المغتاب وعلى مدمن الخمر

Al Husayn Bin Alwan, from Amro Bin Khalid, from Zayd Bin Ali, from his forefathers,

(It has been narrated) from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘The Paradise is Prohibited upon three – ‘على المنان وعلى المغتاب وعلى مدمن الخمر’ upon the gossiper, and upon the backbiter, and upon the habitual (drinker) of the wine’.[17]

إبراهيم بن أبي البلاد عن أبيه رفعه قال: قال رسول الله صلى الله عليه وآله وهل يكب الناس في النار إلا حصائد ألسنتهم؟

Ibrahim Bin Abu Al Balad, from his father, raising it, said,

‘Rasool-Allah^-saww said: ‘And would the people be flung into the Fire except for the harvest of their tongues?’.[18]

النضر بن سويد عن القاسم بن سليمان عن أبي عبد الله عليه السلام قال: سمعت أبي يقول: من حسن اسلام المرء تركه ما لا يعنيه

Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws heard my^-asws father^-asws saying: ‘From the excellent Islam of the person is that he would neglect what does not concern him’.[19]

علي بن النعمان عن عمرو بن شمر عن جابر عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: ان الله يحب الحيي الحليم الغنى المتعفف الا وان الله يبغض الفاحشة البذي السائل الملحف

Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasol-Allah^-saww said: ‘Allah^-azwj Loves the bashful, the generous, and the chaste. Indeed! And Allah^-azwj Hates the immoral, the vulgar, the insistent beggar’.[20]

محمد بن سنان عن ابن مسكان عن الحسن الصيقل قال: كنت عند أبي عبد الله عليه السلام جالسا فبعث غلاما له أعجميا في حاجة إلى رجل فانطلق ثم رجع فجعل أبو عبد الله عليه السلام يستفهمه الجواب وجعل الغلام لا يفهمه مرارا

Muhammad Bin Sinan, from Ibn Muskan, from Al Hassan Al Sayqal who said,

‘I was seated in the presence of Abu Abdullah^-asws, and he^-asws sent a non-Arab slave of his^-asws regarding a need to a man. So he went, then returned, and Abu Abdullah^-asws went on making him to understand the answer, and the slave went on not understanding it repeatedly.

قال: فلما رأيته لا يتغير لسانه ولا يفهم ظننت ان أبا عبد الله عليه السلام يستغضب عليه قال: وأحد أبو عبد الله عليه السلام النظر إليه ثم قال: أما والله لئن كنت عيي اللسان فما أنت بعيي القلب ثم قال: إن الحياء والعفاف والعي – على اللسان لا على القلب – من الايمان والفحش والبذاء والسلاطة من النفاق

He (the narrator) said, ‘So when he^-asws saw that he is neither changing his tongue nor understanding, I thought that Abu Abdullah^-asws would be angered upon him. Abu Abdullah^-asws looked sharply at him, then said: ‘But, by Allah^-azwj! If you were hindered of the tongue, but you are not hindered of the heart’. Then he^-asws said: ‘The bashfulness and the chastity and the inability to express oneself – is upon the tongue and not upon the heart – Eman is upon the (heart); and the immorality, and the obscenity and the insolence is from the hypocrisy’.[21]

قال ابن مسكان وقال الحسن: سمعنا أبا عبد الله عليه السلام يقول: مرت برسول الله صلى الله عليه وآله امرأة بذية  وهو يأكل فقالت يا محمد صلى الله عليه وآله: انك لتأكل اكل العبد وتجلس جلوسه فقال لها: ويحك وأي عبد أعبد منى؟ فقالت إما فناولني لقمة من طعامك فناولها رسول الله صلى الله عليه وآله لقمة من طعامه فقالت: لا والله الا إلى في من فيك

Ibn Muskan said and Al Hassan said,

‘We heard Abu Abdullah^-asws saying: ‘A vulgar woman passed by Rasool-Allah^-saww and he^-saww was saying, so she said, ‘O Muhammad^-saww! You^-saww are eating the eating of the slave, and are sitting his sitting’. So he^-saww said to her: ‘Woe be unto you! And which slave is more of a slave than I^-saww am?’ She said, ‘Give me a morsel from your^-saww food’. So Rasool-Allah^-saww gave her a morsel from his^-saww food, but she said, ‘No, by Allah^-azwj, except what is in your^-saww mouth’.

قال: فاخرج اللقمة من فيه فناولها إياها فأكلتها قال أبو عبد الله عليه السلام فما أصابت بذاء حتى فارقت الدنيا

He^-asws said, ‘So he^-saww brought out the morsel from his^-saww mouth and gave it to her, and she ate it. Abu Abdullah^-asws said: ‘She was not hit by an obscenity until she departed from the world’.[22]

فضالة عن عبد الله بن بكير عن أبي بصير عن أبي جعفر عليه السلام قال: كان رسول الله صلى الله عليه وآله يقول في خطبته سباب المؤمن فسق وقتاله كفر واكل ماله معصية وحرمة ماله كحرمة دمه

Fazalat, from Abdullah Bin Bakeyr, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww was saying in a sermon of his^-saww: ‘Insulting the Momin is a transgression, and killing him is disbelief, and devouring his wealth is a disobedience, and the sanctity of his wealth is like the sanctity of his blood’.[23]

2 باب الأدب والحث على الخير

Chapter 2 – The etiquette and the urging upon the goodness

حدثنا الحسين بن سعيد  عن فضالة بن أيوب عن أبي المغرا * عن زيد الشحام عن عمرو بن سعيد بن هلال قال: قلت لأبي عبد الله عليه السلام انى لا ألقاك الا في السنين فأوصني بشئ حتى آخذ به قال: أوصيك بتقوى الله الورع والاجتهاد وإياك ان تطمح إلى من فوقك وكفى بما قال الله عز وجل لرسول الله صلى الله عليه وآله: فلا تعجبك أموالهم ولا أولادهم  وقال: ولا تمدن عينيك إلى ما متعنا به أزواجا منهم زهرة الحياة الدنيا

Al Husayn Bin Saeed narrated to us, from Fazalat Bin Ayoub, from Abu Al Magra, from Zayd Al Shaham, from Amro Bin Saeed Bin Hilal who said,

‘I said to Abu Abdullah^-asws, ‘I do not meet you^-asws except after two years, therefore advise me with something until I take with it’. He^-asws said: ‘I advise you with the fear of Allah^-azwj, the devoutness and the striving. And beware of coveting to the one above you, and suffice with what Allah^-azwj Mighty and Majestic said to Rasool-Allah^-saww [9:55] Let not then their property and their children excite your admiration. And Said [20:131] And do not stretch your eyes after that with which We have Provided wedded pairs of them, blossoms of the life of the world.

فان خفت شيئا من ذلك فاذكر عيش رسول الله صلى الله عليه وآله فإنما كان قوته من الشعير وحلواه من التمر وقوده من السعف إذا وجده وإذا أصبت بمصيبة في نفسك أو مالك أو ولدك فاذكر مصابك برسول الله صلى الله عليه وآله فان الخلايق لم يصابوا بمثله قط

So if you fear anything from that, then remember the life of Rasool-Allah^-saww, and it was so that his^-asws staple diet was from the barley, and his^-saww sweet was from the dates, and his^-saww fuel was from foliage leaves when he^-saww found it. And whenever you are hit with a difficulty regarding yourself or your wealth or your children, so remember your difficulty (to be little) than (that of) Rasool-Allah^-saww, for the mannerisms the likes of his^-saww cannot be achieved at all’.[24]

فضالة بن أيوب عن الفضيل بن عثمان عن عبيد بن زرارة قال: سمعت أبا عبد الله عليه السلام يقول: انى لأبغض رجل يرضى ربه بشئ لا يكون فيه أفضل منه فان رأيته يطيل الركوع قلت: يا نفس وان رايته يطيل السجود قلت يا نفس

Fazalat Bin Ayoub, from Al Fazeyl Bin Usman, from Ubeyd Bin Zurara who said,

‘I heard Abu Abdullah^-asws saying: ‘I^-asws hate a man who tries to please his Lord^-azwj with something the superior than what he does not possess, so if you were to see him prolonging the Rukou (Bowings), say, ‘O soul!’, and if you were to see him prolonging the Sujoud (Prostrations), say, ‘O soul!’’.[25]

حدثنا علي بن النعمان عن ابن مسكان عن سليمان بن خالد عن أبي جعفر عليه السلام قال: الا أخبركم بالاسلام فرعه واصله وذروته سنامه؟ قلت بلى جعلت فداك قال: إما أصله فالصلاة واما فرعه قال زكاة واما ذروته وسنامه فالجهاد

Ali Bin Al Numan narrated to us, from Ibn Muskan, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Shall I^-asws inform you with Al-Islam, its branch and its root, and its pinnacle, its peak?’ I said, ‘Yes, may I be sacrificed for you^-asws’. He^-asws said: ‘As for its root, so (it is) the Salat, and as for its branch, (it is) Zakat, and as for its pinnacle, its peak, so (it is) the Jihad’.[26]

حماد بن عيسى عن إبراهيم بن عمر اليماني يرفع الحديث إلى علي بن أبي طالب عليه السلام انه كان يقول: إن أفضل ما يتوسل به المتوسلون إلى الله الايمان بالله ورسوله والجهاد في سبيل الله وكلمة الاخلاص فإنها الفطرة وأقام الصلاة فإنها الملة وايتاء الزكاة فإنها من فرايض الله وصوم شهر رمضان فإنه جنة من عذابه وحج البيت فإنه منفاة للفقر وداحضة الذنب وصلة الرحم فإنها مثراة للمال ومنسأة في الاجل وصدقة السر فإنها تذهب الخطيئة وتطفى غضب الرب

Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) raising the Hadeeth to Ali^-asws Bin Abu Talib^-asws, he^-asws was saying: ‘The most superior of what the pleaders to Allah^-azwj can plead with is the Eman in Allah^-azwj and His^-azwj Rasool^-saww, and the Jihad in the Way of Allah^-azwj, and the sincere word, for these are the natural (things), and establish the Salat for it is the Religion, and give the Zakat for it is from the Impositions of Allah^-azwj, and Fast the Month of Ramazan for it is a shield from His^-azwj Punishment, and perform Hajj of the House (Kabah) for it is a negation of the poverty and invalidation of the sins, and help the relatives for it inherits the wealth and postpones the term (death), and give charities secretly, for it removes the sins and extinguishes the Wrath of the Lord^-azwj.

وصنايع المعروف فإنها تدفع ميتة السوء وتقى مصارع الهوان الا فاصدقوا فإن الله مع من صدق وجانبوا الكذب فان الكذب يجانب الايمان الا الاوان الصادق على شفا نجاة وكرامة الاوان الكاذب على شفا مخزاة وهلكة الا وقولوا خيرا تعرفوا به واعملوا به تكونوا من أهله وأدوا الأمانة إلى من أئتمنكم وصلوا أرحامكم وعودوا بالفضل عليهم

And do the good (deeds) for it repels the evil death, and piety is a fighter (against) the humiliation. Indeed! Be truthful, for Allah^-azwj is with the true speech, and keep aside from the lies for the lie keeps the Eman aside. Indeed! The variety of the truthful ones are upon the verge of salvation and prestige, and the varieties of the lying ones are upon the verge of disgrace and destruction. Indeed! And be saying the good (words), you will be recognised by, and act with it to become from its rightful ones, and pay back the entrustments to the one who entrusts you, and help your relatives and repeat the grace upon them’.[27]

القاسم وفضالة عن أبان بن عثمان عن الصباح بن سيابه قال: سمعت كلاما يروى عن النبي (ص) أنه قال: السعيد من سعد في بطن أمه والشقي من شقى في بطن أمه والسعيد من وعظ بغيره وأكيس الكيس التقى وأحمق الحمق الفجور واشر الرواية رواية الكذب وأشر الأمور محدثاتها واشر العمى عمى القلب واشر الندامة حين يحضر أحدكم الموت وأعظم الندامة ندامة يوم القيامة وأعظم الخطأ عند الله لسان كذب و أشر الكسب كسب الربا وشر الاكل اكل مال اليتيم ظلما

Al Qasim and Fazalat, from Aban Bin Usman, from Al Sabbah Bin Sayaba who said,

‘I heard a speech being reported from the Prophet^-saww having said: ‘The fortunate is the one who is fortunate in the belly of his mother and the wretched is one who is wretched in the belly of his mother. And the fortunate is the one who advises others; and the cleverest of the clever is the pious one, and the most evil is the devourer who devours the wealth of the orphans unjustly.

وأحسن زينة الرجل هدى حسن مع ايمان واملك امره به وقوله خواتمه ومن يبتغي السمعة يسمع الله بن ومن يثق بالدنيا يعجز عنه ومن يعرف البلاء يصبر عليه ومن لا يعرفه ينكل والذنب كفر ومن يستكبر يضعه الله ومن يطع الشيطان يعص الله ومن يعص الله يعذبه ومن يشكره يزده

And the best adornment of the man is guidance, excellent with the Eman and controlling of his affairs with it, and his word is his insignia; and the one who seeks the reputation, Allah^-azwj would Kill his reputation; and the one who relies with the world would be frustrated from it; and the one who recognises the affliction would be patient upon it, and the one who does not recognise it would be deterred; and the sin is disbelief; and the one who is arrogant, Allah^-azwj would Place him down; and the one who obeys Satan^-la disobeys Allah^-azwj, and the one who disobeys Allah^-azwj, He^-azwj would Punish him, and the one who thanks Him^-azwj, He^-azwj would Increase it’.

قال قاسم في حديثه: ومن يصبر على الرزية يعقبه الله ومن يتوكل على الله فحسبه الله لا تسخطوا الله برضا أحد من خلقه ولا تقربوا إلى أحد من الخلق يتباعد من الله فان الله ليس بينه وبين أحد من خلقه شئ يعطيه به خيرا أو يدفع عنه سوءا الا بطاعته وان طاعة الله نجاح من كل خير يبتغي ونجاة من كل شر يتقى

Qasim said in his Hadeeth, ‘(He^-saww) said: ‘The one who is patient upon the disaster Allah^-azwj would Supervise him (Look after his future); and the one who relies upon Allah^-azwj, so Allah^-azwj would suffice him; neither should you Anger Allah^-azwj by pleasing anyone from His^-azwj creatures, nor should you get closer to anyone from the people by distancing from Allah^-azwj, for Allah^-azwj is such that there is nothing between Him^-azwj and anyone from His^-azwj creatures one can get goodness with it or dispel an evil from him except by being in His^-azwj obedience is achievement of every goodness sought and salvation from every evil feared.

وأن الله يعصم من أطعه ولا يعصم من عصاه ولا يجد الهارب من الله مهربا وأن أمر الله نازل على حاله ولو كره الخلايق وكل ما هو آت قريب ما شاء الله كان وما لم يشاء لم يكن تعاونوا على البر والتقوى ولا تعانوا على الاثم العدوان واتقوا الله ان الله شديد العقاب

And Allah^-azwj will Protect the one who obeys Him^-azwj and will not Protect the one who disobeys him, and the fleer would not (be able to) find an escape (refuge) from Allah^-azwj, and that the Command of Allah^-azwj will descend upon his state and every though the creatures may be averse; and everything what is to come, is close by; whatever Allah^-azwj Desires will happen, and whatever He^-azwj does not Desire will not happen; assist each other upon the righteousness and the piety and do not assist each other upon the sin, the transgression, and fear Allah^-azwj, surely Allah^-azwj is Intense of the Punishment’.[28]

القاسم وفضالة عن ابان عن الحسن الصيقل قال سألت أبا عبد الله عليه السلام من تفكر ساعة خير من قيام ليلة؟ قال: نعم وقال رسول الله صلى الله عليه وآله: تفكر ساعة خير من قيام ليلة قلت: كيف فيتفكر؟ قال: يمر بالخربة وبالدار يتفكر فيقول أين ساكنوك وأين بانوك مالك لا تتكلمين؟

Al Qasim and Fazalat, from Aban, from Al Hassan Al Sayqal who said,

‘I asked Abu Abdullah^-asws, ‘The one who ponders for a while is better than one who stands (to pray Salat) at night?’ He^-asws said: ‘Yes, and Rasool-Allah^-saww said: ‘Pondering for a while is better than standing (praying Salat) at night’. I said, ‘So should one be pondering?’ He^-asws said: ‘He would pass by the ruins and the houses; he would ponder, so he would be saying, ‘Where your dwellers are, and where are your builders? What is the matter you are not speaking?’[29]

محمد بن أبي عمير عن النضر عن (أبى سيار) ابن سنان عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله في خطبة: الا أخبركم بخير خلايق الدنيا والآخرة؟: العفو عمن ظلمكم والاحسان إلى من أساء إليك واعطاء من حرمكم

Muhammad Bin Abu Umeyr, from Al Nazar, from Abu Sayyar Ibn Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said in a sermon: ‘Shall I^-saww inform you all with the best of the mannerisms of the world and the Hereafter? (These are) the pardoning of the one who wrongs you, and the favours to the one who offends you, and giving to the one who deprives you’.

وقال رسول الله (ص): في التباغض الحالقة لا أعني حالقة الشعر ولكن أعنى حالقة الدين

And Rasool-Allah^-saww said: ‘In the hatred there is the destruction. I^-saww don’t mean destruction of the body, but I^-saww mean destruction of the Religion’.[30]

فضالة بن أيوب عن عبد الله بن يزيد عن علي بن يعقوب قال: قال لي أبو عبد الله عليه السلام: لا يغرنك الناس من نفسك فان الاجر يصل إليك دونهم ولا تقطع عنك النهار بكذا وكذا فان معك من يحفظ عليك ولا تستقل قليل الخير فإنك تراه غدا بحيث يسرك ولا تستقل قليل الشر فإنك تراه غدا بحيث يسؤك وأحسن فانى لم أر شيئا أشد طلبا ولا أسرع دركا من حسنة لذنب قديم ان الله تبارك وتعالى يقول: إن الحسنات يذهبن السيئات ذلك ذكرى للذاكرين

Fazalat Bin Ayoub, from Abdullah Bin Yazeed, from Ali Bin Yaqoub who said,

‘Abu Abdullah^-asws said to me: ‘Don’t let people deceive you from yourself, for the Recompense would arrive to you besides them, nor cut off the day from you with such and such, for with you could be one who would preserve upon you, nor belittle the little good (deed) for you could see it tomorrow with what would cheer you up.

Don’t belittle the little evil (deed) for you could see it tomorrow with where is would harm you, and do good deeds, for I^-asws do not see anything more difficult to seek nor quicker in realisation than a good deed for an old sin (committed). Allah^-azwj Blessed and High is Saying [11:114] surely good deeds take away evil deeds; that is a Reminder to the mindful’.[31]

عثمان بن عيسى عن سماعة قال: سمعت أبا عبد الله عليه السلام يقول لرجل: مالكم تسوؤن برسول الله صلى الله عليه وآله؟ فقال له الرجل: جعلت فداك وكيف نسوؤه؟ فقال: أما تعلمون ان أعمالكم تعرض عليه فإذا رأى فيها معصية لله سائه ذلك فلا تسوؤا برسول الله صلى الله عليه وآله وسروه

Usman Bin Isa, from Sama’at who said,

‘I heard Abu Abdullah^-asws saying to a man: ‘What is the matter with you all hurting Rasool-Allah^-saww?’ So the man said to him^-asws, ‘May I be sacrificed for you^-asws! And how are we hurting him^-saww?’ So he^-asws said: ‘Are you not knowing that your deeds are presented to him^-saww. So when he^-saww sees therein a disobedience to Allah^-azwj, that hurts him^-saww, therefore do not hurt Rasool-Allah^-saww, but (rather try) to please him^-saww’ (with good deeds).[32]

عثمان بن عيسى عن سماعة قال: سمعت أبا الحسن موسى عليه السلام يقول لا تستكثروا كثير الخير ولا تستقلوا قليل الذنوب فان قليل الذنوب تجتمع حتى يصير كثيرا وخافوا الله في السر والعلانية حتى تعطوا من أنفسكم النصف وسارعوا إلى طاعة الله واصدقوا الحديث وأدوا الأمانة فان ذلك لكم ولا تظلموا ولا تدخلوا فيما لا يحل لكم فإنما ذلك عليكم

Usman Bin Isa, from Sama’at who said,

‘I heard Abu Al-Hassan Musa^-asws saying: ‘Do not consider a lot of good (deeds) as being a lot, nor consider a few sins as being a few, for the few sins would accumulate until they come to be a lot; and be fearing of Allah^-azwj in the private and the public until you give the half from yourselves; and rush to the obedience of Allah^-azwj and be truthful of the narrations, and pay back the entrustments, for that would be for you, and not be unjust nor enter into what is not Permissible for you, for that would be against you’.[33]

الحسن بن محبوب عن علي بن رئاب عن أبي عبد الله عليه السلام قال: من أحب لله ومن أبغض لله وأعطى لله فهو ممن كمل ايمانه

Al Hassan Bin Mahboub, from Ali Bin Raib,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who loves for (the Sake of) Allah^-azwj and the one who hates for (the Sake of) Allah^-azwj, and gives for (the Sake of) Allah^-azwj, so he is from the ones of perfect Eman’.[34]

وعنه عليه السلام قال: من أوثق عرى الايمان أن تحب لله وتبغض لله وتعطى في الله وتمنع في الله

And from him^-asws having said: ‘From the firmest bonds of Eman is that you should love for (the Sake of) Allah^-azwj, and you should hate for (the Sake of) Allah^-azwj, and you should give regarding Allah^-azwj and deprive regarding Allah^-azwj’.[35]

النضر بن سويد عن زرعة عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن قول الله تعالى: قوا أنفسكم وأهليكم نارا وقودها الناس والحجارة فقلت: هذه نفسي أقيها فكيف أقي أهلي؟ فقال: تأمرهم بما أمر الله به وتنهاهم عما نهاهم الله عنه فان أطاعوك كنت قد وقيتهم وان عصوك كنت قد قضيت ما كان عليك

Al Nazar Bin Suweyd, from Zur’at, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj the Exalted [66:6] O you who believe! Save yourselves and your families from a Fire whose fuel are the human beings and stones, and I said, ‘This is my own self, I can save it, but how can I save my family?’ So he^-asws said: ‘You should instruct them with what Allah^-azwj has Commanded with, and prevent them from what Allah^-azwj has Forbidden them from. So if they were to obey you, you would have save them, and if they disobey you, you would have fulfilled whatever (obligation) was upon you’.[36]

النضر بن سويد عن حسن عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: اتقوا الله حق تقاته، فقال: يطاع فلا يعصى ويذكر فلا ينسى ويشكر فلا يكفر

Al Nazar Bin Suweyd, from Hassan, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [3:102] O you who believe! Fear Allah with the piety which is due to Him, so he^-asws said: ‘Obey (Allah^-azwj) and do not disobey, and remember (Allah^-azwj) and do not forget, and thank (Allah^-azwj) and do not disbelieve’.[37]

النظر بن سويد عن درست عن أبي سلمة عن أبي يعقوب قال: قال أبو عبد الله عليه السلام: ثلاثة لا يطيقهن الناس: الصفح عن الناس ومواساة الرجل في ماله وذكر الله كثيرا

Al Nazar Bin Suweyd, from Dorost, from Abu Salma, from Abu Yaqoub who said,

‘Abu Abdullah^-asws said: ‘There are three things the people cannot endure – (Asking for) pardon from the people, and be content with the wealth a man has, and Mentioning Allah^-azwj frequently’.

قال ابن أبي (أبو) يعقوب قال أبو عبد الله عليه السلام من وصف عدل وخالفه إلى غيره كان عليه حسرة يوم القيامة

Ibn Abu Yafour said,

‘Abu Abdullah^-asws said: ‘The one who happens (to be upon) justice but then opposes it for something else, upon him would be regret on the Day of Judgment’.[38]

(عن) النضر عن إبراهيم بن عبد الحميد عن زيد الشحام قال: سمعت أبا عبد الله عليه السلام يقول: احذروا سطوات الله بالليل والنهار، فقلت: وما سطوات الله؟ قال: أخذه على المعاصي

From Al Nazar, from Ibrahim Bin Abdul Hameed, from Zayd Al Shahaam who said,

‘I heard Abu Abdullah^-asws saying: ‘Be cautious of the Onslaughts of Allah^-azwj by the night and day’. So I said, ‘And what are the Onslaughts of Allah^-azwj?’ He^-asws said: ‘Him^-azwj Seizing upon the disobedience’.[39]

الحسن بن محبوب عن أبي حمزة الثمالي قال: سمعت علي بن الحسين عليهما السلام يقول: من عمل بما فرض الله عليه فهو من خير الناس ومن اجتنبت ما حرم الله عليه فهو من أعبد الناس ومن قنع بما قسم الله له فهو من أغنى الناس

Al Hassan Bin Mahboub, from Abu Hamza Al Sumaly who said,

‘I heard Ali^-asws Bin Al-Hassan^-asws saying: ‘The one works for what Allah^-azwj has Imposed upon him so he is from the best of the people, and the one who keeps aside from what Allah^-azwj has Prohibited upon him, so he is from the most worshipping of the people, and the one who is content with what Allah^-azwj has Distributed for him, so he is from the richest of the people’.[40]

علي بن النعمان عن ابن مسكان عن داود فن فرقد عن أبي شيبة الزهري عن أحدهما عليهما السلام أنه قال: ويل لمن لا يدين الله بالامر بالمعروف والنهى عن المنكر

Ali Bin Al Numan, from Ibn Muskan, from Dawood Bin Farqad, from Abu Shayba Al Zuhry,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Woe be unto the one who does not make it a Religion of Allah^-azwj with the enjoining of the good and forbidding from the evil’.

قال: ومن قال: لا إله إلا الله فلن يلج ملكوت السماء حتى يتم قوله بعمل صالح ولا دين لمن دان الله بغير امام عادل ولا دين لمن دان الله بطاعة ظالم

He^-asws said: ‘The one who says, ‘There is no god except for Allah^-azwj’, so it will never penetrate the kingdom of the skies until he completes his words with righteous deeds. And there is no Religion for the one who makes it a Religion of Allah^-azwj without a just Imam^-asws, nor is there a Religion for the one who makes it a Religion of Allah^-azwj by obedience to an oppressor’.

وقال: كل قوم ألهاهم التكاثر حتى زار والمقابر

And he^-asws said: ‘Every people, the abundance have diverted them until they visit the (grad) dead (soulless rich/rulers)’.

قال ومن أحسن ولم يسئ خير ممن أحسن وأساء ومن أحسن وأساء خير ممن أساء ولم يحسن

He^-asws said: ‘The one who favours and does not insult, he is better than the one who does a favour and insults; and the one who favours and insults is better than the one who insults and does not do a favour’.

وقال: الوقوف عند الشبهة خير من الاقتحام في الهلكة

And he^-asws said: ‘The pausing during the doubts (confusing issues) is better than storming into the destruction’.[41]

فضالة عن فضيل بن عثمان عن أبي عبد الله عليه السلام قال: قلت له أوصني قال: أوصيك بتقوى الله وصدق الحديث وأداء الأمانة وحسن الصحابة لمن صحبك وإذا كان قبل طلوع الشمس وقبل الغروب فعليك بالدعاء واجتهد ولا تمتنع بشئ تطلبه من ربك ولا تقل: هذا ما لا أعطاه وادع فان الله يفعل ما يشاء

Fazalat, from Fazeyl Bin Usman,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Advise me’. He^-asws said: ‘I^-asws advise you with the fear of Allah^-azwj and truthful narration, and paying back the entrustment, and good companionship to the one who accompanies you. And whenever it is before the emergence of the sun and before the setting, so upon you is with the supplication and striving, and do not abstain from seeking anything from your Lord^-azwj, and do not say, ‘This is what He^-azwj did not Give’, and plead, for Allah^-azwj Does whatever He^-azwj so Desires to’.[42]

فضالة عن قيس الهلالي عن عجلان أبى صالح قال قال أبو عبد الله عليه السلام انصف الناس من نفسك وواسهم من مالك وارض لهم ما ترضى لنفسك واذكر الله كثيرا وإياك والكسل والضجر فان أبى بذلك كان يوصيني وبذلك كان يوصيه أبوه وذلك في صلاة الليل انك إذا كسلت لم تؤد إلى الله حقه وإذا ضجرت لم تؤد إلى أحد حقه

Fazalat, from Qays Al Hilaly, from Ajlan Abu Salih who said,

‘Abu Abdullah^-asws said: ‘Be fair to the people from yourself and share from your wealth, and be pleased for them what you are pleased with yourself, and mention Allah^-azwj a lot, and beware of the laziness and the dullness, for with that my^-asws father^-asws had advised me^-asws, and with that his^-asws father^-asws had advised him^-asws regarding the night Salat. You, when you are lazy will not pay to Allah^-azwj His^-azwj Right, and when you are dull, you will not pay to anyone his rights’.[43]

الحسين بن علي الكلبي عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليهم السلام قال: استأذن رجل من أهل رسول الله صلى الله عليه وآله فقال: يا رسول الله أوصني قال له: أوصيك ان لا تشرك بالله شيئا وان قطعت و أحرقت بالنار ولا تعص والديك وان أرادا ان تخرج من دنياك فاخرج منها

Al Husayn Bin Ali Al Kalby, from Amro Bin Khalid, from Zayd Bin Ali, from his forefathers,

(It has been narrated) from Ali^-asws having said: ‘A man from the family of Rasool-Allah^-saww sought permission, and he said, ‘O Rasool-Allah^-saww! Advise me’. He^-saww said to him: ‘I^-saww advise you that you should not associate anything with Allah^-azwj, and even if you are cut (into pieces) and burnt with the fire, nor should you be harsh with your parents and even if they both intend to throw you out from your world, so exit from it.

ولا تسب الناس وإذا لقيت أخاك المسلم فالقه ببشر حسن وصب له من فضلك دلوك، أبلغ من لقيت من المسلمين عنى السلام وادع الناس إلى الاسلام وأيقن ان لك بكل من أجابك عتق رقبة من ولد يعقوب وأعلمهم ان الصغراب عليهم حرام يعنى النبيذ وهو الخمر وكل مسكر حرام

And you should not insult the people, and when you meet your Muslim brother so meet him with cheerfulness, goodly pouring to him from your grace, delivering to the one who meets you from the Muslims the greetings on my^-saww behalf, and invite the people to Al-Islam, and be certain that for you with everyone who responds, would be a (Reward) of freeing one from the children of Yaqoub^-as, and let them know that Al-Sagraab is Prohibited upon them, meaning Al-Nabeez, and it is the wine, and every intoxicant is Prohibited’.[44]

إبراهيم بن أبي البلاد عن أبيه عن بعض أصحابنا رفعه إلى النبي صلى الله عليه وآله قال: جاء اعرابي إلى النبي صلى الله عليه وآله فاخذ بغرز راحلته وهو يريد بعض غزواته فقال: يا رسول الله علمني عملا ادخل به الجنة فقال ما أجبت ان يأتيه الناس إليك فاته إليهم وما كرهت ان يأتيه إليك فلا تأته إليهم خل سبيل الراحلة

Ibrahim Bin Abu Al Balad, from his father, from one of our companions,

(It has been narrated) raising it to the Prophet^-saww having said: ‘A Bedouin came over to the Prophet^-saww and grabbed the saddle of his^-saww ride, and he^-saww was intending one of his^-saww military expedition, so he said, ‘O Rasool-Allah^-saww! Teach me a deed I can enter the Paradise by it’. So he^-saww said: ‘Whatever fascinates you that the people should bring it to you, so give it to them, and whatever you dislike that it should be brought to you, so do not give it to them. Free the way of the ride!’[45]

ابن النعمان عن داود بن فرقد قال: سمعت أبا عبد الله عليه السلام يقول: إن العمل الصالح ليذهب إلى الجنة فيسهل لصاحبه كما يبعث الرجل غلاما فيفرش له ثم قرأ: إما الذين آمنوا وعملوا الصالحات فلأنفسهم يمهدون

Ibn Al Numan, from Dawood Bin Farqad who said,

‘I heard Abu Abdullah^-asws saying: ‘The righteous deed will take (its performer) to the Paradise, and it would ease for its owner just as the man sends a slave to prepare his bed for him’. Then he^-asws recited: ‘And as for those who believe [30:44] and whoever does righteous deeds, so it is for their own selves that they are preparing’.[46]

الحسين بن علوان عن عثمان بن ثابت عن جعفر عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله لعلى عليه السلام يا علي أوصيك في نفسك بخصال فاحفظا عنى – اللهم أعنه – إما الأولى – فالصدق لا يخرجن من فيك كذبة أبدا والثانية – الورع، لا تجترين على خيانة أبدا والثالثة – الخوف من الله كأنك تراه والرابعة – فالبكاء من خشية الله يبنى لك بكل دمعة بيت في الجنة

Al Husayn Bin Alwan, from Usman Bin Sabit,

(It has been narrated) from Ja’far^-asws, from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said to Ali^-asws: ‘O Ali^-asws! I^-saww advise you^-asws with regards to yourself^-asws with (certain) characteristics, therefore preserve these from me^-saww. As for the first – so it is the truthfulness. A lie should not come out from your^-asws mouth, ever! And the second – the devoutness. You^-azwj must not be audacious upon a betrayal, ever! And the third – The fear from Allah^-azwj as if you can see Him^-azwj. And the fourth – The wailing out of fear from Allah^-azwj. There would be built for you^-asws, with every teardrop, a house in the Paradise.

والخامسة – بذل مالك ودمعك دون دينك والسادسة – الاخذ بسنتي في صلاتي وصومي وصدقتي فاما صلاتي فالإحدى وخمسون واما صومي فثلاثة أيام من كل شهر في أوله ووسطه و آخره واما صدقتي فجهدك حتى يقال: أسرفت ولم تسرف

And the fifth – Sacrificing your^-asws wealth and your^-asws tears for your^-asws Religion. And the sixth – The adopting of my^-saww Sunnah regarding my^-saww Salat, and my^-saww charities. So, as for my^-saww Salat, it is fifty one, and as for my^-saww Soam (Fasting), it is of three days from every month, during its beginning, and its middle, and its end. And as for my^-saww charities, so you^-asws should strive until it is said you^-asws have been extravagant, and you^-asws would not have been extravagant.

وعليك بصلاة الليل وعليك بصلاة الليل وعليك بصلاة الليل وعليك بصلاة الزوال وعليك بصلاة الزوال وعليك بصلاة الزوال وعليك بتلاوة القرآن على كل حال وعليك برفع يديك في دعائك وتقليبها وعليك بالسواك عند كل وضوء وصلاة وعليك بمحاسن الأخلاق فارتكبها وعليك بمساويها فاجتنبها فإن لم تفعل ما أوصيك به فلا تلم غير نفسك

And upon you^-asws is with the night Salat; and upon you^-asws is with the night Salat; and upon you^-asws is with the night Salat; and upon you^-asws is with the midday Salat; and upon you^-asws is with the midday Salat; and upon you^-asws is with the midday Salat. And upon you^-asws is with the recitation of the Quran upon every state; and upon you^-asws is with raising your^-asws hands during your^-asws supplication and their flipping over; and upon you^-asws is with the tooth-brushing during every Wudou (Ablution), and Salat; and upon you^-asws is with the excellent mannerisms, therefore adopt these; and upon you^-asws is with bad mannerisms is to shun these, for if you do not do what I^-saww advising you^-asws, then you^-asws cannot blame other than yourself^-asws’.[47]

محمد بن سنان عن كليب الأسدي قال: سمعت أبا عبد الله عليه السلام يقول: تواصلوا وتباروا وتراحموا وكونوا اخوة بررة كما امركم الله

Muhammad Bin Sinan, from Kaleyb Al Asady who said,

‘I heard Abu Abdullah^-asws saying: ‘Help each other and be merciful to each other and become righteous brethren just as Allah^-azwj Commanded you all’.[48]

محمد بن سنان عن كليب الأسدي عن حسن بن مصعب عن سعد بن طريف عن أبي جعفر عليه السلا قال: صانع المنافق بلسانك وأخلص ودك للمؤمن وان جالسك يهودي فأحسن مجالسته

Muhammad Bin Sinan, from Kalyeb Al Asady, from Hassan Bin Mas’ab, from Sa’d Bin Tareyf,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Deal with the hypocrite with your tongue, and be sincere in your cordiality to the Momin, and if a Jew were to sit with you^-asws, so be good in his sitting’.[49]

محمد بن سنان عن يوسف بن عمران عن يعقوب بن شعيب قال: سمعت أبا عبد الله عليه السلام يقول: إن الله أوحى إلى آدم عليه السلام انى جامع لك الكلام كله في أربع كلم قال: يا رب وما هن؟ فقال: واحدة لي وواحدة لك وواحدة فيما بيني وبينك وواحدة فيما بينك وبين الناس

Muhammad Bin Sinan, from Yusuf Bin Imran, from Yaqoub Bin Shuayb who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Revealed unto Adam^-as: “I^-azwj have Gathered the speech for you^-saww, all of it in four speeches”. He^-as said: ‘O Lord^-azwj! And what are these?’ So He^-azwj Said: “One is for Me^-azwj, and one is for you^-as, and one is regarding what is between Me^-azwj and you^-as, and one is regarding what is between you^-as and the people”.

فقال: يا رب بينهن لي حتى اعمل بهن قال: إما التي لي فتعبدني لا تشرك بي شيئا واما التي لك فأجزيك بعملك أحوجك ما تكون إليه واما التي بيني وبينك فعليك الدعاء وعلى الإجابة واما التي بينك وبين الناس فترضى للناس ما ترض لنفسك

So he^-as said: ‘O Lord^-azwj! O Lord^-azwj! Explain these to me until I act upon these’. He^-azwj Said: “As for that which is for Me^-azwj, so you^-as shall worship Me^-azwj, not associating anything with Me^-azwj. And as for that which is for you^-saww, so I^-azwj shall Recompense you^-as for your^-as deeds as needy as you^-as can happen to be to it. And as for what which is between Me^-azwj and you^-as, so upon you^-as is the supplicating and upon Me^-azwj is the Answering. And as for that which is between you^-as and the people, so be pleased for the people what you^-as are pleased for yourself^-as’.[50]

محمد بن سنان عن حسين بن أسامة قال: سمعت أبا عبد الله عليه السلام يقول: لا تكون مؤمنا حتى تكون خائفا راجيا حتى تكون عاملا لما تخاف وترجو

Muhammad Bin Sinan, from Husayn Bin Asama who said,

‘I heard Abu Abdullah^-asws saying: ‘You cannot happen to be a Momin until you happen to be fearful, hopeful, until you happen to be working for what you fear of and you hope for’.[51]

محمد بن سنان عن أبي معاذ عن أبي أراكة قال:: صليت خلف علي عليه السلام الفجر في مسجد كم هذا فانتفل عن يمينه وكان عليه كآبة حتى طلعت الشمس على حايط مسجدكم هذا قدر رمح وليس هو عليه اليوم ثم اقبل على القوم فقال: إما والله لقد كان أصحاب رسول الله صلى الله عليه وآله وهم يبيتون هذا الليل به يراوحون بين جباههم وركبهم

Muhammad Bin Sinan, from Abu Ma’az, from Abu Araka who said,

‘I prayed the dawn Salat behind Ali^-asws in this Masjid of yours, and he turned towards his^-asws right, and as if there was a sadness upon him^-asws until the emergence of the sun upon a wall of this Masjid of yours of a measurement of a spear, and he^-asws wasn’t his^-asws usual self today. Then he^-asws turned towards the people and he^-asws said: ‘But, by Allah^-azwj! It was so that the companions of Rasool-Allah^-saww, they were not sleeping and spending the night along with him^-saww, rotating between their foreheads and their knees.

فإذا أصبحوا أصبحوا غبرا صفرا بين أعينهم شبه ركب المعزا فإذا ذكر الله مالوا كما يميل الشجر في يوم الريح وانهملت أعينهم حتى تبل ثيابهم

So when they came to the morning, they had yellow dead-skin between their eyes resembling the knees of the goat. So when they mentioned Allah^-azwj, they were inclining just as the tree tends to incline in a windy day, and their eyes were filled with tears to the extent that they drench/soak their clothes’.

