المحاسن

THE BEAUTIES

(FROM THE PROGENYasws OF MUHAMMADsaww)

أحمد بن محمد بن خالد البرقى ج 1

AHMAD BIN MUHAMMAD BIN KHALID AL BARQY (DIED 274 AH)

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VOLUME ONE

The Book of Groupings (And in it are eleven chapters)

1 - باب الثلاثة

Chapter 1 – The (group of) threes

أحمد بن أبى عبد الله البرقي، عن معاوية بن وهب، عن أبي عبد الله (ع) قال: يا معاوية من أعطى ثلاثا لم يحرم ثلاثا، من أعطى الدعاء أعطى الاجابة، ومن أعطى الشكر أعطى الزيادة، ومن أعطى التوكل أعطى الكفاية، إن الله عزوجل يقول: " ومن يتوكل على الله فهو حسبه، إن الله بالغ أمره ". وقال عزوجل: " لئن شكرتم لازيدنكم، ولئن كفرتم إن عذابي لشديد ". وقال: " ادعوني أستجب لكم، إن الذين يستكبرون عن عبادتي سيدخلون جهنم داخرين ".

Ahmad Bin Abdu Abdullah Al Barqy, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘O Muawiya! The one who is Given three is not Prohibited from three – The one who is Given the supplication is (also) Given the need; and the one who is Given the appreciation is (also) given the increase (in sustenance); and the one who is Given the reliance (upon Allahazwj) is (also) Given the sufficiency. Allahazwj Mighty and Majestic is Saying [65:3] and whoever relies upon Allah, He is sufficient for him; surely Allah Attains his purpose; and the Mighty and Majestic Said [14:7] And when your Lord Proclaimed: If you are grateful, I would Increase it more for you, and if you are ungrateful, My Punishment is truly Severe. And Said [40:60] And your Lord says: Call upon Me, I will Answer you; surely those who are too proud to worship Me shall soon enter Hell abased’.[1]

عنه، عن حماد بن عيسى، عن عبد الحميد الطائى، عن أبي عبد الله (ع) قال: كتب معى إلى عبد الله بن معاوية وهو بفارس، " من اتقى الله وقاه، ومن شكره زاده، ومن أقرضه جزاه ".

From him, from Hamaad Bin Isa, from Abdul Hameed Al Ta’ai,

(It has been narrated) from Abu Abdullahasws, said, ‘There is a letter with me from Al-Sadiqasws to Abdullah Bin Muawiya, and he was in Persia: ‘The one who fears Allahazwj, Heazwj will Protect him; and the one who thanks Himazwj, Heazwj would Increase (sustenance) for him; and the one who lends (Qarz-e-Hasana) Himazwj, Heazwj Recompenses him’.[2]

عنه، عن ابن أبي عمير، عن منصور بن يونس، عن ابي حمزة الثمالى، عن أبي عبد الله أو علي بن الحسين (ع) قال: قال رسول الله صلى الله عليه وآله: ثلاث منجيات وثلاث مهلكات، قالوا: يا رسول الله ما المنجيات؟ - قال صلى الله عليه وآله: خوف الله في السر كأنك تراه، فان لم تكن تراه فانه يراك، والعدل في الرضى والغضب، والقصد في الغنى والفقر، قالوا: يا رسول الله فما المهلكات؟ - قال صلى الله عليه وآله: هوى متبع، وشح مطاع، وإعجاب المرء بنفسه.

From him, from Ibn Abu Umeyr, from Mabsour Bin Yunus, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Abdullahasws or Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘Three are saviours and three are destroyers’. They said, ‘O Rasool-Allahsaww! What are the saviours?’ Hesaww said: ‘Fear of Allahazwj in the secrecy as if you can see Himazwj, so if you cannot see Himazwj, then Heazwj can See you; and the justice during the contentment and the anger; and the moderation during the richness and the poverty’. They said, ‘O Rasool-Allahazwj! So what are the destroyers?’ Hesaww said: ‘Following the desires, and obeying the lusts, and admiring one’s own self’. [3]

عنه، عن هارون بن الجهم، عن أبي جميلة مفضل بن صالح، عن سعد بن طريف، عن أبي جعفر (ع) قال: ثلاث درجات، وثلاث كفارات، وثلاث موبقات، وثلاث منجيات، فأما الدرجات، فافشاء السلام، وإطعام الطعام، والصلوة والناس نيام، وأما الكفارات، فاسباغ الوضوء بالسبرات، والمشى بالليل والنهار إلى الصلوات، والمحافظة على الجماعات، وأما الموبقات، فشح مطاع، وهوى متبع، وإعجاب المرء بنفسه، وأما المنجيات، فخوف الله في السر والعلانية، والقصد في الغنى والفقر، وكلمة العدل في الرضى والسخط.

From him, from Haroun Bin Al Jahm, from Abu Jameela Mufazzal Bin Salih, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘There are three Levels, and three penances, and three mortal sins, and three saviours. As for the three Levels – Disclosure of the greetings, and the feeding of the food, and the Praying whilst the people are sleeping. And as for the penances – Performing the ablution with the perfection, and the walking day and night to the Prayers, and the preservation of the Community; and as for the mortal sins - Following the desires, and obeying the lusts, and admiring one’s own self’.[4]

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه، عن علي (ع) قال: ثلاث منجيات، تكف لسانك، وتبكى على خطيئتك، ويسعك بيتك.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws, from Aliasws having said: ‘There are three saviours – restraining your tongue, and weeping over your sins, and being sufficient for your household’.[5]

عنه، يرفعه إلى سلمان (رض) قال: قال: أضحكتني ثلاث، وأبكتني ثلاث، فأما الثلاث التى أبكتني ففراق الاحبة رسول الله صلى الله عليه وآله وحزبه، والهول عند غمرات الموت، والوقوف بين يدى رب العالمين يوم تكون السريرة علانية، لا أدرى إلى الجنة أصير أم إلى النار؟ وأما الثلاث التي أضحكتني، فغافل ليس بمغفول عنه، وطالب الدنيا والموت يطلبه، وضاحك ملء فيه لا يدرى أراض عنه سيده أم ساخط عليه.

From him, raising it to

Salmanas having said, ‘Three (things) make meas laugh, and three (things) make meas cry. So as for the three which make meas cry – so it is the separation of the loved ones, Rasool-Allahsaww and hissaww group, and the horror at the throes of death, and the pausing in front of the Lordazwj of the Worlds on a Day in which the secrets would become public. Ias do not know whether Ias would be going to the Paradise or the Fire? And as for the three which make meas laugh – so it is the oblivious one with whom (Allahazwj) is not Oblivious from, and the seeker of the world and the death is seeking him, and the laughing one who does not know whether his Masterazwj is Pleased with him or Angry with him’.[6]

عنه، عن الحسن بن علي اليقطينى، عن محمد بن سنان، عن أبي الجارود، عن أبي هارون العبدي قال: سمعته يقول: أعجبتني ثلاث، وثلاث أحزنتنى، فأما اللواتى أعجبتني، فطالب الدنيا والموت يطلبه، وغافل لا يغفل عنه، وضاحك ملء فيه وجهنم وراء ظهره لم يأته ثقة ببراءته.

From him, from Al Hassan Bin Ali Al Yaqteeny, from Muhammad Bin Sinan, from Abu Al Jaroud, from Abu Haroun Al Abady who said said,

‘I heard himasws (6th Imamasws) saying: ‘Three make measws wonder, and three grieve measws. So as for those who make measws wonder are – the seeker of the world and the death is seeking him, and the oblivious one from whom (Allahazwj is not Oblivious, and the laughing one and the Hell is right behind him. There has not come to him are reliability of freedom from it’.[7]

عنه، عن محمد بن سنان، عن خضر، عمن سمع أبا عبد الله (ع) يقول: قال رسول الله صلى الله عليه وآله: ثلاث من كن فيه أو واحدة منهن كان في ظل عرش الله يوم لا ظل إلا ظلة، رجل أعطى الناس من نفسه ما هو سائلهم لها، ورجل لم يقدم رجلا حتى يعلم أن ذلك لله رضى أو يحبس، ورجل لم يعب أخاه المسلم بعيب حتى ينفى ذلك العيب عن نفسه، فانه لا ينتفى عنه عيب إلا بداله عيب، وكفى بالمرء شغلا بنفسه عن الناس.

From him, from Muhammad Bin Isnan, from Khizr, from the one who heard,

Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘The one in whom, is at least one of these, would be under the Shade of the Throne of Allahazwj on the Day of Judgement when there will be no shade except for that Shade – A man who gives from himself what he has been asked for, and a man who does not precede men until he knows that it is for the Pleasure of Allahazwj or he should restrain (himself); and a man who does not fault his Muslim brother with a fault until he denies that fault from himself, for a fault is not negated from him until it is exchanged for a fault, and the self-sufficiency of a person with an occupation with himself, from the people’.[8]

عنه، عن ابن سنان، عن أبي الجارود، عن أبي عبيدة، عن أبي جميلة قال سمعت عليا (ع) على منبر الكوفة يقول: أيها الناس ثلاث لا دين لهم، لا دين لمن دان بجحود آية من كتاب الله، ولا دين لمن دان بفرية باطل على الله، ولا دين لمن دان بطاعة من عصى الله تبارك وتعالى،

From him, from Ibn Sinan, from Abu Al Jaroud, from Abu Ubeyda, from Abu Jameela who said,

‘I heard Aliasws upon the Pulpit of Al-Kufa saying: ‘O you people! Three have no Religion for them – there is no Religion for the one who makes a Religion by denying a Verse from the Book of Allahazwj; and there is no Religion for the one who makes a Religion who labels a falsehood upon Allahazwj; and there is no Religion for the one who makes a Religion by being obedient to the one who is disobedient to Allahazwj Blessed and High!’

ثم قال: أيها الناس لا خير في دين لا تفقه فيه، ولا خير في نيا لا تدبر فيها، ولا خير في نسك لا ورع فيه.

Then heasws said: ‘O you people! There is neither any good in a Religion in which there is no pondering, nor any good in a leadership in which there is no management, nor any good in a ritual in which there is no piety’.[9]

عنه، عمن ذكره، قال: قال أبو عبد الله (ع): الخير كله في ثلاث خصال، في النظر، والسكوت، والكلام، فكل نظر ليس فيه اعتبار فهو سهو، وكل سكوت ليس فيه فكرة فهو غفلة، وكل كلام ليس فيه ذكر فهو لغو، فطوبى لمن كان نظره اعتبارا وسكوته فكرة وكلامه ذكرا، وبكى على خطيئته وآمن الناس شره

From him, from the one who mentioned it, said,

‘Abu Abdullahasws said: ‘All of the good is in three qualities – in the consideration, and the silence, and the speech. So every consideration in which there is no regard, so it is an oversight; and every silence in which there is no thinking, so it is oblivion; and every speech in which there is no remembrance (of Allahazwj), so it is a vanity. So the goodness is for the one who has regard in his consideration, and thinking in his silence, and remembrance in his speech, and he weeps over his sins, and the people would be secure from his evil’.[10]

عنه، عن الحسن بن سيف، عن أخيه علي، عن سليمان بن عمر، عن أبي عبد الله، عن أبيه (ع) قال: لا يستكمل عبد حقيقة الايمان حتى يكون فيه خصال ثلاث، التفقه في الدين، وحسن التقدير في المعيشة، والصبر على الرزايا.

From him, from Al Hassan Bin Sayf, from his brother Ali, from Suleyman Bin Umar,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘The realities of the belief are not completed in a servant until he becomes such that there are in him three qualities – the pondering in the Religion, and the good measurement in the livelihood, and the patience upon the tribulations/difficulties’.[11]

عنه، عن ابن فضال، عن عاصم بن حمزة، عن عبد الله بن الحسن، عن أمه فاطمة بنت الحسين قالت: قال رسول الله صلى الله عليه وآله: ثلاث خصال من كن فيه يستكمل خصال الايمان، الذي إذا رضى لم يدخله رضاه في باطل، وإذا غضب لم يخرجه غضبه من الحق، وإذا قدر لم يتعاط ما ليس له.

From him, from Ibn Fazaal, from Aasim Bin Hamza,

(It has been narrated) from Abdullah son of Al-Husaynasws, from hisasws mother Fatima Bint Muhammadasws. Sheasws said: ‘Rasool-Allahsaww said: ‘The one in whom there are three qualities, completes the qualities of the Eman (faith) – the one who when he is happy, his happiness does not include him in the falsehood; and when one who is angry, his anger does not exit him from the Truth, and when he has power, he does not take that which is not for him’.[12] 

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله (ع)، عن آبائه (ع) قال قال رسول الله صلى الله عليه وآله: من لم يكن فيه ثلاث لم يقم له عمل، ورع يحجزه عن معاصي الله، وخلق يدارى به الناس، وحلم يرد به جهل الجاهل.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws who said: ‘Rasool-Allahsaww said: ‘The one in whom there are not three (qualities), the deed does not stand for him – piety which does not keep him away from disobedience of Allahazwj; and morals by which the people can be favoured with; and forebearance by which the ignorance of the ignorant is repulsed’.[13]

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله (ع) قال: قال أمير - المؤمنين (ع): ثلاث من أبواب البر، سخاء التفس، وطيب الكلام، والصبر على الاذى.

From him, from Al Nowfaly, from sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir-ul-Momineenasws said: ‘Three are from the Gateways of righteousness – One’s generousity, and the good speech, and the patience upon the harm’.[14]

عنه، رفعه قال: قال أبو عبد الله (ع): ثلاث من كن فيه زوجه الله من الحور العين كيف شاء، كظم الغيظ، والصبر على السيوف لله، ورجل أشرف على مال حرام فتركه لله.

From him, raising it, said,

‘Abu Abdullahasws said: ‘If there are three (qualities) within someone, Rasool-Allahsaww would get him married to the Maiden Houries wheresoever he so desires to – controlling of the anger, and the patience upon the swords for the Sake of Allahazwj, and a man who comes to forbidden wealth, and avoids it for the Sake of Allahazwj’.[15]

عنه، عن موسى بن القاسم، عن المحاربي، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: ثلاثة إن لم تظلمهم ظلموك، السفلة وزوجتك وخادمك.

From him, from Musa Bin Al Qasim, from Al Maharby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (persons) if you are not persuasive to them, they would be unjust to you – villain, and your wife, and your servant’.

وقال: ثلاثة لا ينتصفون من ثلاثة، شريف من وضيع، وحليم من سفيه، وبر من فاجر.

And heasws said: ‘Three cannot be reformed from three – an honourable one from an abject/hopeless one, and a forebearing one from a fool, and a righteous one from an immoral one’.[16] 

- عنه، عن عبد الرحمن بن حماد، عن أبي عمران عمر بن مصعب، عن أبي - حمزة الثمالى، قال: سمعت أبا عبد الله (ع) يقول: العبد بين ثلاث، بلاء وقضاء ونعمة، فعليه للبلاء من الله الصبر فريضة، وعليه للقضاء من الله التسليم فريضة، وعليه للنعمة من الله الشكر فريضة.

From him, from Abdul Rahman Bin Hamaad, from Abu Umran Umar Bin Mas’ab, from his father – Hamza Sumaly who said,

‘I heard Abu Abdullahasws saying: ‘The servant is in between three (states) – affliction, and pre-determination, and Blessing. So if there is the affliction upon him from Allahazwj, the patience is Obligatory; and upon him is the pre-determination from Allahazwj, the submission is an Obligation; and upon him is the Blessing from Allahazwj, the appreciation is an Obligation’.[17]

عنه، رفعه قال: إن أمير المؤمنين (ع) صعد المنبر بالكوفة فحمد الله وأثنى عليه، ثم قال: أيها الناس إن الذنوب ثلاثة، ثم أمسك، فقال له حبة العرنى: يا أمير المؤمنين قلت: " الذنوب ثلاثة " ثم أمسكت، فقال له: ما ذكرتها إلا وأنا أريد أن أفسرها ولكنه عرض لى بهر حال بينى وبين الكلام، نعم، الذنوب ثلاثة، فذنب مغفور وذنب غير مغفور، وذنب نرجو لصاحبه ونخاف عليه،

From him, raising it, said,

‘Amir-ul-Momineenasws ascended the Pulpit at Al-Kufa, so heasws Praised Allahazwj and Extolled Himazwj, then said: ‘O you people! The sins are three!’ Then heasws was silent. So Habat Al-Arny said to himasws, ‘O Amir-ul-Momineenasws! Youasws said, ‘The sins are three’, then youasws were silent’. So heasws said to him: ‘Iasws did not mention it except that Iasws intended to explain it, but it has been presented to measws in between the speech. Yes, the sins are three – the Forgiveable sins, and the Unforgiveable sins, and the sins which its committer except that his Masterazwj (will Forgive) and fears Himazwj’.

قيل: يا أمير المؤمنين فبينها لنا قال: نعم، أما الذنب المغفور فعبد عاقبه الله على ذنبه في الدنيا فالله أحكم وأكرم أن يعاقب عبده مرتين،

It was said, ‘O Amir-ul-Momineenasws! So explain these to us’. Heasws said: ‘Yes. As for the Forgiveable sins, so the servant is Punished by Allahazwj for these sins in the world, and Allahazwj is more Wise and more benevolent that Heazwj would Punish Hisazwj servant twice.

وأما الذنب الذي لا يغفر فظلم العباد بعضهم لبعض، إن الله تبارك وتعالى إذا برز لخلقه أقسم قسما على نفسه فقال: وعزتي وجلالى لا يجوزنى ظلم ظالم ولو كف بكف ولو مسحة بكف ونطحة ما بين الشاة القرناء إلى الشاة الجماء فيقتص الله للعباد بعضهم من بعض حتى لا يبقى لاحد عند أحد مظلمة، ثم يبعثهم الله إلى الحساب،

And as for the Unforgiveable sins, so the servants are unjust to each other. When Allahazwj Blessed and High Emerged Hisazwj creatures, Swore a Swear to Himselfazwj. So Heazwj Said: “By Myazwj Honour and by Myazwj Majestic! Iazwj will not Permit the injustice of the unjust, even though it may be ‘a palm by a palm’, even if (one is) touched by a palm (branch) and the butting between one sheep and the other sheep”. Therefore Allahazwj would Survey for the servants, some from the others until there does not remain any one with whom there is an injustice. Then Allahazwj would Send them to the Reckoning.

وأما الذنب الثالث فذنب ستره الله على عبده ورزقه التوبة فأصبح خاشعا من ذنبه، راجيا لربه، فنحن له كما هو لنفسه، نرجو له الرحمة، ونخاف عليه العقاب.

And as for the third (category) of sin – so it is a sin which Allahazwj Veils for Hisazwj servant, and Gives him the inclination for the repentance. Thus, he becomes humble due to his sin, hopeful to his Lordazwj.  So we are to Himazwj just as Heazwj is to Himselfazwj. We hope to Himazwj, to Himazwj for the Mercy, and we fear to Himazwj for the Punishment’.[18]

2 - باب الاربعة

Chapter 2 – The (group of) fours

عنه، عن يونس بن عبد الرحمن، عن عمرو بن جميع، عن ابي عبد الله، عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله: أربع من كن فيه كان في نور الله الاعظم، من كان عصمة أمره شهادة أن لا إله إلا الله وأنى رسول الله، ومن إذا أصابته مصيبة قال: إنا لله وإنا إليه راجعون، ومن إذا أصاب خيرا قال: الحمد لله رب العالمين، ومن إذا أصاب خطيئة قال: أستغفر الله وأتوب إليه.

From him, from Yunus Bin Abdul Rahman, from Amro Bin Jami’e,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The one who has four (qualities) in him would be in the Magnificent Light of Allahazwj – the one who adheres to the testimony that there is no god except for Allahazwj and that Isaww am Rasool-Allahsaww; and the one who is afflicted by a difficulty, sadness, ‘We are for Allahazwj and to Himazwj we are returning’; and the one who comes across a good, says, ‘The Praise is for Allahazwj the Lordazwj of the Worlds; and the one when he commits a sin, says, ‘I seek Forgiveness of Allahazwj and I repent to Himazwj’.[19]

عنه، عن ابي سعيد القماط، عن المفضل بن عمر، قال سمعت أبا عبد الله (ع) يقول: لا يكمل إيمان العبد حتى تكون فيه خصال أربع، يحسن خلقه، وتسخو نفسه، ويمسك الفضل من قوله، ويخرج الفضل من ماله.

And from him, from Abu Saeed Al Qamaat, from Al Mufazzal Bin Umar who said,

‘I heard Abu Abdullahasws saying: ‘The faith of the servant is not completed until there come to be within him, four (qualities) – Best manners, and generosity extended by him, and adheres to the best of the speech, and spends from that which is most loveable to him from his wealth’.[20]

عنه، عن ابن محبوب، عن أبي أيوب الخزاز، عن أبي حمزة الثمالى، عن أبي جعفر (ع) قال: قال علي بن الحسين (ع): أربع من كن فيه كمل إيمانه ومحصت عنه ذنوبه ولقى ربه وهو عنه راض، من وفى لله بما يجعل على نفسه للناس، وصدق لسانه مع الناس، واستحيى من كل قبيع عند الله وعند الناس، ويحسن خلقه مع أهله.

From him, from Ibn Mahboub, from Abu Ayoub Al Khazaz, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘The one in whom are four (qualities), his faith would be complete, and his sins would be sifted from him, and he would meet his Lordazwj and Heazwj would be Pleased with him – the one who fulfills what Allahazwj has Made to be for him to the people; and is of a truthful tongue with the people; and is embarrassed from every ugliness in the Presence of Allahazwj and in the presence of the people, and is of good moral conduct with his family’.[21]

عنه، عن محمد بن سنان، عن معاوية بن وهب، عن أبي عبد الله (ع) قال: من يضمن لى أربعة أضمن له بأربعة أبيات في الجنة، أنفق ولا تخف فقرا، وأنصف الناس من نفسك، وأفش السلام في العالم، واترك المراء وإن كنت محقا.

From him, from Muhammad Bin Sinan, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who guarantees four (things) for measws, Iasws would guarantee him four things in the Paradise – Spend and do not fear the poverty; and do justice to the people from yourself; and share the (secrets) of Islam with the knowledgeable; and act against the (opinion of) wife even if she is right’.[22]

عنه، عن ابن محبوب، عن عبد الله بن سنان، عن أبي حمزة، عن أبي - جعفر (ع) قال: أربع من كن فيه بنى الله له بيتا في الجنة، من آوى اليتيم، ورحم الضعيف، وأشفق على والديه وأنفق عليهما، ورفق بمملوكه.

From him, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘The one in whom are four (qualities), Allahazwj would Build for him a house in the Paradise – the one who nourishes the orphan, and is merciful to the weak, and is compassionate to his parents and spends upon them, and is kind to his dependents’.[23]

عنه، رفعه إلى أبي عبد الله (ع) قال: أربعة لا يشبعن من أربعة، الارض من المطر، والعين من النظر، والانثى من الذكر، والعالم من العلم.

From him, raising it to

Abu Abdullahasws having said: ‘Four are not satisfied from four – the earth from the rain, and the eyes from the looking, and the woman from the man, and the scholar from the knowledge’.[24]

3 - باب الخمسة

Chapter 3 – The (group of) fives

عنه، عن يعقوب بن يزيد، عن إسماعيل بن قتيبة البصري، عن أبي خالد الجهنى، عن أبي عبد الله (ع) قال: خمس من لم يكن فيه لم يتهنأ بالعيش، الصحة، والامن، والغنى، والقناعة، والانيس الموافق.

From him, from Yaqoub Bin Yazeed, from Ismail Bin Quteyba Al Basry, from Abu Khalid Al Jahn,

(It has been narrated) from Abu Abdullahasws having said: ‘Five (things) if one does not have within him, does not enjoy the life – the health, and the security, and the richness, and the satisfaction, and the compatible cordiality’.[25]

عنه، عن جعفر بن محمد، عن ابن القداح، عن أبي عبد الله (ع) عن أبيه قال: قال أمير المؤمنين (ع) لاصحابه: ألا أخبركم بخمس لو ركبتم فيهن المطى حتى تنضوها لم تأتوا بمثلهن، لا يخشى أحد إلا الله وعمله، ولا يرجو إلا ربه، ولا يستحيى العالم إذا سئل عما لا يعلم أن يقول: " لا علم لى به "، ولا يستحيى الجاهل إذا لم يعلم أن يتعلم، والصبر في الامور.

From him,

(It has been narrated) from Ja’far Bin Muhammadasws, from Ibn Al-Qadah, from Abu Abdullahasws from hisasws fatherasws having said: ‘Amir-ul-Momineenasws said to hisasws companions: ‘Shall Iasws inform you all of five (things), if you were to adopt these until you are exhausted you will not be able to come to the likes of these. Do not fear anyone except Allahazwj and Hisazwj Work; and do not hope in anyone except his Lordazwj; and scholar who is asked is not embarrassed to say, ‘I have no knowledge of it’; and the ignorant is not embarrassed when he does not know when he is taught; and the patient in the affairs’.[26]

عنه، عن محمد بن علي، عن عبد الرحمن بن محمد الاسدي، عن حريب الغزال، عن صدقة القتاب، عن الحسن البصري، قال كنت مع أبى جعفر (ع) بمنى وقد مات رجل من قريش فقال: يا با سعيد قم بنا إلى جنازته فلما دخلنا المقابر قال: ألا أخبركم بخمس خصال هي من البر والبريد عوإلى الجنة؟ - قلت: بلى، قال: إخفاء المصيبة وكتمانها، والصدقة تعطيها بيمينك لا تعلم بها شمالك، وبر الوالدين فان برهما لله رضى، والاكثار من قول: " لا حول ولا قوة إلا بالله العلى العظيم " فانه من كنوز الجنة، والحب لمحمد وآل محمد (صلى الله عليه وعليهم أجمعين).

From him, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Al Asady, from Hareyb Al Gazaal, from Sadaqa Al Qataab, from Al Hassan Al Basry who said,

‘I was with Abu Ja’farasws at Mina, and a man from Quraish had died. So heasws said: ‘Shall Iasws inform you of five qualities which are from righteousness, and the message to the Paradise?’ I said, ‘Yes’. Heasws said: ‘Hide your difficulties and conceal them; and the charity, give it with your right hand such that your left hand does not know about it; and the righteousness with the parents, for in being good to them is Allahazwj’s Pleasure; and frequent in saying, ‘There is no Power nor Strength except with Allahazwj, the Exalted, the Magnificent’, for it is from the treasures of the Paradise; and the love for Muhammadsaww and the Progenyasws of Muhammadsaww’.[27]

4 - باب الستة

Chapter 4 – The (group of) sixes

عنه، عن محمد بن عيسى، عن خلف بن حماد، عن علي بن عثمان بن رزين، عمن رواه، عن أمير المؤمنين (ع)، قال: ست خصال من كن فيه كان بين يدى الله وعن يمينه، إن الله يحب المرء المسلم الذي يحب لاخيه ما يحب لنفسه، ويكره له ما يكره لنفسه، ويناصحه الولاية، ويعرف فضلى، ويطأ عقبى، وينتظر عاقبتي.

From him, from Muhammad Bin Isa, from Khalaf Bin Hamaad, from Ali Bin Usman Bin Razeyn, from the one who reported it,

(It has been narrated) from Amir-ul-Momineenasws having said: ‘If one has in him six qualities would be in front of Allahazwj and from Hisazwj right. Allahazwj Loves the Muslim person who loves his brother what he loves for himself, and dislikes for him what he dislikes for himself, and advises him of the Wilayah, and recognises myasws merits, and sets foot in myasws footsteps, and awaits myasws what Iasws award’.[28]

عنه، رفعه إلى أبي عبد الله (ع) قال: ستة أشياء ليس للعباد فيها صنع، المعرفة، والجهل، والرضى، والغضب، والنوم، واليقظة،

From him, raising it to

Abu Abdullahasws having said: ‘Six things in which there is not for the servants to make – (out of his control) the understanding, and the ignorance, and the pleasure, and the anger, and the sleep, and the wakefulness’.[29]

عنه، عن داود النهدي، عن علي بن أسباط، عن الحلبي، رفعه إلى أمير المؤمنين (ع) قال: إن الله تبارك وتعالى يعذب الستة بالستة، العرب بالعصبية، والدهاقنة بالكبر، والامراء بالجور، والفقهاء بالحسد، والتجار بالخيانة، وأهل الرستاق بالجهل.

From him, from Dawood Al Nahdy, from Ali Bin Asbaat, from Al Halby, raising it to

Amir-ul-Momineenasws having said: ‘Allahazwj Blessed and High will Punish six due to six – the Arab due to the prejudice; and the Dahaaqana for the arrogance; and the rich for the compulsion; and the jurists for the envy; and the businessman for the treachery; and the people of Al-Rastaaq for the ignorance’.[30]

عنه، عن أبيه، عن محمد بن سليمان الديلمى، عن أبيه، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: ستة كرهها الله لى فكرهتها للائمة من ذريتي وكرهها الائمة لاتباعهم، العبث في الصلوة، والمن في الصدقة، والرفث في الصيام، والضحك بين القبور، والتطلع في الدور، وإتيان المساجد جنبا.

From him, from his father, from Muhammad Bin Suleyman Al Daylami, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Six (matters) Allahazwj has Disliked for measws, so Iasws dislike these for the Imamsasws from mysaww offspring, and dislike it for the Imamsasws to follow them – the improperness in the Prayer, and the self-conceit in the charity, and Al-Rafas during the Fasting, and the laughing between the graves, and looking ahead during the circling (of the Kabah), and coming to the Masjid by the side (not attentive and without facing it)’.

قال: قلت: وما الرفث في الصيام؟ - قال: ما كره الله لمريم في قوله " إني نذرت للرحمن صوما فلن أكلم اليوم إنسيا " قال: قلت: صمتت من أي شئ؟ - قال: من الكذب.

I said, ‘And what is Al-Rafas during the Fasting?’ Heasws said: ‘What Allahazwj Disliked for Maryamas in Hisazwj Words [19:26] I have vowed a Fast to the Beneficent, so I shall not speak to any human today’. I said, ‘Fasted from which thing?’ Heasws said: ‘From the lies’.[31]

5 - باب السبعة

Chapter 5 – The (group of) sevens

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله من أسبغ وضوءه، وأحسن صلوته، وأدى زكوته، وكف غضبه، وسجن لسانه، واستغفر لذنبه، وأدى النصيحة لاهل بيت نبيه فقد استكمل حقائق الايمان، وأبواب الجنة مفتحة له.

From him, from Al Nowfaly, from Al Sakuny, from Abu Abdullah having said:

‘Rasool-Allahsaww said: ‘The one who perfects his ablution, and improves his Salat, and gives his Zakat, and restrains his anger, and imprisons his tongue, and seeks Forgiveness for his sins, and fulfils the commitment (that for what he is advised) to the Peopleasws of the Household of his Prophetsaww, so he has completed the realities of the Eman (faith), and the Gateways of the Paradise would be open for him’.[32]

عنه، عن أبي القاسم عبد الرحمن بن حماد، عمن ذكره، عن عبد المؤمن الانصاري، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إني لعنت سبعة لعنهم الله تعالى وكل نبى مجاب، قيل: من هم يا رسول الله؟ - قال: الزائد في كتاب الله، والمكذب بقدر الله، والمخالف لسنتي، والمستحل من عترتي ما حرم الله، والمسلط بالجبروت ليعز من أذل الله و يذل من أعز الله، والمستأثر على المسلمين بفيئهم مستحلا له، والمحرم ما أحل الله.

From him, from Abu Al Qasim Abdul Rahman Bin Hamaad, from the one who mentioned it, from Abdul Mo’min Al Ansary,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Isaww curse seven whom Allahazwj the High has Cursed, and a Prophetsaww was always Answered’. It was said, ‘O Rasool-Allahsaww! Who are they?’ Hesaww said: ‘The exceeder in the Book of Allahazwj, and the liar in the Power of Allahazwj, the opponent of mysaww Sunnah, and the one who has permitted from mysaww family what Allahazwj has Forbidden, and the enforcer of tyranny to honour the one whom Allahazwj has Disgraced, and disgrace the one whom Allahazwj has Honoured, and the follower upon the Muslims due to their Fey (Khums) being made permissible for him, and the forbidder of what Allahazwj has Permitted’.[33]

عنه: عن يونس بن عبد الرحمن، عن عمرو بن جميع رفعه، قال: قال سلمان الفارسى (رض): أوصاني خليلي بسبعة خصال لا أدعهن على كل حال، أوصاني أن أنظر إلى من هو دوني ولا أنظر إلى من هو فوقى، وأن أحب الفقراء وأدنو منهم، وأن أقول الحق وإن كان مرا، وأن أصل رحمى وإن كانت مدبرة، ولا أسأل الناس شيئا، وأوصاني أن أكثر من قول " لا حول ولا قوة إلا بالله العلي العظيم " فانها كنز من كنوز الجنة

From him, from Yunus Bin Abdul Rahman, from Amro Bin Jami’e, raising it, said,

‘Salman Al-Farsias said: ‘My friend (Rasool-Allahsaww) advised meas with seven qualities, that Ias should not leave them in any situation. Hesaww advised me that Ias should look at the one who is beneath meas and not look at the one who is above meas; and that Ias should love the poor and be near to them; and that Ias should speak the truth even if it was bitter; and that Ias should maintain good relationships even if it was the housekeeper; and that Ias should not ask the people for anything. And hesaww advised meas that Ias should frequent in saying ‘There is no Power or Strength except with Allahazwj the Exalted, the Magnificent’, for it is a treasure from the treasures of the Paradise’.[34]

6 - باب الثمانية

Chapter 6 – The (group of) eights

عنه، عن أبي الحسن يحيى الواسطي، عمن ذكره، أته قيل لابي عبد الله (ع) أترى هذا الخلق كلهم من الناس؟ - فقال: ألق منهم النارك للسواك، والمتربع في الموضع الضيق، والداخل فيما لا يعنيه، والممارى فيما لا علم له به، والمتمرض من غير علة، والمتشعث من غير مصيبة، والمخالف على أصحابه في الحق وقد اتفقوا عليه، والمفتخر بفخر آبائه وهو خلو من صالح أعمالهم، وهو بمنزلة الخلنج يقشر لحاء عن لحاء حتى يوصل إلى جوهره وهو كما قال الله عزوجل من قائل " إن هم إلا كالانعام بل هم أضل سبيلا ".

From him, from Abu Al Hassan Yahya Al Wasity, from the one who mentioned it,

(The narrator says, I) came to Abu Abdullahasws and said to himasws, ‘Do youasws view these people, all of them as from the human beings?’ So heasws said: ‘Among them are those who are the fuel of the Fire, and the ones sitting in the narrow place, and the ones who have entered into what does not concern them, the meddlers in what they have no knowledge of, and the sick ones not from the disease, and the afflicted ones not from difficulties, and the violator of the truth having agreed with his companions, and the proud one priding over his forefathers and he is empty from the righteous of their deeds, and he is at the status of the Al-Khalanj (a type of fish) peeling layer from layer until it gets to the core, and it is as Allahazwj Mighty and Majestic has Said [25:44] They are nothing but like cattle; but, they are straying farther off from the path’.[35]

عنه، عن بعض أصحابنا، رفعه إلى أبي عبد الله (ع)، قال: قال رسول الله صلى الله عليه وآله: ثمانية لا تقبل منهم صلوة، العبد الابق حتى يرجع إلى مولاه، والناشز وزوجها ساخط عليها، ومانع الزكوة، وتارك الوضوء، والجارية المدركة تصلى بغير خمار، وإمام قوم يصلى بهم وهم له كارهون، والزبين، قالوا: يا رسول الله وما الزبين؟ قال: الرجل يدافع الغائط والبول، والسكران فهؤلاء الثمانية لا يقبل منهم صلوة.

From him, from one of our companions, raising it to

Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There are eight from whom the Prayer would not be Accepted – the runaway slave until he returns to his master; and the disobedient (wife) and her husband is angry with her; and the preventer of Zakat, and the avoider of the ablution; and the female (servant of Allahazwj) who Prays without a scarf; and the Prayer leader with whom the people Pray and they dislike him; and the ‘Al-Zabeyn’. They said, ‘O Rasool-Allahsaww! And what is ‘Al-Zabaeyn’?’ Hesaww said: ‘The man who does not remove (from him) the faeces and the urine; and the drunkards. So these are the eight from whom the Prayer is not Acceptable’.[36]

––––––––

7 - باب التسعة

Chapter 7 – The (group of) nines

عنه، عن الحسن بن طريف بن ناصح، عن الحسين بن علوان، عن أبي عبد الله قال: إن وفد عبد القيس قدموا على رسول الله صلى الله عليه وآله قال: فوضعوا بين يديه جلة تمر فقال رسول الله: أصدقة أم هدية؟ - قالوا: بل هدية، فقال النبي صلى الله عليه وآله: أي تمراتكم هذه؟ - قالوا: هو البرنى يا رسول الله فقال: هذا جبرئيل يخبرني أن في تمرتكم هذه تسع خصال تخبل الشيطان، وتقوى الظهر، وتزيد في المجامعة، وتزيد في السمع والبصر، وتقرب من الله، وتباعد عن الشيطان، وتهضم الطعام، وتذهب بالداء، وتطيب النكهة.

From him, from Al Hassan Bin Tareyf Bin Nasih, from Al Husayn Bin Alwan,

(It has been narrated) from Abu Abdullahasws having said: ‘A delegation of Abdul Qays proceeded to Rasool-Allahsaww, so they placed a bunch of dates in front of himsaww. Hesaww said: ‘Is it charity or a gift?’ They said, ‘But, it is a gift’. So the Prophetsaww said: ‘Which dates of yours are these ones?’ They said, ‘It is Al-Barny, O Rasool-Allahsaww!’ Hesaww said: ‘This is Jibraeelas. Heas informs mesaww that in your dates there are nine qualities – the Satanla is dislodged, and the back is strengthened, and the copulation (strength) is increased, and there is an increase in the hearing and the vision, and the nearness to Allahazwj, and remoteness from the Satanla, and the food is digested, and the (disease) Tuberculosis goes away, and flavour is perfumed’.[37]

8 - باب العشرة

Chapter 8 – The (group of) tens

عنه، عن أبيه، عن سعدان بن مسلم، عن الفضيل بن يسار، عن أبي جعفر (ع) قال: عشرة من لقى الله بهن دخل الجنة، شهادة أن لا أله إلا الله، وأن محمدا رسول الله والاقرار بما جاء به من عند الله، وإقام الصلوة، وإيتاء الزكوة، وصوم رمضان، وحج البيت، والولاية لاولياء الله، والبراءة من أعداء الله، واجتناب كل مسكر.

From him, from his father, from Sa’dan Bin Muslim, from Al Fazeyl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Ten (matters), the one who attaches to these would enter the Paradise – The testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww; and the acceptance with what hesaww came with from the Presence of Allahazwj; and the establishment of the Salat (Prayer); and the giving of the Zakat; and the Fasts of the Month of Ramazan, and Pilgrimage of the House (Kabah); and the Wilayah of the Guardiansasws of Allahazwj, and the disavowing from the enemies of Allahazwj, and the keeping away from every intoxicant’.[38]

عنه، عن محمد بن أبي عمير، عمن رواه، عن أبي عبد الله صلى الله عليه وآله قال: عشرة مواضع لا يصلى فيها، الطين، والماء، والحمام، والقبور، ومسان الطريق، وقرى النمل، ومعاطن الابل، ومجرى الماء، والسبخة، والثلج.

From him, from Muhammad Bin Abu Umeyr, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Ten places, (where one should) not offer Salat on – the (wet) clay, and the water, and the bathroom, and the graves, and the middle of the road, and the ant hill, and the enclosure of the camels, and the flowing of the water, and the marsh, and the snow’.[39]

عنه، عن محمد بن عيسى اليقطينى، عن يونس بن عبد الرحمن، عن جعفر بن خالد، عن رجل، عن أبي عبد الله (ع) قال: النشرة في عشرة أشياء، المشى، والركوب، والارتماس في الماء، والنظر إلى الخضرة، والاكل والشرب، والنظر إلى المرأة الحسناء، والجماع، والسواك، وغسل الرأس بالخطمى في الحمام وغيره، و محادثة الرجال.

From him, from Muhammad Bin Isa Al Yaqteeny, from Yunus Bin Abdul Rahman, from Ja’far Bin Khalid, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The happiness is in ten things – the walking, and the riding, and the quenching (thirst) with the water, and the looking at the greenery, and the eating, and the drinking, and the looking at the beautiful wife, and the copulation, and the toothbrush, and washing the head in the bathroom and dying (hair) etc., and the conversation of the men’.[40]

9 - باب فضل قول الخير

Chapter 9 – Merits of the good speech

عنه، عن النوفلي، عن أبي عبد الله (ع) عن آبائه (ع) قال: قال رسول الله والذي نفسي بيده ما أنفق الناس من نفقة أحب من قول الخير.

From him, from Al Nowfaly,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘By the One in Whoseazwj Hand is mysaww soul! There is no spending of the people which is better than the good speech’.[41]

عنه، عن محمد بن عيسى بن يقطين، عن يونس بن عبد الرحمن، عن أبي الحسن الاصفهانى، عن أبي عبد الله (ع) قال: قال امير المؤمنين (ع): قولوا الخير تعرفوا به، واعملوا الخير تكونوا من أهله.

From him, from Muhammad Bin Isa Bin Yaqteen, from Yunus Bin Abdul Rahman, from Abu Al Hassan Al Safahany,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir-ul-Momineenasws said: ‘Speak good (words) to be recognised by it, and do good deeds so that would become from its deserving ones’.[42]

عنه، عن علي بن أسباط، رفعه، قال: قال رسول الله صلى الله عليه وآله: رحم الله عبدا قال خيرا فغنم، أو سكت على سوء فسلم.

From him, from Ali Bin Asbaat, raising it, said,

‘Rasool-Allahsaww said: ‘May Allahazwj have Mercy on a servant who speaks good so he would succeed, or remains silent upon evil, so he greets (Salaam)’.[43]

عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبي عبد الله (ع) قال: قال الله تبارك وتعالى: إنما أقبل الصلوة ممن تواضع لعظمتي، ويكف نفسه عن الشهوات من أجلى، ويقطع نهاره بذكرى، ولا يتعاظم على خلقي، ويطعم الجائع ويكسوا العارى، ويرحم المصاب، ويؤوى الغريب، فذلك يشرق نوره مثل الشمس وأجعل له في الظلمات نورا وفي الجهالة علما وأكلاه بعزتي، وأستحفظه ملائكتي، يدعوني فألبي، ويسألني فأعطى، فمثل ذلك عندي كمثل جنات الفردوس لا تيبس ثمارها ولا تتغير عن حالها.

From him, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Said: “But rather, Iazwj Accept the Prayer from the one who humbles himself to Myazwj Magnificence, and refrains himself from the lustful desires for Myazwj Sake, and passes his day in Myazwj remembrance, and does not revere Myazwj creatures, and feeds the hungry, and clothes the naked, and has mercy upon the injured, looks after the poor. So that is the one whose light will shine like the sun, and Iazwj will Make for him a light in the darkness, and in the ignorance, a flag, by Myazwj Honour. And Myazwj Angels would protect him, and he will supplicate to Meazwj and Iazwj will Listen, and ask Meazwj and Iazwj shall Give. So the example of that in Myazwj Presence is the example of the Garden of Al Firdous (the Paradise), its fruits neither rot nor does their colour change’.[44]

عنه، عن جعفر بن محمد، عن عبد الله بن ميمون القداح، عن أبي عبد الله، عن أبيه، عن جده علي بن الحسين (ع) قال: قال موسى بن عمران (ع): يا رب من أهلك الذين تظلهم في ظل عرشك يوم لا ظل إلا ظلك؟ - قال: فأوحى الله إليه: الطاهرة قلوبهم، والتربة أيديهم، الذين يذكرون جلالى إذا ذكروا ربهم، الذين يكتفون بطاعتي كما يكتفى الصبى الصغير باللبن، الذين يأوون إلى مساجدي كما تأوى النسور إلى أوكارها، والذين يغضبون لمحارمي إذا استحلت مثل النمر إذا حرد.

From him, from Ja’far Bin Muhammad, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Abu Abdullahasws from hisasws fatherasws, from hisasws grandfatherasws Aliasws Bin Al-Husaynasws having said: ‘Musaas Bin Imranas said: ‘O Lordazwj! Who is deserving from the ones whom Youazwj would be Shading in the shadow of Yourazwj Throne on the Day when there will be no shade except Yourazwj Shade?’ 

So Allahazwj Revealed unto himas: “The purity of their hearts, and the soil (on) their hands (workers?); the ones who remember Myazwj Majesty when their Lordazwj is Mentioned; the ones who were yearning for Myazwj Obedience just as the young one yearns for the milk; the ones who harbour to Myazwj Masjids as the eagle harbours to its nest; and the ones who get angered when Myazwj Prohibitions are made to be permissible, like the tiger when it roars’.[45]

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10 - وصايا النبي صلى الله عليه وآله

Chapter 10 – Bequest of the Prophetsaww

عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي حمزة الثمالى عن أبي جعفر (ع) قال: أتى رسول الله صلى الله عليه وآله رجل فقال: علمني يا رسول الله، فقال: عليك باليأس عما في أيدى الناس فانه الغنى الحاضر، قال: زدنى يا رسول الله، قال: إياك والطمع فانه الفقر الحاضر، قال: زدنى يا رسول الله، قال: إذا هممت بأمر فتدبر عاقبته فان يك خيرا ورشدا فاتبعه، وإن يك غيا فدعه.

From him, from Al Qasim Bin yahya, from his grandfather Al Hassan Bin Rashid, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘A man came up to Rasool-Allahsaww, so he said, ‘Teach me, O Rasool-Allahsaww!’ So hesaww said: ‘It is on you to despair from what is in the hands of the rich people present’. He said, ‘Increase it for me, O Rasool-Allahsaww!’ He said, ‘Beware of the greed, for it is the apparent poverty’. He said, ‘Increase it for me, O Rasool-Allahsaww’. Hesaww said: ‘When you think of (doing) a matter, think of its consequences, so if it is good for you and correct, so follow it, and if it is bad, so leave it’.[46]

عنه، عن حماد بن عمر والنصيبي، عن السرى بن خالد، عن أبي عبد الله (ع) عن آبائه، عن النبي صلى الله عليه وآله، قال: قال لعلي (ع): يا علي أوصيك بوصية فاحفظها عنى، فقال له علي: يا رسول الله أوص، فكان في وصيته أن قال: إن اليقين أن لا ترضى أحدا بسخط الله، ولا - تحمد أحدا على ما آتاك الله، ولا تذم أحدا على ما لم يؤتك الله، فان الرزق لا يجره حرص حريص، ولا يصرفه كراهية كاره، إن الله بحكمه وفضله جعل الروح والفرح في اليقين والرضى، وجعل الهم والحزن في الشك والسخط،

From him, from Hamaad Bin Umar and Al Nasaybi, from Al Sary Bin Khalid,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws, from the Prophetsaww, said, ‘Hesaww said to Aliasws: ‘O Aliasws! Isaww bequeath to you with a bequest, so memorise it from mesaww’. So Aliasws said to himsaww: ‘O Rasool-Allahsaww, bequeath it’. So from what was in hissaww bequest was that hesaww said: ‘The conviction is that youasws do not be pleased with anyone (upon whom is) the Anger of Allahazwj, nor should youasws praise anyone for what Allahazwj has Given youasws, nor condemn anyone upon what Allahazwj has not Given you, for the sustenance, does not flow by the greed of the greedy one, nor will it change by the dislike of the one who dislikes it. Allahazwj, by Hisazwj Wisdom has Made the soul and the happiness to be in the conviction and the contentment, and Made worries and grief to be in the doubt and the anger.

يا علي إنه لا فقر أشد من الجهل، ولا مال أعود من العقل، ولا وحدة أوحش من العجب، ولا مظاهرة أوثق من المشاورة، ولا عقل كالتدبير، ولا ورع كالكف، ولا حسب كحسن الخلق، ولا عبادة كالتفكر،

O Aliasws! There is no poverty more intense than the ignorance, and no wealth more of a provision than the intellect, and no loneliness more monstrous than the astonishment, nor any demonstration more reliable than the consultation, nor is there any intellect like the pondering, nor any piety like the restraint, nor any nobility like the nobility of the morals, nor any worship like the thinking.

يا علي آفة الحديث الكذب، وآفة العلم النسيان، وآفة العبادة الفترة، وآفة الظرف الصلف، وآفة السماحة المن، وآفة الشجاعة البغى، وآفة الجمال الخيلاء، وآفة الحسب الفخر، يا علي إنك لا تزال بخير ما حفظت وصيتي، أنت مع الحق والحق معك.

O Aliasws! The scourge/curse of the Hadeeth is the lie, and the scourge of the knowledge is the forgetfulness, and the scourge of the worship is the weakness, and the scourge of the tolerance is the favouritism, and the scourge of the bravery is the rebellion, and the scourge of the beauty is the pomp, and the scourge of the nobility is the pride. O Aliasws! Youasws will never to be without goodness from what youasws have memorised of mysaww bequest. Youasws are with the Truth, and the Truth is with youasws’.[47]

عنه، عن محمد بن إسمعيل، رفعه إلى أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: أوصيك يا علي في نفسك بخصال فاحفظها، اللهم أعنه، الاولى الصدق فلا يخرج من فيك كذب أبدا، والثانية الورع فلا تجترئ على خيانة أبدا، والثالثة الخوف من الله كأنك تراه، والرابعة البكاء لله، يبنى لك بكل دمعة بيت في الجنة، والخامسة بذلك مالك و دمك دون دينك، والسادسة الاخذ بسنتى في صلوتى وصومي وصدقتي،

From him, from Muhammad Bin Ismail, raising it to

Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Isaww bequeath to youasws, O Aliasws, with regards to yourselfasws, with certain qualities, therefore memorise it. Our Allahazwj! Help himasws (to memorise it)! The first is the truthfulness, so do not let a lie come out from yourasws mouth, ever. And the second is the piety, so do not incline towards the betrayal, ever. And the third is the fear of Allahazwj as if youasws can see Himazwj’. The fourth is the wailing for the Sake of Allahazwj, there shall be Built for youasws a house in the Paradise for every teardrop. The fifth is spending yourasws wealth and yourasws blood besides for yourasws Religion. And the sixth, is the taking to mysaww Sunnah regarding mysaww Prayer, and mysaww Fasting, and mysaww charity’.

فأما الصيام فثلاثة أيام في الشهر، الخميس في أول الشهر، والاربعاء في وسط الشهر، والخميس في آخر الشهر، والصدقة بجهدك حتى تقول: قد أسرفت ولم تسرف، وعليك بصلوة الليل (يكررها أربعا) وعليك بصلوة الزوال، وعليك برفع يديك إلى ربك وكثرة تقلبها، وعليك بتلاوة القرآن على كل حال، وعليك بالسواك لكل وضوء، وعليك بمحاسن الاخلاق فارتكبها، وعليك بمساوى الاخلاق فاجتنبها، فان لم تفعل فلا تلومن إلا نفسك.

So as for the Fasting, so there are the three days in the month – the Thursday during the beginning of the month, and the Wednesday in the middle of the month, and the Thursday at the end of the month. And the charity by yourasws effort until youasws will be saying: ‘Iasws have been extravagant’, and youasws have not been extravagant. And upon you is the night Prayer (repeated it four times), and upon youasws is the afternoon Prayer. And upon youasws is that youasws raise yourasws hands to yourasws Lordazwj and turn towards Himazwj frequently. And it is upon youasws to recite the Quran in every situation. And it is upon youasws to brush yourasws teeth for every ablution. And it is upon youasws to have beautiful morals, therefore commit these. And it is upon youasws to keep aside from evil manners. Therefore if youasws were not to do these, do not blame (anyone) except yourselfasws’.[48] 

عنه، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن أيوب بن عطية الحذاء، قال سمعت أبا عبد الله (ع) يقول: إن عليا (ع) وجد كتابا في قراب سيف رسول الله صلى الله عليه وآله مثل الاصبع، فيه: إن أعتى الناس على الله القاتل غير قاتله، والضارب غير ضاربه، ومن والى غير مواليه فقد كفر بما أنزل الله على محمد صلى الله عليه وآله، ومن أحدث حدثا أو آوى محدثا فلا يقبل الله منه صرفا ولا عدلا، ولا يحل لمسلم أن يشفع في حد.

From him, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ayoub Bin Atiya Al Haza’a who said,

‘I heard Abu Abdullahasws saying: ‘Aliasws found written upon the sheath of the sword of Rasool-Allahsaww, like the finger: ‘The people would come against Allahazwj, the fighter without his fighting, and the striker without his strike, and the master without his slave, so they have disbelieved with what Allahazwj Revealed unto Muhammadsaww. And the one who narrates something new or supports something new, so Allahazwj would not Accept from him, neither the change nor the alteration, and it is not Permissible for a Muslim that he should intercede for his penalty’.[49]

11 - وصايا أهل بيته (ع)

Chapter 11 – Bequest of the People asws of the Household

عنه، عن أحمد بن محمد، قال: حدثنا علي بن حديد، عن أبي أسامة، قال: سمعت أبا عبد الله (ع) يقول: عليكم بتقوى الله والورع، والاجتهاد، وصدق الحديث، وأداء الامانة، وحسن الخلق، وحسن الجوار، وكونوا دعاة إلى أنفسكم بغير ألسنتكم بطول الركوع والسجود، فان أحدكم إذا أطال الركوع والسجود هتف إبليس من خلفه وقال: يا ويلتاه أطاعوا وعصيت، وسجدوا وأبيت.

From him, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Abu Asama who said,

‘I heard Abu Abdullahasws saying: ‘It is upon you to fear Allahazwj and the piety, and the striving, and truthful discussion, and the fulfilment of the trust, and good morals, and good neighbourhood. And become an inviter to yourselves without (using) your tongues by the prolonged bowings and the prostrations. So when one of you prolongs the bowings and the prostration, Ibleesla shrieks from behind him and says: ‘O woe! He obeyed and Ila disobeyed, and he prostrated and Ila refused’.[50]

عنه، عن ابن محبوب، عن عبد الله بن سنان، قال: سمعت أبا عبد الله (ع) يقول: أوصيكم بتقوى الله، ولا تحملوا الناس على أكتافكم فتذلوا، إن الله تبارك وتعالى يقول في كتابه: " وقولوا للناس حسنا "

From him, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘Iasws bequest you all to fear Allahazwj, and do not carry the people upon your shoulders, (or else) you will be humiliated. Allahazwj Blessed and High is Saying in Hisazwj Book [2:83] and you shall speak to the people good words.

ثم قال: عودوا مرضاهم، واشهدوا جنائزهم، واشهدوا لهم وعليهم، وصلوا معهم في مساجدهم:

Then heasws said: ‘Console their sick ones, and witness their funerals, and testify for them and against them, and Pray with them in their Masjids’.

ثم قال: أي شئ أشد على قوم يزعمون أنهم يأتمون بقوم فيأمرونهم وينهونهم فلا يقبلون منهم، ويذيعون حديثهم عند عدوهم فيأتى عدوهم إلينا فيقولون لنا: إن قوما يقولون ويروون عنكم كذا وكذا فنحن نقول: إنا برآء ممن يقول هذا، فيقع عليهم البراءة.

Then heasws said: ‘Which thing is more difficult upon a people who are claiming that they are coming to a people so they are enjoining them (the good) and forbidding them (the evil). It will not be Acceptable from them, and they are wasting their Hadeeth with their enemies. So their enemies come to usasws, and they are saying to usasws, ‘A people are saying and are reporting from youasws such and such’. So weasws are saying: ‘We are away from the ones who are saying this. So the Tabarra occurs upon them’.[51]

ثم كتاب القرائن بحمد الله ومنه وصلى الله على محمد وآله.