قال: ثم نهض وهو يقول: والله لكأنما بات القوم غافلين ثم لم ير مفترا حتى كان من الفاسق ما كان

He (the narrator) said, ‘Then he^-asws got up and he^-asws was saying: ‘By Allah^-azwj! It is as if these people are sleeping oblivious, then they do not see a slanderer until it happened from the immoral what happened’.[52]

القاسم عن علي عن أبي عبد الله (ع) قال: سألته عن قول الله عز وجل: الذين يؤتون ما اتوا وقلوبهم وجلة، قال: من شفقتهم ورجائهم يخافون ان ترد إليهم أعمالهم ان لم يطيعوا الله وهو على كل شئ قدير وهم يرجون ان يتقبل منهم

Al Qasim, from Ali, from Ali,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [23:60] And the ones who give what they give whilst their hearts are full of fear. He^-asws said: ‘From their compassion and their hoping, fearing that their deeds might be rejected from them if they are not obeying Allah^-azwj, and He^-azwj is Able upon everything, and they are hoping that He^-azwj would Accept from them’.[53]

فضالة عن أبي المغراء * عن أبي بصير عن أبي عبد الله عليه السلام في قول الله تبارك وتعالى: يؤتون ما أتوا وقلوبهم وجلة، قال: يأتي ما أتى الناس وهو خاش راج

Fazalat, from Abu Al Magra’a, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws regarding the Word of Blessed and High [23:60] And the ones who give what they give whilst their hearts are full of fear. He^-asws said: ‘He gives what he is giving to the people and he is fearful (as well as) hopeful’.[54]

عثمان بن عيسى عن سماعة عن أبي بصير والنضر عن عاصم عن أبي عبد الله عليه السلام في قول الله عز وجل: يؤتون ما أتوا وقلوبهم وجلة، قال: يعملون ويعلمون أنهم سيثابون عليه

Usman Bin Isa, from Sama’at, from Abu Baseer, and Al Nazar, from Aasim,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [23:60] And the ones who give what they give whilst their hearts are full of fear. He^-asws said: ‘They are working and they are knowing that they are being Rewarded upon it’.[55]

النضر عن ابن سنان عن اليماني * عن أبي جعفر عليه السلام قال: قال الله عز وجل: وعزتي وجلالي وعظيمتي وقدرتي وبهائي وعلوي: لا يؤثر عبد هواي على هواه الا جعلت الغنى في نفسه وهمه في آخرته وكففت عنه ضيعته وضمنت السماوات والأرض رزقة وكنت له من وراء تجارة كل تاجر

Al Nazar, from Ibn Sinan, from Al Yamani,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Said: “And by My^-azwj Mighty and My^-azwj Majesty, and My^-azwj Magnificence, and My^-azwj Power, and My^-azwj Glory, and My^-azwj Loftiness! No servant would prefer My^-azwj Desires over his own desires except that I^-azwj shall Make the richness to be within himself and (Make) him to be concerned regarding his Hereafter, and I^-azwj shall Suffice from him of his losses, and the skies and the earth would guarantee (his) sustenance, and I^-azwj would strengthen him (as a Backer) in a trade with every trader’.[56]

. 3باب حسن الخلق والرفق والغضب

Chapter 3 – Excellent manners and kindness and the anger

حدثنا الحسين بن سعيد عن محمد بن الفضل عن عذافر قال: سمعت أبا عبد الله عليه السلام يقول: إن الله ارتضى الاسلام لنفسه دينا فأحسنوا صحبته بالسخاء وحسن الخلق

Al Husayn Bin Saeed narrated to us, from Muhammad Bin Al Fazl, from Azafir who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Chose Al-Islam for Himself^-azwj as a Religion, therefore be good companions of it with the generosity and the good mannerisms’.[57]

عثمان بن عيسى عن سماعة قال: ذكر أبو عبد الله عليه السلام يوما حسن الخلق فقال: مات مولى لرسول الله صلى الله عليه وآله فامر أن يحفروا له فانطلقوا فحفروا فعرضت لهم صخرة في القبر فلم يستطيعوا أن يحفروا فاتوا النبي صلى الله عليه وآله فقالوا يا رسول الله: انا حفرنا لفلان فعرضت لنا صخرة فجعلنا نضرب حتى تثلمت معاولنا فقال النبي صلى الله عليه وآله: كيف؟ وقد كان حسن الخلق ارجعوا فاحفروا فرجعوا فسهل الله حتى أمكنهم دفنه

Usman Bin Isa, Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Had the good mannerisms been a creature which could be seen, there would not have been anything more beautiful a creature than it, and had evil mannerism been a creature which could be seen, there would not have been anything of more ugly a creature than it, and Allah^-azwj will Cause the servant of good mannerisms to reach the Level of the Fasting one, the standing one (for Salat at night)’.[58]

علي بن النعمان عن عمرو بن شمر عن جابر عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: لو كان حسن الخلق خلقا يرى ما كان شئ أحسن خلقا منه ولو كان سوء الخلق خلقا يرى ما كان شئ، أسوء خلقا منه وان الله ليبلغ العبد بحسن الخلق درجة الصائم القائم

Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Had the good mannerisms been a creature which could be seen, there would not have been a more beautiful creature than it, and had the evil mannerisms been a creature which could be seen, there would not have been anything more ugly a creature than it, and Allah^-azwj will Cause the servant of good mannerisms to reach the Level of the Fasting one, the standing one (for Salat at night)’.[59]

النضر بن سويد عن عبد الله بن سنان عن رجل من بني هاشم قال: سمعته يقول: أربع من كن فيه كمل اسلامه ولو كان ما بين قرنه وقدمه خطايا لم ينقصه ذلك : الصدق والحيا وحسن الخلق والشكر

Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from a man from the Clan of Hashim^-as who said, ‘I heard him^-asws saying: ‘Four (characteristics), the one who has these in him, his Islam would be perfect, and even though there would be sins from what is between his head and his feet, that would not reduce it – the truthfulness, and the bashfulness, and the goodly mannerisms, and the gratefulness’.[60]

فضالة بن أيوب عن داود بن فرقد عن أبي عبد الله عليه السلام قال جاء اعرابي إلى رسول الله صلى الله عليه وآله فقال: يا رسول الله علمني شيئا واحدا فانى رجل أسافر فأكون في البادية قال: لا تغضب، واستيسرها الأعرابي فرجع إلى النبي صلى الله عليه وآله فقال: يا رسول الله علمني شيئا واحدا فانى أسافر وأكون في البادية فقال له النبي صلى الله عليه وآله: لا تغضب فاستيسرها الأعرابي فرجع فأعاد السؤال فاجابه رسول الله صلى الله عليه وآله

Fazalat Bin Ayoub, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Bedouin came over to Rasool-Allah^-saww and he said, ‘O Rasool-Allah^-saww! Teach me one thing, for I am a travelling man and I happen to be in the valleys’. He^-saww said: ‘Do not get angry’. And the Bedouin found it to be easy, so he returned to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! Teach me one thing for I tend to travel and I happen to be in the valleys’. So the Prophet^-saww said to him: ‘Do not get angry’. And the Bedouin found it to be easy, and he return and repeated the question, and Rasool-Allah^-saww answered him (as before).

فرجع الرجل إلى نفسه وقال: (لا اسئل عن شئ بعد هذا، انى وجدته قد نصحني وحذرني لئلا افترى حين اغضب ولئلا اقتل حين اغضب

So the man referred it to himself and said (within himself), ‘I shall not ask about anything after this. I found him^-saww to have advised me and cautioned me, perhaps I would forge (a lie) when I am angry, and perhaps I would kill when I am angry’.

وقال أبو عبد الله عليه السلام: الغضب مفتاح كل شر وقال: انه إبليس كان مع الملائكة وكانت الملائكة تحسب انه منهم وكان في علم الله انه ليس منهم فلما أمر بالسجود لآدم حمى وغضب فاخرج الله ما كان في نفسه بالحمية والغضب

And Abu Abdullah^-asws said: ‘Then anger is a key to every evil’. And he^-asws said: ‘Iblees^-la was with the Angels and the Angels used to reckon that he^-la was from them, and it was in the Knowledge of Allah^-azwj that he^-la wasn’t from them. So when He^-azwj Commanded for the Prostrations to Adam^-as, he^-la was vehement and was angry. Thus, Allah^-azwj Brought out whatever was within him^-la by the vehemence and the anger’.[61]

حماد بن عيسى عن ربعي قال قال: أبو عبد الله عليه السلام ليحيى السقاء: يا محيى ان الخلق الحسن يسر وان الخلق السئ نكد.

Hamad Bin Isa, from Rabie who said,

‘Abu Abdullah^-asws said to Yahya Al-Saqa’a: ‘O Yahya! The good mannerisms makes one cheerful, and the evil mannerisms makes one grumpy’.[62]

المحاملي عن ذريح عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: إذا أراد الله باهل بيت خيرا رزقهم الرفق في المعيشة وحسن الخلق

Al Mahamily, from Zareeh,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Whenever Allah^-azwj Intends good with a family, He^-azwj Graces them the sustenance in the life and excellent mannerisms’.[63]

حماد بن عيسى عن الحسين بن المختار عن العلاء بن كامل قال: قال أبو عبد الله عليه السلام: إذا خالطت الناس فان أستطع ان لا تخالط أحدا من الناس الا كانت يدك عليه العليا فافعل فان العبد يكون منه بعض التقصير في العبادة ويكون له الخلق الحسن فيبلغه الله بخلقه درجة الصائم القائم

Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Al A’ala Bin Kamil who said,

‘Abu Abdullah^-asws said: ‘Whenever you mingle with the people and if you have the capacity that you do not mingle with anyone except that your hand would be upper (more giving than taking), then do so, for the servant who happens to have some deficiency regarding the worship, and he would happen to have good mannerisms for him, so Allah^-azwj would Cause him to reach the level of the Fasting one, the standing one (for Salat), due to his mannerisms’.[64]

حماد بن عيسى عن شعيب العقرقوفي عن أبي بصير عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: أقربكم منى غدا أحسنكم خلقا وأقربكم من الناس

Hammad Bin Isa, from Shuayb Al Aqarquqy, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The closest one of you to me tomorrow (in the Hereafter) would be the ones of best mannerisms, and would be the closest ones to the people’.[65]

حماد بن عيسى عن ربعي عن الفضيل عن أبي عبد الله عليه السلام قال: جاء رجل إلى النبي صلى الله عليه وآله فقال يا رسول الله: أي الناس أكمل ايمانا قال: أحسنهم خلقا

Hammad Bin Isa, from Rabie, from Al Fuzayl,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! Which of the people is the most perfect of Eman?’ He^-saww said: ‘The best of them in mannerisms’.[66]

النضر عن القاسم بن سليمان قال: حدثني الصباح عن زيد بن علي قال: أوحى الله عز وجل إلى نبيه داود عليه السلام: إذا ذكرني عبدي حين يغضب ذكرته يوم القيامة في جميع خلقي ولا أمحقه فيما أمحق

Al Nazar, from Al Qasim Bin Suleyman who said, ‘Al Sabah narrated to me,

(It has been narrated) from Zayd Bin Ali having said: ‘Allah^-azwj Mighty and Majestic Revealed unto His^-azwj Prophet Dawood^-as: “If My^-azwj servant mentions Me^-azwj when he is angry, I^-azwj shall Mention him among the entirety of My^-azwj creatures and I^-azwj will not Annihilate him among what I^-azwj will Annihilate”’.[67]

علي بن النعمان عن عمرو بن شمر عن جابر عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: أيها الناس والله انى لاعلم انكم لا تسعون الناس بأموالكم ولكن بالطلاقة وحسن الخلق

Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘O you people! By Allah^-azwj, I^-saww know that you will not be extending to the people with your wealth, but (do so) by being cheerful-one and of good mannerisms’.

قال: وسمعته يقول: رحم الله كل سهل طلق

He (the narrator) said, ‘And I heard him^-asws saying: ‘May Allah^-azwj have Mercy on every cheerful-one’.[68]

Hadeeth 69 – Missing From Original Arabic Text.[69]

محمد بن سنان عن إسحاق بن عمار قال: سمعت أبا عبد الله عليه السلام يقول: الخلق منحة يمنحها الله من شاء من خلقه فمنه سجية ومنه بنية فقلت: فأيهما أفضل؟ قال: صاحب النية أفضل فان صاحب السجية هو المجبور على الامر الذي لا يستطيع غيره وصاحب النية هو الذي يتصبر على الطاعة فيصبر فهذا أفضل

Muhammad Bin Sinan, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullah^-asws saying: ‘The morals are a Grant. Allah^-azwj Grants it to the one whom He^-azwj so Desires to from His^-azwj creatures. So from it is a trait and from it is by intention’. So I said, ‘So which one of the two is superior?’ He^-asws said: ‘The owner of the intention is superior, for the owner of the trait, he is compelled upon the matter which he has no capacity other than it, and the owner of the intention, he is the one who is patient upon the obedience, and he observes patience. Thus, this one is superior’.[70]

بعض أصحابنا عن جابر بن سدير عن معاذ بن مسلم قال: دخلت على أبى عبد الله عليه السلام وعنده رجل فقال له أبو عبد الله عليه السلام: قال رسول الله صلى الله عليه وآله : الرفق يمن والخرق شوم

Some of our companions, from Jabir Bin Sudeyr, from Muaz Bin Muslim who said,

‘I went over to Abu Abdullah^-asws and in his^-asws presence was a man, and Abu Abdullah^-asws said: ‘Rassool-Allah^-saww said: ‘The kindness is a Blessing and the clumsiness is an inauspiciousness’.[71]

ابن أبي عمير عن عبد الله بن سنان قال: قال أبو عبد الله عليه السلام: يا ابن سنان ان النبي صلى الله عليه وآله كان قوته الشعير من غير أدم ان البر وحسن الخلق يعمر ان الديار ويزيد ان في الأعمار

Ibn Abu Umeyr, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘O Ibn Sinan! The Prophet^-saww, his^-saww staple food was the barley from without a sauce. The righteousness and the good mannerisms builds the households and increases in the life-spans’.[72]

محمد بن أبي عمير عن علي الأخمشي عن أبي عبد الله عليه السلام قال: إن حسن الخلق يذيب الخطيئة كما تذيب الشمس الجليد وان سوء الخلق ليفسد العمل كما يفسد الخل العسل

Muhammad Bin Abu Umeyr, from Ali Al Akhmash,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The good mannerisms melt the sins just as the sun melts the ice, and the evil mannerisms spoil the deeds just as the vinegar spoils the honey’.[73]

ابن أبي عمير عن هشام بن سالم عن أبي عبد الله عليه السلام قال: اتى النبي صلى الله عليه وآله رجل فقال: ان فلانا مات فحفرنا له فامتنعت الأرض فقال رسول الله صلى الله عليه وآله انه كان سيئ الخلق

Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww and he said, ‘So and so died, and we (tried to) dig (a grave) for him, but the ground prevented’. So Rasool-Allah^-saww said: ‘He was of bad mannerisms’.[74]

ابن أبي عمير عن حبيب الخثعمي عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: ألا أنبئكم بخياركم؟ قالوا: بلى يا رسول الله قال: أحسنكم أخلاقا الموطؤن أكنافا الذين يألفون ويؤلفون

Ibn Abu Umeyr, from Habeeb Al Khash’amy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Shall I^-saww inform you with the best one of you all?’ They said, ‘Yes, O Rasool-Allah^-saww! He^-saww said: ‘Then best of you in mannerisms are the most caring, those who are friendly and are making up’.[75]

ابن العباس عن ابن شجرة عن إبراهيم بن أبي رجاء قال: قال أبو عبد الله عليه السلام: حسن الخلق يزيد في الزرق

Ibn Al Abbas, from Ibn Shajara, from Ibrahim Bin Abu Raja’a who said,

‘Abu Abdullah^-asws said: ‘Good mannerisms (bring about an) increase in the sustenance’.[76]

4 باب المعروف والمنكر

Chapter 4 – The good (deeds) and the evil (deeds)

حدثنا الحسين بن سعيد قال حدثنا إبراهيم بن أبي البلاد عن عبد الله بن الوليد الوصافي قال: قال أبو جعفر عليه السلام: صنايع المعروف تقى مصارع السوء وكل معروف صدقة وأهل المعروف في الدنيا هم أهل المعروف في الآخرة وأهل المنكر في الدنيا هم أهل المنكر في الآخرة وان أول أهل الجنة دخل ولا إلى الجنة أهل المعروف وان أول أهل النار دخولا إلى النار أهل المنكر

Al Usayn Bin Saeed narrated to us saying, ‘Ibrahim Bin Abu Al Balad narrated to us, from Abdullah Bin Al Waleed Al Wasafy who said,

‘Abu Ja’far^-asws said: ‘Performing the good deeds saves from the evil misfortunes; and every good deed is a charity; and the people of the good deeds in the world, they would be the people of the good deeds in the Hereafter, and the people of the evil deeds in the world, they would be the people of the evil deeds in the Hereafter; and that the first ones of the people of the Paradise to enter into it would be the people of the good deeds, and that the first ones of the people of the Fire to enter into it would be the people of the evil deeds’.[77]

عثمان بن عيسى عن علي بن سالم * قال: سمعت أبا عبد الله عليه السلام يقول: آية في كتاب الله مسجلة قلت: ما هي؟ قال: قول الله تبارك وتعالى في كتابه: هل جزاء الاحسان الا الاحسان، جرت في الكافر والمؤمن والبر والفاجر من صنع إليه معروف فعليه ان يكافي به وليست المكافاة أن يصنع كما صنع به بل حتى يرى مع فعله لذلك أن له الفضل المبتدأ

Usman Bin Isa, from Ali Bin Salim who said,

I heard Abu Abdullah^-asws say: ‘The Verse has been registered in the Book of Allah^-azwj.’ I said, ‘Which one is it?’ He^-asws said: ‘The Words of Allah^-azwj Blessed and High [55:60] Is the Recompense of goodness except for the goodness? This flows among the disbelievers, and the believers, and the righteous and the immoral. The one to whom goodness is done it shall be upon him to suffice by it, and it is not sufficient to do exactly what was done for him, but he should see what act he can perform (on top) for that; for him would be the merit of being the initiator (of the good deed)’.[78]

إبراهيم بن أبي البلاد عن أبيه رفعه قال قال رسول الله صلى الله عليه وآله من سألكم بالله فاعطوه ومن آتاكم معروفا فكافؤه وانا لم تجدوا ما تكافؤه فادعوا الله له حتى تظنوا انكم قد كافيتموه

Ibrahim Bin Abu Al Balad, from his father, raising it,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘The one who asks you by Allah^-azwj, so give him, and the one who comes to you with goodness, so reward him, and if you don’t find anything to reward him with, so supplicate to Allah^-azwj for him until you think that has been rewarded with’.[79]

إبراهيم بن أبي البلاد عن ابن عباد قال: قال أبو عبد الله عليه السلام الصنيعة لا تكون صنيعة الا عند ذي حسب أو دين

Ibrahim Bin Abu Al Balad, from Ibn Abad who said,

‘Abu Abdullah^-asws said: ‘Extending (favours) does cannot happen to be (good) ones unless offered to the one of noble descent or Religious (manners)’.[80]

ابن أبي البلاد عمن اخبره عن بعض الفقهاء قال: يوقف فقراء المؤمنين يوم القيامة فيقول لهم الرب تبارك وتعالى: أما أنى لم أفقركم من هوانكم على ولكني أفقرتكم لأبلوكم انطلقوا فلا يبقى أحد صنع إليكم معروفا في الدنيا الا أخذتم بيده فأدخلتموه الجنة

Ibn Abu Al Balad, from the one who informed him, from one of the jurists who said,

‘The poor Momineen would be Paused on the Day of Judgment and the Lord^-azwj Blessed and High would be Saying to them: “But I^-azwj did not Impoverish you all to shame you upon it, but I^-azwj Impoverished you all in order to Test you. Go! There should not remain anyone who did any goodness to you in the world until your grab him by his hand and enter him into the Paradise!”’[81]

ابن أبي عمير عن منصور عن إسحاق بن عمار عن أبي عبد الله عليه السلام قال: إن للجنة بابا يقال له باب المعروف فلا يدخله الا أهل المعروف

Ibn Abu Umeyr, from Mansour, from Is’haq Bin Amar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For the Paradise there is a door called ‘The Door of Goodness’, and none shall enter it except the people of the good deeds’.[82]

ابن أبي عمير عن بعض أصحابه عن أبي عبيد الله عليه اسلام قال: اصنع المعروف إلى من هو أهله ومن ليس هو أهله فإن لم يكن هو أهله فأنت أهله

Ibn Abu Umer, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do the goodness to the one who is rightful for it and to the one who isn’t rightful for it. So if he does not happen to be rightful for it, then you are rightful of it’.[83]

محمد بن سنان عن داود الرقي عن أبي حمزة الثمالي قال: سمعت أبا جعفر عليه السلام يقول: إن الله عز وجل جعل للمعروف أهلا من خلقه حبب إليهم المعروف وحبب إليهم فعاله وأوجب على طلاب المعروف الطلب إليهم وعليهم قضاه كما يسر الغيث إلى الأرض المجدبة ليحييها ويحيى أهلها

Muhammad Bin Sinan, from Dawood Al Raqy, from Abu Hamza Al Sumaly who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj Mighty and Majestic Made for the goodness, a people^-asws from His^-azwj creatures. He^-azwj Caused the goodness to be beloved to them^-asws, and Caused its performance to be beloved to them^-asws, and He^-azwj Obligated upon the seekers of the goodness, the seeking to them^-asws and upon them^-asws is its fulfilment just as the rain falls upon the barren land in order to revive it and revive its inhabitants.

وان الله جعل للمعروف أعداءا من خلقه بغض إليهم المعروف وبغض إليهم فعاله وحظر على طلاب المعروف الطلب إليهم وحظر عليهم قضاه كما يحظر الغيث على الأرض المجدبة ليهلك به أهلها وما يعفو الله عنه أكثر

And that Allah^-azwj Made for the goodness, enemies from His^-azwj creatures. Hateful to them is the goodness and hateful to them is its performance, and He^-azwj Prohibited upon the seekers of the goodness to seek from them and Prohibited upon them its fulfilment, just as the rain falls upon the earth in order to destroy its inhabitants by it, and what Allah^-azwj Pardons from, is more’.[84]

بعض أصحابنا عن القاسم بن محمد عن إسحاق بن إبراهيم قال: قال أبو عبد الله عليه السلام: ان الله خلق خلقا من عباده فانتجبهم لفقراء شيعتنا ليثيبهم بذلك قال رسول الله صلى الله عليه وآله: كفاك بثنائك على أخيك إذا أسدي إليك معروفا ان تقول له: جزاك الله خيرا وإذا ذكر وليس هو في المجلس ان تقول جزاء الله خيرا فإذا أنت كافيته

One of our companions, from Al Qasim Bin Muhammad, from Is’haq Bin Ibrahim who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Created a people from His^-azwj servants and Selected them for the poor ones of our^-asws Shias in order to Reward them due to that. Rasool-Allah^-saww said: ‘It suffices you with your praising your brother when he extends goodness to you that you should be saying to him, ‘May Allah^-azwj Recompense you good’, and when he is mentioned and he isn’t in the gathering, that you should be saying, ‘Allah^-azwj Recompenses goodly’, so then you would be sufficing him’.[85]

5 باب بر الوالدين والقرابة والعشيرة والقطيعة

Chapter 5 – Righteousness with the parents, and the relatives, and the clan, and the cutting off

حدثنا الحسين بن سعيد قال: حدثنا صفوان عن إسحاق بن غالب عن أبيه عن أبي جعفر عليه السلام قال: البر وصدقة السرى نفيان الفقر ويزيدان في العمر ويدفعان عن سبعين ميتة سوء

Al Husayn Bin Saeed narrated to us saying, ‘Safwan narrated to us, from Is’haqBin Ghalib, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The righteousness and charity in secrecy both negate the poverty and increase in the life-span and defend from seventy (types of) evil death’.[86]

النضر وفضالة عن عبد الله بن سنان عن حفص عن محمد بن مسلم عن أبي جعفر عليه السلام قال: إن العبد ليكون بارا بوالديه في حياتهما ثم يموتان فلا يقضى عنهما الدين ولا يستغفر لهما فيكتبه الله عاقا وانه ليكون في حياتهما غير بار لهما فإذا ماتا قضى عنهما الدين واستغفر لهما فيكتبه الله تبارك وتعالى بارا

Al Nazar and Fazala, from Abdullah Bin Sinan, from Hafs, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The servant who happens to be righteous with his parents during their lifetime, then they die, but he does not fulfil the debts from them, nor seeks Forgiveness for them, then Allah^-azwj would Record him as disloyal; and if he happen to be other than righteous to them, and when they died he fulfilled the debts from them and sought Forgiveness for them, so Allah^-azwj Blessed and High (Considers him) as righteous’.

قال أبو عبد الله عليه السلام: وان أحببت أن يزيد الله في عمرك فسر أبويك

Abu Abdullah^-asws said: ‘If you love it that Allah^-azwj should Increase in your life-span, then please your parents’.

قال: سمعته يقول: إن البر يزيد في الزرق

He (the narrator) said, ‘I heard him^-asws saying: ‘The righteousness increases in the sustenance’.[87]

فضالة بن أيوب عن سيف بن عميرة عن ابن مسكان عن عمار بن حيان قال: اخبرني أبو عبد الله ببر ابنه إسماعيل له وقال: ولقد كنت أحبه وقد ازداد لي حبا ان رسول الله صلى الله عليه وآله اتته أخت له من الرضاعة فلما ان نظر إليها سربها وبسط ردائه لها فاجلسها عليه ثم اقبل يحدثها ويضحك في وجهها ثم قامت فذهبت

Fazalat Bin Ayoub, from Sayf Bin Ameyra, from IbnMuskan, from Amar Bin Hayan who said,

‘Abu Abdullah^-asws informed me of the righteousness of his^-asws son Ismail to him^-asws, and said: ‘His love had increased for me^-asws. Rasool-Allah^-saw had a sister (by milk sharing) so she came over to him^-saww. So when he^-saww looked at her, was cheered by her, and spread our his^-saww robe for her and got her to be seated upon it. Then he^-saww turned towards her and discussed with her and he^-saww was smiling (happily) in her face. Then she arose and went.

ثم جاء أخوها فلم يصنع به ما صنع بها فقيل يا رسول الله صنعت بأخته ما لم تصنع به وهو رجل فقال: لأنها كانت أبر بأبيها منه

Then her brother came over, but he^-saww did not behave with him what he^-saww had done with her. So it was said, ‘O Rasool-Allah^-saww! So it was said, ‘O Rasool-Allah^-saww! You^-saww did with his sister what you^-saww did not do with him, and he is a man!’ So he^-saww said: ‘She was more righteous with her parents than he was’.[88]

ابن أبي عمير عن الحسين عن عثمان (عمن) ذكره عن أبي عبيد الله عليه السلام قال: إن صلة الرحم تزكى الأعمال وتيسر الحساب وتدفع البلوى وتزيد في العمر

Ibn Abu Umeyr, from Al Husayn, from Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Goodly relations with the relatives purifies the deeds, and would ease the Reckoning, and repel the afflictions, and increases in the life-span’.[89]

ابن أبي عمير عن أبي محمد الفزاري عن أبي عبد الله عليه السلام قال: سمعته يقول: قال رسول الله صلى الله عليه وآله: ان أهل بيت ليكونون برره فتنموا أموالهم ولو أنهم فجار

Ibn Abu Umeyr, from Abu Muhammad Al Fazary,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Rasool-Allah^-saww said: ‘If the family members are righteous (to each other), so they would be building up their wealth and even though they may be sinners’.[90]

فضالة بن أيوب عن سيف بن عميرة عن ابن مسكان عن إبراهيم بن شعيب قال: قلت لأبي عبد الله عليه السلام: ان أبى قد كبر جدا وضعف فنحن نحمله إذا أراد الحاجة فقال: ان استطعت ان تلى ذلك منه فافعل ولقمه بيدك فإنه جنة لك غدا

Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Ibn Muskan, from Ibrahim Bin Shuayb who said,

‘I said to Abu Abdullah^-asws, ‘My father has become very weak, so we carry him whenever he intends the need. So he^-asws said: ‘If you have the capacity that you experience that from him, then do so, and feed him morsels with your hand, for it would be a shield for you tomorrow (in the Hereafter)’.[91]

فضالة عن سيف بن عميرة عن محمد بن مروان عن حكم بن الحسين عن علي بن الحسين عليهما السلام قال: جاء رجل إلى النبي صلى الله عليه وآله فقال: يا رسول الله ما من عمل قبيح الا قد عملته فهل لي من توبة؟ فقال رسول الله صلى الله عليه وآله: فهل من والديك أحد حي؟ قال: أبى قال: فاذهب فبره

Fazalat, from Sayf Bin Ameyra, from Muhammad Bin Marwan, from Hakam Bin Al Husayn,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘A man came over to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! There is none from an ugly deed except that I have performed it, so is there repentance for me?’ So Rasool-Allah^-saww said: ‘So is there any one of your parents alive?’ He said, ‘My father’. He^-saww said: ‘So go and be righteous with him’.

قال فلما ولى قال رسول الله صلى الله عليه وآله: لو كانت أمه

He^-asws said: ‘So when he turned around, Rasool-Allah^-saww said: ‘If only it had been his mother’.[92]

فضالة عن سيف بن عميرة عن أبي الصباح عن جابر قال: سمعت رجلا يقول لأبي عبد الله عليه السلام: ان لي أبوين مخالفين فقال له: برهما كما تبر المسلمين يسمى هو الاباء

Fazalat, from Sayf Bin Ameyra, from Abu Al Sabah, from Jabir who said,

‘I heard a man saying to Abu Abdullah^-asws, ‘For me there are two parents, both adversaries (Non-Muslims)’. So he^-asws said to him: ‘Be righteous to them both just as you would be righteous to the Muslims, as they are named as parents’.[93]

فضالة عن سيف عن أبي الصباح عن جابر عن الوصافي عن أبي جعفر عليه السلام قال صدقة السر تطفي غضب الرب وبر الوالدين وصلة الرحم يزيدان في الاجل

Fazalat, from Sayf, from Abu Al Sabah, from Jabir, from Al Wasafy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The charity (given) in secrecy extinguishes the Wrath of the Lord^-azwj, and righteousness to the parents and maintaining relationships with the relatives both increase in the term (of life)’.[94]

علي بن إسماعيل الميثمي عن عبد الله بن طلحة قال: سمعت أبا عبد الله عليه السلام يقول: إن رجلا أتى النبي صلى الله عليه وآله فقال: يا رسول الله ان لي أهلا قد كنت أصلهم وهم يؤذونني وقد أردت رفضهم فقال له رسول الله صلى الله عليه وآله: اذن يرفضكم الله جميعا قال: وكيف اصنع؟ قال: تعطى من حرمك وتصل من قطعك وتعفو عمن ظلمك فإذا فعلت ذلك كان الله عز وجل لك ظهيرا

Ali Bin Ismail Al Maysami, from Abdullah Bin Talha who said,

‘I heard Abu Abdullah^-asws saying: ‘A man came over to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! There is a family of mine I used to help, and they are hurting me, and I have intended to reject them’. So Rasool-Allah^-saww said to him: ‘The Allah^-azwj would Reject you all together’. He said, ‘And how should I deal with it?’ He^-saww said: ‘You should give to the one who deprives you, and maintain relationship with the one who cuts it off, and you should pardon the one who wrongs you. So when you do that, Allah^-azwj Mighty and Majestic would be a Backer for you’.

قال عبد الله بن طلحة: فقلت لأبي عبد الله عليه السلام: ما الظهير؟ قال:العون

Abdullah Bin Talha (the narrator) said, ‘So I said to Abu Abdullah^-asws, ‘What is the backer?’ He^-asws said: ‘The Supporter’’.[95]

الحسن بن محبوب عن مالك بن عطية عن يونس بن عفان عن أبي عبد الله عليه السلام قال: أول ناطق يوما لقيامة من الجوارح الرحم تقول: يا رب من وصلني في الدنيا فصل اليوم ما بينك وبينه ومن قطعني في الدنيا فاقطع اليوم ما بينك وبينه

Al Hassan Bin Mahboub, from Malik Bin Atiya, from Yunus Bin Afan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The first one to speak on the Day of Judgment, from the body parts, would be the linage (relationship). It would be saying, ‘O Lord^-azwj! The one who maintained me in the world, so Maintain today what is between You^-azwj and him; and the one who cut me off in the world, so Cut off today what is between You^-azwj and him’’.[96]

النضر بن سويد عن زرعة عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: إن الرحم معلقة بالعرش تنادى يوم القيامة: اللهم صل من وصلني واقطع من قطعني فقلت أهي رحم رسول الله صلى الله عليه وآله؟ فقال: بل رحم رسول الله منها

Al Nazar Bin Suweyd, from Zur’a, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘The linage (relationship) would attach itself to the Throne on the Day of Judgment calling out, ‘O Allah^-azwj! Maintain with the one who maintained me and Cut off the one who cut me off!’ So I said, ‘Is it the relationship of Rasool-Allah^-saww?’ So he^-asws said: ‘But the relationship of Rasool-Allah^-saww is from it’.

وقال: ان الرحم تأتى يوم القيامة مثل كبة المدار وهو المغزل فمن أتاها واصلاها انتشرت له نورا حتى تدخله الجنة ومن اتاها قاطعا لها انقبضت عنه حتى تقذف به في النار

And he^-asws said: ‘The linage (relationship) would come on the Day of Judgment like an orbiting dome, and it is the spindle. So the one who come having maintained it, a light would be spread out for him until he enters the Paradise; and the one who comes having cut it off, would be seized about it until he would be flung into the Fire’.[97]

علي بن النعمان عن ابن مسكان عن أبي حمزة عن يحيى ابن أم الطويل قال: خطب أمير المؤمنين عليه السلام الناس فحمد الله وأثنى عليه ثم قال: لا يستغنى الرجل وإن كان ذا مال وولد عن عشيرته وعن مداراتهم وكرامتهم ودفاعهم عنه بأيديهم وألسنتهم هم أعظم الناس حياطة له من ورائه والمهم لشؤونه وأعظمهم عليه حنوا (حسرة) ان اصابته مصيبة أو نزل به يوما بعض مكاره الأمور

Ali Bin Al Numan, from Ibn Muskan, from Abu Hamza, from Yahya Ibn Um Al Taweel who said,

‘Amir Al-Momineen^-asws addressed the people, so he^-asws praised Allah^-azwj and lauded upon Him^-azwj, then said: ‘The man cannot be needless from his clan and even if he was with the wealth and children, and from their benevolence, and the honouring, and their defending from him with their hands and their tongues. They would be the greatest of the people in watching out for him from behind him and the most compassionate to escort him and the greatest of them in remorse if a difficulty hits him, or if one of the abhorrence of his matters were to descend upon him.

ومن يقبظ يديه عن عشيرته فإنما يقبض عنهم يدا واحدة وتقبض عنه منهم أيدي كثيرة ومن محض عشيرته صدق المودة وبسط عليهم يده بالمعروف إذا وجده ابتغاء وجه الله اخلف الله له ما أنفق في دنياه وضاعف له الاجر في آخرته

And the one who withholds his hand from his clan, so rather he would have withheld one hand and there would be withheld from him a lot of hands; and the one who is sincere with his clan the true cordiality and extend his hands upon them with the goodness when he finds it, seeking the Face of Allah^-azwj, Allah^-azwj would Replace for him whatever he spends in his world and Multiply the Recompense for him in his Hereafter.