This completes the Book of the Groupings by the Praise of Allahazwj and from Himazwj, and Blessings of Allahazwj be upon Muhammadsaww and hissaww Progenyasws.

بسم الله الرحمن الرحيم

IN THE NAME OF ALLAHazwj THE BENEFICENT THE MERCIFUL

كتاب ثواب الاعمال وفيه من الابواب مائة وثلاثة وعشرون بابا

The Book of the Reward for the deeds – (And in it are one hundred and twenty three chapters)

1 - ثواب من بلغه ثواب شئ فعمل به طلبا لذلك الثواب

Chapter 1 – Reward for the one to whom reaches the news of a Reward for something, so he does it seeking that Reward

أحمد بن أبي عبد الله البرقى، عن أبيه، عن أحمد بن النضر، عن محمد بن مروان، عن أبي عبد الله عليه السلام، قال: من بلغه عن النبي صلى الله عليه وآله شئ فيه الثواب، ففعل ذلك طلب قول النبي صلى الله عليه وآله، كان له ذلك الثواب، وان كان النبي صلى الله عليه وآله لم يقله.

Ahmad Bin Abu Abdullah Al Barqy, from his father, from Ahmad Bin Al Nazar, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said, ‘To the one whom reaches (a Hadeeth) from the Prophetsaww that there is something in which there is a Reward, so he does that seeking the words of the Prophetsaww, then that Reward would be for him, even if the Prophetsaww never said it’.[52]

وعنه، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله عليه السلام، قال: من بلغه عن النبي صلى الله عليه وآله شئ من الثواب فعمله، كان أجر ذلك له، وان كان رسول الله صلى الله عليه وآله لم يقله.

And from him, from Ali Bin Al Hakam, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘To the one whom it reaches (a Hadeeth) from the Prophetsaww that there is something in which there is Reward, so he does it, that Recompense would be for him, even if Rasool-Allahsaww did not say it’.[53]

2 - ثواب حسن الظن بالله

Chapter 2 – Reward for having good thoughts about Allahazwj

عنه، عن ابن فضال، عن الحسن بن الجهم، عن بعض أصحابنا، عن أبي - جعفر عليه السلام، قال: يوقف عبد بين يدى الله تعالى يوم القيامة فيأمر به إلى النار فيقول: لا وعزتك ما كان هذا ظنى بك، فيقول: ما كان ظنك بي؟ - فيقول: كان ظنى بك أن تغفر لى، فيقول: قد غفرت لك.

From him, from Ibn Fazaal, from Al Hassan Bin Al Jaham, from one of his companions,

(It has been narrated) from Abu Ja’farasws having said: ‘A servant would pause in front of Allahazwj the High on the Day of Judgement, so he would be Commanded with to go to the Fire. So he would be saying, ‘No, by Yourazwj Honour! This was not my thinking of Youazwj’. So Heazwj would be Saying: “What was your thinking about Meazwj?” So he would be saying, ‘I thought of Youazwj, that Youazwj would be Forgiving me’. So Allahazwj would be Saying “Iazwj have Forgiven you”.

قال أبو جعفر عليه السلام: أما والله ما ظن به في الدنيا طرفة عين ولو كان ظن به في الدنيا طرفة عين ما أوقفه ذلك الموقف لما رأى من العفو.

Abu Ja’farasws said: ‘But, by Allahazwj! Do not think (inappropriately) about Himazwj in the world even for the blink of an eye, and if you did think (inappropriately) about Himazwj in the world even for the blink of an eye, you would not pause in that pausing and see anything from the Forgiveness’.[54]

عنه، عن ابن محبوب، عن علي بن رئاب، قال: سمعت أبا عبد الله عليه السلام يقول: يؤتى بعبد يوم القيامة ظالم لنفسه، فيقول الله تعالى له: الم آمرك بطاعتي؟ ألم أنهك عن معصيتى؟ - فيقول: بلى يا رب، ولكن غلبت علي شهوتي، فان تعذبني فبذنبي، لم تظلمنى، فيأمر الله به إلى النار،

From him, from Ibn Mahboub, from Ali Bin Ra’ib who said,

‘I heard Abu Abdullahasws saying: ‘They will come with a servant on the Day of Judgement who had been unjust to himself (sinned). So Allahazwj the High would be Saying to him: “Did Iazwj not Command you to obey Meazwj? Did Iazwj not Forbid you from disobeying Meazwj?” So he would be saying, ‘Yes, O Lordazwj! But my lustful desires overcame me, so if Youazwj were to Punish me for my sins, Youazwj would not be unjust to me’. So Allahazwj would Command for him to be in the Fire.

فيقول: ما كان هذا ظنى بك، فيقول: ما كان ظنك بى؟ - قال كان ظنى بك أحسن الظن، فيأمر الله به إلى الجنة، فيقول الله تبارك وتعالى: لقد نفعك حسن ظنك بى الساعة.

So he would be saying, ‘This was not my thinking of Youazwj’. So Heazwj would be Saying: “What was your thinking of Meazwj?” He would say, ‘My thoughts of Youazwj were good thoughts’. So Allahazwj Would Command him to be in the Paradise. So Allahazwj Blessed and High would Say: “Iazwj have Excused you due to your good thoughts of Meazwj for a moment’.[55]

3 - ثواب التفكر في الله

Chapter 3 – Reward for the thinking regarding Allahazwj

عنه، عن بنان بن العباس، عن الحسين الكرخي، عن جعفر بن أبان، عن الحسن الصيقل، قال: قلت لابي عبد الله عليه السلام: تفكر ساعة خير من قيام ليلة؟ - قال: نعم، قال رسول الله صلى الله عليه وآله: تفكر ساعة خير من قيام ليلة، قلت: كيف يتفكر؟ - قال يمر بالدار والخربة، فيقول: أين بانوك؟ أين ساكنوك؟ ما لك لا تتكلمين!

From him, from Banan Bin Al Abbas, from Al Hsayn Al Karkhy, from Ja’far Bin Abaan, from Al Hassan Al Sayqal who said,

‘I said to Abu Abdullahasws, ‘Thinking for a while is better than standing (for Prayer) for the night?’ Heasws said: ‘Yes. Rasool-Allahsaww said: ‘Thinking for a while is better than standing (for Prayer) for the night’. I said, ‘How should one think?’ Heasws said: ‘He passes by the houses and the ruins, so he says, ‘Where are your builders? Where are your settlers? What is the matter with you that you are not speaking?’(meaning we are also going to die as they have but when they lived they never thought of the death, they have left behind all which they acquired)[56]

4 - ثواب تعديل الله في خلقه

Chapter 4 – Reward for (hoping for) Altering of Allahazwj regarding His (s.w.t) creatures

عنه، عن أبيه، عمن ذكره، عن العلا، عن محمد بن مسلم، عن أبي عبد الله عليه السلام، يرفعه إلى النبي صلى الله عليه وآله قال: قال الله تبارك وتعالى: " من أذنب ذنبا فعلم أن لي أن أعذبه، وأن لي أن أعفو عنه، عفوت عنه "

From him, from his father, from the one who mentioned it, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws raising it to the Prophetsaww having said: ‘Allahazwj Blessed and High Said: “The one who commits a sin and he knows that it is up to Meazwj to Punish him and it is up to Meazwj to Forgive him, Iazwj would Forgive him”.[57]

5 - ثواب الاخذ بالسنة

Chapter 5 - Reward for taking to (adopting) the Sunnah

عنه، عن الحسين بن سيف، عن أخيه على، عن أبيه سيف بن عميرة، عن أبي جعفر عليه السلام، عن أبيه، قال: قال رسول الله صلى الله عليه وآله: من تمسك بسنتى في اختلاف أمتى، كان له أجر مائة شهيد.

From him, from Al Husayn Bin Sayf, from his brother Ali, from his father Sayf Bin Umeyra,

(It has been narrated) from Abu Ja’farasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The one who attaches to mysaww Sunnah during the differring of mysaww community, there would be for him the Recompense of a hundred martyrs’.[58]

6 - ثواب من سن سنة عدل

Chapter 6 – Reward for the one who adopts the Sunnah of justice

عنه، عن ابن محبوب، عن اسماعيل الجعفري، قال: سمعت أبا جعفر عليه السلام يقول: من استن بسنة عدل فاتبع، كان له أجر من عمل بها من غير أن ينقص من أجورهم شئ، ومن استن بسنة جور فاتبع، كان له مثل وزر من عمل به من غير أن ينقص من أوزارهم شئ.

From him, from Ibn Mahboub, from Ismail Al Ja’fary who said,

‘I heard Abu Ja’farasws saying: ‘The one who adopts the Sunnah of justice and follows it, would have for himself the Recompense of the one who acted upon it, without there being any deficiency of anything; and the one who adopts the Sunnah of oppression and follows it, he would have for himself the Recompense the like of the burden of the one who acted upon it, without there being any deficiency of anything of their burdens’.[59]

7 - ثواب من علم باب هدى

Chapter 7 – Reward for the one who teaches the Door of Guidance

عنه، عن أحمد بن محمد بن أبي نصر، قال: حدثنى أبان بن محمد البجلى، عن العلا بن رزين، عن محمد بن مسلم، عن أبي جعفر عليه السلام، قال: من علم باب هدى، كان له أجر من عمل به ولا ينقص اولئك من أجورهم، ومن علم باب ضلال كان عليه مثل وزر من عمل به ولا ينقص اولئك من أوزارهم.

From him,, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban Bin Muhammad Al Bajaly, from Al A’la Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who teaches a door of guidance would have for himself the Recompense of (all) the ones who acted upon it without any deficiency of those from their Recompense; and the one who teaches a door of misguidance, would have upon himself the burden of (all) the ones who acted upon it without any deficiency from their burdens’.[60]

8 - ثواب من سن سنة عدل على نفسه

Chapter 8 – Reward of the one who adopts the Sunnah of justice upon himself

عنه، عن الحسن بن على بن يقطين، عن سعد ان بن مسلم، عن اسحاق - بن عمار، عن أبي عبد الله عليه السلام، قال: ما من مؤمن سن على نفسه سنة حسنة أو شيئا من الخير، ثم حال بينه وبين ذلك حائل الا كتب الله له ما أجرى على نفسه أيام الدنيا.

From him, from Al Hassan Bin Ali Bin Yaqteen, from Sa’ad Bin Muslim, from Is’haq Bin Amaar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the Believers who adopts upon himself a good Sunnah or something from the good, then enacts it as a shield for himself and that, but Allahazwj Writes for him what flowed upon himself in the days of the world’.[61]

9 - ثواب من ناصح الله في نفسه

Chapter 9 – Reward of the one who advises himself with the Advice of Allahazwj

عنه، عن الحسن، عن معاوية، عن أبيه، قال سمت أبا عبد الله عليه السلام يقول: ما ناصح الله عبد في نفسه، فأعطى الحق منها وأخذ الحق لها، الا أعطى خصلتين، رزق من الله يسعه، ورضى عن الله ينجيه.

From him, from Al Hassan, from Muawiya, from his father who said,

‘I heard Abu Abdullahasws saying: ‘No servant advises himself with the Advice of Allahazwj, so he comes to the Truth from it and takes the Truth to it, except that Allahazwj would Give him two qualities – extensive sustenance from Allahazwj for him, and Pleasure from Allahazwj Rescuing him’.[62]

10 - ثواب ايثار الطاعة على الهوى

Chapter 10 – Reward for preferring the obedience (to Allahazwj) over the desires

عنه، عن ابن بنت الياس، عن عبد الله بن سنان، عن الثمالي، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: " قال الله تعالى: وعزتي وجلالى، وعظمتي وقدرتي، وعلائى وارتفاع مكاني، لا يؤثر عبد هواى على هواه، الا جعلت غناه في نفسه، وكفيته همه، وكففت عليه ضيعته، وضمنت السماوات والارض رزقه، وكنت له من وراء تجارة كل تاجر. "

From him, from Ibn Bint Ilyas, from Abdullah Bin Sinan, from Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj the High Said: “By Myazwj Honour and Myazwj Majesty, and Myazwj Magnificence and Myazwj Power, and Myazwj Highness and Myazwj Elevated Status! No servant gives preference to Myazwj Desire over his own desire except that Iazwj Enrich him regarding himself, and Suffice him for his worries, and Shield his estate for him, and Make the skies and the earth guarantee his sustenance, and Iazwj would be behind him in every trade of his business”.[63]

11 - ثواب من أصلح فيما بينه وبين الله

Chapter 11 – Reward for the one who corrects what is in between himself and Allahazwj

عنه، عن الحسن بن يزيد، عن اسماعيل بن مسلم، عن جعفر، عن أبيه، عن علي بن أبي طالب عليهم السلام، قال: من أصلح فيما بينه وبين الله، أصلح الله ما بينه وبين الناس.

From him, from Al Hassan Bin Yazeed, from Ismail Bin Muslim,

(It has been narrated) from Ja’farasws from hisasws fatherasws, from Aliasws Bin Abu Talibasws having said: ‘The one who corrects regarding what is in between Allahazwj and himself, Allahazwj would Correct what is in between him and the people’.[64]

12 - ثواب الاقبال على العمل

Chapter 12 – Reward for taking interest upon the deed

عنه، عن أبيه، عن النضر بن سويد، عن هشام بن سالم، عن أبي عبد الله عليه السلام، قال: من صلى وأقبل على صلوته لم يحدث نفسه ولم يسه فيها، أقبل الله عليه ما أقبل عليها، فربما رفع نصفها، وثلثها، وربعها، وخمسها، وانما أمر بالسنة ليكمل ما ذهب من المكتوبة.

From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who Prays and takes interest in his Prayers, not talking to himself and not forgetting in it, Allahazwj would be Interested in it what interest he showed over it. So perhaps Heazwj would Raise half of it, and a third of it, and a quarter of it, and a fifth of it. But rather, (however when he recited Sunnah prayer), Heazwj Commanded it (to be) with the Sunnah in order to Complete what went away from being Written down’.[65]

13 - ثواب ما جاء في التوحيد

Chapter 13 – Reward for what came regarding the Oneness (Tauheed)

عنه، عن محمد بن علي، عن أبي الفضيل، عن أبي حمزة، قال: سمعت أبا جعفر عليه السلام يقول: ما من شئ أعظم من شهادة أن لا اله الا الله، لان الله لم يعدله شئ ولا يشركه في الامور أحد.

From him, from Muhammad Bin Ali, from Abu Al Fazeyl, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying: ‘There is none from the things greater than the testimony that ‘there is no god except for Allahazwj’, because Allahazwj is not equated with anything nor is anyone associated with Himazwj in the affairs’.[66]

وعنه، عن الفضيل بن عبد الوهاب، رفعه، قال حدثنى اسحاق بن عبيدالله بن الوليد الوصافى، رفعه قال: قال رسول الله صلى الله عليه وآله: من قال: " لا اله الا الله " غرست له شجرة في الجنة من ياقوتة حمراء منبتها في مسك أبيض أحلى من العسل، وأشد بياضا من الثلج، وأطيب ريحا من المسك، فيها أمثال ثدى الابكار تفلق على سبعين حلة.

And from him, from Al Fazeyl Bin Abdul Wahab, raising it, from Is’haq Bin Ubeydullah Bin Al Waleed Al Wasafy, raising it, said,

‘Rasool-Allahsaww said: ‘The one who says ‘There is no god except for Allahazwj’, a tree of red sapphire is planted for him in the Paradise. Its roots are in white musk sweeter than honey, and is whiter than the snow, and more aromatic than the musk. In it (its fruits) are like the fronts of the virgins segmented over seventy garments’.

وقال: رسول الله صلى الله عليه وآله: خير العبادة الاستغفار، وذلك قول الله عزوجل في كتابه " فاعلم أنه لا اله الا الله، واستغفر لذنبك ".

And Rasool-Allahsaww said: ‘The best worship is the seeking of the Forgiveness, and these are the Words of Allahazwj Mighty and Majestic in Hisazwj Book [47:19] So know that there is no god except for Allah, and, ask Forgiveness for your sin’.[67]

14 - ثواب قول " لا اله الا الله وحده، وحده، وحده "

Chapter 14 – Reward for the speech ‘There is no god except for Allahazwj, the One, the One, the One’.

عنه، عن أبيه، عن علي بن النعمان فيما أعلم، عمن ذكره، عن أبي عبد الله عليه السلام، قال: قال جبرئيل لرسول الله صلى الله عليه وآله: طوبى لمن قال من أمتك: " لا اله الا الله وحده، وحده، وحده. "

From him, from his father, from Ali Bin Al No’man, as far as I know, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Jibraeelas said to Rasool-Allahsaww: ‘Blessed are the ones from yoursaww community who say, ‘There is no god except for Allahazwj, the One, the One, the One’.[68]

15 - ثواب قول " لا اله الا الله وحده لا شريك له "

Chapter 15 – Reward for the speech ‘There is no god except for Allahazwj, the One with no associates for Himazwj’.

أحمد، عن أبيه وعمرو بن عثمان وأيوب جميعا، عن ابن المغيرة، عن ابن مسكان، عن ليث المرادى، عن عبد الكريم بن عتبة الهاشمي، قال: سمعت أبا عبد الله عليه السلام يقول: من قال عشر مرات قبل أن تطلع الشمس وقبل غروبها: " لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيى ويميت وهو حى لا يموت، بيده الخير وهو على كل شئ قدير ". كانت كفارة لذنوبه في ذلك اليوم.

Ahmad, from his father, and Amro Bin Usman and Ayoub together, from Ibn Al Mugheira, from Ibn Muskan, from Lays Al Murady, from Abdul Kareem Bin Utba Al Hashimy who said,

‘I heard Abu Abdullahasws saying: ‘The one who says ten times, before the emergence of the sun, and before its setting, ‘There is no god except for Allahazwj, the One with no associates for Himazwj, and for Himazwj is the Praise, and Heazwj Causes to live and to die, and Heazwj is Living and does not die, in Hisazwj Hand is the good, and Heazwj has Power over all things’, it would be an expiation for his sins during that day’.[69]

وعنه، عن أبيه، عن ابن أبي نجران، عن عبد العزيز العبدى، عن عمر بن يزيد، عن أبى عبد الله عليه السلام، قال: من قال في كل يوم عشر مرات " أشهد أن لا اله الا الله وحده لا شريك له، إلها واحدا أحدا فردا صمدا، لم يتخذ صاحبة ولا ولدا " كتب الله له خمسا وأربعين ألف حسنة، ومحا عنه خمسا وأربعين ألف سيئة، ورفع له عشر درجات، وكن له حرزا في يومه من الشيطان والسلطان، ولم تحط به كبيرة من الذنوب.

And from him, from his father, from Ibn Abu Najran, from Abdul Aziz Al Abdy, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says ten times a day, ‘I testify that there is no god except for Allahazwj, One with no associates for Himazwj, One god, Alone, Unique, Last (Eternal), has neither Taken a companion nor a son’ – Allahazwj would Write for him forty five thousand Rewards, and Delete from him forty five thousand sins, and Raise for him ten Levels, and it would be an amulet for him during his day from the Satanla, and the authority, and it does not degrade by it the major ones from the sins’.[70] 

16 - ثواب قول " لا إله إلا الله ربي لا أشرك به شيئا "

Chapter 16 – Reward for the speech ‘There is no god except for Allahazwj, my Lordazwj; I do not associate anything with Himazwj’.

عنه، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن سعيد بن المسيب، عن علي بن الحسن عليهما السلام، قال: قال رسول الله صلى الله عليه وآله: ألا أخبركم بما يكون به خير الدنيا والآخرة، وإذا كربتم واغتممتم دعوتم الله به ففرج عنكم؟ - قالوا: بلى يا رسول الله، قال: قولوا: " لا إله إلا الله ربنا، لا – نشرك به شيئا " ثم ادعوا بما بدا لكم.

From him, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Abdullah Bin Sinan, from Saeed Bin Al Musayb,

(It has been narrated) from Aliasws Bin Al-Hassanasws having said: ‘Rasool-Allahsaww said: ‘Shall Isaww inform you all of what comes by it the goodness of the world and the Hereafter, and when you are Tried and aggrieved, you supplicate with it, so Allahazwj Relieves it all from you?’ They said, ‘Yes, O Rasool-Allahsaww!’ Hesaww said: ‘Say, ‘There is no god except for Allahazwj, our Lordazwj; we do not associated anything with Himazwj’. Then supplicate with whatever comes to you’.[71]

17 - ثواب قول " لا إله إلا الله حقا حقا "

Chapter 17 – Reward of the speech ‘There is no god except for Allahazwj, truly, truly’.

عنه، قال: حدثنى محمد بن عيسى الارمني، عن أبي عمران الخراط، عن الاوزاعي، عن جعفر بن محمد، عن أبيه عن آبائه عليهم السلام، قال: من قال في كل يوم خمسة عشر مرة " لا إله إلا الله حقا حقا، لا إله إلا الله عبودية ورقا، لا إله إلا الله إيمانا وصدقا " أقبل الله عليه بوجهه، فلم يصرف عنه وجهه حتى يدخل الجنة.

From him, from Muhammad Bin Isa Al Armany, from Abu Imran Al Kharaat, from Al Awzaiy,

(It has been narrated) from Ja’far Bin Muhammadasws, from hisasws fatherasws, from hisasws forefatherasws having said: ‘The one who says fifteen times a day, ‘There is no god except for Allahazwj, truly, truly; there is no god except for Allahazwj for worship and slavery; there is no god except for Allahazwj for belief and sincerity’ – Allahazwj would Turn to him with Hisazwj Face, and will not Turn away Hisazwj Face from him until he enters the Paradise’.[72]

18 - ثواب قول " لا إله إلا الله الحق المبين "

Chapter 18 – Reward for the speech, ‘There is no god except Allahazwj the Plain Truth

عنه. بهذا الاسناد، عن جعفر، عن أبيه، عن آبائه عليهم السلام، قال: من قال في كل يوم ثلاثين مرة " لا إله إلا الله الحق المبين " استقبل الغنى، واستدبر الفقر، وآنس وحشته في القبر، وقرع باب الجنة.

From him, by this chain,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from hisasws forefatherasws having said: ‘The one who says thirty times a day, ‘There is no god except for Allahazwj the Plain Truth’ – would welcome the riches, and turn his back on poverty, and would find relief in the loneliness of the grave, and knock on the door of the Paradise’.[73]

19 - ثواب قول " لا إله إلا الله مخلصا "

Chapter 19 – Reward for the speech, ‘There is no god except for Allahazwj, the Emancipator’.

عنه، قال: حدثنى ابن بنت الياس، عن أحمد بن عائذ، عن أبي الحسن السواق عن أبان بن تغلب، عن أبي عبد الله عليه السلام، قال: يا أبان، إذا قدمت الكوفة فارو هذا الحديث " من شهد أن لا اله الا الله مخلصا، وجبت له الجنة "

From him, from Ibn Bint Ilyas, from Ahmad Bin A’iz, from Abu Al Hassan Al Sawaaq, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘O Aban! When you proceed to Al-Kufa, so report this Hadeeth, ‘The one who testifies that ‘there is no god except for Allahazwj the Emancipator’, the Paradise would be Obligatory upon him’.

قال: قلت له: انه يأتيني من كل صنف من الاصناف فأروى لهم هذا الحديث؟ - قال: نعم يا أبان، انه إذا كان يوم القيامة، وجمع الله الاولين والآخرين فيسلب منهم " لا اله الا الله " الا من كان على هذا الامر.

He (Aban) said, ‘I said to himasws, ‘There come to me every type (of people) so should I report to them this Hadeeth?’ Heasws said: ‘Yes, O Aban! When it will be the Day of Judgement, and Allahazwj Gathers together the former ones and the later ones, Heazwj would Confiscate from them, ‘There is no god except for Allahazwj’, except from the ones who are upon this matter (Al-Wilayah)’.[74]

20 - ثواب قول " لا اله الا الله والله اكبر "

Chapter 20 – Reward of the speech, ‘There is no god except for Allahazwj, and Allahazwj is the Greatest’.

عنه، عن ابن فضال، عن محمد بن سعيد، عن اسماعيل بن مسلم، عن أبي عبد الله عليه السلام، قال، قال النبي صلى الله عليه وآله: من هبط واديا فقال: " لا اله الا الله والله اكبر " ملا الله الوادي حسنات فليعظم الوادي بعد، أو ليصغر.

From him, from Ibn Fazal, from Muhammad Bin Saeed, from Ismail Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The one who descends in a valley (abode) and says, ‘There is no god except for Allahazwj, and Allahazwj is the Greatest’, Allahazwj would Fill the valley (abode) with Rewards. So the valley (after he leaves) would either be magnified afterwards or belittled’.[75]

21 - ثواب قول من شهد " ان لا اله الا الله، وأن محمدا رسول الله "

Chapter 21 - Reward for the speech of the one who testifies that, ‘There is no god except for Allahazwj, and that Muhammadsaww is Rasool-Allahsaww’.

عنه، من محمد بن علي، عن علي بن أسباط، عن يعقوب بن سالم، عن رجل، عن جابر بن يزيد، عن أبي جعفر عليه السلام، قال: من شهد ان لا اله الا الله، ولم يشهد ان محمدا رسول الله، كتب الله له عشر حسنات، فان شهد ان محمدا رسول الله، كتب له الفى الف حسنة.

From him, from Muhammad Bin Ali, from Ali Bin Asbaat, from Yaqoub Bin Saalim, from a man, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who testifies that there is no god except for Allahazwj, and does not testify that Muhammadsaww is Rasool-Allahsaww, Allahazwj would Write ten Rewards for him. So if he were to testify that Muhammadsaww is Rasool-Allahsaww, Allahazwj would write a thousand thousand Rewards’.[76]

عنه، عن صالح بن السندي، عن جعفر بن بشير، عن هيثم بن عبد الله، عن عبد المؤمن الانصاري، عن أبي عبد الله أو أبي جعفر عليهما السلام، قال: من قال: " انى أشهدك وكفى بك شهيدا، وأشهد ملائكتك وأنبيائك ورسلك وجميع خلقك، بأنك أنت الله وحدك لا شريك لك، وأن محمدا عبدك ورسولك. " مرة واحدة أعتق ربعه، ومن قال مرتين أعتق نصفه، ومن قال ثلاثا أعتق ثلثاه، ومن قال أربعا أعتق كله.

From him, from Salih Bin Al Sindy, from Ja’far Bin Basheer, from Haysam Bin Abdullah, from Abdul Mo’min Al Ansary,

(It has been narrated) from Abu Abdullahasws or Abu Ja’farasws having said: ‘The one who says, ‘I testify to Youazwj, and Youazwj Suffice as a witness, and I testify by Yourazwj Angels, and Yourazwj Prophetsas, and Yourazwj Rasoolsas, and all of Yourazwj creatures that Youazwj Allahazwj are One and there is no associate for Youazwj, and that Muhammadsaww is Yoursaww servant and yourazwj Rasoolsaww’ – once, and a quarter of him would be liberated (from the Fire), and one who says it twice, half of him would be liberated, and the one who says it three times, three quarters of him would be liberated, and the one who says it four times, all of him would liberated’.[77]

22 - ثواب من شهد " أن لا اله الا الله " عند موته

Chapter 22 – Reward for the one who testifies that ‘There is no god except for Allahazwj’, at his death

عنه، قال: حدثنى داود بن سليمان القطان، قال: حدثنى أحمد بن زياد اليماني، عن اسرائيل، عن جابر، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: لقنوا موتاكم " لا اله الا الله " فأنها انس للمؤمن من حين يمزق قبره، قال: قال لي جبرئيل (ع): يا محمد، لو تراهم حين يخرجون من قبورهم ينفضون التراب عن رؤسهم، هذا يقول: لا اله الا الله والحمد لله يبيض وجهه، وهذا يقول: يا حسرتاه على ما فرطت في جنب الله.

From him, from Dawood Bin Suleyman Al Qataan, from Ahmad Bin Ziyad Al Yamai, from Israil, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Educate your dying ones to say, ‘There is no god except for Allahazwj’, for it would be a friend for the Believers when he is alone in his grave’. Jibraeelas said to mesaww: ‘O Muhammadsaww! If only yousaww could see them coming out from their graves and they are shaking the dust from their heads. This one would be saying, ‘There is no god except for Allahazwj, and the Praise is for Allahazwj’, and his face would be whitened; and this one would be saying, ‘[39:56] O regret, for what I wasted regarding the Side of Allah (جنب الله i.e., Aliasws)’.

وفي رواية فضيل بن عثمان عمن رفعه قال: قال أبو – عبد الله عليه السلام: من شهد " أن لا اله الا الله " عند موته دخل الجنة قال النبي صلى الله عليه وآله: لقنوا موتاكم " لا اله الا الله " فانها تهدم الخطايا، قال كيف من قالها في حياته؟ - قال: هي أهدم وأهدم.

And in a report of Fazeyl Bin Usman, from the one who raised it, said,

‘Abu Abdullahasws said: ‘The one who testifies that ‘there is no god except for Allahazwj’ at the time of his death would enter the Paradise. The Prophetsaww said: ‘Educate your dying ones to say that, ‘there is no god except for Allahazwj’, for it would demolish your sins’. He (the narrator) said, ‘How is it for the one who says it during his lifetime?’ Heasws said: ‘It pulls down and destroys (the sins)’.[78]

23 - ثواب كلمات الفرج

Chapter 23 – Reward for the speeches of the relief

عنه، عن جعفر بن محمد بن عبيدالله الاشعري، عن عبد الله بن ميمون القداح، عن جعفر، عن أبيه، عن عبد الله بن جعفر، قال: قال لى عمى علي بن أبي طالب عليهم السلام: ألا أحبوك كلمات والله ما حدثت بها حسنا ولا حسينا؟ - إذا كانت لك إلى الله حاجة تحب قضاءها فقل: " لا اله الا الله الحليم الكريم، لا اله الا الله العلي العظيم، سبحان الله رب السماوات السبع، وما فيهن ورب العرش العظيم، والحمد لله رب العالمين، اللهم انى أسألك بأنك ملك مقتدر، وأنت على كل شئ قدير، ما تشاء من كل شئ يكون. " ثم تسأل حاجتك.

From him, from Ja’far Bin Muhammad Bin Ubeydullah Al Ashary, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from Abdullah Bin Ja’far, ‘My uncle Aliasws Bin Abu Talibasws said to me: ‘Shall Iasws gift to you certain words which Iasws have not narrated to Hassanasws or Husaynasws? – When there is a need for you to Allahazwj which you would like to have it Fulfilled, so say, ‘There is no god except for Allahazwj, the Forebearing, the Benevolent; there is no god except for Allahazwj, the Exalted, the Magnificent; Glory be to Allahazwj the Lordazwj of the seven skies, and what is in between them, and the Lordazwj of the Magnificent Throne; and the Praise is for Allahazwj the Lordazwj of the Worlds; Our Allahazwj! I ask Youazwj by Youazwj being the Powerful King, and Youazwj have Power over all things, whatsoever Youazwj Desire from everything, transpires’. Then you ask for your need’.[79] 

24 - ثواب من قال: " يا الله يا الله "

Chapter 24 – Reward for the one who says, ‘O Allahazwj, O Allahazwj!’

عنه، عن ابن بنت الياس، عن عبد الله بن سنان، عن جعفر بن مسلم، قال: اشتكى بعض ولد أبي جعفر فمر عليه جعفر وهو شاك فقال له: يا جعفر، تقول: " يا الله يا الله " فانه لم يقلها أحد عشر مرات الا قال له الرب تبارك وتعالى: لبيك.

From him, from In Bint Ilyas, from Abdullah Bin Sinan, from Ja’far Bin Muslim who said,

‘One of the sonsasws of Abu Ja’farasws complained, so Abu Ja’farasws passed by himasws whilst heasws was complaining. So Abu Ja’farasws said: ‘Youasws should say: ‘O Allahazwj! O Allahazwj! For it is something which no one says it ten times except that the Lordazwj Blessed and High Says to him: “Here Iazwj am!’.[80]

25 - ثواب من قال: " يا الله يا ربى "

Chapter 25 – Reward for the one who says, ‘O Allahazwj! O my Lordazwj!’

عنه، عن أبيه، عن حماد وصفوان وابن المغيرة، عن معاوية بن عمار عن أبي بصير، عن أبي عبد الله عليه السلام، قال: إذا قال العبد: " يا الله، يا ربي " حتى ينقطع النفس، قال له الرب: سل ما حاجتك.

From him, from his father, from Hamaad and Safwaan and Ibn Al Mugheira, from Muawiya Bin Amaar, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When the servant says, ‘O Allahazwj! O my Lordazwj!’ until his breath is cut off, the Lordazwj Says to him: “Ask what your need is”.

وفي روايه أبي بصير قال: قلت لابي عبد الله عليه السلام: قول الله عزوجل في كتابه " وحنانا من لدنا "، قال: انه كان يحيى إذا دعا قال في دعائه: " يا رب يا الله " ناداه الله من السماء لبيك يا يحيى سل حاجتك.

And in a report of Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘The Words of Allahazwj Mighty and Majestic in Hisazwj Book [19:13] And tenderness from Us, heasws said: ‘It was Yahyaas when heas supplicated, said in hisas supplication, ‘O Lordazwj! O Allahazwj!’ Allahazwj Called out to himas from the sky: “O Yahyaas, here Iazwj am! Ask youras need”.[81]

26 - ثواب من قال: يا رب ثلاثا

Chapter 26 – Reward for the one who says, ‘O Lordazwj, three times

عنه، عن محمد بن علي، عن اسمعيل بن يسار، عن منصور، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: ان الرجل منكم ليقف عند ذكر الجنة والنار ثم يقول: " أي رب، أي رب، أي رب " ثلاثا فإذا قالها نودى من فوق رأسه: سل ما حاجتك:

From him, from Muhammad Bin Ali, from Ismail Bin Yasaar, from Mansour, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The man from among you pauses at the mentioned of the Paradise and the Fire, then he says, ‘O Lordazwj, O Lordazwj, O Lordazwj!’ – three times. So when he says it, Heazwj Calls out from the top of his head: “Ask, what is your need?”[82]

27 - ثواب من قال: " يا رب يا رب "

Chapter 27 – Reward for the one who says, ‘O Lordazwj, O Lordazwj!’

عنه، عن محمد بن علي، عن الحكم بن مسكين، عن معاوية بن عمار الدهنى، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: من قال: " يا رب، يا رب "، حتى ينقطع نفسه، قيل له: لبيك ما حاجتك؟

From him, from Muhammad Bin Ali, from Al Hakam Bin Maskeyn, from Muawiya Bin Amaar Al Dahny, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws said, ‘The one who says, ‘O Lordazwj! O Lordazwj!’, until his breath is cut off, Heazwj Says to him: “Here Iazwj am! What is your need?”

وروى " من يقولها عشر مرات قيل له: لبيك ما حاجتك؟ ".

And it is reported, ‘The one who says it ten times, Heazwj Says to him: “Here Iazwj am! What is your need?’[83]

28 - ثواب من كبر الله مائة تكبيرة

Chapter 28 – Reward for the one who exclaims the Greatness of Allahazwj with one hundred exclamations

عنه، عن الحسن بن طريف، عن عبد الله بن المغيرة، عن حماد بن عثمان، عن أبي حمزة، قال: سمعت أبا جعفر عليه السلام يقول: من كبر الله مائة تكبيرة قبل طلوع الشمس وقبل غروبها كتب الله له من الاجر كأجر من أعتق مائة رقبة، ومن قال: " سبحان الله وبحمده " كتب الله له عشر حسنات، وان زاد زاده الله.

From him, from Al Hassan Bin Tareyf, from Abdullah in Al Mugheira, from Hamaad Bin Usman, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying: ‘The one who exclaims the Greatness of Allahazwj with one hundred exclamations before the emergence of the sun, and before its setting, Allahazwj Writes for him the Recompense of the one who freed one hundred slaves. And the one who says, ‘Glory be to Allahazwj and by Hisazwj Praise’, Allahazwj Writes for him ten Rewards, and if he increases it (Glorification), Allahazwj Increases it (Rewards)’.[84]

29 - ثواب تسبيح فاطمة الزهراء عليها السلام

Chapter 29 – Reward for (Glorifying by) the Glorification of Fatima Al Zahraasws

عنه، عن يحيى بن محمد، عن علي بن النعمان، عن ابن أبي نجران، عن بعض رجاله، عن أبي عبد الله عليه السلام، قال: من سبح الله في دبر الفريضة قبل أن يثنى رجليه تسبيح فاطمة عليها الصلوة والسلام المائة، وأتبعها بلا آله الا الله، مرة واحدة غفر له.

From him, from Yahya Bin Muhammad, from Ali Bin Al No’man, from Ibn Abu Najran, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who Glorifies Allahazwj after the Obligatory (Prayers) before bending his legs, with the one hundred Glorifications (تسبيح) of Fatima Al Zahraasws, and follows it by ‘There is no god except for Allahazwj’, once, would be Forgiven’.[85]

عنه، عن يحيى وعمرو بن عثمان، عن محمد بن عذافر، قال: دخلت مع أبي علي أبي عبد الله عليه السلام، فسأله أبي تسبيح فاطمة عليها السلام، فقال: الله أكبر، حتى أحصاها أربعة وثلاثين، ثم قال: الحمد لله، حتى بلغ سبعة وستين، ثم قال: سبحان الله، حتى بلغ مائة، يحصيها بيده جملة واحدة.

From him, from Yahya and Amro Bin Usman, from Muhammad Bin Azafir who said,

‘I and my father came up to Abu Abdullahasws. So my father asked himasws about the Glorification (تسبيح) of Fatimaasws, so heasws said: ‘Allahazwj is the Greatest’, until counted it thirty four. Then heasws said: ‘The Praise is for Allahazwj, until it reached sixty seven (altogether). Then heasws said: ‘Glory be to Allahazwj, until it reached a hundred (altogether), enumerating by hisasws hand as one (sentence)’.[86]

30 - ثواب ما جاء في التسبيح

Chapter 30 – Reward for what came regarding the Glorification

عنه، عن علي بن الحكم، عن سيف بن عميرة، عن ثابت، عن أبي جعفر عليه السلام، قال: من قال: " سبحان الله والحمد لله ولا اله الا الله والله اكبر. " خلق الله منها أربعة أطيار تسبحه وتقدسه وتهلله إلى يوم القيامة.

From him, from Ali Bin Al Hakam, from Sayf in Umeyra, from Sabit,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who says, ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and There is no god except for Allahazwj, and Allahazwj is the Greatest’, Allahazwj would Create four birds from these which would (on his behalf) Glorify Himazwj, and Extol Hisazwj Holiness up to the Day of Judgement’. 

وفي رواية محمد بن مروان، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: إذا قال العبد: " سبحان الله " فقد أنف لله، وحق على الله أن ينصره.

And in a report of Muhammad Bin Marwan,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘When the servant says, ‘Glory be to Allahazwj, so he has rubbed his nose (in the dust) for the Sake of Allahazwj, and becomes deserving to Allahazwj that Heazwj should Help him’.[87]

وعنه، عن اسماعيل بن جعفر، عن محمد بن أبي حمزة، عن أبي ايوب، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: من سبح الله مائة مرة كان أفضل الناس ذلك اليوم الا من قال مثل قوله.

And from him, from Ismail Bin Ja’far, from Muhammad Bin Abu Hamza, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who Glorifies Allahazwj one hundred times, would be the best of the people for that day, except for the one said similar to what he said’.[88]

وعنه، عن علي بن سيف، عن أخيه الحسين بن سيف بن عميرة، عن ملك بن عطية، عن ضريس الكناسى، عن أبي جعفر عليه السلام، قال: قال: ان رسول الله صلى الله عليه وآله مر برجل يغرس غرسا في حائط له فوقف عليه فقال له: ألا أدلك على شئ أثبت أصلا وأسرع ينعا وأطيب ثمرا وابقى؟ - قال: قال: بلى يا رسول الله، قال: إذا أصبحت وأمسيت فقل: سبحان الله والحمد لله، ولا اله الا الله، والله أكبر، فان لك بكل تسبيحة شجرات في الجنة من أنواع الفاكهة وهى الباقيات الصالحات.

And from him, from Ali Bin Sayf, from his brother Al Husayn Bin Sayf Bin Umeyra, from Malik Bin Atiya, from Zareys Al Kanasy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww passed by a man who was planting a plant in a wall of his. So hesaww paused at him and said to him: ‘Shall Isaww direct you to something the roots of which are firm, and it grows easily, and its fruit are fragrant and more lasting?’ He said, ‘Yes, O Rasool-Allahsaww’. Hesaww said: ‘When it is the morning and the evening, so say, ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest’, so there would be for you, for each Glorification, trees in the Paradise from different fruits, and these are the [19:76] ever-abiding righteous works’.[89]

عنه، عن محمد بن على، عن الحكم بن مسكين، عن داود بن الحصين، عن أبي عبد الله عليه السلام، قال: من بخل منكم بمال أن ينفقه، وبالجهاد ان يحضره، وبالليل أن يكابده فلا يبخل بسبحان الله والحمد لله ولا اله الا الله والله اكبر، ولا حول ولا قوة إلا بالله.

From him, from Muhammad Bin Ali, from Al Hakam Bin Maskeyn, from Dawood Bin Al Haseyn,

(It has been narrated) from Abu Abdullahasws having said: ‘The one from among you who is stingy with the wealth that he spends, and with the Jihad when it presents itself, and with the night that he passes through it, so he should not be stingy with, ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest, and there is no Power or Strength except with Allahazwj’.[90]

عنه، عن الوشاء، عن رفاعة بن موسى، عن ليث المرادى، عن أبي بصير، قال: سمعته يقول: قال رسول الله صلى الله عليه وآله: من قال: " سبحان الله " من غير تعجب خلق الله منها طائرا أخضر يستظل بظل العرش يسبح فيكتب له ثوابه إلى يوم القيامة.

From him, from Al Washa, from Rafa’at Bin Musa, from Lays Al Murady, from Abu Baseer who said,

‘I heard himasws (6th. Imamasws) saying: ‘Rasool-Allahsaww said: ‘The one who says, ‘Glory be to Allahazwj’, it would not be a surprise if Allahazwj were to Create from it a green bird being shaded by the Shade of the Throne Glorifying Himazwj, so Heazwj would Write its Reward for him up to the Day of Judgement’.[91]

31 – ثواب التمجيد

Chapter 31 – Reward of the Praising

عن ابن فضال، عن عبد الله بن بكير، عن عبد الله بن أعين، عن أبي عبد الله عليه السلام، قال: ان الله يمجد نفسه في كل يوم ثلاث مرات فمن مجد الله بما يمجد نفسه وكان في شقوة حول إلى سعادة،

From Ibn Fazaal, from Abdullah Bin Bakeyr, from Abdullah Bin Ayn,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Glorifies Himselfazwj three times every day, so the one who Glorifies Allahazwj with what Heazwj Glorifies Himselfazwj with, and if he was in a misery it would turn into happiness.

يقول: " أنت الله لا اله الا أنت رب العالمين، وأنت الله لا اله الا أنت الرحمن الرحيم، وأنت الله لا اله الا أنت العلي العزيز الكبير، وأنت الله لا اله الا أنت ملك يوم الدين، وأنت الله لا اله الا أنت الغفور الرحيم،

He should be saying, ‘Youazwj are Allahazwj, there is no god except for Youazwj, Lordazwj of the Worlds; and Youazwj are Allahazwj, there is no god except for Youazwj, the Beneficent, the Merciful; and Youazwj are Allahazwj, there is no god except for Youazwj, the Exalted, the Mighty, the Great; and Youazwj are Allahazwj, there is no god except for Youazwj, King of the Day of Judgement; and Youazwj are Allahazwj, there is no god except for Youazwj, the Forgiver, the Merciful;

وأنت الله لا اله الا أنت العزيز الحكيم، وأنت الله لا اله الا أنت بدء كل شئ واليك يعود، وأنت الله لا اله الا أنت، لم تزل ولا تزال، وأنت الله لا اله الا أنت خالق الخير والشر، وأنت الله لا اله الا أنت خالق الجنة والنار، وأنت الله لا اله الا أنت أحدا صمدا لم تلد ولم تولد ولم يكن لك كفوا أحد،

And Youazwj are Allahazwj, there is no god except for Youazwj, the Mighty, the Wise; and Youazwj are Allahazwj, there is no god except for Youazwj, Initiator of everything, and to Youazwj they return; and Youazwj are Allahazwj, there is no god except for Youazwj, neither do Youazwj decline nor are Youazwj (Made to) decline; and Youazwj are Allahazwj, there is no god except for Youazwj, Creator of the good and the evil; and Youazwj are Allahazwj, there is no god except for Youazwj Creator of the Paradise and the Fire; and Youazwj are Allahazwj, there is no god except for Youazwj, One, Eternal, neither do Youazwj beget nor are begotten, and there is no one Equal to Youazwj.

وأنت الله لا اله الا أنت الملك القدوس السلام، المؤمن المهيمن العزيز الجبار المتكبر سبحان الله عما يشركون، وأنت الله الخالق البارئ المصور لك الاسماء الحسنى يسبح لك ما في السماوات والارض وأنت العزيز الحكيم، وأنت الله لا اله الا أنت الكبير المتعال والكبرياء ردائك. "

And Youazwj are Allahazwj, there is no god except for Youazwj, the King, the Holy, the (source of) Peace, the (Grantor of) security, the Controller, the Mighty, the Compeller, the Supreme. Glory be to Allahazwj from what they are associating; and Youazwj are the Creator, the Maker, the Fashioner; for Youazwj are the Beautiful Names. Whatever is in the skies and the earth Glorify Youazwj; and Youazwj are the Mighty, the Wise; and Youazwj are Allahazwj, there is no god except for Youazwj, the Great, the Supremely Exalted, and the Greatness is Yourazwj Robe’.[92]

32 - ثواب فضل ذكر الله

Chapter 32 – Reward for preferring the Remembrance of Allahazwj

عنه، عن جعفر بن محمد، عن عبد الله بن ميمون القداح، عن جعفر، عن أبيه عليهما السلام، قال: قال النبي صلى الله عليه واله لاصحابه: ألا أخبركم بخير اعمالكم وازكاها عند مليككم، وارفعها في درجاتكم، وخير لكم من الدينار والدرهم، وخير لكم من أن تلقوا عدوكم وتقتلونهم ويقتلونكم؟ - قالوا: بلى، يا رسول الله، قال: ذكر الله كثيرا.

From him, from Ja’far Bin Muhammad, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘The Prophetas said to hissaww companions: ‘Shall Isaww inform you all of the best of your deeds and purest of it in the Presence of your Kingazwj, and the highest of it in your Levels, and the better for you from the Dinars and the Dirhams, and better for you than meeting your enemies and killing them and them killing you?’ They said, ‘Yes, O Rasool-Allahsaww’. Heas said: ‘Remember Allahazwj abundantly’.[93]

33 - ثواب الشغل بذكر الله

Chapter 33 – Reward of being engrossed by the Remembrance of Allahazwj

عنه، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه – السلام، قال: أن الله تبارك وتعالى يقول: من شغل بذكرى عن مسئلتي أعطيته أفضل ما أعطى من سألني.

From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High is Saying: “The one who in too engrossed with Myazwj Remembrance to ask Meazwj, Iazwj Give him better than what Iazwj otherwise would have Given had he asked Meazwj’.[94]

34 - ثواب ذكر الله في الملا والخلا

Chapter 34 – Reward for the Remembrance of Allahazwj publicly and privately

عنه، عن ابن فضال، عن غالب بن عثمان، عن بشير الدهان، عن أبي عبد الله عليه السلام، قال: قال الله تعالى: ابن آدم، اذكرني في نفسك اذكرك في نفسي، ابن آدم، اذكرني في خلاء أذكرك في خلاء، ابن آدم، اذكرني في ملاء أذكرك في ملاء خير من ملائك.

From him, from Ibn Fazaal, from Ghalib Bin Usmaan, from Basheer Al Dahaan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj the High Said: “O son of Adamas! Remember me within yourself and Iazwj will Remember you with Myselfazwj. Remember Meazwj in the privacy and Iazwj will Remember you in Privacy! Son of Adamas! Remember me publicly and Iazwj will Remember you among a Public better that your public”.

وقال: ما من عبد يذكر الله في ملاء من الناس الا ذكره الله في ملاء من الملائكة.

And heasws said: ‘There is none from a servant who Remembers Allahazwj in a public (gathering) of the people except that Allahazwj Remembers him in a public (gathering) of the Angels’.[95]

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35 - ثواب ذكر الله في الغافلين

Chapter 35 – Reward of Remembrance of Allahazwj among the heedless

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه: ان أمير المؤمنين عليه السلام، قال: ذاكر الله في الغافلين كالمقاتل في الفارين، والمقاتل في الفارين نزله الجنة.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from his forefathersasws having said: ‘Amir-ul-Momineenasws said: ‘The Rememberer (ذاكر) of Allahazwj among the heedless is like the fighter among the fleers; and the fighter among the fleers, his honourable place is the Paradise’.[96]

36 - ثواب ذكر الله في الاسواق

Chapter 36 – Reward of the Remembrance of Allahazwj in the markets

عنه، عن علي بن الحكم وعلي بن حديد جميعا، عن سيف بن عميرة، عن سعد الخفاف، عن أبي جعفر عليه السلام، قال: من دخل السوق فنظر إلى حلوها ومرها وحامضها، فليقل: " أشهد أن لا اله الا الله وحده لا شريك له، وأن محمدا عبده ورسوله، أللهم اني أسالك من فضلك، وأستجير بك من الظلم والغرم والمأثم. "

From him, from Ali Bin Al Hakam and Ali Bin Hadeed together, from Sayf Bin Umeyra, from Sa’ad Al Khafaf,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who enters the market, and looks around it, and passes it, should be saying, ‘I testify that there is no god except for Allahazwj, One with no associates for Himazwj, and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww. Our Allahazwj! I ask Youazwj from Yourazwj Grace, and I seek Refuge with Youazwj from the injustice, and the loss, and the sin’.[97]

عنه، عن أبي أيوب المدايني، عن ابن أبي عمير، عن سعد بن أبي خلف، عن أبي عبيدة الحذاء، قال: قال أبو عبد الله عليه السلام: من قال في السوق " أشهد أن لا اله الا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله. " كتب الله له ألف ألف حسنة.

From him, from Abu Ayoub Al Madainy, from Ibn Abu Umeyr, from Sa’ad Bin Abu Khalaf, from Abu Ubeyda Al Haza’a who said,

‘Abu Abdullahasws said: ‘The one who says in the market, ‘I testify that there is no god except for Allahazwj, One with no associates for Himazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww’, Allahazwj would Write for him a thousand, thousand Rewards’.[98]

عنه، عن علي بن الحكم، عن عاصم بن حميد، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: من دخل سوق جماعة أو مسجد أهل نصب فقال مرة واحدة " أشهد أن لا اله الا الله وحده لا شريك له، والله اكبر كبيرا والحمد لله كثيرا، وسبحان الله بكرة و اصيلا، ولا حول ولا قوة إلا بالله العلي العظيم، وصلى الله على محمد وآله وأهل بيته " عدلت حجة مبرورة.

From him, from Ali Bin Al Hakam, from Aasim Bin Hameed, from Abu baser,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who enters a market in a group, or Masjid of the people of hostility (Nasibis), so he should say once, ‘I testify that there is no god except for Allahazwj, One with no associates for Himazwj, and Allahazwj is the Greatest of the Great, and the abundant Praise is for Allahazwj, and Glory be to Allahazwj morning and evening, and there is no Power or Strength except with Allahazwj, the Exalted, the Magnificent, and send Blessings upon Muhammadsaww and hissaww Progenyasws’, would have provided acceptable proof’.[99]

37 - ثواب ما جاء في " بسم الله الرحمن الرحيم "

Chapter 37 – What came regarding ‘In the Name of Allahazwj the Beneficent, the Merciful’.

عنه، عن بعض أصحابنا، عن الحسن بن علي بن يوسف، عن هارون الخطاب التميمي، عن صفوان الجمال، عن أبي عبد الله عليه السلام، قال: ما نزل كتاب من السماء الا واوله " بسم الله الرحمن الرحيم ".

From him, from one of our companions, from Al Hassan Bin Ali Bin Yusuf, from Haroun Al Khataab Al Tameemy, from Safwan Al Jamaal,

(It has been narrated) from Abu Adullahasws having said: ‘There did not descend a Book from the sky except that at the beginning of it was ‘In the Name of Allahazwj the Beneficent, the Merciful’.[100]

38 - ثواب " بسم الله الرحمن الرحيم، لا حول ولا قوة الا بالله العلى العظيم "

Chapter 38 – Reward of ‘In the Name of Allahazwj the Beneficent, the Merciful, there is no Power or Strength except with Allahazwj the Exalted, the Magnificent’.

عنه، عن أبيه، عن أحمد بن النضر، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: من قال: " بسم الله الرحمن الرحيم، لا حول ولا قوة الا بالله العلى العظيم "، ثلاث مرات كفاه الله تعالى تسعة وتسعين نوعا من أنواع البلاء أيسرها الخنق.

From him, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who says, ‘In the Name of Allahazwj the Beneficent, the Merciful, there is no Power or Strength except with Allahazwj, the Exalted, the Magnificent’ – three times, Allahazwj the High would Suffice for him for ninety nine types of afflictions, the easiest (smallest) of which is the (death through) strangulation’.[101]

أحمد، عن ابن فضال، عن الحسن بن الجهم، عن أبي الحسن عليه السلام، قال: من قال: " بسم الله الرحمن الرحيم، لا حول ولا قوة الا بالله العلي العظيم "، ثلاث مرات حين يصبح، وثلاث مرات حين يمسى، لم يخف شيطانا ولا سلطانا، ولا جذاما ولا برصا، قال أبو الحسن عليه السلام: وأنا أقولها مائة مرة.

Ahmad, from Ibn Fazaal, from Al Hassan Bin Al Jaham,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The one who says, ‘In the Name of Allahazwj the Beneficent, the Merciful, there is no Power or Strength except with Allahazwj the Exalted, the Magnificent’ – three times in the morning, and three times in the evening, would neither fear a Satanla nor an authority, nor vitiligo, nor leprosy’. Abu Al Hassanasws said: ‘And Iasws say it one hundred times’.[102]

39 - ثواب " لا حول ولا قوة الا بالله "

Chapter 39 – Reward (for saying) ‘There is no Power or Strength except with Allahazwj’.

عنه، عن محمد بن بكر، عن زكريا بن محمد، عن عامر بن معقل، عن أبان بن تغلب، عن أبي عبد الله عليه السلام، قال: ان آدم عليه السلام شكا إلى ربه حديث النفس، فقال: أكثر من قول: " لا حول ولا قوة الا بالله ".

From him, from Muhammad in Bakr, from Zakariyya Bin Muhammad, from Aamir Bin Ma’qal, from Aban in Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘Adamas complained to hisas Lordazwj talking to himselfas, so Heazwj Said: “Frequent in saying: ‘There is no Power or Strength except with Allahazwj”.[103]

وبهذا الاسناد، رفعه إلى أبي عبد الله عليه السلام، قال: ان حملة العرش لما ذهبوا ينهضون بالعرش لم يستقلوه فألهمهم الله " لا حول ولا قوة الا بالله " فنهضوا به

And by this chain, raising it to

Abu Abdullahasws having said: ‘When the bearers of the Throne went on to bear the Throne, could not do it, so Allahazwj Inspired them: “There is no Power of Strength except with Allahazwj”, so they bore it’.

وفي رواية محمد بن عمران، عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: إذا قال العبد " لا حول ولا قوة الا بالله " فقد فوض أمره إلى الله، وحق على الله أن يكفيه.

And in a report of Muhammad Bin Imran,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the servant says, ‘There is no Power or Strength except with Allahazwj’, so he has delegated his matter to Allahazwj, and has a right upon Allahazwj that Heazwj should Suffice for him’.

وفي رواية هشام بن سالم عن ابي عبد الله عليه السلام، قال: قال: إذا قال العبد: " لا حول ولا قوة الا بالله " قال الله عزوجل للملائكة: استسلم عبدى، اقضوا حاجته.

And in report of Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘When the servant says, ‘There is no Power or Strength except with Allahazwj’, Allahazwj Mighty and Majestic Says to the Angels: “Myazwj servant has submitted, fulfil his need!”[104]

وعنه، عن عيسى بن جعفر العلوى، عن حفص السدوسى وأحمد بن عبيد، عن الحسين بن علوان الكلبى، عن جعفر عليه السلام، قال: سألته من تفسير " لا حول ولا قوة الا بالله " قال: لا يحول بيننا وبين المعاصي الا الله، ولا يقوينا على اداء الطاعة والفرائض الا الله.

And from him, from Isa Bin Ja’far Al Alawy, from Hafs, from Hafs Al Sadousy and Ahmad Bin Ubeyd, from Al Husayn Bin Alwan Al Kalby,

(It has been narrated) from Ja’farasws, said, ‘I asked himasws about the interpretation of, ‘There is no Power or Strength except with Allahazwj’, heasws said: ‘There is no Strength for us for obedience and worship except for Allahazwj’.[105]

40 - ثواب قول " ما شاء الله "

Chapter 40 – Reward for the speech, ‘Whatever Allahazwj so Desires’.

عنه، قال: حدثنى يحيى بن أبي بكر، عن بعض أصحابه، قال: قال أبو عبد الله عليه السلام: إذا قال العبد: " ما شاء الله، لا حول ولا قوة الا بالله. " قال الله: ملائكتي استسلم عبدى، أعينوه، أدركوه، اقضوا حاجته.

From him, from Yahya Bin Abu Bakr, from one of his companions who said,

‘Abu Abdullahasws said: ‘When the servant says, ‘Whatever Allahazwj so Desires, there is no Power or Strength except with Allahazwj’, Allahazwj Says: “Myazwj Angels! Myazwj servant has submitted, help him, be aware of him, fulfil his need”.

وفي رواية قال: قال أبو عبد الله عليه السلام: من قال " ما شاء الله " الف مرة في دفعة واحدة رزق الحج من عامه، فان لم يرزق أخر الله حتى يرزقه.

And in a report, ‘Abu Abdullahasws said: ‘The one who says, ‘Whatever Allahazwj so Desires’, a thousand times in one session, would receive the gift of going to Hajj during that year. So if he does not, then Allahazwj would have Delayed it until Heazwj does eventually Endow him for it’.[106]

41 - ثواب قول " والحمد لله واستغفر الله ولا حول ولا قوة الا بالله "

Chapter 41 – Reward for the speech, ‘And the Praise is for Allahazwj, And I seek Forgivenees of Allahazwj, and there is no Power or Strength except with Allahazwj’.

عنه، عن الحسين بن يزيد النوفلي، عن اسماعيل بن أبي زياد السكوني، عن أبي عبد الله، عن آبائه عليهم السلام، قال: قال رسول الله صلى الله عليه وآله: من ظهرت عليه النعمة فليكثر ذكر " الحمد لله "، ومن كثرت همومه فعليه بالاستغفار، ومن ألح عليه الفقر فليكثر من قول " لا حول ولا قوة إلا بالله " ينفى الله عنه الفقر.

From him, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated) from Abu Abdullah, from his forefatherasws having said: ‘Rasool-Allahsaww said: ‘To the one who needs a favour, he should frequent in saying, ‘The Praise is for Allahazwj’; and the one who has constant worries, so it is upon him to seek Forgiveness; and the one has poverty, so he should frequent in saying, ‘There is no Power or Strength except with Allahazwj’, Allahazwj would negate the poverty from him’.

وقال: فقد النبي صلى الله عليه وآله رجلا من الانصار، فقال له: ما غيبك عنا؟ - فقال: الفقر، يا رسول الله وطول السقم، فقال له رسول الله صلى الله عليه وآله: ألا اعلمك كلاما إذا قلته ذهب عنك الفقر والسقم؟ - قال: بلى، قال: إذا أصبحت وأمسيت فقل: " لا حول ولا قوة إلا بالله، توكلت على الحي الذي لا يموت، والحمد لله الذي لم يتخذ ولدا ولم يكن له شريك في الملك، ولم يكن له ولي من الذل، وكبره تكبيرا. " قال الرجل: فوالله ما قلته الا ثلاثة أيام حثى ذهب عني الفقر والسقم.

And heasws said: ‘A man from the Helpers was absent from the Prophetsaww, so hesaww said to him: ‘What made you absent from ussaww?’ So he said, ‘The poverty, O Rasool-Allahsaww, poverty and the prolonged illness’. So Rasool-Allahsaww said to him: ‘Shall Isaww teach you certain words, if you were to say these, the poverty and the illness would go away from you?’ He said, ‘Yes’. Hesaww said: ‘When it is the morning and the evening, so say, ‘There is no Power or Strength except with Allahazwj. I rely upon Allahazwj, the Living who does not die; and the Praise is for Allahazwj Who did not Take a son, and there is not for him an associate in the Kingdom, and there is not for him a guardian from the humiliation, and I exclaim Hisazwj Greatness’. The man said (later on), ‘By Allahazwj! I did not say it except for three days and my poverty and illness went away from me’.[107]

42 - ثواب قول " سبحان الله، والحمد لله، ولا اله إلا الله، والله اكبر "

Chapter 42 – Reward for the speech, ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest’.

قال: قال رسول الله صلى الله عليه وآله لام هاني: من سبح الله مائة مرة كل يوم كان أفضل ممن ساق مائة بدنة إلى بيت الله الحرام، ومن حمد الله مائة تحميدة، كان أفضل ممن أعتق مائة رقبة، ومن كبر الله مائة تكبيرة كان أفضل ممن حمل على مائة فرس في سبيل الله بسروجها ولجمها، ومن هلل الله مائة تهليلة كان أفضل الناس عملا يوم القيامة الا من قال أفضل من هذا.

(The Imamasws) said: ‘Rasool-Allahsaww said to Umm Haani: ‘The one who Glorifies Allahazwj a hundred times a day is higher than the one who ushers one hundred camels to the Sacred House of Allahazwj (Kabah); and the one who Praises Allahazwj one hundred Praises, would be higher than the one who frees a hundred slaves; and the one who exclaims the Greatness of Allahazwj with a hundred exclamations of Greatness, would be higher than the one who attacked with one hundred horses in the Way of Allahazwj with their saddles and restrainers; and the one who extols the Holiness of Allahazwj with a hundred Extollations of Hisazwj Holiness would be higher in deeds than the people on the Day of Judgement, except for the one who said more than this’.[108]

43 - ثواب القول في الاصباح والامساء

Chapter 43 – Reward for the speech in the morning and the evening

وعنه، عن أبي يوسف، عن ابن أبي عمير، عن الانماطى، عن كليمة صاحب الكلل، قال: قال أبو عبد الله عليه السلام: من قال هذا القول إذا أصبح، فمات في ذلك اليوم دخل الجنة فان قال: إذا أمسى فمات من ليلته دخل الجنة " أللهم انى أشهدك وأشهد ملائكتك المقربين وحملة العرش المصطفين أنك أنت الله لا اله الا أنت الرحمن الرحيم، وان محمدا عبدك ورسولك صلى الله عليه وآله وفلان وفلان حتى نيتهى إليه أئمتي وأوليائى على ذلك أحيى وعليه أموت وعليه أبعث يوم القيامة أن شاء الله، وأبرأ من فلان وفلان وفلان وفلان، أربعة " فان مات في يومه أو ليلته، دخل الجنة.

And from him, from Abu Yusuf, from Ibn Abu Umeyr, from Al Namaty, from Kaleyma, author of Al Kilal, who said,

‘Abu Abdullahasws said: ‘The one who says this speech when it is the morning, and dies during that day, he would enter the Paradise; so if he were to say it in the evening and dies during that night, he would enter the Paradise – I testify to Youazwj, and Yourazwj Angels of Proximity testify, and the bearers of the Throne, the Chosen ones that Youazwj are Allahazwj, there is no god except for Youazwj, the Beneficent, the Merciful, and that Muhammadsaww is Yourazwj servant, and Yourazwj Rasoolsaww, and so and so, and so and so – until my Imamsasws and myasws Guardians end upon that, upon themasws that I live, and upon themasws I die, and with themasws I would be Resurrected on the Day of Judgement, if Allahazwj so Desires. And I am away from so and so, and so and so, and so and so, and so and so – four of them’ (1,2,3,4). So if he were to die during his day or his night, would enter the Paradise’.[109]

عنه، عن أبي يوسف، عن علي بن حسان، عن رجل، عن أبي عبد الله عليه - السلام، قال: كان أمير المؤمنين صلوات الله عليه يقول: من قال إذا أصبح هذا القول لم يصبه سوء حتى يمسى، ومن قاله حين يمسى لم يصبه سوء حتى يصبح يقول: " سبحان الله مع كل شئ حتى لا يكون شئ بعد كل شئ وحده وعدد جميع الاشياء واضعافها منتهى رضى الله والحمد لله كذلك، ولا اله إلا الله مثل ذلك والله اكبر مثل ذلك. "

From him, from Abu Yusuf, from Ali Bin Hisan, from a man, from Abu Abdullah asws having said:

‘Amir-ul-Momineenasws was saying: ‘The one who says this speech when it is the morning, evil would not hit him until the evening, and the one who says it in the evening, evil would not hit him until the morning – ‘Glory be to Allahazwj with everything until there will not be anything after everything, One, and the things are numbered, and increase it the ultimate Pleasure of Allahazwj’, and ‘the Praise is for Allahazwj’, similar to that, and ‘there is no god except for Allahazwj’ similar to that, and ‘Allahazwj is Greatest’, similar to that’.[110]

44 - ثواب الصلوة

Chapter 44 – Reward for the Prayer

عنه، عن علي بن الحكم، عن سيف بن عميرة، عن عمرو بن شمر، عن جابر، عن أبي جعفر محمد بن علي عليهما السلام، قال: الصلوة عمود الدين مثلها كمثل عمود الفسطاط إذا ثبت العمود يثبت الاوتاد والاطناب، وإذا مال العمود وانكسر لم - يثبت وتد ولا طنب.

From him, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Amro bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far Muhammadasws Bin Aliasws having said: ‘The Prayer is a pillar of the Religion. Its example is like the example of a pillar of a tent, when the pillar is affirmed by the pegs and the ropes; and when the pillar falls and breaks, then neither the pegs or the ropes were firm’.[111]

45 - ثواب الطهور

Chapter 45 – Reward for the cleanliness

عنه، عن محمد بن علي، عن علي بن حسان، عن عبد الرحمن بن كثير، عن أبي عبد الله عليه السلام، قال: بينما أمير المؤمنين عليه السلام قاعد ومعه ابنه محمد إذ قال: يا محمد ايتنى باناء فيه ماء أتوضأ منه للصلوة فأكفأ بيده ثم قال: بسم الله الذي جعل الماء طهورا ولم يجعله نجسا،

From him, from Muhammad Bin Ali, from Ali Bin Hasaan, from Abdul Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir-ul-Momineenasws was seated, and along with himasws was hisasws son Muhammad, when heasws said: ‘O Muhammad! Bring measws a container in which is water, so Iasws can perform ablution from it for the Prayer’. Heasws took it by hisasws hand then said: ‘In the Name of Allahazwj Who Made the water pure and did not Make it dirty’. (Imamasws then taught Muhammad to recite like this)

ثم استنجى فقال: أللهم حصن فرجى واعفه، و استر عورتى وحرمني على النار،

Then heasws washed and heasws said: ‘Our Allahazwj! Fortify myasws loins and Excuse measws, and Veil myasws honour and Prohibit Fire from measws’.

ثم تمضمض فقال: اللهم لقنى حجتى يوم ألقاك، و أنطق لساني بذكرك،

Then heasws rinsed hisasws mouth, so heasws said: ‘Our Allah azwj! Dictate to measws myasws arguments on the Day Iasws meet Youazwj, and myasws tongue to speak with Yourazwj mention’.

ثم استنشق وقال: أللهم لا تحرمنى ريح الجنة واجعلني ممن يشم ريحها وطيبها.

Then heasws snuffed (the water) and said: ‘Our Allahazwj! Do not Forbid upon measws the aroma of the Paradise and Make measws to be from the ones who would smell its aroma and its perfumes’.

ثم غسل وجهه وقال: اللهم بيض وجهى يوم تبيض وجوه و تسود وجوه ولا تسود وجهى يوم تبيض وجوه وتسود وجوه

Then heasws washed hisasws face and said: ‘Our Allahazwj! Whiten myasws face on the Day Youazwj Whiten the faces and Blacken the faces, and do not Blacken myasws face on the Day you Whiten the faces and Blacken the faces’.

ثم غسل يده اليمنى فقال: اللهم أعطني كتابي بيمينى، والخلد بيساري.

Then heasws washed hisasws right hand, so heasws said: ‘Our Allahazwj! Give measws myasws Book (of deeds) in myasws right hand, and the immortality in myasws left hand’.

ثم غسل يده اليسرى فقال: ألهم لا تعطنى كتابي بيساري، ولا تجعلها مغلولة إلى عنقي، وأعوذ بك من مقطعات النيران.

Then heasws washed hisasws left hand, so heasws said: ‘Our Allahazwj! Do not Give measws myasws Book (of deeds) in myasws left hand, and do not make it to be chained to myasws neck, and Iasws seek Refuge with Youazwj from the segments of the Fires’.

ثم مسح على رأسه، فقال: اللهم غشنى برحمتك وبركاتك وعفوك.

Then heasws wiped upon hisasws head, so heasws said: ‘Our Allahazwj! Divert to measws Yourazwj Mercy, and Yourazwj Blessings, and Yourazwj Forgiveness’.

ثم مسح على قدميه، فقال: اللهم ثبتنى على الصراط يوم تزل الاقدام، واجعل سعيى فيما يرضيك عنى.

Then heasws wiped upon hisasws feet, so heasws said: ‘Our Allahazwj! Make measws to be steadfast upon the Path on the Day the feet would waver, and Make myasws quest in what Pleases Youazwj from measws’.

ثم رفع رأسه إلى محمد، فقال: يا محمد، من توضأ مثل وضوءى، وقال مثل قولى، خلق الله له من كل قطرة ملكا يقدسه ويسبحه ويكبره فيكتب الله له ثواب ذلك إلى يوم القيامة.

Then heasws raised hisasws head towards Muhammad, so heasws said: ‘O Muhammad! The one who performs his ablution like myasws ablution, and says similar to myasws speech, Allahazwj would Created for him, for every drop (of water used), an Angel who would Extol Hisazwj Holiness, and Glorify Himazwj, and Exclaim Hisazwj Greatness, and Allahazwj would Write for him the Rewards of that, up to the Day of Judgement’.[112]

46 - ثواب من ذكر اسم الله على طهور

Chapter 46 – Reward for the one who mentions the Name of Allahazwj upon purifcation

عنه، عن محمد بن أبي المثنى، عن محمد بن حسان السلمى، عن محمد بن جعفر، عن أبيه عليه السلام، قال: من ذكر اسم الله على وضوءه طهر جسده كله، و من لم يذكر اسم الله على وضوءه طهر من جسده ما اصاب به الماء.

From him, from Muhammad Bin Au Al Masny, from Muhammad Bin Hasaan Al Salmy,

(It has been narrated) from Muhammad son of Ja’farasws, from his fatherasws having said: ‘The one who mentions the Name of Allahazwj upon his ablution, all of his body would be purified; and the one who does not mentioned the Name of Allahazwj upon his ablution, only that part will be purified upon which water has run.’

وفي رواية ابن مسلم عن أبي عبد الله عليه السلام، قال: قال أمير المؤمنين عليه السلام: لا يتوضأ الرجل حتى يسمى ويقول قبل أن يمس الماء: أللهم اجعلني من التوابين، واجعلني من المتطهرين، فإذا فرغ من طهوره قال: أشهد أن لا اله الا الله، وأشهد أن محمدا رسول الله عبده ورسوله صلى الله عليه وآله فعندها يستحق المغفرة.

And in a report of Ibn Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir-ul-Momineenasws said: ‘The man has not performed the ablution until he Names (Allahazwj) and says before he touches the water, ‘Our Allahazwj! Make me to be from the repentant, and Make me to be from the purified ones’. So when he is freed from his cleansing, he says, ‘I testify that there is no god except for Allahazwj, and I testify that Muhammadsaww Rasool-Allahsaww is Hisazwj servant and Hisazwj Rasoolsaww’. Thus, during it, he would become deserving of the Forgiveness’.[113]

47 - ثواب الطهر على الطهر

Chapter 47 – Reward of the cleaning upon the cleaning

عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن ابن مسلم، عن أبي عبد الله عليه السلام، قال: قال أمير المؤمنين عليه السلام: الوضوء بعد الطهور عشر حسنات فتطهروا.

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Ibn Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir-ul-Momineenasws said: ‘The ablution after the cleaning has ten Rewards, so you become clean’.[114]

48 - ثواب من بات على طهر

Chapter 48 – Reward of the one who spends the night upon the cleanliness

عنه، عن محمد بن علي، عن علي بن الحكم بن مسكين، عن محمد بن كردوس، عن أبي عبد الله عليه السلام، قال: من بات على وضوء بات وفراشه مسجده فأن تحفف وصلى ثم ذكر الله لم يسأل الله شيئا الا أعطاه.

From him, from Muhammad in Ali, from Ali Bin Al Hakam Bin Maskeyn, from Muhammad Bin Kardous,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who spends the night upon ablution, and his bed is his prostrating place, so if he fears and Prays, then Remembers Allahazwj, he would not ask Allahazwj for anything, except that he would be Rewarded by it’.

وفي رواية حفض بن غياث عن أبي عبد الله عليه السلام، قال من آوى إلى فراشه فذكر أنه على غير طهر وتيمم من دثار ثيابه كان في الصلوة ما ذكر الله.

And in a report of Hafs Bin Ghayas,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who goes to his bed, so he remember that he not clean (without ablution), and does ‘Tayammum’ upon his clothes, would be in the state of ‘Prayer’ (until morning) as ‘ذكر الله’ ‘remembering; Allahazwj’.[115]

49 - ثواب دخول المسجد

Chapter 49 – Reward for entering the Masjid

عنه، عن محمد بن عيسى الارمني، عن الحسين بن خالد، عن حماد بن سليمان، عن عبد الله بن جعفر، عن أبيه، عن جده عليهم السلام، قال: قال رسول الله صلى الله عليه وآله، قال الله تبارك وتعالى: ان بيوتي في الارض المساجد تضئ لاهل السماء كما تضئ النجوم لاهل الارض، ألا طوبى لمن كانت المساجد بيوته، ألا طوبى لعبد توضأ في بيته ثم زارني في بيتى، ألا ان على المزور كرامة الزائر، الا بشر المشائين في الظلمات إلى المساجد بالنور الساطع يوم القيامة.

From him, from Muhammad Bin Isa Al Armany, from Al Husayn Bin Khalid, from Hamaad Bin Suleyman,

(It has been narrated) from Abdullah son of Ja’farasws, from his fatherasws, from his grandfatherasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High Said: “Myazwj Houses in the earth are the Masjids, illuminations for the people of the earth just as the stars illuminate for the people of the sky. Indeed! Blessedness is for the one for whom the Masjids are like his home. Indeed! Blessedness is for a servant who performs his ablution in his house then visits Meazwj in Myazwj House. Indeed! Upon the impersonator is the prestige of the visitor, the person who travels in the darkness to the Masjids (would be) with the shining Light on the Day of Judgement’.[116]

50 - باب الاختلاف إلى المساجد

Chapter 50 – (The Reward for) The coming and going to the Masjids

عنه، عن الحسن بن الحسين عن يزيد بن هارون، عن العلا بن راشد، عن سعد بن طريف، عن عمير المأمون رضيع الحسن بن علي عليهما السلام، قال: أتيت الحسين بن علي عليهما السلام، فقلت له: حدثنى عن جدك رسول الله صلى الله عليه وآله، قال: نعم، قال رسول الله صلى الله عليه وآله: من أدمن إلى المسجد أصاب الخصال الثمانية، آية محكمة، أو فريضة مستعملة، أو سنة قائمة، أو علم مستطرف، أو اخ مستفاد، أو كلمة تدله على هدى أو ترده عن ردى، وتركه الذنب خشية أو حياء.

From him, from Al Hassan Bin Al Husayn, from Yazeed Bin Haroun, from Al A’la Bin Rashid, from Sa’ad Bin Tareyf, from Umeyr Al Mamoun,

A son of Al-Hassanasws Bin Aliasws, said, ‘I came to Al-Husaynasws Bin Aliasws, so I said to himasws, ‘Narrate to me from yourasws grand-fathersaww Rasool-Allahsaww’. Heasws said: ‘Yes. Rasool-Allahsaww said: ‘The one who is habitual in going to the Masjid, would get eight qualities – A Decisive Verse, or a useful Ordinance, or an established Sunnah, or a practicable knowledge, or a beneficial brother, or a word which would indicate him towards Guidance or repulse him from destruction, and he would leave the sins in fear or in embarrassment’.

وفي رواية ابراهيم بن عبد الحميد عن أبي عبد الله عليه السلام، قال: من أقام في مسجد بعد صلوته انتظارا للصلوة فهو ضيف الله، وحق على الله أن يكرم ضيفه.

And in a report of Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who stays in the Masjid after his Prayer, awaiting the (next) Prayer, so he is a guest of Allahazwj, and has a right upon Allahazwj for Himazwj to be Benevolent to him’.[117]

51 - ثواب الاذان

Chapter 51 – Reward for the Call to the Prayer (The Azaan)

عنه، عن الحسن بن محبوب، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام، قال: كان طول حائط مسجد رسول الله صلى الله عليه وآله قامة فكان يقول لبلال إذا أذن: اعل فوق الجدار وارفع صوتك بالاذان، فان الله عزوجل قد وكل بالاذان ريحا ترفعه إلى السماء، فإذا سمعته الملائكة قالوا: هذه أصوات أمة محمد بتوحيد الله فيستغفرون الله لامة محمد حتى يفرغوا من تلك الصلوة.

From him, from Al Hassan Bin Mahoub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘When the length of the wall of the Masjid of Rasool-Allahsaww was constructed, hesaww said to Bilal: ‘When you call the Azaan from the top of the wall, raise your voice for the Azaan, for Allahazwj Mighty and Majestic has allocated a wind with the Azaan which raises it to the sky. So when the Angels hear it, they say: ‘This is the voice of the community of Muhammadsaww, with the Oneness of Allahazwj, so seek Forgiveness of Allahazwj for the community of Muhammadsaww until they are free from that Prayer’.[118]

عنه، عن عبيد بن يحيى بن المغيرة، عن سهل بن سنان، عن سلام المدايني، عن جابر الجعفي، عن محمد بن علي، قال: رسول الله صلى الله عليه وآله: المؤذن المحتسب كالشاهر بسيفه في سبيل الله، القاتل بين صفين.

From him, from Ubeyd Bin Yahya Bin Al Mugheira, from Sahl Bin Sinan, from Salaam Al Madainy, from Jabir Al Ju’fy,

(It has been narrated) from Muhammadasws Bin Aliasws having said: ‘Rasool-Allahsaww said: ‘The honourable caller (Muezzin) is like the brandisher of his sword in the Way of Allahazwj, the fighter in between the two rows’.

وقال: من أذن احتسابا سبع سنين جاء يوم القيامة ولا ذنب له.

And hesaww said: ‘The one who calls (the Azaan) honourably for seven years would come on the Day of Judgement and there would be no sin on him’.

وقال رسول الله صلى الله عليه وآله: إذا تغولت لكم الغيلان فأذنوا بأذان الصلوة.

And Rasool-Allahsaww said: ‘If the devils overcome you, so give the Azaan for the Prayer’.

وقال أمير المؤمنين عليه السلام: يحشر المؤذنون يوم القيامة طوال الاعناق.

And Amir-ul-Momineenasws said: ‘The Muezzins would be Resurrected on the Day of Judgement with long necks (without being shameful of carrying sins on their necks)’.[119]

52 - ثواب القول عند سماع الاذان

Chapter 52 – Reward of the speech during hearing of the Azaan

عنه، عن ابن محبوب، عن جميل بن صالح، عن الحارث البصري، عن أبي - عبد الله عليه السلام، قال: من سمع المؤذن يقول: " أشهد أن لا إله إلا الله، وأن محمدا رسول الله، أكتفى بها عمن أبي وجحد، وأعين بها من أقر وشهد " كان له من الاجر مثل عدد من أنكر وجحد، وعدد من أقر واعترف.

From him, from Ibn Mahoub, from Jameel Bin Salih, from Al Haris Al Basry,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who hears the Muezzin saying, ‘I testify that there is no god except for Allahazwj, and that Muhammadsaww is Rasool-Allahsaww’, it suffices by it from the one who refused and fought against, and silence by it the one who accepts and testifies (as such), would have for him the Recompense like the number of the ones who denied and fought against, and the number of the ones who accepted and admitted’.[120]

53 - ثواب الجلوس بين الاذان والاقامة

Chapter 53 – Reward for the seated ones between the Azaan and the Iqaama

عنه، عن أبيه، عن سعد ان بن مسلم العامري، عن اسحاق بن ابراهيم – الجريري، عن أبي عبد الله عليه السلام، قال: من جلس بين الاذان والاقامة في المغرب كان كالمتشحط بدمه في سبيل الله.

From him, from his father, from Sa’ad Bin Muslim Al Aamiry, from Is’haq Bin Ibrahim Al Jubeyri,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who sits between (the calls of) the Azaan and the Iqamah during the Al-Maghrib (Prayer) would be like the one covered by his own blood in the Way of Allahazwj’.[121]

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54 - ثواب المصلى

Chapter 54 – Reward of the Praying one

وفي رواية ابن القداح، عن جعفر، عن أبيه، قال: قال علي عليه السلام: للمصلى ثلاث خصال، ملائكة حافين به من قدميه إلى أعنان السماء والبر ينتثر عليه من رأسه إلى قدمه، وملك عن يمينه وعن يساره، فان التفت قال الرب تبارك وتعالى: إلى خير منى تلتفت يا ابن آدم؟ لو يعلم المصلى من يناجى ما انفتل.

And in a report of Ibn Al Qadah,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘Aliasws said: ‘The Praying one has three qualities – the Angels surround him from his feet to the ceiling of the sky and the righteousness covers him from head to toe; and an Angel from his right and from his left. So when he turns, the Lordazwj Blessed and High Says: “It is to the goodness from Meazwj that you are turning towards, O son of Adamas. If the Praying one knows who is Whispering, he would not turn (never finish his Prayer)’.

وفي رواية جابر عن محمد بن علي قال: إذا استقبل القبلة استقبل الرحمن بوجهه لا اله غيره.

And in a report of Jabir, from Muhammad Bin Aliasws having said: ‘Whenever one faces the Qiblah, he faces the Beneficent by his face, that there is no god apart from Himazwj’.[122]

55 - ثواب المصلى للفريضة

Chapter 55 – Reward for the one Praying the Obligatory (Prayer)

عنه، عن موسى بن القاسم عن علي بن جعفر، عن أخيه موسى بن جعفر، عن أبي – عبد الله عليهما السلام، قال: ما من مؤمن يؤدى فريضة من فرائض الله الا كان له عند أداءها دعوة مستجابة.

From him, from Musa Bin Al Qasim,

(It has been narrated) from Aliasws son of Ja’farasws, from his brother Musaasws Bin Ja’farasws, from Abu Abdullahasws having said: ‘There is none from the Believers who fulfils his Obligation from the Obligations of Allahazwj, except that for him, in the fulfilment of it, would be an Answered supplication’.[123]

56 - ثواب الدعاء بعد الفريضة

Chapter 56 – Reward of the supplication after the Obligatory (Prayer)

عنه، عن أبيه، عن صفوان، عن اسحاق بن عمار، قال: قال أبو عبد الله عليه السلام: من قال بعد الفريضة من الصلوة قبل أن يزول ركبتيه: " اشهد أن لا اله إلا الله، وحده لا شريك له، الها واحدا أحدا صمدا، لم يتخذ صاحبة ولا ولدا " عشر مرات محا الله عنه أربعين ألف ألف سيئة، وكتب الله له أربعين ألف ألف حسنة، وكان مثل من قرأ القرآن اثنى عشر مرة، ثم التفت الي فقال: أما أنا فلا أزول ركبتي حتى أقولها مائة مرة، وأما أنتم فقولوها عشر مرات.

From him, from his father, from Safwan, from Is’haq Bin Amaar who said,

‘Abu Abdullahasws said: ‘The one who says after the Obligatory Prayer before relieving his knees, ‘I testify that there is no god except for Allahazwj, One with no associates for Himazwj, One god, Eternal, not having Taken a companion or a son’ – ten times, Allahazwj would Delete from him forty thousand thousand sins, and Allahazwj would Write for him forty thousand thousand Rewards, and he would be like the one who recited the Quran twelve times’. Then heasws faced towards me and said: ‘But, Iasws do not relieve myasws knees until Iasws say it one hundred times, but as for you all, you should be saying it ten times’.[124]

57 - ثواب المحافظة على الصلوة

Chapter 57 – Rewards of the protector of the Prayer

عنه، عن الحسن بن محبوب، عن جميل بن دراج، عن زرارة، عن أبي - جعفر عليه السلام، قال: أيما مؤمن حافظ على صلوة الفريضة فصلاها لوقتها فليس هو من الغافلين، فان قرأ فيها بمائة آية فهو من الذاكرين.

From him, from Al Hassan Bin Mahoub, from Jameel Bin Daraaj, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘Whichever Believer protects over his Obligatory Salat (Prayer), so he Prays it on its time, so he would not be from the heedless ones. So if he were to recite within it one hundred Verses, so he would be from the ‘Zakireen’ (Those who frequently remember Allahazwj)’.[125]

عنه، عن علي بن حديد، عن منصور بن يونس، عمن ذكره، عن أبي عبد الله عليه السلام قال: من صلى صلوة فريضة وعقب إلى أخرى فهو ضيف الله، وحق على الله أن يكرم ضيفه.

From him, from Ali Bin Hadeed, from Mansour Bin Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who Prays the Obligatory Salat, following up with another, so he is a guest of Allahazwj, and has a right upon Allahazwj that Heazwj would be Benevolent to him’.[126]

58 - ثواب الصلوة في جماعة

Chapter 58 – Reward for the Salat in a congregation

عنه، عن الحسن بن يزيد النوفلي، عن اسماعيل بن أبي زياد السكوني، عن أبي عبد الله، عن آبائه، عن أمير المؤمنين عليهم السلام، قال: قال رسول الله صلى الله عليه وآله: من صلى الغداة والعشاء الاخرة في جماعة فهو في ذمة الله، فمن ظلمه فأنما يظلم الله، ومن حقره فانما يحقر الله.

From him, from Al Hassan Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated) from Abu Abdullahasws from hisasws forefathersasws, from Amir-ul-Momineenasws having said: ‘Rasool-Allahsaww said: ‘The one who Prays the Dawn Prayer and the last evening Prayer in a congregation, so he would be a responsibility of Allahazwj. So the one who is unjust to him would have been unjust to Allahazwj, and the one who belittle him would have belittled Allahazwj’.[127]

59 - ثواب صلوة النوافل

Chapter 59 – Reward for the Optional Prayers

عنه، عن الحسن بن محبوب، عن الحسين بن صالح بن حى، قال: سمعت أبا عبد الله عليه السلام يقول: من توضأ فأحسن الوضوء ثم صلى ركعتين فأتم ركوعها وسجودها ثم جلس فأثنى على الله وصلى على رسول الله صلى الله عليه وآله ثم سأل الله حاجته فقد طلب الخير في مظانه ومن طلب الخير في مظانه لم يخب.

From him, from Al Hassan Bin Mahboub, from Al Husayn Bin Salih Bin Hayy who said,

‘I heard Abu Abdullahasws saying: ‘The one who performs ablution, so he masters the ablution, then Prays two Cycles and completes its bowings and Prostrations, then sits and sends Praises upon Allahazwj and Blessings upon Rasool-Allahsaww, then he asks Allahazwj for his need, so he has sought the goodness the way he is supposed to, and the one who seeks the goodness the way he is supposed to would not be disappointed’.[128]

60 - ثواب قضاء النوافل

Chapter 60 – Reward of making up for the missed Optional Salat

عنه، عن الحسن بن علي بن فضال، عن عاصم بن حميد، قال: قال أبو - عبد الله عليه السلام، ان الرب ليعجب ملائكته من العبد من عبادة، يراه يقضى النافلة فيقول: انظروا إلى عبدى يقضى ما لم أفترض عليه.

From him, from Al Hassan Bin Ali Bin Fazaal, from Aasim Bin Hameed who said,

‘Abu Abdullahasws said: ‘The Lordazwj Astounds Hisazwj Angels from the servant due to his worship, Seeing him making up for the missed Optional Prayers, so Heazwj Says: “Look at Myazwj servant! He is making up for what Iazwj have not (even) Obligated upon him”.[129]

61 - ثواب صلوة الليل

Chapter 61 – Reward for the Night Salat

عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: حدثنى أبي، عن جدى، عن آبائه، عن علي بن أبي طالب عليهم السلام، قال: قيام الليل مصحة للبدن، ورضى الرب، وتمسك باخلاق النبيين، و تعرض للرحمة.

From him, from Al Qasim in yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws, from hisasws forefathersasws, from Aliasws Bin Abu Talibasws having said: ‘The establishing of the Night Prayer is healthy for the body, and a Pleasure of the Lordazwj, and you would be attaching yourself to the morals of the Prophetsas and be subjected to the Mercy’.

وفي رواية يعقوب بن يزيد، عن أبي عبد الله عليه السلام، قال: كذب من زعم أنه يصلى صلوة الليل وهو يجوع، ان صلوة الليل تضمن رزق النهار. وقال رسول الله صلى الله عليه وآله: من صلى بالليل حسن وجهه بالنهار.

And in a report of Yaqoub Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘He has lied, the one who claims that he Prayed the Night Prayer, and he starves. The Night Prayer guarantees the sustenance of the day. And Rasool-Allahsaww said: ‘The one who Prays the Night Prayer would have a beautiful face during the day’.[130]

62 - ثواب استغفار الوتر

Chapter 62 – Reward for the seeking Forgiveness during Al-Witr (Prayer)

عنه، عن الحسن بن محبوب، عن حماد، عن عمر بن يزيد، عن أبي عبد الله عليه السلام، قال: من قال في آخر الوتر: " أستغفر الله ربي وأتوب إليه " سبعين مرة ودام على ذلك سنة كتب من المستغفرين بالاسحار.

From him, from Al Hassan Bin Mahboub, from Hamaad, from Umar Bin Yazeed,

(It has been narrated) from Abu Adullahasws having said: ‘The one who says at the end of Al-Witr (Prayer), ‘I seek Forgiveness of Allahazwj and repent to Himazwj’ – seventy times, and persists upon that for a year, would be written as being from the Forgiven ones by the morning’.[131]

63 - ثواب استغفار السحر

Chapter 63 – Reward for the seeking of Forgiveness at dawn

عنه، عن عباس بن الفضل، عن ابراهيم بن محمد، عن موسى بن سابق، عن جعفر، عن أبيه عليهما السلام، قال: ان الله إذا أراد أن يعذب أهل الارض بعذاب قال: لو لا الذين يتحابون في حلالى، ويعمرون مساجدي، ويستغفرون بالاسحار، لانزلت عذابي.

From him, from Abbas Bin Al Fazal, from Ibrahim Bin Muhammad, from Musa Bin Sabiq,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘When Allahazwj Intends to Punish the people of the earth with a Punishment, Says: ‘Had it not been for those who love to be in Myazwj Permissibles, and populating Myazwj Masjids, and seeking forgiveness at dawn, Myazwj Punishment would have descended’.[132]

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64 - ثواب اجلال القبلة

Chapter 64 – Reward for respecting the Qiblah

عنه، عن أبيه، عن الحراث بن بهرام، عن عمرو بن جميع، قال: قال رسول الله صلى الله عليه وآله: من بال حذاء القبلة ثم ذكر وانحرف عنها اجلالا للقبلة وتعظيما لها لم يقم من مقعده حتى يغفر له.

From him, from his father, from Al Haris Bin Bahram, from Amro Bin Jami’e who said,

‘Rasool-Allahsaww said: ‘The one who keeps his shoes towards the Qiblah, then remembers and removes them from it in respect for the Qiblah and reverence for it, would not stand from his seating, until he is Forgiven’.[133]

65 - ثواب توقير المساجد

Chapter 65 – Reward for the reverence of the Masjids

عنه، عن الحسين بن يزيد النوفلي، عن السكوني، عن جعفر، عن أبيه، عن علي عليهم السلام، قال: من وقر مسجدا لقى الله يوم يلقاه ضاحكا مستبشرا، و أعطاه كتابه بيمينه.

From him, from Al Husayn Bin Yazeed Al Nowfaly,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from Aliasws having said: ‘The one who revered a Masjid would meet Allahazwj on the Day that he would meet Himazwj, smiling, joyful, and would be Given his book (of deeds) in his right hand’.

وقال صلى الله عليه وآله: من رد ريقه تعظيما لحق المسجد جعل الله ذلك قوة في بدنه، وكتب له بها حسنة، وحط عنه بها سيئة. وقال: لا تمر بداء في جوفه الا أبرأته.

And hesaww said: ‘The one who swallows his saliva in the Masjid (instead of spitting in the Masjid- out of respect), Allahazwj would Make that to be a strength for his body, and Write for him a Reward for it, and reduce an evil due to it’. And hesaww said: ‘It would not pass a disease inside of his body, but would cure it’.[134]

66 - ثواب الصلوة في بيت المقدس

Chapter 66 – Reward for the Salat in Bayt Al-Maqdas

عنه، عن النوفلي، عن السكوني، باسناده، عن علي عليه السلام، قال: الصلوة في بيت المقدس ألف صلوة.

From him, from Al Nowfal, from Al Sakuny, by his chain,

(It has been narrated) from Aliasws having said: ‘The Salat in Bayt Al-Maqdas (equates to) a thousand Prayers’.[135]

67 - ثواب بناء المساجد

Chapter 67 – Reward for building a Masjid

عنه، عن أبيه عن أحمد بن داود المزني قال: حدثنى هاشم الخلال، قال: دخلت أنا وأبو الصباح الكنانى، على أبي عبد الله عليه السلام، فقال له: يا أبا الصباح، ما تقول في هذه المساجد التي بنتها الحاج في طريق مكة؟ فقال بخ بخ تيك افضل – المساجد، من بنى مسجدا كمفحص قطاة بنى الله له بيتا في الجنة.

From him, from his father, from Ahmad Bin Dawood Al Mazny, from Hashim Al Khalal who said,

‘I and Abu Al-Sabah Al-Kanany came up to Abu Abdullahasws, so heasws said to him: ‘O Abu Al-Sabah! What are you saying regarding these Masjids which the Pilgrims have built on the way to Makkah?’ So he said, ‘Yes, yes, these Masjids are preferable – the one who builds a Masjid like a grouse bird, Allahazwj would build for him a house in the Paradise’.

وفي رواية أبي عبيدة الحذاء، قال: بينا أنا بين مكة والمدينة أضع الاحجار كما يضع الناس، فقلت له، هذا من ذلك؟ - قال: نعم.

And in a report of Ubeydal Al Haza’a, said, ‘I was in between Makkah and Al-Medina, there were as many stones as there were people, so I said to himasws, ‘This is from that?’ Heasws said: ‘Yes’.[136]

68 - ثواب مسجد الكوفة وفضله

Chapter 68 – Reward of (Praying in) Masjid Al-Kufa and its merits

عنه، عن عمرو بن عثمان الكندى، عن محمد بن زياد، عن هارون بن خارجة، قال: قال لى أبو عبد الله عليه السلام: كم بينك وبين مسجد الكوفة؟ يكون ميلا؟ - قلت: لا، قال: أفتصلي فيه الصلوة كلها؟ - قلت: لا، قال أما أنا لو كنت حاضرا بحضرته لرجوت ان لا تفوتنى فيه صلوة، أو تدري ما فضل ذلك الموضع؟ ما من نبي ولا عبد صالح الا وقد صلى في مسجد الكوفة حتى أن رسول الله صلى الله عليه وآله لما أسرى به إلى السماء قال له جبرئيل: أتدرى أين أنت يا محمد؟ أنت الساعة مقابل مسجد كوفان، قال فاستأذن لى، فأصلى فيه ركعتين، فنزل فصلى فيه،

From him, from Amro Bin Usmaan Al Kindy, from Muhammad Bin Ziyad, from Haroun Bin Kaharjat who said,

‘Abu Abdullahasws said to me: ‘How much is in between you and Masjid Al-Kufa? Would it be a mile?’ I said, ‘No’. Heasws said: ‘Do you Pray all the Prayers within it?’ I said, ‘No’. Heasws said: ‘But, if Iasws was present near it, Iasws would have hoped that myasws Prayers would not be missed to be within it. Do you know the merit of that place? There is none from a Prophetas, nor a righteous servant except that he Prayed in Masjid Al-Kufa, to the extent that when Rasool-Allahsaww ascended to the sky, Jibraeelas said to himsaww: ‘Do yousaww know where youasws are, O Muhammadsaww? At the moment yousaww are facing Masjid Al-Kufa’. Hesaww said: ‘Call the Azaan for mesaww so that Isaww can Pray two Cycles in it’. So hesaww descended and Prayed in it.

وان مقدمه لروضة من رياض الجنة، وميمنته وميسرته لروضة من رياض الجنة، وان وسطه لروضة من رياض الجنة، وان مؤخره لروضة من رياض الجنة، والصلوة فيه بالف صلوة، والنافلة فيه بخمس مأته صلوة

And preceding it is a Garden from the Gardens of the Paradise, and upon its right and its left are Gardens from the Gardens of the Paradise. And in the middle of it is a Garden from the Gardens of the Paradise, and at the end of it is a Garden from the Gardens of the Paradise. And the (Obligatory) Salat within it (equates to) a thousand Prayers, and the Optional Salat within it (equates to) five hundred Prayers’.[137]

69 - ثواب من قم مسجدا

Chapter 69 – Reward for the one who stays in a Masjid

عنه، عن محمد بن تسنيم، عن العباس بن عامر، عن ابن بكير، عن سلام بن غانم، عن أبي عبد الله أو عمن رواه عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: من قم مسجدا كتب الله له عتق رقبة، ومن أخرج منه ما يقذى عينا كتب الله له كفلين من رحمته.

From him, from Muhammad Bin Tasneem, from Al Abbas in Aamir, from Ibn Bakeyr, from Salaam Bi Gaanam,

(It has been narrated) from Abu Abdullahasws or from the one who reported it, from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who stays (spends the night) in a Masjid, Allahazwj Writes for him (the Reward of) the freeing of a slave; and the one who comes out from it with a speck of dust in his eye, Allahazwj Writes for him two portions of Hisazwj Mercy’.[138]

70 - ثواب من سرج في مسجد

Chapter 70 – Reward for the one who lights a lamp in a Masjid

عنه، عن محمد بن علي، عن اسحاق بن بشير الكاهلى، عن الحكم بن مسكين، عن رجل، قال: قال رسول الله صلى الله عليه وآله: من سرج في مسجد من مساجد الله لم تزل الملائكة وحملة العرش يسبحون له ما دام في ذلك المسجد ضوء من ذلك السراج

From him, from Muhammad Bin Ali, from Is’haq Bin Basheer Al Kahily, from Al Hakam Bin Maskeyn, from a man who said,

‘Rasool-Allahsaww said: ‘The one who lights a lamp in a Masjid from the Masjids of Allahazwj, the Angels and the bearers of the Throne do not cease to Glorify (Allahazwj) on his behalf for as long as that illumination is in that Masjid from that lantern’.[139]

71 - ثواب الصلوة في مسجد القبيلة

Chapter 71 – Rewards for the Prayer in Masjid Al-Qabeyla

عنه، عن النوفلي، عن السكوني، عن جعفر، عن أبيه، عن علي عليهم - السلام، قال: الصلوة في مسجد القبيلة خمس وعشرون صلوة.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from Aliasws having said: ‘The Prayer in Masjid Al-Qabeyla (equates to) twenty five Prayers’.[140]

72 - ثواب الصلوة في المسجد الاعظم

Chapter 72 – Reward for the Prayer in Al Masjid Al-A’azam

عنه، عن النوفلي عن السكوني، عن جعفر، عن أبيه، عن علي عليهم - السلام، قال: الصلوة في المسجد الاعظم مائة صلوة.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from Aliasws having said: ‘The Salat in Al-Masjid Al-A’azam (equates to) one hundred Prayers’.[141]

73 - ثواب الصلوة في مسجد السوق

Chapter 73 – Reward for Salat in Masjid A Sowq

عنه، عن النوفلي، عن السكوني، عن جعفر، عن أبيه، عن علي عليهم - السلام، قال: الصلوة في مسجد السوق اثنا عشر صلوة.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from Aliasws having said: ‘The Prayer in Masjid Al Sowq (equates to) twelve Prayers’.[142]

74 - ثواب فضل يوم الجمعة

Chapter 74 – Reward for the preference of the day of Friday

عنه، عن عبد الله بن محمد، عن ابراهيم بن عبد الحميد، عن الحسين بن جعفر، عن أبي عبد الله عليه السلام، قال: ان الحور العين يؤذن لهم يوم الجمعة، فيشرفون على الدنيا، فيلقن اين الذين يخطبونا إلى ربنا؟

From him, from Abdullah Bin Muhammad, from Ibrahim Bin Abdul Hameed, from Al Husayn Bin Ja’far,

(It has been narrated) from Abu Abdullahasws having said: ‘The Maiden Houries are Given permission on the day of Friday, so they turn their attention towards the world, so they glance and say: ‘Where are the ones who would speak about us (for marriage) to our Lordazwj?’[143]

عنه، عن أبيه، عن الحسن بن يوسف، عن المفضل بن صالح، عن محمد بن على، قال: ليلة الجمعه ليلة غراء ويومها يوم أزهر، وليس على الارض يوم تغرب فيه الشمس أكثر معتقا فيه من النار من يوم الجمعة.

From him, from his father, from Al Hassan Bin Yusuf, from Al Mufazzal Bin Salih,

(It has been narrated) from Muhammadasws Bin Aliasws having said: ‘The night of Friday is a night of honour, and its day is a day of blossoming (happiness), and there is no day upon the earth in which the sun sets in which more (people) are emancipated from the Fire than the day of Friday’.[144]

عنه، عن ابن محبوب، رفعه قال: قال أبو عبد الله عليه السلام: ان المؤمن ليدعو فيؤخر الله حاجته التي سأل إلى يوم الجمعة ليخصه بفضل يوم الجمعة.

From him, from Ibn Mahoub, raising it, said,

‘Abu Abdullahasws said: ‘The Believer supplicates, but Allahazwj Delays (Answering) his need which he has asked for, up to the day of Friday, in order to Specialise it with the merits of the day of Friday’.

وقال: من مات يوم الجمعة كتب الله له براءة من ضغطة القبر.

And heasws said: ‘The one who dies on the day of Friday, Allahazwj would Write for him freedom from squeezing of the grave’.[145]

75 - باب ثواب العمل يوم الجمعة

Chapter 75 – Rewards for the deed on the day of Friday

أحمد، عن عبد الله بن محمد، عن عمرو بن شمر، عن جابر، قال: كان علي عليه السلام يقول: أكثروا المسألة في يوم الجمعة والدعاء، فان فيه ساعات يستجاب فيها الدعاء والمسألة ما لم تدعوا بقطيعة، أو معصية، أو عقوق، واعلموا أن الخير والشر يضاعفان يوم الجمعة.

Ahmad, from Abfullah Bin Muhammad, from Amro Bin Shimr, from Jabir having said,

Aliasws was saying: ‘Frequent in asking during the day of Friday, and the supplication, for therein is a time in which the supplication is Answered and questions (asking for the need) what you did no supplicate for due to cut-off, or disobedience, or ingratitude. And know, that the good and evil both get multiplied on the day of Friday’.[146]

وعنه، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، أنه سأل أبا - عبد الله عليه السلام، قال: أخبرنا عن أفضل الاعمال يوم الجمعة، فقال: الصلوة على محمد وآل محمد مائة مرة بعد العصر، وما زدت فهو افضل.

And from him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman,

(I) asked Abu Abdullahasws, ‘Inform us about the merits of the deeds on the day of Friday’. So heasws said: ‘The sending of ‘Salawaat’ upon Muhammadsaww and the Progenyasws of Muhammadsaww, one hundred times after ‘Al-Asr’ (afternoon), and whatever you increase, so it is more preferable’.

وفي حديث آخر رواه عبد الله بن سنان وابن اسماعيل، عن أخيه، عن أحدهما عليهما السلام، قال: إذا صليت يوم الجمعة فقل: " اللهم صل على محمد وآل محمد، الاوصياء المرضيين بأفضل صلواتك، وبارك عليهم بأفضل بركاتك، والسلام عليه وعليهم، وعلى أرواحهم وأجسادهم ورحمة الله و بركاته " كتب الله له مائة ألف حسنة، ومحا عنه مائة ألف سيئة، وقضى له بها مائة ألف حاجة، ورفع له بها مائة ألف درجة.

And in another Hadeeth, it has been reported from Abdullah Bin Sinan, and Ibn Ismail, from his brother,

(It has been narrated) from one of themasws (5th or 6th Imamasws) having said: ‘When you Pray on the day of Friday, so say, ‘Our Allahazwj! Send Salawaat upon Muhammadsaww and the Progenyasws of Muhammadsaww, the successorsasws Youazwj are Pleased with, with the highest of Yourazwj Salawaat, and Bless them with the highest of Yourazwj Blessing, and the Greetings upon them and to them, and upon their souls and their bodies, and the Mercy of Allahazwj and Hisazwj Blessings’ – Allahazwj would Write for him one hundred thousand Rewards, and Delete from him one hundred thousand sins, and Fulfil for him one hundred thousand of his needs, and Raise for him, due to it, one hundred thousand Levels’.[147]

وعنه، عن الحسين بن يزيد النوفلي، عن السكوني، عن جعفر، عن أبيه عليهما السلام، قال: قال رسول الله صلى الله عليه وآله: من صلى علي يوم الجمعة ايمانا واحتسابا استأنف العمل.

And from him, from Al Husayn Bin Yazeed Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, having said: ‘Rasool-Allahsaww said: ‘The one who invokes Salawaat upon mesaww on the day of Friday, out of faith and anticipation would have recommenced the deed (start afresh)’.[148]

وعنه، عن ابن فضال، عن العلا بن رزين، عن محمد بن مسلم، عن أبي - جعفر عليه السلام، قال ان الصدقة يوم الجمعة تضاعف، وكان أبو جعفر عليه السلام يتصدق بدينار.

And from him, from Ibn Fazaal, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The charity on the day of Friday is doubled (multiplied)’. And Abu Ja’farasws used to give a Dinar in charity on the day of Friday’.[149]

76 - باب ثواب الصلوة بين الجمعتين

Chapter 76 – Reward for the Prayer in between the two Fridays

عنه، عن الحسين بن يزيد النوفلي عن اسماعيل بن أبي زياد السكوني، عن جعفر، عن أبيه عليهما السلام، قال: قال النبي صلى الله عليه وآله: من صلى ما بين الجمعتين خمس مائة صلوة فله عند الله ما يتمنى من الخير.

From him, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘The Prophetsaww said: ‘The one who Prays five hundred Prayers what is in between two Fridays, so for him would be what he hoped for from the goodness, in the Presence of Allahazwj’.[150]

77 - باب من مات يوم الجمعة أو ليلتها

Chapter 77 – Reward of the one who dies on the day of Friday or its night

عنه، عن ابن فضال، عن المفضل بن صالح، عن سعد بن طريف، عن أبي – جعفر عليه السلام، قال: من مات ليلة الجمعة كتب له برائة من عذاب النار، ومن مات يوم الجمعة أعتق من النار.

From him, from Ibn Fazaal, from Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who dies on the night of Friday, there would be Written for him freedom from the Punishment of the Fire, and the one who dies on the day of Friday, would be Emancipated from the Fire’.

وقال أبو جعفر عليه السلام: بلغني أن النبي صلى الله عليه وآله قال: من مات يوم الجمعة أو ليلة الجمعة رفع عنه عذاب القبر.

And Abu Ja’farasws said: ‘It has reached measws that the Prophetsaww said: ‘The one who dies on the day of Friday or the night of Friday, the Punishment of the grave is Lifted from him’.[151]

78 - ثواب من تولى آل محمد

Chapter 78 – Reward for the one who has the Wilayah of the Progenyasws of Muhammadsaww

عنه، عن بكر بن صالح، عن أبي الحسن الرضا عليه السلام، قال: من سره أن ينظر إلى الله بغير حجاب وينظر الله إليه بغير حجاب فليتول آل محمد، و ليتبرأ من عدوهم، وليأتم بامام المؤمنين منهم فانه إذا كان يوم القيامة نظر الله إليه بغير حجاب ونظر إلى الله بغير حجاب.

From him, from Bakr Bin Salih,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Whoever would like that he should look towards Allahazwj without a veil and that Heazwj should look at him without a Veil, so he should adhere to the Wilayah of the Progenyasws of Muhammadsaww, and disassociate (Tabarra) from theirasws enemies, and follows an Imamasws of the Believers from among themasws, so when it will be the Day of Judgement, Allahazwj would Look at him without a Veil, and he would look towards Allahazwj without a veil’.[152]

79 - ثواب من مات بغير ولاية ال محمد

Chapter 79 – The Reward (Recompense) of the one who dies without the Wilayah of the Progenyasws of Muhammadsaww

عنه، عن القاسم بن يحيى، عن عبيس، عن جعفر العبدي، عن أبي سعيد الخدري، قال: سمعت رسول الله صلى الله عليه وآله يقول: لو أن عبدا عبد الله ألف عام ما بين الركن والمقام، ثم ذبح كما يذبح الكبش مظلوما لبعثه الله مع النفر الذين يقتدى بهم وبهداهم ويسير بسيرتهم، ان جنة فجنة وان نارا فنار.

From him, from Al Qasim Bin Yahya, from Ubeys, from Ja’far Al Abady, from Abu Saeed Al Khudry who said,

‘I heard Rasool-Allahsaww saying: ‘Even if a servant were to worship for a thousand years in between Al-Rukn and Al-Maqaam (by the Kabah), then is slaughter just as the sheep is slaughtered as an oppressed one, Allahazwj would Resurrect him with the persons whom he followed by their guidance and walked upon their ways – if to the Paradise, so to the Paradise, and if Fire, so to the Fire’.[153]

80 - ثواب من أحب آل محمد

Chapter 80 – Reward for the one who loves the Progenyasws of Muhammadsaww

عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن المفضل بن عمر، عن أبي عبد الله عليه السلام، قال: من أحبنا أهل البيت وحقق حبنا في قلبه جرى ينابيع الحكمة على لسانه، وجدد الايمان في قلبه، وجدد له عمل سبعين نبيا وسبعين صديقا وسبعين شهيدا وعمل سبعين عابدا عبد الله سبعين سنة.