واخوان الصدق في الناس خير من المال يأكله ويورثه، لا يزدادن أحدكم في أخيه زاهدا ولا يجعل منه بديلا إذا لم ير منه مرفقا أو يكون مقفورا من المال، لا يغفلن (يعزلن) أحدكم من القرابة يرى به الخصاصة ان يسدها مما لا يضره ان أنفقه ولا ينفعه ان أمسكه

And the truthful brotherhood among the people is better than the wealth he consumes and inherits. Neither should one of you increase apathy regarding his brother, nor should he make an alternative from him when he does not see friendliness from him, or he happens to be insufficient from the wealth. Neither should one of you be oblivious from the relatives seeing the speciality with him, if he were to block it from what would not harm him if he were to spend it, nor would it benefit him if he were to withhold it’.[98]

القاسم عن عبد الصمد بن بشير عن معاوية قال: قال لي أبو عبد الله عليه السلام: ان صلة الرحم تهون الحساب يوم القيامة ثم قرأ: يصلون ما أمر الله به ان يوصل ويخشون ربهم ويخافون سوء الحساب

Al Qasim, from Abdul Samad Bin Bashir, from Muawiya who said,

‘Abu Abdullah^-asws said to me: ‘The maintaining of the relationships would ease the Reckoning on the Day of Judgment’. Then he^-asws recited [13:21] And those who join what Allah has Bidden to be joined and have awe of their Lord and they are fearing the evil Reckoning’.[99]

القاسم عن عبد الصمد بن هلال عن رجل من أصحابنا قال: قلت لأبي عبد الله عليه السلام: ان آل فلان يبر بعضهم بعضا ويتواصلون قال: إذا (اذن) ينمون وتنموا أموالهم ولا يزالون في ذلك حتى يتقاطعوا فإذا فعلوا ذلك انكسر عنهم

Al Qasim, from Abdul Samad Bin Hilal, from a man from our companions who said,

‘I said to Abu Abdullah^-asws: ‘The family of so and so and being righteous to each other and they are helping each other’. He^-asws said: ‘Then they are being Blessed and are building their wealth, and they will not cease to be in that until they cut off (from each other). So when they do that, it would break from them’.[100]

إبراهيم بن أبي البلاد عن عبد الله بن الوليد الوصافي عن أبي جعفر عليه السلام قال: البر يزيد في العمر وصدقة السر تطفي غضب الرب

Ibrahim Bin Abu Al Balad, from Abdullah Bin Al Waleed Al Wasafy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The righteousness increases in the life-span, and the charity (given in) secrecy extinguishes the Wrath of the Lord^-azwj’.[101]

إبراهيم بن أبي البلاد عن أبيه رفعه قال: رأى موسى بن عمران عليه السلام رجلا تحت ظل العرش فقال يا رب من هذا الذي أدنيته حتى جعلته تحت ظل العرش فقال الله تبارك وتعالى يا موسى هذا لم يكن يعق والديه ولا يحسد الناس على ما آتاهم الله من فضله فقال: يا رب فان من خلقك من يعق والديه؟ فقال: ان العقوق ليست لهما

Ibrahim Bin Abu Al Balad, from his father, raising it,

‘He^-asws said: ‘Musa^-as Bin Imran^-as saw a man beneath the shadow of the Throne, so he^-as said: ‘O Lord^-azwj! Who is this one whom You^-azwj have Brought closer to the extent that You^-azwj Made him to be beneath the shadow of the Throne?’ So Allah^-azwj Blessed and High Said: “O Musa^-as! This one did not happen to be disloyal to his parents, nor did he envy the people upon what Allah^-azwj had Given them from His^-azwj Grace”. So he^-as said: ‘O Lord^-azwj! So (what about) one of Your^-azwj creatures who is disloyal to his parents?’ So He^-azwj Said: “The disloyalty isn’t to be for the two of them”’.[102]

إبراهيم بن أبي البلاد عن أبيه عن أبي عبد الله عليه السلام قال: لو علم الله شيئا أدنى من أف لنهى عنه وهو أدنى العقوق ومن العقوق ان ينظر الرجل إلى أويه يحد إليهما

Ibrahim Bin Abu Al Balad, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Had Allah^-azwj Know of a thing less than (the expression) ‘Uff’, He^-azwj would have Forbidden from it, and it is the least of the disloyalty (to the parents); and from the disloyalties is that the man looks slightly away from them’.[103]

ابن أبي البلاد عن أبيه رفعه قال قال رسول الله صلى الله عليه وآله: الا أدلكم على خير أخلاق الدنيا والآخرة قالوا بلى يا رسول الله قال: من وصل من قطعه وأعطى من حرمه وعفا عمن ظلمه ومن سره أن يسأله في عمره ويوسع له في رزقه فليتق الله وليصل رحمه

Ibn Abu Al Balad, from his father, raising it,

‘He (the Imam^-asws) says that ‘Rasool-Allah^-sawwsaid: ‘Shall I^-saww indicate you upon the best moral of the world and the Hereafter?’ They said, ‘Yes, O Rasool-Allah^-saww!’ He^-saww said: ‘The one who maintains relationship with the one who cuts it off, and gives to the one who deprives him, and pardons the one who wrongs him; and the one who is joyful that there should be an extension in his life-span, and expansion in his sustenance, so let him fear Allah^-azwj and let him maintain his relationships’.[104]

محمد بن أبي عمير عن جميل بن دراج قال: سألت أبا عبد الله عليه السلام عن قول الله تبارك وتعالى: واتقوا الله الذي تسائلون به والأرحام، قال: هي أرحام الناس ان الله أمر بصلتها وعظمها، الا ترى أنه جعلها معه

Muhammad Bin Abu Umeyr, from Jameel Bin Darraj who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Blessed and High [4:1] and fear Allah, by Whom you demand one of another the ties of relationship. It is the relationships of the people. Allah^-azwj Commanded with maintaining it and revering it. Do you not see that He^-azwj Made these with him?’[105]

الحسن بن محبوب عن مالك بن عطية عن أبي عبيدة عن أبي جعفر عليه السلام (قال: في، كتاب على أمير المؤمنين عليه السلام): ثلاث خصال لا يموت صاحبهن ابدا حتى يرى وبالهن: البغى وقطيعة الرحم واليمين الكاذبة يبارز الله بهاون أعجل الطاعة ثوابا لصلة الرحم وان القوم ليكونون فجار فيتواصلون فينمي أموالهم ويثرون وان اليمين الكاذبة وقطيعة الرحم لتذاران الديار بلاقع من أهلها وتنقل الرحمة وان في انتقال الرحمة انقطاع النسل

Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Ubeyda, from Abu Ja’far^-asws having said:

‘In the Book of Ali Amir Al-Momineen^-asws (it is written): ‘Three characteristics, their owner would not be dying until he sees their evil results – the tyrant, and severer of the relationships, and the swearer of false oaths, duelling against Allah^-azwj with these. The quickest of the Rewards of (an act of) obedience is for maintenance of the relationships, and even if the people tend to be immoral and they are maintaining relationships with each other, so they would be Blessed in their wealth and they would be enriched; and that the false oath and the cutting of relationships would both be devastating the household ruining these from its inhabitants, and that in the transfer of the Mercy is the cutting off of lineages’.[106]

محمد بن أبي عمير عن هشام بن سالم عن أبي عبد الله عليه السلام قال: جاء رجل إلى النبي صلى الله عليه وآله فقال يا رسول الله: من أبر؟ قال: أمك قال: ثم من؟ قال: عليه السلام: أمك قال ثم من؟ قال: أباك

Muhammad Bin Abu Umeyr, from Hashim Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! Whom should I be most righteous with?’ He^-asws said: ‘Your mother’. He said, ‘Then who?’ He^-saww said: ‘Your mother’. He said, ‘Then who?’ He^-saww said: ‘Your father’.[107]

بعض أصحابنا عن حنان بن سدير عن حكم الخياط عن أبي جعفر عليه السلام قال: قلت له: أيجزى الولد الوالد؟ قال: لا إلا في خصلتين: يجده مملوكا فيشتريه فيعتقه أو يكون عليه دين فيقضيه عنه

One of our companions, from Hanan Bin Sadeyr, from Hakam Al Khayat,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘Can the son (ever) suffice the father?’ He^-asws said: ‘No, except in two qualities – he (the son) finds him (the father) as a slave, so he buys him and frees him, or there happens to be a debt upon him, so he fulfils it on his behalf’.[108]

حنان عن أبيه عن أبي جعفر عليه السلام قال: قال سمعته يقول اتى أبا ذر رجل فبشره بغنم له قد ولدت فقال يا أبا ذر: ابشر فقد ولدت غنمك وكثرت فقال: ما يسرني كثرتهما فما أحب ذلك فما قل منها وكفى أحب إلى مما كثروا إلهي

Hanan, from his father,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘A man came over to Abu Zarr^-ra to give him^-ra the glad tidings of sheep of his^-ra which had given birth, and he said, ‘O Abu Zarr^-ra! Receive glad tidings for your^-ra sheep have given birth and have become more’. So he^-ra said: ‘Their multiplying does not cheer me^-ra and I^-ra do not love that. So whatever was little from it and sufficient would be more beloved to me^-ra than what is more, my God^-azwj!’.

انى سمعت رسول الله صلى الله عليه وآله يقول: على حافتي الصراط يوم القيام الرحم والأمانة فإذا مر عليه الموصل للرحم والمؤدى للأمانة لم يتكفابه في النار

I^-ra heard Rasool-Allah^-saww saying: ‘Upon the two edges of the Bridge on the Day of Judgment would be the linage (relationships) and the entrustment. So when the maintainer of the relationships and the payer of the entrustments pass upon it, they would not be flung into the Fire’.[109]

بعض أصحابنا عن حنان عن عبد الرحمن بن سليمان عن عمرو بن سهل عن رواة قال: سمعت رسول الله صلى الله عليه وآله يقول: إن صلة الحرم مثراة في المال ومحبة في الأهل ومنسأة في الاجل

One of our companions, from Hanan, from Abdul Rahman Bin Suleyman, from Amro Bin Sahl, from Rawat who said,

‘I heard Rasool-Allah^-saww saying: ‘The maintenance of relationships inherits regarding the wealth, and (brings about) love among the family members, and forgets (delays) in the term (death)’.[110]

بعض أصحابنا عن حنان قال: حدثني أبي مسكان عن رجل انهم كانوا في منزل أبى عبد الله عليه السلام وفيهم ميسر فتذاكروا صلة القرابة فقال أبو عبد الله عليه السلام: يا ميسر لقد حضر اجلك غير مرة كل ذلك يؤخرك الله لصلتك لقرابتك

One of our companions, from Hanan who said, ‘Abu Muskan narrated to me, from a man that:

‘They were in the house of Abu Abdullah^-asws and among them was Maysar, and they were mentioning helping the relatives. So Abu Abdullah^-asws said: ‘O Maysar! Your term (death) had come more than once. During each of that Allah^-azwj Delayed it due to your helping your relatives’.[111]

الحسن بن علي عن أبي الحسن عليه السلام قال: سمعته يقول: إن الرجل ليكون قد بقي من اجله ثلاثون سنة فيكون وصولا لقرابته وصولا لرحمه فيجعلها الله ثلاثة وثلثين سنة وانه ليكون قد بقي من اجله ثلاثة (وثلاثون) سنة فيكون عاقا لقرابته قاطعا لرحمه فيجعلها الله ثلاثين سنة

Al Hassan Bin Ali,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying: ‘The man, it so happens that there would have remained thirty years from his term (of life), and he happens to be a helper to his relatives and maintaining his relationships, so Allah^-azwj Makes it to be thirty three years, and there happens to have remain from his term (of life) thirty three years, and he happens to be disloyal to his relatives, a cutter of his relationships, so Allah^-azwj Makes it to be thirty years’.[112]

 6 باب حق الجوار

Chapter 6 – Rights of the neighbours

حدثنا الحسين بن سعيد قال: حدثنا فضالة بن أيوب عن معاوية بن عمار عن عمرو بن عكرمة قال: دخلت على أبى عبد الله عليه السلام فقلت له: ان لي جار يؤذيني فقال: ارحمه قال: قلت: لا رحمه الله فصرف وجهه عنى فكرهت ان ادعه فقلت: انه يفعل بي ويؤذيني فقال: أرأيت ان كاشفته انتصفت منه؟ قال: قلت: بلى أولى عليه

Al Husayn Bin Saeed narrated to us saying, ‘Fazalat Bin Ayoub narrated to us from Muawiya Bin Ammar, from Amro Bin Akrama who said,

‘I went over to Abu Abdullah^-asws, and I said to him^-asws, ‘There is a neighbour of mine who bothers me’. He^-asws said: ‘Be merciful to him’. I said, ‘May Allah^-azwj not be Merciful to him!’ So he^-asws turned his^-asws face away from me and I disliked to leave him^-asws (like this), so I said, ‘He does (such and such) with me and is bothering me’. What is your view if I^-asws were to bring him out in the open, would you be fairer than him?’ I said, ‘But, I would be the first upon it (to say the truth)’.

فقال: ان ذا ممن يحسد الناس على ما آتاهم الله من فضله فإذا رأى نعمة على أحد وكان له أهل جعل بلائه عليهم وان لم يكن له أهل جعل بلائه على خادمه وان لم يكن له خادم سهر ليلته واغتاض نهاره،

So he^-asws said: That one is from the ones who envy the people upon what Allah^-azwj has Given them from His^-azwj Grace. So when he sees a Bounty upon anyone, and if there was a family for him, he would be like a curse upon them, and if there does not happen to be a family for him, he would make it to be upon his servant. So, if there does not happen to be a servant for him, he would stay awake during his night and be wrathful by his day.

ان رسول الله صلى الله عليه وآله اتاه رجل من الأنصار فقال: يا رسول الله انى اشتريت دارا في بنى فلان وان أقرب جيراني منى جوارا من لا أرجو خيره ولا آمن شره قال: فامر رسول الله صلى الله عليه وآله عليا وسلمان وأبا ذر – قال: ونسيت واحدا وأظنه المقداد – فأمرهم ان ينادوا في المسجد بأعلى أصواتهم انه لا ايمان لمن لم يا من جاره بوائقه فنادوا ثلاثا

A man from the Helpers came over to Rasool-Allah^-saww and he said, ‘I bought a house among the Clan of so and so, and the closest neighbour of mine to me is a neighbour from whom I do not hope for any goodness nor do I feel safe from his evil’. So Rasool-Allah^-saww instructed Ali^-asws, and Salman^-ra, and Abu Zarr^-ra’, and I forgot the other one, and I think he^-asws mentioned Al-Miqdad^-ra’, ‘that they call out in the Masjid by the highest of their voices that, ‘There is no Eman for the one whose neighbour is not safe from him with his deeds’. So they^-as called out with it three (times).

ثم أمر فنودي ان كل أربعين دارا من بين يديه ومن خلفه وعن يمينه و عن شماله يكون ساكنها جارا له

Then he^-asws gestured by his^-asws hand, ‘Up to forty houses from in front of him, and from behind him, and from his right and from his left (whoever) happens to be dwelling in it, would be a neighbour of his’.[113]

محمد بن الحسين عن محمد بن الفضيل عن إسحاق بن عمار قال: قال أبو عبد الله عليه السلام قال: رسول الله صلى الله عليه وآله: أعوذ بالله من جار سوء في دار إقامة تراك عيناه ويرعاك قلبه ان رآك بخير سائه وان رآك بشر سره

Muhammad Bin Al Husayn, from Muhammad Bin Al Fazeyl, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘I^-saww seek Refuge with Allah^-azwj from the evil neighbour in a house of residence, his eyes can see you and his heart is against you. If he sees you in goodness, it stings him, and if he sees you with evil, it cheers him’.[114]

عبد الله بن محمد عن علي بن إسحاق عن إبراهيم بن أبي رجا قال: قال أبو عبد الله عليه السلام: حسن الجوار يزيد في الرزق

Abdullah Bin Muhammad, from Ali Bin Is’haq, from Ibrahim Bin Abu Raja who said,

‘Abu Abdullah^-asws said: ‘Good neighbourliness increases in the sustenance’.[115]

7 باب ما جاء في المملوك

Chapter 7 – What has come regarding the owned slaves

فضالة عن داود بن فرقد قال: سمعت أبا عبد الله عليه السلام: يقول: في كتاب رسول الله صلى الله عليه وآله إذا: استعملتم ما ملكت ايمانكم في شئ يشق عليهم فاعملوا معهم فيه

Fazalat, from Dawood Bin Farqad who said,

‘I heard Abu Abdullah^-asws saying: ‘(It was written) in a letter of Rasool-Allah^-saww: ‘Whenever you utilise what your right hands possess (owned slaves) regarding something which is grievous upon them, so work along with them in it’.

قال: وإن كان أبى يأمرهم فيقول: كما أنتم فيأتي فينظر فإن كان ثقيلا قال: بسم الله ثم عمل معهم وإن كان خفيفا تنحى عنهم

He^-asws said: ‘And it was so that my^-asws father^-asws would order them (the slaves) and he^-asws was saying: ‘(Keep working) as you are’. And he^-asws would come over and look, and if it was heavy (work), he^-asws would say: ‘In the Name of Allah^-azwj’, then he^-asws would work along with them, and if it was light (work), he^-asws would leave them alone’.[116]

فضالة عن أبان بن عثمان عن زياد بن أبي رجاء عن أبي عبد الله عليه السلام وعن أبي سخل عن سلمان قال: بينا انا جالس عند رسول الله صلى الله عليه وآله إذا قصد له رجل فقال يا رسول الله: المملوك فقال رسول الله صلى الله عليه وآله ابتلى بك وبليت به لينظر الله عز وجل كيف تشكر وينظر كيف يصبر

Fazalat, from Aban Bin Usman, from Ziyad Bin Abu Raja’a, from Abu Abdullah^-asws, and from Abu Sakhal, from Suleyman who said,

‘While I was seated in the presence of Rasool-Allah^-saww when a man came over to him^-saww and said, ‘O Rasool-Allah^-saww! The owned slaves’. So Rasool-Allah^-saww said: ‘An affliction with you and you have been Tried with for Allah^-azwj Mighty and Majestic to see how you thank Him^-azwj and He^-azwj would See how patient you are’.[117]

فضالة عن ابان عن عبد الله بن طلحة عن أبي عبد الله عليه السلام قال استقبل رسول الله صلى الله عليه وآله رجل من بنى فهد وهو يضرب عبدا له والعبد يقول أعوذ بالله فلم يقلع الرجل عنه فلما أبصر العبد برسول الله صلى الله عليه وآله قال: أعوذ بمحمد فاقلع الرجل عنه الضرب

Fazalat, from Aban, from Abdullah Bin Talha,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww faced towards a man from the Clan of Fahd and he was hitting a slave of his, and the slave was saying, ‘I seek Refuge with Allah^-azwj!’, but the man did no desist from him. So when the slave saw Rasool-Allah^-saww, he said, ‘I seek refuge with Muhammad^-saww!’. So the man abstained from striking.

فقال رسول الله صلى الله عليه وآله: يتعوذ بالله فلا تعيذه ويتعوذ بمحمد فتعيذه والله أحق ان يجار عايذه من محمد فقال الرجل: هو حر لوجه الله فقال رسول الله صلى الله عليه وآله والذي بعثني بالحق نبيا لو لم تفعل لواقع وجهك حر النار

Rasool-Allah^-saww said: ‘He sought Refuge with Allah^-azwj but you did not shelter him, and he sought refuge with Muhammad^-saww you sheltered him, and Allah^-azwj is more rightful with protection of His^-azwj Refuge than Muhammad^-saww is’. So the man said, ‘He is hereby free for the Face of Allah^-azwj’. Rasool-Allah^-saww said: ‘By the One^-azwj Who Sent me^-saww with the Truth as a Prophet^-saww! If you had not done so, your face would have surely met the heat of the Fire’.[118]

8 باب ما جاء في الدنيا ومن طلبها

Chapter 8 – What has come regarding the world and the one who seeks it

حدثنا الحسين بن سعيد قال: حدثنا محمد بن سنان عن طلحة بن زيد عن أبي عبد الله عليه السلام قال: سمعته يقول: إن مثل الدنيا مثل الحية، مسها لين وفى جوفها السم القاتل يحذرها الرجل العاقل ويهوى إليها الصبيان بأيديهم

Al Husayn Bin Saeed narrated to us saying, ‘Muhammad Bin Sinan narrated to us, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘An example of the world is like the snake. Touching it is smooth, and inside it is the killer poison. The intellectual man would be cautious of it but the childish would incline towards it in order to grab it’.[119]

فضالة بن أيوب عن عبد الله بن فرقد عن أبي كهمش عن عبد المؤمن الأنصاري عن أبي جعفر عليه السلام قال قال رسول الله صلى الله عليه وآله: استحيوا من الله حق الحياء فقيل يا رسول الله: ومن يستحيى من الله حق الحياء؟ فقال: من استحيى من الله حق الحياء فليكتب اجله بين عينيه وليزهد في الدنيا وزينتها ويحفظ الرأس وما حوى والبطن وما طوى ولا ينسى المقابر والبلى

Fazalat Bin Ayoub, from Abdullah Bin Farqad, from Abu Kahmash, from Abdul Momin Al Ansary,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Be modest from Allah^-azwj as is the right of the modesty’. So it was said, ‘O Rasool-Allah^-saww! Who is modest from Allah^-azwj as is the right of the modesty?’ He^-saww said: ‘The one who (wants to) be modest from Allah^-azwj as is the right of the modesty, so (he thinks) his death is written in front of his eyes, and he would be ascetic regarding the world and its adornments, and he would protect his head and whatever (he puts) inside it, and the stomach and whatever (he puts) inside it, and he would not forget the graves and the afflictions’.[120]

فضالة عن داود بن فرقد قال: قلت لأبي عبد الله عليه السلام ما يسرني بحقكم الدنيا وما فيها فقال: أف للدنيا وما فيها وما هي يا داود هل هي الا ثوبان وملاء بطنك

Fazalat, from Dawood Bin Farqad who said,

‘I said to Abu Abdullah^-asws, ‘(I swear) by your^-asws rights! What will make me happy of the world and whatever is in it?’ So he^-asws said: ‘Uff to the world and whatever is in it! And what is it, O Dawood? Is it except for the two clothes and filling your stomach?’[121]

عثمان بن عيسى عن سماعة قال: سمعت أبا عبد الله عليه السلام يقول: اصبروا على طاعة الله واصبروا من معاصي الله فإنما الدنيا ساعة فما مضى منها فلست تعرفه فاصبر على تلك الساعة التي أنت فيها وكانت قد أعطيت

Usman Bin Isa, from Sama’at who said,

‘I heard Abu Abdullah^-asws saying: ‘Be patient upon the obedience of Allah^-azwj and be patient from disobeying Allah^-azwj. But rather, the world is a moment, so what has gone from it, you don’t know it (it’s outcome in the Hereafter) therefore be patient upon that moment which you are in, and it is (a respite) what has been given to you’.[122]

النضر عن درست عن إسحاق بن عمار عن ميسر عن أبي جعفر عليه السلام قال: لما نزلت هذه الآية: (ولا تمدن عينيك إلى ما متعنا به أزواجا منهم زهرة الحياة الدنيا) استوى رسول الله صلى الله عليه وآله جالسا ثم قال: من لم يتعز بعزاء الله تقطعت نفسه حسرات على الدنيا ومن أتبع بصره ما في أيدي الناس طال همه ولم يشف غيظه ومن لم يعرف الله عليه نعمه الا في مطعم أو مشرب قصر عمله ودنى عذابه

Al Nazar Bin Dorost, from Is’haq Bin Ammar, from Maysar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When this Verse was Revealed [20:131] And do not stretch your eyes after that with which We have Provided wedded pairs of them, blossoms of the life of the world, Rasool-Allah^-saww sat upright, then said: ‘‘Rasool-Allah^-saww said: ‘The one who does not get consoled by the Consolation of Allah^-azwj the regret upon the world will cut off his self; and the one who purses with his vision what is in the hands of the people, his worries would be numerous and his anger would not subside; and the one who does not see the Bounties of Allah^-azwj Mighty and Majestic upon him, except regarding the food and the drink or clothes, so his deeds would be deficient and his Punishment has approached’.[123]

النضر بن سويد عن إبراهيم بن عبد الحميد عن إسحاق بن غالب قال: قال لي أبو عبد الله عليه السلام: يا إسحاق كم تر أصحاب هذه الآية؟ ان أعطوا منها رضوا وان لم يعطوا منها إذا هم يسخطون، ثم قال لي: هم أكثر من ثلثي الناس

Al Nazar Bin Suweyd, from Ibrahim Bin Abdul Hameed, from Is’haq Bin Ghalib who said,

‘Abu Abdullah^-asws said: ‘O Is’haq! How many do you see to be associated with this Verse – [9:58] so if they are given from it they are pleased, and if they are not given from it, then they are full of rage?’ Then he^-asws said: ‘They are more than two thirds of the people’.[124]

النضر عن إبراهيم بن عبد الحميد عن إسحاق بن غالب قال: سمعت أبا عبد الله عليه السلام يقول: في هذه الآية ج ولولا أن يكون الناس أمة واحدة لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومعارج عليها يظهرون، قال: لو فعل لكفر الناس جميعا

Al Nazar, from Ibrahim Bin Abdul Hameed, from Is’haq who said,

‘I heard Abu Abdullah^-asws saying regarding this Verse [43:33] And were it not that all people had been a single nation, We would certainly have Assigned to those who disbelieve in the Beneficent (to make) of silver the roofs of their houses and the stairs by which they ascend: ‘Had He^-azwj Done so, then entirety of the people would have disbelieved’.[125]

الحسين بن علوان عن سعد بن طريف عن الأصبغ بن نباته قال: كنت جالسا عند أمير المؤمنين صلوات الله وسلامه عليه فجاء إليه رجل فشكا إليه الدنيا وذمها فقال له أمير المؤمنين عليه السلام: ان الدنيا منزل صدق لمن صدقها ودار غنى لمن تزود منها ودار عاقبة لمن فهم عنها مسجد أحباء الله ومهبط وحى الله ومصلى ملائكته ومتجر أوليائه اكتسبوا فيها الجنة وربحوا فيها الرحمة فلما ذا تذمها؟

Al Husayn Bin Ulwan, from Sa’ad Bin Tareyf from Al Asbagh Bin Nabata who said,

‘I was seated in the presence of Amir Al-Momineen and a man came over to him^-asws and complained to him^-asws of the world and condemned it. So Amir Al-Momineen^-asws said to him: ‘The world is a house of sincerity for the one who is true to it, and a house of enrichment for the one who takes provisions from it, and a house of end-results for the one who understands from it, a Masjid of the Loved ones of Allah^-azwj and a landing strip of the Revelation of Allah^-azwj, and a Praying place of His^-azwj Angels, and a store of His^-azwj friends they can be earning the Paradise in it and profiting in it of the Mercy. So what is that which you are condemning it for?’

وقد آذنت ببينها ونادت بانقطاعها ونعت نفسها وأهلها فمثلت ببلائها إلى البلاء وشوقت بسرورها إلى السرور، راحت بفجيعة وابتكرت بعافية تحذيرا وترغيبا وتخويفا فذمها رجال غداة الندامة وحمدها آخرون ذكرتهم فذكروا وحدثتهم فصدقوا

(The world) has proclaimed with its clarity and called out with its termination and given the news of its own death and of its inhabitants. So it represents by its afflictions to the affliction and yearning of its happiness to the happiness, (its inhabitants) having departed with grief and it began with well-being, cautioning, and desiring, and frightening. So a man condemns it after the regret, and the another one praises it. If you remind them, they would be reminded, and if you narrate to them, they would be ratifying.

فيا أيها الذام للدنيا المعتل بتغرير هامتي استذمت إليك الدنيا وغرتك؟ أبمنازل آبائك من الثرى؟ أم بمضاجع أمهاتك من البلى؟ كم مرضت بكفيك؟ وكم عللت بيديك تبتغى له الشفاء وتستوصف له الأطباء لم ينفعه اشفاقك ولم تعفر طلبتك مثلت لك به الدنيا نفسك وبمصرعه مصرعك فجدير بك أن لا يفنى به بكائك وقد علمت أنه لا ينفعك أحبائك

Therefore, O you who condemn the world of the ailments with confusion of the forehead! Is the world condemned to you and deceiving you? With the houses of your forefathers from the dust? Or with the sleeping of your mothers from the decrepit (graves)? How many times did you get sick by your own hands? And how many illnesses by your own hands did you seek a cure for and a prescription of the physicians for it, and did not benefit to cure you, and you did not achieve what you sought? The world represented for you with it yourself and by its struggle, your struggle. So it is worth for you if you do not perish with your crying for it, and you would have known that it does not benefit your loved ones’.[126]

عبد الله بن المغيرة عن طلحة بن زيد عن أبي عبد الله عليه السلام قال: تمثلت الدنيا لعيسى عليه السلام في صورة امرأة زرقاء فقال لها: كم تزوجت؟ قالت: كثيرا قال: فكل طلقك؟ قالت: بلى كلا قتلت قال: فويح أزواجك الباقين كيف لا يعتبرون بالماضين

Abdullah Bin Al Mugheira, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The world represented itself to Isa^-as in an image of a blue-eyed woman, so he^-as said to her: ‘How many timed did you marry?’ She said, ‘A lot’. He^-as said: ‘So every time you divorced?’ She said, ‘Yes, all of them were killed’. He^-as said: ‘Woe be unto your remaining husbands, how they are not learning a lesson with the expired ones’.

قال: وقال أبو عبد الله عليه السلام: مثل الدنيا كمثل البحر المالح كلما شرب العطشان منه ازداد عطشا حتى يقتله

He (the narrator) said, ‘And Abu Abdullah^-asws said: ‘An example of the world is like an example of the salty sea. Every time the thirsty drinks from it, it increases the thirst until it kills him’.[127]

عبد الله بن المغيرة عن إسماعيل أبى زيادة يرفع الحديث إلى أمير المؤمنين عليه السلام قال: قيل له: ما الزهد في الدنيا؟ قال: حرامها فتكتبه

Abdullah Bin Al Mugheira, from Ismail Abu Ziyada,

(It has been narrated) raising the Hadeeth to Amir Al-Momineen^-asws, said, ‘It was said to him^-asws, ‘What is the ascetism in the world?’ He^-asws said: ‘Its Prohibitions, so write it down (so keep aloof from these)’.[128]

فضالة عن أبان بن عثمان عن سلمة بن أبي حفص عن أبي عبد الله عن أبيه عليهما السلام عن جابر قال: مر رسول الله صلى الله عليه وآله بالسوق واقبل يريد الغالية والناس يكتنفه فمر بجدي أسك على مزبلة ملقى وهو ميت فاخذ بأذنه فقال أيكم يحب أن يكون هذا له بدرهم؟ قالوا: ما نحب أنه لنا بشئ وما يصنع (نصنع) به؟

Fazalat, from Aban Bin Usman, from Salma Bin Abu Hafs,

(It has been narrated) from Abu Abdullah^-asws from his^-asws father^-asws, from Jabir who said, ‘Rasool-Allah^-saww passed by the market and he^-saww had come intending (to buy) Al-Ghaliyat (a perfume), and the people were flanking him^-saww. Then he^-saww passed by a goat with ears cut off which had been thrown upon the rubbish heap, and it was dead. So he^-saww grabbed its ears and said: ‘Which one of you would love to have this for a Dirham?’ They said, ‘We would not love that it be for us, for anything, and what would we do with it?’

فقال: أفتحبون انه لكم؟ قالوا: لا حتى: قال ذلك ثلاث مرات فقالوا: والله لو كان حيا كان عيبا فكيف وهو ميت فقال رسول الله صلى الله عليه وآله: ان الدنيا على الله أهون من هذا عليكم

So he^-saww said: ‘Would you all like it to be for you?’ They said, ‘No’, to the extent that he^-saww said that three times. So they said, ‘By Allah^-azwj! (Even) if it was alive, it would be faulty, and it is (now) dead’. So Rasool-Allah^-saww said: ‘The world is worth less upon Allah^-azwj than this is upon you all’.[129]

فضالة عن أبان عن زياد بن أبي رجاء عن أبي هاشم عن أبي عبد الله عليه السلام قال: من أصبح والدنيا أكبر همه شتت (الله) عليه أمره وكان فقره بين عينيه ولم يأته من الدنيا الا ما قدر له ومن كانت الآخرة أكبر همه كشف الله عنه ضيقه وجمع له أمره واتته الدنيا وهي راغمة

Fazalat, from Aban, from Ziyad Bin Abu Raja’a, from Abu Hashim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one wakes up in the morning and the world is a great concern of his, Allah^-azwj would Scatter his affairs upon him, and it would be so that poverty would be between his eyes, and there would not come to him from the world except what is Ordained for him; and the one who was such that the Hereafter was the greatest concern of his, Allah^-azwj would Remove his constriction from him and Gather his affairs for him and the world would come to him while it is obliged to’.[130]

حماد بن عيسى عن الحسين بن المختار عن إسماعيل بن أبي حمزة قال: حدثني جابر قال: قال لي أبو جعفر عليه السلام يا جابر انزل الدنيا منك كمنزل نزلته ثم أردت التحرك منه من يومك ذلك أو كمال اكتسبته في منامك واستيقظت فليس في يدك منه شئ وإذا كنت في جنازة فكن كأنك أنت المحمول وكأنك سألت ربك الرجعة إلى الدنيا لتعمل عمل من عاش فان الدنيا عند العلماء مثل الظل

Hamad Bin Isa, from Al Husayn Bin Al Mukhtar, from Ismail Bin Abu Hamza who said, ‘Jabir narrated to me saying,

‘Abu Ja’far^-asws said to me: ‘O Jabir! The status of the world from you should be like a house you are lodging in, then you are intending to move from it from that very day of yours, or like wealth you are earning in your dreams and you wake up, so there isn’t in your hands anything from it. And whenever you are in a funeral, so become as if you are the carried one, and as if you are asking your Lord^-azwj for the returning to the world in order to work the deeds of the ones who are living, for the world in the presence of the scholars, is like the shadow’.[131]

النضر بن سويد عن عبد الله بن سنان قال سمعت أبا عبد الله عليه السلام يقول: دخل على النبي صلى الله وآله رجل وهو على حصير قد اثر في جسمه ووسادة ليف قد اثرت في خده فجعل يمسح ويقول: ما رضي بهذا كسرى ولا قيصر انهم ينامون على الحرير والديباج وأنت على هذا الحصير؟

Al Nazar Bin Suweyd, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘A man came over to the Prophet^-saww and he^-saww was upon a mat which had left marks in his^-saww body, and a pillow of fibre which had left marks in his^-saww cheek. So he^-saww went on to wipe it and he^-saww was saying, ‘And neither would Chosroe be pleased with this nor would Caesar. They are sleeping upon the silk and the brocade and you^-asws are upon this mat?’

قال فقال رسول الله صلى الله عليه وآله: لأنا خير منهما والله لأنا أكرم منهما نون والله ما أنا والدنيا، إنما مثل الدنيا كمثل رجل راكب مر على شجرة ولها فئ فاستظل تحتها فلما ان مال الظل عنها ارتحل فذهب وتركها

He^-asws said: ‘So Rasool-Allah^-saww said: ‘Because I^-saww am better than both of them. By Allah^-azwj! Because I^-saww am more prestigious than both of them. By Allah^-azwj! What have I^-saww to do with the world? But rather, an example of the world is like an example of a riding man who passes by a tree which has layers (of leaves) for it, so he shades beneath it. So when the shade inclines away from it, he rides and goes away, leaving it (behind)’.[132]

النضر بن سويد عن أبي سيار عن مروان عن أبي عبد الله عليه السلام قال قال لي علي بن الحسين عليهما السلام: ما عرض لي قط أمران: أحدهما للدنيا والاخر للآخرة فآثرت الدنيا الا رأيت ما أكره قبل ان أمسى

Al Nazar Bin Suweyd, from Abu Sayyar, from Marwan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws said to me^-asws: ‘There did not present to me^-asws two matters at all, one of them being the world and the other being the Hereafter, and I^-asws gave preference to the world, except that I^-saww was what I^-asws disliked before I^-asws came to the evening’.

ثم قال أبو عبد الله عليه السلام لبنى أمية انهم يؤثرون الدنيا على الآخرة منذ ثمانين سنة وليس يرون شيئا يكرهونه

Then Abu Abdullah^-asws said for the Clan of Umayya: ‘They have been preferring the world upon the Hereafter since eighty years and they are not seeing anything they are disliking’.[133]

محمد بن أبي عمير عن علي الأحمص عمن أخبره عن أبي جعفر عليه السلام انه كان يقول: نعم العون الدنيا على الآخرة

Muhammad Bin Abu Umeyr, from Ali Al Ahmas, from the one who informed him,

(It has been narrated) from Abu Ja’far^-asws, that he^-asws was saying: ‘The world can be the best assistant upon the Hereafter’.[134]

الحسن بن علي قال: سمعت أبا الحسن عليه السلام يقول ما قال عيسى للحواريين: يا بني آدم لا تأسوا على ما فاتكم (من دنياكم) كما لا يأسى أهل الدنيا على ما فاتهم من آخرتهم إذا أصابوا دنياهم

Al Hassan Bin Ali who said,

‘I heard Abu Al-Hassan^-asws saying what Isa^-as said to the disciples: ‘O Children of Adam^-as! Do not despair upon what is lost from your world, just as the people of the world are not despairing upon what is lost to them from their Hereafter when they are attaining their world’.[135]

محمد بن أبي عمير عن هشام بن سالم عن أبي يعقوب قال: سمعت أبا عبد الله عليه السلام يقول: انا لنحب الدنيا وانا لا نعطاها خير لنا وما اعطى أحد منها شيئا الأنقص من حظه في الآخرة

Muhammad Bin Abu Umeyr, from Hisham Bin Salim, from Abu Yaqoub who said,

‘I heard Abu Abdullah^-asws saying: ‘We tend to love the world and we are not Given it (because) it is better for us, and whatever anyone is Given anything from it, there would be a reduction from his share in the Hereafter’.[136]

النضر بن سويد عن عاصم عن أبي بصير عن أبي جعفر عليه السلام قال قال رسول الله صلى الله عليه وآله: جائني ملك فقال: يا محمد ربك يقرئك السلام ويقول لك: ان شئت جعلت لك بطحاء مكة رضراض ذهب؟

Al Nazar Bin Suweyd, from Aasim, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘An Angel came over to me^-saww and said: ‘O Muhammad^-saww! Your^-saww Lord^-azwj Conveys the Greetings to you^-saww and is Saying to you^-saww: “If you^-saww so desire, I^-azwj would Make for you^-saww the plains of Makkah as pebbles of gold”’.

قال: فرفع النبي صلى الله عليه وآله رأسه إلى السماء فقال: يا رب أشبع يوما فاحمدك وأجوع يوما فأسئلك

He^-asws said: ‘So the Prophet^-saww raised his^-saww head towards the sky and he^-saww said: ‘O Lord^-azwj! (Make me^-saww to be) satiated one day so I^-saww would thank You^-azwj, and hungry one day so I^-saww would beg You^-azwj’’.[137]

ابن أبي عمير عن هشام بن سالم عن اليماني قال: سمعت علي بن الحسين عليهما السلام يقول: عجبا كل العجب لمن عمل لدار الفناء وترك دار الآخرة.

Ibn Abu Umeyr, from Hisham Bin Sali, from Al Yamani who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws saying: ‘Wonder of all wonders at the one who works for the perishable house (the world) and neglects the (eternal) house of the Hereafter’.[138]

 9 باب الملكين وما يحفظان

Chapter 9 – The two Angels and what they are preserving

حدثنا الحسين بن سعيد قال حدثنا محمد بن أبي عمير عن محمد بن حمران عن زرارة قال: سمعت أبا عبد الله عليه السلام يقول: ما من أحد الا ومعه ملكان يكتبان ما يلفظه ثم يرفعان ذلك إلى ملكين فوقهما فيثبتان ما كان من خير وشر ويلقيان ما سوى ذلك

Al Husayn Bin Saeed narrated to me saying, ‘Muhammad Bin Abu Umeyr narrated to us, from Muhammad Bin Humran, from Zurara who said,

‘I heard Abu Abdullah^-asws saying: ‘There is no one except with him are two Angels recording whatever he vocalises. Then they both ascend to two (other) Angels above them who are affirming whatever was from goodness and evil, and are casting off whatever is besides that’.[139]

الحسين بن علوان عن عمرو بن شمر عن جابر عن أبي جعفر عليه السلام قال: سألته عن موضع الملكين من الانسان قال: هاهنا واحد وهاهنا واحد يعنى عند شدقيه

Al Husayn Bin Ulwan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the place of the two Angels from the human being. He^-asws said: ‘One over here and one over here, meaning by his jawbones’.[140]

حماد عن حريز وإبراهيم بن عمرو عن زرارة عن أبي جعفر عليه السلام قال: لا يكتب الملكان الا ما نطق به العبد

Hamad, from Hareyz and Ibrahim Bin Amro, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The two Angels are not recording except what the servant speaks with’.[141]

حماد عن حريز عن زرارة عن أحدهما عليهما السلام قال: لا يكتب الملك الا ما يسمع قال الله عز وجل: واذكر ربك في نفسك تضرعا وخيفة قال: لا يعلم ثواب ذلك الذكر في نفس العبد غير الله تعالى

Hammad, from Hareyz, from Zurara,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘The Angel does not write except what he hears. Allah^-azwj Mighty and Majestic Said [7:205] And remember your Lord within yourself humbly and fearing. He^-asws said: ‘No one knows the Reward of that remembrance in the soul of the servant apart from Allah^-azwj the Exalted’.[142]

النضر بن سويد عن حسين بن موسى عن أبي حمزة عن أبي جعفر عليه السلام قال: إن في الهواء ملكا يقال له إسماعيل على ثلاثمأة الف ملك كل واحد منهم على مأة الف يحصون أعمال العباد فإذا كان رأس السنة بعث الله إليهم ملكا يقال له السجل فانتسج ذلك منهم وهو قول الله تبارك وتعالى: يوم نطوى السماء كطي السجل للكتب

Al Nazar Bin Suweyd, from Husayn Bin Musa, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘In the atmosphere there is an Angels called Ismail who is in-charge over three hundred thousand Angels, each one of them being in charge over one hundred thousand. They are counting the deeds of the servants. So whenever it is the beginning of the year, Allah^-azwj Sends an Angel called Al-Sajl so them, and he takes that from them. And these are the Words of Allah^-azwj Blessed and High [21:104] On the day when We will roll up the sky like the rolling up of the scroll for writings’.[143]

النضر بن سويد عن عاصم بن حميد عن أبي بصير عن أبي عبد الله عليه السلام في قول الله تبارك وتعالى: إذ يتلقى المتلقيان عن اليمين وعن الشمال قعيد قال: هما الملكان

Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer,

from Abu Abdullah^-asws regarding the Words of Allah^-azwj Blessed and High [50:17] When the two receivers receive, seated on the right and on the left. He^-asws said: ‘These are two Angels’.

وسألته عن قول الله تبارك وتعالى: هذا ما لدى عتيد * قال: هو الملك الذي يحفظ عليه عمله وسألته عن قول الله عز وجل: قال قرينه ربنا ما أطغيته * قال: هو شيطان

And I asked him^-asws about the Words of Allah^-azwj Blessed and High [50:23] This is what is ready with me. He^-asws said: ‘It is the Angel which preserves his deed upon him’.

وسألته عن قول الله عز وجل: قال قرينه ربنا ما أطغيته * قال: هو شيطان

And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [50:27] His friend will say: Our Lord! I did not lead him into inordinacy. He^-asws said: ‘It is Satan^-la’.[144]

الحسين بن علوان عن عمرو بن شمر عن جابر عن أبي جعفر عليه السلام قال: سألته عن لحظة ملك الموت عليه السلام قال: ما رأيت القوم يكونون جلوسا فتعتريهم السكتة فما يتكلم أحد منهم؟ فتلك لحظة ملك الموت عليه السلام حين يلحظهم

Al Husayn Bin Ulwan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the moment of the Angel of death. He^-asws said: ‘Have you not seen the people who happen to be in a gathering, and they are with cardiac failure, so not one of them speaks? So that is the moment of the Angel of death when he notices him’.[145]

كتاب الزهد

 

 

The Book of Ascetism

 

 

Part Two

 

كتاب الزهد للثقة الجليل صاحب المصنفات والكتب الممتعة من أصحاب الأئمة إلى الحسن الرضا وأبى جعفر الجواد وأبى الحسن الهادي عليهم الصلاة والسلام

The Book of Ascetism of the trustworthy, the majestic, the author of files and enjoyable books, was from the companions of the Imams^-asws Abu Al-Hassan Al-Reza^-asws, and Abu Ja’far Al-Jawwad^-asws, and Abu Al-Hassan Al-Hady^-asws.

الحسين بن سعيد بن حماد بن سعيد الكوفي الأهوازي المتوفى بقم والمدفون فيها رحمه الله تعالى

Al-Husayn Bin Saeed Bin Hammad Bin Saeed Al-Kufy Al-Ahwzy died in Qumm and is buried therein. May Allah^-azwj the Exalted have Mercy on him.

 

 

  

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام (الأتمان الأكملان) على سيدنا محمد وآله الطاهرين.

In the Name of Allah^-azwj the Beneficent, the Merciful. The Praise is for Allah^-azwj, Lord^-azwj of the worlds, and the Blessings and the greetings be upon our Master Muhammad^-saww and his^-saww pure Progeny^-asws.

 10 باب التواضع والكبر

Chapter 10 – The Humility and the Arrogance

حدثنا الحسين بن سعيد قال: حدثنا محمد بن أبي عمير عن عبد الرحمان بن الحجاج قال سمعت أبا عبد الله عليه السلام يقول: أفطر رسول الله صلى الله عليه وآله عشية الخميس في مسجد قبا فقال: هل من شراب؟ فاتاه أوس بن خولة الأنصاري بعس من لبن مخيضة بعسل فلما وضعه على فيه نحاه ثم قال: شرابان ويكتفى بأحدهما عن صاحبه لا اشربه ولا أحرمه ولكني أتواضع لله فإنه من تواضع لله رفعه الله ومن تكبر خفضه الله ومن اقتصد في معيشته رزقه الله ومن بذر حرمه الله ومن أكثر ذكر الله أحبه الله

Al-Husayn Bin Saeed narrated to us saying, ‘Muhammad Bin Abu Umeyr narrated to us, from Abdul Rahman Bin Al Hajjaj who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww broke a Fast on Thursday evening in Masjid Quba, and he^-saww said: ‘Is there anything to drink?’ So Aws Bin Khawla Al-Ansary came with a cup of buttermilk with honey. But when he^-saww placed it upon his^-saww mouth, he^-saww kept it aside, then said: ‘Two drinks, and one of them suffices from its counterpart. I^-asws am neither drinking it, nor am I Prohibiting it, but I^-saww am being humble to Allah^-azwj, for the one who is humble to Allah^-azwj, Allah^-azwj would Raise him, and the one who is arrogant, Allah^-azwj would Downgrade him, and the one who is economical in his life-style, Allah^-azwj would Grace him, and the one who is a spendthrift, Allah^-azwj would Deprive him, and the one who frequently remembers Allah^-azwj, Allah^-azwj would Love him’.[146]

عبد الله بن سنان عن علي بن شجرة عن عمه بشير عن أبي جعفر عليه السلام قال: مر النبي صلى الله عليه وآله بسوداء تلتقط من الأرض سرقينا أو بعرا فقال المسلمون: الطريق، رسول الله صلى الله عليه وآله فقالت: السوداء: الطريق واسع فقال رسول الله صلى الله عليه وآله: دعوها فإنها لجبارة

Abdullah Bin Sinan, from Ali Bin Shajara, from his uncle Bashir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Prophet^-saww passed by a black woman scooping up manure from the ground or camel (dung), and the Muslims said, ‘(Give) the way, for Rasool-Allah^-saww!’. So the black woman said, ‘The road is wide enough’. So Rasool-Allah^-saww said: ‘Leave her, for she is tyrannical’ (bully).[147]

الحسن بن محبوب عن علي بن رئاب عن أبي عبيدة الحذاء عن أبي جعفر عليه السلام قال: لما كان فتح يوم مكة قام رسول الله صلى الله عليه وآله في الناس خطيبا فحمد الله وأثنى عليه ثم قال: أيها الناس ليبلغ الشاهد الغائب ان الله تبارك وتعالى قد اذهب عنكم بالاسلام نخوة الجاهلية والتفاخر بآبائها وعشائرها

Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When it was the day of the conquest of Makkah, Rasool-Allah^-saww stood addressing among the people. So he^-saww praised Allah^-azwj and extolled Him^-azwj, then said: ‘O you people! Let the ones attending transmit to the absentees that Allah^-azwj Blessed and High has Removed from you all by Al-Islam, the haughtiness of the ignorance (Pre-Islamic period), and the pride with its forefathers and its clans.

أيها الناس انكم من آدم وآدم من طين ألا وإن خيركم عند الله وأكرمكم عليه اليوم أتقاكم وأطوعكم له

O you people! You all are from Adam^-as, and Adam^-as was from clay. Indeed! And the best ones of you in the Presence of Allah^-azwj and the most Prestigious ones to Him^-azwj today are your most pious ones and most obedient ones to Him^-azwj.

ألا وان العربية ليست بأب والد ولكنها لسان ناطق فمن طعن بينكم وعلم أنه يبلغه رضوان الله حسبه الا وان كل دم أو مظلمة أو أحنة كانت في الجاهلية فهي تظل تحت قدمي إلى يوم القيامة

Indeed! And the Arabism isn’t by a father of a son, but it is a spoken tongue (language). So the one between you who challenges (that), and knows that he has reached the Pleasure of Allah^-azwj, it would suffice him. Indeed! And every blood (feud), or injustice (suffered), or disgrace which was during the Pre-Islamic period, so it is a shadow under my^-saww feet (to be discarded) until the Day of Judgment’.[148]

النضر بن سويد عن الحسن بن موسى والحسن بن رئاب عن زرارة قال: سمعت أبا جعفر عليه السلام يقول: أصل المرء دينه وحسبه خلقه وكرمه تقواه وان الناس من آدم شرع سواء

Al Nazar Bin Suweyd, from Al Hassan Bin Musa and Al Hassan Bin Raib, from Zurara who said,

‘I heard Abu Ja’far^-asws saying: ‘The origin of the person is his Religion, and his noble descent is his mannerisms, and his honour is his piety, and that the people are from Adam^-as, commencing alike’.[149]

محمد بن سنان عن بسطام الزيات عن أبي عبد الله عليه السلام قال: لما قدم جعفر بن أبي طالب من الحبشة قال لرسول الله صلى الله عليه وآله أحدثك يا رسول الله: دخلت على النجاشي يوما من الأيام وهو في غير مجلس الملك وفى غير رياشه وفى غير زيه

Muhammad Bin Sinan, from Bastam Al Zayat,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Ja’far^-asws Bin Abu Talib^-asws came back from Ethiopia, he^-asws said to Rasool-Allah^-saww, ‘I^-asws shall narrate to you^-saww, O Rasool-Allah^-saww (of what transpired). I went over to Najjashy one day from the days and he was in other than the seat of the king, and in other than his (kingly) apparel, and in other than his (kingly) ornaments.

فهييته بتحية الملك وقلته له: يا أيها الملك مالي أراك في غير مجلس الملك وفى غير رياشه وفى غير زيه؟ فقال: انا نجد في الإنجيل من أنعم الله عليه بنعمة فليشكر الله

So I was awed with greeting the king and I said to him, ‘O you king! What is the matter I see you in other than the seat of the king, and in other than his apparel, and in other than his ornaments?’ He said, ‘We find in the Evangel that the one whom Allah^-azwj Favours upon with Bounties, so let him thank Allah^-azwj.

ونجد في الإنجيل ان ليس من الشكر لله شئ يعدله مثل التواضع وانه ورد على في ليلتي هذه ان ابن عمك محمد صلى الله عليه وآله قد أظفره الله بمشركي أهل بدر فأحببت ان اشكر الله تعالى بما ترى

And we find in the Evangel that there isn’t thanking from the thanking of Allah^-azwj equating to the likes of the humbleness, and it has come to me (news) during this night of mine that your^-asws cousin Muhammad^-saww, Allah^-azwj has Triumphed him^-saww over the Polytheists of Badr, therefore I loved it that I should thank Allah^-azwj the Exalted with what you see (me to be in sitting on dust)’.[150]

محمد بن سنان عمن اخبره عن أبي بصير قال: سمعت أبا جعفر عليه السلام يقول: إن موسى بن عمران عليه السلام حبس عنه الوحي ثلاثين صباحا فصعد على جبل بالشام يقال له: أريحا فقال: يا رب لم حبست عنى وحيك وكلامك الذنب أذنبته؟ فها انا بين يديك فاقتص لنفسك رضاها وان كنت حبست عنى وحيك وكلامك لذنوب بني إسرائيل فعفوك القديم

Muhammad Bin Sinan, from the one who informed him, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying: ‘Musa^-as Bin Imran^-as, the Revelation was Withheld from him^-as for thirty mornings. So he^-as climbed upon a mountain in Syria called Areya, and he^-as said: ‘O Lord^-azwj! Why did You^-azwj Withhold Your^-azwj Revelation and Your^-azwj Speech from me^-as? (Was it) a sin I^-as sinned? So here I^-as am in front of You^-azwj, therefore Punish (me) as You^-azwj (Like), I^-as agree to it. And if You^-azwj have Withheld Your^-azwj Revelation and Your^-azwj Speech from me^-as due to the sins of the Children of Israel, so Your^-azwj Pardoning is age-old (an old tradition)’.

فأوحى الله إليه ان يا موسى أتدري لم وخصصتك بوحيي وكلامي من بين خلقي؟ فقال: لا اعلمه يا رب قال: يا موسى انى اطلعت إلى خلقي اطلاعة فلم أر في خلقي شيئا أشد تواضعا منك فمن ثم خصصتك بوحيي وكلامي من بين خلقي

So Allah^-azwj Revealed unto him^-as: “O Musa^-as! Do you^-as know why I^-azwj Allowed you^-saww with My^-azwj Revelation and My^-azwj Speech from between (the rest of) My^-azwj creatures?” He^-as said: ‘I^-as don’t know it, O Lord^-azwj!’ He^-azwj Said: “O Musa^-as! I^-azwj Looked at My^-azwj creatures (with a) Noticing, but I^-azwj did not see among My^-azwj creatures anything more humble than you^-as. Thus, from them, I^-azwj Particularised you^-as with My^-azwj Revelation and My^-azwj Speech from between (all of) My^-azwj creatures”.

قال: فكان موسى عليه السلام إذا صلى لم ينفتل حتى يلصق خده الأيمن بالأرض وخدا لا يسر بالأرض

He^-asws said: ‘And it was so that Musa^-as, whenever he^-as prayed Salat, he^-as would not curl up until he^-as had pasted his^-as right cheek upon the ground, and the left cheek upon the ground’.[151]

النضر بن سويد عن ابن سنان عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: لا أحب الشيخ الجاهل ولا الغنى الظلوم ولا الفقير المختال

Al Nazar Bin Suweyd, from Ibn Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘I^-saww neither love the ignorant old man, nor the unjust rich, nor the ungrateful pauper’.[152]

فضالة بن أيوب عن سيف بن عميرة عن علي بن المغيرة عن أخ له قال: سمعت أبا عبد الله عليه السلام يقول: قال رسول الله صلى الله عليه وآله: ما ذئبان جايعان في غنم قد فرقها راعيها أحدهما في أولها والاخر في آخرها بافسد فيها من حب المال والشرف في دين المرء المسلم

Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Ali Bin Al Mugheira, from a brother of his who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Two hungry wolves among sheep who have separated from their shepherd, one of the two being among its front ones and the other among its back ones, are no more damaging among to them than the love of the wealth and the honour (popularity) is regarding the Religion of the Muslim man’.[153]

ابن أبي عمير عن حماد بن عيسى قال: ما رأيت أبا عبد الله عليه السلام يأكل متكئا ثم ذكر رسول الله صلى الله عليه وآله فقال: ما اكل متكئا حتى مات

Ibn Abu Umeyr, from Hamad Bin Isa, who said,

‘I did not see Abu Abdullah^-asws eating (while) leaning. Then he^-asws mentioned Rasool-Allah^-saww so he^-asws said: ‘He^-saww did not eat (while) leaning until he^-saww passed away’.[154]

النضر بن سويد عن علي بن رئاب عن زرارة قال: قلت لأبي جعفر عليه السلام: الناس يروون عن رسول الله صلى الله عليه وآله أنه قال: أشرفكم في الجاهلية أشرفكم في الاسلام فقال عليه السلام: صدقوا وليس حيث تذهبون كان أشرفهم في الجاهلية أسخاهم نفسا وأحسنهم خلقا وأحسنهم جوارا واكفهم اذى فذلك الذي إذا أسلم لم يزده اسلامه الا خيرا

Al Nazar Bin Suweyd, from Ali Bin Raib, from Zurara who said,

‘I said to Abu Ja’far^-asws, ‘The people are reporting from Rasool-Allah^-saww as having said: ‘The noblest of you during the Pre-Islamic period are the noblest of you during Al-Islam’. So he^-asws said: ‘They are speaking the truth, and it isn’t where you are going with it. It was so that the noblest of them during the Pre-Islamic period the most generous ones of self (selfless people), and the best ones of them in mannerisms, and the best ones of them in neighbourliness, and the most restraining ones from harming (others). Thus, that is the one when he became a Muslim, his Islam did not increase him except for goodness’.[155]

النضر بن سويد عن علي بن رئاب عن زرارة عن أبي جعفر عليه السلام قال: إن علي بن الحسين عليهما السلام رأى امرأة في بعض مشاهد مكة فأعجبته فخطبها إلى نفسه وتزوجها فكانت عنده وكان له صديق من الأنصار فاغتم لتزويجه بتلك المرأة فسأل عنها فأخبر انها من آل ذي الجدين من بنى شيبان في بيت على من قومها

Al Nazar Bin Suweyd, from Ali Bin Raib, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws saw a woman in one of the views of Makkah, and she fascinated him^-asws, so he^-asws addressed her to himself^-asws and married her. She was with him^-asws, and there was a friend of his^-asws from the Ansaar (the Helpers), and he was gloomy due to him^-asws having married with that woman. So he asked around about her, and he was informed that she was from the family of Zil-Jadeyn from the Clan of Shayban, in a high household from her people.

فاقبل على علي بن الحسين عليهما السلام فقال: جعلني الله فداك ما زال تزويجك هذه المرأة في نفسي وقلت: تزوج علي بن الحسين امرأة مجهولة ويقوله الناس أيضا فلم أزل أسئل عنها حتى عرفتها ووجدتها في بيت قومها شيبانية

So he came over to Ali Bin Al-Husayn^-asws and he said, ‘May Allah^-azwj Make me to be sacrificed for you^-asws! Your^-asws marriage with this woman has not ceased to be in my heart, and I said, (within myself), ‘Ali^-asws Bin Al-Husayn^-asws married an unknown woman, and the people are talking about it as well’. So I asked around about her until I recognised her and found her as having been in the household of her people, the Shaybaniyya’.

فقال له علي بن الحسين عليهما السلام: قد كنت أحسبك أحسن رأيا بما أرى ان الله أتى بالاسلام فرفع به الخسيسة وأتم به الناقصة وكرم به من اللوم فلا لوم على المسلم إنما اللوم الجاهلية

So Ali^-asws Bin Al-Husayn^-asws said to him: ‘I^-asws had reckoned you as being of good opinions with whatever you opined with. Allah^-azwj Brought Al-Islam, so He^-azwj Raised the despicable one by it, and Completed the deficiencies by it, and Honoured by it from the accusations, therefore there is no blame upon the Muslim, but rather the blame is the ignorance’.[156]

النضر بن سويد عن حسين بن موسى عن زرارة عن أحدهما عليهما السلام قال إن علي بن الحسين عليهما السلام تزوج أم ولد عمه الحسن عليه السلام وزوج أمه مولاه فلما بلغ ذلك عبد الملك بن مروان كتب إلى: يا علي بن الحسين كأنك لا تعرف موضعك من قومك وقدرك عند الناس تزوجت مولاة وزوجت مولاك بأمك

Al Nazar Bin Suweyd, from Husayn Bin Musa, from Zurara,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Ali^-asws Bin Al-Husayn^-asws married a mother of the children of his^-asws uncle^-asws Al-Hassan^-asws. So when (the news of) that reached Abdul Malik Bin Marwan, he wrote to him^-asws, ‘O Ali^-asws Bin Al-Husayn^-asws! It is as if you^-asws do not recognise your^-asws place from your^-asws people and your^-asws worth in the presence of the people. You^-asws married a slave girl and got your^-asws slave to be married to your^-asws mother?’

فكتب إليه علي بن الحسين: فهمت كتابك ولنا أسوة برسول الله صلى الله عليه وآله فقد زوج زينب بنت عمه زيدا مولاه وتزوج مولاته صفية بنت حي ابن اخطب

So Ali^-asws Bin Al-Husayn^-asws wrote to him: ‘I^-asws understood your letter, and for us^-asws there is an example with Rasool-Allah^-saww, and he^-saww had got Zaynab Bint Jahsh, a daughter of his^-saww uncle to be married to Zayd, his^-saww (liberated) slave, and he^-saww married a slave girl, Safiya Bint Hayy Ibn Akhtab’’.[157] (An independent woman cannot marry to her slave)

الحسن بن محبوب عن أبي حمزة الثمالي عن أبي جعفر وأبى عبد الله عليهما السلام قال إن: أبا ذر عير رجلا على عهد النبي صلى الله عليه وآله بأمه فقال: يا ابن السوداء – وكانت أمه سوداء – فقال رسول الله صلى الله عليه وآله: تعيره بأمه يا أبا ذر؟

Al Hassan Bin Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws having said: ‘Abu Zarr^-ra taunted a man in the era of the Prophet^-saww, with his mother, and he^-ra said, ‘O son of the black (woman)!’ – and it was so that his mother was black. So Rasool-Allah^-saww said: ‘Are you^-ra taunting him with his mother, O Abu Zarr^-ra?’

قال: فلم يزل أبو ذر يمرغ وجهه بالتراب ورأسه حتى رضي رسول الله صلى الله عليه وآله عنه

He^-asws said: ‘So Abu Zarr^-as did not cease rubbing his^-as face and his^-as head with the dust until Rasool-Allah^-saww was pleased from him^-ra (of his regret)’.[158]

ابن أبي عمير عن بعض أصحابنا عن أبي عبد الله عليه السلام قال: لا يدخل الجنة من في قبله مثقال حبة من كبر

Ibn Abu Umyer, from One of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘He will not enter the Paradise the one in whose heart is a grain’s weight of arrogance’.[159]

ابن أبي عمير عن معاوية بن عمار عن أبي عبد الله عليه السلام قال: سمعته يقول: إن في السماء ملكين موكلين بالعباد في من تواضع لله رفعاه ومن تكبر وضعاه

Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘In the sky are two Angels, both having been Allocated with the servants regarding, if one is humble to Allah^-azwj, they raise him, and the one who is arrogant, they place him down’.[160]

ابن أبي عمير عن محمد بن أبي حمزة وحسين بن عثمان عن إسحاق بن عمار عن أبي عبد الله عليه السلام قال: الكبر رداء الله فمن نازع الله ردائه أكبه الله في النار على وجهه

Ibn Abu Umeyr, from Muhammad Bin Abu Hamza and Husayn Bin Usman, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The greatness is a Gown of Allah^-azwj, so the one who Snatches (from) Allah^-azwj, His^-azwj Gown, Allah^-azwj would Fling him into the Fire upon his face’.[161]

ابن أبي عمير عن هشام بن الحكم عن أبي عبد الله عليه السلام ومنصور عن الثمالي عن أبي جعفر عليه السلام قال: كان علي بن الحسين عليه السلام يقول: ما أحب أن لي بذل نفسي حمر النعم وما تجرعت جرعة أحب إلى من جرعة غيظ لا أكافي بها صاحبها

Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullah^-asws, and Mansour, from Al-Sumaly, from Abu Ja’far^-asws having said:’ Ali^-asws Bin Al-Husayn^-asws was saying: ‘I^-asws do not love it to spend for myself^-asws the life of riches, and there is no swallowing more beloved to me^-asws than the swallowing of the anger, not sufficing its companion with it’.[162]

11 باب الرياء والنفاق والعجب والكبر

Chapter 11 – The showing-off, and the hypocrisy, and the self-conceitedness, and the arrogance

حدثنا الحسين بن سعيد قال: حدثنا القاسم بن محمد عن علي عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: يجاء بعبد يوم القيامة قد صلى فيقول: يا رب صليت ابتغاء وجهك فيقال له: بل صليت ليقال ما أحسن صلاة اذهبوا به إلى النار

Al Husayn Bin Saeed narrated to us saying, ‘Al Qasim Bin Muhammad narrated to us, from Ali, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘They will come with a servant on the Day of Judgment who had prayed Salat, so he would be saying, ‘O Lord^-azwj! I prayed Salat seeking Your^-azwj Face!’ It would be said to him: ‘But you prayed Salat in order for it to be said, ‘How excellent a Salat!’. Go with him to the Fire!’

ويجاء بعبد قد قاتل فيقول: يا رب قاتلت ابتغاء وجهك فيقال له: بل قاتلت فيقال ما أشجع فلانا اذهبوا به إلى النار

And they would come with a servant who would have killed, so he would be saying, ‘O Lord^-azwj! I killed seeking Your^-azwj Face!’ So, it would be said to him, ‘But you killed so it could be said, ‘How brave is so and so!’ Go with him to the Fire’.

ويجاء بعبد قد تعلم القرآن فيقول: يا رب تعلمت القرآن ابتغاء وجهك فيقال له: بل تعلمت ليقال: ما أحسن صوت فلان اذهبوا به إلى النار

And they would come with a servant who would have learnt the Quran. So he would be saying, ‘O Lord^-azwj! I learnt the Quran seeking Your^-azwj Face!’ It would be said to him: ‘But you learn in order for it to be said, ‘How excellent is the voice of so and so. Go with him to the Fire!’

ويجاء بعبد قد أنفق ماله فيقول: يا رب أنفقت ما لي ابتغاء وجهك فيقال له: بل أنفقته ليقال: ما أسخى فلانا اذهبوا به إلى النار

And they would come with a servant who had spent his wealth. So he would be saying, ‘O Lord^-azwj! I spent my wealth seeking Your^-azwj Face!’ So it would be said to him: ‘But you spent in order for it to be said, ‘How generous is so and so!’ Go with him to the Fire!’’.[163]

عثمان بن عيسى عن علي بن سالم قال: سمعت أبا عبد الله عليه السلام يقول: قال الله تبارك وتعالى: انا اغنى الأغنياء عن الشريك فمن أشرك معي غيري في عمل عمله لم اقبله ولا أقبل الا ما كان لي خالصا

Usman Bin Isa, from Ali Bin Salim who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Blessed and High Said: “I^-azwj am the Self-sufficient, needless from the association. So the one who associates someone else with Me^-azwj in a deed he performs, I^-azwj shall not Accept it, nor will I^-azwj Accept (anything) except whatever was for Me^-azwj sincerely’.[164]

النضر بن سويد عن محمد بن سنان عن إسحاق بن عمار عن أبي عبد الله عليه السلام قال: إن عالما أتى عابدا فقال له: كيف صلاتك؟ فقال: تسئلني عن صلاتي وانا أعبد الله منذ كذا وكذا فقال له: كيف بكائك؟ فقال: انى لا بكى حتى تجرى دموعي فقال له العالم: فان ضحكك وأنت تخاف الله أفضل من بكائك وأنت مدل على على الله ان المدل بعمله لا يصعد من عمله شئ

Al Nazar Bin Suweyd, from Muhammad Bin Sinan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A scholar came to a worshipper and said to him, ‘How is your Salat?’ So he said, ‘You are asking me about my Salat and I am a worshipper of Allah^-azwj since such and such (a time)?’ He said, ‘How is your weeping?’ So he said, ‘I weep until my tears flow’. So the scholar said to him, ‘But if you were to laugh and you were fearing Allah^-azwj it would be superior than your weeping and you are haughty upon Allah^-azwj. The haughty one with his deed, nothing from his deed ascends’.[165]

النضر عن محمد بن سنان عن موسى بن بكر عن زرارة عن أبي عبيد الله عليه السلام قال قال: داود النبي عليه السلام لأعبدن الله اليوم عبادة ولا قرأ قراءة أحبت لم افعل مثلها قط فدخل محرابه ففعل فلما فرغ من صلاته إذا هو بضفدع في المحراب فقال له يا دود: أعجبك اليوم ما فعلت من عبادتك وقراءتك؟ فقال نعم

Al Nazar, from Muhammad Bin Sinan, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Dawood^-as the Prophet^-as said: ‘I^-as shall worship Allah^-azwj today with such a worship and I shall recite a recitation I^-as love which I^-as have not done the likes of it, at all!’ So he^-as entered his^-as Mihrab (Prayer Niche), and did so. So when he^-as was free from his^-as Salat, there was a frog in the Mihrab, and it said to him^-as, ‘O Dawood^-as! Are you^-asws astounded today of what you^-as have done from your^-as worship and your^-as recitation?’ So he^-as said: ‘Yes’.

فقال: لا يعجبنك فانى اسبح الله في كل ليلة الف تسبيحة يتشعب لي مع كل تسبيحة ثلاثة آلاف تحميدة وانى لاكون في قعر الماء فيصوت الطير في الهواء فاحسبه جائعا فأطفو له على الماء ليأكلني ومالي ذنب

It said, ‘Do not be fascinated, for I tend to Glorify Allah^-azwj with a thousand Glorifications every night, branching out for me with every Glorification, three thousand Praises; and I happen to be in the depth of the water, and the bird makes a sound in the air, and I reckon it is hungry, so I float for it upon the water so that it can eat me, and there is no sin for me’.[166]

الحسن بن محمد عن أبي حمزة عن أبي جعفر عليه السلام قال: سمعته يقول: إن داود النبي صلوات الله عليه كان ذات يوم في محرابه إذا مرت به دودة حمراء صغيرة تدب حتى انتهت إلى موضع سجوده فنظر إليها داود وحدث في نفسه: لم خلقت هذه الدودة؟ فأوحى الله إليها تكلمي فقالت له: يا داود هل سمعت حسي أو استبنت * على صفا اثرى؟ فقال لها داود: لا قالت: فان الله يسمع دبيبي ونفسي وحسي ويرى أثر مشيي فاخفض من صوتك

Al Hassan Bin Muhammad, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘One day the Prophet Dawood^-as was in his^-as Mihrab (Prayer Niche), when a small red insect passed by. It crawled until it ended up to the place of his^-as Sajda (Prostration). So Dawood^-as looked at it and discussed within himself^-as: ‘Why was this insect Created?’ So Allah^-azwj Revealed unto it to speak, so it said to him^-as, ‘O Dawood^-as! Can you^-as hear my voice or felt the impact of my crawling?’ So Dawood^-as said to it: ‘No’. It said, ‘But Allah^-azwj does Hear my crawling, and my breathing, and my voice, and He^-azwj does See the impact of my walking, therefore lower your^-as voice’’.[167]

النضر عن درست عن بعض أصحابه عن أبي عبد الله عليه السلام قال: إن الله بعث ملكين إلى أهل مدينة ليقلباها على أهلها فلما انتهيا إلى المدينة وجدا رجلا يدعو الله ويتضرع إليه فقال أحدهما للاخر: إما ترى هذا الداعي فقال قد رأيته ولكن أمضى لما أمرني به ربى فقال: ولكني لا أحدث شيئا حتى ارجع إلى ربى

Al Nazar, from Dorost, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws, (and) Al-Nazar, from Dorost, from one of his companions, from Abu Abdullah^-asws having said: ‘Allah^-azwj Sent two Angels to the people of a city in order to overturn it upon its inhabitants. So when they both ended up to the city, they found a man supplicating to Allah^-azwj and beseeching to Him^-azwj. So one of them said to the other, ‘But do you see this one who is supplicating?’ He said, ‘I have seen him, but I shall accomplish what my Lord^-azwj Commanded me with’. So he said, ‘But I shall not initiate anything until I return to my Lord^-azwj’.

فعاد * إلى الله تبارك وتعالى فقال: يا رب انى انتهيت إلى المدينة فوجدت عبدك فلانا يدعوك ويتضرع إليك فقال: امض لما أمرتك فان ذلك الرجل لم يتغير وجهه غضبا لي قط

So he returned to Allah^-azwj Blessed and High and he said, ‘O Lord^-azwj! I ended up to the city and I found Your^-azwj so and so servant supplicating to You^-azwj and beseeching’. So He^-azwj Said: ‘Accomplish what I^-azwj Commanded you, for that is the man who does not react with his anger to be for Me^-azwj (only) at all (upon coming across sinners)!’.[168]

النضر عن محمد بن هاشم عن رجل عن أبي عبد الله عليه السلام قال: إن قوما ممن آمن بموسى عليه السلام قالوا: لو أتينا عسكر فرعون وكنا فيه ونلنا من دنياه فإذا كان الذي نرجوه من ظهور موسى صرنا إليه ففعلوا فلما توجه موسى ومن معه هاربين ركبوا دوابهم وأسرعوا في السير ليوافوا موسى ومن معه فيكونوا معهم فبعث الله ملائكة فضربت وجوه دوابهم فردتهم إلى عسكر فرعون فكانوا فيمن غرق مع فرعون

Al Nazar, from Muhammad In Hashim, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A group of people from the ones who believed in Musa^-as said, ‘If only we would go to the army of Pharaoh^-la and be in it, and attain from his^-la world. So when it would be that which we hope for from the appearance of Musa^-as, we shall go to him’, and they did. So when Musa^-as and the ones who were with him^-as diverted fleeing, they rode their animals and hastened in the travel in order to catch up with Musa^-as and the ones who were with him^-as, so they could join and be one of them. So Allah^-azwj Sent an Angel who struck the faces of their animals, and they returned them to the army of Pharaoh^-la. Thus, they happened to be among the ones who drowned along with Pharaoh^-la’.[169]

محمد بن سنان عن يزيد بن خليفة قال: سمعت أبا عبد الله عليه السلام يقول: من عمل لله كان ثوابه على الله ومن عمل للناس كان ثوابه على الناس ان كل رياء شرك

Muhammad Bin Sinan, from Yazeed Bin Khalifa who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who works for Allah^-azwj, his Reward would be upon Allah^-azwj, and the one who works for the people, his Reward would be upon the people, if it was showing-off, (it would be) an association (Shirk)’.[170]

ابن أبي البلاد عن سعد الإسكاف عن أبي جعفر عليه السلام قال: كان في بني إسرائيل عابد فاعجب به داود عليه السلام فأوحى الله تبارك وتعالى إليه: لا يعجبك شئ من امره فإنه مراء فمات الرجل فاتى داود فقيل له: مات الرجل فقال: ادفنوا صاحبكم

Ibn Abu Al Balad, from Sa’d Al Askaf,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There was a worshipper among the Children of Israel, and Dawood^-as was fascinated by him. So Allah^-azwj Blessed and High Revealed unto him^-as: “Do not be fascinated by anything from his affairs, for he is a (self) flatterer”. So the man died and Dawood^-as came, so they said, ‘The man died!’ Dawood^-as said: ‘Bury your companion’.

قال فأنكرت ذلك بنو إسرائيل وقالوا كيف لم يحضره؟ قال: فلما غسل قام خمسون رجلا فشهدوا بالله ما يعلمون الا خيرا فلما صلوا عليه قام خمسون (آخرون) رجلا فشهدوا بالله ما يعلمون الا خيرا

He^-asws said: ‘So the Children of Israel denied that (self-flattering) and they said, ‘Why should we not bury him?’ So when he was washed, fifty men stood and testified by Allah^-azwj that they were not knowing (from the deceased) except for goodness. Then another fifty stood and prayed Salat over him and they testified by Allah^-azwj that they did not know Except for goodness (from the deceased’.

فأوحى الله عز وجل إلى داود عليه السلام ما منعك ان تشهد فلانا قال: الذي أطلعتني عليه من أمره قال: إن كان لكذلك (ذلك كذلك) ولكن شهده قوم من الأحبار والرهبان فشهدوا بي: ما يعلمون الا خيرا فأجزت شهادتهم عليه وغفرت له مع علمي فيه (عليه)

So Allah^-azwj Mighty and Majestic Revealed unto Dawood^-as: “What prevented you^-as to testify for so and so?’ He^-as said: ‘That which You^-azwj Notified me^-as upon him for the self-flattery’. He^-azwj Said: ‘Even though it was like that, but a group of Rabbis and Monks bore witness for him and they testified by Me^-azwj that they were not knowing (from him) except for goodness, so I^-azwj (have Accepted) their testimonies upon him and Forgave (his sins) which were in My^-azwj Knowledge regarding him”’.[171]

محمد بن الفضيل عن أبي الحسن الرضا عليه السلام قال: كتبت إليه أسأله عن مسألة فكتب إلى: ان الله يقول: (ان المنافقين يخادعون الله وهو خادعهم إلى قوله سبيلا) ليسوا من عترة رسول الله وليسوا من المؤمنين وليسوا من المسلمين يظهرون الايمان ويسرون الكفر والتكذيب لعنهم الله

Muhammad Bin Al Fazeyl,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws, said, ‘I wrote to him^-asws asking him^-asws a question. So he^-asws wrote to me: ‘Allah^-azwj is Saying [4:142] Surely the hypocrites strive to deceive Allah, and He shall Requite their deceit back to them, [and when they stand up for the Prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah except for a little [4:143] Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah Causes to err, you shall not find for him], a way. They are neither from the unbelievers, and not from the believers, and not from the Muslims. They display the faith and they come to the disbelief and the belying. May Allah^-azwj Curse them’.[172]

النضر بن سويد عن القاسم بن سليمان عن جراح المدائني عن أبي عبد الله عليه السلام في قوله تعالى: (ولا يشرك بعبادة ربه أحدا) قال: هو العبد يعمل شيئا من الطاعات لا يطلب به وجه الله إنما يطلب تزكية الناس يشتهى أن يسمع به فهذا الذي أشرك بعبادة ربه

Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarah Al Madainy,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Exalted [18:110] and not associate anyone in the worship of his Lord. He^-asws said: ‘He is the servant who does something from the (acts of) obedience, not seeking the Face of Allah^-azwj by it, but rather, he seeks the purification of the people desiring to be heard by it (popularity). So this is the one who associates with the worship of his Lord^-azwj’.

وقال: ما من عبد أسر خيرا فتذهب الأيام حتى يظهر الله له خيرا وما من عبد أسر شرا فتذهب الأيام حتى يظهر الله له شرا

And he^-asws said: ‘There is none from a servant who secretly does a good deed, and the days would go by, Allah^-azwj would Manifest the goodness for him; and there is none from a servant who secretly does something evil, and the days would go by until Allah^-azwj would Manifest the evil for him’.[173]

محمد بن أبي عمير عن عبد الرحمن بن الحجاج عن أبي عبد الله عليه السلام قال: إن العبد ليذنب الذنب فيندم عليه ثم يعمل العمل فيسره ذلك فيتراخى عن حاله تلك ولان يكون على حاله تلك خير له مما دخل فيه

Muhammad Bin Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A servant commits the sin and he regrets over it, then he does the (good) deed, and that cheers him, so he slackens from that state of his, and for him to be upon that state of his is better for him than what he entered into’.[174]

محمد بن أبي عمير عن منصور بن يونس عن الثمالي عن أحدهما عليهما السلام قال: إن الله تبارك وتعالى يقول: إن من عبادي من يسألني الشئ من طاعتي لأحبه فاصرف ذلك عنه لكي لا يعجبه عمله

Muhammad Bin Abu Umeyr, from Mansour Bin Yunus, from Al Sumaly,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Allah^-azwj Blessed and High is Saying: “From My^-azwj servants is the one who asks Me^-azwj of the thing from My^-azwj obedience, loving it, but I^-azwj Exchange that from him, perhaps his deed might make him self-conceited’.[175]

محمد بن أبي عمير عن منصور بن يونس عن الثمالي عن علي بن الحسين عليهما السلام قال قال رسول الله صلى الله عليه وآله: ثلاث منجيات وثلاث مهلكات قالوا يا رسول الله ما المنجيات؟ قال: خوف الله في السر كأنك تراه فإن لم تكن تراه فإنه يراك والعدل في الرضا والغضب والقصد في الغناء والفقر

Muhammad Bin Abu Umeyr, from Mansour Bin Yunus, from Al Sumaly,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Rasool-Allah^-saww said: ‘Three are rescuers and three are destroyers!’. They said, ‘O Rasool-Allah^-saww! What are the rescuers?’ He^-saww said: ‘Fear of Allah^-azwj in secrecy as if you can see Him^-azwj. So if you do not happen to see Him^-azwj, but He^-azwj Sees you; and the (doing of) justice during the pleasure and the anger; and Being economical during the richness and the poverty’.

قالوا يا رسول الله: فما المهلكات؟ قال: هوى متبع وشح مطاع واعجاب المرء بنفسه

They said, ‘O Rasool-Allah^-saww! So what are the destroyers?’ He^-saww said: ‘(Personal) desires being followed, and following of stinginess, and the fascination of the man with himself (self-conceited)’.[176]

النضر عن الحلبي عن أبي سعيد المكارى عن أبي بصير عن أبي جعفر عليه السلام في قوله تعالى: (فكبكبوا فيها هم والغاوون) قال: (فقال يا أبا بصير:) هم قوم وصفوا عدلا بألسنتهم ثم خالفوا إلى غيره

Al Nazar, from Al Halby, from Abu Saeed Al Makary, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Exalted [26:94] So they shall be flung into it, they and the erring ones’. He^-asws said: ‘O Abu Baseer! ‘They are a people who are describing justice by their tongues, then they oppose it to something else’.[177]

بعض أصحابنا عن حنان بن سدير عن محمد بن طلحة عن زرارة عن أبى جعفر عليه السلام قال: سمعته يقول: أيما عبد كان له صورة حسنة مع موضع لا يشينه ثم تواضع لله كان من خالصة الله قال: قلت: ما موضع لا يشينه؟ قال: لا يكون ضرب فيه سفاح

Some of our companions, from Hanan Bin Sadeyr, from Muhammad Bin Talha, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘Whichever servant who has a handsome face with a place not being tainted, then he is humble to Allah^-azwj, would be from the sincere ones to Allah^-azwj’. I said, ‘And what is a place not being tainted?’ He^-asws said: ‘There not happen to be a mark of adultery in it’.[178]

الحسن بن علي (الخزاز) (الوشاء) عن أبي الحسن عليه السلام قال: سمعته يقول: إن أيوب النبي عليه السلام قال: يا رب ما سألتك شيئا من الدنيا قط وداخلني (وداخله) شئ فأقبلت إليه سحابة حتى نادته: يا أيوب من وفقك لذلك؟ قال: أنت يا رب

Al Hassan Bin Ali Al Khazzaz, Al Washha,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying, ‘The Prophet Ayoub^-as said: ‘O Lord^-azwj! I^-as do not ask You^-azwj for anything from the world at all and there enters something into me^-as’. So a cloud faced towards him^-as until it called out to him^-as: ‘O Ayoub^-as! Who harmonised you^-as for that?’ He^-as said: ‘You^-azwj, O Lord^-azwj!’[179]

محمد بن خالد عن عبد الله بن المغيرة عن أبي خالد عن أبي عبد الله عليه السلام قال: من أظهر للناس ما يحب الله وبارز الله بما يكرهه (يكره لقى الله وهو له ماقت

Muhammad Bin Khalid, from Abdullah Bin Al Mugheira, from Abu Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who displays to the people what Allah^-azwj Loves and duels (against) Allah^-azwj by what He^-azwj Dislikes, would meet Allah^-azwj and He^-azwj would be Disgusted to him’.[180]

12 باب التوبة والاستغفار والندم والاقرار

Chapter 12 – The repentance, and the seeking of Forgiveness, and the regret, and the acknowledgement

حدثنا الحسين بن سعيد قال: حدثنا النضر بن سويد عن ابن سنان عن حفص قال: سمعت أبا عبد الله عليه السلام يقول: ما من عبد مؤمن يذنب ذنبا الا أجله الله سبع ساعات من النهار فان هو تاب لم يكتب عليه شيئا وان لم يفعل كتبت عليه سيئة

Al Hassan Bin Saeed Narrated to us saying, ‘Al Nazar Bin Suweyd narrated to us, from Ibn Sinan, from Hafs who said,

‘I heard Abu Abdullah^-asws saying: ‘There is none from a (Momin) servant who commits a sin except Allah^-azwj Respites him for seven hours from the day. So if he were to repent, nothing would be written against him, and if he does not do so, an evil deed is written against him’.