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Al Mufazal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who loves usasws, the Peopleasws of the Household, and truly loves usasws in his heart, fountains of wisdom would flow from his tongue, and the faith would be renewed in his heart, and there would be renewed for him the deeds (equivalent to those) of seventy Prophetsas, and seventy Truthful ones, and seventy martyrs, and the deeds of seventy worshippers worshipping Alllahazwj for seventy years’.[154]

عنه، عن محمد بن عبد الحميد، عن جماعة، عن بشر بن غالب الاسدي، قال: حدثنى الحسين بن علي عليهما السلام، قال: قال لي: يا بشر بن غالب، من أحبنا لا يحبنا الا الله، جئنا نحن وهو كهاتين، وقدر بين سبابتيه، ومن أحبنا لا يحبنا الا للدنيا فانه إذا قام قائم العدل وسع عدله البر والفاجر.

From him, from Muhammad Bin Abdul Hameed, from a group, from Bishr Bin Ghalib Al Asady,

(It has been narrated) from Al-Husaynasws Bin Aliasws, said, ‘Heasws said to me: ‘O Bishr Bin Ghalib! The one who loves usasws, not loving usasws except (for the sake of) Allahazwj, weasws would come together, usasws and him, like these two’ – and heasws placed both hisasws forefingers together – ‘And the one who loves usasws, not loving usasws except for the (sake of the) world, so when Al-Qaimasws establishes hisasws justice, hisasws justice would extend to the righteous and (as well as) the immoral’.[155]

81 – ثواب مودة آل محمد

Chapter 81 – Reward for having the cordiality for the Progenyasws of Muhammadsaww

عنه، قال: حدثنى خلاد المقرى، عن قيس بن الربيع، عن ليث بن أبي – سليمان، عن ابن أبي ليلى، عن الحسن بن علي عليهما السلام، قال: قال رسول الله صلى الله عليه وآله: الزموا مودتنا أهل البيت فانه من لقى الله وهو يودنا أهل البيت دخل الجنة بشفاعتنا، والذي نفسي بيده لا ينتفع عبد بعمله الا بمعرفة حقنا.

From him, from Khalaad Al Maqry, from Qays Bin Al Rabi’e, from Lays Bin Abu Suleyman, from Ibn Abu Layli,

(It has been narrated) from Al-Hassanasws Bin Aliasws having said: ‘Rasool-Allahsaww said: ‘Necessitate (upon yourselves) the cordiality for usasws, the Peopleasws of the Household, for the one who meets Allahazwj and heasws had been cordial with usasws the Peopleasws of the Household, would enter the Paradise by ourasws intercession. By the Oneazwj in Whose Hand is myasws soul, a servant would not benefit by his deeds except by having recognised ourasws rights’.[156]

82 - ثواب من استشهد مع آل محمد

Chapter 82 – Reward for the one who is martyred with the Progenyasws of Muhammadsaww

عنه، عن اسماعيل بن اسحاق، عن الحسن بن الحسين، عن سعد بن خثيم، عن محمد بن القاسم، عن زيد بن علي عليهما السلام، قال: من استشهد معنا أهل البيت له سبع رقوات، قيل: وما سبع رقوات؟ - قال: سبع درجات ويشفع في سبعين من أهل بيته.

From him, from Ismail Bin Is’haq, from Al Hassan Bin Al Husayn, from Sa’ad Bin Khaseym, from Muhammad Bin Al Qasim,

(It has been narrated) from Zayd son of Aliasws, heasws having said: ‘The one who is martyred with usasws, the Peopleasws of the Household, for him would be seven ‘Raqwaat’’. It was said, ‘And what are seven ‘Raqwaat’?’ Heasws said: ‘Levels where he would intercede for seventy of his family members’.[157]

83 - ثواب من ذكر آل محمد

Chapter 83 – Reward for the one who remembers the Progenyasws of Muhammadsaww

عنه، عن القاسم بن يحيى، عن جده، عن ابن مسلم، عن أبي عبد الله عليه السلام، قال: قال أمير المؤمنين عليه السلام: ذكرنا أهل البيت شفاء من الوعك والاسقام ووسواس الريب، وحبنا رضى الرب تبارك وتعالى.

From him, from Al Qasim Bin Yahya, from his grandfather, from Ibn Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir-ul-Momineenasws said: ‘Remembering usasws, the Peopleasws of the Household is a healing from the fever and the persistent uncertainty and the doubt, and love for usasws is Pleasure of the Lordazwj, Blessed and High’.[158]

84 - ثواب النظر إلى آل محمد

Chapter 84 – Reward of looking at the Progenyasws of Muhammadsaww

عنه، عن محمد بن علي، عن الصائغ، عن أبي عبد الله عليه السلام، قال: النظر إلى آل محمد عبادة.

From him, from Muhammad Bin Ali, from Al Sa’ig,

(It has been narrated) from Abu Abdullahasws having said: ‘Looking at the Progenyasws of Muhammadsaww is worship’.[159]

85 - ثواب صلة آل محمد

Chapter 85 – Reward for maintaining good relations with the Progenyasws of Muhammadsaww

عنه، عن أبيه، عن القاسم بن محمد، عن أبي حمزة، عن أبي جعفر عليه السلام، قال: إذا كان يوم القيامة جمع الله الاولين والآخرين فينادي مناد: من كانت له عند رسول الله يد فليقم، فيقوم عنق من الناس، فيقول: ما كانت ايديكم عند رسول الله صلى الله عليه وآله؟ - فيقولون: كنا نصل أهل بيته من بعده، فيقال لهم: اذهبوا فطوفوا في الناس، فمن كانت له عندكم يد فخذ وابيده فادخلوه في الجنة.

From him, from his father, from Al Qasim Bin Muhammad, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘When it will be the Day of Judgement, Allahazwj would Gather the former ones and the later ones, so a Caller would Call out: ‘The one who had a hand (favour) upon Rasool-Allahsaww, so he should stand up’. So there would stand up a group from the people. So (the Caller) would be saying: ‘What were your hands (favours) upon Rasool-Allahsaww?’ So they would be saying: ‘We used to invoke Salawaat upon the Peopleasws of hissaww Household from after himsaww’. So it would be said to them: ‘Go and circle among the people, so the one who had a hand (favour) upon you, so take him by the hand and enter him into the Paradise’.

وقال أبو عبد الله عليه السلام: من وصلنا وصل رسول الله صلى الله عليه وآله، ومن وصل رسول الله صلى الله عليه وآله فقد وصل الله تبارك وتعالى.

And Abu Abdullahasws said: ‘The one who maintains (good) relations with usasws, maintains relations with Rasool-Allahsaww; and the one who maintains relations with Rasool-Allahsaww so he has maintained relations with Allahazwj Blessed and High’.[160]

86 - ثواب من دمعت عينه في آل محمد

Chapter 86 – Reward for the one who has tears in his eyes regarding the Progenyasws of Muhammadsaww

عنه، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن بكر بن محمد، عن فضيل بن يسار، عن أبي عبد الله عليه السلام، قال: من ذكرنا عنده، ففاضت عيناه ولو مثل جناح الذباب، غفر الله ذنوبه ولو كانت مثل زبد البحر.

From him, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Bakr Bin Muhammad, from Fazeyl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in whose presence weasws are mentioned, so his eyes overflow (with tears) even though it may be like the wing of a the flies, Allahazwj would Forgive his sins even though they may be like the foam of the sea’.[161]

87 - ثواب من اصطنع إلى آل محمد يدا

Chapter 87 – Reward for the one who lends a helping hand to the Progenyasws of Muhammadsaww

عنه، عن محمد بن علي الصيرفى، عن عيسى بن عبد الله العلوى، عن أبيه، عن جده، عن علي بن أبي طالب عليه السلام، قال: قال رسول الله صلى الله عليه وآله: من اصطنع إلى أحد من أهل بيتى يدا كافيته يوم القيامة.

From him, from Muhammad Bin Al Al Sayrafi, from Isa Bin Abdullah Al Alawy, from his father, from his grandfather,

(It has been narrated) from Aliasws Bin Abu Talibasws having said: ‘Rasool-Allahsaww said: ‘The one who lends a helping hand to anyone from the Peopleasws of mysaww Household, it would be sufficient for him on the Day of Judgement’.[162]

88 - ثواب الحج

Chapter 88 – Reward for the Hajj

عنه، عن يحيى بى ابراهيم، عن أبيه، عن معاوية بن عمار، عن أبي – عبد الله عليه السلام، قال: الحاج حملانه وضمانه على الله، فإذا دخل المسجد الحرام وكل به ملكان يحفظان عليه طوافه وسعيه، فإذا كانت عشية عرفة ضربا على منكبه الايمن، ثم يقولان: يا هذا أما ما مضى فقد كفيته، فانظر كيف تكون فيما تستقبل.

From him, from Yahya Abu Ibrahim, from his father, from Muawiya Bin Amaar,

(It has been narrated) from Abu Abdullahasws having said: ‘During the Hajj, his protect and care of the Pilgrim is upon Allahazwj. So when he enters the Sacred Masjid, two Angels are allocated to him, preserving for him his circumambulation and his Sa’ee. So when it is the eve of Arafaat, they hit upon his right shoulder and say: ‘O you! As for what has passed, so it has sufficed for you (your sins have been Forgiven), therefore look at what you would become in the future’.[163]

89 - ثواب التجهز للحج

Chapter 89 – Reward for the preparation for the Hajj

عنه، عن يحيى بن ابراهيم، عن معاوية بن عمار، عن أبي عبد الله عليه - السلام، قال: قال أبو جعفر عليه السلام: ان العبد المؤمن إذا أخذ في جهازه لم يرفع قدما ولم يضع قدما الا كتب الله له بها حسنة، حتى إذا استقل لم يرفع بعيره خفا ولم يضع خفا الا كتب الله له بها حسنة، حتى إذا قضى حجه مكث ذا الحجة ومحرما وصفرا يكتب له الحسنات ولا يكتب عليه السيئآت الا أن يأتي بكبيرة.

From him, from Yahya Bin Ibrahim, from Muawiya Bin Amaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws said: ‘When the believing servant begins his preparation (for Hajj), neither does he raise his step nor places his step except that Allahazwj Writes a Reward for him due to it, to the extent that he does not put on his camel slippers or places his camel slippers except that Allahazwj Writes a Reward for him due to it; until when he fulfils his Hajj and remains Zilhajj, and Muharram, and Safar, Rewards are Written for him and the sins are not Written for him, unless he commits a major sin’.[164]

90 - ثواب النفقة في الحج

Chapter 90 – Reward of the expenditure regarding the Hajj

عنه، عن عمرو بن عثمان، عن الحسين بن عمرو، عن أبيه، عن أبي عبد الله عليه السلام، قال: لو كان لاحدكم مثل أبي قبيس ذهب ينفقه في سبيل الله ما عدل الحج، ولدرهم ينفقه الحاج يعدل ألفى ألف درهم في سبيل الله.

From him, from Amro Bin Usmaan, from Al Husayn Bin Amro, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Even if one of you were to spend gold in the Way of Allahazwj like the mountain of Qubays it would not equate the Hajj, and a single Dirham the Pilgrim spends in the Hajj equates to a thousand thousand Dirhams in the Way of Allahazwj’.[165]

91 - ثواب من وصل قريبا بحجة وعمرة أو اشركه في حجة مع ثواب الاحرام

Chapter 91 – Reward for the one who arrives early for the Hajj and the Umrah, or included in Hajj with the Reward of the Ihraam

عنه، عن الحسن بن علي الوشاء، عن المثنى بن راشد الحناط، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: ان المسلم إذا خرج إلى هذا الوجه يحفظ الله عليه نفسه وأهله، حتى إذا انتهى إلى المكان الذي يحرم فيه، وكل ملكان يكتبان له أثره ويضربان على منكبه ويقولان: أما ما مضى فقد غفر لك ذلك، فاستأنف العمل.

From him, from Al Hassan Bin Ali Al Washa, from Al Masny Bin Rashid Al Hanaat, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When the Muslim goes out to this direction (Hajj), Allahazwj Protects him and his family, until when he ends up to the place in which he wears the Ihraam, two Angels get Allocated to him, to follow him, and they strike him upon his shoulder and say: ‘As for what is past, so that has been Forgiven for you, therefore resume the (good) deeds’.[166]

92 - ثواب التلبية

Chapter 92 – Reward of the Talbiyyah

عنه، عن يعقوب بن يزيد، عن ابن أبي عمير وابن فضال، عن رجال شتى، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: من لبى في احرامه سبعين مرة احتسابا أشهد الله له ألف ملك ببراءة من النار، وبراءة من النفاق.

From him, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr and Ibn Fazaal, from various men,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who exclaims Talbiyya (Here I am Lordazwj, here I am!) seventy times in anticipation whilst being in his Ihraam, Allahazwj Testifies for him with a thousand Angels, freedom from the Fire, and freedom from the hypocrisy’.[167]

93 - ثواب الطواف

Chapter 93 – Reward for the circumambulation

عنه، عن أبيه، عن الحسن بن يوسف، عن زكريا، عن علي بن ميمون الصائغ، قال: قدم رجل على أبي الحسن عليه السلام، فقال (ع) له: قدمت حاجا؟ - فقال: نعم فقال: تدرى ما للحاج؟ - قال: قلت: لا، قال: من قدم حاجا وطاف بالبيت وصلى ركعتين، كتب الله له سبعين ألف حسنة، ومحا عنه سبعين ألف سيئة وشفع في سبعين ألف حاجة وكتب له عتق سبعين رقبة، كل رقبة عشرة آلاف درهم.

From him, from his father, from Al Hassan Bin Yusuf, from Zakariyya, from Ali Bin Maymoun Al Sa’ig who said,

‘A man came to Abu Al-Hassanasws, so heas said to him: ‘You have offered the Hajj?’ So he said, ‘Yes’. So heasws said: ‘Do you know what is the Hajj?’ He said, ‘No’. Heasws said: ‘The man who goes to Hajj, and circumambulates the House, and Prays two Cycles, Allahazwj Writes for him seventy thousand Rewards, and Deletes seventy thousand sins from him, and Accepts the intercession for seventy thousand needs, and Writes for him the emancipation of seventy slaves, each emancipation being of ten thousand Dirhams’.[168]

94 - ثواب استلام الركن

Chapter 94 – Reward for submitting to (touching with respect) Al-Rukn

عنه، عن موسى بن القاسم، عن علي بن جعفر، عن محمد بن مسلم عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: استلموا الركن فانه يمين الله في خلقه، يصافح بها خلقه مصافحة العبد ويشهد لمن وافاه.

From him, from Musa Bin Al Qasim, from Ali Bin Ja’far, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Submit to (touch with respect) Al-Rukn, for it is the Right Hand of Allahazwj among Hisazwj creatures. Heazwj Shakes hands by it with Hisazwj creatures, like the shaking of the hands of the people, and it Testifies for the one who is loyal to it’.[169]

95 - ثواب السعي

Chapter 95 – Reward for Al-Sa’ee

عنه، عن ابن محبوب، عن علي بن رئاب، عن محمد بن قيس، عن أبي - جعفر عليه السلام، قال: قال النبي صلى الله عليه وآله لرجل من الانصار: إذا سعيت بين الصفا والمروة كان لك عند الله أجر من حج ماشيا من بلاده ومثل أجر من أعتق سبعين رقبة مؤمنة.

From him, from Ibn Mahoub, from Ali Bin Ra’ib, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww said to a man from the Helpers: ‘When you perform Al-Sa’ee in between Al-Safa and Al-Marwa, there would be for you, in the Presence of Allahazwj, a Recompense of the one who performed Hajj having walked from his country, and like a Recompense of the one who emancipated seventy Believing slaves’.[170]

96 - ثواب الوقوف بعرفات

Chapter 96 – Reward for the pausing at Arafaat

عنه، عن يحيى بن ابراهيم، عن أبيه، عن معاوية بن عمار، عن أبي - عبد الله عليه السلام، قال: قال علي بن الحسين عليهما السلام: أما علمت أنه إذا كان عشية عرفة برز الله في ملائكته إلى سماء الدنيا ثم يقول: انظروا إلى عبادي، أتونى شعثا غبرا، أرسلت إليهم رسولا من وراء وراء؟، فسألوني ودعوني أشهدكم أنه حق علي أن أجيبهم اليوم، قد شفعت محسنهم في مسيئهم، وقد تقبلت من محسنهم فأفيضوا مغفورا لكم، ثم يأمر ملكين فيقومان بالمأزمين، هذا من هذا الجانب وهذا من هذا الجانب، فيقولان: " اللهم سلم سلم " فما تكاد ترى من صريع ولا كسير.

From him, from Yahya Bin Ibrahim, from his father, from Muawiya Bin Amaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘But, do you know that on the eve of Arafaat (near the grave of Al-Hussainasws), Allahazwj Send out the Angels to the sky of the world, then Says: “Look at Myazwj servants! They came to Meazwj untidy and dusty. Did Iazwj Send to them a Rasoolsaww (to look) after them, and (to look) after them (again and again)?’ They are asking Meazwj, and supplicating to Meazwj. Iazwj Hold you all as witnesses that it is a right upon Meazwj that Iazwj should Answer them today. Iazwj have Accepted the intercession of their good ones regarding their wrong-doers, and have Accepted (the Hajj) from their good ones. Therefore hasten, for I have Forgiven them’. Then Heazwj Commands two Angels, so they arise to carry out (Command), this one on this side, and this one on this side, so they both say: ‘Our Allahazwj! Safety! Safety!’ So you will not see anyone be disappointed (from Blessings)’.[171]

97 - ثواب جمع منى

Chapter 97 – Reward for gathering at Mina

أحمد، عن بعض أصحابه، عن الحسن بن يوسف، عن زكريا بن محمد، عن مسعود الطائى، عن عبد الحميد، قال: سمعت أبا عبد الله عليه السلام يقول: إذا اجتمع الناس بمنى نادى مناد: أيها الجمع لو تعلمون بمن أحللتم لايقنتم بالمغفرة بعد الخلف ثم يقول الله تبارك وتعالى: ان عبدا إذا أوسعت عليه في رزقه لم يفد الي في كل أربع لمحروم.

Ahmad, from one of his companions, from Al Hassan Bin Yusuf, from Zakariyya in Muhammad, from Masoud Al Ta’ie, from Abdul Hameed who said,

‘I heard Abu Abdullahasws saying: ‘When the people gather at Mina, a Caller calls out: ‘O you gathering! If only you knew who has Permitted you (to be forgiven), you would have attained the Forgiveness (even) after the falling behind (in your deeds)’. Then Allahazwj Blessed and High Says: “A servant, when his sustenance is Increased for him, (it would be so much that) he would not come to Meazwj regarding every four deprived ones (as he will be able to look after another four needy ones)”.[172]

98 - ثواب العتق بعرفة

Chapter 98 – (Reward for) The emancipation (of a slave) at Arafaat

عنه، عن ابن محبوب، عن شهاب، عن أبي عبد الله عليه السلام في رجل أعتق عبده عشية عرفة، قال: يجزى عن العبد حجة الاسلام، يكتب للسيد أجر ثواب العتق وثواب الحج.

From him, from Ibn Mahboub, from Shahaab,

(It has been narrated) from Abu Abdullahasws regarding a man who emancipated his slave on the eve of Arafaat. Heasws said: ‘The Recompense of the slave is the Hajj of Al-Islam. The Recompense Written for the Master, is the Reward of the emancipation and the Reward of the Hajj’.[173] 

99 - ثواب الافاضة من منى

Chapter 99 – Reward of the return from Mina

عنه، عن الوشاء عن أبي الحسن الرضا عليه السلام، قال: قال أبو عبد الله عليه السلام، إذا أفاض الرجل من منى وضع ملك يده بين كتفيه ثم قال له: استأنف.

From him, from Al Washa,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Abu Abdullahasws said: ‘When the man returns from Mina, an Angel places its hand upon his shoulder and says to him: ‘Re-commence (start afresh your deeds)’.[174]

100 - ثواب المار بالمأزمين

Chapter 100 – Reward for passing through the bottlenecks (rush of people)

عنه، عن ابن فضال، عن رجل، عن أبي عبد الله عليه السلام، قال: من مر بالمأزمين وليس في قلبه كبر، نظر الله إليه، قلت: ما الكبر؟ - قال: يغمص الناس و يسفه الحق وقال: وملكان موكلان بالمأزمين يقولان: " رب سلم سلم ".

From him, from Ibn Fazaal, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who passes through the ‘Ma’azmeyn’ (rush of people) and there is no arrogance in his heart, Allahazwj Looks at him’. I said, ‘And what is the arrogance?’ Heasws said: ‘He looks down upon the people and ridicules the Truth’.[175]

101 - ثواب رمى الجمار

Chapter 101 – Reward of throwing the pebbles

عنه، عن أبيه، عن حماد بن عيسى، عن حريز، عن أبي عبد الله عليه السلام في رمى الجمار قال: له بكل حصاة يرمى بها يحط عنه كبيرة موبقة.

From him, from his father, from Hamaad Bin isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws with regards to throwing of the pebbles. Heasws said: ‘For him, for every pebble that he throws, is Deleted from him a major mortal sin’.[176]

102 - ثواب النحر

Chapter 102 – Reward of the sacrifice

عنه، عن أبيه، عن حماد بن عيسى، عن ربعى، عن عبد الله، عن فضيل بن يسار، عن أبي عبد الله عليه السلام، قال: قال علي بن الحسين عليهما السلام في حديث له: إذا ذبح الحاج كان فداه من النار.

From him, from his father, from Hamaad Bin Isa, from Rai’e, from Abdullah, from Fazeyl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws said in a Hadeeth of hisasws: ‘When the Pilgrim slaughters (a sacrifice), it is a expiation for him from the Fire’.[177]

103 - ثواب العمل يوم النحر

Chapter 103 – The deed on the day of the sacrifice

عنه، عن أبيه، عن القاسم بن اسحاق، عن عباد الدواجنى، عن حفص بن سعيد، عن بشير بن زيد، قال: قال رسول الله صلى الله عليه وآله لفاطمة عليها السلام: إشهدي ذبح ذبيحتك فان أول قطرة منها يكفر الله بها كل ذنب عليك، وكل خطيئة عليك، فسمعه بعض المسلمين فقال: يا رسول الله هذا لاهل بيتك خاصة ام للمسلمين عامة؟ - قال: ان الله وعدني في عترتي أن لا يطعم النار أحدا منهم وهذا للناس عامة.

From him, from his father, from Al Qasim Bin Is’haq, from Abaad Al Dawajany, from Hafs Bin Saeed, from Basheer Bin Zayd who said,

‘Rasool-Allahsaww said to Syeda Fatimaasws: ‘Witness mesaww slaughtering the sacrifice, for the first drop of it, Allahazwj would expiate every sin, and every error of (mysaww people). One of the Muslims heard it so he said, ‘O Rasool-Allahsaww! Is this for the Peopleasws of yoursaww Household in particular, or for the general Muslims?’ Hesaww said: ‘Allahzwj has Promised mesaww with regards to mysaww Family that the Fire would not consume any one of them. And this is for the general people’.[178]

104 - ثواب من دخل مكة بسكينة

Chapter 104 – Reward for the one who enters Makkah peacefully

نه، عن محمد بن علي، عن المفضل بن صالح، عن أبي حمزة، عن أبي - جعفر عليه السلام، قال: من دخل مكة بسكينة غفر الله ذنوبه.

From him, from Muhammad Bin Ali, from Al Mufazzal Bin Salih, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who enters Makkah peacefully, Allahazwj would Forgive his sins’.[179]

105 - ثواب من دخل الحرم حافيا

Chapter 105 – Reward for the one who enters the Sanctuary barefooted

عنه، عن أبيه، عن القاسم بن اسماعيل، عن أبان بن تغلب، قال: كنت مع أبي عبد الله عليه السلام، مزامله ما بين مكة والمدينة فلما انتهى إلى الحرم نزل فاغتسل، فأخذ نعليه بيده ثم دخل الحرم حافيا: قال أبان: فصنعت مثل ما صنع، فقال: يا أبان، من صنع مثل ما رأيتنى صنعت تواضعا لله محا الله عنه مائة الف سيئة، وكتب له مائة ألف حسنة، وقضى له مائة ألف حاجة.

From him, from his father, from Al Qasim Bin Ismail, from Aban Bin Taghlub who said,

‘I was with Abu Abdullahasws accompanying himasws in between Makkah and Al-Medina. So when heasws ended up to the Sanctuary, heasws descended and washed. Heasws grabbed his slippers in hisasws hand, then entered the Sanctuary barefooted’. Aban said, ‘So I did similar to what heasws had done, so heasws said: ‘O Aban!

The one who does similar to what you have seen measws doing, in reverence to Allahazwj, Allahazwj would Delete from him one hundred thousand sins, and Write for him one hundred thousand Rewards, and Fulfil for him one hundred thousand needs’.[180]

106 - ثواب من دخل مكة وليس في قلبه كبر

Chapter 106 – Reward for the one who enters Makkah and there is no arrogance in his heart

عنه، عن أبيه، عن النضر بن سويد، عن هشام بن سالم، عن أبي عبد الله عليه السلام، قال: أنظروا إذا هبط الرجل منكم وادى مكة فالبسوا خلقان ثيابكم أو سمل ثيابكم فانه لم يهبط وادي مكة أحد ليس في قلبه من الكبر الا غفر له.

From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Saalim, from

Abu Abdullahasws having said: ‘Look, when the man from among you goes down into the valley of Makkah, should wear worn and ragged clothes, for there does not descend anyone in the valley of Makkah and there is nothing of the arrogance in his heart, except that he is Forgiven’.[181]

107 - ثواب التسبيح بمكة

Chapter 107 – Reward of the Glorification at Makkah

عنه، عن عمرو بن عثمان وأبي علي الكندي، عن علي بن عبد الله بن جبلة، عن رجاله، عن أبي عبد الله عليه السلام، قال: تسبيح بمكة يعدل خراج العراقين ينفق في سبيل الله.

From him, from Amro Bin Usmaan and Abu Ali Al Kindy, from Ali Bin Abdullah in Jabala, from his men,

(It has been narrated) from Abu Abdullahasws having said: ‘Glorification at Makkah equates to the charities spend in the Way of Allahazwj’ (equivalent to all of) the Iraqis.[182]

108 - ثواب الساجد بمكة

Chapter 108 – Reward of the Prostator in Makkah

عنه، عن عمرو بن عثمان، عن علي بن خالد، عمن حدثه، عن أبي جعفر عليه السلام، قال: الساجد بمكة كالمتشحط بدمه في سبيل الله.

From him, from Amro Bin Usmaan, from Ali Bin Khalid, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said: ‘The going into prostration at Makkah is like the one who is smeared in his blood in the Way of Allahazwj’.[183]

109 - ثواب النائم بمكة

Chapter 109 – Reward for the one who sleeps in Makkah

133 - عنه، عن عمرو بن عثمان، عن علي بن عبد الله، عن خالد القلانسى، عن أبي عبد الله عليه السلام، قال: كان علي بن الحسين عليهما السلام يقول: النائم بمكة كالمتشحط في البلدان. (5)

From him, from Amro Bin Usmaan, from Ali Bin Abdullah, from Khalid Al Qalanasy,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws used to say: ‘The sleeping one in Makkah is like the one smeared (in blood?) in the countries’.[184]

110 - ثواب من ختم القرآن بمكة

Chapter 110 – Reward for the one who completes the Quran at Makkah

عنه، عن عمرو بن عثمان، عن علي بن خالد، عمن حدثه، عن أبي جعفر عليه السلام، قال: من ختم القرآن بمكة لم يمت حتى يرى رسول الله صلى الله عليه وآله ويرى منزله من الجنة.

From him, from Amro Bin Usman, from Ali Bin Khalid, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who completed the Quran at Makkah would not die until he sees Rasool-Allahazwj (in a dream) and sees his house from the Paradise’.[185]

111 - ثواب النظر إلى الكعبة

Chapter 111 – Reward for looking at the Kabah

عنه، عن أبيه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي عبد الله عليه السلام، قال: قال أمير المؤمنين عليه السلام: إذا خرجتم حجاجا إلى بيت الله فأكثروا النظر إلى بيت الله، فان لله مائة وعشرين رحمة عند بيته الحرام، ستون للطائفين، وأربعون للمصلين، وعشرون للناظرين،.

From him, from his father, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir-ul-Momineenasws said: ‘When you go out to the House of Allahazwj, so be frequent in looking at the House of Allahazwj, for Allahazwj has (Kept) one hundred and twenty Mercies in the Presence of Hisazwj Sacred House – sixty for those who circumambulate it and forty for the Praying ones, and twenty for the beholders’.

وفي رواية اسماعيل بن مسلم، عن جعفر، عن أبيه، عن النبي صلى الله عليه وآله، قال: النظر إلى الكعبة حبا لها يهدم الخطايا هدما.

And in a report of Ismail in Muslim, from Ja’farasws, from hisasws father, from the Prophetsaww having said: ‘The looking at the Kabah in love for it pulverises the sins with a pulverisation’.[186]

عنه، عن علي بن حديد، عن مرازم، عن رجل، عن أبي عبد الله عليه – السلام من أيسر ما ينظر إلى الكعبة ان يعطيه الله بكل نظرة حسنة ومحا عنه سيئة ويرفع له درجة.

From him, from Ali Bin Hadeed, from Marazim, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The easiest of what ones looks at the Kabah (glances), Allahazwj would Give him for every look of his, a Reward, and Delete from him a sin, and Raise for him a Level’.[187]

112 - ثواب معرفة حق الكعبة

Chapter 112 – Reward for recognising the rights of the Kabah

عنه، عن بعض أصحابنا، عن الحسن بن يوسف، عن زكريا، عن علي بن عبد العزيز قال: قال أبو عبد الله عليه السلام: من أتى الكعبة فعرف من حقنا وحرمتنا ما عرف من حقها وحرمتها لم يخرج من مكة الا وقد غفر له ذنوبه وكفاه الله ما أهمه من أمر دنياه وآخرته.

From him, from one of our companions, from Al Hassan Bin Yusuf, from Zakariyya, from Ali Bin Abdul Aziz who said,

‘Abu Abdullahasws said: ‘The one who comes to the Kabah, so he recognises ourasws rights and our sanctity, what he recognises from its rights and its sanctity, would not come out from Makkah except having his sins Forgiven from him, and Allahazwj would Suffice for him whatever worries him from the matters of his world and his Hereafter’.[188]

113 - ثواب دخول الكعبة

Chapter 113 – Reward for entering the Kabah

عنه، عن عمرو بن عثمان، عن علي بن خالد، عمن حدثه، عن أبي جعفر عليه السلام، قال: كان يقول: الداخل الكعبة يدخل والله عنه راض، ويخرج منها عطلا من الذنوب.

From him, from Amro Bin Usman, from Ali Bin Khalid, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws, said, ‘Heasws was saying: ‘The one entering the Kabah, enters it, and Allahazwj is Pleased with him, and exits from it having the sins been crippled (Made ineffective)’.[189]

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114 - ثواب من حج ماشيا

Chapter 114 – Reward for the Hajj by walking

عنه، عن محمد بن بكر، عن زكريا بن محمد، عن عيسى بن سوادة، عن ابن المنكدر، عن أبي جعفر عليه السلام، قال: قال ابن عباس: ما ندمت على شئ ندمى على ان لم أحج ماشيا لانى سمعت رسول الله صلى الله عليه وآله يقول: من حج بيت الله ماشيا كتب الله له سبعة ألف حسنة من حسنات الحرم، قيل: يا رسول الله وما حسنات الحرم؟ - قال: حسنة ألف ألف حسنة، وقال: فضل المشاة في الحج كفضل القمر ليلة البدر على سائر النجوم، وكان الحسين بن علي عليهما السلام يمشى إلى الحج ودابته تقاد وراءه.

From him, from Muhammad Bin Bakr, from Zakariyya Bin Muhammad, from Isa Bin Sawada, from Ibn Al Munkadar,

(It has been narrated) from Abu Ja’farasws having said: ‘Ibn Abbas said, ‘I did not regret over anything that I regretted upon with more regret than, that I did not go for Hajj walking, because I heard Rasool-Allahsaww saying: ‘The one who performs Hajj of the House of Allahazwj walking, Allahazwj Writes for him seven thousand Rewards from the Rewards of the Sanctuary’. It was said, ‘O Rasool-Allahsaww! And what are the Rewards of the Sanctuary?’ Hesaww said: ‘A Reward thousand thousand (times) a Reward’. And hesaww said: ‘The merit of the walking during the Hajj is like the merit of the moon on the night of the full moon over the rest of the stars. An Al-Husaynasws Bin Aliasws walked to the Hajj, and hisasws animal (ride) was driven behind himasws’.[190]

115 - ثواب من مات في طريق ملة

Chapter 115 – Reward for the one who dies in the Way of Religion

عنه، عن الحسن بن علي بن يقطين، عن زبيدة، عن جميل، عن أبي – عبد الله قال: من مات بين الحرمين بعثه الله في الامنين يوم القيامة،

From, from Al Hassan Bin Ali Bin Yaqteen, from Zubeyda, from Jameel,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who dies between the two Sanctuaries, Allahazwj would Resurrect him among the secured ones on the Day of Judgement’.[191]

116 - ثواب من خلف حاجا في أهله

Chapter 116 – Reward for the one who leaves behind a caretaker with regards to his family

عنه، عن عمرو بن عثمان، عن علي بن عبد الله، عن خالد القلانسى، عن أبي - عبد الله عليه السلام، قال: قال علي بن الحسين عليهما السلام: من خلف حاجا في أهله و ما له كان له كأجره حتى كأنه يستلم الاحجار.

From him, from Amro Bin Usmaan, from Ali Bin Abdullah, from Khalid Al Qalanasy,

(It has been narrated) from Abu Abdullahasws having said : ‘Aliasws Bin Al-Husaynasws said: ‘The one who leaves behind someone to look after his family (when he himself goes for Hajj), whatever (Reward) is for him would be for that person, to the extent as if he had touched (with reverence) the stones (the Black Stone)’.[192]

117 - ثواب من عظم الحاج وصافحه والتسليم عليه

Chapter 117 – Reward for the one who reveres the Pilgrim and shakes his hand, and greets him

عنه، عن عمرو بن عثمان، عن علي بن عبد الله، عن خالد القلانسى، عن أبي - عبد الله عليه السلام، قال: كان علي بن الحسين عليهما السلام، يقول: يا معشر من لم يحج استبشروا بالحاج وصافحوهم وعظموهم فان ذلك يجب عليكم لتشاركوهم في الاجر.

From him, from Amro Bin Usman, from Ali Bin Abdullah, from Khalid Al Qalanasy,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘O group of one who did not perform Hajj! Be joyful with the Pilgrim, and shake their hands, and revere them, for that is Obligatory upon you, in order to participate with them in the Recompense’.[193]

عنه، عن عبد الله بن محمد الحجال، رفعه قال: لا يزال على الحاج نور الحج ما لم يذنب.

From him, from Abdullah Bin Muhammad Al Hajaal, raising it –

The Imamasws said: ‘The Light of Hajj does not cease to be upon the Pilgrim so long as he does not sin (again)’.[194]

118 - ثواب من حج كل سنة ثم تخلف سنة

Chapter 118 – Reward for the one who Performs Hajj every year, then fails to do so one year

عنه، عن محمد بن عبد الحميد، عن عبد الله بن جندب، عن بعض رجاله، عن أبي عبد الله عليه السلام، قال: إذا كان الرجل من شأنه الحج في كل سنة ثم تخلف سنة فلم يخرج قالت الملائكة الذين هم على الارض للذين هم على الجبال: لقد فقدنا صوت فلان، فيقولون: اطلبوه، فيطلبونه فلا يصيبونه فيقولون: " اللهم ان كان حبسه دين فأده عنه أو مرض فاشفه أو فقر فأغنهم أو حبس ففرج عنهم أو فعل بهم فافعل بهم " والناس يدعون لانفسهم وهم يدعون لمن تخلف.

From him, from Muhammad Bin Abdul Hameed, from Abdullah Bin Jundab, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘If there was a man who performs Hajj every year and then fails a year, so he does not come out for it, the Angels who are upon the earth say to those who are upon the mountain: ‘The voice of so and so is lost from us’. So they would say: ‘Seek him’. So they seek him, and they do not find him, so they say: ‘Our Allahazwj! If debt has withheld him, so Fulfil his debt, or if he is sick, so Cure him, or (affected by) poverty so Enrich him, or if imprisoned, then have him Released, or Do with them what they have done with him’. And the people are supplicating for themselves, and they (the Angels) are supplicating for the one who could not make it’.[195]

119 - ثواب من نوى الحج ثم حرمه

Chapter 119 – Reward for the one who intended for Hajj, then held back

عنه، عن الحجال، عمن ذكره عن أبي عبد الله عليه السلام، قال: من أراد الحج فتهيأ له فحرمه فبذنب حرمه.

From him, from Al Hajaal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who intends for the Hajj, so he prepares for it, but holds back, so his sins are held back’.[196]

120 - ثواب من ارتبط محملا للحج

Chapter 120 – Reward for the one who is associated with carrying the burden for the Hajj

عنه، عن أبي يوسف، عن أبي ابن عمير، عن حسين بن عثمان ومحمد بن أبي حمزة وغيرهما، عن اسحق بن عمار، قال: قال أبو عبد الله عليه السلام، من اتخذ محملا للحج كان كمن ارتبط فرسا في سبيل الله.

From him, from Abu Yusuf, from Abu Ibn Umeyr, from Husayn Bin Usman, and Muhammad Bin Abu Hamza and someone else, from Is’haq Bin Amaar who said,

‘Abu Abdullahasws said: ‘The one who carries the burden for the Hajj would be like the one associated to a horse in the Way of Allahazwj’.[197]

121 - ثواب من دفن في الحرم

Chapter 121 – Reward for the one buried in the Sanctuary

عنه، عن محمد بن اسماعيل بن بزيع، عن عبد الله بن عثمان، عن هارون بن خارجة، قال: سمعت أبا عبد الله عليه السلام يقول: من دفن في الحرم أمن من الفزع الاكبر يوم القيامة، قلت من بر الناس وفاجرهم؟ - قال: نعم من بر الناس وفاجرهم.

From him, from Muhammad Bin Ismail Bin Bazi’e, from Abdullah Bin Usman, from Haroun Bin Kharja who said,

‘I heard Abu Abdullahasws saying: ‘The one who is buried in the Sanctuary would be secure from the great horrors of the Day of Judgement’. I said, ‘The righteous ones from the people and (as well as) their immoral ones?’ Heasws said: ‘Yes, the righteous ones from the people and (as well as) their immoral ones’.[198]

122 - ثواب الصوم

Chapter 122 – Reward for the Fasting

عنه، عن عدة من أصحابنا، عن هارون بن مسلم قال: حدثنى مسعدة بن صدقة، عن أبي عبد الله، عن أبيه عليهما السلام، قال: نوم الصائم عبادة ونفسه تسبيح.

From him, from a number of our companions, from Haroun Bin Muslim, from Mas’ada in Sadaqa,

(It has been narrated) from Abu Abdullahasws from hisasws fatherasws having said: ‘The sleep of the Fasting one is worship, and his breath is Glorification’.[199]

وباسناده قال: قال أبو عبد الله عليه السلام، قال رسول الله صلى الله عليه وآله: ان الله وكل ملائكة بالدعاء للصائمين.

And by his chain who said, ‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘Allahazwj Allocates Angels who supplicate for the Fasting ones’.

وقال: قال رسول الله صلى الله عليه وآله أخبرني جبرئيل عن ربى انه قال: ما أمرت أحدا من ملائكتي أن يستغفروا لاحد من خلقي الا استجبت لهم فيه.

And heasws said: ‘Rasool-Allahsaww said: ‘Jibraeelas informed mesaww from hisas Lordazwj that Heazwj Said: “Iazwj have not Commanded any one from Myazwj Angels that they should seek Forgiveness for any one from Myazwj creatures, except that Iazwj Answer them with regards to it”.[200]

وباسناده، عن أبي عبد الله، عن أبيه، عن آبائه عليهم السلام قال: ان رسول الله صلى الله عليه وآله قال: ان على كل شئ زكوة وزكوة الاجساد الصيام.

And by his chain,

(It has been narrated) from Abu Abdullahasws from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Upon everything is Zakat, and the Zakat of the body is the Fasting’.[201]

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله عليه السلام، قال: ما من عبد يصبح صائما فيستجير فيقول: انى صائم سلام عليك الا قال الرب تبارك وتعالى استجار عبدى بالصوم من عبدى أجيروه من نارى وأدخلوه جنتي.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘There is one from a servant who Glorifies whilst Fasting, so he seeks Refuge (with Allahazwj) so he says, ‘I am Fasting, Peace be upon you’, except that the Lordazwj Blessed and High Says: “Myazwj servant has sought Refuge with the Fasting, Give him Refuge from Myazwj Fire and enter him into Myazwj Paradise’.[202]

123 - ثواب عمل الحى للميت

Chapter 123 – Reward for the deed of the living one for the dead

عنه، عن أبيه، عن أبان بن عثمان الاحمر التميمي، عن معاوية بن عمار الدهنى، قال: قلت لابي عبد الله عليه السلام أي شئ يلحق الرجل بعد موته؟ - قال: يلحقه الحج عنه والصدقة عنه والصوم عنه

From him, from his father, from Aban in Usman Al Ahmar Al Temeemi, from Muawiya Bin Amaar Al Dahny who said,

‘I said to Abu Abdullahasws, ‘Which thing attaches to the man after his death?’ Heasws said: ‘There attach to him the Hajj from it, and the charity from it, and the Fasting from it’.[203]

ثم كتاب الثواب من المحاسن بمشية الله وعونه، وصلواته على محمد وآله الطاهرين.

This completes the book of Rewards, from Al Mahaasin, by the Desire of Allahazwj and Hisazwj Support, and Hisazwj Blessings upon Muhammadsaww and hissaww Purified Progenyasws

بسم الله الرحمن الرحيم

IN THE NAME OF ALLAHazwj THE BENEFICENT THE MERCIFUL

كتاب عقاب الاعمال من المحاسن فيه من الابواب سبعون بابا

The Book of the Punishment for the deeds, from Al Mahaasin, in which are seventy chapters

1 - عقاب من تهاون بالوضوء

Chapter 1 – Punishment for complacency with the ablution

أحمد بن أبي عبد الله البرقى، عن محمد بن حسان، عن محمد بن علي، عن عبد الرحمن بن أبي بخران، عن صفوان الجمال، عن أبي عبد الله عليه السلام، قال، أقعد رجل من الاحبار في قبره، فقيل له: انا جالدوك مائة جلدة من عذاب الله، قال: لا أطيقها، فلم يزالوا يقولون حتى انتهى إلى واحدة، فقالوا: ليس منها بد، فقال: فبم تجلدوني؟ قالوا نجلدك لانك صليت صلوة يوما بغير وضوء، ومررت على ضعيف فلم تنصره، فجلد جلدة من عذاب الله فامتلى قبره نارا.

Ahmad in Abu Abdullah Al Barqy, from Muhammad Bin Hasaan, from Muhammad Bin Ali, from Abdul Rahman Bin Au Bakhran, from Safwan Al Jamaal,

(It has been narrated) from Abu Abdullahasws having said: ‘A man from the Priests will be made to sit in his grave, so it would be said to him: ‘We will whip you with a hundred lashes being the Punishment from Allahazwj’. He says, ‘I cannot tolerate it’. So they do not cease to say this until they end up with one, so they say, ‘There is no altering from this’. So he says, ‘So why are you whipping me?’ They say: ‘We whip you because you Prayed a Salat one day without ablution, and passed by a weak one and did not help him’. So they whip him with one lash from the Punishment of Allahazwj, and his grave gets filled up with Fire’.

قال: واخبرني عبد العظيم، عن عبد الله الهاشمي، قال: قال أبو جعفر عليه السلام: لا صلوة الا بطهور.

He (the narrator) said, ‘And Abdul Azeem informed me, from Adullah Al Hashimy who said,

‘Abu Ja’farasws said: ‘There is no Salat (Prayer) except with cleanliness’.[204]

وعنه، عن عثمان بن عيسى، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: ان جل عذاب القبر في البول.

And from him, from Usman Bin Isa, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Most of the Punishment of the grave is regarding the urine’.[205]

––––––––

2 - عقاب من قرأ خلف امام يأتم به

Chapter 2 – Punishment for the one who recites behind an Imam, preceding him

عنه، عن أبي محمد، عن حماد بن عيسى، عن حريز، عن زرارة ومحمد بن مسلم، عن أبي جعفر عليه السلام، قال: كان امير المؤمنين عليه السلام يقول: من قرأ خلف امام يأتم به فمات، بعث على غير الفطرة.

From him, from Abu Muhammad, from Hamaad Bin Isa, from Hareyz, from Zarara and Muhammd Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir-ul-Momineenasws was saying: ‘The one who recited behind an Imam, preceding him, so he has been destroyed, he would be Resurrected upon other nature’.[206]

3 - عقاب من تهاون بالصلوة

Chapter 3 – Punishment for the one who is complacent regarding the Salat

عنه، عن أبيه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن عبيد بن زرارة، قال: سألت أبا عبد الله عليه السلام، عن قول الله عزوجل " ومن يكفر بالايمان فقد حبط عمله " قال: ترك الصلوة الذي أقر به، قلت: فما موضع ترك العمل حين يدعه أجمع؟ - قال: منه الذي يدع الصلوة متعمدا لا من سكر ولا من علة.

From him, from his father, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, from Ubeyd Bin Zarara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [5:5] and whoever denies the faith, his work indeed would be Confiscated. Heasws said: ‘Leaving the Salat which he has accepted by’. I said, ‘So what is the position that neglecting of the deed would (equate to) neglecting all of it?’ Heasws said: ‘Those who neglect the Salat deliberately, not from being intoxicated, nor from an illness’.[207]

عنه: عن ابن فضال، عن عبد الله بن بكير، عن زرارة، قال: سمعت أبا جعفر عليه السلام يقول: دخل رجل مسجدا فيه رسول الله صلى الله عليه وآله، فصلى فخفف سجوده دون ما ينبغى أو دون ما يكون من السجود، فقال رسول الله صلى الله عليه وآله: نقر كنقر الغراب، لو مات مات على غير دين محمد صلى الله عليه وآله.

From him, from Ibn Fazaal, from Abdullah Bin Bakeyr, from Zarara who said,

‘I heard Abu Ja’farasws saying: ‘A man entered a Masjid and in it was Rasool-Allahsaww. So he Prayed, and (excessively) shortened his Prostration unnecessarily as he was not performing Prostrations. So Rasool-Allahsaww said: ‘He pecked like the pecking of the crow. Had he died, he would have died upon a Religion other than that of Muhammadsaww’. 

وفي رواية ابي بصير، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: لا ينال شفاعتي من استخف بصلوته ولا يرد علي الحوض لا والله.

And in a report of Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘He will not attain mysaww intercession, the one who belittles his Salat, nor will he return to measws at the Fountain, no, by Allahazwj!’

وفي رواية ابن محبوب رفع الحديث إلى أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله في مرضه الذي توفى فيه وأغمى عليه ثم أفاق فقال: لا ينال شفاعتي من أخر الصلوة بعد وقتها.

And in a report of Ibn Mahboub,

In a Hadeeth from Abu Abdullahasws, it is stated ‘Rasool-Allahsaww said during hissaww illness in which hesaww passed away, and fainted, then woke up, so hesaww said: ‘He will not achieve mysaww intercession, the one who delayed the Salat after its time’.[208]

محمد بن علي وغيره، عن ابن فضال، عن المثنى، عن أبي بصير قال: دخلت على أم حميدة أعزيها بأبي عبد الله عليه السلام فبكت وبكيت لبكائها، ثم قالت: يا أبا – محمد، لو رأيت أبا عبد الله عليه السلام عند الموت لرأيت عجبا، فتح عينيه ثم قال: أجمعو إلى كل من كان بينى وبينه قرابة، قالت: فما تركنا أحدا الا جمعناه، قالت: فنظر إليهم ثم قال: ان شفاعتنا لا تنال مستخفا بالصلوة.

Muhammad Bin Ali and someone else, from Ibn Fazaal, from Al Masny, from Abu Baseer who said,

‘I came up to Umm Hameeda to (offer my) condolences to her for Abu Abdullahasws. So she cried, and I cried upon her crying. Then she said, ‘O Abu Muhammad! If only you could have seen Abu Abdullahasws during hisasws passing away, you would have seen a wonder. Heasws opened hisasws eyes, then said: ‘Gather to me every one whom between him and measws there is a relationship’. She said, ‘So we did not leave anyone except that we gathered to himasws’. She said, ‘So heasws looked at them, then said: ‘Ourasws intercession would not be attained by the one who belittles the Salat’.[209]

عنه، عن محمد بن علي، عن وهب بن حفص، عن أبي بصير، قالت: سمعت أبا - عبد الله عليه السلام يقول: ان رسول الله صلى الله عليه وآله قال: يا ايها الناس أقيموا صفوفكم وامسحوا بمناكبكم لئلا يكون فيكم خلل ولا تخالفوا فيخالف الله بين قلوبكم أللوانى أراكم من خلفي.

From him, from Muhammad Bin Ali, from Wahab Bin Hafs, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘O you people! Establish your rows, let your shoulders touch (each other) in case there is disorder among you, and do not disagree so Allahazwj would Cause disagreement in between your hearts. Isaww can see you all from behind mesaww’.

وفي رواية أبي بصير، عن أبي عبد الله عليه السلام، قال: قال علي عليه السلام: من لم يقم صلبه في الصلوة فلا صلوة له.

And in a report of Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws said: ‘The one who does not stand solidly, there is no Salat for him’.[210]

وعنه، عن محمد بن علي، عن أبن محبوب، عن جميل بن صالح، عن بريد بن معاوية العجلى، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: ما بين المسلم وبين أن يكفر الا ترك صلوة فريضة متعمدا أو يتهاون بها فلا يصليها.

And from him, from Muhammad Bin Ali, from Ibn Mahoub, from Jameel Bin Salih, from Bureyd Bin Muawiya Al Ajaly,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘There is nothing in between a Muslim and him disbelieving except avoidance of the Obligatory Salat deliberately, or complacency with it, so he does not Pray it’.[211]

وعنه، عن الحكم بن مسكين، عن خضر، عن أبي عبد الله عليه السلام، قال: سمعته يقول: إذا قام العبد إلى الصلوة أقبل الله عليه بوجهه فلا يزال مقبلا عليه حتى يلتفت ثلاث مرات، فإذا التفت ثلاث مرات أعرض عنه.

And from him, from Al Hakam Bin Maskeyn, from Khizr,

(It has been narrated) from Abu Abdullahasws, ‘I heard himasws saying: ‘When the servant stands to Pray, Allahazwj Faces him by Hisazwj Face. So Heazwj does not cease to Face him until he turns away three times. So if he turns away three times, Heazwj Turns away from him’.[212]

وعنه، عن أبي عمران الارمني، عن عبد الله بن عبد الرحمن الانصاري، عن هشام الجواليقي، عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: من صلى الفريضة لغير وقتها رفعت له سوداء مظلمة تقول له: " ضيعك الله كما ضيعتني " وأول ما يسأل العبد إذا وقف بين يدي الله عزوجل عن صلواته، فان زكت صلوته زكا سائر عمله وان لم تزك صلوته لم يزك عمله.

And from him, from Abu Imran Al Armany, from Abdullah Bin Abdul Rahman Al Ansary, from Hisham Al Jawalayqi,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who Prays the Obligatory Salat at other than its (Prescribed) time, a dark blackness is Raised for him saying to him: ‘May Allahazwj Waste you as you have wasted me’. And the first of what the servant would be asked about when he is Paused in front of Allahazwj Mighty and Majestic would be about his Salat. So if his Salat succeeds, the rest of his deeds would succeed, and if his Salat does not succeed, his deeds would not succeed’.[213]

عنه، عن البرقى، عن صفوان بن يحيى، عن هارون بن خارجة، عن أبي - بصير، عن أبي عبد الله عليه السلام، قال: الصلوة وكل بها ملك ليس له عمل غيرها فإذا فرغ منها قبضها ثم صعد بها فان كانت مما يقبل قبلت وان كانت مما لا يقبل قيل: ردها على عبدى فيأتى بها حتى يضرب بها وجهه ثم يقول: أف لك ما يزال لك عمل يعيينى.

From him, from Al Barqy, from Safwan Bin yahya, from Haroun Bin Kharjat, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Salat – an Angel is Allocated with it who has no other work except for it. So when he is free from (Salat) it, (the Angel) captures it and ascends with it. So if it was from what is Acceptable, it is Accepted, and if it was from what is not Acceptable, Heazwj Says: “Return it to Myazwj servant”. So (the Angel) comes with it until he strikes with it upon his face, they says: ‘Uff to you! Your deed does not cease to exhaust me’. 

وفي رواية عبد الله بن ميمون القداح، عن أبي عبد الله عليه السلام، قال: أبصر علي بن أبي طالب صلوات الله عليه رجلا ينقر بصلوته فقال: منذ كم صليت بهذه الصلوة؟ - فقال له الرجل: منذ كذا وكذا، فقال: مثلك عند الله كمثل الغراب إذا ما نقر، لو مت مت على غير ملة أبي القاسم محمد صلوات الله عليه وآله،

And in a report of Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Abu Talibasws saw a man pecking with his Salat, so heasws said: ‘Since how long have you been Salat with this (kind of) Salat?’ So the man said to himasws, ‘Since such and such (a time)’. So heasws said: ‘Your example in the Presence of Allahazwj is like the example of the crow when it pecks. If you had died, you would have died upon a Religion other than that of Abu Al-Qasim Muhammadsaww’.

ثم قال علي عليه السلام: ان أسرق الناس من سرق صلوته.

Then Aliasws said: ‘The biggest thief among the people is the one who steals his (own) Salat’.[214]

وعنه، عن محمد بن علي، عن فضال، عن سعيد بن غزوان، عن اسماعيل بن أبي زياد، عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: لا يزال الشيطان هائبا لابن آدم ذعرا منه ما صلى الصلوات الخمس لوقتهن.

And from him, from Muhammad Bin Ali, from Fazaal, from Saeed Bin Gazwaan, from Ismail Bin Abu Ziyad,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The Satanla does not cease to be fearful of the son of Adamas and panics from him, when he Prays the five Salat on their (Prescribed) time’.[215]

4 - عقاب من نظر إلى امرأة وهو في الصلوة

Chapter 4 – Punishment for the one who looks at a woman whilst he is in Salat

عنه، عن ادريس بن الحسن، قال: قال يونس بن عبد الرحمن، قال أبو - عبد الله عليه السلام: من تأمل خلف امرأة فلا صلوة له. (قال يونس إذا كان في الصلوة.)

From him, from Idrees Bin Al Hassan, from Yunus Bin Abdul Rahman who said,

‘Abu Abdullahasws said: ‘The one who contemplates behind a woman, so there is no Salat for him’. (Yunus - the narrator said, ‘When he is in the Salat)’.[216] 

5 - عقاب من صلى وبه بول أو غائط

Chapter 5 – Punishment of the one who Prays whilst he is with the urine or faeces

عنه، عن محمد بن علي، عن عيسى بن عبد الله العمرى، عن أبيه، عن جده، عن علي بن أبي طالب صلوات الله عليه، عن النبي صلى الله عليه وآله، قال: لا يصلي أحدكم وبه أحد العصرين يعنى البول والغائط.

From him, from Muhammad Bin Ali, from Isa Bin Abdullah Al Amry, from his father, from his grandfather,

(It has been narrated) from Aliasws Bin Abu Talibasws, from the Prophetsaww having said: ‘No one of you should Pray when he is with one of the two ‘Asarayn’ – meaning the urine and the faeces’.[217]

وعنه، عن البرقى أبيه، عن ابن أبي عمير، عن هشام بن الحكم، عن أبي - عبد الله عليه السلام، قال: لا صلوة لحاقن وحاقنة وهو بمنزلة من هو في ثوبه.

And from him, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no Salat for the one who excretes and is excreting whilst he is wearing his clothes’.[218]

6 - عقاب من أخر صلوة العصر

Chapter 6 – Punishment for the one who delays the ‘Asr’ Salat

عنه، عن أبيه البرقي، عن ابن فضال، عن عبد الله بن بكير، عن محمد بن هارون، قال: سمعت أبا عبد الله عليه السلام، يقول: من ترك صلوة العصر غير ناس لها حتى تفوته وتره الله أهله وماله يوم القيامة.

From him, from his father Al Barqy, from Ibn Fazaal, from Abu Abdullah Bin Bakeyr, from Muhammad Bin Haroun who said,

‘I heard Abu Abdullahasws saying: ‘The one who neglects the ‘Asr’ Salat without being forgetful for it, until he dies and Allahazwj would Make him bereft of his family and his wealth (which he sent forward) on the Day of Judgement’.[219]

وعنه، عن محمد بن علي، عن حنان بن سدير، عن أبي سلام العبدي، قال: دخلت على أبي عبد الله عليه السلام، فقلت له ما تقول في رجل يؤخر الصلوة متعمدا؟ - قال لى: يأتي هذا يوم القيامة موتورا أهله وماله، قال: فقلت: جعلت فداك، وان كان من أهل الجنة؟ - قال نعم، قلت: فما منزلته في الجنة موتورا اهله وماله؟ - قال يتضيف أهلها ليس له فيها منزل.

And from him, from Muhammad Bin Ali, from Hanan in Sudeyr, from Abu Salam Al Abady who said,

‘I came up to Abu Abdullahasws, so I said to himasws, ‘What are youasws saying regarding a man who delays the Salat deliberately?’ Heasws said to me: ‘He would come on the Day of Judgement, bereft of his family and his wealth’. I said, ‘May I be sacrificed for youasws! And even if he is from the inhabitants of the Paradise?’ Heasws said: ‘Yes’. I said, ‘So what would be his status in the Paradise being bereft of his family and his wealth?’ Heasws said: ‘He would be weakened, there would be no status for him therein’.[220]

وعنه، عن محمد بن علي، عن علي بن النعمان، عن ابن مسكان، عن أبي - بصير، قال: قال أبو جعفر عليه السلام، ما خدعوك عن شئ فلا يخدعوك في العصر، صلها والشمس بيضاء نقية فان رسول الله صلى الله عليه وآله قال: الموتور أهله وماله المضيع لصلوة العصر، قلت: وما الموتور اهله وماله؟ - قال: لا يكون له في الجنة أهل ولا مال، قلت: وما تضييعها؟ - قال يدعها والله حتى تصفر الشمس وتغيب.

And from him, from Muhammad Bin Ali, from Ali in Al No’man, from Ibn Muskaan, from Abu Baseer who said,

‘Abu Ja’farasws said: ‘Whenever you are deceived by from something, so do not be deceived with regards to Al-Asr (Salat). Pray it, and the sun is pure and white, for Rasool-Allahsaww said: ‘The bereft of his family and his wealth is the waster of Al-Asr Salat’. I said, ‘And what is the one bereft of his family and his wealth?’ Heasws said: ‘The one who would not have for him, in the Paradise, neither family nor wealth’. I said, ‘And what is the wasting of it?’ Heasws said: ‘By Allahazwj! Leaving it until the sun turns yellow and disappears’.[221]

7 - عقاب من نام عن العشاء

Chapter 7 – Punishment for the one who sleeps from Al-Isha (Salat)

عنه، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن موسى بن بكر، عن زرارة، عن أبي جعفر عليه السلام، قال: ملك موكل يقول: من نام عن العشاء إلى نصف الليل فلا انام الله عينيه.

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Musa Bin Bakr, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Allocated Angel is saying: ‘The one who sleeps from Al-Isha (Salat) up to half the night, Allahazwj will not Put sleep in his eyes’.[222]

8 - عقاب من ترك الجماعة

Chapter 8 – Punishment for the one who neglects the congregational (Salat)

عنه، عن جعفر بن محمد الاشعري، عن القداح، عن أبي عبد الله عليه السلام، قال: اشترط رسول الله صلى الله عليه وآله على جيران المسجد شهود الصلوة وقال لينتهين أقوام لا يشهدون الصلوة أو لآمرن مؤذنا يؤذن ثم يقيم ثم آمر رجلا من أهل بيتى و هو علي (عليه السلام) فليحرقن على أقوام بيوتهم بحزم الحطب لا يأتون الصلوة.

From him, from Ja’far Bin Muhammad Al Ashary, from Al Qadah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww kept a condition to the neighbours of the Masjid to be present for the Salat, and said to the people that they would have to be present for the Salat, or by the call of the Muezzin when he calls for it. Then hesaww, stood (for the Salat), then ordered a man from the peopleasws of hissaww Household, and heasws was Aliasws, that heasws should burn down the houses of the people by the firewood if they were not to be present for the Salat’.[223]

عنه، عن الوشاء، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام، قال: صلى رسول الله صلى الله عليه وآله الفجر فلما انصرف أقبل بوجهه على أصحابه فسأل عن أناس هل حضروا الصلوة؟ - قالوا: لا يا رسول الله، قال: أغيب هم؟ - قالوا لا يا رسول الله؟ - فقال: أما انه ليس من صلوة أشد على المنافقين من هذه الصلوة والعشاء.

From him, from Al Washa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww Prayed the Dawn Salat, So when hesaww finished, turned hissaww face towards hissaww companions, so hesaww asked about the people whether they attended the Salat? They said, ‘No, O Rasool-Allahsaww!’ Hesaww said: ‘They were absent (from the Masjid)?’ They said, ‘No, O Rasool-Allahsaww!’ So hesaww said: ‘But there is none from the Salat more difficult upon the hypocrites than this Salat (Al-Fajr) and Al-Isha Salat’.

وفي رواية زرارة، عن أبي جعفر عليه السلام، قال: من ترك الجماعة رغبة عنها وعن جماعة المؤمنين من غير علة فلا صلوة له.

And in a report of Zarara, from Abu Ja’farasws having said: ‘The one who neglects the congregation on whim, from it, and from the congregations of the Muslims without a reason, so there is no Salat for him’.

وفي رواية محمد بن علي الحلبي عن أبي عبد الله عليه السلام، قال: من خلع جماعة المسلمين قدر شبر خلع ربق الايمان من عنقه.

And in a report of Muhammad Bin Ali Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The one keeps away from the congregation of Muslim by the measurement of a palm’s width, his faith would be pulled away from his neck’.

وفي رواية أبي بصير، عن أبي عبد الله عليه السلام، قال: من سمع النداء من جيران المسجد فلم يجب فلا صلوة له.

And in a report of Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who hears the call from the neighbourhood of the Masjid and does not answer, so there is no Salat for him’.[224]

9 - عقاب من ترك الجمعة

Chapter 9 – Punishment for the one who neglects the Friday (Salat)

عنه، عن أبيه، عن النضر بن سويد، عن عاصم بن حميد، عن أبي بصير ومحمد بن مسلم، قالا: سمعنا أبا جعفر محمد بن علي عليه السلام يقول: من ترك الجمعة ثلاثا متوالية بغير علة طبع الله على قلبه.

From him, from his father, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Abu Baseer and Muhammad Bin Muslim who both said,

‘We heard Abu Ja’far Muhammadasws Bin Aliasws saying: ‘The one who neglects the Friday (Salat) three consecutive (Fridays) without a reason, Allahazwj would Set a seal upon his heart’.[225]

عنه، عن أبي محمد، عن حماد بن عيسى، عن حريز وفضيل، عن زرارة، عن أبي جعفر عليه السلام، قال: صلوة الجمعة فريضة، والاجتماع إليها فريضة مع الامام، فان ترك من غير علة ثلاث جمع متوالية ترك ثلاث فرائض، ولا يدع ثلاث فرائض من غير علة الا منافق.

From him, from Abu Muhammad, from Hamaad Bin Isa, from Hareyz and Fazeyl, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Friday Salat is Obligatory, and the gathering for it with the Imamasws is Obligatory. So if you were to leave it without a reason, for three Fridays consecutively, you would have left three Obligations (unperformed), and no one neglects three Obligations without a reason except for a hypocrite’.[226]

10 - عقاب من ترك صلوة الليل

Chapter 10 – Punishment for the one who neglects the Night Salat

عنه، عن الوشاء، عن العلا بن رزين، عن محمد بن مسلم، عن أبي جعفر عليه السلام، وعن أبي عبد الله عليه السلام قال: ما من عبد الا وهو يتيقظ مرة أو مرتين في - الليل أو مرارا، فان قام والا فحج الشيطان فبال في أذنه، ألا يرى أحدكم إذا كان منه ذلك قام ثقيلا وكسلان.

From him, from Al Washa, from Al A’ala Bi Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, and from Abu Abdullahasws having said: ‘There is none from a servant except that he wakes up once, or twice during the night, or repeatedly. So he stands (for Salat), otherwise the Satanla comes and urinates in his ear. Have you not see one of you when he is from that, he stands heavy and sleepy?’[227]

عنه، عن أبيه، عن صفوان، عن خضر أبي هاشم، عن محمد بن مسلم، عن أبي عبد الله عليه السلام، قال: ان لليل شيطانا يقال له الزهاء فإذا استيقظ العبد واراد القيام إلى الصلوة قال له: ليست ساعتك، ثم يستيقظ مرة أخرى، فيقول له: لم يأن لك، فما يزال كذلك يزيله ويحبسه حتى يطلع الفجر، فإذا طلع الفجر بال في اذنه ثم انصاع يمصع بذنبه فخرا ويصيح.

From him, from his father, from Safwan, from Khizr Abu Hisham, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘During the night, a Satanla called Al-Zaha’a, when the servant wakes up and intends to stand for the Salat, says to him, ‘This is not your time’. Then he wakes up another time, so he says to him, ‘It has still not come to you’. So that does not cease to remain like that until the emergence of the dawn. So when the dawn emerges, he urinates in his ear, then prides (over himself) having defeated him by his sins, and yells’.[228]

11 - عقاب من منع الزكوة

Chapter 11 – Punishment for the one who prevents the Zakat

عنه، عن أبيه البرقى، عن خلف بن حماد، عن حريز، قال: قال أبو عبد الله عليه السلام، ما من ذى مال، ذهب ولا فضة، يمنع زكوة ماله الا حبسه الله يوم القيامة بقاع قفر، وسلط عليه شجاعا أقرع يريده وهو يحيد عنه، فإذا رأى أنه لا تتخلص منه أمكنه من يده فقضمها كما يقضم الفجل ثم يصير طوقا في عنقه وذلك قول الله عزوجل " سيطوقون ما بخلوا به يوم القيامة "

From him, from his father Al Barqy, from Khalaf Bin Hamaad, from Hareyz who said,

‘Abu Abdullahasws said: ‘There is none from the owners of wealth, be it gold or silver, prevents Zakat of his wealth, except that Allahazwj would Imprison him on the Day of Judgement in the corners of wilderness, and Empower a brave reptile over him seeking him and he would be avoiding it. When he sees that he cannot get rid of it from his hands, and it has bitten him just like a red ring, then it would go to his neck and wind itself around it like a collar round his neck. And these are the Words of Allahazwj Mighty and Majestic [3:180] they shall have what they were niggardly of to cleave to their necks on the Day of Judgement.

وما من ذى مال، ابل أو بقر أو غنم، يمنع زكوة ماله الا حبسه الله يوم القيامة بقاع قفر تطأه كل ذات ظلف بظلفها وتنهشه كل ذات ناب بنابها،

And there is none from the owners of wealth, be it camels, or cattle or sheep, preventing Zakat of his wealth, except that Allahazwj would Imprison him on the Day of Judgement in the corners of the wilderness, and there would come to him every one (animal) with a hoof trampling him, and every one (animal) with teeth biting him with its teeth.

وما من ذى مال، نخل، أو كرم، أو زرع، يمنع زكوتها الا طوقه الله ريعة أرضه إلى سبع أرضين يوم القيامة.

And there is none from the owners of wealth, be it a palm tree, or a vineyard, or a plantation, prevents its Zakat except that Allahazwj would Collar him with the revenue of his land up to seven lands, on the Day of Judgement’.[229]

عنه، عن أبيه، عن صفوان بن يحيى، عن داود، عن أخيه عبد الله، قال: بعثنى انسان إلى أبي عبد الله عليه السلام زعم أنه يفزع في منامه من امرأة تأتيه قال: فصحت حتى سمع الجيران، فقال أبو عبد الله عليه السلام: اذهب فقل: انك لا تؤدى الزكوة، قال: بلى، والله انى لاؤديها فقال: قل له: ان كنت تؤديها لا تؤديها إلى أهلها في حديث له.

From him, from his father, from Safwan Bin Yahya, from Dawood, from his brother Abdullah who said,

‘A person sent me to Abu Abdullahasws, claiming that he was terrified in his dream from a woman who came to him, so he cried until the neighbours heard it’. So Abu Abdullahasws said: ‘Go and say to him, ‘You did not pay the Zakat’. He said, ‘Yes, by Allahazwj, I did pay it’. So heasws said: ‘Say to him, ‘If you have paid it, you did not pay it to its deserving ones’ – (there is (also) a similar) Hadith of hisasws.

وفي رواية أبى بصير، قال: سمعت أبا عبد الله عليه السلام يقول: من منع الزكوة سأل الرجعة عند الموت وهو قول الله تبارك وتعالى " رب ارجعون لعلي أعمل صالحا فيما تركت ".

And in a report of Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The one who prevents the Zakat would request (Allahazwj) to be returned (to the world) during his death, and these are the Words of Allahazwj Blessed and High [23:99] Until when death comes to one of them, he says: Lord, send me back [23:100] Perhaps I may do righteous deeds which I had left’.[230]

عنه، عن محمد بن علي، عن موسى بن سعدان، عن عبد الله بن القاسم، عن مالك بن عطية، عن أبان بن تغلب، قال: قال أبو عبد الله عليه السلام: دمان في الاسلام حلال لا يقضى فيهما أحد بحكم الله حتى يقوم قائمنا، الزانى المحصن يرجمه، ومانع الزكوة يضرب عنقه.

From him, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Malik Bin Atiya, from Aban Bin Taglub who said,

‘Abu Abdullahasws said: ‘The judgement in Al-Islam by the Judgement of Allahazwj has not been discharged with regards to two until the rising of ourasws Qaimasws – the married adulterer whom heasws would stone, and the preventer of the Zakat whose neck heasws would strike off’.

وفي رواية أبى بصير عن أبي عبد الله عليه السلام، قال: من منع قيراطا من الزكوة فليمت ان شاء يهوديا أو نصرانيا.

And in a report of Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who prevents a carat (four grains) from the Zakat will not die (unless) he desires to be a jew or a Christian’.

وقال أبو عبد الله عليه السلام: من منع الزكوة في حيوته طلب الكرة بعد موته.

And Abu Abdullahasws said: ‘The one who prevents the Zakat during his lifetime, would seek the world after his death’.[231]

عنه، عن البرقي، عن بعض أصحابه، قال: من منع قيراطا من الزكوة فما هو بمسلم ولا بمؤمن.

From him, from Al-Barqy, from one his companions who said, ‘The one who prevents a Carat from the Zakat, so he is neither a Muslim nor a Believer’.

وقال أبو عبد الله عليه السلام: ما ضاع مال في بر ولا بحر الا من منع الزكوة. وقال: إذا قام القائم أخذ مانع الزكوة فضرب عنقه.

And Abu Abdullahasws said: ‘There is no wealth lost in the land or the sea except from the preventer of the Zakat’. And heasws said: ‘When Al-Qaimasws rises, heasws would seize the preventer of the Zakat and strike off his neck’.[232]

12 - عقاب من ترك الزكوة

Chapter 12 – Punishment for the one who neglects the Zakat (unpaid)

عنه، عن عبد العظيم بن عبد الله العلوى، عن الحسن بن علي، عن بعض أصحابنا، عن أبي عبد الله السلام، قال: تارك الزكوة وقد وجبت له كمانعها وقد وجبت عليه.

From him, from Abdul Azeem Bin Abdullah Al Alawy, from Al Hassan Bin Ali, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The neglecter of the Zakat although it is Obligated for him, is like the preventer of it having been Obligated upon him’.[233]

13 - عقاب من ترك الحج

Chapter 13 – Punishment for the one who neglects the Hajj

عنه، عن محمد بن علي، عن موسى بن سعدان، عن الحسين بن أبي العلا، عن ذريح، عن أبي عبد الله عليه السلام، قال: سمعته يقول: من مات ولم يحج حجة السلام ولم يمنعه من ذلك حاجة تجحف به، أو مرض لا يطيق معه الحج، أو سلطان يمنعه، فليمت يهوديا أو نصرانيا،

From him, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Al Husayn Bin Abu Al A’ala, from Zareeh,

(It has been narrated) from Abu Abdullahasws, ‘I heard himasws saying: ‘The one who dies and did not perform Hajj, the Hajj of Al-Islam, and there was no need which prevented him from (performing) that, violating it, or an illness due to which he could not have tolerated the Hajj, or an authority (government) preventing him, so he would have died a Jew, or a Christian’.

وفي حديث ابن القداح عن أبي عبد الله عليه السلام، قال: كان في وصية علي عليه السلام " لا تدعوا حج بيت ربكم فتهلكوا "

And in a Hadeeth of Ibn Al-Qadah, from Abu Abdullahasws having said: ‘It was in the bequest of Aliasws: ‘Do not leave Hajj of the House of your Lordazwj, for you would be destroyed’.

وقال: من ترك الحج لحاجة من حوائج الدنيا لم تقض حتى ينظر إلى المحلقين.

And heasws said: ‘The one who neglects the Hajj due to a need from the needs of the world, would not fulfil it until he looks (realises) what happened to those who evaded it.[234]

عنه، عن ابن أبي محمد النوفلي، عن اسماعيل بن مسلم، عن أبي عبد الله، عن أبيه عليهما السلام ان النبي صلى الله عليه وآله حمل جهازه على راحلته وقال: هذه حجة لا رياء فيها ولا سمعة،

From him, from Ibn Abu Muhammad Al Nowfaly, from Ismail Bin Muslim,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘The Prophetsaww loaded hissaww baggage upon hissaww ride and said: ‘These are preparations in which there is neither show-off, nor for the sake of reputation’.

ثم قال: من تجهز وفي جهازه علم حرام لم يقبل الله منه الحج.

Then hesaww said: ‘The one who makes preparation (for Hajj) and in his preparations there is something which is Forbidden, Allahazwj would not Accept the Hajj from him’.[235]

14 - عقاب من شك في رسول الله صلى الله عليه وآله

Chapter 14 – Punishment for the one who doubts regarding Rasool-Allahsaww

عنه، عن أحمد بن محمد، عن ابن محبوب، عن عبد الله بن سنان، عن أبي - عبد الله عليه السلام، قال: من شك في الله وفي رسوله فهو كافر.

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who doubts in Allahazwj, and in Rasool-Allahsaww, so he is a disbeliever’.[236]

15 - عقاب من شك في أمير المؤمنين عليه السلام

Chapter 15 – Punishment for the one who doubts regarding Amir-ul-Momineenasws

عنه، عن علي بن عبد الله، عن موسى بن سعدان، عن عبد الله بن القاسم الحضرمي، عن المفضل بن عمر، عن أبي عبد الله عليه السلام، قال: قال أبو جعفر عليه السلام: ان الله عز وجل جعل عليا علما بينه وبين خلقه ليس بينه وبينهم علم غيره، فمن تبعه كان مؤمنا، ومن جحده كان كافرا، ومن شك فيه كان مشركا.

From him, from Ali Bin Abdullah, from Musa Bin Sa’adan, from Abdullah Bin Al Qasim Al Hazramy, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws said: ‘Allahazwj Mighty and Majestic Made Aliasws as a ‘علما’ Flag in between Himazwj and Hisazwj creatures. There is no Flag in between Himazwj and them apart from himasws. So the one who follows himasws would be a Believer, and the one who fights against him would be an Infidel, and the one who doubts in himasws would be a Polytheist’.[237]

عنه، عن محمد بن حسان السلمى، عن محمد بن جعفر، عن أبيه، قال: علي عليه السلام باب الهدى، من خالفه كان كافرا، ومن أنكره دخل النار.

From him, from Muhammad Bin Hasaan Al Salmy,

(It has been narrated) from Muhammad son of Ja’farasws, from his fatherasws having said: ‘Aliasws is the Door of Guidance.  The one who opposes himasws is an Infidel, and the one who rejects him would enter the Fire’.

وفي رواية أبي حمزة، قال: سمعت أبا جعفر عليه السلام يقول: قال رسول الله صلى الله عليه وآله: التاركون ولاية علي، المنكرون لفضله، والمظاهرون أعداءه، خارجون عن الاسلام، من مات منهم على ذلك.

And in a report of Abu Hamza who said,

‘I heard Abu Ja’farasws saying: ‘Rasool-Allahsaww said: ‘The neglecters of the Wilayah of Aliasws, and the deniers of hisasws merits, and the manifester of enmity to himasws, are outside from Al-Islam – the one from among them who dies upon that’.[238]

عنه، عن أبن عمر الارمني، عن الحسن بن علي بن أبي حمزة البطائني، عن الحسين بن أبي العلا، قال: سمعت أبا عبد الله عليه السلام يقول: لو جحد أمير المؤمنين عليه السلام جميع من في الارض لعذبهم الله جميعا وأدخلهم النار.

From him, from Ibn Umar Al Armany, from Al Hassan Bin Ali Bin Abu Hamza Al Bata’iny, from Al Husayn Bin Abu Al A’la who said,

‘I heard Abu Abdullahasws saying: ‘Even if all the ones who are in the earth were to fight against Aliasws, Allahazwj would Enter (All of them) into the Fire’.[239]

عنه، عن اسماعيل بن مهران، قال: أخبرني أبي، عن اسحاق بن يده، فقال لي: ان قوما يقولون فيك، فقلت له: ألست عربيا؟ - قال: بلى، فقلت: ان - جرير البجلي، قال: قال أبو عبد الله عليه السلام: جائنى ابن عمك كأنه أعرابي مجنون، عليه ازار وطيلسان ونعلاه في العرب لا تبغض عليا عليه السلام، ثم قلت له: لعلك ممن يكذب بالحوض؟ أما والله لئن ابغضته ثم وردت عليه الحوض لتموتن عطشا.

From him, from Ismail Bin Mahran, from his father, from Is’haq Bin Yadah, so he said to me,

‘A group of people are speaking regarding you’. So I said to him, ‘People are talking about you’. So I said to him, ‘Am I not an Arab?’ He said to me, ‘Yes’. I said, ‘Jareer Al-Bajaly said, that Abu Abdullahasws said: ‘Your cousin came to measws as if he was an insane Bedouin. Upon him was a trouser and a wrap around and shoes (were like those of the) Arabs. Do not harbour hatred against Aliasws’. Then I said to him, ‘Perhaps he was from the ones who belies the Fountain? By Allahazwj! Even if I were to hate himasws (Aliasws) I would be returned from the Fountain, and would die of thirst (in the Hereafter)’.[240]

عنه، عن محمد بن حسان السلمى، عن محمد بن جعفر، عن أبيه عليهما السلام، قال: نزل جبرئيل عليه السلام على النبي صلى الله عليه وآله، فقال: يا محمد، السلام يقرءك السلام ويقول: " خلقت السماوات السبع وما فيهن، والارضين السبع وما عليهن، وما خلقت خلقا أعظم من الركن والمقام، ولو أن عبدا دعاني منذ خلقت السماوات والارضين ثم لقيني جاحدا لولاية علي لاكببته في سقر ".

From him, from Muhammad Bin Hisan Al Salmy,

(It has been narrated) from Muhammad son of Ja’farasws, from his fatherasws having said: ‘Jibraeelas descended upon the Prophetsaww so heas said: ‘O Muhammadsaww! The Salam (A Name of Allahazwj) Conveys Hisazwj Salam (Greetings) to yousaww and is Saying: “Iazwj Created the seven skies and whatever is within it, and the seven firmaments and whatever is upon it, and Iazwj did not Create a creature more Magnificent than Al-Rukn (A corner of the Kabah) and Al-Maqaam (Standing place of Ibrahiimas). And even if a servant were to supplicate to Meazwj since Isaww Created the skies and the firmaments, then meets Meazwj having denied the Wilayah of Aliazwj, Iazwj would have him Flung into the Blazing Fire’.[241]

16 - عقاب من أنكر آل محمد عليهم السلام حقهم وجهل أمرهم

Chapter 16 – Punishment of the one who denies the Progenyasws of Muhammadsaww of their rights and is ignorant of theirasws matter

عنه، عن محمد بن علي، عن الفضل بن صالح الاسدي، عن محمد بن مروان، عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: من أبغضنا أهل البيت بعثه الله يهوديا، قيل: يا رسول الله وان شهد الشهادتين؟ - قال: نعم، انما احتجب بهاتين الكلمتين عن سفك دمه، أو يؤدي الجزية وهو صاغر،

From him, from Muhammad in Ali, from Al Fazal Bin Salih Al Asady, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who hates usasws, the Peopleasws of the Household, Allahazwj would Resurrect him as a Jew’. It was said, ‘O Rasool-Allahsaww! And if he has testified to two testimonies?’ Hesaww said: ‘Yes. But rather, he hid behind these two words (testimonies) to stop his blood being shed, or pays tributes but evasively’.

ثم قال: من أبغضنا أهل البيت بعثه الله يهوديا، قيل: وكيف يا رسول الله؟ - قال: ان أدرك الدجال آمن به.

Then hesaww said: ‘The one who hates usasws, the Peopleasws of the Household, Allahazwj would Resurrect him as a Jew’. It was said, ‘And how, O Rasool-Allahsaww?’ Hesaww said: ‘When he sees the Dajjalla, he would believe in himla’.[242]

عنه، عن الوشاء، عن كرام الخثعمي عن أبي الصامت، عن معلى بن خنيس، قال: قال أبو عبد الله عليه السلام: يا معلى لو أن عبدا عبد الله مائة عام ما بين الركن والمقام يصوم النهار ويقوم الليل حتى يسقط حاجباه على عينيه وتلتقي تراقيه هرما جاهلا لحقنا لم يكن له ثواب.

From him, from Al Washa, from Karaam Al Khash’amy, from Abu Al Saamit, from Moala Bin Khunays who said,

‘Abu Abdullahasws said: ‘O Moala! Even if a servant were to worship Allahazwj for a hundred years in what is in between Al-Rukn and Al-Maqaam, having Fasted during the day, and having stood for Salats during the night, until his eyebrows fall upon his eyes, and old age bends him, (if) he is ignorant of ourasws rights, there would be no Reward for him’.[243]

عنه، عن محمد بن علي، عن الحكم بن مسكين، عن أبي سعيد المكارى، عن رجل، عن أبي عبد الله عليه السلام، قال: قال أمير المؤمنين عليه السلام: أصبح عدونا على شفا حفرة من النار وكان شفا حفرة قد أنهارت به في نار جهنم فتعسا لاهل النار مثواهم، ان الله عزوجل: " يقول بئس مثوى المتكبرين " وما من أحد نقص عن حبنا لخير يجعله الله عنده.

From him, from Muhammad Bin Ali, from Al Hakam Bin Maskeyn, from Abu Saeed Al Makary, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir-ul-Momineenasws said: ‘Ourasws enemies have come to  be on the verge of the Fire which was on the brink of a pit. It would collapse with them into the Fire of Hell, so they would become a misery for the inhabitants of the Fire. Allahazwj Mighty and Majestic is Saying [16:29] so evil is the dwelling place of the arrogant. And there is no one who is deficient about ourasws love but would still be upon any good Extended to him from Allahazwj’.[244]

عنه، عن ابن فضال، عن المثنى، عن اسماعيل الجعفري، قال: سمعت أبا - عبد الله عليه السلام يقول: قال رسول الله صلى الله عليه وآله: لا يبغضنا أحد الا بعثه الله يوم القيامة أجذم.

From him, from Ibn Gazaal, from Al Masny, from Ismail Al Ja’fary who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘No one hates usasws except that Allahazwj would Resurrect him on the Day of Judgement as a leper’ (infected by leprosy).[245]

عن محمد بن علي، عن ابن أبي نجران، عن عاصم، عن أبي حمزة، قال: قال لنا علي بن الحسين عليهما السلام: اي البقاع أفضل؟ - فقلت: الله ورسوله وابن رسوله أعلم، فقال: ان أفضل البقاع ما بين الركن والمقام، ولو أن رجلا عمر ما عمر نوح في قومه، ألف سنة الا خمسين عاما يصوم النهار ويقوم الليل في ذلك المكان ولقى الله بغير ولايتنا لم ينفعه شيئا.

From Muhammad Bin Ali, from Ibn Abu Najran, from Aasim, from Abu Hamza who said,

‘Aliasws Ibn Al-Husaynasws said to us: ‘Which is the most meritorious of the remaining (things)?’ So I said, ‘Allahazwj, and Hisazwj Rasoolsaww, and the sonasws of Hisazwj Rasoolsaww are more knowing’. So heasws said: ‘The most meritorious of the remaining (things) is what is in between Al-Rukn and Al-Maqaam. And even if a man were to have the age of what Noahas had among hisas people, a thousand years less fifty years (950 years), Fasting during the day, and standing for the Salat during the night, in that place, and meet Allahazwj without ourasws Wilayah, nothing would benefit him’.[246]

عنه، عن محمد بن علي وعلي عبد الله، عن ابن فضال، عن علي بن عقبة، عن خالد، عن ميسر، قال: كنت عند أبي جعفر عليه السلام، وفي الفسطاط نحو من خمسين رجلا فجلس بعد سكوت منا طويل فقال: ما لكم ترون أني نبي الله؟ لا والله ما أنا كذلك ولكن لي قرابة من رسول الله صلى الله عليه وآله وولادة، فمن وصلها وصله الله، ومن أحبها أحبه الله، ومن حرمها حرمه الله،

From him, from Muhammad Bin Ali and Ali Abdullah, from Ibn Fazaal, from Ali Bin Uqba, from Khalid, from Maysar who said,

‘I was in the presence of Abu Ja’farasws, and in the tent were around fifty men. So heasws sat after being silent from us for a long time, then heasws said: ‘What is the matter with you all. Do you think Iasws am a Prophetas of Allahazwj? No, by Allahazwj, Iasws am not like that. But, for measws, there is nearness from Rasool-Allahsaww as a descendant. So the one who maintains good relations with usasws, Allahazwj would Maintain good relations with him. And the one who loves usasws, Allahazwj would Love him. And the one who sanctifies usasws, Allahazwj would Sanctify him’.

أتدرون اي البقاع أفضل عند الله منزلة، فلم يتكلم منا أحد وكان هو الراد على نفسه فقال: ذاك مكة الحرام التي رضيها الله لنفسه حرما وعجل بيته فيها،

Do you know which is the highest of the remaining things by status, in the Presence of Allahazwj?’ So no one from us spoke, and it was such that heasws was responding upon himselfasws, so heasws said: ‘That is the Sacred Makks which Allahazwj is Pleased for Himselfazwj as a Sanctuary and Made Hisazwj House to be in it’.

ثم قال: أتدرون اي بقعة في مكة أفضل عند الله حرمة؟ فلم يتكلم منا أحد، فكان هو الراد على نفسه فقال: ذاك المسجد الحرام،

Then heasws said: ‘Do you know which is the highest of the remaining things in Makkah, in the Presence of Allahazwj, by sanctity?’ So no one from us spoke, and it was such that heasws was responding upon himselfasws, so heasws said: ‘That is the Sacred Masjid’.

ثم قال: أتدون أي البقعة في - المسجد الحرام أعظم حرمة عند الله؟ فلم يتكلم منا أحد، فكان هو الراد على نفسه، فقال: ذاك بين الركن والحجر الاسود وذلك باب الكعبة، وذلك حطيم اسماعيل، الذي كان يزود فيه غنيماته ويصلي فيه،

Then heasws said: ‘Which of the remaining things in the Sacred Masjid is greater is sanctity in the Presence of Allahazwj?’ So no one from us spoke, and it was such that heasws was responding upon himselfasws, so heasws said: ‘That is which is in between Al-Rukn and the Black Stone (Al-Hajar Al-Aswad), and that is the Door of the Kabah’. And that is the enclosure of Ismail in whch heas used to store hisas possessions, and Salat in it.

والله لو أن عبدا صف قدميه في ذلك المكان قائم الليل مصليا حتى يجيئه النهار، وصائم النهار حتى يجيئه الليل، ثم لم يعرف لنا حقنا وحرمتنا أهل البيت لم يقبل الله منه شيئا أبدا.

By Allahazwj! Even if a servant were to line up his feet in that very place, standing the night in Salat until the day comes to him, and Fasting the day until the nights comes to him, then he does not recognise ourasws rights, and ourasws sanctity of the Peopleasws of the Household, Allahazwj will not Accept from him anything, ever!’[247]

17 - عقاب من لم يعرف امامه

Chapter 17 – Punishment for the one who does not recognise his Imamasws

عنه، عن اسماعيل بن مهران، عن رجل، عن أبي المعزا، عن ذريح، عن أبي – حمزة، عن أبي عبد الله عليه السلام، قال: منا الامام المفروض طاعته، من جحده مات يهوديا أو نصرانيا، والله ما ترك الله الارض منذ قبض الله آدم الا وفيها امام يهتدى به إلى الله حجة على العباد، من تركه هلك، ومن لزمه نجا حقا على الله.

From him, from Ismail Bin Mahran, from a man, from Abu Al Ma’aza, from Zareeh, from Abu Hamza,

(It has been narrated) from Abu Abdullahasws having said: ‘From usasws is the Imamasws the obedience to whom is Obligatory. The one who fights against himasws, would die as a Jew or a Christian. By Allahazwj! Allahazwj has not Left the earth, since Adamas passed away without therein being an Imamasws Guiding to Allahazwj, a Proof upon the servants. The one who neglects himasws is destroyed, and the one who necessitates himasws upon himself, would have a right upon Allahazwj to be Saved’.[248]

عنه، عن عبد العظيم بن عبد الله وكان مرضيا، عن محمد بن عمر، عن حماد بن عثمان، عن عيسى بن السري أبي اليسع، قال: قلت لابي عبد الله عليه السلام: قال رسول الله صلى الله عليه وآله: من مات لا يعرف امامه مات ميتة جاهلية؟ قال أبو عبد الله عليه السلام: أحوج ما يكون العبد إلى معرفته إذا بلغ نفسه هذه، (وأشار إلى صدره يقول:) لقد كنت على أمر حسن.

From him, from Abdul Azeem Bin Abdullah and he was happy with it, from Muhammad Bin Umar, from Hamaad Bin Usman, from Isa Bin Al Sary Abu Al Yas’a who said,

‘I said to Abu Abdullahasws, ‘Rasool-Allahsaww said: ‘The one who dies not having recognised his Imamasws would have died the death of an infidel (Pre-Islamic era)?’ Abu Abdullahasws said: ‘The servant is more needful to hisasws recognition when this comes to him’ – and heasws gestured to hisasws own chest saying: ‘He would be upon a beautiful matter’.[249]

عنه، عن محمد بن علي بن محبوب، عن العلا بن رزين، عن محمد بن مسلم قال: سمعت أبا جعفر عليه السلام يقول: ان من دان الله بعبادة يجهد فيها نفسه بلا – امام عادل من الله، فان سعيه غير مقبول وهو ضال متحير،

From him, from Muhammad Bin Ali Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘The one who makes a Religion of Allahazwj by worship and strives in it without a just Imamasws from Allahazwj, so his running around is not Acceptable and he is a straying one, confused.

ومثله كمثل شاة لا راعى لها ضلت عن راعيها وقطيعها فتاهت ذاهبة وجائية يومها، فلما أن جنها الليل بصرت بقطيع غنم مع راعيها فجاءت إليها فباتت معها في ربضتها متحيرة تطلب راعيها وقطيعها

And his example is like the example of a sheep with no shepherd for it. It strays from its herd and is cut off from its guardian. So it gets lost on its way on its day. So when the night falls, it sees a flock of sheep with its shepherd, so she comes to it and sleeps with them in their pen, confused and looking for its shepherd and its own flock.

فبصرت بسرح قطيع غنم آخر فعمدت نحوه وحنت إليها فصاح بها الراعى ألحقى بقطيعك فانك تائهة متحيرة قد ضللت عن راعيك وقطيعك

So it sees another flock of sheep. So it goes near to it, but the shepherd shouts at it, ‘Go and meet up with your flock, for you are lost and confused, having strayed from your shepherd and your flock.

فهجمت ذعرة متحيرة لا راعى لها يرشدها إلى مرعاها أو يردها فبينا هي كذلك إذا اغتنم الذئب ضيعتها فأكلها،

So it gets attacked, and becomes confused having no shepherd for it to guide it to its meadow, or repulse (the attacker) from it. So whilst it is in the middle of that, when the wolf comes over, seizes it and eats it.

وهكذا يا محمد بن مسلم من أصبح من هذه الامة ولا امام له من الله عادل أصبح تائها متحيرا، ان مات على حاله تلك مات ميتة كفر ونفاق واعلم يا محمد أن ائمة الحق وأتباعهم على دين الله إلى آخره.

And like this, O Muhammad Bin Muslim, is what the one from this community has become, and he has no just Imamasws from Allahazwj, for himself, so he has becomes lost, confused. If he were to die upon this state of his, that death would be a death of disbelief, and hypocrisy. And know, O Muhammad, the Imamsasws of the Truth, and follow themasws upon the Religion of Allahazwj, up to its end’.[250]

18 - عقاب من اتخذ اماما من الله امام جور

Chapter 18 – Punishment for the one who does not take to an Imam from Allahazwj, an unjust imam

عنه، عن محمد بن علي، عن الحسن بن محبوب، عن العلا بن رزين، عن محمد بن مسلم، قال: سمعت أبا جعفر عليه السلام يقول: ان أئمة الجور وأتباعهم لمعزولون عن دين الله والحق، قد ضلوا بأعمالهم التي يعملونها " كرماد اشتدت به الريح في يوم عاصف لا يقدرون على شئ مما كسبوا ذلك هو الضلال البعيد ".

From him, from Muhammad Bin Ali, from Al Hassan Bin Mahoun, from Al A’ala in Razeyn, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘The unjust imams and their followers are isolated ones from the Religion of Allahazwj and the Truth, having stray due to their deeds which they had done [14:18] are like ashes on which the wind blows hard on a stormy day; they shall not have power over anything out of what they have earned; this is the far straying’.[251]

عنه، عن أبيه، عن القاسم الجوهرى، عن الحسين بن أبي العلا، عن العزرمى، عن أبيه، رفع الحديث إلى رسول الله صلى الله عليه وآله قال: من أم قوما وفيهم أعلم منه أو أفقه منه لم يزل أمرهم في سفال إلى يوم القيامة.

From him, from his father, from Al Qasim Al Jowhary, from Al Husayn Bin Abu Al A’ala, from Al Azramy, from his father,

In a Hadeeth going to Rasool-Allahsaww , it has been said: ‘The one who leads a community and there is among them a more knowledgeable one than him, or a more (greater) thinker than him, their matters would not cease to decline to be at the lowest point up to the Day of Judgement’.[252]

عنه، عن أحمد بن محمد بن أبي نصر، عن عبد الله بن بكير، عن محمد بن مسلم، قال: سمعت أبا جعفر عليه السلام يقول: أربع من قواصم الظهر، منها امام يعصى الله و يطاع أمره.

From him, from Ahmad Bin Muhammad in Abu Nasr, from Abdullah in Bakeyr, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Four are from the ones who break the back – from these is an imam who disobeys Allahazwj whilst his own orders are being obeyed’.[253]

عنه، عن أبي محمد، عن ابن محبوب، عن هشام بن سالم، عن حبيب السجستاني، عن أبي جعفر عليه السلام، قال: قال الله تبارك وتعالى: " لاعذبن كل رعية في الاسلام أطاعت اماما جائرا ليس من الله وان كانت الرعية في أعمالها برة تقية، ولاعفون عن كل رعية في الاسلام أطاعت اماما هاديا من الله، وان كانت الرعية في أعمالها ظالمة مسيئة

From him, from Abu Muhammad, from Ibn Mahboub, from Hisham Bin Saalim, from Habeeb Al Sajastany,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and High Says: “Iazwj Shall Punish every group in Al-Islam which obeys an unjust imam who is not from Allahazwj, even if the congregation is righteous in its deeds and pious. And Iazwj shall Forgive every group in Al-Islam which obeys an Imamasws, a Guide from Allahazwj, even if the group is unjust in its deeds, and have sinned”.[254]

19 - عقاب من نكث صفقة الامام

Chapter 19 – Punishment for the one who breaks an agreement with the Imamasws

عنه، عن عبد الله بن علي العمري، عن علي بن الحسن، عن علي بن جعفر، عن أخيه موسى بن جعفر، عن علي عليهم السلام، قال: ثلاث موبقات، نكث الصفقه، وترك السنة، وفراق الجماعة. قال أبو عبد الله عليه السلام: من نكث صفقة الامام جاء إلى الله أجذم.

From him, from Abdullah Bin Ali Al Aamiry, from Ali Bin Al Hassan,

(It has been narrated) from Aliasws son of Ja’farasws, from his brother Musaasws Bin Ja’farasws, from Aliasws having said: ‘There are three mortal sins – breaking the agreement, and neglecting the Sunnah, and separation from the group’. Abu Adullahasws said: ‘The one who breaks an agreement with the Imamasws would come on the Day of Judgement as a leper’.[255]

20 - عقاب من ترك الصلوة على النبي صلى الله عليه وآله

Chapter 20 – Punishment for the one who neglects the (sending of) Salawat upon the Prophetsaww

عنه، عن محمد بن علي، عن مفضل بن صالح الاسدي عن محمد بن هارون، عن أبي عبد الله عليه السلام، قال: إذا صلى أحدكم ولم يذكر النبي صلى الله عليه وآله في صلوته سلك بصلوته غير سبيل الجنة، وقال رسول الله صلى الله عليه وآله: من ذكرت عنده فلم يصل علي فدخل النار فأبعده الله. وقال رسول الله صلى الله عليه وآله: من ذكرت عنده فنسى الصلوة علي أخطأ به طريق الجنة.

From him, from Muhammad in Ali, from Mufazzal Bin Salih Al Asady, from Muhammad Bin Haroun,

(It has been narrated) from Abu Abdullahasws having said: ‘When one of you Prays and does not mention the Prophetsaww in his Salat, he would be travelling with his Salat on a way other than the Way of the Paradise. And Rasool-Allahsaww said: ‘The one in whose presence Isaww am mentioned, and he does not send Salawat upon mesaww, so he would enter the Fire, so Allahazwj would Make him to be remote. And Rasool-Allahsaww said: ‘The one in whose presence Isaww am mentioned and he forgets the Salawat upon mesaww, would have erred by it on the way to the Paradise’.[256]

21 - عقاب من رغب عن قراءة قل هو الله احد

Chapter 21 – Punishment for the one who turns away from reciting ‘Heazwj Allahazwj is One (Chapter 112)

عنه، عن اسماعيل بن مهران، عن الحسن بن علي البطائني، عن أبي عبد الله المؤمن، عن ابن مسكان، عن سليمان بن خالد، قال: سمعت أبا عبد الله عليه السلام يقول: من مضت به ثلاثة أيام ولم يقرأ " قل هو الله احد " فقد خذل ونزع ربقة الايمان من عنقه، وان مات في هذه الثلاثة أيام كان كافرا بالله العظيم.

From him, from Ismail Bin Mahran, from Al Hassan Bin Ali Al Batainy, form Abu Abdullah Al Momin, from Ibn Maskaan, from Suleyman Bin Khalid who said,

‘I heard Abu Abdullahasws saying: ‘The one who passes three days without having recited [112:1] Say: He Allah is One, so he has abandoned and the yoke of faith is Snatched away from his neck. And if he were to die during these three days, would be a disbeliever in Allahazwj the Magnificent’.

وفي رواية اسحاق بن عمار قال: سمعت أبا عبد الله عليه السلام يقول: من مضت له جمعة لم يقرأ فيها بقل هو الله أحد ثم مات مات على دين أبي لهب.

And in a report of Is’haq Bin Amaar who said, ‘I heard Abu Abdullahasws saing: ‘The one for whom a Friday passes by not having reciting in it [112:1] Say: He Allah is One, then dies, would have died upon the Religion of Abu Lahabla’.[257]

عنه، عن الحسن علي البطائني، عن صندل، عن هارون بن خارجة، قال: سمعت أبا عبد الله عليه السلام يقول: من أصابه مرض أو شدة فلم يقرأ في مرضه أو شدته " قل هو الله أحد " ثم مات في مرضه أو شدته التي نزلت به فهو في النار

From him, from Al Hassan Ali Al Batainy, from Sandal, from Haroun Bin Kharjat who said,

‘I heard Abu Abdullahasws saying: ‘The one who is struck by illness or a difficulty, and he does not recite during his illness or difficulty [112:1] Say: He Allah, then dies during his illness or difficulty has descended upon him, so he would be in the Fire’.[258]

عنه، عن الحسن بن سيف بن عميرة، عن منصور بن حازم، قال: سمعت أبا عبد الله عليه السلام يقول: من مضى به يوم واحد صلى فيه خمسين ركعة ولم يقرأ فيها بقل هو الله أحد قيل له: يا عبد الله لست من المصلين.

From him, from Al Hassan Bin Sayf Bin Umeyra, from Mansour Bin Hazim who said,

‘I heard Abu Abdullahasws saying: ‘The who passes by one day in which he Prayed fifty Cycles (of Salat), and did not recite in it [112:1] Say: He Allah, it is said to him: ‘O servant of Allahazwj! You are not from the ones who offer Salat’.[259]

22 - عقاب من نسى القرآن

Chapter 22 – Punishment for the one who forgets the Quran

عنه، عن محمد بن علي، عن ابن فضال، عن أبي المعزا، عن أبي بصير، قال: سمعت أبا عبد الله عليه السلام يقول: من نسى سورة من القرآن مثلت له في صورة حسنة ودرجة رفيعة في الجنة فإذا رآها قال: من أنت؟ ما أحسنك! ليتك لي، فتقول: أما تعرفني؟ أنا سورة كذا وكذا، لو لم تنسنى لرفعتك إلى هذا المكان.

From him, from Muhammad Bin Ali, from Ibn Fazaal, from Abu Al Ma’aza who said,

‘I heard Abu Abdullahasws saying: ‘The one who abandons (does not recite) a Chapter from the Quran, a resemblance is Created for him in a beautiful image, and at a high Level in the Paradise. So when he sees it, he says, ‘Who are you? How beautiful you are! If only you were for me’. So it says: ‘But, do you not recognise me? I am Chapter such and such (from the Quran). Had you not abandoned me, you would have been raised to this status’.[260]

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23 - عقاب من تهاون بأمر لله

Chapter 23 – Punishment for the one who is complacent with the Command of Allahazwj

عنه، عن جعفر بن محمد الاشعري، عن عبد الله بن ميمون القداح، عن أبي عبد الله عليه السلام، قال: قال: اياكم والغفلة فانما من غفل فانما يغفل على نفسه، واياكم والتهاون بأمر الله فان من تهاون بأمر الله أهانه الله يوم القيامة

From him, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Abu Abdullahasws having said: ‘Beware of the heedlessness! So the one who is heedless, he would be heedless upon himself. Beware of the complacency! So the one who is complacent with the Command of Allahazwj, Allahazwj would not Bother with him on the Day of Judgement’.[261]

24 - عقاب من أتى الله من غير بابه

Chapter 24 – Punishment for the one who comes to Allahazwj from other than Hisazwj Door

عنه، عن محمد بن علي، عن صفوان بن يحيى، عن اسحاق بن غالب، عن أبي عبد الله عليه السلام، قال: قال ان حبرا من أحبار بني اسرائيل عبد الله حتى صار مثل الخلال، فأوحى الله إلى نبي من أنبيائه في زمانه: قل له: " وعزتي وجلالي وجبروتي لو انك عبدتني حتى تذوب كما تذوب الالية في القدر ما قبلت منك حتى تأتيني من الباب الذي أمرتك."

From him, from Muhammad Bin Ali, from Safwan Bin Yahya, from Is’haq Bin Ghalib,

(It has been narrated) from Abu Abdullahasws having said: ‘A Priest from the Priests of the Children of Israel worshipped Allahazwj to the extent that he became like a toothpick. So Allahazwj Revealed unto a Prophetas from Hisazwj Prophetsas of that era: “Say to him: “By Myazwj Honour and Myazwj Majesty, and Myazwj Omnipotence! Even if you were to worship Meazwj until you melt like the melting of the tool in the (melting) pot, Iazwj will not Accept from you until you come to Meazwj from the Door which Iazwj have Commanded for (through Myazwj Hujjat-the Imam/Prophet)’.[262]

25 - عقاب من حقر مؤمنا وأذله

Chapter 25 – Punishment for the one who belittles a Believer and humiliates him

عنه، عن ابن محبوب، عن المثنى، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: لا تحقروا مؤمنا فقيرا، فانه من أحقر مؤمنا فقيرا واستخف به حقره الله، ولم يزل الله ماقتا له حتى يرجع عن محقرته أو يتوب.

From him, from Ibn Mahoub, from Al Masny, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not belittle a poor Believer, for the one who belittles a poor Believer and considers him to be of less importance, Allahazwj would Belittle him, and will not cease to be Disgusted with him until he returns back from his belittling, or he repents’.

وقال: من استذل مؤمنا أو احتقره لقلة ذات يده ولفقره شهره الله يوم القيامة على رؤوس الخلائق.

And heasws said: ‘The one who humiliates a Believer or belittles him due to the scarcity of that which is in his hands, and due to his poverty, Allahazwj would Publicise him on the Day of Judgement upon the heads of the creatures’.[263]

عنه، عن علي بن عبد الله، عن ابن محبوب، عن هشام بن سالم، عن المعلى بن خنيس، عن أبي عبد الله عليه السلام، قال: سمعته يقول: ليأذن بحرب مني من أذل عبدي، وليأمن غضبى من أكرم عبدى المؤمن.

From him, from Ali Bin Abdullah, from Ibn Mahboub, from Hisham Bin Saalim, from Al Moala Bin Khunays,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘(Allahazwj Says): “Proclaim a war from him from Meazwj to the one who humiliates Myazwj servant, and a safety from Myazwj Anger to the one who honours Myazwj believing servant’.[264]

26 - عقاب من شبع ومؤمن جائع

Chapter 26 – Punishment for the one is satiated whilst a Believer is hungry

عنه، عن محمد بن علي، عن ابن سنان، عن فرات بن أحنف، قال: قال علي بن الحسين عليهما السلام: من بات شبعانا وبحضرته مؤمن طاو، قال الله تبارك وتعالى: ملائكتي أشهدكم على هذا العبد اني أمرته فعصاني وأطاع غيري فوكلته إلى عمله، وعزتي وجلالى لا غفرت له أبدا.

From him, from Muhammad Bin Ali, from Ibn Sinan, from Furat Bin Ahnaf who said,

‘Aliasws Bin Al-Husaynasws said: ‘The one who sleep satiated (full stomach) in the presence of a starving Believers, Allahazwj Blessed and High Says: “O Myazwj Angels! Iazwj Hold you as witnesses upon this servant. Iazwj Commanded him, but he disobeyed Meazwj, and obeyed other than Meazwj, so Iazwj Allocate you to his deed. And by Myazwj Honour and Myazwj Majesty! I will not Fogive him, ever!”

وفي رواية حريز، عن أبي عبد الله عليه السلام، قال: قال الله عزوجل: ما آمن بي من أمسى شبعان وأخوه المسلم طاوى.

And in a report of Hreyz,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Says: “There is none Secure from Meazwj, the one who became satiated and his Muslim brother is starving”.

وفي رواية الوصافي عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: ما آمن بي من أمسى شبعانا وأمسى جاره جائعا.

And in a report of Al Wasafy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘He has not believed in mesaww, the one who became satiated and his neighbour became hungry’.[265]

27 - عقاب من اكتسى ومؤمن عارى

Chapter 27 – Punishment for the one who is (over) dressed whilst a Believer is without clothes

عنه، عن محمد بن علي، عن محمد بن سنان، عن فرات بن أحنف، قال: قال علي بن الحسين عليهما السلام: من كان عنده فضل ثوب فعلم أنه بحضرته مؤمن يحتاج إليه فلم يدفعه إليه أكبه الله في النار على منخريه.

From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Furat Bin Ahnaf who said,

‘Aliasws Bin Al-Husaynasws said: ‘The one in whose presence is excess of clothes and he know that in his presence is a Believer needy for it, and he does not hand it over to him, Allahazwj would Fling him into the Fire by the nostrils’.[266]

28 - عقاب من مشى في حاجة المؤمن ولم يناصحه

Chapter 28 – Punishment for the one who walks regarding a need for the Believer and does not advise him

عنه، عن محمد بن علي، عن أبي جميلة، عن أبي عبد الله عليه السلام يقول: من مشى في حاجة أخيه المسلم ثم لم يناصحه فيها كان كمن خان الله ورسوله وكان الله خصمه.

From him, from Muhammad Bin Ali, from Abu Jameela,

(It has been narrated) from Abu Abdullahasws saying: ‘The one who walks regarding a need of his Muslim brother, then does not advise him (of the struggles being faced) regarding it (pays him), would be like the one who betrayed Allahazwj, and Hisazwj Rasoolsaww, and Allahazwj would be his Adversary’.[267]

عنه، عن ادريس بن الحسن، عن مصبح بن هلقام، عن أبي بصير، عن أبي – عبد الله عليه السلام، قال: سمعته يقول: أيما رجل من أصحابنا استعان به رجل من اخوانه في حاجة ولم يبالغ فيها بكل جهد فقد خان الله ورسوله والمؤمنين، قال أبو – بصير: قلت لابي عبد الله عليه السلام: ما تعنى بقولك " والمؤمنين "؟ - قال: من لدن أمير المؤمنين (ع) إلى آخرهم.

From him, from Idrees Bin Al Hassan, from Masbah Bin Halqaam, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Whichever man from ourasws companions, utilises a man from his brother with regards to a need and does not deliver (pays) to him every struggle being faced with regards to it, so he has betrayed Allahazwj, and Hisazwj Rasoolsaww, and the Believers’. Abu Baseer said, ‘I said to Abu Abdullahasws, ‘What do youasws mean by yourasws words ‘And the Believers’?’ He asws said: ‘The onesasws from Amir-ul-Momineenasws up to the last of themasws’.[268]

29 - عقاب من خذل مؤمنا

Chapter 29 – Punishment for the one who abandons a Believer

عنه، عن محمد بن علي، عن ابن فضال، عن حماد بن عيسى، عن ابراهيم بن عمر اليماني، عن أبي عبد الله عليه السلام، قال: ما من مؤمن يخذل أخاه وهو يقدر على نصرته الا خذله الله في الدنيا والآخرة.

From him, from Muhammad Bin Ali, from Ibn Fazaal, from Hamaad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Believer who abandons his brother, and he is able to help him, except that Allahazwj would Abandon him in the world and the Hereafter’.[269]

30 - عقاب من قال لمؤمن " أف " وأضمر له السوء وقال: " أنت عدوى. "

Chapter 30 – Punishment for the one who says to a believer, ‘Uff!’, and harbours evil for him, and says, ‘You are my enemy’.

عنه، عن محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة الثمالى، قال: سمعت أبا عبد الله عليه السلام يقول: إذا قال المؤمن لاخيه: " أف. " خرج من ولايته وإذا قال: " أنت عدوى " كفر أحدهما، ولا يقبل الله من مؤمن عملا وهو يضمر على المؤمن سوء.