فاتاه عباد البصري فقال له: بلغنا انك قلت: ما من عبد يذنب ذنبا الا اجله الله سبع ساعات من النهار فقال: ليس هكذا قلت ولكني قلت: ما من عبد مؤمن يذنب ذنبا الا اجله الله سبع ساعات من نهاره هكذا قلت

So Abbad Al-Basry came to him^-asws and said to him^-asws, ‘It reached us that you^-asws said, ‘There is none from a servant who commits a sin except Allah^-azwj Respites him for seven hours from the day’. So he^-asws said: ‘It isn’t like this I^-asws said. But, I^-asws said: ‘There is none from a Momin servant who commits a sin, except Allah^-azwj Respites him for seven hours from his day’. That is how I^-asws said it’.[181]

فضالة بن أيوب عن القاسم بن بريد العجلي عن محمد بن مسلم قال: قال أبو جعفر عليه السلام (انه كان يقال) ان من أحب عباد الله إلى الله المحسن التواب

Fazalat Bin Ayoub, from Al Qasim Bin Bareyd Al Ijaly, from Muhammad Bin Muslim who said,

‘Abu Ja’far^-asws said: ‘From the most Beloved of the servants of Allah^-azwj, to Allah^-azwj, is the good doer, the repentant’.[182]

محمد بن أبي عمير عن محمد بن حمران عن زرارة قال: سمعت أبا عبد الله عليه السلام يقول: ما من عبد أذنب ذنبا الا أجل من غده إلى الليل فان استغفر الله لم يكتب عليه

Muhammad Bin Abu Umeyr, from Muhammad Bin Humran, from Zurara who said,

‘I heard Abu Abdullah^-asws saying: ‘There is none from a servant who commits a sin except he is given a Respite from his morning to the night. So if he were to seek Forgiveness of Allah^-azwj, it would not be written against him’.[183]

محمد بن أبي عمير عن سلمة صاحب السابري عن جابر عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: من تاب في سنة موته تاب الله عليه

Muhammad Bin Abu Umeyr, from Salma Sahib Al Sabiy, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who repents during the year of his death, Allah^-azwj will Turn (Mercifully) unto him’.

ثم قال: وان السنة لكثير من تاب في شهر موته تاب الله عليه

Then he^-asws said: ‘And the year is a lot. And the one who repents during the month of his death, Allah^-azwj will Turn (Mercifully) unto him’.

ثم قال: وان الشهر لكثير، من تاب في يوم موته تاب الله عليه

Then he^-asws said: ‘And the month is a lot. The one who repents during the day of his death, Allah^-azwj will Turn (Mercifully) unto him’.

ثم قال: وان يوما لكثير، من تاب قبل موته بساعة تاب الله عليه

Then he^-asws said: ‘And the day is a lot. The one who repents before his death by an hour, Allah^-azwj will Turn (Mercifully) unto him’.

ثم قال: وان الساعة لكثير، من تاب وقد بلغت نفسه هيهنا – وأشار بيده إلى حلقه – تاب الله عليه

Then he^-asws said: ‘And the hour is a lot. The one who repents, and his soul has reached over here’, and he^-asws indicated towards his^-asws throat – ‘Allah^-azwj will Turn (Mercifully) unto him’.[184]

محمد بن عمير عن جميل بن دراج قال: سمعت أبا جعفر عليه السلام يقول: إذا بلغت النفس هذه لم يكن للعالم توبة وكان للجاهل توبة

Muhammad Bin Umeyr, from Jameel Bin Daraj who said,

‘I heard Abu Ja’far^-asws saying: ‘When the soul reaches this here (throat), the repentance will not happen to be for the scholar, but there would be repentance for the ignorant’.[185]

محمد بن أبي عمير عن أبي أيوب عن أبي بصير عن أبي عبد الله عليه السلام قال: من عمل سيئة أجل فيها سبع ساعات من النهار فان قال: استغفر الله الذي لا اله الا هو الحي القيوم، ثلاث مرات، لم يكتب له

Muhammad Bin Abu Umeyr, from Abu Ayoun, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who does an evil deed, would be given a Respite with regards to it for seven hours from the day. So if he was to say, ‘I seek Forgiveness of Allah^-azwj Who, there is no god except Him^-azwj, the Living, the Eternal’ (استغفر الله الذي لا اله الا هو الحي القيوم) – three times, it would not be written for (against) him’.[186]

محمد بن أبي عمير عن أبي أيوب عن محمد بن مسلم عن أبي بصير قال: قلت لأبي عبد الله عليه السلام: ما معنى قول الله عز وجل: (يا أيها الذين آمنوا توبوا إلى الله توبة نصوحا) قال: هو الذنب الذي لا يعود فيه ابدا قلت: وأينا لم يعد فقال يا أبا محمد ان الله يحب من عباده المفتن التواب

Muhammad Bin Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘What is the Meaning of the Words of Allah^-azwj Mighty and Majestic [66:8] O you who believe! Turn to Allah with a sincere repentance. He^-asws said: ‘It is the sin which he would not be repeating it, ever!’ I said, ‘And what does it mean, ‘never repeat’?’ He^-asws said: ‘O Abu Muhammad! Allah^-azwj Loves from His^-azwj servants, the tempted one who repents’.[187]

عبد الله بن المغيرة عن جميل بن دراج عن أبي عبد الله عليه السلام قال: إذا هم العبد بسيئة لم تكتب عليه وإذا هم بحسنة كتبت له

Abdullah Bin Al Mugheira, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the servant thinks of (committing) an evil deed, it is not written against him, and when he thinks of performing a good deed, it is written for him’.[188]

محمد بن أبي عمير عن علي الأحمسي عمن ذكره عن أبي جعفر عليه السلام أنه قال: والله ما ينجو من الذنب الا من أقربه

Muhammad Bin Abu Umeyr, from Ali Al Ahmasy, from the one who mentioned it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘By Allah^-azwj! He would not be salvaged from sins unless he acknowledged with it’.[189]

علي بن المغيرة عن ابن مسكان عن أبي عبيدة الحذاء قال: سمعت أبا جعفر عليه السلام يقول: الله افرح بتوبة عبده حين يتوب عن رجل ظلت راحلته في ارض قفراء وعليها طعامه وشرابه فبينما هو كذلك لا يدرى ما يصنع ولا أين يتوجه حتى وضع رأسه لينام فاتاه آت فقال: يا هذا هل لك في راحلتك؟

Ali Bin Al Mugheira, from Ibn Muskan, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj is Happier with the repentance of His^-azwj servant when he does repent than a man whose ride strays in the barren land and upon it his food and drink. So while he is like that, not knowing what he should do, nor where he should go to, until he places down his head in order to sleep, so a comer comes to him and he said, ‘O you! Is this ride yours?’ He says, ‘Yes (it is)’.

قال: نعم قال:هو ضده

He^-asws said: ‘It (is also) it’s opposite’. (Meaning sadness when he cannot find it)’.[190]

صفوان بن يحيى عن الحرث بن المغيرة عن أبي عبد الله عليه السلام قال: إن الله يحب المقر التواب قال: وكان رسول الله صلى الله عليه وآله يتوب إلى الله في كل يوم سبعين مرة من غير ذنب قلت: يقول: استغفر الله وأتوب إليه؟ قال: كان يقول: أتوب إلى الله

Safwan Bin Yahya, from Al Hars Bin Al Mugheira, from Abu Abdullah^-asws having said:

‘Rasool-Allah^-saww used to repent to Allah^-azwj seventy times during every day from without having sinned’. I said, ‘Was he^-saww saying: ‘I^-saww seek Forgiveness of Allah^-azwj and I^-saww repent to Him^-azwj?’ He^-asws said: ‘He^-saww was saying: ‘I^-saww turn to Allah^-azwj’’.[191]

بعض أصحابنا عن علي بن شجرة عن عيسى بن راشد عن أبي عبد الله عليه السلام قال: سمعته يقول: ما من مؤمن يذنب ذنبا الا أجل سبع ساعات فان استغفر الله غفر له وانه ليذكر ذنبه بعد عشرين سنة فيستغفر الله فيغفر له وان الكافر لينسى ذنبه لئلا يستغفر الله

Some of our companions, from Ali Bin Shajara, from Isa bin Rashid,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘There is none from a Momin who commits a sin except he is given a Respite for seven hours. So if he was to seek Forgiveness of Allah^-azwj, he would be Forgiven, and he would remember his sin after twenty years, so he would seek Forgiveness of Allah^-azwj, Allah^-azwj would Forgive him, and the disbeliever would forget his sin without seeking Forgiveness of Allah^-azwj’.[192]

بعض أصحابنا عن حنان بن سدير عن رجل يقال له: روزبه – وكان من الزيدية (عن أبي حمزة الثمالي قال: قال لي أبو جعفر عليه السلام: ما من عبد يعمل عملا لا يرضاه الله الا ستره الله عليه أولا فإذا ثنى ستره الله عليه فإذا ثلث اهبط الله ملكا في صورة آدمي يقول للناس: فعل كذا وكذا

Some of our companions, from Hanan Bin Sadeyr, from a man called Rowzabah, and he was from the Zaydiites, from Abu Hamza Al Sumaly who said,

‘Abu Ja’far^-asws said to me: ‘There is none from a servant who does a deed Allah^-azwj is not Pleased with, except that Allah^-azwj would Veil it upon him firstly. So when (he does it) secondly, Allah^-azwj would Veil it upon him. So when (he does it) thirdly, Allah^-azwj would Send down an Angel in the image of a human who would be saying to the people: ‘He did such and such’.[193]

إبراهيم بن أبي البلاد قال: قال أبو الحسن عليه السلام انى استغفر الله في كل يوم خمسة آلاف مرة ثم قال لي خمسة آلاف كثير

Ibrahim Bin Abu Al Balad who said,

‘Abu Al-Hassan^-asws said: ‘I^-asws seek Forgiveness of Allah^-azwj (on behalf of my^-asws Shias) five thousand times a day’. Then he^-asws said to me: ‘Five thousand is a lot’.[194]

الحسن بن محبوب عن أبي حمزة الثمالي عن أبي جعفر عليه السلام قال: إن الله عز وجل أوحى إلى داود عليه السلام أن أئت عبدي دانيال فقل له: انك عصيتني فغفرت لك وعصيتني فغفرت لك وعصيتني فغفرت لك فان أنت عصيتني الرابعة لم اغفر لك

Al Hassan Bin Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto Dawood^-as: “When you^-as go to My^-azwj servant Daniel, say to him, ‘You disobeyed Me^-azwj, and I^-azwj Forgave you, and you disobeyed Me^-azwj and I^-azwj Forgave you, and you disobeyed Me^-azwj and I^-azwj Forgave you. Therefore, if you were to disobey Me^-azwj fourthly, I^-azwj will not Forgive you’.

فاتاه داود عليه السلام فقال: يا دانيال انى رسول الله إليك وهو يقول لك انك عصيتني فغفرت لك وعصيتني فغفرت لك وعصيتني فغفرت لك فان أنت عصيتني الرابعة لم أغفر لك

So Dawood^-as came to him^-as and he^-as said: ‘O Dainel! I^-as am a Rasool^-as of Allah^-azwj to you and He^-azwj is Saying to you: “You disobeyed Me^-azwj, and I^-azwj Forgave you, and you disobeyed Me^-azwj and I^-azwj Forgave you, and you disobeyed Me^-azwj and I^-azwj Forgave you. Therefore, if you were to disobey Me^-azwj fourthly, I^-azwj will not Forgive you’.

فقال له دانيال: قد أبلغت يا نبي الله فلما كان في السحر قام دانيال فناجى ربه فقال: يا رب ان داود نبيك اخبرني عنك انني قد عصيتك فغفرت لي وعصيتك فغفرت لي وعصيتك فغفرت لي وأخبرني عنك انى ان عصيتك الرابعة لم تغفر لي فوعزتك وجلالك لئن لم تعصمني لأعصينك ثم لأعصينك ثم لأعصينك

So Daniel said to him^-as, ‘You^-as have delivered (the Message) to me, O Prophet^-as of Allah^-azwj!’ So when it was pre-dawn, Daniel stood and whispered to his Lord^-azwj and he said, ‘O Lord^-azwj! Dawood^-as, Your^-azwj Prophet^-as informed me from You^-azwj that I disobeyed, and You^-azwj Forgave me, and I disobeyed You^-azwj and You^-azwj Forgave me, and I disobeyed You^-azwj and You^-azwj Forgave me, and if I was to disobey You^-azwj fourthly, You^-azwj will not be Forgiving me. Therefore, by Your^-azwj Mighty and Your^-azwj Majesty! If You^-azwj will not Defend me, I will (end up) disobeying You^-azwj, then I will (end up) disobeying You^-azwj, and I (end up) will disobeying You^-azwj’’.[195]

ابن أبي عمير عن جميل عن بكير عن أحدهما عليهم السلام قال: إن آدم عليه السلام قال: يا رب سلطت على الشيطان وأجريته منى مجرى الدم فاجعل لي شيئا

Ibn Abu Umeyr, from Jameel, from Bukeyr,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Adam^-as said: ‘O Lord^-azwj! You^-azwj Empowered the Satan^-la to flow from me^-asws the flow of bloodstream, therefore Make something to be for me^-as (as well)’.

فقال: يا آدم جعلت لك ان من هم من ذريتك بسيئة لم تكتب عليه فان عملها كتبت عليه سيئة ومن هم منهم بحسنة فإن لم يعملها كتبت له حسنة وان هو عملها كتبت له عشرا

So He^-azwj Said: “O Adam^-as! I^-azwj Make it to be for you^-as that the one from your^-as offspring who thinks of committing an evil deed, it would not be written against him, and if he does (actually) do it, One evil deed would be written against him; and the one from them who thinks of performing a good deed but does not do so, one good deed would be written for him, and if he does do it, ten would be written for him”.

قال: يا رب زدني قال: جعلت لك ان من عمل منهم سيئة ثم استغفر غفرت له قال: يا رب زدني قال: جعلت لهم التوبة أو قال بسطت لهم التوبة حتى تبلغ النفس هذه قال يا رب حسبي

He^-as said: ‘O Lord^-azwj! Increase for me^-as’. He^-azwj Said: “I^-as Make it to be for you^-as that the one from them who does an evil deed then seeks Forgiveness, I^-azwj shall Forgive him”. He^-as said: ‘O Lord^-azwj! Increase for me^-as’. He^-azwj Said: “I^-azwj shall Make the repentance to be for them”. Or Said: “I^-azwj shall Extend the repentance for them until the soul reaches here (throat)”. He^-as said: ‘O Lord^-azwj! Enough for me^-as’.[196]

حماد بن عيسى عن إبراهيم بن عمر عن أبي عبد الله عليه السلام: قال من قال ثلاثا: سبحان ربى العظيم وبحمده استغفر الله ربى وأتوب إليه، قرعت العرش كما تقرع السلسلة الطشت

Hammad Bin Isa, from Ibrahim Bin Umar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who says thrice, ‘Glorious is my Lord^-azwj the Magnificent and by His^-azwj Praise, I seek Forgiveness of Allah^-azwj my Lord^-azwj and repent to Him^-azwj’ (سبحان ربى العظيم وبحمده استغفر الله ربى وأتوب إليه) , The Throne would clang just as the chain clangs the tray’.[197]

حماد بن عيسى عن إبراهيم بن عمر عن أبي عبد الله عليه السلام قال ليس منا من لم يحاسب نفسه في كل يوم فان عمل خيرا (حسنا) استزاد الله منه وحمد الله عليه وان عمل شرا استغفر الله منه وتاب إليه

Hammad Bin Isa, from Ibrahim Bin Umar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘He isn’t from us^-asws, the one who does not reckon himself during every day. So if he has done a good deed, he would increase for Allah^-azwj from it, and praise Allah^-azwj over it, and if he has done an evil deed, he would Seek Forgiveness of Allah^-azwj from it and repents to Him^-azwj’.[198]

13 باب البكاء من خشية الله

Chapter 13 – The weeping from fear of Allah^-azwj

حدثنا الحسين بن سعيد قال: حدثنا فضالة بن أيوب عن الحسين بن عثمان قال: حدثني رجل عن أبي حمزة قال: سمعت أبا جعفر عليه السلام يقول: ما من قطرة أحب إلى الله من قطرة دم في سبيل الله أو قطرة من دموع عين في سواد الليل من خشية الله وما من قدم أحب إلى الله من خطوة إلى ذي رحم أو خطوة يتم بها زحفا في سبيل الله وما من جرعة أحب إلى الله من جرعة غيظ أو جرعة يرد بها العبد مصيبته

Al-Hassan Bin Saeed narrated to us saying, ‘Fazalat Bin Ayoub narrated to us, from Al Husayn Bin Usman who said, ‘A man narrated to me, from Abu Hamza having said:

‘I heard Abu Ja’far^-asws saying: ‘There is no drop more Beloved to Allah^-azwj than a drop of blood in the Way of Allah^-azwj, or a drop of tear from an eye in the darkness of the night from fear of Allah^-azwj. And there is no step more Beloved to Allah^-azwj than a step towards one with relationship or a step to complete a march by it in the Way of Allah^-azwj. And there is none from a swallowing more Beloved to Allah^-azwj than the swallowing of anger, or a swallowing the servant responds with to his misfortune’.[199]

فضالة عن أبان بن عثمان عن غيلان يرفعه إلى أبى جعفر عليه السلام يقول: ما من عين اغرورقت في دموعها من خشية الله الا حرمها على النار فان سالت دموعها على خد صاحبها لم يرهق وجهه قتر ولا ذلة وما من شئ إلا وله كيل الا الدموع فان القطرة منها تطفئ البحار من النار ولو أن رجلا بكى في أمة فقطرت منه دمعة لرحموا ببكائه

Fazalat, from Aban Bin usman, from Ghaylan,

(It has been narrated) raising it to Abu Ja’far^-asws saying: ‘There is none from an eye overflowing in its tears from fear of Allah^-azwj except that Allah^-azwj would Prohibit it upon the Fire. So, if its tears flow upon a cheek of its owner, neither would his face be weary by stinginess nor disgrace. And there is none from the things except there is a measurement for it except for the tears, for the drop from it can extinguish the ocean of fire. And if a man was to weep in a community and a drop of tear falls from him, they would (all) be Mercied due to his weeping’.[200]

محمد بن أبي عمير عن منصور بن يونس عن صالح بن رزين وغيره عن أبي عبد الله عليه السلام قال: كل عين باكية يوم القيامة الا ثلاثة أعين: عين غضت عن محارف الله أو عين سهرت في طاعة الله أو عين بكت في جوف الليل من خشية الله

Muhammad Bin Abu Umeyr, from Mansour Bin Yunus, from Salih Bin Razeyn and someone else,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Every eye would be crying on the Day of Judgment except for three eyes – an eye shut from the Prohibitions of Allah^-azwj, or an eye kept open in vigil in the obedience to Allah^-azwj, or an eye which cried in the middle of the night from fear of Allah^-azwj’.[201]

محمد بن أبي عمير عن رجل من أصحابه قال: قال أبو عبد الله عليه السلام أوحى الله إلى موسى عليه السلام: أن عبادي لم يتقربوا إلى بشئ أحب إلى من ثلاث خصال: الزهد في الدنيا والورع عن المعاصي والبكاء من خشيتي

Muhammad Bin Abu Umeyr, from a man from his companions who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Revealed unto Musa^-as: “My^-azwj servants would not be coming closer to Me^-azwj with anything more Beloved to Me^-azwj than three characteristics – the ascetism in the world, and the piety from the disobedience and the crying from fearing Me^-azwj”.

فقال موسى: يا رب فما لمن صنع ذلك؟ قال الله تعالى: إما الزاهدون في الدنيا فأحكمهم في الجنة واما المتورعون عن المعاصي فما أحاسبهم واما الباكون من خشيتي ففي الرفيق الاعلى

So Musa^-as said: ‘O Lord^-azwj! So what (Recompense) would be for the one who does that?’ Allah^-azwj the Exalted Said: “As for the ascetic ones in the world, I^-azwj shall Judge them to be in the Paradise, and as for the pious ones from the disobedience, I^-azwj shall Reckon them, and as for the ones crying from fearing Me^-azwj, so they would be among the higher friends”’.[202]

 14 باب ذكر الموت والقبر

Chapter 14 – Remembering the death and the grave

حدثنا الحسين بن سعيد قال: حدثنا فضالة بن أيوب عن سعدان الواسطي عن عجلان أبى صالح قال: قال أبو عبد الله عليه السلام يا أبا صالح إذا حملت جنازة فكن كأنك أنت المحمول أو كأنك سألت ربك الرجوع إلى الدنيا لتعمل فانظر ماذا تستأنف

Al Husayn Bin Saeed narrated to us saing, ‘Fazalat Bin Ayoub narrated to us, from Sa’darn Al Wasity, from Ajlan Abu Salih who said,

‘Abu Abdullah^-asws said: ‘O Abu Salih! Whenever you carry a coffin, so become as if you are the carried one, or as if you are asking your Lord^-azwj for the returning to the world in order to work (good deeds). Therefore, look at what is that which you can resume’.

قال: ثم قال: عجبا لقوم حبس أولهم على آخرهم ثم نادى مناد فيهم بالرحيل وهم يلعبون

He (the narrator) said, ‘Then he^-asws said: ‘I^-asws wonder at a people whose first ones are delayed upon their last ones. Then a caller calls out among them for the departure, and they are playing around’.[203]

محمد بن أبي عمير عن الحكم بن أيمن عن داود الابزاري عن أبي جعفر عليه السلام قال: ينادى مناد كل يوم: ابن آدم لد للموت واجمع للفناء وابن للخراب

Muhammad Bin Abu Umeyr, from Al Hakam Bin Ayman, from Dawood Al Abzary,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A caller calls out every day: ‘Son of Adam^-as! You are begetting for the death, and amassing for the annihilation, and building for the ruination!’[204]

ابن أبي عمير عن أبي أيوب عن أبي عبيدة قال: قلت لأبي جعفر عليه السلام جعلت فداك حدثني بما انتفع به فقال: يا أبا عبيدة أكثر ذكر الموت فما أكثر ذكر الموت انسان الأزهد في الدنيا

Ibn Abu Umeyr, from Abu Ayoub, from Abu Ubeyda who said,

‘I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! Narrated to me what I can benefit with’. So he^-asws said: ‘O Abu Ubeyda! Frequent in remembering the death, for a human being would not frequently remember the death except that he would be ascetic in the world’.[205]

علي بن النعمان عن ابن مسكان عن داود بن أبي يزيد عن أبي شيبة الزهري عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله الموت الموت جاء الموت بما فيه جاء بالروح والراحة والكرة المباركة إلى جنة عالية لأهل دار الخلود الذين كان لها سعيهم وفيها رغبتهم

Ali Bin Al Nu’man, from Ibn Muskan, from Dawood Bin Abu Yazeed, from Abu Shayba Al Zuhry,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The death! The death! The death would come with whatever is in it. It would come with the soul, and the comfort, and the Blessed advent to the lofty Garden for the inhabitants of the eternal abode for which they had strived for and they had wished for.

وجاء الموت بما فيه جاء بالشقوة والندامة والكرة الخاسرة إلى نار حامية لأهل دار الغرور الذين كان لها سعيهم وفيها رغبتهم

And the death will come with whatever is in if with the misery, and the regret, and the advent of the losers to the intensely hot Fire of the inhabitants of the house of delusion ones which they had been striving for and regarding which they had be wishing for.

وقال عليه السلام: إذا استحقت ولاية الشيطان والشقاوة جاء الأمل بين العينين وذهب الاجل وراء الظهر،

And he^-asws said: ‘If you have deserved the guardianship of the Satan^-la and the misery, the deed would come between the eyes and the term (of lie) would go behind the back’.

قال: وقال: سئل رسول الله صلى الله عليه وآله: أي المؤمنين أكيس؟ قال: أكثرهم ذكرا للموت وأشدهم له استعدادا

He^-asws said: ‘And Rasool-Allah^-saww was asked, ‘Which of the Momineen are the most intelligent?’ He^-saww said: ‘The most frequent of them in remembering the death and the most intense of them for it in preparation (for it)’.[206]

حماد بن عيسى عن حسين بن المختار رفعه إلى سلمان الفارسي رضي الله عنه أنه قال: لولا السجود لله ومجالسة قوم يتلفظون طيب الكلام كما يتلفظ طيب التمر لتمنيت الموت

Hamad Bin Isa, from Husayn Bin Al Mukhtar,

(It has been narrated) raising it to Salman Al-Farsy^-as having said: ‘Had it not been for the Sujoud (Prostrations) for Allah^-azwj and assemblies, the people would be talking good speech just as they utter the goodness of the date to covet the death’.[207]

ابن أبي عمير عن هشام بن سالم عن أبي عبد الله عليه السلام قال: جاء جبرئيل عليه السلام إلى النبي صلى الله عليه وآله فقال: يا محمد عش ما شئت فإنك ميت واحبب من شئت فإنك مفارقة واعمل ما شئت فإنك مجزى به وافعل (واعمل) ما شئت فإنك ملاقيه،

Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Jibraeel^-as came to the Prophet^-saww and he^-as said: ‘O Muhammad^-saww! Live whatever life you^-saww so desire to and you^-asws will be dying, and love whoever you^-saww so desire to and you^-saww would be separating, and work whatever you^-saww so desire to and you^-saww be Recompensed for it, and do whatever deed you^-saww so desire to and you^-saww would be meeting it’’.

قال ابن أبي عمير: زاد فيه ابن سنان يا محمد شرف المؤمن صلاته بالليل وعزه كفه الأذى عن الناس

Ibn Abu Umeyr said, ‘Ibn Sinan has as addition in it, (Jibraeel^-as said): ‘O Muhammad^-saww! The nobility of a Momin is his Salat at night, and his pride is in his restrain from harming the people’.[208]

محمد بن الحضرمي (الحسين) (الحصين) عن محمد بن الفضيل عن عبد الرحمن بن زيد (يزيد) عن أبي عبد الله عليه السلام عن أبيه عن جده عن النبي صلى الله عليه وآله قال: مات داود النبي صلى الله يوم السبت مفجوءا فاظلته الطير بأجنحتها ومات موسى كليم الله في التيه فصاح صائح من السماء، مات موسى وأي نفس لا تموت

Muhammad Bin Al hazramy, Al Husayn, Al Haseyn, from Muhammad Bin Al Fazeyl, from Abdul Rahman Bin Zayd Yazeed,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from the Prophet^-saww having said: ‘The Prophet Dawood^-as passed away on the day of Saturday, bereaved. So the bird shaded him^-as with their wings. And Musa^-as, the Speaker with Allah^-azwj passed away in the wilderness, so a shouter shouted from the sky: ‘Musa^-as passed away, and which soul will not be dying?’’.[209]

فضالة عن أبي المغرا قال: حدثني يعقوب الأحمر قال: دخلت على أبى عبد الله عليه السلام أعزيه بإسماعيل فترحم عليه ثم قال: إن الله عزى نبيه (صلى الله عليه وسلم بنفسه فقال: (انك ميت وانهم ميتون) وقال: (كل نفس ذائقة الموت)

Fazalat Bin Ayoub, from Abu Al Magra’a who said, ‘Yaqoub Al Ahmad narrated to me saying,

‘I went over to Abu Abdullah^-asws to condole him^-asws for (the death of) Ismail. So he^-asws invoked Mercy upon him, then said: ‘Allah^-azwj Condoled His^-azwj Prophet^-saww Himself^-azwj, so He^-azwj Said: [39:30] You shall pass away and they shall be dying. And He^-azwj Said: [3:185] Every self shall taste the death.

ثم انشاء يحدث فقال: انه يموت أهل الأرض حتى لا يبقى أحد ثم يموت أهل السماء حتى لا يبقى أحد الا ملك الموت وحملة العرش وجبرئيل وميكائيل

Then he^-asws built on the discussion and he^-asws said: ‘The inhabitants of the earth would be dying until there would not remain a single one. Then the inhabitants of the sky would be dying until there does not remain a single on, except for the Angel of death and the bearers of the Throne, and Jibraeel^-as and Mikaeel^-as.

ثم يجئ ملك الموت حتى يقف بين يدي الله عز وجل فيقال له: من بقي – وهو أعلم – فيقول: يا رب لم يبق الا ملك الموت وحملة العرش وجبرئيل وميكائيل فيقال: قل لجبرئيل وميكائيل: فليموتا فيقول الملائكة عند ذلك: يا رب رسولاك وأميناك فيقول: انى قد قضيت على كل نفس فيها الروح ان تموت

Then the Angel of death would come until he pauses in front of Allah^-azwj Mighty and Majestic. So He^-azwj would Say to him: “Who remains?” – and He^-azwj would be more Knowing. He would be saying: ‘O Lord^-azwj! There does not remain except for the Angel of death, and the bearers of the Throne, and Jibraeel^-as and Mikaeel^-as’. He^-azwj would Say: “Say to Jibraeel^-as and Mikaeel^-as, and let them both die!’. So the two Angels would be saying during that: ‘O Lord^-azwj! We^-as are both Your^-azwj Messengers and Your^-azwj trusted ones’. He^-azwj would be Saying: “I^-azwj Have Judged upon every self in which is the spirit that it would be dying!”

ثم يجيئ ملك الموت حتى يقف بين يدي الله عز وجل فيقال له: من بقي؟ – وهو اعلم – فيقول: يا رب لم يبق الا ملك الموت وحملة العرش فيقال له: قل لحملة العرش: فليموتوا

Then the Angel of death would be coming until he pauses in front of Allah^-azwj Mighty and Majestic. So He^-azwj would be Saying to him: “Who remain?” – and He^-azwj would be more Knowing. He would say, ’O Lord^-azwj! There does not remain except for the Angel of death and the bearers of the Throne’. He^-azwj would Say to him: “Say to the bearers of the Throne and they them be dying!”

ثم يجئ ملك الموت لا يرفع طرفه فيقال له: من بقي؟ فيقول: يا رب لم يبق غير ملك الموت فيقول له: مت يا ملك الموت فيموت ثم يأخذ الأرض بشماله والسماوات بيمينه فيهزهن هزا مرات ثم يقول: أين الذين كانوا يدعون معي شركاء؟ أين الذين كانوا يجعلون معي الها آخر؟

Then the Angel of death would come not raising his eyes. So He^-azwj would be Saying to him: “Who remains?” He would say, ‘O Lord^-azwj! There does not remain apart from the Angel of death’. He^-azwj would say to him: “Die, O Angel of death!” So he would be dying. Then He^-azwj would Seize the earth by His^-azwj one Hand , and the skies by His^-azwj other Hand, and He^-azwj would Jolt it with one jolt, then He^-azwj would be Saying: “Where are those who were being called upon Along with Me^-azwj as associates? Where are those who were made to be as other gods along with Me^-azwj?’[210]

فضالة عن إسماعيل بن أبي زياد عن أبي عبد الله عليه السلام عن أبيه عليه السلام قال: قال علي عليه السلام ما انزل الموت حق منزلته من عد غدا من أجله

Fazalat, from Ismail Bin Abu Ziyad,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘He does not give the status to the death which death is rightful for it, the one who counts tomorrow as being from his term (of life left)’.

وقال علي عليه السلام ما أطال عبد الأمل الا أساء العمل وكان يقول: لو رأى العبد أجله وسرعته إليه لا بغض الأمل وطلب الدنيا

And he^-asws said: ‘A servant would not work for long hopes except he would commit evil deeds’. And he^-asws was saying: ‘If the servant were to see his death and its quickness, he would hate the hopes and seeking the world’.[211]

فضالة عن إسماعيل عن أبي عبد الله عليه السلام قال: كان عيسى بن مريم عليه السلام يقول: هو لا تدرى متى يلقاك ما يمنعك أن تستعد له قبل أن يفجأك؟

Fazalat, from Ismail,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Isa^-as Bin Maryam^-as was saying: ‘It (death), is such that you do not know when you would be meeting it. What prevents you to prepare for it before it surprises you’.[212]

15 باب من يعاين المؤمن والكافر

Chapter 15 – From the sightings of the Momin and the disbeliever

حدثنا الحسين بن سعيد قال: حدثنا محمد بن سنان عن عمار بن مروان قال: سمعت أبا عبد الله عليه السلام يقول: منكم والله يقبل ولكم والله يغفر انه ليس بين أحدكم وبين أن يغتبط ويرى السرور وقرة العين الا ان تبلغ نفسه ها هنا – وأومأ بيده إلى حلقه –

Al Husayn Bin Saeed said, ‘Muhammad Bin Sinan narrated to us, from Ammar Bin Marwan who said,

‘I heard Abu Abdullah^-asws saying: ‘From you all (Shias), by Allah^-azwj, He^-azwj would Accept, and for you all (Shias), by Allah^-azwj He^-azwj would Forgive. It is so that there isn’t between one of you and between him and his exultation and seeing the joy and delight of the eyes, except for his soul reaching over here’ – and he^-asws gestured by his^-asws hand to his^-asws throat.

ثم قال: إنه إذا كان ذلك واحتضر حضره رسول الله صلى الله عليه وآله والأئمة وعلى جبرئيل وملك الموت عليه السلام فيدنو منه جبرئيل (علي عليه السلام) فيقول: لرسول الله صلى الله عليه وآله ان هذا كان يحبكم (يحبنا) أهل البيت فأحبه

Then he^-asws said: ‘When it would be like that and the dying one is present with Rasool-Allah^-saww, and the Imams^-asws, and Jibraeel^-as, and the Angel of death, so Jibraeel^-as would come near him and he^-as would be saying to Rasool-Allah^-saww: ‘This one used to love you^-as and love the People^-asws of the Household, therefore I^-as love him’.

فيقول رسول الله صلى الله عليه وآله: يا جبرئيل ان هذا كان يحب الله ورسوله وآل (وآله) رسوله فأحبه وارفق به

So Rasool-Allah^-saww would be saying: ‘O Jibraeel^-as! This one used to Love Allah^-azwj and His^-azwj Rasool^-saww and the Progeny^-asws of His^-azwj Rasool^-saww, so I^-saww love him and am friendly with him’.

(ويقول جبرئيل لملك الموت: ان هذا كان يحب الله ورسوله وأهل بيت رسوله فأحبه وارفق به)

(And Jibraeel^-as would be saying to the Angel of death: ‘This one used to love Allah^-azwj and His^-azwj Rasool^-saww and the People^-asws of the Household of His^-azwj Rasool^-saww, therefore I^-as am friendly with him)’.

فيدنو منه ملك الموت فيقول له: يا عبد الله أخذت فكاك رقبتك؟ أخذت أمان برائتك؟ تمسكت بالعصمة الكبرى في الحياة الدنيا؟

So the Angel of death would come near him and would be saying to him: ‘O servant of Allah^-azwj! Have you taken your redemption of your neck (from the Fire)? Have you taken your (deed of) security with your freedom (from the Fire)? Did you attach yourself with the Great Infallibility (العصمة الكبرى) during the life of the world?’

قال: فيوفقه (فيرفعه) الله عز وجل فيقول: نعم فيقول (له): وما ذاك؟ فيقول: ولاية علي بن أبي طالب فيقول: صدقت أما الذي كنت تحذر (ه) فقد آمنك الله عنه (منه) وأما الذي كنت ترجو (ه) فقد أدركته أبشر بالسلف الصالح مرافقة رسول الله صلى الله عليه وآله وعلى (وفاطمة) والأئمة من ولده عليهم السلام

He^-asws said: ‘So Allah^-azwj Mighty and Majestic would Help him (raise him), and he would be saying, ‘Yes’. So he (the Angel of death) would be saying to him: ‘And what is that?’ He (the Momin) would be saying, ‘The Wilayah of Ali^-asws Bin Abu Talib^-asws’. So he would be saying: ‘You speak the truth. As for that which you were cautious of, so Allah^-azwj has Secured you from it, and as for that which you were wishing for, so you have realised it. Receive glad tidings of the righteous ancestor, the friendship of Rasool-Allah^-saww and Ali^-asws (and Fatima^-asws), and the Imams^-asws from his^-asws sons^-asws’.

ثم يسل نفسه سلا رفيقا ثم ينزل بكفنه من الجنة وحنوطه حنوط كالمسك الأذفر فيكفن (بذلك الكفن) ويحنط بذلك الحنوط ثم يكسى حلة صفراء من حلل الجنة (فإذا وضع في قبره فتح الله له بابا من أبواب الجنة) يدخل عليه من روحها وريحانها

Then he (the Angel of death) would remove his soul gently. Then there would descend a shroud from the Paradise, and his embalming, a balm like the fragrant musk, so he would be enshrouded (with that shroud) and he would be embalmed with that balm. Then he would be clothed with a yellow apparel from the apparels of the Paradise. (So when he is placed in his grave, Allah^-azwj would Open for him a gate from the gates of the Paradise), and there would enter upon him from its breezes and aromas.

ثم يفسح له عن أمامه مسيرة شهر وعن يمينه وعن يساره ثم يقال له: نم نومة العروس على فراشها ابشر بروح وريحان وجند نعمى ورب غير غضبان

Then there would be opened up for him from front, a travel distance of a month, and from his right, and from his left. Then it would be said to him: ‘Sleep a sleep of the bride upon her bed. Receive glad tidings with the breezes and aromas, and a host of Bounties, and a Lord^-azwj not being Wrathful’.

(ثم يزور آل محمد في جنان رضوي فيأكل معهم من طعامهم ويشرب معهم من شرابهم ويتحدث معهم في مجالسهم حتى يقوم قائمنا أهل البيت فإذا قام قائمنا بعثهم الله فاقبلوا معه يلبون زمرا زمرا فعند ذلك يرتاب المبطلون ويضمحل المحلون – وقليل ما يكونون – هلكت المحاضير ونجا المقربون من أجل ذلك قال رسول الله صلى الله عليه وآله لعلى عليه السلام أنت: اخى وميعاد ما بيني وبينك وادى السلام)

(Then he would be visiting the Progeny^-asws of Muhammad^-saww in the Gardens of pleasure, so he would eat with them^-asws from their^-asws foods, and drink with them^-asws from their^-asws drinks, and he would discuss with them^-asws in their^-asws gathering until there rises our^-asws Qaim^-asws of the People^-asws of the Household. So when our^-asws Qaim^-asws does rise, Allah^-azwj would Resurrect them (Momineen), so they would be welcoming him^-asws and meeting him in groups and groups. Thus, during that, the false ones would be doubting, and the locals would dwindle – and a few of them will remain (with Qaim^-asws) – and the cautious one would be destroyed and the proximity ones would be saved from the reason of that. Rasool-Allah^-saww said to Ali^-asws: ‘You^-asws are my^-saww brother^-asws, and there is an appointment between me^-saww and you^-asws in the Valley of Peace (وادى السلام))’.

قال: وإذا حضر الكافر الوفاة حضره رسول الله صلى الله عليه وآله وعلى والأئمة وجبرئيل (وميكائيل) وملك الموت عليهم السلام فيدنو منه جبرئيل (علي عليه السلام) فيقول: يا رسول الله ان هذا كان مبغضا لكم أهل البيت فأبغضه

He^-asws said: ‘And when the death presented to the disbeliever, there attend him Rasool-Allah^-saww, and Ali^-asws, and the Imams^-asws, and Jibraeel^-as, (and Mikaeel^-as), and the Angel of death. So Jibraeel^-as would go near him and he^-as would be saying: ‘O Rasool-Allah^-saww! This one was hating you^-asws all, the People^-asws of the Household, therefor I^-as hate him’.