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly who said,

‘I heard Abu Abdullahasws saying: ‘When the Believers says to his brother, ‘Uff! He exits from his Wilayah. And when he says, ‘You are my enemy’, one of them has disbelieved. And Allahazwj does not Accept a deed from a Believer and he is harbouring evil to the Believer’.[270]

31 - عقاب من استعان به المؤمن فلم يعنه

Chapter 31 – Punishment for the one is helped by a Believer, but he does not help him

عنه، عن ادريس بن الحسن، عن يوسف بن عبد الرحمن، عن ابن مسكان، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: أيما رجل من شيعتنا أتاه رجل من اخوانه واستعان به في حاجة فلم يعنه وهو يقدر الا ابتلاه الله بأن يقضى حوائج عدو من أعدائنا يعذبه الله عليه يوم القيامة.

From him, from Idrees Bin Al Hassan, from Yusuf Bin Abdul Rahman, from Ibn Muskaan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever man from ourasws Shias comes to his brother and helps him in a need of his, and he (in return) does not help him although being able to, then Allahazwj would Test him whether he fulfils a need of an enemy from ourasws enemies, so Allahazwj would Punish him on the Day of Judgement’.

وفي رواية سدير عن أبي عبد الله عليه السلام مثله.

And in a report of Sudyer, from Abu Abdullahasws – similar to it (is narrated)’.[271]

عنه، عن سعدان بن مسلم، عن الحسين بن أنس، عن أبي جعفر عليه السلام، قال: من بخل بمعونة أخيه المسلم والقيام في حاجته ابتلى بمعونة من يأثم عليه ولا يؤجر.

From him, from Sa’dan Bin Muslim, from Al Husayn Bin Anas,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who is stingy in helping his Muslim brother, and stands (to Pray) with regards to his need, he would be Tested with helping the one who sins, and would not be Recompensed’.[272]

32 - عقاب من طعن في عين مؤمن

Chapter 32 – Punishment for the one who insults in the eyes of a Believer

عنه، عن محمد بن علي، عن ابن سنان، عن حماد بن عثمان، عن ربعى، عن الفضيل، قال: قال أبو عبد الله عليه السلام: ما من انسان يطعن في عين مؤمن الا مات بشر ميتة وكان يتمنى ألا يرجع إلى خير.

From him, from Muhammad Bin Ali, from Ibn Sinan, from Hamaad Bin Usmaan, from Rabi’e, from Al Fazeyl who said,

‘Abu Abdullahasws said: ‘There is no person who insults in the eye of a Believer except that he dies hoping that he could have returned to the good’.

وفي رواية المفضل بن عمر، عن أبي عبد الله عليه السلام، قال: قال علي عليه السلام: ان الله عزوجل خلق المؤمن من نور عظمته وجلال كبريائه، فمن طعن على المؤمن أورد عليه قوله فقد رد على الله في عرشه، وليس هو من الله في شئ وانما هو شرك الشيطان

And in a report of Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws said: ‘Allahazwj Mighty and Majestic Created the Believer from Light of Hisazwj Magnificence, and Majesty of Hisazwj Greatness. So the one who insults a Believer refuting against him with his words, so he has refuted against Allahazwj in Hisazwj Throne, and he would be in nothing from Allahazwj, but rather he would be an associate of Satanla’.[273] 

33 - عقاب من منع مؤمنا شيئا من عنده أو من عند غيره

Chapter 33 – Punishment for the one who prevents a Believer from something which he has, or from someone else

عنه، عن محمد بن علي، عن محمد بن سنان، عن فرات بن أحنف، عن أبي – عبد الله عليه السلام، قال: أيما مؤمن منع مؤمنا شيئا مما يحتاج إليه وهو يقدر عليه من عنده أو من عند غيره، أقامه الله يوم القيامة مسودا وجهه مزرقة عيناه مغلولة يداه إلى عنقه، فيقال: هذا الخائن الذي خان الله ورسوله، ثم يؤمر به إلى النار.

From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Furaat Bin Ahnaf,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever Believer prevents a Believer from something which he is need for, although he has the ability for it from himself or from someone else, Allahazwj will Pause him on the Day of Judgement with a blackened face with blue eyes, his hands tied to his neck, so it would be said: ‘This is a betrayer who betrayed Allahazwj and Hisazwj Rasoolsaww’. Then Heazwj would be Commanded to the Fire’.[274]

عنه، عن محمد بن سنان، عن يونس بن ظبيان، قال: قال أبو عبد الله عليه - السلام: يا يونس من حبس حق المؤمن أقامه الله يوم القيامة خمس مائة عام على رجليه حتى يسيل من عرقه أودية وينادى مناد من عند الله " هذا الظالم الذي حبس عن الله حقه. " قال: فيوبخ أربعين يوما ثم يؤمر به إلى النار.

From him, from Muhammad Bin Sinan, from Yunus Bin Zibyan who said,

‘Abu Abdullahasws said: ‘O Yunus! The one who withholds a right of the Believer, would be Paused on the Day of Judgement for five hundred years upon his feet until his sweat drips like valleys and a Caller Calls out from the Presence of Allahazwj: “This is the unjust one who withheld from Allahazwj Hisazwj right”. So he would be Rebuked for forty days, then Commanded to the Fire’.

وفي رواية المفضل، قال: قال أبو عبد الله عليه السلام: أيما مؤمن حبس مؤمنا عن ماله وهو يحتاج إليه لم يذق والله من طعام الجنة ولا يشرب من الرحيق المختوم.

And in a report of Al Mufazzal who said,

‘Abu Adullahasws said: ‘Whichever Believer withholds a Believer from his wealth and he is needy for it, by Allahazwj would not taste from the food of the Paradise, nor drink from the [83:25] pure drink that is sealed’.[275]

34 - عقاب من ربح على المؤمن

Chapter 34 – Punishment for the one who profits against the Believer

عنه، عن محمد بن علي، عن محمد بن سنان، عن فرات بن أحنف، عن أبي عبد الله عليه السلام، قال: ربح المؤمن على المؤمن ربا.

From him, from Muhammad Bin Ali, from Muihammad Bin Sinan, from Furaat Bin Ahnaf,

(It has been narrated) from Abu Abdullahasws having said: ‘Profit of the Believer against the Believers is interest (usury)’.[276]

35 - عقاب من حجب المؤمن

Chapter 35 – Punishment for the one who blocks the Believer

عن محمد بن علي، عن محمد بن سنان، عن المفضل بن عمر، قال: قال أبو – عبد الله عليه السلام، من كان بينه وبين المؤمن حجاب ضرب الله بينه وبين الجنة سبعين ألف سور، مسيرة ما بين السور إلى السور مسيرة سبعين ألف عام.

From Muhammad Bin Ali, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘The one in between him and the Believer is a blocker (person/bouncer), Allahazwj would Place between him and the Paradise seven thousand fences, and travel distance between one fence and another would of the travel distance of seventy thousand years’.[277]

36 - عقاب من منع مؤمنا سكنى داره

Chapter 36 – Punishment for the one who prevents a Believer settling in his house

عنه، عن محمد بن علي، عن محمد بن سنان، عن المفضل، قال: قال أبو – عبد الله عليه السلام: أيما مؤمن كانت له دار فاحتاج مؤمن إلى سكناها فمنعه اياها قال الله عزوجل: " ملائكتي بخل عبدى على عبدى بسكنى الدنيا، وعزتي وجلالى لا يسكن جناني أبدا ".

From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Al Mufazzal who said,

‘Abu Abdullahasws said: ‘Whichever Believer had a house for himself, and a Believer was needy for settling in it, so he prevents it from him, Allahazwj Mighty and Majestic Says: “My Angels! Myazwj servant has been stingy to Myazwj servant of settling in the world. By Myazwj Honour and Myazwj Majesty! Iazwj will not Settle him in Myazwj Paradise, ever!”[278]

37 - عقاب من باهت مؤمنا

Chapter 37 – Punishment for the one who slanders a Believer

عنه، عن ابن محبوب، عن مالك بن عطية، عن ابن أبي يعفور، عن أبي - عبد الله عليه السلام، قال: من بهت مؤمنا أو مؤمنة بما ليس فيه بعثه الله يوم القيامة في طينة خبال حتى يخرج مما قال، قلت: وما طينة خبال؟ - قال: صديد يخرج من فروج المومسات.

From him, from Ibn Mahboub, from Maalik Bin Atiya, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who slanders a believing man or a believing woman with what is not in them, Allahazwj would Resurrect him on the Day of Judgement in ‘Khabaal’ clay until he comes out from what he said’. I said, ‘And what is ‘Khabaal’ clay?’ Heasws said: ‘Puss which comes out from the discharge area of immoral ones’.[279]

عنه، عن الحسين بن سعيد، عن فضالة، عن عبد الله بن بكير، عن أبي بصير، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: سباب المؤمن فسوق، وقتاله كفر، وأكل لحمه معصية.

From him, from Al Husayn Bin Saeed, from Fazaalat, from Abdullah Bin Bakeyr, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Insulting the believer is immorality, and killing him is disbelief, and eating his flesh (backbiting) is disobedience (sin)’.[280]

38 - عقاب من كان المؤمن عنده أقل وثيقة من الرهن

Chapter 38 – Punishment for the one who was a Believer, with whom is the least of a binding (agreement) for the deposit

عنه، عن مروك بن عبيد، عن بعض أصحابنا، عن أبي عبد الله عليه السلام، قال: من كان الرهن عنده أوثق من أخيه المسلم فأنا منه برئ.

From him, from Marwak Bin Ubyd, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The ‘الرهن’ (deposit) with whom is a binding chain (agreement) from his Muslim brother, so Iasws am away from him’.[281]

39 - عقاب من روى على مؤمن رواية يريد بها شينه

Chapter 39 – Punishment for the one who reports against a Believer a report, intending to bring him down by it

عنه، عن محمد بن سنان، عن المفضل بن عمر، عن أبي عبد الله عليه السلام، قال: من روى على مؤمن رواية، يريد بها شينه وهدم مروءته ليسقط من أعين الناس أخرجه الله من ولايته إلى ولاية الشيطان.

From him, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who reports against a Believer a report, intending to bring him down by it, and destroy his honour and make him to fall in the eyes of the people, Allahazwj would Exit him from Hisazwj Wilayah to (go to) the Wilayah of the Satanla’.[282]

40 - عقاب من أعان على مسلم

Chapter 40 – Punishment for the one who aids against a Muslim

عنه، عن محمد بن علي، عن محمد بن سنان، عن أبي الجارود، عن أبي – جعفر عليه السلام، قال: من أعان على مسلم بشطر كلمة كتب بين عينيه يوم القيامة " آئس من رحمة الله. "

From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who aids against a Muslim by cunning, a word would be Inscribed in between his eyes on the Day of Judgement “Despaired from the Mercy of Allahazwj!”.[283]

41 - عقاب من أغتيب عنده المؤمن فلم ينصره

Chapter 41 – Punishment for the one in whose presence a Believer is backbit and he does not help him

عنه، عن محمد بن علي، عن الحسن بن محبوب، عن أبي الورد، عن أبي جعفر عليه السلام، قال: من أغتيب عنده أخوه المؤمن فنصره وأعانه نصره الله في الدنيا والآخرة، ومن لم ينصره ولم يدفع عنه وهو يقدر على نصرته وعونه، خفضه الله في الدنيا والآخرة.

From him, from Muhammad Bin Ali, from Al Hassan Bin Mahboub, from Abu Al Warad,

(It has been narrated) from Abu Ja’farasws having said: ‘The one in whose presence his brother is backbit, so he helps him and supports him, Allahazwj would Help him in the world and the Hereafter. And the one who does not help him, and does not defend him although having the ability to help him and support him, Allahazwj would Lower him in the world and the Hereafter’.[284]

42 - عقاب من أذاع فاحشة ومن عير مسلما بذنب

Chapter 42 – Punishment for the one who broadcasts immorality, and the one who exposes the sin of a Muslim

عنه، عن محمد بن علي وعلي بن عبد الله، عن ابن أبي عمير، عن علي بن اسماعيل، عن منصور بن حازم، قال: قال أبو عبد الله عليه السلام: قال رسول الله صلى الله عليه وآله: من أذاع فاحشة كان كمبتديها، ومن عير مسلما بذنب لم يمت حتى يركبه.

From him, from Muhammad Bin Ali and Ali Bin Abdullah, from Ibn Abu Umeyr, from Ali Bin Ismail, from Mansour Bin Hazim who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘The one who broadcasts immoralities is as if he has begun it, and the one who exposes a sin of a Muslim would not die until he commits it himself’.[285]

43 - عقاب من تتبع عثرة المؤمن

Chapter 43 – Punishment of the one who follows the tracks of the Believer

عنه، عن ابن أبي نجران، عن محمد بن سنان ومحمد بن علي، عن ابن سنان، عن أبي الجارود، عن أبي برزة، قال صلى بنا رسول الله صلى الله عليه وآله ثم انصرف مسرعا حتى وضع يده على باب المسجد ثم نادى بأعلى صوته: يا معشر من آمن بلسانه ولم يخلص الايمان إلى قلبه لا تتبعوا عورات المؤمنين فانه من تتبع عورات المؤمنين تتبع الله عورته، ومن تتبع الله عورته فضحه ولو في جوف بيته.

From him, from Ibn Abu Najran, from Muhammad Bin Sinan and Muhammad Bin Ali, from Ibn Sinan, from Abu Al Jaroud, from Abu Barza who said,

‘We Prayed with Rasool-Allahsaww, then hesaww finished quickly until hesaww placed his hand upon the door of the Masjid. Then hesaww called out in a high voice: ‘O group, the ones who believed by his tongue and is not sincere of faith to his heart! Do not follow the faults of the Believers, for the one who does follow the faults of the Believers follows the faults of Allahazwj. And the one who follows the faults of Allahazwj, would have these exposed even if he is in the middle of his house’.

وفي رواية زرارة، عن أبي جعفر عليه السلام، قال: ان أقرب ما يكون العبد إلى الكفر أن يواخى الرجل على الدين فيحصى عليه عثراته أو زلاته ليعنفه بها يوما ما.

And in a report of Zarara, from Abu Ja’farasws having said: ‘The closest of what the servant comes to the disbelief is when he establishes brotherhood with the man over the debt, so he counts it against him, his stumbles and slips so that he can scold him for it one day’.

وفي رواية ابن سنان، قال: قلت لابي عبد الله عليه السلام: عورة المؤمن على المؤمن حرام؟ - قال: نعم، قلت: يعنى سفالته؟ - قال: ليس هو حيث تذهب، انما هو اذاعة سره.

And in a report of Ibn Sinan who said, ‘I said to Abu Abdullahasws, ‘The nakedness of the Believer is forbidden unto the Believer?’ Heasws said: ‘Yes’. I said, ‘Meaning, his lowness?’ Heasws said: ‘It is not where you are going (with it). But rather, it is the broadcasting of his secret’.[286]

44 - عقاب الاذاعة

Chapter 44 – Punishment for the broadcasting

عنه، عن محمد بن علي وعلي بن عبد الله جميعا، عن الحسن بن محبوب، عن العلا ومحمد بن سنان معا، عن محمد بن مسلم، قال: سمعت أبا جعفر عليه السلام يقول: ان العبد يحشر يوم القيامة وما يدمى دما، فيدفع إليه شبه المحجمة أو فوق ذلك، فيقال له: هذا سهمك من دم فلان، فيقول: يا رب انك لتعلم أنك قبضتني وما سفكت دما، قال: بلى، سمعت من فلان بن فلان كذا وكذا فرويتها عنه، فنقلت عنه حتى صار إلى فلان الجبار فقتله عليها فهذا سهمك من دمه.

From him, from Muhammad in Ali and Ali Bin Abdullah together, from Al Hassan Bin Mahboub, from Al A’ala and Muhammad Bin Sinan together, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘The servant would be pushed on the Day of Judgement bleeding with blood, so he would be handed over with the container or above that, and it would be said to him: ‘This is your portion from the blood of so and so’. So he would be saying, ‘O Lordazwj! Youazwj Know that Youazwj captured my soul and I did not shed blood’. Heazwj would Say: “Yes, but you heard from so and so, such and such, so you reported about it. So you copied from him until it came to so and so the tyrant, so he killed him due to it. So this is your portion from his blood’.[287] 

45 - عقاب القتل

Chapter 45 – Punishment for the murder

عنه، عن محمد بن علي، عن صفوان بن يحيى، عن عاصم بن حميد، عن أبي عبيدة، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: ألا، لا يعجبنك رحب الذراعين بالدم، ان له عند الله قاتلا لا يموت.

From him, from Muhammad Bin Ali, from Safwan Bin Yahya, from Aasim Bin Hameed, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Indeed! Do not be surprised at the arms welcoming with the blood. For it, in the Presence of Allahazwj is a murderer (who is punished severely) but does not die’.[288]

عنه، عن محمد بن حسان، عن محمد بن جعفر، عن أبيه، انه وجد لرسول الله صلى الله عليه وآله صحيفة معلقة في سيفه ان أعتى الناس على الله، القاتل غير قاتله، والضارب غير ضاربه، ومن آوى محدثا فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله منه صرفا ولا عدلا.

From him, from Muhammad Bin Hisaan,

(It has been narrated) from Muhammad Bin Ja’farasws, from hisasws fatherasws who found a parchment of Rasool-Allahsaww attached to hissaww sword which said: ‘The people would come against Allahazwj, the killer without having killed, and the striker (of the sword) without having struck it, and one who harbours a moderniser (innovator), so upon him is the Curse of Allahazwj, and the Angels, and all the people together. Allahazwj will not Accept from him, neither the changing nor the justice’.[289]

عنه، عن محمد بن علي، عن محمد بن أسلم الجبلي، عن عبد الرحمن بن أسلم، عن أبيه، عن أبي جعفر عليه السلام، قال: من قتل مؤمنا متعمدا أثبت الله على قاتله جميع الذنوب وبرأ المقتول منها وذلك قول الله تبارك وتعالى " اني أريد أن تبوء باثمى واثمك فتكون من أصحاب النار ".

From him, from Muhammad Bin Ali, from Muhammad Bin Aslam Al Jabaly, from Abdul Rahman in Aslam, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who kills a Believer deliberately, Allahazwj would Affirm upon his heart all the sins of the killed and free him from it. And these are the Words of Allahazwj Blessed and High [5:29] I wish that you should bear the sin committed against me and your own sin, and so you would be of the inmates of the Fire’.

وفي رواية سليمان بن خالد، قال: سمعت أبا عبد الله عليه السلام يقول: أوحى الله عزوجل إلى موسى بن عمران عليه السلام " يا موسى قل للملا من بني اسرائيل: اياكم وقتل النفس الحرام بغير حق، فمن قتل منكم نفسا في الدنيا قتله الله في النار مائة ألف قتلة مثل قتلة صاحبه ".

And in a report of Suleyman Bin Khalid who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Revealed unto Musaas Bin Imranas: “O Musaas! Say to the crowd of the Children of Israel: ‘Beware of killing a soul without right (unjustly). So the one who kills a soul in the world, from among you, Allahazwj would Kill him a hundred thousand times in the Fire, similar to the killing of his companion’.[290]

عنه، عن محمد بن علي، عن المفضل بن صالح، عن جابر بن يزيد، عن أبي جعفر عليه السلام، قال: أول ما يحكم الله فيه يوم القيامة الدماء، فيوقف ابني آدم فيفصل بينهما، ثم الذين يلونهما من أصحاب الدماء حتى لا يبقى منهم أحد، ثم الناس بعد ذلك، فيأتي المقتول قاتلة فيشخب دمه في وجهه فيقول: هذا قتلني، فيقول: أنت قتلته؟ فلا يستطيع أن يكتم الله حديثا.

From him, from Muhammad Bin Ali, from Al Mufazzal Bin Salih, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’farasws having said: ‘The first of what Allahazwj would Judge on the Day of Judgement is the blood. So the two sons of Adamas would pause and it would be Decided between them. Then the ones who were in the colours (similar situation) to these two, until there does not remain any one from them, then the (rest of the) people after that. So the killed one would come to the killer, and shed his blood in his face and would be saying, ‘This is the one who killed me’. So they would be saying to him: ‘You killed him?’ So he would not be able to conceal the narrative from Allahazwj’.[291]

46 - عقاب الزانى

Chapter 46 – Punishment of the adulterer

أبو عبد الله البرقي، عن عثمان بن عيسى، عن سالم، عن أبي عبد الله عليه السلام قال: ان أشد الناس عذابا يوم القيامة رجل أقر نطفته في رحم تحرم عليه.

Abu Abdullah Al Barqy, from Usman Bin Isa, from Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘The most difficult of Punishment on the Day of Judgement would be upon a man who settled his seed in a womb which was Forbidden to him’.[292]

عنه، عن ابن فضال، عن عبد الله بن بكير قال: قلت لابي جعفر عليه السلام في قول رسول الله صلى الله عليه وآله " إذا زنى الرجل فارقه روح الايمان. " قال: قوله عزوجل " وأيدهم بروح منه. " ذلك الذي يفارقهم.

From him, from Ibn Fazaal, from Abdullah Bin Bakeyr who said,

‘I said to Abu Ja’farasws regarding the words of Rasool-Allahsaww: ‘When the man commits adultery, the spirit of faith separates from him’. Heasws said: ‘The Words of the Mighty and Majestic [58:22] and He has Supported them with a Spirit from Him’. That is which separates from him’.[293]

عنه، عن محمد بن علي، عن ابن فضال، عن عبد الله بن ميمون القداح، عن أبي عبد الله عليه السلام، عن أبيه، قال: للزاني ست خصال، ثلاث في الدنيا وثلاث في الآخرة أما التي في الدنيا فانه يذهب بنور الوجه، ويورث الفقر، ويعجل الفناء، وأما التى في الآخرة فسخط الرب، وسوء الحساب، والخلود في النار.

From him, from Muhammad Bin Ali, from Ibn fazaal, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Abu Abdullahasws from hisasws fatherasws having said: ‘The adulterer has six characteristics – three in the world and three in the Hereafter. As for those which are in the world - so the light goes away from his face, and he inherits the poverty, and hastens to the destruction. And as for those which are in the Hereafter – so it is the Anger of the Lordazwj, and the evil Reckoning, and the eternal abiding in the Fire’.[294]

عنه، عن محمد بن علي، عن ابن فضال، عن ابن القداح، عن أبي عبد الله عليه السلام، قال: قال يعقوب عليه السلام لابنه: يا بني، لا تزن فلو أن الطير زنى لتناثر ريشه.

From him, from Muhammad Bin Ali, from Ibn Fazaal, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullahasws having said: ‘Yaqoubas said to hisas sonas: ‘O myas sonas! Do not commit adultery, for even if the bird commits adultery, its wings would be scattered (shed as a punishment)’.[295]

عنه، عن ابن أبي عمير، عن معاوية بن عمار، عن صباح بن سيابة، قال: كنت عند أبي عبد الله عليه السلام فقيل له: يزنى الزانى وهو مؤمن؟ - قال: إذا كان على بطنها سلب الايمان منه، فإذا قام رد عليه، قال: فانه إذا أراد أن يعود؟ - قال: ما أكثر ما يهم أن يعود ثم لا يعود.

From him, from Ibn Abu Umeyr, from Muawiya Bin Amaar, from Sabah Bin Sayabat who said,

‘I was in the presence of Abu Abdullahasws, so it was said to himasws, ‘The adulterer commits adultery and he is a Believer?’ Heasws said: ‘When he was in the middle of it, the ‘Eman’ (faith) is Confiscated from him. So when he stands, it is returned back to him’. He said, ‘So if he intends to return (to committing adultery)?’ Heasws said: ‘He gets concerned many a time if he wishes to return, then it (the faith) does not return’.

وفي رواية أبي عبيدة، عن أبي جعفر عليه السلام، قال: وجدنا في كتاب علي عليه السلام، قال: قال رسول الله (صلى الله عليه وآله) إذا كثر الزنا كثر موت الفجأة

And in a report of Abu Ubeyda, from Abu Ja’farasws having said: ‘Weasws found in the Book of Aliasws that: ‘Rasool-Allahsaww said: ‘When the adultery is rife, the sudden death would increase’.[296]

عنه، عن علي بن عبد الله، عن شريف بن سابق، عن الفضل بن أبي قرة، عن أبي عبد الله عليه السلام، قال: لما أقام العالم الجدار أوحى الله إلى موسى عليه السلام، اني مجازى الابناء بسعي الآباء ان خير فخير وان شر فشر، لا تزنوا فتزني نسائكم ومن وطئ فراش امرئ مسلم وطئ فراشه " كما تدين تدان. "

From him, from Ali Bin Abdullah, from Shareef Bin Saabiq, from Al Fazal Bin Abu Qarat,

(It has been narrated) from Abu Abdullahasws having said: ‘When the scholar (Prophet Khizras) erected the wall, Allahazwj Revealed unto Musaas: “Iazwj shall Recompense the children with the efforts of their forefathers – if good so good, and if evil, so evil. Do not commit adultery, for your women will commit adultery. And the one who had intercourse on the bed of a Muslim person, intercourse would be upon his own bed. Whatever you do would be done to you’.

وفي رواية أبي حمزة، عن أبي جعفر عليه السلام، قال: أوحى الله إلى موسى بن عمران: " لا تزن فأحجب عنك نور وجهى، وتغلق أبواب السماوات دون دعائك ".

And in a report of Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Revealed unto Musa Bin Imranas: “Do not commit adultery, for Iazwj shall Veil from you the Light of Myazwj Face, and Lock the doors of the sky, blocking youras supplications’.[297]

عنه، عن البرقي، عن ابن فضال، عن ابن بكير، عن زرارة، عن عبد الملك بن أعين، قال: سمعت أبا جعفر عليه السلام يقول: إذا زنى الرجل أدخل الشيطان ذكره فعملا جميعا فكانت النطفة واحدة فخلق منها ويكون شرك شيطان.

From him, from Al Barqy, from Ibn Fazaal, from Ibn Bakeyr, from Zarara, from Abdul Malik Bin Ayn who said,

‘I heard Abu Ja’farasws saying: ‘When the man commits adultery, the Satanla includes himselfla in his manhood. So they perform the deed together as if it was a single seed, so the creature from it would become an associate of Satanla’.[298]

عنه، عن يحيى بن المغيرة، عن حفص، قال: قال زيد بن علي: قال أمير - المؤمنين عليه السلام: إذا كان يوم القيامة أهب الله ريحا منتنة يتأذى بها أهل الجمع حتى إذا همت أن تمسك بأنفاس الناس ناداهم مناد: هل تدرون ما هذه الريح التي قد آذتكم؟ - فيقولون: لا، وقد آذتنا وبلغت منا كل المبلغ، (قال): فيقال هذه ريح فروج الزناة الذين لقوا الله بالزنا ثم لم يتوبوا، فالعنوهم لعنهم الله، قال: فلا يبقى في الموقف أحد الا قال: " اللهم العن الزناة ".

From him, from Yahya Bin Al Mugheira, from Hafs,

(It has been narrated) from Zayd son of Aliasws who said, ‘Amir-ul-Momineenasws said: ‘When it will be the Day of Judgement, Allah azwj would Grant such a rotten wind by which the all of the people gathered would be harmed by it to the extent that they would think about holding their breath. A Caller would Call out to them: ‘Do you all know what this wind is, which is harming you?’ So they would be saying, ‘No, and it has harmed all that it has reached to’. So he would say: ‘This is a wind from the discharge area of the adulterers who met Allahazwj without having repented, therefore curse them with the Curse of Allahazwj’. So there would not remain anyone in the pausing station except that he would say, ‘Our Allahazwj! Curse the adulterers’.[299]

47 - عقاب الزانية

Chapter 47 – Punishment for the adulteress

عنه، عن عثمان بن عيسى، عن ابن مسكان، عن محمد بن مسلم، عن أبي - عبد الله عليه السلام، قال: ثلاثة لا يكلمهم الله عزوجل ولا يزكيهم ولهم عذاب أليم، منهم المرأة توطئ على فراش زوجها.

From him, from Usman Bin Isa, from Ibn Muskaan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘There are three to whom Allahazwj Mighty and Majesic will not Speak to and will not Purify them, and for them would be a painful Punishment – Among them is the woman is complicit upon the bed of her husband’.[300]

عنه، عن ابن أبي عمير، عن اسحاق بن أبي هلال، عن أبي عبد الله عليه السلام، قال: قال علي عليه السلام: ألا أخبركم بكبير الزنا؟ - قالوا: بلى، قال: هي امرأة توطئ على فراش زوجها فتأتى بولد من غيره، فتلك التي لا يكلمها الله ولا ينظر إليها يوم القيامة ولا يزكيها ولها عذاب أليم.

From him, from Ibn Abu Umeyr, from Is’haq Bin Abu Hilal,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws said: ‘Shall Iasws inform you of the great adultery?’ They said, ‘Yes’. Heasws said: ‘It is the woman who is complicit upon the bed of her husband, so she comes with a child from someone else. So she is the one to whom Allahazwj will not Speak to, nor Look at her (with Consideration) on the Day of Judgement, nor Purify her, and for her would be a painful Punishment’.[301]

48 - عقاب ولد الزنا

Chapter 48 – Punishment of the child born of adultery

عنه، عن محمد بن علي، عن المفضل بن صالح، عن جابر، عن أبي جعفر عليه السلام، قال: لا يقتل الانبياء ولا أولاد الانبياء الا أولاد الزنا.

From him, from Muhammad Bin Ali, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘No one murdered the Prophetsas, nor the children of the Prophetsas except the children of adultery (bastards)’.[302]

عنه، عن أبيه أبي عبد الله البرقي، عن ابن فضال، عن عبد الله بن بكير، عن زرارة قال: سمعت أبا جعفر عليه السلام يقول: لا خير في ولد الزنا ولا في بشره ولا شعره ولا في لحمه ولا في دمه ولا في شئ منه (يعنى ولد الزنا).

From him, from his father Abu Abdullah Al Barqym from Ibn Fazaal, from Abdullah Bin Bakeyr, from Zarara who said,

‘I heard Abu Ja’farasws saying: ‘There is no good in a child born of adultery, neither with his evil, nor in his hair, nor in his flesh, nor in his blood, nor in anything from him (meaning the one born of adultery)’.

وفي رواية أبي خديجة، عن أبي - عبد الله عليه السلام، قال: ان كان أحد من أولاد الزنا نجا لنجا سائح بني اسرائيل، فقيل له: وما سائح بنى اسرائيل؟ - قال: كان عابدا، فقيل له: ان ولد الزنا لا يطيب أبدا ولا يقبل الله منه عملا، قال: فخرج يسيح بين الجبال ويقول: ما ذنبي؟.

And in a report of Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘If there is anyone from the illegitimate children who would be saved, it would be the traveller of the Chidlren of Israel’. So it was said to himasws, ‘And what is the traveller of the Children of Israel?’ Heasws said: ‘He was a worshipper’. So it was said to him, ‘One born of adultery will not be good, ever, nor will Allahazwj Accept deeds from him’. So he went out travelling between the mountains, and he was saying, ‘What is my sin?’[303]

49 - عقاب النظر إلى النساء

Chapter 49 – Punishment of looking at the women

عنه، عن محمد بن علي، عن ابن فضال، عن علي بن عقبة، عن أبيه، عن أبي عبد الله عليه السلام، قال: سمعته يقول: النظر سهم من سهام ابليس مسموم، و كم من نظرة أورثت حسرة طويلة.

From him, from Muhammad Bin Ali, from Ibn Fazaal, from Ali Bin Uqba, from his father,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The looking is a portion from the poisonous portions of Ibleesla, and how many looks have inherited a lengthy regret’.

وفي رواية يحيى بن المغيرة، عن ذافر، رفعه، قال: قال عيسى بن مريم عليه السلام: اياكم والنظرة فانها تزرع في القلب وكفى بها لصاحبها فتنة.

And in a report of Yahya Al Mugheira, from Zaafar, raising it, said,

Heasws said: ‘Isa Bin Maryamas said: ‘Beware of the looking, for it is a plantation in the heart and suffices by it for its doer as a strife (Fitna)’.[304]

50 - عقاب اللواط

Chapter 50 – Punishment for the sodomy

عنه، عن محمد بن علي، عن ابن فضال، عن سعيد بن غزوان، عن اسماعيل بن مسلم، عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: لما عمل قوم لوط ما عملوا بكت الارض إلى ربها حتى بلغت دموعها السماء، وبكت السماء حتى بلغت دموعها العرش، فأوحى الله إلى السماء أن احصبيهم، وأوحى إلى الارض أن اخسفى بهم.

From him, from Muhammad Bin Ali, from Ibn Fazaal, from Saeed Bin Gazwaan, from Ismail Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the people of Lutas did what they did, the earth wept to its Lordazwj to the extent that its tears reached the sky, and the sky wept to the extent that its tears reached the Throne. So Allahazwj Revealed to the sky to rain hailstorms upon them, and Revealed unto the earth to submerge with them’.[305]

و عنه: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن محمد بن سعيد، قال: أخبرني زكريا بن محمد، عن أبيه، عن عمرو، عن أبي جعفر (عليه السلام)، قال: «كان قوم لوط من أفضل قوم خلقهم الله، فطلبهم إبليس الطلب الشديد، و كان من فضلهم و خيرتهم أنهم إذا خرجوا إلى العمل خرجوا بأجمعهم، و تبقى النساء خلفهم، فلم يزل إبليس يعتادهم، فكانوا إذا رجعوا خرب إبليس ما يعملون، فقال بعضهم لبعض: تعالوا نرصد هذا الذي يخرب متاعنا.

And from him, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Saeed, from Zakariyya Bin Muhammad, from his father, from Amro,

(It has been narrated) from Abu Ja’farasws having said: ‘The people of Lutas used to be the best of the people Created by Allahazwj, therefore, Ibleesla sought them with an intense seeking. And from their merits, and their good things was that they used to go out to the work, they would go out altogether, and the women would remain behind them. So, Ibleesla did not cease to be accustomed with them. So whenever they used to return, Ibleesla would spoil whatever they used to work for. So some of them said to the others, ‘Come, let us monitor this one who spoils our provisions’.

فرصدوه فإذا هو غلام أحسن ما يكون من الغلمان، فقالوا له: أنت الذي تخرب متاعنا مرة بعد اخرى، فاجتمع رأيهم على أن يقتلوه، فبيتوه عند رجل، فلما كان الليل صاح، فقال له: ما لك؟ فقال: كان أبي ينومني على بطنه. فقال له: تعال فنم على بطني

So they monitored, and there was a boy, as beautiful as a boy can be from the boys. So they said to him, ‘Are you the one who spoils our provisions time and again?’ So they formed a consensus of their view upon killing him, and so they harboured him with a man, So when it was the night, he started crying, so he said to him, ‘What is the matter with you?’ So he said, ‘My father used sleep me upon his stomach’. So he said to him, ‘Come, so sleep upon my stomach’.

- قال- فلم يزل يدلك الرجل حتى علمه أن يفعل بنفسه، فأولا علمه إبليس، و الثانية علمه هو، ثم انسل ففر منهم، و أصبحوا فجعل الرجل يخبر بما فعل بالغلام، و يعجبهم منه، و هم لا يعرفونه، فوضعوا أيديهم فيه حتى اكتفى الرجال بعضهم ببعض. ثم جعلوا يرصدون مارة الطريق فيفعلون بهم، حي تنكب مدينتهم الناس، ثم تركوا نساءهم و أقبلوا على الغلمان، فلما رأى أنه قد أحكم أمره في الرجال جاء إلى النساء، فصير نفسه امرأة، فقال: إن رجالكن يفعل بعضهم ببعض: قلن: نعم قد رأينا ذلك، و كل ذلك يعظهم لوط ويوصيهم، و إبليس يغويهم حتى استغنى النساء بالنساء.

Heasws said: ‘So the man kept massaging him until he taught him how to do it himself. The first one to teach him was Ibleesla, and the second one was him. Then hela slipped away from them, and in the morning the man came with the news of what he had done with the young boy, and they were astounded from it, and they did not understand it. So they instered their hands in it until the men were content with each other. Then they started the passers-by and used to do it with them, to the extent that they plagues their cities and its people. Then they avoided their women and used to come to the young boys. So when he (Ibleesla) saw that hisla matter has been decided among the men, hela came to the women. So he turned himselfla into a woman and said, ‘Your men are doing it with each other’. So they said, ‘Yes, we have seen that’. And all that, Lutas had advised them against it and exhorted them. And Ibleesla made them go astray to the extent that the women used to satisfy themselves with the women.

فلما كملت عليهم الحجة، بعث الله جبرئيل و ميكائيل و إسرافيل (عليهم السلام) في زي غلمان عليهم أقبية، فمروا بلوط و هو يحرث، فقال: أين تريدون، ما رأيت أجمل منكم قط! فقالوا: إنا رسل سيدنا إلى رب هذه المدينة. قال: أ و لم يبلغ سيدكم ما يفعل أهل هذه المدينة؟ يا بني إنهم و الله يأخذون الرجال فيفعلون بهم حتى يخرج الدم. فقالوا: أمرنا سيدنا أن نمر وسطها. قال: فلي إليكم حاجة؟ قالوا: و ما هي؟ قال: تصبرون ها هنا إلى اختلاط الظلام

So when the Argument against them was completed, Allahazwj Sent Jibraeella, and Mikaeella, and Israfeelas in the attire of young men. So theyas passed by Lutas and heas was farming, so heas said, ‘Where are youas intending, for Ias have not seen anyone more beautiful than youas at all!’ So theyas said: ‘Weas are the Messengers Sent by ouras Masterazwj to the lord of this city’. Heas said: ‘Has it not reached your Lordazwj what the people of this city are indulging in? O myas sonsas! By Allahazwj, they are taking to the men, so they are doing it with them until the blood comes out’. So theyas said: ‘Ouras Masterazwj has Commanded us that weas should pass by in the middle of it’. Heas said: ‘For meas, there is a need from youas’. So theyas said: ‘And what is it?’ Heas said: ‘You should patiently await here until the dark’.

- قال- فجلسوا- قال- فبعث ابنته، و قال: جيئي لهم بخبز، و جيئي لهم بماء في القربة، و جيئي لهم عباء يتغطون بها من البرد. فلما أن ذهبت الابنة أقبل المطر بالوادي، فقال لوط: الساعة يذهب بالصبيان الوادي. فقال: قوموا حتى نمضي. و جعل لوط يمشي في أصل الحائط، و جعل جبرئيل و ميكائيل و إسرافيل يمشون وسط الطريق. فقال: يا بني، امشوا هاهنا. فقالوا: أمرنا سيدنا أن نمر في وسطها.

Heasws said: ‘So heas sent for hisas daughter and said, ‘Come to meas with some bread for them, and come to meas with water for them in a canteen, and come to meas with a robe for them to cover themselves by it from the cold’. So when the daughter went, rain fell upon the valley, so Lutas said: ‘At this time the young boys would go into the valley. Arise, until weas go from here’. So Lutas walked by the wall, and Jibraeella, and Mikaeella, and Israfeelas were walking in the middle of the road. So heas said: ‘O myas sonsas! Walk over here’. So theyas said: ‘Our Masterazwj has Commanded usas that weas should walk in the middle of it’.

و كان لوط يستغنم الظلام، و مر إبليس، فأخذ من حجر امرأة صبيا فطرحه في البئر، فتصايح أهل المدينة كلهم على باب لوط، فلما أن نظروا إلى الغلمان في منزل لوط، قالوا: يا لوط، قد دخلت في عملنا. فقال: هؤلاء ضيفي، فلا تفضحوني في ضيفي. قالوا: هم ثلاثة، خذ واحدا و أعطنا اثنين- قال- فأدخلهم الحجرة، و قال لو أن لي أهل بيت يمنعونني منكم».

And Lutas was under the cover of darkness, and Iblessla passed by. So hela seized a young boy from the chamber of a woman and threw him into the well. So all of the people of the city came yelling at the door of Lutas. So when they saw the young men in the house of Lutas, they said, ‘O Lutas! Youas have (also) entered into our deeds’. So heas said: ‘These are myas guests, so do not embarrass meas with regards to myas guests’. They said, ‘They are three, so take one and give us two’. So they entered the chamber, and heas said: ‘If only there were some of myas family members here, they would have prevented you from meas’.

قال: «و تدافعوا على الباب، و كسروا باب لوط، و طرحوا لوطا، فقال له جبرئيل: إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ فأخذ كفا من بطحاء، فضرب بها وجوههم، و قال: شاهت الوجوه، فعمي أهل المدينة كلهم، و قال لهم لوط: يا رسل ربي، فما أمركم ربي فيهم؟ قالوا: أمرنا أن نأخذهم بالسحر. قال: فلي إليكم حاجة قالوا: و ما حاجتك؟ قال: تأخذونهم الساعة، فاني أخاف أن يبدو لربي فيهم، فقالوا يا لوط: إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَ لَيْسَ الصُّبْحُ بِقَرِيبٍ لمن يريد أن يأخذ، فخذ أنت بناتك و امض ودع امرأتك».

Heasws said: ‘They jolted at the door, and broke the door of Lutas, and set aside Lutas. So Jibraeella said to them [11:81] They said: O Lut! We are the Messengers of your Lord; they will never be able to reach you. So heas grabbed a plam full of sand and struck their faces with it, and said: ‘(Be) ugly of the faces!’ So all the people of the city became blind. And Lutas said to themas: ‘O Messengers of myas Lordazwj, so what did youras Lordazwj Command with regards to them?’ Theyas said: ‘Heazwj Commanded us that weas should seize them at sunrise’. Ias have need to youas’. So theyas said: ‘And what is it?’ Heas said: ‘Seize them all now, so Ias am afraid that myas Lordazwj may Reconsider them’. So they said: ‘O Lutas! [11:81] surely their appointed time is the morning; is not the morning near? So the ones whom youas want to take with youas, so take with yourselfas, youras daughters and go, and leave youras wife’.

فقال أبو جعفر (عليه السلام): رحم الله لوطا، لو يدري من معه في الحجرة لعلم أنه منصور حيث يقول: لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلى رُكْنٍ شَدِيدٍ أي ركن أشد من جبرئيل معه في الحجرة! فقال الله عز و جل لمحمد (صلى الله عليه و آله) وَ ما هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ من ظالمي أمتك، إن علموا ما عمل قوم لوط».

So Abu Ja’farasws said: ‘May Allahazwj have Mercy on Lutas. Had heas known the ones who were with himas in the chamber, heas would have known that heas is a Supported one, where heas said [11:80] He said: Ah! If only I had power to suppress you, rather I shall have recourse to a strong support, i.e., a support stronger than Jibraeella who was with himas in the chamber! So Allahazwj Mighty and Majestic Said to Muhammadsaww [11:83] Marked (for Punishment) with your Lord and it is not far off from the unjust, the unjust ones from yoursaww community, if they were to do what the people of Lutas did’.

قال: «و قال رسول الله (صلى الله عليه و آله): من ألح في وطء الرجال لم يمت حتى يدعو الرجال إلى نفسه».

Heasws said: ‘Rasool-Allahsaww said: ‘The one who insisted in having intercourse with the men, would not die until he calls the men to himself (for intercourse)’.[306]

وروى عن أبي عبد الله عليه السلام في رجل لعب بغلام، قال: إذا أوقب لم تحل له أخته أبدا،

And it has been reported

(It has been narrated) from Abu Abdullahasws regarding a man who played with a young boy. Heasws said: ‘When he enters into him, his sister would not be lawful to him, ever.

وقال عليه السلام: لو كان ينبغى لاحد أن يرجم مرتين لرجم اللوطى مرتين.

And heasws said: ‘If it was befitting for anyone to be stoned twice, the sodomist would be stoned twice’.

وقال أبو عبد الله عليه السلام: قال أمير المؤمنين عليه السلام: اللواط ما دون الدبر فهو لوطي والدبر فهو الكفر بالله.

And Abu Abdullahasws said: ‘Amir-ul-Momineenasws said: ‘The sodomy what is besides the anus, so he is a sodomist, and the (entering the) anus, so he is a disbeliever with Allahazwj’.[307]

51 - عقاب من أمكن من نفسه يؤتى

Chapter 51 – Punishment for the one makes it possible upon himself to be come to

عنه، عن جعفر بن محمد، عن عبد الله بن ميمون القداح، عن أبي عبد الله، عن أبيه عليهما السلام، قال: جاء رجل إلى أبي صلوات الله عليه فقال: يا ابن رسول الله اني قد ابتليت ببلاء فادع الله لي، فقال: قيل له: انه يؤتى في دبره، فقال: ما أبلى الله أحدا بهذا البلاء وله فيه حاجة، ثم قال: قال أبي: قال الله عزوجل: " وعزتي وجلالى لا يقعد على استبرقها وحريرها من يؤتى في دبره ".

From him, from Ja’far Bin Muhammad, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘A man came up to myasws fatherasws, so he said, ‘O sonasws of Rasool-Allahsaww! I have been Tested with an affliction, so supplicate for me’. So heasws said: ‘It was said to himasws, ‘He lets people come to his behind’. So heasws said: ‘Allahazwj has not Tested anyone with an affliction and there was a need for him in it’. Then heasws said: ‘Myasws fatherasws said: Allahazwj Mighty and Majestic Said: “By Myazwj Honour and Myazwj Majesty, he will not sit upon its brocade and its silk, the one who lets (men) come into his behind’.[308]

وبهذا الاسناد قال: قال أبو عبد الله عليه السلام: كتب خالد إلى أبي بكر " سلام عليك، أما بعد فانى أتيت برجل قامت عليه البينة أنه يؤتى في دبره كما يؤتى المرأة " فاستشار فيه أبو بكر، فقالوا اقتلوه، فاستشار أمير المؤمنين علي بن أبي طالب عليه السلام، فقال: أحرقه بالنار، فان العرب لا ترى القتل شيئا، قال لعثمان: ما تقول؟ - قال: أقول: ما قال علي، تحرقه بالنار، قال أبو بكر: وأنا مع قولكما، وكتب إلى خالد: أن أحرقه بالنار فأحرقه.

And by this chain, said,

‘Abu Abdullahasws said: ‘Khalid wrote to Abu Bakr, ‘Peace be upon you! After this. There came a man and established the intention that he would let men come into his behind just as a woman does’. So Abu Bakr held a consultation with regards to it. So they said, ‘Kill hiim’. He consulted Amir-ul-Momineen Aliasws Bin Abu Talibasws, so heasws said: ‘Incinerate him with the fire, for the Arab does not view the killing as anything’. He said to Usman, ‘What are you saying?’ He said, ‘I say what Aliasws said. Incinerate him with the fire’. Abu Bakr said, ‘And I am (in agreement) with the saying of the two of you. And he wrote to Khalid, ‘Incinerate him with the fire’. So he had him incinerated’.[309]

عنه، عن محمد بن علي، عن غير واحد من أصحابه، يرفعه إلى أبي جعفر عليه السلام، قال: قيل له: يكون المؤمن مبتلى؟ - قال: نعم، ولكن يعلو ولا يعلى.

From him, from Muhammad Bin Ali, from someone else from his companions, raising it to

Abu Ja’farasws, said, ‘It was said to himasws, ‘Does the Believer become afflicted?’ Heasws said: ‘Yes, but he is not the one who lets men to come over him’.[310]

عنه، عن علي بن عبد الله، عن عبد الرحمن بن محمد، عن أبي خديجة، عن أبي عبد الله عليه السلام، قال: لعن رسول الله صلى الله عليه وآله المتشبهين من الرجال بالنساء، والمتشبهات من النساء بالرجال، قال: وهم المخنثون واللاتي ينكح بعضهن بعضا وانما أهلك الله قوم لوط حين عمل النساء مثل ما عمل الرجال، يأتي بعضهم بعضا.

From him, from Ali Bin Abdullah, from Abdul Rahman Bin Muhammad, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww has cursed the man who resembles the woman, and the woman who resembles the man. And they are the bisexuals and the ones who have sex with each other. But rather, Allahazwj Destroyed the people of Lutas when the women done similar to what the men did, coming to each other’.[311]

وفي رواية غياث بن ابراهيم، عن أبي عبد الله، عن أبيه، عن علي صلوات الله عليهم، ان لله عزوجل عبادا لا يعبأ بهم شيئا، لهم أرحام كأرحام النساء، قيل: يا أمير المؤمنين أفلا يحبلون؟ - قال انها منكوسة.

And in a report of Gataas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws, from Aliasws that Allahazwj Mighty and Majestic has servant, Heazwj does not Care anything about them (the stray ones). For them are wombs like the wombs of the women (those men who seek pleasure from other men). It was said, ‘O Amir-ul-Momineenasws! Do they not get impregnated?’ Heasws said: ‘Because it is upside down’.[312]

وباسناده قال: من أمكن من نفسه طائعا يلعب به ألقى الله عليه شهوة – النساء.

And by his chain,

Heasws having said, ‘The one who give the possibility upon himself willingly to be played with (immoralities), Allahazwj would Cast the desires of the women upon him’.[313]

عنه، عن علي بن أسباط، عن بعض أصحابه، عن أبي عبد الله عليه السلام، قال: ان الله تبارك وتعالى لم يبتل شيعتنا بأربع، أن يسئلوا الناس في أكفهم، وأن يؤتوا في أنفسهم، وأن يبتليهم بولاية سوء، وان لا يولد لهم أزرق أخضر.

From him, from Ali Bin Asbaaat, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High does not Test ourasws Shias with four (things) – That they would ask the people for what is in their hands; and they would let people come to themselves (for immoralities); and that they would be Tested with the evil Wilayah; and that there would be born unto them, blue, green (eyed child?)’.[314]

52 - عقاب اللواتى مع اللواتى

Chapter 52 – Punishment for the lesbian with the lesbian

عنه، عن أحمد بن محمد، عن علي بن الحكم، عن اسحاق بن جرير، قال: سألتنى امرأة أن أستاذن لها على أبي عبد الله عليه السلام فأذن لها فقالت: أخبرني عن اللواتى مع اللواتى ما حدهن فيه؟ - قال: حد الزنا، انه إذا كان يوم القيامة أتى بهن قد ألبسن مقطعات من النار، وقمعن بمقامع من نار، وسرولن من النار، وأدخل في أجوافهن إلى رؤوسهن أعمدة من نار، وقذف بهن في النار، أيتها المرأة ان أول من عمل هذا قوم لوط، فاستغنى الرجال بالرجال، فبقى النساء بغير رجال، ففعلن كما فعل رجالهن.

Fromhim, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Is’haq Bin Jareyr who said,

‘A woman asked me get her the permission to see Abu Abdullahasws, so I got the permission for her, so she said, ‘Inform me about the lesbian with the lesbian. What is their Limit (legal punishment) with regards to it?’ Heasws said: ‘The Limit of the adultery. When it will be the Day of Judgement, they will come with her wearing segments from the Fire, being hit by maces from the Fire, and  wearing trousers from the Fire, and there would be made to enter in the inside of them to their heads pillars from the Fire, and they would be thrown into the Fire. O you woman! The first one to do this were the people of Lutas. So the men satisfied themselves with the men, and there remained the women without the men, so they (also) did as what their men had done’.[315]

عنه، عن علي بن عبد الله، عن ابن أبي هاشم، عن أبي خديجة، عن بعض الصادقين، قال: ليس لامرأتين أن تبيتا في لحاف واحد الا أن يكون بينهما حاجز، فان فعلتا نهيتا عن ذلك، فان وجدتا مع النهى جلدت كل واحدة منهما حدا حدا، فان وجدتا أيضا في لحاف جلدتا، فان وجدتا الثالثة قتلتا.

From him, from Ali Bin Abdullah, from Ibn Abu Hashim, from Abu Khadeeja,

(It has been narrated) from one of the two truthful ones (5th or the 6th Imamasws) having said: ‘It is not for two women that they should spend the night under one quilt except that there should be a barrier in between them. So if they were to do it, they should be forbidden from that. So if they were found with the prohibited state, each one of them should be flogged, a Limit, a Limit. And there were found again in one quilt, they should be flogged. So if they were found for a third time, they should be killed’.[316]

عنه، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام، قال: دخلت عليه نسوة فسألته امرأة عن السحق، فقال: حدها حد الزانى، فقالت المرأة: ما ذكر الله ذلك في القرآن؟ -، قال: بلى، قالت: وأين هو؟ - قال: هم أصحاب الرس.

From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws, said, ‘A married woman came up to himasws and asked himasws about the lesbian woman, so heasws said: ‘Her Limit (capital punishment) would be the Limit of the adulterer’. So the woman said, ‘Has not Allahazwj Mentioned that in the Quran?’ Heasws said: ‘Yes’. She said, ‘And where is that?’ He asws said: ‘They are [25:38] the dwellers of the Al-Rass’.[317]

53 - عقاب القوادة

Chapter 53 – Punishment of the pimping

عنه، عن علي بن عبد الله (وأظن محمد بن عبد الله،) عن عبد الرحمن بن أبي - هاشم، عن أبي خديجة، عن سعد، عن أبي جعفر عليه السلام، قيل له: بلغنا أن رسول الله صلى الله عليه وآله لعن الواصلة والموصولة، قال: انما لعن رسول الله الواصلة التي كانت تزني في شبابها، فلما أن كبرت كانت تقود النساء إلى الرجال فتلك الواصلة والموصولة

From him, from Ali Bin Abdullah (and I think Muhammad Bin Abdullah), from Abdullah Rahman Bin Abu Hashim, from Abu Khadeeja, from Sa’ad,

(It has been narrated) from Abu Ja’farasws. It was said to himasws, ‘It has reached us that Rasool-Allahsaww cursed the ‘Al-Waasilat’ and ‘Al-Mowsilat’.’ Heasws said: ‘But rather, Rasool-Allahsaww cursed ‘Al-Waasilat’ who used to commit adultery during her youth. So when she grew old, she used to lead the women to the men. So these are ‘Al-Waasilat’ and ‘Al-Mowsilat’.[318]

54 - عقاب من لا يغار

Chapter 54 – Punishment for the one who has no Ghayrat (Honour)

عنه، عن محمد بن علي وغيره، عن الحسن بن علي بن فضال، عن محمد بن يحيى، عن غياث، عن أبي عبد الله عليه السلام، عن أبيه، قال، قال علي صلوات الله عليه: ان الله يغار من المؤمن، فليغر من لا يغار فانه منكوس القلب.

From him, from Muhammad Bin Ali and someone else, from Al Hassan Bin Ali Bin Fazaal, from Muhammad Bin Yahya, from Gayaas,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Aliasws said: ‘Allahazwj has more Honour (Ghayrat) than the Believer, so the one who does not (defend) his honour, is of an inverted heart’.

وفي رواية غياث بن ابراهيم، عن أبي عبد الله عليه السلام، قال: قال علي صلوات الله عليه: يا أهل العراق نبئت أن نسائكم يوافقن الرجال في الطريق، أما تستحيون؟ وقال (ع): لعن الله من لا يغار.

And in a report of Gayas Bin Ibrahim,

from Abu Abdullah(a.s.) having said: ‘Ali (a.s.) said: ‘O people of Iraq! Your women are being compatible (become like) the men in the streets, are you not feeling ashamed?’ And he (a.s.) said: ‘May Allah (s.w.t.) Curse the one who has no honour (Ghayrat)’.[319]

عنه، عن أحمد بن محمد، عن ابن محبوب، عن رجل، عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: كان ابراهيم عليه السلام غيورا وأنا غيور وجدع الله أنف من لا يغار.

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Ibrahimas was very honourable (غيورا), and Iasws am honourable, and may Allahazwj Amputate the nose of the one who is not honourable’.[320] 

55 - عقاب الديوث

Chapter 55 – Punishment of the cuckold (husband of an unfaithful wife)

عنه، عن القاسم بن عروة، عن عبد الحميد، عن محمد بن مسلم، عن أبي - جعفر عليه السلام، قال: ثلاثة لا يقبل الله لهم صلوة، منهم الديوث الذي يفجر بامرأته.

From him, from Al Qasim Bin Urwat, from Abdul Hameed, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Three (types of people) from whom Allahazwj will not Accept the Salat, among them is the cuckold (husband of an unfaithful wife) who is immoral with his wife’.

وفي رواية محمد بن قيس، عن أبي جعفر عليه السلام، قال: سمعته يقول: عرض ابليس لنوح عليه السلام وهو قائم يصلي، فحسده على حسن صلوته، فقال يا نوح: ان الله عزوجل خلق جنة عدن بيده، وغرس أشجارها واتخذ قصورها وشق أنهارها، ثم اطلع إليها فقال: قد أفلح المؤمنون لا وعزتي وجلالى لا يسكنها ديوث.

And in a report of Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘Ibleesla presented himselfla to Noahas whilst heas was offering Salat. So hela envied himas upon the beauty of hisas prayer, so hela said, ‘O Noahas! Allahazwj Mighty and Majestic Created the Garden of Eden with Hisazwj Hands, and Planted its trees, and Constructed its castles, and split its rivers, then Notified towards it, so Heazwj Said: ‘The Believers have succeeded. No! By Myazwj Honour and Myazwj Majesty, Iazwj will not Settle therein a cuckold (husband of an unfaithful wife)’.[321]

56 - عقاب الذنب

Chapter 56 – Punishment of the sin

عنه، عن محمد بن علي، عن ابن فضال، عن رجل، عن أبي عبد الله عليه - السلام، قال: ان الرجل ليذنب الذنب فيحرم صلوة الليل، وان عمل السئ أسرع في صاحبه من السكين في اللحم.

From him, from Muhammad Bin Ali, from Ibn Fazaal, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The man commits the sin would be denied the night Salat, and the evil deed would be quicker to its committer than the knife in the flesh’.

وفي رواية الفضيل، عن أبي جعفر عليه السلام، قال ان الرجل ليذنب الذنب فيه رأ عنه الرزق، وتلا هذه الآية " إذ أقسموا ليصر منها مصبحين، ولا يستثنون، فطاف عليها طائف من ربك وهم نائمون "

And in a report of Al Fazeyl,

(It has been narrated) from Abu Ja’farasws having said: ‘The man who commits the sin, the sustenance is denied from him’. And heasws recited this Verse [68:17] when they swore that they would certainly cut off the produce in the morning, [68:18] And they were not willing to set aside a portion [68:19] Then there encompassed it a visitation from your Lord while they were sleeping’.

وفي رواية بكر بن محمد الازدي، عن أبي عبد الله عليه السلام، قال: ان المؤمن لينوى الذنب فيحرم رزقه. (1)

And in a report of Bakr Bin Muhammad Al Azady,

(It has been narrated) from Abu Abdullahasws having said: ‘The Believer intends to commit the sin, so his sustenance is denied to him’.[322]

عنه، عن أبيه، عن ابن أبي عمير، عن حفص بن البخترى، قال: قال أبو - عبد الله عليه السلام: ان قوما أذنبوا ذنوبا كثيرة فأشفقوا منها وخافوا خوفا شديدا، فجاء آخرون وقالوا: ذنوبكم علينا، فأنزل الله عزوجل عليهم العذاب ثم قال تبارك وتعالى: خافوني واجترأتم.

From him, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary who said,

‘Abu Abdullahasws said: ‘A people commited abundant sins, so among them were some who pities and feared with an intense fear. So the others came and said, ‘Your sins are upon us’. So Allahazwj Mighty and Majestic Sent down Punishment upon them, then the Blessed and High Said: “Fear Meazwj and you were audacious’.[323]

57 - عقاب المعاصي

Chapter 57 – Punishment for the disobedience

عنه، عن محمد بن علي، عن محمد بن سنان، عن حماد بن عثمان، عن خلف بن حماد، عن ربعى، عن الفضيل، عن أبي عبد الله عليه السلام، قال: إذا أخذ القوم في معصية الله، فان كانوا ركبانا كانوا من خيل ابليس، وان كانوا رجالة كانوا من رجالته.

From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Hamaad Bin Usmaan, from Khalaf Bin Hamaad, from Rabi’e, from Al Fazeyl,

(It has been narrated) from Abu Abdullahasws having said: ‘When the people take to being disobedient to Allahazwj, so if there were to be riders among them, they would be from the cavalry of Ibleesla, and if there were to be foot soldiers, they would be from hisla infantry’.[324]

عنه، عن أحمد بن محمد، عن ابن محبوب، عن مالك بن عطية، عن أبي - حمزة، عن أبي جعفر عليه السلام، قال: سمعته يقول: ما من سنة أقل مطرا من سنة ولكن الله عزوجل يضعه حيث يشاء، ان الله عزوجل إذا عمل قوم بالمعاصى صرف عنهم ما كان قدره لهم من المطر في تلك السنة إلى غيرهم، وإلى الفيافي والبحار والجبال، وان الله ليعذب الجعل في جحرها بحبس المطر عن الارض التي هي بمحلتها لخطايا من بحضرتها، وقد جعل الله لها السبيل إلى مسلك سوى محلة أهل المعاصي.

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Maalik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘There is no year which is less of rain than a year, but Allahazwj Places it wherever Heazwj so Wishes to. When a people do disobedient deeds, Allahazwj Mighty and Majestic Exchanges from them what Heazwj had Ordained for them from the rain during that particular year, to others, to the deserts, and the oceans, and the mountains. And Allahazwj Punishes the beetle in its hole by withholding the rain from the earth which is for its area due to the sins of those present, and Allahazwj Makes for it the way to travel to other than the place of the people of the disobedience’.

(قال): ثم قال أبو جعفر عليه السلام: " فاعتبروا يا اولى الابصار ".

He (the narrator) said, ‘Then Abu Ja’farasws said: ‘So learn a lesson, O people of the vision’.

وفي رواية أبي حمزة، عن أبي جعفر عليه السلام، يسوءك قال الله عزوجل: أي قوم عصوني جعلت الملوك عليهم نقمة، ألا لا تولعوا بسب الملوك، توبوا إلى الله عزوجل يعطف بقلوبهم عليكم.

And in a report of Abu Hamza, from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Said: “Whichever people disobey Meazwj, Iazwj would Send the kings against them as a curse”, so that you don’t become fond of the insults of the kings. Repent to Allahazwj Mighty and Majestic, so that they would sympathise with their hearts towards you’.[325]

عنه، عن ابن محبوب، عن الهيثم بن واقد قال: سمعت أبا عبد الله عليه – السلام يقول: ان الله عزوجل بعث نبيا إلى قومه، فأوحى الله إليه أن قل لقومك: انه ليس من أهل قرية ولا أهل بيت كانوا على طاعتي فأصابهم فيهما سوء فانتقلوا عما أحب إلى ما أكره الا تحولت لهم عما يحبون إلى ما يكرهون.

From him, from Ibn Mahboub, from Al Haysam Bin Waaqid who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Sent a Prophetas to hisas people, so Allahazwj Revealed unto himas: “Say to youras people: ‘There is none from the people of the town nor a household who used to be upon Myazwj obedience. Therefore, Iazwj will Hit them with evil, so they would turn from what Iazwj love toward what Iazwj Dislike, it would be Switched for them from they like to what they hate’.[326]

58 - عقاب السيئة

Chapter 58 – Punishment for the bad (deeds)

عنه، عن أبيه البرقى، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن بعض أصحابه، عن أبي عبد الله عليه السلام، قال: من هم بالسيئة فلا يعملها، فانه ربما عمل العبد السيئة فيراه الرب فيقول: وعزتي وجلالي لا أغفر لك أبدا.

From him, from his father Al Barqy, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is with the sin, but does not commit it, but it is the sin which perhaps the (another) servant might commit it, so the Lordazwj Looks at him and Says: “By Myazwj Honour and Myazwj Majesty! Iazwj will not Forgive you, ever!’[327]

59 - عقاب الكذب

Chapter 59 – Punishment for the lie

عنه، عن عمر بن عثمان الخزاز، عن محمد بن سالم الكندى، عمن حدثه، عن أبي عبد الله عليه السلام، قال: كان علي عليه السلام عندكم إذا صعد المنبر يقول: ينبغى للمسلم أن يجتنب مؤاخاة الكذاب فانه لا يهنئك معه عيش، ينقل حديثك و ينقل الاحاديث اليك، كلما فنيت أحدوثة مطها بأخرى، حتى أنه ليحدث بالصدق فما يصدق، فينقل الاحاديث من بعض الناس إلى بعض، يكسب بينهم العداوة وينبت الشحناء في الصدور.

From him, from Umar Bin Usmaan Al Khazaaz, from Muhammad Bin Saalim Al Kindy, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws was among you when heasws ascended the Pulpit saying: ‘It befits the Muslim that he should keep aside from the fraternity of the liar, for he does not come you in order to make your life comfortable. He transmits ourasws Ahadeeth to you. Every time a Hadeeth fades away (as people tend to forget it) he comes up with another, to the extent even if he narrated with the truth (or not), to the (extent that) he is not believed. So he transmits the Ahadeeth from some of the people to the others (ourasws enemies), attaining enmity between them and growing hatred in the chests’.

وفي رواية أبي بصير، قال: سمعت أبا عبد الله عليه السلام يقول: ان العبد ليكذب حتى يكتب من الكذابين، فإذا كذب قال الله عزوجل: " كذب وفجر. ".

And in a report of Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The servant lies until he is Written to be from the liars. So when he lies (again), Allahazwj Mighty and Majestic Says: “He has lied and transgressed”.[328]

عنه، عن معمر بن خلاد، عن أبي الحسن الرضا عليه السلام، قال: سئل رسول الله صلى الله عليه وآله يكون المؤمن جبانا؟ - قال: نعم، قيل: ويكون بخيلا؟ - قال: نعم، قيل: ويكون كذابا؟ - قال: لا.

From him, from Moamar Bin Khalad,

(It has been narrated) from Abu Al-Hassanasws Al-Rezaasws having said: ‘Rasool-Allahsaww was asked, ‘Does the Believer become a coward?’ Hesaww said: ‘Yes’. It was said, ‘And he becomes stingy?’ Hesaww said: ‘Yes’. It was said, ‘And he becomes a liar?’ Hesaww said: ‘No!’

وفي رواية الاصبغ بن نباتة قال: قال علي عليه السلام: لا يجد عبد حقيقة الايمان حتى يدع الكذب جده وهزله.

And in a report of Al Asbagh Bin Nabata who said,

‘Aliasws said: ‘A servant does not find the reality of the ‘Eman’ (faith) until he leaves the lies, his taking chances, and his playfulness’.

وفي رواية الفضيل بن يسار، عن أبي جعفر عليه السلام، قال: أول من يكذب الكاذب، الله عزوجل، ثم الملكان اللذان معه، ثم هو، يعلم أنه كاذب.

And in a report of Al Fazeyl Bin Yasaar,

from Abu Ja’far (a.s.) having said: ‘The first one whom the liar belied was Allahazwj Mighty and Majestic, then the two Angels who are with him (Allocated to him), then he (himself), he know that he is a liar’. [329]

60 - عقاب الكذب على الله وعلى رسول الله وعلى الاوصياء

Chapter 60 – Punishment of the lies against Allahazwj and against Rasool-Allahsaww and against the successorsasws

عنه، عن محمد بن علي وعلي بن عبد الله، عن عبد الله بن عبد الرحمن الاسدي عن أبي خديجة، عن أبي عبد الله عليه السلام، قال: الكذب على الله وعلى رسول الله وعلى الاوصياء من الكبائر، وقال رسول الله صلى الله عليه وآله: من قال علي ما لم أقله فليتوء مقعده من النار.

From him, from Muhammad Bin Ali and Ali Bin Abdullah, from Abdullah Bin Abdul Rahman Al Asady, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘The lie against Allahazwj, and against Rasool-Allahsaww, and against the successorsasws is from the major sins. And Rasool-Allahsaww said: ‘The one who says about mesaww that which Isaww did not say, so he has reserved his seat from the Fire’.[330]

61 - عقاب من حلف بالله كاذبا

Chapter 61 – Punishment for the one who swears a lie by Allahazwj

عنه، عن محمد بن علي، عن محمد بن أبي عمير، عن ابراهيم بن عبد الحميد، عن أبي الحسن شيخ من أصحابنا، عن أبي جعفر عليه السلام، قال: ان الله عزوجل خلق ديكا أبيض عنقه تحت العرش ورجلاه في تخوم الارضين السابعة، له جناح بالمشرق وجناح بالمغرب، لا تصيح الديكة حتى يصيح، فإذا صاح خفق بجناحيه ثم قال: سبحان الله، سبحان الله العظيم، الذي ليس كمثله شئ، فيجيبه الله فيقول: " ما آمن بي بما تقول من حلف بي كاذبا. ".

From him, from Muhammad Bin Ali, from Muhammad Bin Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Al Hassan, a Sheykh from our companions,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Created a rooster whose neck is beneath the Throne and its feet are in the surroundings of the seven firmaments. It has a wing in the east and a wing in the west. The rooster does not yell until Heazwj (Commands it) to yell. So it flaps its wings then says: ‘Glory be to Allahazwj! Glory be to Allahazwj the Magnificent, for Whom there is no resemblance’. So Allahazwj Answers Himazwj Saying: “He is not secure from Meazwj, the one who swears a lies by Meazwj”.[331]

عنه، عن أبيه البرقى، عن محمد بن سنان، عن أبي الجارود، عن رجل من عبد القيس، عن سلمان (ره)، قال: مر سلمان على المقابر فقال: السلام عليكم يا أهل الديار من المؤمنين والمسلمين، يا أهل الديار هل علمتم أن اليوم جمعة؟ فلما انصرف إلى منزله وملكته عيناه أتاه آت فقال: وعليك السلام يا أبا عبد الله تكلمت فسمعنا، وسلمت فرددنا، وقلت: هل تعلمون أن اليوم جمعة وقد علمنا ما تقول الطير في يوم الجمعة، قال: فقال: وما تقول الطير في يوم الجمعة؟ - قال: تقول: " قدوس قدوس ربنا الرحمن الملك، ما يعرف عظمة ربنا من يحلف باسمه كاذبا ".

From him, from his father Al Barqy, from Muhammad Bin Sinan, from Abu Al Jaroud, from a man, from Abdul Qays,

(It has been narrated) from Salmanas, said, ‘Salmanas passed by the graves, so heas said: ‘Peace be upon you, O people of the houses, from the Believers and the Muslims! O people of the houses! Do you know that today is Friday?’ So when heas left to go to his house and (closed) hisas eyes, a comer came to himas and said, ‘And peace be upon youas, O servant of Allahazwj! Youas spoke and we heard, and youas greeted and we responded. And youas said, ‘Do you know that today is Friday’, and did not teach us what the bird says during the day of Friday’. So heas said: ‘And what is the bird saying during the day of Friday? It is saying, ‘Holy, Holy is our Lordazwj, the Beneficent, the King! He does not recognise the Greatness of our Lordazwj, the one who swears a lie by Hisazwj Name’.[332]

62 - عقاب اليمين الفاجرة

Chapter 62 – Punishment of the immoral (false) oath

عنه، عن محمد بن علي، عن علي بن حماد، عن ابن أبي يعفور، عن أبي - عبد الله عليه السلام، قال: اليمين الغموس ينتظر بها أربعين ليلة.

From him, from Muhammad Bin Ali, from Ali Bin Hamaad, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The false oath, it is awaited with for forty days before being Punished for?)’.[333]

عنه، عن محمد بن علي، عن ابن فضال، عن ثعلبة، عن يعقوب الاحمر، عن أبي عبد الله عليه السلام، قال: من حلف على يمين وهو يعلم أنه كاذب فقد بارز الله.

From him, from Muhammad Bin Ali, from Ibn fazaal, from Sa’alba, from Yaqoub Al Ahmar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who swears an oath and he knows that it is a lie, so he has duelled against Allahazwj’.

وفي رواية الحسين بن المختار، عن أبي عبد الله عليه السلام، قال: ان الله ليبغض المنفق سلعته بالايمان.

And in a report of Al Husayn Bin Al Mukhtar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj hates the spender of his commodity, with the swearing’.[334]

عنه، عن أحمد بن محمد، عن علي، عن حريز، عن بعض أصحابه، عن أبي – عبد الله عليه السلام، قال: اليمين الغموس التي توجب النار، الرجل يحلف على حق امرئ مسلم على حبس ماله.

From him, from Ahmad Bin Muhammad, from Ali, from Hareyz, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The false oath is that which Obligated the Fire. The man swears against a right of a Muslim in order to withhold his wealth’.[335]

63 - عقاب من حلف له بالله ولم يرض ولم يصدق

Chapter 63 – Punishment for the one who is sworn to by Allah (s.w.t.), and is not pleased nor does he ratify it

عنه، عن أبي محمد، عن عثمان بن عيسى العامري، عن أبي أيوب، عن أبي عبد الله عليه السلام، قال: من حلف بالله فليصدق، ومن لم يصدق فليس من الله، ومن حلف له بالله فليرض، ومن لم يرض فليس من الله.

From him, from Abu Muhammad, from usman Bin Isa Al Aamiry, from Abu Ayoub,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is sworn to by Allahazwj so he speaks the truth; and the one who does not speak the truth so it is not from Allahazwj. And the one who was sworn to by Allahazwj so he is pleased, and the one who is not pleased, so it is not from Allahazwj’.[336]

64 - عقاب من وصف عدلا وعمل بغيره

Chapter 64 – Punishment for the one who describes justice and works without it

عنه، عن ابن محمد، عن حماد بن عيسى، عن حريز، عن يزيد الصائغ، عن أبي جعفر عليه السلام، قال: يا يزيد ان أشد الناس حسرة يوم القيامة الذين وصفوا العدل ثم خالفوه وهو قول الله عزوجل: " أن تقول نفس يا حسرتا على ما فرطت في جنب الله. "

From him, from Ibn Muhammad, from Hamaad Bin Isa, from Hareyz, from Yazeed Al Sa’aig,

(It has been narrated) from Abu Ja’farasws having said: ‘O Yazeed! The most regretful of the people on the Day of Judgement would be those who described the justice, then opposed it. And these are the Words of Allahazwj Mighty and Majestic [39:56] Lest a soul should say: O regret, for what I wasted regarding the Side of Allah’.

وفي رواية عثمان بن عيسى أو غيره، عن أبي عبد الله عليه السلام في قول الله عزوجل: " فكبكبوا فيها هم والغاوون " قال: من وصف عدلا ثم خالفه إلى غيره.

And in a report of Usman Bin Isa, from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [26:94] So they shall be flung into it, they and the erring ones. Heasws said: ‘The one who describes justice then opposes it to others’.[337]

––––––––

65 - عقاب الرياء

Chapter 65 – Punishment for the showing off

عنه، عن محمد بن علي، عن المفضل بن صالح، عن محمد بن علي الحلبي، عن زرارة وحمران، عن أبي جعفر عليه السلام، قال: لو أن عبدا عمل عملا يطلب به وجه الله والدار الآخرة وأدخل فيه رضى أحد من الناس كان مشركا.

From him, from Muhammad Bin Ali, from Al Mufazzal Bin Salih, from Muhammad Bin Ali Al Halby, from Zarara and Hamran,

(It has been narrated) from Abu Ja’farasws having said: ‘If a servants does a deed seeking by it the Face of Allahazwj, and the House of the Hereafter, and includes in it the pleasure of anyone from the people, so he would be a Polytheist’.

وقال أبو عبد الله عليه السلام: من عمل للناس كان ثوابه على الناس، يا يزيد كل رياء شرك. وقال (أي أبو عبد الله) عليه السلام: قال الله عزوجل: " من عمل لي ولغيري فهو لمن عمل له. "

Abd Abu Abdullahasws said: ‘The one who does something for the people, his reward is upon the people. O Yazeed! Every showing-off is Polytheism (شرك). And heasws (i.e., Abu Abdullahasws) said: ‘Allahazwj Mighty and Majestic Said: “The one who works for Meazwj and for someone else, so he is for the one whom he worked for’.

وفي رواية عبد الرحمن بن أبي نجران، قال: قلت لابي عبد الله عليه السلام: الرجل يعمل العمل وهو خائف مشفق، ثم يعمل شيئا من البر فيدخله شبه العجب لما عمل، قال: فهو في حاله الاولى أحسن حالا منه في هذه الحال.

And in a report of Abdul Rahman Bin Abu Najran who said,

‘I said to Abu Abdullahasws, ‘The man who worked the deed and he was fearful, pitiful, then he does something from the righteousness, so a doubt enters into him causing him to wonder at what he has done’. Heasws said:’ So he is in his first state, a state which was better than to be in this (present) state’.[338]

66 - عقاب الكبر

Chapter 66 – Punishment for the arrogance

عنه، عن أبيه البرقي، عن ابن فضال، عن ابن بكير، عن أبي عبد الله عليه - السلام، قال: كانت لرسول الله صلى الله عليه وآله ناقة لا تسبق، فسابق أعرابي بناقته فسبقتها فاكتأب لذلك المسلمون، فقال رسول الله صلى الله عليه وآله: انها ترفعت فحق على الله أن لا يرتفع شئ الا وضعه الله.

From him, from his father Al Barqy, from Ibn Fazaal, from Ibn Bakeyyr,

(It has been narrated) from Abu Abdullahasws having said: ‘There was a she-camel for Rasool-Allahazwj which (was not allowed to be) preceded. A Bedouin preceded it with his she-camel, so that made the Muslims to be gloomy. So Rasool-Allahsaww said: ‘But rather it was higher, so it is a right upon Allahazwj that nothing would be higher than it except that Allahazwj would Put it down’.[339]

عنه، عن أبيه البرقي، باسناده، رفعه، إلى أبي عبد الله عليه السلام، قال: ان المتكبرين يجعلون في صور الذر، فيطأهم الناس حتى يفرغوا من الحساب.

From him, from his father Al Barqy, by his chain,

Abu Abdullahasws having said: ‘The arrogant ones would be Made to be in an image of the particle. The people would be treading upon them until they are free from the Reckoning’.

وفي رواية معاوية بن عمار، عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: ان في السماء ملكين موكلين بالعباد، فمن تكبر وتجبر وضعاه.

And in a report of Muawiya Bin Amaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘In the sky there are two Angels been Allocated with the servants. So the one who is arrogant and tyrannous, (they) invert him (his Eman)’.[340]

عنه، رفعه، عن ابن بكير، عن أبي عبد الله عليه السلام، قال: ان في جهنم واديا يقال له سقر، للمتكبرين، شكا إلى الله شدة حره وسأله أن تينفس، فأذن له فأحرق جهنم.

From him, raising it, from Ibn Bakeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘There is a valley in Hell called Saqar, for the arrogant ones. It complained to Allahazwj of the intensity of its own self and asked Hisazwj permission to exhale. So it was Permitted, and Hell was inflamed’.

وفي رواية ميسر، عن أبي جعفر عليه السلام، قال: ان في جهنم جبلا يقال له صعود، وان في صعود لواديا يقال له سقر، وان لفى قعر سقر لجبا يقال له هبهب، كلما كشف غطاء ذلك الجب ضج أهل النار من حره وذلك منازل الجبارين.

And in a report of Maysar, from Abu Ja’farasws having said: ‘In Hell there is a mountain calle Saoud, and in Saoud there is a valley called Saqar, and at the bottom of Saqar there is a pit called Habhab. Every time the lid of that pit is uncovered, the inhabitants of the Fire raise a racket due to its heat. And that is the house of the arrogant ones’.[341]

67 - عقاب العجب

Chapter 67 – Punishment for the self-conceitedness

عنه، عن ابن سنان، عن العلاء، عن خالد الصيقل، عن أبي جعفر عليه السلام، قال: ان الله فوض الامر إلى ملك من الملائكة، فخلق سبع سماوات وسبع أرضين، فلما رأى أن الاشياء قد انقادت له، قال: من مثلى؟ فأرسل الله إليه نويرة من النار. قلت: وما النويرة؟ - قال: نار مثل الانملة فاستقبلها بجميع ما خلق، فتخبل لذلك حتى وصلت إلى نفسه لما ان دخله العجب (1).

From him, from Ibn Sinan, from Al A’la, from Khalid Al Sayqal,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Delegated the Command to an Angel from the Angels. So he Created the seven skies and the firmaments. So when he saw the things to have submitted to him, he said, ‘Who is like me?’ So Allahazwj Sent to it a ‘Nuweyra from the Fire’. I said, ‘And what is the ‘Nuweyra’?’ Heasws said: ‘A Fire similar to the fingertip, so it met all that had been created. So it stupefied him until it came to himself as to what had occurred to him of the self-conceitedness’.[342]

68 - عقاب الخيلاء واسبال الازار

Chapter 68 – Punishment for the pomp and letting the trouser to be below the ankle

عنه، عن محمد بن علي، عن الحسن بن محبوب، عن هشام بن سالم، عن أبي بصير، عن أبي جعفر عليه السلام، ان النبي صلى الله عليه وآله أوصى رجلا من من بني تميم، قال: اياك واسبال الازار والقميص، فان ذلك من المخيلة، والله لا يحب المخيلة،

From him, from Muhammad Bin Ali, from Al Hassan Bin Mahboub, from Hisham Bin Saalim, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww advised a man from the Clan of Tameem. Hesaww said: ‘Beware of letting the trouser and the shirt to be let down below the ankle, so that is from the pomp, and Allahazwj does not Love the pompous ones’.

وقال أبو عبد الله عليه السلام: ما جاز الكعبين من الثوب ففي النار.

And Abu Abdullahasws said: ‘Whoever lets the dress to exceed the ankles, so he would be in the Fire’.

وقال عليه السلام: ثلاث إذا كن في المرأة فلا تتحرج أن تقول انها في جهنم، البذاء والخيلاء والفخر

And heasws said: ‘Three things, if they were to be in the woman, so she would not be embarrassed to say that she is in Hell – the immorality, and the pomp, and the pride’.[343]

69 - عقاب الاختيال في المشى

Chapter 69 – Punishment of the swagger in the walking

عنه، عن علي بن عبد الله، عن علي بن الحكم، عن الحسين بن أبي - العلاء، عن بشير النبال، قال: كنا مع أبي جعفر عليه السلام في المسجد إذ مر علينا أسود وهو ينزغ في مشيته فقال أبو جعفر عليه السلام: انه لجبار، قلت: انه سائل، قال: انه جبار:

Fromhim, from Ali Bin Abdullah, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala, from Basheer Al Nabaal who said,

‘I was with Abu Ja’farasws in the Masjid, when there passed by us a black (man) who was swaggering in his walking. So Abu Ja’farasws said: ‘He is snobbish’. I said, ‘He is a beggar’. Heasws said: ‘He is snobbish’.

وقال أبو عبد الله عليه السلام: كان علي بن الحسين صلوات الله عليه يمشى مشية كأن على رأسه الطير، لا يسبق يمينه شماله.

And Abu Abdullahasws said: ‘Ali Bin Al-Husaynasws used to walk with such a (humble) walk as if the birds were upon hisasws head. Hisasws right did not precede hisasws left’.[344]

70 - عقاب شارب الخمر

Chapter 70 – Punishment for the drinker of the wine

عنه، عن النضر بن سويد، عن هشام بن سالم، عن سليمان بن خالد، عن أبي - عبد الله عليه السلام، قال: مد من الخمر يلقى الله عزوجل كعابد وثن، ومن شرب منه شربة لم يقبل الله له صلوة أربعين يوما.

From him, from Al Nazar Bin Suweyd, from Hisham Bin Saalim, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘A drinker of wine would meet Allahazwj Mighty and Majestic as if he had worshipped the idols. And the one who drinks from it a drink, Allahazwj would not Accept his Salat for forty days’.[345]

عنه، عن أحمد بن محمد، عن الحسين بن سعيد، عن ابن أبي عمير، عن اسماعيل بن سالم، عن أبي عبد الله عليه السلام، قال: سأله رجل فقال: أصلحك الله، الخمر شر أم ترك الصلوة؟ - فقال: شرب الخمر شر من ترك الصلوة، ثم قال: أو تدري لم ذاك؟ - قال: لا، قال: لانه يصير في حال لا يعرف ربه.

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Ismail Bin Saalim,

(It has been narrated) from Abu Abdullahasws, said, ‘A man asked himasws, ‘May Allahazwj Keep youasws well! Is the (drinking of) wine more evil or the neglect of the Salat?’ So heasws said: ‘Drinking the wine is more evil than the neglecting of the Salat’. Then heasws said: ‘Or do you know why that is so?’ He said, ‘No’. Heasws said: ‘Because he comes to be in a state whereby he does not recognise his Lordazwj’.[346]

(3) ثم كتاب عقاب الاعمال من المحاسن بحمد الله ومنه، وصلى الله على محمد وآله أجمعين.

This completes the book ‘Punishment for the deeds’ from Al Mahaasin, with the Praise of Allahazwj and from Himazwj, and Blessings upon Muhammadsaww and all of hissaww Progenyasws.

بسم الله الرحمن الرحيم

IN THE NAME OF ALLAHazwj THE BENEFICENT THE MERCIFUL

كتاب الصفوة والنور والرحمة من المحاسن وفيه من الابواب سبعة وأربعون

The book of the Elite, and the Light and the Mercy, from Al Mahaasin, and in it are forty seven chapters

1 – باب ما خلق الله تبارك وتعالى المؤمن من نوره

Chapter 1 – (About) What Allahazwj Blessed and High Created the Believer from Hisazwj Light

أحمد بن أبي عبد الله البرقي، عن أبيه، عن سليمان بن جعفر الجعفري، عن أبي الحسن الرضا عليه السلام، قال: قال لي: يا سليمان، ان الله تبارك وتعالى خلق المؤمن من نوره، وصبغهم في رحمته، وأخذ ميثاقهم لنا بالولاية، فالمؤمن أخو المؤمن لابيه وأمه، أبوه النور وأمه الرحمة، فاتقوا فراسة المؤمن، فانه ينظر بنور الله الذي خلق منه ".

Ahmad Bin Abu Abdullah Al Barqy, from his father, from Suleyman Bin Ja’far Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, ‘Heasws said to me: ‘O Suleyman! Allahazwj Blessed and High Created the Believer from Hisazwj Noor, and Coloured them with Hisazwj Mercy, and Took their Covenant for usasws with the Wilayah. So the Believer is a brother of the Believer to (as of the same) father and the mother. His father is the Noor (the Light) and his mother is the Mercy. Therefore, fear the insight of the Believer, for he looks by the Noor of Allahazwj from which Heazwj has been Created’.[347]

عنه، عن محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة الثمالى، عن أبي جعفر عليه السلام، قال: ان الله تبارك وتعالى أجرى في المؤمن من ريح روح الله والله تبارك وتعالى يقول: " رحماء بينهم ".

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and High Caused to flow within the Believer from a wind, a Spirit of Allahazwj, and Allahazwj Blessed and High is Saying [48:29] (The Believers are) compassionate among themselves’.[348]

عنه، عن أبيه، عن محمد بن سنان، عن المفضل بن عمر، عن أبي عبد الله عليه السلام، قال: ان الله تبارك وتعالى خلق المؤمن من نور عظمته وجلال كبريائه، فمن طعن على المؤمن أورد عليه فقد رد على الله في عرشه وليس هو من الله في ولاية، وانما هو شرك شيطان.

From him, from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Created the Believer from the Noor (Light) of Hisazwj Magnificence, and the Majesty of Hisazwj Greatness. So the one who insults a Believer refuting against him, so he has refuted against Allahazwj in Hisazwj Throne, and he is not from Allahazwj regarding Wilayah, but rather he is an associate of the Satanla’.[349]

عنه، عن أبيه، عن ابن فضال، عن محمد، عن أبي حمزة الثمالى، قال: سمعت أبا عبد الله عليه السلام يقول: لو كشف الغطاء عن الناس فنظروا إلى وصل ما بين الله و بين المؤمن خضعت للمؤمن رقابهم، وتسهلت له أمورهم، ولانت طاعتهم، ولو نظروا إلى مردود الاعمال من السماء لقالوا: ما يقبل الله من أحد عملا.

From him, from his father, from Ibn Fazaal, from Muhammad, from Abu Hamza Al Sumaly, said, ‘I heard Abu Abdullah asws saying:

‘If only the covering would be uncovered from the people, they would (be able to) look at what transpires between Allahazwj and the Believer. The necks of the Believers Fastened, and their affairs being Caused to be easy, and their obedience Made to be known.

And if the people were to look at the repelling of the deeds from the sky they would be saying, ‘Allahazwj does not Accept the deeds from anyone’.[350]

2 - باب خلق المؤمن من عليين

Chapter 2 – Creation of the Believer from Illiyeen

أحمد، عن أبيه، عن أبي نهشل، قال: حدثنى محمد بن اسماعيل، عن أبي - حمزة الثمالى، قال: سمعت أبا عبد الله عليه السلام يقول: ان الله تبارك وتعالى خلقنا من أعلى عليين، وخلق قلوب شيعتنا مما خلقنا منه، وخلق أبدانهم من دون ذلك، فقلوبهم تهوى الينا، لانها خلقت مما خلقنا منه، ثم تلا هذه الآية: " كلا ان كتاب الابرار لفى عليين، وما أدريك ما عليون، كتاب مرقوم يشهده المقربون. "

Ahmad, from his father, from Abu Nahshal, from Muhammad Bin Ismail, from Abu Hamza Al Sumaly who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Blessed and High Created usasws from the High Illiyeen, and Created the hearts of ourasws Shiah from what Heazwj Created usasws from, and Created their bodies from besides that. Their hearts incline towards usasws, because these have been Created from what weasws have been Created from’. Then heasws recited these Verses [83:18] But! Most surely the record of the righteous shall be in the Iliyeen [83:19] And what will make you know what the highest Iliyeen is? [83:20] It is a written book, [83:21] Those of Proximity witness it’.[351]

عنه، عن أبيه، عن حماد بن عيسى الجهنى، عن ربعي بن عبد الله الهذلي، عمن ذكره، عن علي بن الحسين عليهما السلام، قال: ان الله خلق النبيين من طينة عليين قلوبهم وأبدانهم، وخلق قلوب المؤمنين من تلك الطينة وخلق أبدان المؤمنين من دون ذلك.

From him, from his father, from Hamaad Bin Isa Al Jahny, from Rabi’e Bin Abdullah Al Hazly, from the one who mentioned it,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Allahazwj Created the Prophetsas, theiras hearts and their bodies, from the clay of Illiyeen; and Created the hearts of the Believer from that very clay, and Created the bodies of the Believers from besides that’.[352]

3 – باب خلق المؤمن من طينة الانبياء

Chapter 3 – Creation of the Believers from the clay of the Prophetsas

عنه، عن أبيه، عن صالح بن سهل الهمداني، قال: قلت لابي عبد الله عليه السلام: جعلت فداك من أي شئ خلق الله طينة المؤمن؟ - قال: من طينة الانبياء فلن ينجس أبدا.

From him, from his father, from Salih Bin Sahl Al Hamdany who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! From which thing did Allahazwj Creat the clay of the Believer?’ Heasws said: ‘From the clay of the Prophetsas, so they would never be unclean, ever!’[353]

وعنه، عن أبيه، عن صالح بن سهل من أهل همدان، قال: قلت لابي عبد الله عليه السلام: المؤمنون من طينة الانبياء؟ - قال: نعم.

From him, from his father, from Salih Bin Sahl, from a person of Hamdan who said,

‘I said to Abu Abdullahasws, ‘The Believers are from the clay of the Prophetsas?’ Heasws said: ‘Yes’.[354]

عنه، عن أبيه وابن أبي نجران، عن حماد بن عيسى، عن حريز، عن زرارة و محمد بن مسلم، عن أبي جعفر عليه السلام، قال: المؤمن لا ينجسه شئ.

From him, from his father and Ibn Abu Najran, from Hamaad Bin Isa, from Hareyz, from Zarara and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘For the Believer, nothing makes him to be unclean’.[355]

4 - باب خلق المؤمن من طينة الجنان

Chapter 4 – Creation of the Believer from the clay of the Gardens (of Paradise)

عنه، عن أبيه، عن فضالة بن أيوب، عن عمرو بن أبان الكلبي، عن جابر بن يزيد الجعفي، قال: تنفست بين يدي أبي جعفر عليه السلام، ثم قلت: يابن رسول الله، أهتم من غير مصيبة تصيبني أو أمر ينزل بي حتى يعرف ذلك أهلي في وجهي ويعرفه صديقي، قال: نعم يا جابر، قلت: ومم ذاك يابن رسول الله؟ - قال: وما تصنع بذاك؟ - قلت: أحب أن أعلمه، فقال: يا جابر، ان الله خلق المؤمن من طينة الجنان، وأجرى فيهم من ريح روحه فلذلك، المؤمن أخو المؤمن لابيه وأمه، فإذا أصاب تلك الارواح في بلد من البلدان شئ حزنت عليه الارواح لانها منه.

From him, from his father, from Fazalat Bin Ayoub, from Amro Bin Abaan Al Kalby,

(It has been narrated) from Jabir Bin Yazeed Al-Ju’fy who said, ‘I sighed in front of Abu Ja’farasws, then I said, ‘O sonasws of Rasool-Allahsaww! I get aggrieved without any difficulty having struck me, or a matter having descended upon me, to the extent that my family members recognise that in my face, and my friends (also) recognise it’.

The Imamasws said: ‘Yes, O Jabir’. I said, ‘And why is that, O sonasws of Rasool-Allahsaww?’ Heasws said: ‘And what would you do with (knowing) that?’ I said, ‘I would like to know it’. So heasws said: ‘O Jabir! Allahazwj Created the Believer from a clay of the Gardens (of Paradise), and Made to flow within them a wind and Hisazwj Spirit, so it is due to that, that the Believer is a brother of the Believer, as of (the same) father and the mother. So if those spirits are hit by something in a city from the cities, the (other) spirits grieve over it, because they are from it (the same origin)’.[356]

عنه، عن محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام، قال: المؤمن أخو المؤمن لابيه وأمه، لان الله خلق طينتهما من سبع سماوات وهي من طينة الجنان، ثم تلا: " رحماء بينهم. " فهل يكون الرحم الا برا وصولا؟.

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The Believer is a brother of the Believer, as (having the same) father and the mother, because Allahazwj Created their clay, both of them, from the seventh sky, and it is the clay of the Gardens’. Then heasws recited [48:29] compassionate among themselves. Heasws said: ‘So can there be compassion except by righteousness, good relationships?’

(وفي حديث آخر): " وأجرى فيهما من روح رحمته ".

(And in another Hadeeth) – ‘And Made to flow within both of them a Spirit of Hisazwj Mercy’.[357]

وعنه، عن أبي عبد الله أحمد بن محمد السياري وحسن بن معاوية، عن محمد بن الفضيل، عن أبي حمزة الثمالى، عن أبي جعفر عليه السلام، قال: المؤمن أخو المؤمن لابيه وامه، وذلك ان الله تبارك وتعالى خلق المؤمن من طينة جنان السموات وأجرى فيهم من روح رحمته فلذلك هو أخوه لابيه وأمه.

And form him, from Abu Abdullah Ahmad Bin Muhammad Al Sayyari and Hasan Bin Muawiya, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The Believer is a brother of the Believer (as having the same) the father and the mother, and that is that Allahazwj Blessed and High Created the Believer from a clay of the Gardens of the skies and Made to flow within them from a Spirit of Hisazwj Mercy. Therefore, it is due to that, he is his brother (as having the same) the father and the mother’.[358]

––––––––

5 - باب خلق المؤمن من طينة مخزونة

Chapter 5 – Creation of the Believer from a treasured clay

عنه، عن محمد بن علي، رفعه، عن جابر، عن أبي عبد الله عليه السلام، قال: خلق الله تبارك وتعالى شيعتنا من طينة مخزونة لا يشذ منها شاذ، ولا يدخل فيها داخل أبدا إلى يوم القيامة.

From him, from Muhammad Bin Ali, raising it, from Jabir,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Created ourasws Shiah from a treasured clay, there is no going astray (and/or abnormality) in him, nor would it enter within him ever, up to the Day of Judgement’.[359]

عنه، عن أبيه، عن فضالة بن أيوب، عن علي بن حمزة، عن أبي بصير، عن أبي – جعفر عليه السلام، قال: انا وشيعتنا خلقنا من طينة واحدة.

From him, from his father, from Fazaalat Bin Ayoub, from Ali Bin Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Usasws and ourasws Shiah, we were Created from one clay’.[360]

عنه، عن أبي اسحاق الخفاف، رفعه، قال: قال أبو عبد الله عليه السلام: المؤمن آنس الانس، جيد الجنس، من طينتا أهل البيت.

From him, from Abu Is’haq Al Khafaf, raising it, said,

‘Abu Abdullahasws said: ‘The Believer is the friendliest of the humans, best of race, from ourasws clay of the Peopleasws of the Household’.[361]

6 - باب الميثاق

Chapter 6 – The Covenant

عنه، عن الحسن بن محبوب، عن علي بن رئاب، عن بكير بن أعين، قال: كان أبو جعفر عليه السلام يقول: ان الله تبارك وتعالى أخذ ميثاق شيعتنا بالولاية لنا وهم ذر يوم أخذ الميثاق على الذر بالاقرار له بالربوبية ولمحمد صلى الله عليه وآله بالنبوة وعرض على محمد صلى الله عليه وآله أمته في الطين وهم أظلة، وخلقهم من الطينة التي خلق منها آدم، وخلق أرواح شيعتنا قبل أبدانهم بألفى عام، وعرضهم عليه وعرفهم رسول الله صلى الله عليه وآله وعلي بن أبي طالب عليه السلام ونحن نعرفهم في لحن القول.

From him, from Al Hassan Bin Mahboub, from Ali Bin Ra’ib, from Bakeyr Bin Ayn who said,

‘Abu Ja’farasws was saying: ‘Allahazwj Blessed and High Took a Covenant from ourasws Shiah with the Wilayah for usasws, and they were particles, on the day Heazwj Took the Covenant upon the particles with the acceptance for Himazwj with the Lordship, and for Muhammadsaww with the Prophet-hood, and Presented to Muhammadsaww, hisasws community in the clay, and they were shadows. And Created them from the clay from which Allahazwj Created Adamas, and Created the spirits of ourasws Shiah two thousand years before their bodies, and Presented to them and Introduced them to Rasool-Allahsaww and Aliasws Bin Abu Talibasws. And weasws recognise them (Shiah) from the tone of their speech.

ورواه عثمان بن عيسى، عن أبي الجراح، عن أبي جعفر عليه السلام، وزاد فيه: " وكل قلب يحن إلى بدنه ".

And it has been reported by Usman Bin Isa, from Abu Al-Jarah, from Abu Ja’farasws, and there is an addition to it: ‘And every heart inclines to its body’.[362]

عنه، عن يحيى بن ابراهيم بن أبي البلاد، عن أبيه، عن جده، عن عمران، عن رجل من أصحابه يقال له عمران، أنه خرج في عمرة زمن الحجاج فقلت له: هل لقيت أبا جعفر عليه السلام؟ - قال: نعم، قلت: فما قال لك؟ - قال: قال لي: يا عمران ما خبر الناس؟ - فقلت: تركت الحجاج يشتم أباك على المنابر (أعنى علي بن أبي طالب عليه السلام،) فقال: أعداء الله يبدهون بسبنا، أما انهم لو استطاعوا أن يكونوا من شيعتنا لكانوا ولكنهم لا يستطيعون، ان الله أخذ ميثاقنا وميثاق شيعتنا ونحن وهم أظلة، فلو جهد الناس أن يزيدوا فيهم رجلا أو ينقصوا منهم رجلا ما قدروا عليه.

From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather, from Imran,

(It has been narrated) from a man from his companions called Imran who went out regarding Umrah during the era of Al-Hajaaj. So I said to him, ‘Did you meet Abu Ja’farasws?’ He said, ‘Yes’. I said, ‘So what did heasws say to you?’ He said, ‘Heasws said to me: ‘O Imran! What is the news of the people?’ So I said, ‘I left Al-Hajaaj insulting yourasws forefatherasws upon the Pulpit (meaning Aliasws Bin Abu Talibasws). So heasws said: ‘The enemies of Allahazwj instinctively insult usasws. But, had they had been able to become from ourasws Shiah, they would have been so, but they are not able to. Allahazwj Took ourasws Covenant and the Covenant of ourasws Shiah, and usasws and they were shadows. Even if the people were to strive that they should increase among them a (single) man, or decrease from them a (single) man, they would not be able to do so’.[363]

عنه، عن أبيه، عن القاسم بن محمد، عن علي بن أبي حمزة، عن أبي بصير، عن أبي جعفر عليه السلام، قال: لا تخاصموا الناس، فان الناس لو استطاعوا أن يحبونا لاحبونا، ان الله أخذ ميثاق الناس، فلا يزيد فيهم أحد أبدا ولا ينقض منهم أحد أبدا

From him, from his father, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Do not argue with the people (in religion), for the people, if they had the ability to come to usasws, they would have come to usasws. Allahazwj Took a Covenant with the people, so there would not increase among them a (single) man, ever, nor decrease from then anyone, ever’.[364]

عنه، عن أبيه، عن سعدان بن مسلم، عن معاوية، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: لقد أسرى بي فأوحى الله الي من وراء الحجاب ما أوحى، وشافهني من دونه بما شافهني، فكان فيما شافهني أن قال: يا محمد، من أذل لي وليا فقد أرصد لي بالمحاربة ومن حاربنى حاربته، قال: فقلت: يا رب ومن وليك هذا؟ - فقد علمت أنه من حاربك حاربته، فقال: ذلك من أخذت ميثاقه لك ولوصيك ولورثتكما بالولاية

From him, from his father, from Sa’dan Bin Muslim, from Muawiya,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘I went on/to the ascension, so Allahazwj Revealed unto mesaww from behind the Veil, what Heazwj Revealed, and Spoke with mesaww from besides Himazwj with what Heazwj Spoke to mesaww. So, with regards to what Heazwj Spoke to mesaww was that Hesaww Said: “O Muhammadsaww! The humblest one for Meazwj is a Guardianasws, Allocated to Meazwj for the wars, and the one who battles against Meazwj, heasws (My Hujjatasws) would battle against him’.

So Isaww said: ‘O Lordazwj! And who this Guardianasws of Yoursazwj? So that Isaww know that heasws is the one who is fighting Yourazwj battles’. So Heazwj Said: “Heasws is the one for whom Iazwj Covenanted for yousaww, as yoursaww successorasws, and for both of youasws to inherit the Wilayah’.[365]

7 - باب اختلاط الطينتين

Chapter 7 – Mixture of the two clays

عنه، عن محمد بن علي، عن اسماعيل بن يسار، عن عثمان بن يوسف، عن عبد الله بن كيسان، قال: قلت لابي عبد الله عليه السلام: جعلت فداك أنا مولاك عبد الله بن كيسان، فقال: أما النسب فأعرفه، وأما أنت فلست أعرفك، (قال:) فقلت له: انى ولدت بالجبل، ونشأت بأرض فارس، وأنا أخالط الناس في التجارات وغير ذلك، فأرى الرجل حسن السمت وحسن الخلق والامانة، ثم أفتشه فأفتشه عن عداوتكم،

From him, from Muhammad Bin Ali, from Ismail Bin Yasaar, from Usmaan Bin Yusuf, from Adullah Bin Kaysan who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! I am yourasws slave Abdullah Bin Kaysan’. So heasws said: ‘As for the lineage, so Iasws recognise it, and as for you, so Iasws do not recognise you’. So I said to himasws, ‘I was born by the mountain, and was brought up in the land of Persia, and I mix with the people regarding the business and other matters like that, so I see the man who is a good listener, beautiful manners, and trustworthy. So I inquire about him, and it turns out that he is from yourasws enemies.

وأخالط الرجل فأرى فيه سوء الخلق وقلة أمانة و زعارة، ثم أفتشه فأفتشه عن ولايتكم فكيف يكون ذلك؟ - قال: فقال لي: أما علمت يابن كيسان، أن الله تبارك وتعالى أخذ طينة من الجنة وطينة من النار بفخلطهما جميعا ثم نزع هذه من هذه، فما رأيت من اولئك من الامانة وحسن السمت و حسن الخلق، فمما مستهم من طينة الجنة، وهم يعودون إلى ما خلقوا منه، وما رأيت من هؤلاء من قلة الامانة وسوء الخلق والزعارة، فمما مستهم من طينة النار، وهم يعودون إلى ما خلقوا منه.

And I mix with the men and I see among them one of evil manners, and little trustworthiness and dishonest, so I inquire about him and it turns that he is in yourasws Wilayah. So how can that be?’

The Imamasws said: ‘Do you not know, O Ibn Kaysan, that Allahazwj Blessed and High Took a clay from the Paradise and a clay from the Fire, and Mixed them up altogether. Then Allahazwj Removed this from this. Therefore, what you saw from the first one of yours, from the trustworthy, and a good listener, and beautiful manners, so he is from what has been touched by the clay of the Paradise, and those (parts) would (all) be returning to what they have been Created from. And what you saw those ones of little trustworthiness, and evil manners, and the dishonesty, so he has got (that which is) from what has been touched by the clay of the Fire, and they (those parts) would (all) be returning to what they have been Created from’.[366]

وعنه، عن أبيه رحمه الله، عن عبد الله بن القاسم الحضرمي، عمن حدثه قال: قلت لابي عبد الله عليه السلام: أرى الرجل من أصحابنا ممن يقول بقولنا خبيث اللسان، خبيث الخلطة، قليل الوفاء بالميعاد، فيغمنى غما شديدا، وأرى الرجل من المخالفين علينا حسن السمت، حسن الهدى، وفيا بالميعاد، فأغتم لذلك غما شديدأ،

And from him, from his father, from Abdullah Bin Al Qasim l Hazramy, from the one who narrated it, said,

‘I said to Abu Abdullahasws, ‘I see the men from our companions, from the ones who speak with our speech, as being of bad tongue, of little loyalty with the promises. So it saddens me with extreme sadness. And I see the man from our opponents being good listeners, good guidance, and loyal with the promises, so I get saddened by that with extreme sadness’.

فقال: أو تدرى لم ذاك؟ - قلت: لا، قال: ان الله تبارك وتعالى خلط الطينتين فعركهما، وقال بيده هكذا راحتيه جميعا واحدة على الاخرى، ثم فلقهما، فقال: هذه إلى الجنة، وهذه إلى النار، ولا أبالى،

So heasws said: ‘Do you know why that is so?’ I said, ‘No’. Heasws said: ‘Allahazwj Blessed and High Mixed the two clays, and Rubbed the two, and Said by Hisazwj Hands: “This is how one is above the other”. Then Heazwj Split the two and said: “These to the Paradise, and these to the Fire, and Iazwj do not Care”.

فالذي رأيت من خبث اللسان والبذاء وسوء الخلطة وقلة الوفاء بالميعاد من الرجل الذي هو من أصحابكم يقول بقولكم فبما التطخ بهذه من الطينة الخبيثة وهو عائد إلى طينته، والذى رأيت من حسن الهدى وحسن السمت وحسن الخلطة والوفاء بالميعاد من الرجال من المخالفين فبما التطخ به من الطينة الطيبة، فقلت: جعلت فداك فرجت عنى فرج الله عنك.

So those whom you saw as being of bad tongues and manners, and evil to mix with, and of little loyalty with the promises, from the man who was from your companions, speaking by your speech, so it is by being mixed with these one from the bad clay, and he would be returning to his (original) clay. And the one whom you saw as being of good guidance, and a good listener, and good to mix with, and loyal with his promises, from the men from the opponents, so it is due to the mixing with the good clay’. So I said, ‘May I be sacrificed for you! Youasws have relieved me, may Allahazwj Relieve youasws’.[367]

8 - باب خلق المؤمن

Chapter 8 – Creation of the Believer

عنه، عن علي بن حديد، عمن ذكره، عن أبي عبد الله عليه السلام، قال: ان الله أذا أراد أن يخلق المؤمن من المؤمن والمؤمن من الكافر، بعث ملكا فأخذ قطرة من ماء المزن فألقاها على ورقة فأكل منها أحد الابوين فذلك المؤمن منه.

From him, from Ali Bin Hadeed, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Intends to Create the Believer from the Believer, and the Believer from the disbeliever, Sends an Angel who takes a drop from the water of the rain (from the Paradise) , so he throws it upon a leaf, from which one of the two parents eat. So that is the Believer (forms) from it’.[368]

وعنه، عن الحسن بن علي الوشاء، عن علي بن ميسر، عمن ذكره، عن أبي - عبد الله عليه السلام، قال: أن نطفة المؤمن لتكون في صلب المشرك فلا يصيبه من الشر شئ حتى يضعه، فإذا صار بشرا سويا لم يصبه من الشر شئ حتى يجرى عليه القلم.

And from him, from Al Hassan Bin Ali Al Washa, from Ali Bin Maysar, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The seed of the Believer comes to be in the loins of the Polytheists, so nothing from the evil hits him until it is placed. So when he comes to be a complete person, nothing from the evil hits him until the Pen (Divine Command) flows against him’.[369]

9 - باب طيب المولد

Chapter 9 – The good of birth

عنه، عن يعقوب بن يزيد وعبد الرحمن بن حماد الكوفي، عن أبي محمد عبد الله بن ابراهيم الغفاري، عن الحسين بن زيد، عن أبي عبد الله عليه السلام، عن آبائه عليهم السلام، قال: قال رسول الله صلى الله عليه وآله: من أحبنا أهل البيت فليحمد الله على أولى النعم، قلت: وما أولى النعم؟ - قال: طيب الولادة، ولا يحبنا الا من طابت ولادته.

From him, from Yaqoub Bin Yazeed and Abdul Rahman Bin Hamaad Al Kufy, from Abu Muhammad Abdullah Bin Ibrahim Al Ghafary, from Al Husayn Bin Zayd,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The one who loves usasws, the Peopleasws of the Household, so he should Praise Allahazwj for the first Bounty’. I said, ‘And what is the first Bounty?’ Heasws said: ‘The ‘طيب’ purified birth. And he does not love usasws, except if he is of ‘طيب’ birth’.[370]

وعنه، عن عبد الله بن محمد الحجال، عن أبي عبد الله المدايني، قال: قال أبو - عبد الله عليه السلام: إذا برد على قلب أحدكم حبنا فليحمد الله على أولى النعم، قلت: على فطرة الاسلام؟ - قال: لا، ولكن على طيب المولد، انه لا يحبنا الا من طابت ولادته، ولا يبغضنا الا الملزق الذي يأتي به أمه من رجل آخر فتلزمه زوجها فيطلع على عوراتهم ويرثهم أموالهم فلا يحبنا ذلك أبدا، ولا يحبنا الا من كان صفوة من أي الجيل كان.

And from him, from Abdullah Bin Muhammad Al Hajaal, from Abu Abdullah Al Mada’iny who said,

‘Abu Abdullahasws said: ‘When one of you feels the coolness of ourasws love upon his heart, so he should Praise Allahazwj for the first Bounty’. I said, ‘For the nature of Al-Islam?’ Heasws said: ‘No, but, for the ‘طيب’ of the birth. He will not love usasws except the one whose birth is ‘طيب’, nor will he hate usasws except the ‘Malzaq’ who has come by another man coming to his mother, so she obliges her husband by it upon their shamefulness, and inherits their wealth. So that one will never love usasws, ever, nor will anyone love usasws except the one who was the elite of his generation’.[371] 

وعنه، عن أبيه، عن حمزة بن عبد الله، عن اسحاق بن عمار، عمن ذكره، عن اسحاق، قال: سمعت أبا عبد الله عليه السلام يقول: من وجد منكم برد حبنا على قلبه فليحمد الله على أولى النعم، قلت: وما أولى النعم؟ - قال: طيب الولادة.