فيقول رسول الله صلى الله عليه وآله: يا جبرئيل ان هذا كان يبغض الله ورسوله وأهل بيت رسوله فأبغضه (واعنف عليه) ويقول جبرئيل: يا ملك الموت ان هذا كان يبغض الله ورسوله وأهل بيت رسوله فأبغضه واعنف عليه

So Rasool-Allah^-saww would be saying: ‘O Jibraeel^-as! This one was hating Allah^-azwj and His^-azwj Rasool^-saww, therefore I^-saww hate him (and am fierce upon him)’. And Jibraeel^-as would be saying: ‘O Angel of death! This one used to hate Allah^-azwj and His^-azwj Rasool^-saww and the People^-asws of the Household of His^-azwj Rasool^-saww, therefore I^-as hate him and am fierce upon him’.

فيدنو منه ملك الموت فيقول يا عبد الله أخذت فكاك رهانك (رقبتك)؟ أخذت أمان برائتك (من النار)؟ تمسكت بالعصمة الكبرى في الحياة الدنيا؟). فيقول: لا) فيقول: ابشر يا عدو الله بسخط الله عز وجل وعذابه والنار، أما الذي كنت ترجو فقد فاتك واما الذي كنت تحذ (ره) فقد نزل بك

So the Angel of death would go near him and would be saying: ‘O servant of Allah^-azwj! Have you taken your redemption of your pledge (your neck)? Have you taken your (deed of) security of your redemption (from the Fire)?’ Did you attach with the Great Infallibility (العصمة الكبرى) during the life of the world?’ He would be saying, ‘No’. So he (the Angel of death) would be saying: ‘Receive news, O enemy of Allah^-azwj, of the Wrath of Allah^-azwj Mighty and Majestic, and His^-azwj Punishment and the Fire. As for that which you were wishing for, so it has been lost from you, and as for that which you were cautious of, so it has descended with you’.

ثم يسل نفسه سلا عنيفا ثم يوكل بروحه ثلاثمأة شيطان) يبزقون (يبصقون) كلهم يبزق في وجهه) ويتأذى بريحه (بروحه) فإذا وضع في قبره فتح له باب من أبواب النار فيدخل عليه من (نفح ريحها) (فتح ريحها) قيحها ولهبها (لهيبها)

Then he would remove his soul with a violent removal, then he (the Angel of death) would allocate three hundred Satans^-la with him who would be spitting, all of them spitting in his face, and they would be hurting him (his soul) with its smell. So when he is place in his grave, a gate from the gates of the Fire would be opened for him, and there would enter upon him from the blasts of its stench (opening its odours), its vomits, and its blazing flames’.[213]

القاسم بن محمد عن عبد الصمد بن بشير عن بعض أصحابه عن أبي عبد الله عليه السلام قال: قلت له: أصلحك الله من أحب لقاء الله أحب الله لقائه؟ ومن أبغض لقاء الله أبغض الله لقائه؟ قال: نعم قلت فوالله انا لنكره الموت

Al Qasim Bin Muhammad, from Abdul Samad Bin Bashir, from some of our companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! The one who loves to meet Allah^-azwj, would Allah^-azwj Love to meet him? And the one who hates meeting Allah^-azwj, Allah^-azwj would Hate meeting him?’ He^-asws said: ‘Yes’. I said, ‘But, by Allah^-azwj, I hate the death’.

فقال: ليس ذاك حيث تذهب إنما ذلك (ذاك) عند المعاينة ان المؤمن إذا رأى ما يحب (عاين الموت) فليس شئ أحب إليه من أن (يقدم على الله) يتقدم والله يحب لقائه وهم يحب لقاء الله (حينئذ) وإذا رأى ما يكره فليس شئ أبغض إليه من لقاء الله عز وجل والله عز وجل يبغض لقائه

So he^-asws said: ‘It isn’t where you are going (understanding it as). But rather, that is during the eye witnessing. The Momin, when he sees what he loves (sees the death), so there wouldn’t be anything more beloved to him than for him to proceed to Allah^-azwj, and Allah^-azwj would Love to meet him, and they (the Momineen) would love to meet Allah^-azwj (at that time). And when the one (disbeliever) who sees what he dislikes, so there wouldn’t be anything more hateful to him than meeting Allah^-azwj Mighty and Majestic, and Allah^-azwj Mighty and Majestic would Hate meeting him’.[214]

فضالة عن معاوية بن وهب عن يحيى بن سابور قال: سمعت أبا عبد الله عليه السلام يقول: في الميت تدمع عينه عند الموت فقال: ذاك (ذلك) عند معاينة رسول الله صلى الله عليه وآله يرى (فيرى) ما يسره

Fazalat, from Muawiya BinWahab, from Yahya Bin Sabour who said,

‘I heard Abu Abdullah^-asws saying regarding the decease shedding a tear in his eye during the death: ‘That is during his seeing Rasool-Allah^-saww, so he sees what cheers him’.

قال: ثم قال: إما ترى الرجل (إذا) يرى ما يسره (وما يجب) فتدمع عينيه ويضحك

He (the narrator) said, ‘Then he^-asws said: ‘But, do you not see the man when he sees what cheers him (and what astounds him), so his eye sheds tears and he laughs?’[215]

النضر بن سويد عن يحيى الحلبي عن ابن مسكان عن عبد الرحيم القصير قال: قلت لأبي جعفر عليه السلام: حدثني صالح بن ميثم عن عباية الأسدي انه سمع عليا عليه السلام يقول: والله لا يبغضني عبد أبد فيموت على بغضي إلا رآني عند موته حيث يكره (بحيث ما يكره) ولا يحبني عبد أبدا فيموت على حبى الا رآني عند موته حيث ) بحيث ما) يحب فقال أبو جعفر عليه السلام: نعم ورسول الله صلى الله عليه وآله باليمين (باليمنى)

Al Nazar Bin Suweyd, from Yahya Al Halby, from Ibn Muskan, from Abdul Raheem who said,

‘I said to Abu Ja’far^-asws, ‘Salih Bin Maysam narrated to me from Abaya Al-Asady that he heard Ali^-asws saying: ‘By Allah^-azwj! A servant would not hate me^-asws ever, and be dying upon my^-asws hatred except that he would see me^-asws during his death what he would be disliking, and no servant would love me^-asws ever, and be dying upon my^-asws love, except that he would see me^-asws during his death what he would love’. So Abu Abdullah^-asws said: ‘Yes, and Rasool-Allah^-saww would be on the right hand side’.[216]

النضر (بن سويد) عن يحيى الحلبي عن سليمان بن داود عن أبي بصير قال: قلت لأبي عبد الله عليه السلام: ما معنى قول الله تبارك وتعالى (فلو لا إذا بلغت الحلقوم وأنتم حينئذ تنظرون ونحن أقرب إليه منكم ولكن لا تبصرون فلو لا ان كنتم غير مدينين ترجعونها ان كنتم صادقين

Al Nazar Bin Suweyd, from Yahya Al Halby, from Suleyman Bin Dawood, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘What is the Meaning of the Words of Allah^-azwj Blessed and High [56:83] So why is it not then that when it (soul) comes up to the throat, [56:84] And you at that time are looking on [56:85] And We are nearer to it than you are, but you are not seeing [56:86] So why is it not – if you are not held under authority  [56:87] That you do not send it back, if you are truthful?’.

قال: إن نفس (النفس) المحتضر إذا بلغت الحلقوم وكان مؤمنا رأى منزله في (من) الجنة فيقول: ردوني إلى الدنيا حتى أخبر أهلها بما أرى فيقال (له) ليس إلى ذلك سبيل

He^-asws said: ‘The soul of the dying one, when it reaches the throat, and he was a Momin, he would see his house in the Paradise, and he would be saying, ‘Return me to the world until I inform its people with what I see’. So it would be said to him, ‘There isn’t a way to that’.[217]

النضر بن سويد عن يحيى الحلبي عن عبد الحميد الطائي قال: سمعت أبا عبد الله عليه السلام يقول إن أشد ما يكون عدوكم (كراهة) (كراهته) لهذا الامر إذا بلغت نفسه هذه وأشد ما يكون أحدكم اغتباطا به إذا بلغت نفسه هذه – وأشار إلى حلقه – فينقطع (فتقطع) عنه أهوال الدنيا وما كان يحاذر عنها (فيها) ويقال له: امامك رسول الله صلى الله عليه وآله وعلى والأئمة عليهم السلام

Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdul Hameed Al Tai’y who said,

‘I heard Abu Abdullah^-asws saying: ‘The most intense what your enemy can happen to be in abhorrence to this matter (Al-Wilayah) is when his soul reaches this here (throat), and the most intense of what one of you (Shias) can happen to be in euphoria with is when his soul reaches this here’ – and he^-asws gestured to his^-asws throat – ‘Thus, the situations of the world would be cut off from him (along with) whatever he was cautious from it, in it, and it would be said to him, ‘In front of you is Rasool-Allah^-saww, and Ali^-asws, and the Imams^-asws’’.[218]

حماد بن عيسى عن حسين بن المختار عن أبي بصير عن أبي عبد الله عليه السلام أنه قال: إن المؤمن إذا مات رأى رسول الله صلى الله عليه وآله وعليا عليه السلام بحضرته

Hamad Bin Isa, from Husayn Bin Al Mukhtar, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin, when he dies, sees Rasool-Allah^-saww, and Ali^-asws in his presence’.[219]

القاسم عن كليب الأسدي قال: قلت لأبي عبد الله عليه السلام: جعلني الله فداك بلغنا (بلغني) عنك حديث قال: وما هو؟ قلت: قولك: إنما يغتبط صاحب هذا الامر إذا كان في (بلغت) هذه – وأومأت بيدك إلى حلقك – فقال: نعم إنما يغتبط أهل هذا الامر إذا بلغت هذه – وأوما بيده إلى حلقه – إما ما كان يتخوف من الدنيا فقد ولى عنه وامامه رسول الله صلى الله عليه وآله وعلى والحسن والحسين صلوات الله عليهم

Al Qasim, from Kaleyb Al Asady who said,

‘I said to Abu Abdullah^-asws, ‘May Allah^-azwj Make me to be sacrificed for you^-asws! A Hadeeth has reached us (reached me) from you^-asws’. He^-asws said: ‘And what is it?’ I said, ‘Your^-asws words: ‘But rather the one of this matter (Al-Wilayah) would be euphoric when his (soul) would be in this’ – and you^-asws gestured by your^-asws hand to your^-asws throat’. So he^-asws said: ‘Yes. But rather, the people of this matter (Al-Wilayah) would be euphoric when it (soul) reaches this here’ – and he^-asws gestured to his^-asws throat – ‘As for whatever he had been fearing from the world, so it would have turned away from him, and in front of him would be Rasool-Allah^-saww and Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws’.[220]

النضر (بن سويد) عن يحيى الحلبي عن أيوب قال: سمعت أبا عبد الله عليه السلام يقول: إن أشد ما يكون عدوكم كراهية لهذا الامر حين تبلغ نفسه هذه – وأومأ بيده إلى حنجرته –

Al Nazar Bin Suweyd, from Yahya Al Halby, from Ayoub who said,

‘I heard Abu Abdullah^-asws saying: ‘The most intensely abhorrent what your enemy can happen to be to this matter (Al-Wilayah) is when his soul reaches this here’ – and he^-asws gestured by his^-asws hand to his^-asws larynx.

ثم قال: إن رجلا من آل عثمان كان سبابة (أبا) لعلى عليه السلام فحدثتني مولاة له كانت تأتينا قالت: لما احتضر قال: مالي ولهم؟

Then he^-asws said: ‘A man from the family of Usman was pointing (accusing) the father^-as of Ali^-asws. So a maid of his who used to come to us^-asws, narrated to me^-asws saying, ‘When he was dying, he said, ‘What is it to do with me and them?’

قلت: جعلني الله فداك ماله قال هذا؟ فقال: لما أرى (رأى) من العذاب أما (إنما) سمعت قول الله تبارك وتعالى (فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما) هيهات هيهات لا والله حتى يكون ثبات (مات) (هذا) الشئ في القلب وان صلى وصام

I (the narrator) said, ‘May Allah^-azwj Make me to be sacrificed for you^-asws! What is the matter with him saying this?’ So he^-asws said: ‘When he saw from the Punishment. But rather, have you not heard the Words of Allah^-azwj Blessed and High [4:65] But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission?’ Far be it! Far be it! No, by Allah^-azwj, until this thing which is affirmed in the heart, dies, and even if he was to pray Salat and Fast’.[221]

صفوان عن ابن مكسان عن أبي عمرو البزاز قال: كنا عند أبي جعفر عليه السلام جلوسا فقام فدخل البيت وخرج فاخذ بعضادتي الباب فسلم فرددنا عليه السلام ثم قال: (أما) والله انى لا (حبكم وا) حب ريحكم وأرواحكم وانكم لعلى دين الله ودين ملائكته وما بين أحدكم وبين أن يرى ما تقر به عينه الا ان تبلغ نفسه (هذه) ها ههنا – وأو ما بيده إلى حنجرته – وقال: فاتقوا الله وأعينوا على ذلك بورع

Safwan, from Ibn Muskan, from Abu Amro Al Bazaz who said,

‘We were seated in the presence of Abu Ja’far^-asws, and he^-asws stood and entered the house, and came out, so he^-asws grabbed the post of the door and he^-asws greeted. So we returned the greeting upon him^-asws. Then he^-asws said: ‘By Allah^-azwj! I^-asws love you all and love your aromas and your souls, and you all are upon the Religion of Allah^-azwj and Religion of His^-azwj Angels, and there is not between one of you and him seeing what his eyes would be delighted with, except that his soul reaches over here; – and he^-asws gestured with his^-asws hand to his^-asws larynx, and said: ‘Therefore, fear Allah^-asws and be assisting (yourselves) upon that with the devoutness’.[222]

صفوان عن أبي بصير عن أبي جعفر عليه السلام قال: ما بين أحدكم وبين أن يرى ما تقر به عينه الا ان تبلغ نفسه هذه فيأتيه ملك الموت فيقول: أما ما كنت تطمع فيه من الدنيا فقد فاتك فاما ما كنت تطمع فيه من الآخرة فقد أشرفت عليه وامامك سلف صدق رسول الله وعلى وإبراهيم

Safwan, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There is not between one of you and him seeing what his eyes would be delighted with, except that his soul reaches this here. So the Angel of death would come to him and would be saying: ‘As for what you were coveting in from the world, so it has been lost to you, and as for what you were coveting in from the Hereafter, so you are overlooking upon it, and in front of you are the truthful ancestors Rasool-Allah^-saww, and Ali^-asws, and Ibrahim^-as’.[223]

صفوان عن قتيبة الأعشى قال: سمعت أبا عبد الله عليه السلام يقول: عاديتم فينا الاباء والأبناء والأزواج وثوابكم على الله، ان أحوج ما تكونون فيه إلى حبنا إذا بلغت النفس هذه – وأومأ بيده إلى حلقه –

Safwan, from Quteyba Al A’ash who said,

‘I heard Abu Abdullah^-asws saying: ‘You are being enemies regarding us^-asws, of the fathers, and the sons, and the wives, and your Reward is upon Allah^-azwj. The most need what you would be happening to be to our^-asws love would be when the soul reaches this here’ – and he^-asws gestured by his^-asws hand to his^-asws throat’.[224]

16 باب المسألة في القبر وعذاب القبر والبرزخ

Chapter 16 – The questioning in the grave, and Punishment of the grave, and the Purgatory (Barzakh)

حدثنا الحسين بن سعيد قال: حدثنا النضر بن سويد عن عاصم بن حميد عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول:: إذا وضع الرجل في قبره أتاه ملكان ملك عن يمينه وملك عن شماله وأقيم الشيطان بين يديه عيناه مثل النحاس فيقال له: كيف تقول في هذا الرجل الذي كان بين (أظهركم) ظهرانيكم؟

Al Husayn Bin Saeed narrated to us saying, ‘Al Nazar Bin Suweyd narrated to us, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘When a man is placed in his grave, two Angels come to him – an Angel on his right and an angel on his left, and the Satan^-la stands in front of him, his^-la eyes being like the brass (orange). Then it is said to him (the deceased): ‘How are you saying regarding this man (Rasool Allah^-saww) who used to be before you apparently?’

قال: فيفزع له فزعة (فليفزع لذلك فزعا عظيما) فيقول إذا كان مؤمنا: (أ) عن محمد رسول الله صلى الله عليه وآله تسألاني؟ فيقولان له: نعم نومة لا حلم فيها ويفسح له في قبره (تسع) تسعة أذرع ثم يرى مقعده في الجنة وهو قول الله عز وجل: (يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفى الآخرة)

He^-asws said: ‘So there would be a panic for him (and he would panic due to that with a great panic), and he would be saying, if he were a Momin, ‘Is it about Muhammad^-saww, Rasool-Allah^-saww that you are asking me?’ They would both say to him: ‘Yes. (Go to) sleep, there being no dreams in it’. And it would be opened up in his grave (space of) nine by nine cubits. Then he would see his seat in the Paradise, and these are the Words of Allah^-azwj Mighty and Majestic [14:27] Allah Affirms those who believe with the firm Word in the life of the world and in the Hereafter.

فإذا( وإذا) كان كافرا يقولان له: (ما من هذا الرجل الذي خرج بين ظهرانيكم؟ فيقول: لا أدرى فيخليان بينه وبين الشيطان

So if he were a disbeliever, they both would be saying to him: ‘What (have you got) from this man (Rasool Allah^-saww) who came out from between you apparently?’ He would be saying, ‘I don’t know’. So they would both be leaving him along between him and the Satan^-la’.[225]

إبراهيم بن أبي البلاد عن بعض أصحابه رفعه (يرفعه) إلى بعض الفقهاء قال: يقال للمؤمن في قبره: من ربك؟ فيقول: الله فيقال له: ما دينك؟ فيقول: الاسلام فيقال: من نبيك فيقول: محمد صلى الله عليه وآله فيقال: من امامك؟ فيقول: علي عليه السلام (فيقال: كيف علمت بذلك؟ فيقول: أمر هداني الله له وثبتني عليه

Ibrahim Bin Abu Al Balad, from one of our companions, raising it to one of our jurists,

‘He^-asws said: ‘It would be said to the Momin in his grave: ‘Who is your Lord^-azwj?’ So he would be saying, ‘Allah^-azwj’. And it would be said to him: ‘What is your Religion?’ He would be saying, ‘Al-Islam’. And it would be said to him: ‘Who is your Prophet^-saww?’ He would be saying, ‘Muhammad^-saww’. And it would be said: ‘Who is your Imam^-asws?’ He would be saying: ‘Ali^-asws’. So it would be said, ‘How did you come to know that?’ He would be saying, ‘A matter (which) Allah^-azwj Guided me towards and Affirmed me upon it’.

(فيقال له: نم نومة لاحم فيها نومة العروس ثمن يفتح له باب إلى الجنة فيدخل عليه من روحها وريحانها (قال فيقول: (يا) رب عجل لي قيام الساعة لعلى أرجع إلى أهلي ومالي،

So it would be said to him: ‘(Go to) sleep, a sleep with no dreams in it, a sleep of the bride. From then onwards, a door to the Paradise would be opened up for him, and its breeze and its fragrances would enter upon it. So he would be saying, ‘O Lord^-azwj! Hasten for me the Establishment of the Hour hopefully I can return to my family and my wealth’.

قال: ويقال للكافر: من ربك؟ فيقول: الله فيقال له: من نبيك؟ فيقول: محمد فيقال له: ما دينك؟ فيقول: الاسلام فيقال: من أين علمت ذلك؟ فيقول: سمعت الناس يقولون به فقلت (فيقال له من وليك؟ فيقول: لا أدرى

He^-asws said: ‘And it would be said to the disbeliever: ‘Who is your Lord^-azwj?’ So he would be saying, ‘Allah^-azwj’. And it would be said to him, ‘Who is your Prophet^-saww?’ He would be saying, ‘Muhammad^-saww’. And it would be said to him: ‘What is your Religion?’ He would be saying, ‘Al-Islam’. So it would be said to him: ‘From where did you come to know that?’ He would be saying, ‘I heard the people saying it, so I said’. And it would be said to him, ‘Who is your guardian?’ He would be saying, ‘I don’t know’.

فيضربانه بمرزبة لو اجتمع عليها الثقلان الإنس والجن لم يطيقوها قال: فيذوب كما يذوب الرصاص ثم يعيدان فيه الروح فيوضع قلبه بين لوحين من نار فيقول: يا رب اخر قيام الساعة

So they would both be striking him with a sledgehammer, (even) if the two heavy forces of the human beings and the Jinn, they would not be able to tolerate it. So he would melt just as the lead melts. Then they would return the soul back into him and they would place his heart between two tablets of fire. So he would be saying, ‘O Lord^-azwj! Delay the Establishment of the Hour!’[226]

القاسم وعثمان بن عيسى عن علي عن أبي بصير عن أبي عبد الله عليه السلام قال: إن سعدا لما مات شيعه سبعون الف ملك فقام رسول الله صلى الله عليه وآله على قبره فقال ومثل سعد يضم؟ فقالت أمه: هنيا لك يا سعد وكرامة فقال لها رسول الله: يا أم سعد لا تحتمي على الله فقالت يا رسول الله قد سمعناك وما تقول في سعد فقال: ان سعدا كان في لسانه غلظ على أهله

Al Qasim, and Usman Bin Isa, from Ali, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Sa’d died, seventy thousand Angels escorted him. So Rasool-Allah^-saww stood upon his grave, and he^-saww said: ‘And the likes of Sa’ad would be compressed?’ So his mother said, ‘Congratulations to you, O Sa’ad, and prestige’. But Rasool-Allah^-saww said to her: ‘O mother of Sa’ad! Do not accuse upon Allah^-azwj’. So she said, ‘O Rasool-Allah^-saww! We have heard you^-saww and what you^-saww were saying regarding Sa’ad’. So he^-saww said: ‘Sa’ad was harsh of tongue to his family’.[227]

وقال أبو بصير: سمعت أبا عبد الله عليه السلام يقول: إن رقية بنت رسول الله صلى الله عليه وآله لما ماتت قام رسول الله صلى الله عليه وآله على قبرها فرفع يده تلقاء السماء ودمعت عيناه فقالوا يا رسول الله انا قد رأيناك رفعت رأسك إلى السماء ودمعت عيناك فقال: انى سألت ربى أن يهب لي رقية من ضمة القبر

And Abu Baseer said,

‘I heard Abu Abdullah^-asws saying: ‘Ruqayya daughter of Rasool-Allah^-saww, when she died, Rasool-Allah^-saww stood upon her grave, and he^-saww raised his^-saww hand towards the sky and his^-saww eyes shed tears. So they (people) said: ‘O Rasool-Allah^-saww! We saw you^-saww raise your^-saww head towards the sky and your^-saww eyes shed tears’. He^-saww said: ‘I^-saww asked my^-saww Lord^-azwj if He^-azwj would Endow unto me for Ruqayya (to be free) from the compression of the grave’.[228]

فضالة عن ابان عن بشير النبال قال: سمعت أبا عبد الله عليه السلام يقول: خاطب رسول الله صلى الله عليه وآله قبر سعد فمسحه بيده واختلج بين كتفيه فقيل له يا رسول الله رأيناك خاطبت واختلج بين كتفيك وقلت: سعد يفعل به هذا؟ فقال: انه ليس من مؤمن إلا وله ضمة

Fazalat, from Aban, from Bashir Al Nabal who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww addressed the grave of Sa’ad and he^-saww touched it with his^-saww hand and shook between his shoulders’. So it was said to him^-saww, ‘O Rasool-Allah^-saww! We saw you^-saww address and shake between his shoulders, and you^-saww said: ‘Sa’ad, this is being done with you?’ So he^-saww said: ‘There isn’t anyone from a Momin except for him is the compression’.[229]

علي بن النعمان عن ابن مسكان عن سليمان بن خالد قال: سألت أبا عبد الله عليه السلام عما يلقى صاحب القبر فقال: ان ملكين يقال لهما: منكر ونكبر يأتيان صاحب القبر فيسألانه عن رسول الله صلى الله عليه وآله فيقولان: ما تقول في هذا الرجل الذي خرج فيكم؟ فيقول: من هو فيقولان: الذي كان يقول: إنه رسول الله، أحق ذلك؟

Ali Bin Al Numan, from Ibn Muskan, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullah^-asws about what the owner of the grave would be facing. So he^-asws said: ‘Two Angels called Munkar and Nakeer would come to the owner of the grave, and they would be asking him about Rasool-Allah^-saww, and they would be saying: ‘What are you saying regarding this man who came out among you?’ He would be saying, ‘Who is he (you are referring to)?’ They would be saying, ‘The one for whom they were saying he^-saww is Rasool-Allah^-saww, is that truth?’

قال: فإذا كان من أهل الشك قال: ما أدرى قال سمعت الناس يقولون فلست أدرى أحق ذلك أم كذب فيضر بأنه ضربة يسمعها أهل السماوات وأهل الأرض الا المشركين

He^-asws said: ‘So if he was from the people of doubt, he would say, ‘I don’t know. I heard the people saying, but I don’t know whether that was true or false’. So they would both be striking him such a strike, there would hear it, the inhabitants of the sky and the earth, except for the Polytheists.

وإذا كان متيقنا فإنه لا يفزع فيقول: أعن رسول الله تسألاني؟ فيقولان أتعلم انه رسول الله؟ فيقول: اشهد أنه رسول الله حقا جاء بالهدى ودين الحق

And if he was with conviction, then he would not panic, and he would be saying, ‘Is it about Rasool-Allah^-saww you are asking me?’ So they would be saying, ‘Do you know he^-saww is Rasool-Allah^-saww?’ He would be saying, ‘He^-saww is Rasool-Allah^-saww, truly. He^-saww came with the Guidance and Religion of the Truth’.

قال فيرى مقعده من الجنة ويفسح له عن قبره ثم يقولان له: نم نومة ليس فيها حلم في أطيب ما يكون النائم

He^-asws said: ‘So he would see his seat from the Paradise, and there would be opened upon for him, from his grave, then they would be saying to him: ‘Sleep a sleep wherein there isn’t a dream, in as good a sleep as can happen to be’.[230]

محمد بن أبي عمير عن جميل عن أبي عبد الله عليه السلام قال: إذا أراد عز وجل ان يبعث الخلق أمطر السماء على الأرض أربعين صباحا فاجتمعت (فتجتمع) الأوصال ونبتت (ونبتت) اللحوم

Muhammad Bin Abu Umeyr, from Jameel,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the Mighty and Majestic Intends to Resurrect the creatures, the sky would rain upon the earth for forty mornings. So the limbs would gather together and the flesh would grow’.[231]

ابن أبي البلاد عن أبيه عن بعض أصحابه يرفعه (رفعه) إلى النبي صلى الله عليه وآله أنه قال لبعض أصحابه: كيف أنت إذا اتاك فتانا القبر؟ فقال يا رسول الله: ما فتانا القبر قال: ملكان فظان غليظان أصواتهما كالرعد القاصف وأبصارهما كالبرق الخاطف يطئان في أشعارهما ويحفران الأرض بأنيابهما فيسئلانك قال: وأنت على مثل حالك هذه قال: أنت على مثل حالك هذه قال: اذن اكفيهما

Ibn Abu Al Balad, from his father, from one of his companions,

(It has been narrated) raising it to the Prophet^-saww having said to one of his companions:’ How would you be when the two tempters of the grave?’ So he said, ‘O Rasool-Allah^-saww! What are the two tempters of the grave?’ He^-saww said: ‘Two Angels, rough, harsh, their voices being like the resounding thunder, and their eyes being like the flash of lightning, treading in their own hair and cleaning the ground by their canines. So they would be questioning you’. He said, ‘And will you^-saww be upon a state like this?’ He^-saww said: ‘You would be upon a state like this’. He said, ‘Then, I shall suffice them both’.[232]

محمد بن أبي عمير عن علي عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن أرواح المؤمنين فقال: في حجرات في الجنة يأكلون من طعامها ويشربون من شرابها ويقولون: ربنا أقم لنا الساعة وانجز لنا ما وعدتنا والحق آخرنا بأولنا

Muhammad Bin Abu Umeyr, from Ali, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the souls of the Momineen. So he^-asws said: ‘They would be in chambers in the Paradise, eating from its foods and drinking from its drinks, and they would be saying: ‘Our Lord^-azwj! Establish the Hour for us and Accomplish for us what You^-azwj Promised us, and join our later ones with our former ones’.[233]

ابن أبي عمير عن علي عن أبي بصير عن أبي عبد الله عليه السلام قال سألته عن أرواح المشركين فقال في النار يعذبون (و) يقولون: ربنا لا تقم لنا الساعة ولا تنجز لنا ما وعدتنا ولا تلحق آخرنا بأولنا

Ibn Abu Umeyr, from Ali, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the souls of the Polytheists. So he^-asws said: ‘They would be in the Fire, being Punished and they would be saying, ‘Our Lord^-azwj! Do not Establish the Hour for us nor Accomplish for us what You^-azwj Promised us, and do not join our later ones with our former ones’.[234]

القاسم عن الحسين بن حماد عن يونس بن ظبيان قال: كنت عند أبي عبد الله عليه السلام فقال لي: ما تقول الناس في أرواح المؤمنين؟ فقلت: يقولون: (تكون) في حواصل طيور خضر في قناديل تحت العرش

Al Qasim, from Al Husayn Bin Hammad, from Yunus Bin Zabyan who said,

‘I was in the presence of Abu Abdullah^-asws, and he^-asws said to me: ‘What are the people saying with regards to the souls of the Momineen?’. So I said, ‘They are saying, they would happen to be in the crops of green birds in the lanterns beneath the Throne’.

فقال أبو عبد الله عليه السلام: سبحان الله المؤمن أكرم على الله من أن يجعل روحه في حوصلة طير أخضر يا يونس إذا (كان ذلك أتاه محمد صلى الله عليه وآله وعلى وفاطمة والحسن والحسين والملائكة المقربون عليهم السلام فإذا) قبضه (الله عز وجل) صير تلك الروح في قالب كقالبه في الدنيا فيأكلون ويشربون فإذا قدم عليهم القادم عرفوه بتلك الصورة التي كانت في الدنيا

So Abu Abdullah^-asws said: ‘Glory be to Allah^-azwj! The Momin is more prestigious to Allah^-azwj than for Him^-azwj to Make his soul to be in the crops of green birds O Yunus! When it would be that (death), there would come to him, Muhammad^-saww, and Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Angels of Proximity. So when Allah^-azwj Mighty and Majestic does Capture Him, that soul would come to be in a form like the forms in the world, and he would be eating and he would be drinking. So when a proceeding one comes to him, he would recognise him by that image which he used to have in the world’.[235]

 17باب الحشر والحساب والموقف (والوقوف) بين يدي الله تعالى والصراط

Chapter 17 – The Resurrection, and the Reckoning, and the Pausing in front of Allah^-azwj the Exalted, and the Bridge

الحسين بن سعيد عن محمد بن أبي عمير عن زيد القرشي عن عبيد زرارة قال: سمعت أبا عبد الله عليه السلام يقول: إذا أمات الله أهل الأرض أمات أهل السماء الدنيا ثم أمات أهل السماء الثانية ثم أمات أهل السماء الثالثة ثم أمات أهل السماء الرابعة ثم أمات أهل السماء الخامسة ثم أمات أهل السماء السادسة ثم أمات أهل السماء السابعة

Al Husayn Bin Saeed, from Muhammad Bin Abu Umeyr, from Zayd Al Qarshy, from Ubeyd Zurara who said,

‘I heard Abu Abdullah^-asws saying: ‘When Allah^-azwj Causes the inhabitants of the earth to die, the inhabitants of the sky of the world would die, then the inhabitants of the second sky would die, then the inhabitants of the third sky would die, then the inhabitants of the fourth sky would die, then the inhabitants of the fifth sky would die, then the inhabitants of the sixth sky would die, then the inhabitants of the seventh sky would die.

ثم أمات ميكائيل قال أو جبرائيل ثم أمات جبرائيل ثم أمات إسرافيل ثم أمات ملك الموت ثم ينفخ في الصور وبعث،

The Mikaeel^-as would die’, or he^-asws said: ‘Jibraeel^-as’. Then Jibraeel^-as would die, then Israfeel^-as would die, then the Angel of death would die. Then there would be blown into the trumpet and there would be Resurrection’.

قال ثم يقول الله تبارك وتعالى: لمن الملك اليوم؟ فيرد على نفسه فيقول: لله الخالق الباري المصور وتعالى الله الواحد القهار ثم يقول: أين الجبارون؟ أين الذين كانوا يدعون معي الها أين المتكبرون؟ – ونحو هذا – ثم يبعث الخلق

Then he^-asws said: ‘Then Allah^-azwj Blessed and High would be Saying: “[40:16] To whom belongs the Kingdom this Day?” So He^-azwj would be Responding to Himself^-azwj and He^-azwj would be Saying: “To Allah^-azwj, the Creator, the Maker, the Designer, and Exalted is Allah^-azwj, the One, the Subduer!” Then He^-azwj would be Saying: “Where are the tyrants? Where are those who were being called upon with Me^-azwj as gods, where are the (ones consider to be) supreme?” – and approximate to this. Then He^-azwj would Send for the creatures (for the Reckoning)’.[236]

الحسن بن محبوب عن علي بن رئاب عن أبي عبد الله عليه السلام قال: إن الله ليمن على عبده المؤمن يوم القيامة ويدنيه من كرامته ثم يعرفه ما أنعم به عليه يقول تبارك وتعالى: ألم تدعني يوم كذا وكذا (بكذا وكذا فأجبت دعوتك؟ ألم تسألني يوم كذا وكذا) فأعطيتك مسألتك؟ ألم تستغثني (في) يوم كذا وكذا (فأغثتك؟ ألم تسألني في ضر كذا وكذا) فكشفت ضرك ورحمت صوتك؟ ألم تسألني مالا فملكتك؟ ألم تستخدمني فأخدمتك؟ ألم تسألني أن أزوجك فلانة فزوجتك – وهي منيعة عند أهلها – فزوجناكها؟

Al Hassan Bin Mahboub, from Ali Bin Raib,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj would Favour upon his Momin servant on the Day of Judgment and Bring him close to His^-azwj Prestige. Then He^-azwj Make him recognise what he has been Favoured upon with. Then He^-azwj, the Blessed and High would be Saying: “Did you not supplicate to Me^-azwj on such and such a say with such and such, So I^-azwj Answered your supplication? Did you not ask Me^-azwj on such and such a day so I^-azwj Granted you what you asked for? Did you not seek My^-azwj Help on such and such a day, so I^-azwj Helped you? Did you not ask Me^-azwj regarding such and such a harm, so I^-azwj Removed your harm and I^-azwj had Mercy on your voice? Did you not ask Me^-azwj for wealth, so I^-azwj Gave you wealth? Did you not seek My^-azwj service so I^-azwj served you? Did you not ask Me^-azwj to get you married to so and so, so I^-azwj got you married (to her) – and she was unapproachable with her family – but I^-azwj got you to be married to her?”

قال: فيقول العبد: بلى يا رب قد أعطيتني كل ما سألتك وقد كنت أسألك (سألتك) الجنة قال: فيقول الله: (عز وجل الا فانى منجز لك ما سألتنيه، هذه الجنة لك مباحة أرضيتك (أرضيت) فيقول المؤمن: نعم يا رب (أرضيتني) وقد رضيت

He^-asws said: ‘So the servant would be saying: ‘Yes, O Lord^-azwj! You^-azwj had Given me all what I had asked You^-azwj for, and I had asked You^-azwj for the Paradise’. So Allah^-azwj Mighty and Majestic would be Saying: “Indeed! I^-azwj shall Accomplish what you had asked for. This here is the Paradise, as a gift. Have I^-azwj Pleased you? Are you pleased?’ So the Momin would be saying: ‘Yes, O Lord^-azwj! You^-azwj have Pleased me, and I am pleased’.

قال فيقول تبارك وتعالى (الله له: عبدي) انى كنت أرضى أعمالك وأنا ارضى لك حسن الجزاء فان أفضل جزائك عندي أن أسكنك الجنة

He^-asws said: ‘So Allah^-azwj the Blessed and High would be Saying to him: “My^-azwj servant! You had pleased Me^-azwj with your deeds, and I^-azwj shall Please you with the excellent Recompense, so the most superior of your Recompense with Me^-azwj is that I^-azwj Settle you in the Paradise’.[237]

القاسم عن علي عن أبي بصير عن أبي عبد الله صلى الله عليه وآله قال: إذا كان المؤمن يحاسب تنتظره أزواجه على عتبات (اعتبا) الأبواب كما ينتظرن أزواجهن في الدنيا من الغيبة (عند العتبة)

Al Qasim, from Ali, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the Momin would be Reckoned with, his wives (from the Houries) would be waiting upon the thresholds of the doors just as they (earthly wives) are awaiting in the world from their absence at the thresholds’.

قال: فيجئ الرسول فيبشرهن فيقول: قد والله انقلب فلان من الحساب (الحسنات) قال: فيقلن: بالله؟ فيقول: قد والله لقد رأيته انقلب من الحساب قال: فإذا جاء هن قلن مرحبا وأهلا ما أهلك الذين كنت عندهم في الدنيا بأحق بك منا

He^-asws said: ‘So the messenger would come and give them (the Houries) the glad tidings and he (the messenger) would be saying: ‘By Allah^-azwj! So and so has (successfully) been returned from the Reckoning by the good deeds’. So they (the Houries) would be saying, ‘By Allah^-azwj (is that so?)’ So he (the messenger) would be saying: ‘He (Momin) has, by Allah^-azwj! I have seen him turned from the Reckoning’. So they (the Houries) would be coming, saying, ‘Congratulations, and welcome! The family what you were with them in the world are more rightful with you than we are’.[238]

محمد بن عيسى عن عمر بن إبراهيم بياع السابري عن حجر بن زائدة عن رجل عن أبي جعفر عليه السلام قال: قلت له: يا بن رسول الله ان لي حاجة فقال: تلقاني بمكة فقلت يا بن رسول الله ان لي حاجة فقال: هات حاجتك

Muhammad Bin Isa, from Umar Bin Ibrahim Baya’a Al Sabiry, from Hujr Bin Zaida, from a man,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me’. So he^-asws said: ‘Meet me^-asws in Makkah’. So I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me!’ So he^-asws said: ‘State your need’.

فقلت: يا بن رسول الله انى أذنبت ذنبا بيني وبين الله لم يطلع عليه أحد فعظم على وأجلك أن استقبلك به فقال: انه إذا كان يوم القيامة وحاسب الله عبده المؤمن أوقفه على ذنوبه ذنبا ذنبا ثم غفر هاله لا يطلع على ذلك ملكا مقربا ولا نبيا مرسلا،

So I said, ‘O son^-asws of Rasool-Allah^-saww! I have committed a sin between me and Allah^-azwj and have not notified anyone upon it. Thus it is grievous upon me and you^-asws are postponing my facing you^-asws with it’. So he^-asws said: ‘When it would be the Day of Judgment and Allah^-azwj would Reckon His^-azwj Momin servant, He^-azwj would Pause him upon his sins, sin by sin. Then He^-azwj would Forgive there for him, neither Notifying that upon and Angel of Proximity, nor a Mursil Prophet^-as’.

قال عمر بن إبراهيم: وأخبرني عن غير واحد أنه قال: ويستر عليه من ذنوبه ما يكره أن يوقفه عليها قال: ويقول لسيئاته: كونى حسنات قال: وذلك قول الله تبارك وتعالى: (أولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما

Umar Bin Ibrahim said, ‘And I have been informed from someone else that he^-asws said: ‘And He^-azwj would Veil upon him from his sins what he dislikes he being paused upon it’. And He^-azwj would be Saying to his evil deeds: “Become good deeds!” And these are the Words of Allah^-azwj Blessed and High [25:70] so these are they for whom Allah would Exchange their evil deeds to good ones; and Allah is ever Forgiving, Merciful’’.[239]

القاسم بن محمد عن علي قال: سمعت أبا عبد الله عليه السلام يقول. ان الله تبارك وتعالى إذا أراد أن يحاسب المؤمن أعطاه كتابه بيمينه وحسابه فيما بينه وبينه فيقول: عبدي فعلت كذا وكذا وعملت كذا وكذا؟ فيقول: نعم يا رب قد فعلت ذلك فيقول: قد غفرتها لك وأبدلتها حسنات

Al Qasim Bin Muhammad, from Ali who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Blessed and High, when He^-azwj Intends to Reckon the Momin, would Give him his book in his right hand, and would Reckon him with regards to what is between Allah^-azwj and him, and He^-azwj would be Saying: “O My^-azwj servant! Did you do such and such, and perform such and such work?’ So he would be saying, ‘Yes, O Lord^-azwj, I have done that’. He^-azwj would be Saying: “I^-azwj have Forgiven these for you, and have Changed these to be as good deeds’.

فيقول الناس: سبحان الله أما كان لهذا العبد سيئة واحدة وهو قول الله عز وجل: (فاما من أوتي كتابه بيمينه فسوف يحاسب حسابا يسيرا وينقلب إلى أهله مسرورا) قلت: أي أهل؟ قال: أهله في الدنيا هم أهله في الجنة ان كانوا مؤمنين

So the people would be saying, ‘Glory be to Allah^-azwj! Wasn’t there a single evil deed for this servant?’ And these are the Words of Allah^-azwj Mighty and Majestic [84:9] And he shall go back to his people joyful’. I said, ‘Which people?’ He^-asws said: ‘His people (family) in the world, they would be his people (family) in the Hereafter, if they were Momineen’.

قال: وإذا أراد بعبد شرا حاسبه على رؤوس الناس وبكته وأعطاه كتابه بشماله وهو قول الله عز وجل (واما من أوتي كتابه وراء ظهره فسوف يدعو ثبورا ويصلى سعيرا انه كان في أهله مسرورا) قلت: أي أهل؟ قال: أهله في الدنيا

He^-asws said: ‘And when He^-azwj Intends evil with a servant, He^-azwj would Reckon him upon the heads of the people and he would cry, and be Given his book in his left hand. And these are the Words of Allah^-azwj Mighty and Majestic [84:10] And as for him who is given his book behind his back, [84:11] He shall call for perdition, [84:12] And enter into burning fire. [84:13] Surely, he used to be joyful among his people’. I said, ‘And which people?’ He^-asws said: ‘His people (family) in the world’.

قلت: قوله: (انه ظن أن لن يحور) قال ظن أنه لن يرجع

I said, ‘(What about) His^-azwj Words [84:14] Surely he thought that he would never return?’ He^-asws said: ‘He thought he would never return’ (for Reckoning).[240]

القاسم عن علي عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: إن المؤمن يعطى يوم القيامة كتابا منشورا (كتاب منشور) مكتوب فيه: كتاب الله العزيز الحكيم ادخلوا فلانا الجنة

Al Qasim, from Ali, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘A Momin would be Given on the Day of Judgment a published letter wherein would be written: ‘Allah^-azwj the Mighty, the Wise has Written: “Enter so and so into the Paradise!”’.[241]

القاسم عن علي عن أبي بصير عن أبي عبد الله عليه السلام قال: إن الناس يمرون على الصراط طبقات والصراط أدق من الشعر ومن حد السيف فمنهم من يمر مثل البرق ومنهم من يمر مثل عدو الفرس (ومنهم من يمر حببا) (مرا) (جرا) ومنهم من يمر حبوا ومنهم من يمر مشيا ومنهم من يمر (معلقا) متعلقا قد تأخذ النار منه شيئا وتترك شيئا

Al-Qasim, from Ali, from Abu Baseer, from Abu Abdullah^-asws having said: ‘The people would be passing upon the Bridge in categories, and the Bridge is finer than the hair, and (sharper) than the edge of the sword. So, from them would be the one who would pass by like the lightning, and from them would be one would be pass by like the galloping of the horse, and from them would be one who would pass by running, and the from them would be one who would pass by walking, and from them would be one who would pass by crawling, and from them would be one who would pass by hanging. The Fire would have taken something from him and would have left something’.[242]

القاسم عن علي عن أبي بصير قال: قال أبو عبد الله عليه السلام: ان الناس يقسم بينهم النور يوم القيامة على قدر ايمانهم ويقسم (يقسمه) للمنافق فيكون نوره على (قدر) ابهام رجله اليسرى (فيطفؤ) فيعطى نوره فيقول: مكانكم حتى اقتبس من نوركم قيل: (ارجعوا ورائكم فالتمسوا نورا) – يعنى حيث قسم النور –

Al Qasim, from Ali, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘‘The Light would be distributed between the people in accordance with their ‘beliefs’. The hypocrites would be distributed their light which would be in their big toe of their left leg, so he will tread on his light, so he would be saying, ‘Stay in your places until I take some of your light’. [57:13] it shall be said: Return back and seek a light, Meaning where the Light is being distributed’.

قال: فيرجعون فيضرب بينهم السور قال: فينادونهم من وراء السور: (ألم نكن معكم قالوا بلى ولكنكم فتنتم أنفسكم فتربصتم وارتبتم وغرتكم الأماني حتى جاء أمر الله و غركم بالله الغرور فاليوم لا يؤخذ منكم فدية ولا من الذين كفروا مأواكم النار هي مولاكم وبئس المصير)

He^-asws said: ‘So they would be returning, but a wall would be struck between them. So they would be calling out from behind the wall [57:14] Were we not with you? They shall say: Yes! But you fell into temptation, and you waited and doubted, and vain desires deceived you till the Command of Allah came, while the arch deceiver deceived you about Allah. [57:15] So today, ransom shall not be accepted from you nor from those who disbelieved; your abode is the Fire; it is your guardian and evil is the resort’.

ثم قال: يا أبا محمد إما والله ما قال الله لليهود والنصارى ولكنه عنى أهل القبلة

Then he^-asws said: ‘O Abu Muhammad! By Allah^-azwj! But Allah^-azwj is not Speaking to the Jews and the Christians, but He^-azwj is Meaning by it the People of the Qiblah (Muslims)’.[243]

محمد بن أبي عمير عن إبراهيم بن عبد الحميد عن أبي حمزة الثمالي قال: قال لي علي بن الحسين عليهما السلام. إذا كان يوم القيامة جمع الله بين الخلائق الأولين والآخرين في صعيد واحد ثم ينادى مناد أين أهل الفضل

Muhammad Bin Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Hamza Al Sumaly who said,

‘Ali^-asws Bin Al-Husayn^-asws said to me: (It has been narrated) from Ali^-asws Bin Al-Husayn^-asws, said, ‘I heard him^-asws saying: ‘When it will be the Day of Judgement, Allah^-azwj Blessed and High will Gather the former ones and the later ones in one plain. Then a Caller will Call out: ‘Where are the people of merit?’

قال: فيقوم عنق من الناس فتتلقاهم الملائكة فيقولون: ما كان فضلكم؟ فيقولون: كنا نصل من قطعنا ونعطى من حرمنا ونعفو عمن ظلمنا فيقولون: ادخلوا الجنة،

He^-asws said: ‘So some necks from the people would be standing, and the Angels would meet them and will be saying to them: ‘And what was your merit?’ So they would be saying, ‘We used to maintain relations with the ones who cut us off, and we gave to the ones who deprived us, and we pardoned the ones who oppressed us’. So they would be saying to them: ‘Enter into the Paradise!’’.

ثم ينادى مناد: أين جيران الله في داره؟ فيقوم عنق آخر من الناس فتقول لهم الملائكة بم جاورتم الله؟ فيقولون: (كنا نتبادر في الله) نتباغض في الله ونتحابب في الله و (نتشارك) نتباذل في الله (ونحاسب في الله ونتبارك في الله)

Then a Caller would be Calling out: ‘Where are the neighbours of Allah^-azwj in His^-azwj House?’ So other necks would be rising from the people, and the Angels would be saying to them: ‘By what were you neighbours of Allah^-azwj?’ They would be saying, ‘We used to take the initiative for the Sake of Allah^-azwj, and we used to hate for the Sake of Allah^-azwj, and we used to love for the Sake of Allah^-azwj, and we used to participate (share with others) for the Sake of Allah^-azwj, and we used to reckon for the Sake of Allah^-azwj, and we used to Bless for the Sake of Allah^-azwj’.

ثم ينادى مناد أين أهل الصبر؟ قال فيقوم عنق من الناس فتتلقاهم الملائكة فيقول: على ما كنتم تصبرون؟ فيقولون: كنا نصبر على طاعة الله ونصبر أنفسنا عن معاصيه فيقال لهم: ادخلوا الجنة

Then a Caller would Call out: ‘Where are the people of patience?’ So some necks would rise from the people, and the Angels would meet them and they would be saying: ‘Upon what were you being patient?’ So they would be saying, ‘We used to be patient upon the obedience of Allah^-azwj, and we observed patience ourselves from disobeying Him^-azwj’. Then it would be said to them: ‘Enter the Paradise!’’.[244]

الحسن بن محبوب عن مالك بن عطية عن فلان بن عمار قال: قال أبو عبد الله عليه السلام: الدواوين يوم القيامة (ثلاث) ثلاثة: ديوان فيه النعم (النعيم) و ديوان فيه الحسنات وديوان فيه الذنوب فيقابل بين ديوان النعم (النعيم) وديوان الحسنات فيستغرق عامة الحسنات وتبقى الذنوب

Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Fulan Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘The Registers on the Day of Judgment would be of three (types) – A Register where would be Bounties (recorded), and a Register wherein would be the good deeds (recorded) and a Register wherein would be the sins (recorded). So the Register of Bounties would be Faced with the Register of the good deeds, and the generality of the good deeds would be drowned, and there would remain the sins’.[245]

الحسن بن محبوب عن أبي حمزة عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: لا يزال قائما يوم القيامة بين يدي الله عز وجل حتى يسأله عن أربع خصال: عمرك فيما أفنيته؟ وجسدك فيما أبليته؟ ومالك من أين كسبته وأين وضعته؟ وعن حبنا أهل البيت

Al Hassan Bin Mahboub, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘He would not cease to be standing on the Day of Judgment in front of Allah^-azwj Mighty and Majestic until he is asked about four characteristics – ‘Your life, with regards to what did you consume it? And your body, in what did you involve it? And You wealth, from where did you earn it and where did you place it?’ And (you would be questioned) about our^-asws love of the People^-asws of the Household’.[246]

إبراهيم بن أبي البلاد عن بعض أصحابنا عن أبي عبد الله عن أبيه عليهما السلام قال: أتى جبرئيل عليه السلام إلى النبي صلى الله عليه وآله فاخذ بيده فأخرجه إلى البقيع فانتهى إلى قبر فصوت بصاحبه فقال: قم بإذن الله قال: فخرج منه رجل مبيض الوجه يمسح التراب عن وجهه وهو يقول: الحمد لله والله أكبر فقال جبرئيل عد بإذن الله

Ibrahim Bin Abu Al Balad, from some of our companions,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Jibraeel^-as came to the Prophet^-saww, and grabbed him^-saww by his^-saww hand and took him^-saww out to Al-Baqi’e, and ended up to a grave and said to its occupant: ‘Arise by the Permission of Allah^-azwj!’ So there came out from it a white faced mad wiping the dust from his face, and he was saying, ‘The Praise is for Allah^-azwj, and Allah^-azwj is the Greatest!’. So Jibraeel^-as said: ‘Return, by the Permission of Allah^-azwj!’

ثم انتهى به إلى قبر آخر فصوت بصاحبه وقال له: قم بإذن الله فخرج منه رجل مسود الوجه وهو يقول: وا حسرتاه وا ثبوراه ثم قال (له جبرئيل): عد (إلى ما كنت) بإذن الله

Then he^-as ended up to another grave and called out to its occupant, and said to him: ‘Arise, by the Permission of Allah^-azwj!’ So, there came out from it a black faced man and he was saying, ‘O the regret! O the regret!’ Then Jibraeel^-as said to him: ‘Return, (To what you were), by the Permission of Allah^-azwj’.

ثم قال: يا محمد هكذا يحشرون يوم القيامة، المؤمنون يقولون هذا القول وهؤلاء يقولون ما تراءى

Then he^-as said: ‘O Muhammad^-saww! This is how they would be Resurrected on the Day of Judgment. The Momineen would be saying these words, and they (the non-Momineen) would be saying what you^-saww saw’.[247]

إبراهيم بن أبي البلاد عن يعقوب بن شعيب بن ميثم قال: سمعت أبا عبد الله عليه السلام يقول: نار تخرج من قعر عدن تضئ لها أعناق الإبل تبصر من أرض الشام تسوق الناس إلى المحشر

Ibrahim Bin Abu Al Balad, from Yaqoub Bin Shuayb Bin Maysam who said,

‘I heard Abu Abdullah^-asws saying: ‘A fire (flame) would come out from hole (pit) of Aden, the necks of the camels would be illuminated by it. It would be seen from the land of Syria. The people would be escorted to the Resurrection Plains’.[248]

الحسن بن محبوب عن الحسن بن علي قال: سمعت أبا الحسن عليه السلام يقول: قال محمد بن علي عليهما السلام: إذا كان يوم القيامة نادى مناد: أين الصابرون؟ فيقوم عنق من الناس ثم ينادى (مناد): أين المتصبرون؟ فيقوم عنق من الناس فقلت: جعلت فداك وما الصابرون؟ قال: الصابرون على أداء الفرائض والمتصبرون على ترك المعاصي

Al Hassan Bin Mahboub, from Al Hassan Bin Ali who said,

‘I heard Abu Al-Hassan^-asws saying: ‘Muhammad^-asws Bin Ali^-asws said: ‘When it would be the Day of Judgment, a Caller would Call out: ‘Where are the patient ones?’. So some necks of the people would be arising’. Then he would Call out: ‘Where are the steadfast ones?’ There would be arising, some necks from the people’. I said, ‘May I be sacrificed for you^-asws, what are the patient ones?’ He^-asws said: ‘The patient ones upon the performance of the Obligations, and the steadfast ones upon the leaving of the disobedience’.[249]

 18 باب الشفاعة ومن (يخرج) خرج من النار

Chapter 18 – The Intercession and the ones who would be (extracted) coming out from the Fire

حدثنا الحسين بن سعد قال: حدثنا فضالة عن القاسم بن بريد عن محمد بن مسلم: قال: سألت أبا عبد الله عليه السلام عن الجهنميين فقال: كان أبو جعفر عليه السلام يقول: يخرجون منها فينتهى بهم إلى عين عند باب الجنة تسمى عين الحيوان فينضح عليهم من مائها فينبتون كما ينبت الزرع لحومهم وجلودهم وشعورهم

Al Husayn Bin Sa’ad narrated to us saying, ‘Fazala narrated to us, from Al Qasim Bin Bureyd, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the Dwellers of Hell, and he^-asws said: ‘Abu Ja’far^-asws was saying: ‘They would be extracted from it, and they would be ending up with them to a spring at the door of the Paradise, named as ‘The Spring of Haywaan’. So they would be sprinkled upon from its waters, and they would be growing just as the vegetation grows, their flesh, and their skins, and their hair’.[250]

فضالة بن أيوب عن عمر بن ابان عن أديم أخي أيوب عن حمران قال: قلت لأبي عبد الله عليه السلام: انهم يقولون: لا تعجبون من قوم يزعمون أن الله يخرج قوما من النار فيجعلهم من أصحاب الجنة مع أوليائه؟

Fazalat Bin Ayoub, from Umar Bin Aban, from Adeym, a brother of Ayoub, from Humran who said,

‘I said to Abu Abdullah^-asws, ‘They (people) are saying, ‘Do not be astonished from a people who are claiming that Allah^-azwj would Extract a people from the Fire, and He^-azwj would Make them to be companions of the Paradise along with His^-azwj friends?’

فقال: أما يقرؤن قول الله تبارك وتعالى: (ومن دونهما جنتان) انها جنة دون جنة ونار دون نار انهم لا يساكنون أولياء الله

So he^-asws said: ‘But, are you not reading the Words of Allah^-azwj Blessed and High [55:62] And besides these two are two (other) Gardens? It is a Garden besides the Garden (Paradise), and there is a Fire besides the Fire (Hell). They will not be dwelling with the friends of Allah^-azwj’.

وقال: (ان بينهما والله منزلة (منزلتين) ولكن لا أستطيع أن أتكلم ان أمرهم لا ضيق من الحلقة ان القائم لو قام بدأ بهؤلاء

And he^-asws said: ‘By Allah^-azwj! In between the two there is a level (two levels), but I^-asws do not have the leeway to speak. Their matter is tighter than a loop. Al-Qaim^-asws, when he^-asws arises, would begin with them’.[251]

فضالة عن عمر بن أبان قال: سألت أبا عبد الله عليه السلام عمن (أ) دخل في النار ثم اخرج منها ثم ادخل الجنة

Fazalat, from Umar Bin Aban who said,

‘I asked Abu Abdullah^-asws about, ‘The one entering into the Fire, would then be coming out from it, then entering the Paradise?’

فقال: ان شئت حدثتك بما كان يقول فيه أبى قال: أن (ا) ناسا يخرجون من النار بعد ما كانوا حمما (حميما) فينطلق بهم إلى نهر عند باب الجنة يقال له: الحيوان فينضح عليهم من مائه فتنبت لحومهم ودمائهم و شعورهم

So he^-asws said: ‘If I^-asws so desired to, I^-asws would narrated to you with what my^-asws father^-asws was saying with regards to it. A people would be coming out from the Fire after having been in boiling water, and they would be going with them to a river by the door of the Paradise, called Al-Haywaan. So they would be sprinkled upon from its waters, and they would grow their flesh, and their blood, and their hair’.[252]

فضالة عن عمر بن أبان قال: (قال سمعت عبدا صالحا يقول في الجهنميين: انهم يدخلون النار بذنوبهم ويخرجون بعفو الله

Fazalat, from Umar Bin Aban who said,

‘I heard Abu Salih^-asws (7^th Imam^-asws) saying regarding the dwellers of Hell: ‘They would be entering the Fire due to their sins, and they would be exiting due to Pardon of Allah^-azwj’.[253]

عثمان بن عيسى عن ابن مسكان عن أبي بصير قال: سمعت أبا جعفر (عليه السلام) يقول: إن قوما يحرقون في (أبا) النار حتى إذا صاروا (حميما) حمما أدركتهم الشفاعة قال: فينطلق بهم إلى نهر يخرج من رشح أهل الجنة فيغتسلون فيه فتنبت لحومهم ودمائهم وتذهب عنهم قشف النار ويدخلون الجنة

Usman Bin Isa, from Ibn Muskan, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying: ‘A people would be burning in the Fire until when they come to be in boiling water, the Intercession would across them. So they would be taken to a river until after they come to be boiling water, the intercession would come across them. So they would go with them to a river coming our from the perspiration of the people of the Paradise. So they would be washing in it, and their flesh and their blood would grow, and the misery of the Fire would go away from them.

فيسمون الجهنميون (الجهنميين خ ل) فينادون بأجمعهم: اللهم اذهب عنا هذا الاسم قال: فيذهب عنهم

Thus, they would be named as ‘Dwellers of Hell’. So they would call out altogether, ‘O Allah^-azwj! Remove this name from us’. So it would be Removed from them.

ثم قال: يا أبا بصير ان أعداء على هم خالدون في النار لا تدركهم الشفاعة

Then he^-asws said: ‘O Abu Baseer! The enemies of Ali^-asws, they would be eternally in the Fire as the Intercession would not come across them’.[254]

فضالة عن ربعي عن الفضيل عن أبي جعفر عليه السلام قال: إن آخر من يخرج من النار لرجل يقال له: همام (هام) ينادى فيها عمرا: يا حنان يا منان

Fazalat, from Rabi’e, from Al Fuzayl,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The last one to come out from the Fire would be a man called Haam. He would call out therein for ages, ‘O Tender! O Lenient!’[255]

محمد بن أبي عمير عن عبد الرحمن بن الحجاج قال: قلت لأبي عبد الله عليه السلام: حديث يروونه الناس فقال: انه ليس كما يقولون ثم قالا: قال رسول الله صلى الله عليه وآله:ان آخر عبد يؤمر به إلى النار فإذا أمر به إلى النار التفت فيقول (الله عز وجل) الجبار: (أ) عجلوه فإذا اتى به قال له: (عبدي) لم التفت؟ فيقول: يا رب ما كان ظني بك هذا فيقول (الله جل جلاله: عبدي) وما كان ظنك بي؟ فيقول (يا رب) كان ظني بك ان تغفر لي خطيئتي وتسكنني (وتدخلني خ ل) جنتك

Muhammad Bin Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullah^-asws, ‘There is a Hadeeth the people are reporting’. So he^-asws said: ‘It isn’t as they are saying it to be’. Then he^-asws said: ‘Rasool-Allah^-saww said: ‘The last servant would be Commanded with to the Fire. So when he is Commanded with to the Fire, he would turn around, and Allah^-azwj, Mighty and Majestic, the Compeller would be Saying: “Are you hastening him?” So when they come with him, He^-azwj would Say to him: “My^-azwj servant! Why did you turn around?’ So he would be saying, ‘O Lord^-azwj! I did not think this with You^-azwj’. He^-azwj would Say: “And what was your thoughts about Me^-azwj?” He would say, ‘O Lord^-azwj! My thoughts with You^-azwj were that You^-azwj would be Forgiving me my sins and Settling me (Enter me) in Your^-azwj Paradise’.

فيقول (الله) الجبار جل وعلا: يا ملائكتي وعزتي (وآلائي وبلائي) وجلالي وعلوي وارتفاع مكاني ما ظن بي عبدي ساعة من (حياته) خيرا (ا) قط ولو ظن بي ساعة من (حياته) خير (ا) ما روعته بالنار، أجيزوا (له) كذبه وادخلوه الجنة

So Allah^-azwj, the Compelled, Majestic and Mighty would be Saying: “O My^-azwj Angels! By My^-azwj Might, and My^-azwj Loftiness, and My^-azwj Fortitude, and My^-azwj Majesty, and My^-azwj Exaltedness, and the Loftiness of My^-azwj Position! What My^-azwj servant did not think of Me^-azwj for a moment from his life with goodness at all, and had he thought of Me^-azwj for a moment from his life with goodness, I^-azwj would not have Terrified him with the Fire. I^-azwj shall Allow for him his lie and Enter him into the Paradise”.

ثم قال رسول الله صلى الله عليه وآله (أبو عبد الله عليه السلام): ليس من عبد ظن (ما ظن عبد) بالله خيرا الا كان (الله) عند ظنه به ولا ظن به سوءا الا كان (الله) عند ظنه به وذلك قوله تعالى (عز وجل) (وذلكم ظنكم الذي ظننتم بربكم أرداكم فأصبحتم من الخاسرين)

Then Rasool-Allah^-saww said (Abu Abdullah^-asws): ‘There isn’t a servant who thinks (what the servants thinks) good with Allah^-azwj, except that Allah^-azwj would be as his thoughts were with Him^-azwj, and he would not think evil with Him^-azwj, except that Allah^-azwj would be as his thoughts were with Him^-azwj. And these are the Words of the Exalted Mighty and Majestic [41:23] And that was your conjecture which you conjectured about your Lord that has ruined you so are you are one of the losers’.[256]

محمد بن أبي عمير (رفعه) عن أبي عبد الله عليه السلام قال: يؤتى بعبد يوم القيامة ليست له حسنة فيقال له: أذكر وتذكر هل لك حسنة؟ قال: فيذكر فيقول: يا رب مالي من حسنة الا أن عبدك فلانا المؤمن مربى فطلب منى ماءا يتوضأ به فيصلى به فأعطيته قال: فيقول الله تبارك وتعالى: أدخلوا عبدي الجنة

Muhammad Bin Abu Umeyr, raising it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘They would be coming with a servant on the Day of Judgment, there not being a good deed for him, and it would be said to him: ‘Remember and mentioned, is there a good deed for you?’ So he would remember and he would be saying, ‘O Lord^-azwj! There is no good deed for me except that Your^-azwj servant, so and so, the Momin, passed by me and sought some water from me to perform Wuzu (Ablution) with it, so that he could pray Salat with it. So I gave it to him’.  So Allah^-azwj Blessed and High would be Saying: “Enter My^-azwj servant into the Paradise!”’.[257]

محمد بن أبي عمير عن عبد الرحمن بن الحجاج عن الأحول عن حمران قال: سمعت أبا جعفر عليه السلام يقول: إن الكفار والمشركين (يعيرون) يرون أهل التوحيد في النار فيقولون: ما نرى توحيدكم أغنى عنكم شيئا وما أنتم ونحن الأسواء

Muhammad Bin Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Al Ahowl, from Humran who said,

‘I heard Abu Ja’far^-asws saying: ‘The disbelievers and the Polytheists would be faulting, seeing the people of Oneness (Tawheed) being in the Fire, and they would be saying, ‘We are not seeing your (professing of) Oneness (Tawheed) having benefitted you of anything, and you and us are the same’’.

قال: فيأنف لهم الرب عز وجل فيقول الملائكة: اشفعوا فيشفعون لمن شاء الله ويقول للمؤمنين: مثل ذلك حتى إذا لم يبق أحد (الا) تبلغه الشفاعة قال تبارك وتعالى: أنا أرحم الراحمين أخرجوا برحمتي فيخرجون كما يخرج الفراش

He^-asws said: ‘So the Lord^-azwj, Mighty and Majestic would Disdain (that) for them, and the Angels would be saying: ‘Intercede (for them)!’ So they would be Intercede for, the one whom Allah^-azwj so Desires, and the Momineen would be saying similar to that until there does not remain a single one except the Intercession would reach him. Allah^-azwj Blessed and High would Say: “I^-azwj am the most Merciful of the merciful ones! I^-azwj hereby Take them out by My^-azwj Mercy”. So they would be coming out just as they come out of the bed’.

قال: ثم قال أبو جعفر عليه السلام: ثم مدت العمد وأعمدت (واصمدت) عليهم وكان والله الخلود

He (the narrator) said, ‘Then Abu Ja’far^-asws said: ‘Then a pillar would be extended upon them, and then, by Allah^-azwj, they would become eternal’.[258]

النضر بن سويد عن درست عن أبي جعفر الأحول عن حمران قال: قلت لأبي عبد الله عليه السلام: انه بلغنا أنه يأتي على جهنم حتى يصطفى أبوابها فقال: لا والله انه الخلود قلت: (خالدين فيها ما دامت السماوات والأرض الا ما شاء ربك)؟ فقال: هذه في الذين يخرجون من النار

Al Naza Bin Suweyd, from Dorost, from Abu Ja’far Al Ahowl, from Humran who said,

‘I said to Abu Abdullah^-asws, ‘It reached us that he (the Hell-dweller) would come to Hell until he would choose its doors (for exiting)’. So he^-asws said: ‘No, by Allah^-azwj! It is eternal’. I said, ‘(What about) [11:107] Abiding therein so long as the skies and the earth endure, except what your Lord so Desires?’ So he^-asws said: ‘This is regarding those who would be coming out from the Fire’.[259]

الحسن بن محبوب عن أبي حمزة عن أبي إسحاق قال: قال علي عليه السلام: لأحدثنكم بحديث يحق على كل مؤمن أن يعيه فحدثنا به غداة ونسينه عشية قال: فرجعنا إليه فقلنا له: الحديث الذي حدثتنا به غداة نسيناه وقلت: هو حق على كل مؤمن ان يعيه

Al Hassan Bin Mahboub, from Abu Hamza, from Abu Is’haq who said,

‘Ali^-asws said: ‘I^-asws shall narrated to you all with a Hadeeth which is rightful upon every Momin that he retains it’. So he^-asws narrated to us in the morning and we forgot it in the evening. So we returned to him^-asws, and we said to him^-asws, ‘The Hadeeth which you^-asws narrated with in the morning, we forgot it, and you^-asws said it is rightful upon every Momin that he retains it’.

فأعده علينا فقال: انه ما من مسلم يذنب ذنبا فيعفو الله عنه في الدنيا الا كان أجل وأكرم من أن يعود عليه بعقوبة في الآخرة وقد أجله في الدنيا وتلا هذه الآية: (وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير)

So he^-asws repeated it upon us, and he^-asws said: ‘It is – there is none from a Muslim who commits a sin, so Allah^-azwj Forgives him in the world, except that He^-azwj is more Majestic and more Benevolent that for Him^-azwj to Repeat the Punishment upon him in the Hereafter, and He^-azwj has already Done it in the world’. And he^-asws recited this Verse [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults)’.[260]

فضيل بن عثمان عن أبي عبيدة الحذاء قال: قلت لأبي جعفر عليه السلام جعلت فداك ادع الله لي فان لي ذنوبا كثيرة فقال: مه يا أبا عبيدة لا يكون الشيطان عونا على نفسك ان عفو الله لا يشبهه شئ

Fazeyl Bin Usman, from Abu Ubeyda Al Haza’a who said,

‘I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! Supplicate to Allah^-azwj for me, for there are a lot of sins for me’. So he^-asws said to him: ‘Shh! O Ubeyda! Do not let the Satan^-la assisted upon yourself. The Forgiveness of Allah^-azwj is such that nothing can resemble it’.[261]

19 باب أحاديث الجنة والنار

Chapter 19 – The Ahadeeth of the Paradise and the Fire

حدثنا الحسين بن سعيد قال حدثنا الحسن بن محبوب عن علي بن رئاب عن أبي بصير عن أحدهما عليهما السلام قال: إذا كان يوم الجمعة وأهل الجنة في الجنة وأهل النار في النار عرف أهل الجنة يوم الجمعة لما يرون من تضاعف اللذة والسرور وعرف أهل النار يوم الجمعة وذلك أنه تبطش بهم الزبانية

Al Husayn Bin Saeed narrated to us saying, ‘Al Hassan Bin Mahboub narrated to us, from Ali Bin Ra’ib, from Abu Baseer,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘When it would be the day of Friday, and the people of the Paradise would be in the Paradise and the people of the Fire would be in the Fire, the people of the Paradise would recognise the day of Friday due to what they would be seeing from the enhancement of the pleasures and the cheerfulness, and the people of the Fire would recognise the day of Friday when the Zabaniyya (Angels of Hell) would be torturing them’.[262]

الحسن بن محبوب عن علي بن رئاب (رباب) عن أبي جعفر عليه السلام قال: إذا كان يوم القيامة نادت الجنة ربها فقالت: يا رب أنت العدل قد ملأت النار من أهلها كما وعدتها ولم تملأني كما وعدتني قال: فيخلق الله خلقا لم يروا الدنيا فيملا بهم الجنة طوبى لهم

Al Hassan Bin Mahboub, from Ali Bin Raib (Rabab),

(It has been narrated) from Abu Ja’far^-asws having said: ‘When it would be the Day of Judgment, the Paradise would call out to its Lord^-azwj: ‘O Lord^-azwj! You^-azwj are the Just, and have Filled the Fire from its inhabitants just as You^-azwj Promised it and did not Fill me up just as You^-azwj Promised me’. So, Allah^-azwj would Created a people who would not have seen the world, and He^-azwj would Fill the Paradise with them. Beatitude for them’.[263]

القاسم بن محمد عن علي عن أبي بصير قال: قال أبو عبد الله عليه السلام لا تقولوا جنة واحدة ان الله عز وجل يقول: (درجات بعضها فوق بعض)

Al Qasim Bin Muhammad, from Ali, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘You should not be saying that there is one Garden (Paradise). Allah^-azwj Mighty and Majestic is Saying there are Levels on top of each other’.[264]

محمد بن أبي عمير عن ابن بكير عن أبي عبد الله عليه السلام ومن ذكره عنه قال: لما اسرى برسول الله صلى الله عليه وآله لم يمر (ما مر) بملك من الملائكة الا استبشر به حتى مر بملك لم يستبشر به كما استبشرت به الملائكة (ولم يقل له شيئا فوجده قاطبا عابسا)

Muhammad Bin Abu Umeyr, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullah^-asws, and from the one who mentioned it from him^-asws having said: ‘When there was an Ascension (Mi’raj) with Rasool-Allah^-saww, he^-saww did not pass by an Angel from the Angels except he gave glad tidings of it, until he^-saww passed by an Angel who did not give glad tidings of it just as the (other) Angels had given glad tidings, and did not say anything to him^-saww, and he^-saww found him to be unfriendly, frowning.

فقال رسول الله صلى الله عليه وآله يا جبرئيل: ما مررت بملك (بخلق) من الملائكة (خلق الله) الا استبشر بي (رأيت البشر واللطف والسرور منه) الا هذا الملك (فمن هذا؟ قال) فقال يا رسول الله: هذا مالك خازن جهنم (النار) وهكذا جعله الله

So Rasool-Allah^-saww said: ‘O Jibraeel^-as! I^-saww did not pass by an Angel (creature) from the Angels (creatures of Allah^-azwj) except he gave me^-saww glad tidings (I^-saww saw the smile and the kindness and the cheerfulness from him) except for this Angel. So who is this one?’ He^-as said: ‘O Rasool-Allah^-saww! This is the Angel, a keeper (warden) of Hell (the Fire), and this is how Allah^-azwj has Made him to be’.

فقال له رسول الله صلى الله عليه وآله وسله ان يرنيها (خلقه ربه قال: فانى أحب أن تطلب إليه ان يريني النار) فقال له جبرئيل عليه السلام يا مالك (ان) هذا محمد رسول الله صلى الله عليه وآله وقد قال لي انه لم يمر بملك من الملائكة الا استبشر به غيرك فقلت: ان هذا مالك خازن جهنم وهكذا جعله الله وقد سئلني أن أسألك أن تريها إياه (ان تريه إياها) قال: فكشف له طبقا من أطباقها

So Rasool-Allah^-saww told him^-as If he could show it (Hell) to me^-saww, his Lord^-azwj having Created it. He^-saww said: ‘So I^-saww would love to request him that he shows me^-saww the Fire’. So Jibraeel^-as said to him: ‘O Angel! This is Muhammad^-saww, Rasool-Allah^-saww, and he^-saww has said to me^-as that he^-saww has not passed by an Angel from the Angels except that he gave him^-saww glad tidings with it, apart from you. So I^-as said, ‘This Angels is the keeper (Warden) of Hell, and this is how Allah^-azwj has Made him to be. And he^-saww has asked me^-as if you could show it (Hell) to him^-saww’. So he uncovered a layer from its layers’.

قال: فما افتر رسول الله صلى الله عليه وآله ضاحكا حتى مات

He^-asws said: ‘So Rasool-Allah^-saww was not (seen) laughing with a laughter until he^-saww passed away’.[265]

الحسن بن محبوب عن علي بن رئاب (رباب) عن أبي عبية عن أبي جعفر عليه السلام قال: إن في جهنم لواد يقال له: غساق فيه ثلاثون وثلاثمأة قصر في كل قصر ثلاثون وثلاثمأة بيت في كل بيت ثلاثون وثلاثمأة عقرب في حمة * كل عقرب ثلاثون وثلاثمأة قلة سم لو أن عقربا منها نضحت (نفخت) سمها على أهل جهنم لوسعتهم سما

Al Hassan Bin Mahboub, from Ali Bin Ra’ib (Rabab), from Abu Ubeyt,

(It has been narrated) from Abu Ja’far^-asws having said: ‘In Hell there is a valley called ‘Gassaq’, wherein are three hundred and thirteen forts, and in every fort there are three hundred and thirteen houses, and in each house there are three hundred and thirteen scorpions in darkness. Each scorpion has three hundred and thirteen sacs of poisons. If one of the scorpions from it were to exude (breathe out) upon the inhabitants of Hell, the poison would be capacious (sufficient) with them’.[266]

النضر بن سويد عن درست عن أبي المغرا عن أبي بصير قال: لا اعلمه ذكره الا عن أبي جعفر عليه السلام قال: إذا أدخل الله أهل الجنة الجنة وأهل النار النار جيئ بالموت في صورة كبش حتى يوقف بين الجنة والنار

Al Nazar Bin Suweyd, from Dorost, from Abu Al Magra’a, from Abu Baseer who said,

‘I don’t know it being mentioned except from Abu Ja’far^-asws having said: ‘When Allah^-azwj would Enter the people of the Paradise into the Paradise, and the people of the Fire into the Fire, they would come with the death in an image of a ram until it pauses between the Paradise and the Fire.

قال: ثم ينادى مناد يسمع أهل الدارين جميعا: يا أهل الجنة يا أهل النار فإذا سمعوا الصوت أقبلوا قال: فيقال لهم: أتدرون ما هذا؟ هذا هو الموت الذي كنتم تخافون منه في الدنيا

He^-asws said: ‘Then a Caller would Call out which the people of the two Houses (Paradise and Hell) would hear it in their entirety: ‘O people of the Paradise! O People of the Hell!’ So when they hear the voice, they would come over. So he would say to them: ‘Are you knowing this one? He is the death which you were fearing from in the world?’

قال فيقولون أهل الجنة: اللهم لا تدخل الموت علينا قال: ويقول أهل النار: اللهم ادخل الموت علينا

He^-asws said: ‘So the people of the Paradise would be saying; ‘O Allah^-azwj! Do not enter the death upon us!’ And the people of the Fire would be saying. ‘O Allah^-azwj! Enter the death upon us!’

قال: ثم يذبح كما تذبح الشاة قال: ثم ينادى مناد: لا موت أبدا أيقنوا بالخلود قال: فيفرح أهل الجنة فرحا لو كان أحد يومئذ يموت من فرح لماتوا

He^-asws said: ‘Then it (death) would be slaughtered just as the sheep do’. Then a Caller would be Calling out: ‘There will not be death, ever! Be certain of the eternity’. So the people of the Paradise would rejoice such that if one of them could have died on that day of happiness, he would have died’.

قال: ثم قرأ هذه الآية: (أفما نحن بميتين الا موتتنا الأولى وما نحن بمعذبين ان هذا لهو الفوز العظيم لمثل هذا فليعمل العاملون)

He (the narrator) said, ‘Then he^-asws recited this Verse [37:58] Is it then that we are not going to die [37:59] Except our first death? And we shall not be Punished [37:60] Most surely this is the mighty success [37:61] For the like of this then let the workers work’.

قال: ويشهق أهل النار شهقة لو كان أحد ميتا يموت من شهيق لماتوا وهو: قول الله عز وجل: (وأنذرهم يوم الحسرة إذ قضى الامر)

He^-asws said: ‘And the people of the Fire would sob with a sobbing. If any one of them could have died from sobbing, he would have died. And these are the Words of Allah^-azwj Mighty and Majestic [19:39] And warn them of the Day of Regret, when the matter shall have been Decided’.[267]

الحسن بن علوان عن سعد بن طريف عن زيد بن علي عن آبائه عن علي عليه السلام قال: إن في الجنة لشجرة يخرج من أعلاها الحلل ومن أسفلها خيل بلق مسرجة ملجمة ذوات أجنحة لا تروث ولا تبول (فيركبها) فيركب عليها أولياء الله فتطير بهم في الجنة حيث شاؤوا فيقول الذين أسفل منهم: يا ربنا ما بلغ بعبادك هذه الكرامة؟ فيقول الله جل جلاله: انهم كانوا يقومون الليل ولا ينامون ويصومون النهار ولا يأكلون ويجاهدون العدو ولا يجنبون ويتصدقون ولا يبخلون

Al Hassan Bin Ulwan, from Sa’ad Bin Tareyf, from Zayd Bin Ali from his forefathers,

(It has been narrated) from Ali^-asws having said: ‘In the Paradise there is a tree such that from its top the ornaments (apparels) would be coming out, and from its bottom the spotted horses, saddled, reined, with wings, neither defecating nor urinating. So these would be ridden upon by the friends of Allah^-azwj, and these would fly with them in the Paradise wherever they so desire. And those who would be below them would be saying, ‘O our Lord^-azwj! How did You^-azwj Make Your^-azwj servants to reach to this prestige?’ So Allah^-azwj, Majestic is His^-azwj Majesty would be Saying: “They were standing during the nights (for Salat) and they were not sleeping, and they were Fasting during the day and they were not eating, and they were fighting the enemies and they were not keeping aside, and they were giving charity and were not being stingy’.[268]

الحسن بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: ان ناركم هذه لجزء من سبعين جزءا من نار جهنم ولقد أطفئت سبعين مرة بالماء ثم التهبت ولولا ذلك لما استطاع آدمي أن يطيقها (يطفأها خ ل) إذا التهبت وانه ليؤتى بها يوم القيامة حتى توضع على النار فتصرخ صرخة (ما) لا يبقى ملك مقرب ولا نبي مرسل إلا جثا على ركبتيه (لركبتيه) فزعا من صرختها

Al Hassan Bin Ulwan, from Amro Bin Khalid, from Zayd Bin Ali, from his forefathers,

(It has been narrated) from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘This fire of yours (in this world) is one part from seventy parts from the Fire of Hell, and it has been extinguished seventy times with the water, then it was ignited. And had it not been for that, a human being would not have had the capacity to tolerate it (extinguish it) when it was ignited. And they would come with it on the Day of Judgment until it is placed upon the Fire (of Hell), it would shriek out with such a shriek, there would not remain an Angel of Proximity, nor a Mursil Prophet^-as, except that he would fall upon his knees (to his knees) in panic from its shrieking’.[269]

الحسن بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله ان أدنى أهل الجنة منزلة من الشهداء من له اثنا عشر الف زوجة من الحور العين وأربعة ألاف بكر واثنا عشر الف ثيب تخدم كل زوجة منهن سبعون الف خادم غير أن حور العين يضعف لهن يطوف على جماعتهن في كل أسبوع

Al Hassan Bin Ulwan, from Amro Bin Khalid, from Zayd Bin Ali, from his forefathers,

(It has been narrated) from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘The lowest of the people of Paradise in status from the martyrs would be the one for whom would be twelve thousand wives from the Maiden Houries, and four thousand virgins, and twelve thousand non-virgins. Every wife from these would be served by a thousand servants, apart from that, the Maiden Houries, there would be multiplied for them, going around in their outfits, every week.

فإذا جاء يوم إحديهن أو ساعتها اجتمعن إليها يصوتن بأصوات لا أصوات أحلى منها ولا أحسن حتى ما يبقى في الجنة شئ الا اهتز لحسن أصواتهن يقلن: ألا نحن الخالدات فلا نموت أبدا ونحن الناعمات فلا نبأس أبدا ونحن الراضيات فلا نسخط أبدا

So when the day of one of them comes, or her time, they would (all) gather with her making noise with their voices, there being no voices sweeter than these, nor better, until there would not remain anything in the Paradise except it would swing to the excellence of their voices. They would be saying: ‘We are the eternal ones, therefore we will not be dying, ever! And we are the Bounties, therefore we will not be evil, ever! And we are the pleasing ones, therefore we do not get angry, ever!’[270]

إبراهيم بن أبي البلاد عن بعض أصحابهم (به) الفقهاء قال: لما خلق الله الجنة وأجرى أنهارها و (تدالى) هدل (أ) ثمارها وزخرفها قال: وعزتي لا يجاو (زنى) رنى فيك بخيل

Ibrahim Bin Abu Al Balad, from some of their companions with the jurist who said,

‘When Allah^-azwj Created the Paradise and Flowed its rivers and Caused its branches to stoop, and its fruits and its ornaments, He^-azwj Said: ‘By My^-azwj Might! A miser would not be in My^-azwj vicinity in you (the Paradise)’.[271]

محمد بن الحصين (الحسين) عن أبي بصير عن أبي عبد الله عليه السلام قال إن الله خلق بيده جنة لم يرها عين (غيره) ولم يطلع عليها مخلوق يفتحها الرب تبارك وتعالى كل صباح فيقول: ازدادي طيبا ازدادي ريحا فتقول (ويقول) قد أفلح المؤمنين وهو قول الله تعالى: (فلا تعلم نفس ما اخفى لهم من قرة أعين جزاءا بما كانوا يعلمون

Muhammad Bin Al Haseyn (Al Husayn), from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created a Garden which no eye has seen apart from Him^-azwj, and He^-saww has not Notified the creatures upon it. The Lord^-azwj, Blessed and High Opens it every morning and He^-azwj is Saying: “Increase its perfumes and increase its breezes. So it would be saying (and He^-azwj would be Saying): “The Momineen have succeeded!” And these are the Words of Allah^-azwj [32:17] So no soul knows what is hidden for it of that which will delight the eyes; a Recompense for what they had been doing’.[272]

محمد بن سنان قال: حدثني رجل عن أبي خالد الصيقل عن أبي جعفر عليه السلام قال: إن (أهل ظ) الجنة توضع لهم موائد عليها من سائر ما يشتهونه من الأطعمة التي لا ألذ منها ولا أطيب ثم يرفعون (يدفعون) عن ذلك إلى غيره.

Muhammad Bin Sinan said, ‘A man narrated to me, from Abu Khalid Al Sayqal,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The people of the Paradise, there would be placed for them upon the tables from all of what they would be desiring to, from the foods which there would not any tastier than these, nor any more aromatic. Then they would be raising them and they would be handing over from that to something else’.[273]

النظر بن سويد عن درست عن بعض أصحابه عن أبي عبد الله عليه السلام قال: لو أن حورا من حور الجنة أشرفت على أهل الدنيا وأبدت ذؤابة من ذوائبها (لا فتن) لا متن أهل الدنيا. أو لا ماتت أهل الدنيا – وان المصلى ليصلى فإذا لم يسأل ربه أن يزوجه من الحور العين قلن: ما أزهد هذا فينا

Al Nazar Bin Suweyd, from Dorost, from some of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If a Hourie from the Houries of the Paradise were to oversee the people of the world and open a forelock from her forelocks, it would (tempt) mesmerise the people of the world or the people of the world would die. And if the one praying Salat was to pray Salat, and when he does not ask his Lord^-azwj to marry him to the Maiden Houries, they say, ‘How abstemious is this one regarding us!’[274]

محمد بن أبي عمير عن ابن بكير عن أبي عبد الله عليه السلام قال: إن في جهنم لواد للمتكبرين يقال له: سقر شكى إلى الله (شدة حره) وسأله (ان يأذن له) ان يتنفس فأذن له فتنفس فاحرق جهنم

Muhammad Bin Abu Umeyr, from Ibn Bakeyr,

(It has been narrated) from Abu Abdullah^-asws having said: ‘In Hell there is a valley for the arrogant ones called Saqar. It complained to Allah^-azwj of the intensity of its own heat and asked Him^-azwj if He^-azwj would Permit for it to exhale. So He^-azwj Permitted it, and it exhaled, and Hell was inflamed’.[275]

محمد بن أبي عمير عن الحسين الأحمسي عن أبي عبد الله عليه السلام قال: تقول الجنة يا رب ملأت النار كما وعدتها فاملأني كما وعدتني قال: فيخلق الله تبارك وتعالى خلقا فيدخلهم الجنة

Muhammad Bin Abu Umeyr, from Al Husayn Al Ahmasy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Paradise would be saying: ‘O Lord^-azwj! You^-azwj Filled the Fire just as You^-azwj Promised it!’ So Allah^-azwj Blessed and High would Create people and enter them into the Paradise’.

ثم قال أبو عبد الله عليه السلام: طوبى لهم لم يروا غموم الدنيا ولا همومها

Then Abu Abdullah^-asws said: ‘Beatitude for them! They neither saw the distresses of the world nor its worries’.[276]

محمد بن أبي عمير عن عاصم بن سليمان ذكر في قول الله تبارك وتعالى (تسقى من عين آنية) قال: يسمع لها أنين من شدة حرها

Muhammad Bin Abu Umeyr, from Aasim Bin Suleyman,

‘He^-asws mentioned regarding the Words of Allah^-azwj Blessed and High [88:5] Made to drink from a boiling spring, saying: ‘It has been named as ‘boiling’ due to the intensity of its heat’.[277]

محمد بن سنان عن أبي خالد القماط قال: قلت لأبي عبد الله عليه السلام ويقال لأبي جعفر عليه السلام إذا أدخل الله أهل الجنة الجنة وأهل النار النار فمه؟ فقال (قال) أبو جعفر عليه السلام: أن أراد أن (يخلق الله خلقا و) يخلق لهم دنيا يردهم (ردهم) إليها فعل ولا أقول لك انه يفعل

Muhammad Bin Sinan, from Abu Khalid Al Qamaat who said,

‘I said to Abu Abdullah^-asws, and it was said to Abu Ja’far^-asws, ‘When Allah^-azwj Enters the people of the Paradise into the Paradise, and the people of the Fire into the Fire, then what?’ So he^-asws said (Abu Ja’far^-asws said): ‘If Allah^-azwj Intends to, Allah^-azwj would Create people, and Create a world for them, returning them to it, He^-azwj may do so, and I^-asws am not saying that He^-azwj would do so’.[278]

محمد بن سنان عن عمار بن مروان عن أبي بصير عن أبي عبد الله عليه السلام قال: قلت له: إذا (أ) دخل (الله) أهل الجنة الجنة وأهل النار النار فمه؟ فقال: ما أزعم لك انه تعالى يخلق خلقا يعبدونه

Muhammad Bin Sinan, from Ammar Bin Marwan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Allah^-azwj will Enter the people of the Paradise into the Paradise, and the people of the Fire into the Fire, then what?’ So he^-asws said: ‘I^-asws am not alleging to you that He^-azwj the Exalted would Create creatures to worship Him^-azwj’.[279]

أبو الحسين بن عبيد الله عن ابن أبي يعفور قال: دخلت على أبى عبد الله عليه السلام – وعنده نفر من أصحابه – فقال لي: يا بن أبي يعفور هل قرأت القرآن؟ قال: قلت: نعم هذه القراءة قال: عنها سألتك ليس عن غيرها قال: فقلت: نعم جعلت فداك ولم؟

Abu Al Husayn Bin Ubeydullah, from Ibn Abu Yafour who said,

‘I went over to Abu Abdullah^-asws, and in his^-asws Presence were a number of his^-asws companions. So he^-asws said to me: ‘O Ibn Abu Yafour! Have you read the Quran?’ I said, ‘Yes, this recitation’. He^-asws said, ‘(It is) about it that I^-asws am asking you, it isn’t about other than it’. I said, ‘Yes, may I be sacrificed for you^-asws! And why (are you^-asws asking)?’

قال: لان موسى عليه السلام حدث قومه بحديث لم يحتملوه عنه فخرجوا عليه بمصر فقاتلوه فقاتلهم فقتلهم ولان عيسى عليه السلام حدث قومه بحديث فلم يحتملوه عنه فخرجوا عليه بتكريت فقاتلوه فقاتلهم فقتلهم وهو قول الله عز وجل: (فآمنت طائفة من بني إسرائيل وكفرت طائفة فأيدنا الذين آمنوا على عدوهم فأصبحوا ظاهرين)

He^-asws said: ‘Because Musa^-as narrated his^-as people with a Hadeeth, they did not tolerate it from him^-as, so they went out against him^-as in Egypt, and they fought against him^-as, and he^-as fought against them, so he^-as killed them; and because Isa^-as narrated his^-as people with a Hadeeth. They could not tolerate it from him^-as, so they went out against him^-as in Takrit, and they fought against him^-as, and he^-as fought against them, so he^-as killed them. And it is the Speech of Allah^-azwj Mighty and Majestic  [61:14] So a party of the children of Israel believed and another party disbelieved; So We Aided those who believed against their enemy, and they became victorious.

وانه أول قائم يقوم منا أهل البيت يحدثكم بحديث لا تحتملونه فتخرجون عليه برميلة الدسكرة فتقاتلونه فيقاتلكم فيقتلكم وهي آخر خارجة يكون

And it would be so that at first, Qaim^-asws would be rising from us^-asws, the People^-asws of the Household. He^-asws would narrate to you all with a Hadeeth. You will not be tolerating it, so you would be going out against him^-asws at Rameela Al-Daskara, and you would be fighting against him^-asws, and he^-asws would be fighting against you all, so he^-asws would be killing you all, and it would be the last revolt which would happen.

ثم يجمع الله – يا بن أبي يعفور – الأولين والآخرين ثم يجاء بمحمد صلى الله عليه وآله في أهل زمانه فيقال له: يا محمد بلغت رسالتي واحتججت على القوم بما أمرتك ان تحدثهم به؟ فيقول: نعم يا رب فيسأل القوم هل بلغكم واحتج عليكم؟ فيقول قوم: لا

Then Allah^-azwj would be Gathering – O Ibn Yafour – the former ones and the latter ones. Then they would come with Muhammad^-saww among the people of his^-saww era, and He^-azwj would Say to him^-saww: “O Muhammad^-saww! Did you^-saww deliver My^-azwj Message and argued upon the people with what I^-saww had Commanded that you^-saww should narrated (the Hadeeth) to them with?” So he^-saww would be saying:’ Yes, O Lord^-azwj”’. So He^-azwj would Ask the people: “Did he^-saww deliver to you all and argue upon you?’ But they would be saying, ‘No’.

فيسأل محمد صلى الله عليه وآله فيقول: نعم يا رب – وقد علم الله تبارك وتعالى انه قد فعل ذلك – يعيد ذلك ثلاث مرات فيصدق محمدا و يكذب القوم ثم يساقون إلى نار جهنم

So He^-azwj would Ask Muhammad^-saww, and he^-saww would be saying: ‘Yes O Lord^-azwj’. And Allah^-azwj would Know that he^-saww had indeed done that. He^-azwj would Repeat that three times, and Muhammad^-saww would ratify but the people would belie. Then they would be ushered to the Fire of Hell.

ثم يجاء بعلى عليه السلام في أهل زمانه فيقال له: كما قيل لمحمد صلى الله عليه وآله ويكذبه قومه ويصدقه الله ويكذبهم يعيد ذلك ثلاث مرات

Then they would come with Ali^-asws among the people of his^-asws era, and He^-azwj would be Saying to him^-asws just as He^-azwj had Said to Muhammad^-saww, and his^-asws people would belie him^-asws, and Allah^-azwj would Ratify him^-asws and Belie them. He^-azwj would Repeat that three times.

ثم الحسن ثم الحسين ثم علي بن الحسين وهو أقلهم أصحابا كان أصحابه أبا خالد الكابلي ويحيى بن أم الطويل وسعيد بن المسيب وعامر بن واثلة وجابر بن عبد الله الأنصاري وهؤلاء شهود له على ما احتج به

Then it would be Al-Hassan^-asws, then Al-Husayn^-asws, then Ali^-asws Bin Al-Husayn^-asws, and he^-asws would be the least of them^-asws of companions. His^-asws companions were Abu Khalid Al-Kabily, and Yahya Bin Umm Al-Taweel, and Saeed Bin Al-Musayyab, and Aamir Bin Wasila, and Jabir Bin Abdullah Al-Ansary, and they would testify for him^-asws upon what he^-asws had argued with.

ثم يؤتى بأبي يعنى محمد بن علي على مثل ذلك ثم يؤتى بي وبكم فأسئل وتسألون فانظروا ما أنتم صانعون – يا بن أبي يعفور – ان الله عز وجل هو الآمر بطاعته و طاعة رسوله وطاعة أولي الأمر الذين هم أوصياء رسوله – يا بن أبي يعفور –

Then they would come with my^-asws father^-asws, meaning Muhammad^-asws Bin Ali^-asws, upon the like of that. Then they would come with me^-asws and with you all, so I^-asws would be Asked and you would be Questioned, therefore consider what you are doing, O Ibn Yafour! Allah^-azwj Mighty and Majestic, He^-azwj Commanded with His^-azwj obedience, and obedience to His^-azwj Rasool^-saww, and the obedience to the Masters^-asws of the Command (أولي الأمر), they^-asws being the successors^-asws of His^-azwj Rasool^-saww, O Ibn Yafour!

فنحن حجج الله في عباده وشهداؤه على خلقه وامنائه في ارضه وخزانه على علمه والداعون إلى سبيله والعاملون بذلك فمن أطاعنا أطاع الله ومن عصانا فقد عصى الله

Thus, we^-asws are the Divine Authorities of Allah^-azwj among His^-azwj servants, and His^-azwj Witnesses upon His^-azwj creatures and His^-azwj Trustees regarding His^-azwj earth, and as Treasurers upon His^-azwj Knowledge, and the Callers to His^-azwj Way, and the workers with that. Therefore, the one who obeys us^-asws, obeys Allah^-azwj, and the one who disobeys us^-asws, so he has disobeyed Allah^-azwj’.[280]

 20 باب الأمر بالمعروف والنهى عن المنكر

Chapter 20 – The enjoining of the good and forbidding from the evil

حدثنا الحسين بن سعيد عن النضر بن سويد عن يحيى الحلبي عن هارون بن خارجة عن أبي عبد الله عليه السلام قال إن الله بعث إلى بني إسرائيل نبيا يقال له: إرميا فقال: قل لهم: ما بلد بنفسه من كرام البلدان؟ وغرس فيه من كرام الغروس ونقيته (نفسه) من كل (غرسه) غريبة) عربية) فاخلف فأنبت خرنوبا (خربونا)؟

Al Husayn Bin Saeed narrated to us, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Sent a Prophet^-as to the Children of Israel called Irmiya (Jeremiah), and He^-azwj Said: “What city is by itself from the noblest of the cities? I^-azwj had Planted in it from the prestigious of the plants and Purified it from every foreign plants, but instead they planted Kharnouba (tree)?’

(فضحكوا منه واستهزؤا به فشكاهم إلى الله فأوحى الله إليه أن قل لهم:) ان البلد البيت المقدس والغرس بنو إسرائيل نقيتهم من كل غريبة ونحيت عنهم كل جبار فاخلفوا فعملوا بمعاصي فلا سلطن عليهم في بلدهم من يسفك دمائهم ويأخذ أموالهم (وان بكوا لم ارحم بكائهم وان دعوا لم استجب دعائهم فشلوا وفشلت أعمالهم و) لأخربنها مأة عام ثم لأعمرنها

So they laughed from it and mocked with it, and he^-as complained of them to Allah^-azwj, so Allah^-azwj Revealed unto him^-as that he^-as should say to them: ‘The city is Bayt Al-Maqdis, and the Children of Israel purified it from every plant and I^-azwj got Rid of every tyrant from them, but they opposed and worked in My^-azwj disobedience. Therefore, I^-azwj shall Cause one to empower upon them in their city, one who would shed their blood, and seize their wealth, and if they cry, I^-azwj would not be Merciful to their crying, and if they supplicate, I^-azwj will not Answer them. So they will fail, and their deeds would fail, and I^-azwj shall Ruin it for a hundred years, then I^-azwj will Build it”.

قال: فلما حدثهم جزعت العلماء فقالوا يا رسول الله: ما ذنبنا نحن ولم نكن نعمل بعملهم فعاود لنا ربك فصام سبعا فلم يوح إليه فاكل اكلة ثم صام سبعا فلما كان اليوم الواحد والعشرون يوما أوحى الله إليه لترجعن عما تصنع أن تراجعني في أمر قد قضيته أولا ردن وجهك على دبرك

He^-asws said: ‘So when he^-as narrated to them, the scholars panicked and they said, ‘O Rasool^-as of Allah^-azwj! What is our fault? We did not do their deeds. Therefore go back to your^-as Lord^-azwj’. So he^-as Fasted for seven (days), but Allah^-azwj did not Reveal unto him^-as. So he^-as ate the food. Then he^-as Fasted for seven (days). So when it was the twenty first day, Allah^-azwj Revealed unto him^-as: “You^-as will retract from what you are doing that you are returning to Me^-azwj with regards to a matter which I^-azwj have already Ordained, or I^-azwj will Turn your^-as face to your^-as back!”

ثم أوحى إليه أن قل لهم: انكم رأيتم المنكر فلم تنكروه وسلط عليهم بخت نصر ففعل بهم ما قد بلغك

Then He^-azwj Revealed unto him^-as that he^-as should say to them: ‘You all (priests) saw them in evil but you did not renounce it’. And He^-azwj Empowered Bakht Nasr, and he did with them (the details of) what has reached you’.[281]

علي بن النعمان عن ابن مسكان عن أبي حمزة عن يحيى بن عقيل عن حبشي قال: خطب أمير المؤمنين عليه السلام الناس فحمد الله وأثنى عليه وذكر ابن عمه محمدا صلى الله عليه وآله فصلى عليه ثم قال: أما بعد فإنه إنما هلك من كان قبلكم بحيث ما عملوا من المعاصي ولم ينههم الربانيون والأحبار عن ذلك فإنهم لما تمادوا في المعاصي نزلت بهم العقوبات

Ali Bin Al Numan, from Ibn Musksn, from Abu Hamza, from Yahya Bin Aqeel, from Habshy who said,

‘Amir Al-Momineen^-asws addressed the people. So he^-asws praised Allah^-azwj and extolled upon Him^-azwj and mentioned the son^-saww of his^-asws uncle^-as Muhammad^-saww, and send Salawat upon him^-saww. Then he^-asws said: ‘As for afterwards, so it is such that rather the ones who were before you were destroyed by reason of what they had done from the disobediences, and the Rabbis and the Monks did not forbid them from that. So when they had gone too far in the disobediences, the Punishments descended upon them.

فمر (فأمر) وأبا لمعروف وانهوا عن المنكر واعلموا ان الامر بالمعروف والنهى عن المنكر لا يقربان أجلا ولا يقطعان رزقا فان الامر ينزل من السماء إلى الأرض كقطر المطر إلى كل نفس ما قدر الله من زيادة ونقصان

Therefore, enjoin the goodness and forbid from the evil, and know that the enjoining of the good and forbidding from the evil neither brings the death nearer nor do these cut off the sustenance, for the Command descends from the sky to the earth like the drop of rain to every soul what Allah^-azwj has Measured out from the increase and the decrease.

فان أصابت أحدكم مصيبة في أهل ومال ونفس ورآى عند أخيه عقوبة فلا يكونن عليه فتنة ينتظر إحدى الحسنين إما داع إلى الله فما عند الله خير له واما الرزق من الله فإذا هو ذو أهل ومال والبنون لحرث الدنيا والعمل الصالح لحرث الآخرة وقد يجمعهما الله لا قوام

Thus, if one of you is hit by a difficulty regarding the family, and the wealth, and the self, and he sees Punishment with his brother, so he should not become a strife upon him. Waiting is one of the two good things, or he can supplicate to Allah^-azwj, for whatever is with Allah^-azwj is better for him, and as for the sustenance, it is from Allah^-azwj. So when he is with a wife, and wealth, and sons so it is a farm of the world, and the righteous deeds are a farm of the Hereafter, Allah^-azwj would Gather both of these, no question (about it)’.[282]

علي بن النعمان عن داود بن أبي يزيد عن أبي شيبة الزهري عن أحدهما عليهما السلام قال: ويل لقوم لا يدينون الله بالامر بالمعروف والنهى عن المنكر

Ali Bin Al Numan, from Dawood Bin Abu Yazeed, from Abu Shayba Al Zuhry,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Woe be unto a people who are not making it a Religion of Allah^-azwj with the enjoining of the good and the forbidding from the evil’.[283]

عثمان بن عيسى عن فرات بن أحنف عن أبي عبد الله عليه السلام قال: ويل لمن يأمر بالمنكر وينهى عن المعروف.

Usman Bin Isa, from Furat Bin Ahnaf,

(It has been narrated) from Abu Abdullah^-asws having sad: ‘Woe be unto the one who enjoins the evil and forbids from the good’.[284]

تم كتاب الزهد للحسين بن سعيد رحمه الله

The Book of Ascetism of Al-Husayn Bin Saeed is completed, may Allah^-azwj have Mercy on him

 

[1] Kitab Al Zohad – Ch 1 H 1

[2] Kitab Al Zohad – Ch 1 H 2

[3] Kitab Al Zohad – Ch 1 H 3

[4] Kitab Al Zohad – Ch 1 H 4

[5] Kitab Al Zohad – Ch 1 H 5

[6] Kitab Al Zohad – Ch 1 H 6

[7] Kitab Al Zohad – Ch 1 H 7

[8] Kitab Al Zohad – Ch 1 H 8

[9] Kitab Al Zohad – Ch 1 H 9

[10] Kitab Al Zohad – Ch 1 H 10

[11] Kitab Al Zohad – Ch 1 H 11

[12] Kitab Al Zohad – Ch 1 H 12

[13] Kitab Al Zohad – Ch 1 H 13

[14] Kitab Al Zohad – Ch 1 H 14

[15] Kitab Al Zohad – Ch 1 H 15

[16] Kitab Al Zohad – Ch 1 H 16

[17] Kitab Al Zohad – Ch 1 H 17

[18] Kitab Al Zohad – Ch 1 H 18

[19] Kitab Al Zohad – Ch 1 H 19

[20] Kitab Al Zohad – Ch 1 H 20

[21] Kitab Al Zohad – Ch 1 H 21

[22] Kitab Al Zohad – Ch 1 H 22

[23] Kitab Al Zohad – Ch 1 H 23

[24] Kitab Al Zohad – Ch 2 H 24

[25] Kitab Al Zohad – Ch 2 H 25

[26] Kitab Al Zohad – Ch 2 H 26

[27] Kitab Al Zohad – Ch 2 H 27

[28] Kitab Al Zohad – Ch 2 H 28

[29] Kitab Al Zohad – Ch 2 H 29

[30] Kitab Al Zohad – Ch 2 H 30

[31] Kitab Al Zohad – Ch 2 H 31

[32] Kitab Al Zohad – Ch 2 H 32

[33] Kitab Al Zohad – Ch 2 H 33

[34] Kitab Al Zohad – Ch 2 H 34

[35] Kitab Al Zohad – Ch 2 H 35

[36] Kitab Al Zohad – Ch 2 H 36

[37] Kitab Al Zohad – Ch 2 H 37

[38] Kitab Al Zohad – Ch 2 H 38

[39] Kitab Al Zohad – Ch 2 H 39

[40] Kitab Al Zohad – Ch 2 H 40

[41] Kitab Al Zohad – Ch 2 H 41

[42] Kitab Al Zohad – Ch 2 H 42

[43] Kitab Al Zohad – Ch 2 H 43

[44] Kitab Al Zohad – Ch 2 H 44

[45] Kitab Al Zohad – Ch 2 H 45

[46] Kitab Al Zohad – Ch 2 H 46

[47] Kitab Al Zohad – Ch 2 H 47

[48] Kitab Al Zohad – Ch 2 H 48

[49] Kitab Al Zohad – Ch 2 H 49

[50] Kitab Al Zohad – Ch 2 H 50

[51] Kitab Al Zohad – Ch 2 H 51

[52] Kitab Al Zohad – Ch 2 H 52

[53] Kitab Al Zohad – Ch 2 H 53

[54] Kitab Al Zohad – Ch 2 H 54

[55] Kitab Al Zohad – Ch 2 H 55

[56] Kitab Al Zohad – Ch 2 H 56

[57] Kitab Al Zohad – Ch 3 H 57

[58] Kitab Al Zohad – Ch 3 H 58

[59] Kitab Al Zohad – Ch 3 H 59

[60] Kitab Al Zohad – Ch 3 H 60

[61] Kitab Al Zohad – Ch 3 H 61

[62] Kitab Al Zohad – Ch 3 H 62

[63] Kitab Al Zohad – Ch 3 H 63

[64] Kitab Al Zohad – Ch 3 H 64

[65] Kitab Al Zohad – Ch 3 H 65

[66] Kitab Al Zohad – Ch 3 H 66

[67] Kitab Al Zohad – Ch 3 H 67

[68] Kitab Al Zohad – Ch 3 H 68

[69] Kitab Al Zohad – Ch 3 H 69 – Missing Hadeeth

[70] Kitab Al Zohad – Ch 3 H 70

[71] Kitab Al Zohad – Ch 3 H 71

[72] Kitab Al Zohad – Ch 3 H 72

[73] Kitab Al Zohad – Ch 3 H 73

[74] Kitab Al Zohad – Ch 3 H 74

[75] Kitab Al Zohad – Ch 3 H 75

[76] Kitab Al Zohad – Ch 3 H 76

[77] Kitab Al Zohad – Ch 4 H 77

[78] Kitab Al Zohad – Ch 4 H 78

[79] Kitab Al Zohad – Ch 4 H 79

[80] Kitab Al Zohad – Ch 4 H 80

[81] Kitab Al Zohad – Ch 4 H 81

[82] Kitab Al Zohad – Ch 4 H 82

[83] Kitab Al Zohad – Ch 4 H 83

[84] Kitab Al Zohad – Ch 4 H 84

[85] Kitab Al Zohad – Ch 4 H 85

[86] Kitab Al Zohad – Ch 5 H 86

[87] Kitab Al Zohad – Ch 5 H 87

[88] Kitab Al Zohad – Ch 5 H 88

[89] Kitab Al Zohad – Ch 5 H 89

[90] Kitab Al Zohad – Ch 5 H 90

[91] Kitab Al Zohad – Ch 5 H 91

[92] Kitab Al Zohad – Ch 5 H 92

[93] Kitab Al Zohad – Ch 5 H 93

[94] Kitab Al Zohad – Ch 5 H 94

[95] Kitab Al Zohad – Ch 5 H 95

[96] Kitab Al Zohad – Ch 5 H 96

[97] Kitab Al Zohad – Ch 5 H 97

[98] Kitab Al Zohad – Ch 5 H 98

[99] Kitab Al Zohad – Ch 5 H 99

[100] Kitab Al Zohad – Ch 5 H 100

[101] Kitab Al Zohad – Ch 5 H 101

[102] Kitab Al Zohad – Ch 5 H 102

[103] Kitab Al Zohad – Ch 5 H 103

[104] Kitab Al Zohad – Ch 5 H 104

[105] Kitab Al Zohad – Ch 5 H 105

[106] Kitab Al Zohad – Ch 5 H 106

[107] Kitab Al Zohad – Ch 5 H 107

[108] Kitab Al Zohad – Ch 5 H 108

[109] Kitab Al Zohad – Ch 5 H 109

[110] Kitab Al Zohad – Ch 5 H 110

[111] Kitab Al Zohad – Ch 5 H 111

[112] Kitab Al Zohad – Ch 5 H 112

[113] Kitab Al Zohad – Ch 6 H 113

[114] Kitab Al Zohad – Ch 6 H 114

[115] Kitab Al Zohad – Ch 6 H 115

[116] Kitab Al Zohad – Ch 7 H 117

[117] Kitab Al Zohad – Ch 7 H 118

[118] Kitab Al Zohad – Ch 7 H 119

[119] Kitab Al Zohad – Ch 8 H 121

[120] Kitab Al Zohad – Ch 8 H 122

[121] Kitab Al Zohad – Ch 8 H 123

[122] Kitab Al Zohad – Ch 8 H 124

[123] Kitab Al Zohad – Ch 8 H 125

[124] Kitab Al Zohad – Ch 8 H 126

[125] Kitab Al Zohad – Ch 8 H 127

[126] Kitab Al Zohad – Ch 8 H 128

[127] Kitab Al Zohad – Ch 8 H 129

[128] Kitab Al Zohad – Ch 8 H 130

[129] Kitab Al Zohad – Ch 8 H 131

[130] Kitab Al Zohad – Ch 8 H 132

[131] Kitab Al Zohad – Ch 8 H 133

[132] Kitab Al Zohad – Ch 8 H 134

[133] Kitab Al Zohad – Ch 8 H 135

[134] Kitab Al Zohad – Ch 8 H 136

[135] Kitab Al Zohad – Ch 8 H 137

[136] Kitab Al Zohad – Ch 8 H 138

[137] Kitab Al Zohad – Ch 8 H 139

[138] Kitab Al Zohad – Ch 8 H 140

[139] Kitab Al Zohad – Ch 9 H 141

[140] Kitab Al Zohad – Ch 9 H 142

[141] Kitab Al Zohad – Ch 9 H 143

[142] Kitab Al Zohad – Ch 9 H 144

[143] Kitab Al Zohad – Ch 9 H 145

[144] Kitab Al Zohad – Ch 9 H 146

[145] Kitab Al Zohad – Ch 9 H 147

[146] Kitab Al Zohad – Ch 10 H 148

[147] Kitab Al Zohad – Ch 10 H 149

[148] Kitab Al Zohad – Ch 10 H 150

[149] Kitab Al Zohad – Ch 10 H 151

[150] Kitab Al Zohad – Ch 10 H 152

[151] Kitab Al Zohad – Ch 10 H 153

[152] Kitab Al Zohad – Ch 10 H 154

[153] Kitab Al Zohad – Ch 10 H 155

[154] Kitab Al Zohad – Ch 10 H 156

[155] Kitab Al Zohad – Ch 10 H 157

[156] Kitab Al Zohad – Ch 10 H 158

[157] Kitab Al Zohad – Ch 10 H 159

[158] Kitab Al Zohad – Ch 10 H 160

[159] Kitab Al Zohad – Ch 10 H 162

[160] Kitab Al Zohad – Ch 10 H 163

[161] Kitab Al Zohad – Ch 10 H 164

[162] Kitab Al Zohad – Ch 10 H 165

[163] Kitab Al Zohad – Ch 11 H 166

[164] Kitab Al Zohad – Ch 11 H 167

[165] Kitab Al Zohad – Ch 11 H 168

[166] Kitab Al Zohad – Ch 11 H 169

[167] Kitab Al Zohad – Ch 11 H 170

[168] Kitab Al Zohad – Ch 11 H 171

[169] Kitab Al Zohad – Ch 11 H 172

[170] Kitab Al Zohad – Ch 11 H 173

[171] Kitab Al Zohad – Ch 11 H 175

[172] Kitab Al Zohad – Ch 11 H 176

[173] Kitab Al Zohad – Ch 11 H 177

[174] Kitab Al Zohad – Ch 11 H 178

[175] Kitab Al Zohad – Ch 11 H 179

[176] Kitab Al Zohad – Ch 11 H 180

[177] Kitab Al Zohad – Ch 11 H 181

[178] Kitab Al Zohad – Ch 11 H 182

[179] Kitab Al Zohad – Ch 11 H 183

[180] Kitab Al Zohad – Ch 11 H 184

[181] Kitab Al Zohad – Ch 12 H 185

[182] Kitab Al Zohad – Ch 12 H 186

[183] Kitab Al Zohad – Ch 12 H 187

[184] Kitab Al Zohad – Ch 12 H 188

[185] Kitab Al Zohad – Ch 12 H 189

[186] Kitab Al Zohad – Ch 12 H 190

[187] Kitab Al Zohad – Ch 12 H 191

[188] Kitab Al Zohad – Ch 12 H 192

[189] Kitab Al Zohad – Ch 12 H 193

[190] Kitab Al Zohad – Ch 12 H 194

[191] Kitab Al Zohad – Ch 12 H 195

[192] Kitab Al Zohad – Ch 12 H 197

[193] Kitab Al Zohad – Ch 12 H 198

[194] Kitab Al Zohad – Ch 12 H 199

[195] Kitab Al Zohad – Ch 12 H 200

[196] Kitab Al Zohad – Ch 12 H 201

[197] Kitab Al Zohad – Ch 12 H 202

[198] Kitab Al Zohad – Ch 12 H 203

[199] Kitab Al Zohad – Ch 13 H 204

[200] Kitab Al Zohad – Ch 13 H 205

[201] Kitab Al Zohad – Ch 13 H 206

[202] Kitab Al Zohad – Ch 13 H 207

[203] Kitab Al Zohad – Ch 14 H 208

[204] Kitab Al Zohad – Ch 14 H 209

[205] Kitab Al Zohad – Ch 14 H 210

[206] Kitab Al Zohad – Ch 14 H 211

[207] Kitab Al Zohad – Ch 14 H 212

[208] Kitab Al Zohad – Ch 14 H 214

[209] Kitab Al Zohad – Ch 14 H 215

[210] Kitab Al Zohad – Ch 14 H 216

[211] Kitab Al Zohad – Ch 14 H 217

[212] Kitab Al Zohad – Ch 14 H 218

[213] Kitab Al Zohad – Ch 15 H 219

[214] Kitab Al Zohad – Ch 15 H 220

[215] Kitab Al Zohad – Ch 15 H 221

[216] Kitab Al Zohad – Ch 15 H 222

[217] Kitab Al Zohad – Ch 15 H 223

[218] Kitab Al Zohad – Ch 15 H 224

[219] Kitab Al Zohad – Ch 15 H 225

[220] Kitab Al Zohad – Ch 15 H 226

[221] Kitab Al Zohad – Ch 15 H 227

[222] Kitab Al Zohad – Ch 15 H 228

[223] Kitab Al Zohad – Ch 15 H 229

[224] Kitab Al Zohad – Ch 15 H 230

[225] Kitab Al Zohad – Ch 16 H 231

[226] Kitab Al Zohad – Ch 16 H 232

[227] Kitab Al Zohad – Ch 16 H 233

[228] Kitab Al Zohad – Ch 16 H 234

[229] Kitab Al Zohad – Ch 16 H 235

[230] Kitab Al Zohad – Ch 16 H 236

[231] Kitab Al Zohad – Ch 16 H 237

[232] Kitab Al Zohad – Ch 16 H 238

[233] Kitab Al Zohad – Ch 16 H 239

[234] Kitab Al Zohad – Ch 16 H 240

[235] Kitab Al Zohad – Ch 16 H 241

[236] Kitab Al Zohad – Ch 17 H 242

[237] Kitab Al Zohad – Ch 17 H 243

[238] Kitab Al Zohad – Ch 17 H 244

[239] Kitab Al Zohad – Ch 17 H 245

[240] Kitab Al Zohad – Ch 17 H 246

[241] Kitab Al Zohad – Ch 17 H 247

[242] Kitab Al Zohad – Ch 17 H 248

[243] Kitab Al Zohad – Ch 17 H 249

[244] Kitab Al Zohad – Ch 17 H 250

[245] Kitab Al Zohad – Ch 17 H 251

[246] Kitab Al Zohad – Ch 17 H 252

[247] Kitab Al Zohad – Ch 17 H 253

[248] Kitab Al Zohad – Ch 17 H 254

[249] Kitab Al Zohad – Ch 17 H 255

[250] Kitab Al Zohad – Ch 18 H 256

[251] Kitab Al Zohad – Ch 18 H 257

[252] Kitab Al Zohad – Ch 18 H 258

[253] Kitab Al Zohad – Ch 18 H 259

[254] Kitab Al Zohad – Ch 18 H 260

[255] Kitab Al Zohad – Ch 18 H 261

[256] Kitab Al Zohad – Ch 18 H 262

[257] Kitab Al Zohad – Ch 18 H 263

[258] Kitab Al Zohad – Ch 18 H 264

[259] Kitab Al Zohad – Ch 18 H 265

[260] Kitab Al Zohad – Ch 18 H 266

[261] Kitab Al Zohad – Ch 18 H 267

[262] Kitab Al Zohad – Ch 19 H 268

[263]Kitab Al Zohad – Ch 19 H 269

[264]Kitab Al Zohad – Ch 19 H 270

[265] Kitab Al Zohad – Ch 19 H 271

[266] Kitab Al Zohad – Ch 19 H 272

[267] Kitab Al Zohad – Ch 19 H 273

[268] Kitab Al Zohad – Ch 19 H 274

[269] Kitab Al Zohad – Ch 19 H 275

[270] Kitab Al Zohad – Ch 19 H 276

[271] Kitab Al Zohad – Ch 19 H 277

[272] Kitab Al Zohad – Ch 19 H 278

[273] Kitab Al Zohad – Ch 19 H 279

[274] Kitab Al Zohad – Ch 19 H 280

[275] Kitab Al Zohad – Ch 19 H 281

[276] Kitab Al Zohad – Ch 19 H 282

[277] Kitab Al Zohad – Ch 19 H 283

[278] Kitab Al Zohad – Ch 19 H 284

[279] Kitab Al Zohad – Ch 19 H 285

[280] Kitab Al Zohad – Ch 19 H 286

[281] Kitab Al Zohad – Ch 20 H 287

[282] Kitab Al Zohad – Ch 20 H 288

[283] Kitab Al Zohad – Ch 20 H 289

[284] Kitab Al Zohad – Ch 20 H 290