And from from, from his father, from Hamza Bin Abdullah, from Is’haq Bin Amaar, from the one who mentioned it, from Is’haq who said,

‘I heard Abu Abdullahasws saying: ‘The one from among you who finds the coolness of ourasws love upon his heart, so he should Praise Allahazwj for the first Bounty’. I said, ‘And what is the first Bounty?’ Heasws said: ‘The ‘طيب’ of the birth’.[372]

وعنه، عن عبد الله بن محمد الحجال، عن حماد بن عثمان، عن معمر بن يحيى، عن أبي خالد الكابلي أنه سمع علي بن الحسين عليه السلام يقول: لا يدخل الجنة الا من خلص من آدم.

From him, from Abdullah Bin Muhammad Al Hajaal, from Hamaad Bin Usman, from Moamar Bin Yahya, from Abu Khalid Al Kabily,

who heard Aliasws Bin Al-Husaynasws saying: ‘None shall enter the Paradise except the one who is purely from Adamas’ (without any share from Ibleesla - illegitimate).[373]

وعنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن شريس الوابشى، عن سدير الصيرفي، قال: أبو جعفر عليه السلام: من طهرت ولادته دخل الجنة،

And fromhim, from Al Qasim Bin yahya, from his grandfather Al Hassan Bin Rashid, from Shureys Al Wabishy, from Sudeyr Al Sayrafi who said,

‘Abu Ja’farasws said: ‘The one of purified birth would enter the Paradise’.[374]

وعنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام، قال: خلق الله الجنة طاهرة مطهرة، لا يدخلها الا من طابت ولادته.

And from him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Created the Paradise as pure, Purified. None shall enter it except the one of purified birth’.[375]

عنه، عن علي بن الحكم، عن أبي القاسم عثمان بن عبد الله مولى شريح القاضى الكندى قال: كنت عند أبي عبد الله عليه السلام، وعنده نصر القاضى ورجل من بنى كعب من أحمس فتحدث بأحاديث فلما خرجا قلت: جعلت فداك، ما خلفت بالكوفة عربيين ولا عجميين أنصب منهما، فقال: ان هذين صحيح نسبهما ومن صح نسبه لم يدع على مثلى ما يريد عيبه،

From him, from Ali Bin Al Hakam, from Abu Al Qasim Usman Bin Abdullah, a slave the judge of Al Kindy, who said,

‘I was in the presence of Abu Abdullahasws, and in hisasws presence were Nasar the judge, and men from the Clan of Ka’ab, and they were discussing Ahadeeth. So when they left, I said, ‘May I be sacrificed for youasws! I have not left behind in Al-Kufa, whether it be Arabs or non-Arabs who are more hostile (to youasws) than these two’. So heasws said: ‘These two are of correct lineage, and the one who is of correct lineage does not call upon anyone but an ideal like measws. What makes you want to fault him?’

قال: فخرجت إلى الكوفة فلقيتهما فقلت للنصرأولا: سمعت ما كنا فيه من الاحاديث مع جعفر عليه السلام، فقال: والله ما كنا الا في ذكر الله ومواعظ حسنة،

He (the narrator) said, ‘I went out to Al-Kufa, so I met the two of them. I said to Nasar, ‘Or have I not heard you what you were discussing from the Ahadeeth with Abu Ja’farasws?’ So he said, ‘By Allahazwj! We were not in (anything) except the Remembrance of Allahazwj and good advice’.

قال: ثم لقيت الآخر فقلت له مثل ذلك فقال: ما أحفظه و لا أذكر أني سمعت منه شيئا، قال: فذكرته حديثا من الاحاديث، قال لي: ويلك سمعت هذا من جعفر عليه السلام تعيده؟ والله لو كان رأس عبد من ذهب لكانت رجلاه من خشب، اذهب قبحك الله.

He (the narrator) said, ‘Then I met the other one, so I said to him similar to that. So he said, ‘I did not memorise it, nor do I remember having heard anything from himasws’. So I mentioned a Hadeeth from the Ahadeeth (he had discussed). He said to me, ‘Woe be unto you! You have heard this from Abu Ja’farasws? Reconsider it. By Allahazwj! Even if the head of a servant were from gold, his feet would be from wood. Go (away)! May Allahazwj Cause you ugliness’.[376]

وعنه، عن علي بن الحكم، عن أبي القاسم عثمان بن عبد الله، قال: شكوت إلى أبي عبد الله عليه السلام قوما غلبوني على دار لى في أحمس وجيرانها نصاب والرجل ليس منهم، فقال لي أبو عبد الله عليه السلام: ان هؤلاء الذين ذكرت قوم لهم نسب صحيح فاستعن بهم على استخراج حقك فانهم يفعلون،

And from him, from Ali Bin Al Hakam, from Abu Al Qasim Usman Bin Abdullah who said,

‘I complained to Abu Abdullahasws about a people who had overcome me during the excitement (troubles), and in the vicinity were Nasibis, and the man was not from among them’. So Abu Abdullahasws said to me: ‘Those whom you have mentioned are a people from whom is a correct lineage, so seek assistance by them on taking out your rights. They would be (prepared to) help you’.

قال: فجئت إليهم، فقلت لهم: ان جعفرا أمرنى أن أستعين بكم، فقالوا لي: والله لو لم نكن بموالي جعفر لكان الواجب علينا في صحة نسبه أن نقوم في رسالته فقاموا معى حتى استخرجوا الدار فباعوها لى وأعطوني الثمن.

He (the narrator) said, ‘So I went to them, and I said to them, ‘Ja’farasws has ordered me that I should seek assistance from you’. They said to me, ‘By Allahazwj! If we were not with Wilayah of Ja’farasws, it was an Obligation upon us regarding the correctness of hisasws lineage, that we should stand with regards to hisasws Message’. So they stood with me until we went outside the house. So they sold it to me, and gave me the worth’.[377]

وحدثني بعض أصحابه، عن عبد الله بن عون الشيباني، عن رجل من أصحابنا، قال: اكتريت من جمال شق محمل وقال لي: لا تهتم لزميل فلك زميل، فلما كنا بالقادسية إذا هو قد جاءني بجار لى من العرب قد كنت أعرفه بخلاف شديد وقال: هذا زميلك فأظهرت له أنى قد كنت أتمناه على ربي وأبديت له فرحا بمزاملته ووطنت نفسي أن أكون عبدا له وأخدمه كل ذلك فرقا منه

And it has been narrated to me from one of his companions, from Abdullah Bin Awn Al Shaybani, from a man from our companions who said,

‘I hired half a camel loader and he (the owner) said to me, ‘Do not worry about the one who will be sharing the ride with you. So when we were at Al Qadisiyya, he came up with a neighbour of min from the Arabs, and I knew him as being a harsh opponent, and he said, ‘This is your sharer, and expressed to him that I was happy to have him share with me and serve him, and extend all the help I can to him. I did all that and served him like a servant of his, and that made him considerate towards me.

قال: فإذا كل شئ وطنت نفسي عليه من خدمته والعبودية له قد بادرنى إليه فلما بلغنا المدينة قال: يا هذا، ان لي عليك حقا ولي بك حرمة، فقلت: حقوق وحرم، قال: قد عرفت أين تنحو فاستأذن لى على صاحبك قال: فبهت أن أنظر في وجهه لا أدرى بما أجيبه قال: فدخلت على أبي عبد الله عليه السلام فأخبرته عن الرجل وجواره منى وأنه من أهل الخلاف وقصصت عليه قصته إلى أن سألني الاستيذان عليك فما أجبته إلى شئ، (قال:) فأذن له،

Thus, when I served him like a slave he started liking me.  And when we arrived at Al Medina, he said to me, ‘Do I not have a right of companionship (over you) and you approve and respect me?’  I replied: Indeed, you have rights upon me and I honour you too’.  He then said: ‘I know very well where you will go, I would like you to ask permission for me to your Masterasws ’. I was shocked to hear his words and I did not know what to answer him, instead I kept on looking at his face. So I came up to Abu Abdullahasws, I informed himasws about that man, and of his neighbourhood from me and that he is one of opponents.  I narrated the story to himasws until heasws asked me to seek permission for him to see youasws but I did not give any answer to him. Heasws said: ‘Allow him’. 

(قال:) فلم أوت شيئا من أمور الدنيا كنت به أشد سرورا من اذنه ليعلم مكاني منه،

He (the narrator) said, ‘So there was nothing which made me happier from the affairs of the world which was more intensely joyful from his (a.s.) giving the permission, as my status was known from it’.

قال: فجئت بالرجل فأقبل عليه أبو عبد الله عليه السلام بالترحيب ثم دعا له بالمائدة وأقبل لا يدعه يتناول الا مما كان يتناوله ويقول: " أطعم رحمك الله " حتى إذا رفعت المائدة، قال أبو عبد الله عليه السلام " قال رسول الله صلى الله عليه وآله "، فأقبلت أستمع منه أحاديث لم أطمع أن أسمع مثلها من أحد يرويها على أبي عبد الله عليه السلام.

He (the narrator) said: ‘So I came with the man, and Abu Abdullahasws faced towards him with the respect. Then heasws called for the meal for him, and would not leave  him to eat except from what heasws ate himselfasws, and heasws was saying: ‘Eat more, may Allahazwj have Mercy upon you’, until when the meal was raised, Abu Abdullahasws said: ‘Rasool-Allahsaww said (such and such). So he went on to hear such Ahadeeth from himasws which I had never hear being reported from anyone from Abu Abdullahasws’.

ثم قال أبو عبد الله عليه السلام في آخر كلامه: " ولقد أرسلنا رسلا من قبلك وجعلنا لهم أزواجا وذرية " فجعل لرسول الله صلى الله عليه وآله من الازواح والذرية مثل ما جعل للرسل من قبله، فنحن عقب رسول الله و ذريته، أجرى الله لآخرنا مثل ما أجرى لاولنا،

Then Abu Abdullahasws said towards the end of hisasws speech: ‘[13:38] And We had Sent Rasools before you and Gave them wives and offspring’.  Thus, Allahazwj, Gave children and wives to Rasool Allahsaww as they were given to the Rasoolsas before himsaww.  So, weasws are the children and Progenyasws of Rasool-Allahsaww.  Allahazwj has Made to flow for the last one of usasws as Allahazwj has Made it to flow for the first one of usasws. 

قال: ثم قمنا فلم تمر بي ليلة كانت أطول منها فلما أصبحت جئت إلى أبي عبد الله عليه السلام، فقلت له: ألم أخبرك بخبر الرجل قال: بلى، ولكن الرجل له أصل فان يرد الله به خيرا قبل ما سمع منا، وأن يرد به غير ذلك منعه ما ذكرت منه من قدره أن يحكى عنا شيئا من أمرنا،

He (the narrator) said, ‘The we arose (and left). There did not pass for me a night longer than it. So when it was the morning, I came up to Abu Abdullahasws, so I said to himasws, ‘Did I not inform you with the news of the man?’ Heasws said: ‘Yes, but the man, the man has an origin for him, so Allahazwj Intended goodness with him before what he heard from us, and if Heazwj had Intended other than that, would have Prevented him. What Iasws have mentioned from it, from the amount of Ahadeeth, he would tell something from us, from our matter (Al Wilayah)’.

قال: فلما بلغت العراق وأنا لا أرى أن في الدنيا أحدا أنفذ منه في هذا الامر.

He (the narrator) said, ‘So when I reached Al Iraq, and I did not see in the world anyone more committed to this matter (Al Wilayah) than him’. [378]

عنه، عن ابن فضال، عن يونس بن يعقوب البجلى، عن أبي عبد الله عليه السلام قال: إذا كان يوم القيامة دعى الخلائق بأسماء أمهاتهم الا نحن وشيعتنا فانهم يدعون بأسماء آبائهم.

From him, from Ibn Fazaal, from Yunus Bin Yaqoub Al Bajaly,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Judgement, a people would be called by the names of their mothers, except for usasws and ourasws Shiah, for they would be called with the names of their fathers’.[379]

عنه، عن القاسم بن يحيى، عن الحسن بن راشد، عن الحسين بن علوان، وحدثني عن أحمد بن عبيد، عن الحسين بن علوان، عمن ذكره، عن أبي عبد الله عليه السلام، قال: إذا كان يوم القيامة يدعى الناس جميعا بأسمائهم وأسماء أمهاتهم سترا من الله عليهم الا شيعة علي عليه السلام فانهم يدعون بأسمائهم وأسماء آبائهم وذلك أن ليس فيهم عهار.

From him, from Al Qasim Bin Yahya, from Al Hassan Bin Rashid, from Al Husayn Bin Alwan, from Ahmad Bin Ubeyd, from Al Husayn Bin Alwan, from the one whom mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of judgement, all the people together would be called by their names and the names of their mothers, a Veiling from Allahazwj to them, except for the Shiah of Aliasws Bin Abu Talibasws. So they would be called by their names and the names of their fathers, and that is because there is no adulterer among them’.[380]

10 - باب الولاية

Chapter 10 – The Wilayah

عن أبيه، عن حماد بن عيسى (فيما أعلم،) عن يعقوب بن شعيب، قال سألت أبا عبد الله عليه السلام، عن قول الله عزوجل: " الا من تاب وآمن وعمل صالحا ثم اهتدى " قال: إلى ولايتنا والله، أما ترى كيف اشترط الله عزوجل؟!.

From him, from Hamaa Bin Isa, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [20:82] to him who repents and believes and does righteous deeds, then follows the right Guidance. Heasws said: ‘To ourasws Wilayah, by Allahazwj! Have you not seen how Allahazwj Mighty and Majestic has Kept it (ourasws Wilayah) as a condition!’[381]

عنه، عن بعض أصحابنا، رفعه في قول الله عزوجل، " ولتكبروا الله على ما هداكم " قال: التكبير التعظيم لله، والهداية الولاية.

From him, from one of our companions, raising it,

Regarding the Words of Allahazwj Mighty and Majestic [2:185] exclaim the Greatness of Allah for His having Guided you. Heasws said: ‘The exclamation of Greatness and the reverence is for Allahazwj, and the Guidance is the Wilayah’.[382]

عنه، عن أبي محمد الخليل بن يزيد، عن عبد الرحمن الحذاء، عن أبي كلدة، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: الروح والراحة و - الرحمة والنصرة واليسر واليسار والرضى والرضوان والفرج والمخرج والظهور والتمكين والغنم والمحبة من الله ومن رسوله لمن والى عليا عليه السلام وائتم به.

From him, from Abu Muhammad Al Khaleel Bin Yazeed, from Abdul Rahman Al Haza’a, from Abu Kalda,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The comfort and the rest, and the mercy and the victory, and the prosperity and the ease, and the satisfaction and the pleasure, and the relief and the way out, and the appearances and the ability, and the sheep and the love – are (all) from Allahazwj and from Hisazwj Rasoolsaww for the one who is in the Wilayah of Aliasws, and aspires for it’.[383]

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11 - باب ما هو الا الله ورسوله ونحن وشيعتنا

Chapter 11 – What is only for Allahazwj and Hisazwj Rasoolsaww and usasws and ourasws Shiah

عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي بصير قال: قال أبو عبد الله عليه السلام: والله ما بعدنا غيركم، وانكم معنا في السنام الاعلى، فتنافسوا في الدرجات

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘How distant the others are from usasws, and you all (Shiah) are with usasws in the highest peak, therefore compete (among yourselves) with regard to the Levels (in the Paradise)’.[384]

عنه، عن أبيه، عن سعدان بن مسلم، عن الحسين بن أبي العلاء، قال: قال أبو – عبد الله عليه السلام: ان لكل شئ جوهرا، وجوهر ولد آدم محمد صلى الله عليه وآله ونحن وشيعتنا.

From him, from his father, from Sa’dan Bin Muslim, from Al Husayn Bin Abu Al A’ala who said,

‘Abu Abdullahasws said: ‘For everything is an ‘جوهرا’ excellence, and the ‘جوهر’ of the children of Adamas are Muhammadsaww, and usasws and ourasws Shiah’.[385]

عنه، عن أبيه، عن سعدان بن مسلم، عن سدير، قال: قال أبو عبد الله عليه - السلام: أنتم آل محمد، أنتم آل محمد.

From him, from his father, from Sa’dan Bin Muslim, from Sudeyr who said,

‘Abu Abdullahasws said: ‘You all (Shiah) are (to be included) in the Progenyasws of Muhammadsaww! You all (Shiah) are (to be included) in the Progenyasws of Muhammadsaww!’[386]

عنه، عن ابن محبوب، عن عمرو بن أبي المقدام، عن مالك بن أعين الجهنى قال: أقبل الي أبو عبد الله عليه السلام، فقال: يا مالك أنتم والله شيعتنا حقا، يا مالك تراك قد أفرطت في القول في فضلنا، انه ليس يقدر أحد على صفة الله وكنه قدرته و عظمته فكما لا يقدر أحد على كنه صفة الله وكنه قدرته وعظمته " ولله المثل الاعلى "

From him, from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Maalik Bin Ayn Al Jahny who said,

‘Abu Abdullahasws faced towards me and said, ‘O Maalik! You all are ourasws true Shiah! O Maalik! Do you think that you have been excessive in speaking of ourasws merits? There is no one who has the ability over the Attributes of Allahazwj, and have Hisazwj Power and Hisazwj Greatness, just as no other can have the Attributes of Allahazwj and have Hisazwj Power and Hisazwj Greatness [16:60] and Allah's is the Exalted Example’.

فكذلك لا يقدر أحد على صفة رسول الله صلى الله عليه وآله وفضلنا وما أعطانا الله وما أوجب من حقوقنا، وكما لا يقدر أحد أن يصف فضلنا وما أعطانا الله وما أوجب الله من حقوقنا فكذلك لا يقدر أحد أن يصف حق المؤمن ويقوم به مما أوجب الله على أخيه المؤمن،

Just like that, no one has the ability over the attributes of Rasool-Allahsaww, and ourasws merits, and what Allahazwj has Given usasws, and what Heazwj has Obligated from ourasws rights. Just as no one has the ability to have the attributes of ourasws merits, and what Allahazwj has Given usasws, and what Heazwj has Obligated from ourasws rights, similar to that, no one has the ability that he should have the attributes of the Believer, and stand by it from what Allahazwj has Obligated upon his brother Believer.

والله يا مالك ان المؤمنين ليلتقيان فيصافح كل واحد منهما صاحبه فما يزال الله تبارك وتعالى ناظرا اليهما بالمحبة والمغفرة، وان الذنوب لتحات عن وجوههما وجوارحهما حتى يفترقا، فمن يقدر على صفة الله وصفة من هو هكذا عند الله؟!

By Allahazwj, O Maalik! The Believers would be meeting each other and shaking hands, every one of them to his companion. So Allahazwj the High will not cease to Look at them with the Love and the Forgiveness. The sins would erode from their faces and their body parts until they separate from them. So who is the one who has the ability over (to have) the Attributes of Allahazwj and the attributes of the one who is like this in the Presence of Allahazwj?’[387]

12 - باب " يوم ندعوا كل اناس بامامهم "

Chapter 12 - [17:71] The Day when We will Call every human being with their Imamasws

عنه، عن أبيه، عن النضر، عن الحلبي، عن ابن مسكان، عن مالك الجهنى، قال: قال أبو عبد الله عليه السلام، انه ليس من قوم ائتموا بامامهم في الدنيا الا جاء يوم - القيامة يلعنهم ويلعنونه الا أنتم ومن كان على مثل حالكم.

From him, from his father, from Al Nazar, from Al Halby, from Ibn Muskaan, from Maalik Al Jahny who said,

‘Abu Abdullahasws said: ‘There is no group of people who followed their imam in the world except that he would be coming on the Day of Judgement cursing them, and they would be cursing him, except you (Shiah), and the one who was upon a state similar to yours’.[388]

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن دراج، عن مالك بن أعين قال: قال لي أبو عبد الله عليه السلام: يا مالك أما ترضون أن يأتي كل قوم يلعن بعضهم بعضا الا أنتم ومن قال بقولكم.

From him, from his father, from Hamza Bin Abdullah, from Jameel Bin Daraaj, from Maalik Bin Ayn who said,

‘Abu Abdullahasws said to me: ‘O Maalik! But, are you not pleased that every group of people would be cursing each other except for you (Shiah) and the ones who speak by your speech?’[389]

عنه، عن أبيه، عن النضر بن سويد، عن ابن مسكان، عن يعقوب بن شعيب، قال: قلت لابي عبد الله عليه السلام، " يوم ندعوا كل أناس بامامهم " فقال: ندعو كل قرن من هذه الامة بامامهم، قلت: فيجئ رسول الله صلى الله عليه وآله في قرنه، وعلي عليه السلام في قرنه، والحسن عليه السلام في قرنه، والحسين عليه السلام في قرنه، وكل امام في قرنه الذي هلك بين أظهرهم؟ - قال: نعم.

From him, from his father, from Al Nazar Bin Suweyd, from Ibn Muskaan, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullahasws, ‘[17:71] The Day when We will Call every human being with their Imam. So heasws said: ‘Every generation of this community would be Called with their Imamasws’. I said, ‘So Rasool-Allahsaww would come among hisasws generation, and Aliasws among hisasws generation, and Al-Hassanasws would come among hisasws generation, and Al-Husaynasws would come among hisasws generation, and every Imamasws among hisasws generation in whose presence heasws passed away?’ Heasws said: ‘Yes’.[390]

13 - باب " قل لا أسألكم عليه أجرا الا المودة في القربى "

Chapter 13 - [42:23] Say: I do not ask of you any reward for it but love for my near relatives

عنه، عن أبيه، عمن حدثه، عن اسحاق بن عمار، عن محمد بن مسلم، قال: سمعت أبا عبد الله عليه السلام يقول: ان الرجل يحب الرجل ويبغض ولده، فأبى الله عز وجل الا أن يجعل حبنا مفترضا أخذه من أخذه وتركه من تركه واجبا، فقال: " قل لا أسألكم عليه أجرا الا المودة في القربى ".

From him, from his father, from the one who narrated it, from Is’haq Bin Amaar, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘The man loves the man but hates his son, so Allahazwj Mighty and Majestic Refused and Made loving usasws as a Necessity. The one who took it, took it (an Obligation), and the one who neglected it, neglected it, an Obligation. Thus Heazwj Said [42:23] Say: I do not ask of you any reward for it but love for my near relatives’.[391]

عنه، عن ابن محبوب، عن أبي جعفر الاحول، عن سلام بن المستنير، قال: سألت أبا جعفر عليه السلام عن قول الله عزوجل " قل لا أسألكم عليه أجرا الا المودة في القربى " فقال: هي والله فريضة من الله على العباد لمحمد صلى الله عليه وآله في أهل بيته.

From him, from Ibn Mahboub, from Abu Ja’far Al Ahowl, from Salaam Bin Mustaneer who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [42:23] Say: I do not ask of you any reward for it but love for my near relatives, so heasws said: ‘By Allahazwj! It is an Obligation from Allahazwj upon the servants to Muhammadsaww with regards to the Peopleasws of hissaww Household’.[392]

عنه، عن الهيثم بن عبد الله النهدي، عن العباس بن عامر القصير، عن حجاج الخشاب، قال: سمعت أبا عبد الله عليه السلام يقول لابي جعفر الاحول: ما يقول من عندكم في قول الله تبارك وتعالى؟ - " قل لا أسألكم عليه أجرا الا المودة في القربى. " فقال: كان الحسن البصري يقول: في أقربائي من العرب، فقال أبو عبد الله عليه السلام: لكنى أقول لقريش الذين عندنا: هي لنا خاصة، فيقولون: هي لنا ولكم عامة،

From him, from Al Haysam Bin Abdullah Al Nahdy, from Al Abbas Bin Aamir Al Qaysar, from Hajaaj Al Khashaab who said,

‘I heard Abu Abdullahasws saying to Abu Ja’far Al-Ahowl: ‘What are they saying in your presence regarding the Words of Allahazwj Blessed and High [42:23] Say: I do not ask of you any reward for it but love for my near relatives?’ So he said, ‘Al Hassan Al-Basry was saying, ‘It is regarding the near relatives from the Arabs’. So Abu Abdullahasws said: ‘But Iasws am saying among the Qureysh who are in ourasws presence: ‘It is for usasws in particular’. So they are saying, ‘It is for us and for youasws generally’.

فأقول: خبروني عن النبي صلى الله عليه وآله، إذا نزلت به شديدة من خص بها؟ أليس ايانا خص بها؟ حين أراد أن يلاعن أهل نجران أخذ بيد علي وفاطمة والحسن والحسين عليهم السلام، ويوم بدر قال لعلي وحمزة وعبيدة بن الحارث قال: فأبوا يقرون لي، أفلكم الحلو، ولنا المر؟!.

So Iasws am saying: ‘Inform measws about the Prophetsaww, when a difficulty descended upon himsaww, who was ‘خص’ specialised for it? Were weasws not meant to be specialised by it? When Rasool Allahsaww intended to curse the people of Najran, hesaww grabbed the hand of Aliasws, and Fatimaasws, and Al-Hassanasws, and Al-Husaynasws. And on the Day of Badr hesaww said to Aliasws, and Hamza, and Ubeyda Bin Al-Haaris: ‘They have refused to accept mesaww’. So for you is the sweet, and for usasws is the bitter?’[393]

عنه، عن الحسن بن علي الخزاز، عن مثنى الحناط، عن عبد الله بن عجلان قال: سألت أبا جعفر عليه السلام عن قول الله عزوجل: " قل لا أسألكم عليه أجرا الا المودة في القربى "؟ - فقال: هم الائمة الذين لا يأكلون الصدقة ولا تحل لهم.

From him, from Al Hassan Bin Ali Al Khazaz, from Masy Al Hanaat, from Abdullah Bin Ajlan who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [42:23] Say: I do not ask of you any reward for it but love for my near relatives, so heasws said: ‘Theyasws are the Imamsasws who are not consuming the charity, nor is it Permissible for themasws’.[394]

14 - باب " أنتم أهل دين الله "

Chapter 14 – You (Shiah) are the People of the Religion of Allahazwj

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن دراج، عن عبد الله بن مسكان، عن أبي عمرو الكليني قال: كنت أطوف مع أبى عبد الله عليه السلام، وهو متكئ علي إذ قال يا عمرو: ما أكثر السواد يعنى الناس فقلت: أجل جعلت فداك، فقاك أما والله ما يحج لله غيركم، ولا يؤتى أجره مريتن غيركم، أنتم والله رعاة الشمس والقمر، وأنتم والله أهل دين الله، منكم يقبل ولكم يغفر.

Fromhim, from his father, from Hamza Bin Abdullah, from Jameel Bin Daraaj, from Abdullah Bin Muskaan, from Abu Amro Al Kulayni who said,

‘I was circumambulating (the Kabah) with Abu Abdullahasws, and heasws leant towards me and said: ‘O Amro! How abundant is the majority’ – meaning the people. So I said, ‘Certainly, may I be sacrificed for youasws! According to youasws’. Heasws said: ‘But, by Allahazwj, no one is performing Hajj for the Sake of Allahazwj apart from you (Shiah), nor will anyone will be Given the Recompense twice apart from you (Shiah). You all are, by Allahazwj, herders of the sun and the moon; and you all are, by Allahazwj, the people of the Religion of Allahazwj. Acceptance is from you, and for you is the Forgiveness’.[395]

عنه، عن أبيه، عمن حدثه، عن عبيدالله بن علي الحلبي قال: قال أبو عبد الله عليه السلام: ما أردت أن أحدثكم ولاحدثنكم ولانصحن لكم، وكيف لا أنصح لكم؟! وأنتم والله جند الله، والله ما يعبد الله عزوجل أهل دين غيركم، فخذوه ولا تذيعوه ولا تحبسوه عن أهله فلو حبست عنكم يحبس عنى.

From him, from his father, from the one who narrated it, from Ubeydullah Bin Ali Al Halby who said,

‘Abu Abdullahasws said: ‘What Iasws wanted to do was to narrate to you and discuss with you, and advise you. And how should I not advise you all? By Allahazwj! You are the army of Allahazwj. By Allahazwj! No one from the people of the Religion worship Allahazwj apart from you. So grab it and do not circulate it, and do not withhold it from its deserving ones, for if Iasws had withheld it from you, it would have been withheld from measws’.[396]

عن، عن أبيه، عن النضر، عن يحيى الحليي عن أيوب بن حر، عن أبي عبد الله عليه السلام قال: أنتم والله على دين الله ودين رسوله ودين علي بن أبي طالب، وما هي الا آثار عندنا من رسول الله صلى الله عليه وآله نكنزها.

From him, from his father, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Hurr,

(It has been narrated) from Abu Abdullahasws having said: ‘You all are, by Allahazwj upon the Religion of Allahazwj and Hisazwj Rasoolas, and Religion of Aliasws Bin Abu Talibasws. And it is not except for the ‘آثار’ effects which in ourasws possession from Rasool-Allahsaww. Weasws have treasured it’.[397]

15 - باب " أنتم على الحق ومن خالفكم على الباطل "

Chapter 15 – ‘You (Shiah) are upon the Truth and the ones who are opposing you are upon the falsehood

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن عبد الله بن مسكان، عن بدر بن الوليد الخثعمي قال: دخل يحيى بن سابور على أبي عبد الله عليه السلام ليودعه فقال أبو عبد الله عليه السلام: أما والله انكم لعلى الحق، وان من خالفكم لعلى غير الحق، والله ما أشك أنكم في الجنة، فانى لارجو أن يقر الله أعينكم إلى قريب.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdullah Bin Muskaan, from Badr Bin Al Waleed Al Khash’amy who said,

‘Yahya Bin Sabour came up to Abu Abdullahasws for his appointment, so Abu Abdullahasws said: ‘But, by Allahazwj, You all are upon the Truth, and the ones who are opposing you are upon other than the Truth. By Allahazwj! There is no doubt that you all would be in the Paradise, so Iasws hope that Allahazwj would Delight your eyes very soon’.[398]

عنه، عن ابن محبوب، عن أبي أيوب، عن محمد بن مسلم، عن أبي جعفر عليه السلام، قال: أما انه ليس عندنا لاحد من الناس حق ولا صواب الا من شئ أخذوه منا أهل البيت، ولا أحد من الناس يقضى بحق وعدل وصواب الا مفتاح ذلك القضاء وبابه وأوله وسببه علي بن أبي طالب عليه السلام، فإذا اشتبهت عليهم الامور كان الخطاء من قبلهم إذا أخطأوا والصواب من قبل علي بن أبي طالب عليه السلام.

From him, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘But, there is not with usasws of the rights of any one from the people, nor any correctness except from something they have taken it from usasws, the Peopleasws of the Household. And there is no one from the people who judges rightly, and justly, and correctly except that the key of that judgement, and its door, and its origin, and its reason is Aliasws Bin Abu Talibasws. So when the matters were confusing to them, it was the error of those who were before them when they erred. And the correctness from before is Aliasws Bin Abu Talibasws’.[399]

16 - باب " ما على ملة ابراهيم غيركم "

Chapter 16 – There is none upon the Religion of Ibrahimas except for you (Shiah)

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن دراج، عن حسان بن أبي علي العجلى، عن عمران بن ميثم، عن حبابة الوالبية، قال: دخلنا على امرأة قد صفرتها العبادة أنا وعبابة بن ربعي، فقالت: من الذي معك؟ - قلت: هذا ابن أخيك ميثم، قالت: ابن أخى والله حقا، أما انى سمعت أبا عبد الله الحسين بن علي عليهما السلام يقول: ما أحد على ملة ابراهيم الا نحن وشيعتنا وسائر الناس منها برآء.

From him, from his father, from Hamza Bin Abdullah, from Jameel Bin Darraj, from Hasaan Bin Abu Ali Al Ajaly, from Imran Bin Maysam, from Hababat Al Walabiya who said,

‘We came to a woman whose worship had turned her pale. It was I, and Ababat Bin Rabi’e. So she said, ‘Who is this one with you?’ I said, ‘This is a son of your brother, Maysam’. She said, ‘Son of my brother truly, by Allahazwj. But, I heard Abu Abdullah Al-Husaynasws Bin Aliasws saying: ‘There is no one upon the Religion of Ibrahimas except for usasws and ourasws Shiah; and the rest of the people are away from it’.[400]

عنه، عن أبيه وابن أبي نجران، عن حماد بن عيسى، عن الحسين بن مختار، عن عبد الرحمن بن سيابة، عن عمران بن ميثم، عن حبابة الوالبية، قال: دخلت عليها فقالت: من أنت؟ - قلت: ابن أخيك ميثم، فقالت: أخى والله لاحدثنك بحديث جمعته من مولاك الحسين بن علي بن أبي طالب عليه السلام، اني سمعته يقول: والذي جعل أحمس خير بجيلة، وعبد القيس خير ربيعة، وهمدان خير اليمن، انكم لخير الفرق، ثم قال: ما على ملة ابراهيم الا نحن وشيعتنا، وسائر الناس منها برآء.

From him, from his father and Ibn Abu Najran, from Hamaad Bin Isa, from Al Husayn Bin Mukhtar, from Abdul Rahman Bin Sayaba, from Imran Bin Maysam, from Hababat Al Walabiya, said,

‘We came up to her, so she said, ‘Who are you?’ I said, ‘Son of your brother, Maysam’. So she said, ‘My brother, by Allahazwj. I will narrate to you a Hadeeth from your Masterasws Al-Husaynasws Bin Aliasws Bin Abu Talibasws. I heard himasws saying: ‘By the One Whoazwj Made Ahmas the best of Bajeela, and Abdul Qays the best of Rabi’a, and Hamdan the best of Yemen, you all are the best of the sects’. Then heasws said: ‘There is none upon the Religion of Ibrahimas, except for usasws and ourasws Shiah. The rest of the people are away from it’.[401]

عنه، عن أبيه ومحمد بن عيسى، عن صفوان بن يحيى، عن اسحاق بن عمار، عن عباد بن زياد قال: قال لي أبو عبد الله عليه السلام: يا عباد، ما على ملة ابراهيم أحد غيركم، وما يقبل الله الا منكم، ولا يغفر الذنوب الا لكم.

From him, from his father, and Muhammad Bin Isa, from Safwan Bin Yahya, from Is’haq Bin Amaar, from Abaad Bin Ziyad who said,

‘Abu Abdullahasws said to me: ‘O Abaad! There is none upon the Religion of Ibrahimsaww apart from you (Shiah), and Allahazwj will not Accept (from anyone) except from you all, nor Forgive the sins (for anyone) except for you all’.[402]

عنه، عن ابن فضال، عن حماد بن عثمان، عن عبد الله بن سليمان الصيرفي، قال: سمعت أبا جعفر عليه السلام يقول: " ان أولى الناس بابراهيم للذين اتبعوه وهذا النبي والذين آمنوا. " ثم قال: أنتم والله على دين ابراهيم ومنهاجه، وأنتم أولى الناس به.

From him, from Ibn Fazaal, from Hamaad Bin Usmaan, from Abdullah Bin Suleyman Al Sayrafi who said,

‘I heard Abu Ja’farasws saying: ‘The closest of the people with Ibrahimas are those who followed himas, and this Prophetsaww and those who believed’. Then heasws said: ‘You all (Shiah), by Allahazwj, are upon the Religion of Ibrahimas and its Manifesto, and you all are the closest of the people to it’.[403]

17 - باب " أنتم على دينى ودين آبائى "

Chapter 17 – You all (Shiah) are upon myasws Religion and the Religion of myasws forefathersasws

عنه، عن الحسن بن علي الوشاء، عن مثنى الحناط، قال: حدثنى أحمد، عن رجل، عن ابن المغيرة قال: سمعت عليا عليه السلام يقول: اتقوا الله ولا يخدعنكم انسان، ولا يكذبنكم انسان، فانما دينى دين واحد، دين آدم الذي ارتضاه الله، وانما أنا عبد مخلوق، ولا أملك لنفسي نفعا ولا ضرا الا ما شاء الله وما أشاء الا ما شاء الله.

From him, from Al Hassan Bin Ali Al Washa, from Masny Al Hanaat, from Ahmad, from a man, from Ibn Al Mugheira who said,

‘I heard Aliasws saying: ‘Fear Allahazwj and let not a human being deceive you, nor a human being lie to you. But rather, myasws Religion is one Religion – the Religion of Adamas with which Allahazwj was Pleased with for himas. But rather, Iasws am a Created servant, and Iasws do not control for myselfasws any benefits or any harm except what Allahazwj so Desires, and Iasws do not desire anything except what Allahazwj so Desires’.[404] 

18 - باب " نظرتم حيث نظر الله "

Chapter 18 – You are looking at where the Allahazwj is Looking at

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أبي المغرا، عن يزيد بن خليفة، عن أبي عبد الله عليه السلام قال: قال لنا ونحن عنده: نظرتم والله حيث نظر الله، واخترتم من أختار الله، وأخذ الناس يمينا وشمالا وقصدتم قصد محمد صلى الله عليه وآله، والله انكم لعلى المحجة البيضاء.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abu Al Magra, from Yazeed Bin Khaleyfa,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to us and we were in hisasws presence: ‘You are looking at where Allahazwj is Looking at, and you have chosen the Choice of Allahazwj, and the people have taken to the right and the left, and you are aiming for what Muhammadsaww aimed at. By Allahazwj! You (Shiah) are upon the white Manifesto’.[405]

19 - باب المعرفة

Chapter 19 – The Recognition

عنه، عن أبيه، عن النضر بن سويد، عن الحلبي، عن أبي بصير، قال: سألت أبا – عبد الله عليه السلام عن قول الله تبارك وتعالى: " ومن يؤت الحكمة فقد أوتى خيرا كثيرا " فقال: هي طاعة الله ومعرفة الامام.

From him, from his father, from Al Nazar Bin Suweyd, from Al Halby, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Blessed and High [2:269] and whoever is Give the Wisdom, he indeed is Given a lot of good. So heasws said: ‘It is the obedience to Allahazwj and the recognition of the Imamasws’.[406]

عنه، عن أبيه، عن ابن أبي عمير، عن جميل، عن زرارة، عن أبي جعفر عليه السلام، قال: لا تطعم النار واحدا وصف هذا الامر.

From him, from his father, from Ibn Abu Umeyr, from Jameel, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Fire will not consume anyone attributed with this matter (Al-Wilayah)’.[407]

عنه، عن أبيه، عن النضر، عن الحلبي، عن أبي المغرا، عن أبي جعفر عليه السلام، قال: اني لاعلم أن هذا الحب الذي تحبونا ليس بشئ صنعتموه ولكن الله صنعه.

From him, from his father, from Al Nazar, from A Halby, from Abu Al Magra,

(It has been narrated) from Abu Ja’farasws having said: ‘Iasws know very well that this love by which you are loving usasws, there is nothing which you have made it, but it is Allahazwj who has Made it’.[408]

عنه، عن ابن فضال، عن بكار بن أبي بكر الحضرمي، قال: قيل لابي جعفر عليه السلام: ان عكرمة مولى ابن عباس قد حضرته الوفاة، قال فانتقل ثم قال: ان أدركته علمته كلاما لم تطعمه النار فدخل عليه داخل فقال: قد هلك (قال( فقال له أبي: فعلمناه، فقال: والله ما هو الا هذا الامر الذي أنتم عليه.

From him, from Ibn Fazaal, from Bakaar Bin Abu Bakr Al Hazramy who said,

‘It was said to Abu Ja’farasws, ‘Akrama, a slave of the Clan of Abbas, death had presented itself to him. Heasws said: ‘So he has died’. Then heasws said: ‘Iasws had made him understand, and taught him certain words so that the Fire would not consume him’. An entering one entered and said, ‘He has died’. My father said to him, ‘We have made it known to himasws’. So heasws said: ‘By Allahazwj! He was not on anything but on this matter which you all are upon (Al-Wilayah)’.[409]

وعنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن حر، عن أبي بكر قال: كنا عنده ومعنا عبد الله بن عجلان، فقال عبد الله بن عجلان: معنا رجل يعرف ما نعرف، ويقال: انه ولد زنا، فقال: ما تقول؟ - فقلت: ان ذلك ليقال له، فقال: ان كان ذلك كذلك بنى له بيت في النار من صدر، يرد عنه وهج جهنم ويؤتى برزقه.

And from him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ayoub Bin Hurr, from Abu Bakr who said,

‘We were in hisasws presence and with us was Abdullah Bin Ajlaan. So Abdullah Bin Ajlaan said, ‘With us is a man who understands what we understand, and it is said that he is a son of adultery (bastard)’. So heasws said: ‘What are you saying?’ So I said, ‘That is what is said about him’. So heasws said: ‘If that is like that, there has been built for him a house in the Fire to be Given out. He is shown the Glimpse of Hell and his Purgatory is brought to him’.[410]

عنه، عن بعض أصحابنا، رفعه في قول الله تبارك وتعالى " ولتكبروا الله على ما هديكم ولعلكم تشكرون " قال: الشكر المعرفة،

From him, from one of our companions, raising it,

(It has been narrated) regarding the Words of Allahazwj Blessed and High [2:185] and that you should exclaim the Greatness of Allah for His having Guided you and that you may give thanks. Heasws said: ‘The thanks – is the recognition’.

وفي قوله " ولا يرضى لعباده الكفر و ان تشكر وايرضه لكم " فقال: الكفر ههنا الخلاف، والشكر الولاية والمعرفة.

And regarding Hisazwj Words [39:7] and He is not Pleased with disbelief being in His servants; and if you are thankful, He is Pleased with you, so heasws said: ‘The ‘disbelief’ over here is the opposition, and the ‘thanks’ is the Wilayah and the recognition (المعرفة)’.[411]

20 – باب الحب

Chapter 20 – The love

عنه، عن أبيه، عن عبد الله بن قاسم الحضرمي، عن مدرك بن عبد الرحمن، عن أبي عبد الله عليه السلام، قال: لكل شئ أساس، وأساس الاسلام حبنا أهل البيت

From him, from his father, from Abdullah Bin Qasim Al Hazramy, from Madrak Bin Abdul Rahman,

(It has been narrated) from Abu Abdullahasws having said: ‘For everything there is a foundation, and the foundation of Al-Islam is love for usasws, the Peopleasws of the Household’.[412]

عنه، عن علي بن الحكم أو غيره، عن حفص الدهان، قال: قال لي أبو عبد الله عليه السلام: ان فوق كل عبادة عبادة، وحبنا أهل البيت أفضل عبادة.

From him, from Ali Bin Al Hakam or someone else, from Hafs Al Dahaan who said,

‘Abu Abdullahasws said to me: ‘On top of every worship is a worship, and love for usasws, the Peopleasws of the Household, is the highest worship’.[413]

عنه، عن محمد بن علي، عن الفضيل، قال: قلت لابي الحسن عليه السلام: أي شئ أفضل ما يتقرب به العباد إلى الله فيما افترض عليهم؟ - فقال: أفضل ما يتقرب به العباد إلى الله طاعة الله وطاعة رسوله، وحب الله وحب رسوله صلى الله عليه وآله وأولى الامر، وكان أبو جعفر عليه السلام يقول: " حبنا ايمان وبغضنا كفر ".

From him, from Muhammad Bin Ali, from Al Fazeyl who said,

‘I said to Abu Al-Hassanasws, ‘Which this is the most preferable what brings the servant closest to Allahazwj regarding what Heazwj has Obligated upon him?’ So heasws said: ‘The most preferable of what the servant can be closest to Allahazwj, is being obedient to Allahazwj and Hisazwj Rasoolsaww, and love for Allahazwj and love for Hisazwj Rasoolsaww, and the Mastersasws of the Command. And Abu Ja’farasws was saying: ‘Love for usasws is the Eman (faith), and hatred for usasws is infidelity’.[414]

عنه، عن ابن فضال، عن عاصم بن حميد، عن فضيل الرسان، عن أبي داود عن أبي عبد الله الجدلي، قال: قال لي أمير المؤمنين علي بن أبي طالب صلوات الله عليه: يا أبا عبد الله، ألا أحدثك بالحسنة التي من جاء بها أمن من فزع يوم القيامة، وبالسيئة التي من جاء بها أكبه الله على وجهه في النار، قلت: بلى، قال: الحسنة حبنا والسيئة بغضنا.

From him, from Ibn Fazaal, from Aasim Bin Hameed, from Fazeyl Al Rasaan, from Abu Dawood, from Abu Abdullah Al Halby, who said,

‘Amir Al-Momineen Aliasws Bin Abu Talibasws said to me: ‘O Abu Abu Abdullah! Shall Iasws narrate to you of a good deed if one were to come with it, he would be safe from the horrors of the Day of Judgement, and of an evil deed, if one were to come with it, Allahazwj would Fling him into the Fire upon his face?’ I said, ‘Yes’. Heasws said: ‘The good deed – love for usasws, and the evil deed – hatred for usasws’.[415]

عنه، عن أبيه رحمه الله، عن يونس بن عبد الرحمن أو غيره، عن رياح بن أبي نصر، قال: سمعت أبا عبد الله عليه السلام يقول: ان رسول الله صلى الله عليه وآله كان جالسا في ملا من أصحابه إذ قام فزعا فاستقبل جنازة على أربعة رجال من الحبش فقال: ضعوه ثم كشف عن وجهه فقال: أيكم يعرف هذا؟ - فقال علي بن أبي طالب عليه السلام: أنا يا رسول الله، هذا عبد بنى رياح ما استقبلني قط الا قال: أنا والله أحبك،

From him, from his father, from Yunsu Bin Abdul Rahman, or someone else, from Riyah Bin Abu Nasr who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww was seated in a group of hissaww companions, when hesaww stood up shuddering. So there came up four Ethiopian men with (carrying) a dead body upon (their shoulders). So hesaww said: ‘Place him down’. Then hesaww uncovered his face, so hesaww said: ‘Which ones of you recognise this one?’ So Aliasws Bin Abu Talibasws said: ‘Iasws do, O Rasool-Allahsaww! This is a servant of the Clan of Riyaah who never met measws except that he said, ‘By Allahazwj! I love youasws’.

قال: قال رسول الله صلى الله عليه وآله: ما يحبك الا مؤمن وما يبغضك الا كافر، وانه قد شيعه سبعون ألف قبيل من الملائكة، كل قبيل على سبعين ألف قبيل،

The Imamasws said: ‘Rasool-Allahsaww said: ‘None will love youasws except for a Believer, and none will hate youasws except for an Infidel. And he is being accompanied by seventy thousand guarantors from the Angels; each guarantor being upon seventy thousand guarantors’.

قال: ثم اطلقه من جريدة وغسله وكفنه وصلى عليه وقال: ان الملائكة تضايق به الطريق وانما فعل به هذا لحبه اياك يا على.

Heasws said: ‘Then heasws opened him up from his wrapping, and washed him, and shrouded him, and Prayed over him, and said: ‘The Angels have clogged up the way. But rather, they have done this (queued up) for him due to his love for youasws, O Aliasws’.[416]

عنه، عن أبيه، عمن حدثه، عن جابر قال: قال أبو جعفر عليه السلام: قال رسول الله صلى الله عليه وآله: ما من مؤمن الا وقد خلص ودى إلى قلبه، وما خلص ودى إلى قلب أحد الا وقد خلص ود علي إلى قلبه، كذب يا علي من زعم أنه يحبنى، ويبغضك

From him, from his father, from the one who narrated it, from Jabir who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘There is none from a Believer except that he has pure cordiality upon his heart; and there is no one of a pure cordiality upon his heart except that he has pure cordiality for Aliasws to his heart. He has lied, O Aliasws! The one who claim that he loves mesaww but hates youasws’.

قال: فقال رجلان من المنافقين: لقد فتن رسول الله صلى الله عليه وآله بهذا الغلام، فأنزل الله تبارك و تعالى " فستبصر ويبصرون، بأيكم المفتون، ودوا لو تدهن ويدهنون، ولا تطع كل حلاف مهين قال: نزلت فيهما إلى آخر الآية.

Heasws said: ‘So two men from the hypocrites said, ‘Rasool-Allahsaww has been mesmerised by this young boy’. So Allahazwj Blessed and High Revealed [68:5] So you shall be seeing, and they (too) shall be seeing, [68:6] Which of you is mad [68:9] They wish that you should be pliant so they (too) would be pliant. [68:10] And do not follow any mean swearer. Heasws said: ‘It was Revealed regarding the two of them – up to the end of the Verse’.[417]

عنه، عن ابن فضال، عن أبي جميلة المفضل بن صالح، عن جابر بن يزيد، عن عبد الله بن يحيى قال: سمعت أمير المؤمنين عليه السلام يقول: قال رسول الله صلى الله عليه وآله: ان ابني فاطمة اشترك في حبهما البر والفاجر، وانه كتب لي أن لا يحبنى كافر ولا يبغضني مؤمن، وقد خاب من افترى.

From him, from Ibn Fazaal, from Abu Jameela Al Mufazzal Bin Salih, from Jabir Bin Yazeed, from Abdullah Bin Yahya who said,

‘I heard Amir Al-Momineenasws saying: ‘Rasool-Allahsaww said: ‘For mysaww daughter Fatimaasws, both of them are associated in their submission for herasws – the righteous ones as well as the immoral ones (among ourasws Shiah). And it has been Oradined for measws that there would not love measws any Infidel and there would not hate me any Believer. And the one who forges (lies), has failed’.[418]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن الحر أخى أديم، قال: سمعت أبا عبد الله عليه السلام يقول: ما أجبتمونا على ذهب ولا فضة عندنا قال: أيوب: قال أصحابنا: وقد عرفتم موضع الذهب والفضة.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ayoub Bin Al Hurr, brother of Adeym who said,

‘I heard Abu Abdullahasws saying: ‘You did not answer usasws due to the gold and silver in ourasws possession’. Ayoub said, ‘Our companions said, ‘And we recognised the place (what heasws meant by) the gold and the silver (the Devine Treasures)’.[419]

عنه، عن علي بن الحكم، عن سعد بن أبي خلف، عن جابر، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: الروح والراحة والفلج والفلاح والنجاح والبركة والعفو والعافية والمعافاة والبشرى والنصرة والرضى والقرب والقرابة والنصر والظفر والتمكين والسرور والمحبة من الله تبارك وتعالى على من أحب علي بن أبي طالب، وحق علي أن أدخلهم في شفاعتي، وحق على ربي أن يستجيب لي فيهم، وهم أتباعي ومن تبعني فانه مني،

From him, from Ali Bin Al Hakam, from Sa’ad Bin Abu Khalaf, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The comfort, and the rest, and the victory, and the the salvation, and the success, and the Blessings, and the pardoning, and the well-being, and the health, and the joyfulness, and the help, and the pleasure, and the nearness, and the kinship, and the helping, and the victory, and the empowerment, and the delight, and the love is - from Allahazwj Blessed and High to the one who loves Aliasws Bin Abu Talibasws, and they have a right upon mesaww that Isaww should include them in mysaww intercession, and a right upon myazwj Lordazwj that Heazwj should Answer mesaww (mysaww intercession) regarding them. And they are obedient to mesaww, and the one who is obedient to mesaww, so he is from mesaww.

جرى في مثل ابراهيم عليه السلام وفي الاوصياء من بعدى، لاني من ابراهيم وابراهيم منى، دينه ديني وسنته سنتى وأنا أفضل منه، وفضلي من فضله وفضله من فضلى، وتصديق قولى قول ربي " ذرية بعضها من بعض والله سميع عليم ".

It flows regarding the example of Ibrahimas and in the successorsasws from after mesaww, because Isaww am from Ibrahimsaww, and Ibrahimas is from mesaww. Hisas Religion is mysaww Religion, and hisas Sunnah is mysaww Sunnah. And Isaww am higher than himas, and my merit is from hisas merit, and hisas merit is myas merit. And the ratification of mysaww speech are the Words of mysaww Lordazwj [3:34] Offspring one from the other; and Allah is Hearing, Knowing’.[420]

وعنه، عن محمد بن علي وغيره، عن الحسن بن محمد بن الفضل الهاشمي، عن أبيه قال: قال لي أبو عبد الله عليه السلام: ان حبنا أهل البيت لينتفع به في سبع مواطن. عند الله، وعند الموت، وعند القبر، ويوم الحشر، وعند الحوض وعند الميزان، و عند الصراط.

And from him, from Muhammad Bin Ali and someone else, from Al Hassan Bin Muhammad Bin Al Fazal Al Hashimy, form his father who said,

‘Abu Abdullahasws said to me: ‘The love for usasws, the Peopleasws of the Household, will benefit you in seven places – (1) in the Presence of Allahazwj, (2) and during the death, (3) and in the grave, (4) and on the Day of Judgement, (5) and at the Fountain, (6) and at the Scale, (7) and at the Bridge’.[421]

21 - باب من أحبنا بقلبه

Chapter 21 – The one who loves usasws with his heart

عنه، عن أبيه، عن حمزة بن عبد الله الجعفري، عن جميل بن دراج، عن أبي حمزة الثمالى، عن علي بن الحسين عليهما السلام قال: قال رسول الله صلى الله عليه وآله: في الجنة ثلاث درجات، وفي النار ثلاث دركات، فأعلى درجات الجنة لمن أحبنا بقلبه ونصرنا بلسانه ويده، وفي الدرجة الثانية من أحبنا بقلبه ونصرنا بلسانه، وفي الدرجة الثالثة من أحبنا بقلبه،

From him, from his father, from Hamza Bin Abdullah Al Ja’fary, from Jameel Bin Daraaj, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘In the Paradise there are three (ascending) Levels, and in the Fire there are three Abysses. So the highest Level of the Paradise is for the one who loves usasws by his heart, and helps usasws, by his tongue, and his hands (resources). And in the second Level would be one who loves usasws by his heart and helps usasws by his tongue. And in the third Level would be the one loves usasws by his heart.

وفي أسفل درك من النار من أبغضنا بقلبه وأعان علينا بلسانه و يده، وفي الدرك الثانية من النار من أبغضنا بقلبه وأعان علينا بلسانه، وفي الدرك الثالثة من النار من أبغضنا بقلبه.

And in the lowest Abyss of the Fire would be the one who hated usasws by his heart, and supported against usasws by his tongue and his hands. And in the second lowest Abyss of the Fire would be the one who hated usasws by his heart, and supported against usasws by his tongue. And in the third lowest Abyss of the Fire would be the one who hated usasws by his heart’.[422]

عنه، عن منصور بن العباس، عن أحمد بن عبد الرحيم، عمن حدثه، عن عمرو بن أبي المقدام، عن أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله لامير المؤمنين عليه السلام: مثلك مثل " قل هو الله أحد " فانه من قرأها مرة فكأنما قرأ ثلث القرآن، ومن قرأها مرتين فكأنما قرأ ثلثى القرآن، ومن قرأها ثلاث مرات فكأنما قرأ القرآن،

From him, from Mansour Bin Al Abbas, from Ahmad Bin Abdul Raheem, from the one who narrated it, from Amro Bin Abu Al Maqdam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to Amir-ul-Momineenasws: ‘Yourasws example is like the example of [112:1] Say, He Allah is One. So the one who recites it once, it is as if he has recited a third of the Quran, and the one who recites it twice, it is as if he has recited two thirds of the Quran, and the one who recites it three times, it is as if he has recited the (whole) of the Quran.

وكذلك من أحبك بقلبه كان له مثل ثلث ثواب أعمال العباد، و من أحبك بقلبه ونصرك بلسانه كان له مثل ثلثى أعمال العباد، ومن أحبك بقلبه ونصرك بلسانه ويده كان له مثل ثواب أعمال العباد.

And similar to that is the one who loves youasws by his heart, there would be for him (a Recompense) similar to a third of the deeds of (all) the servants. And the one who loves youasws by his heart, and helps youasws by his tongue, there would be for him similar to the deeds of two thirds of (all) the servants. And the one who loves youasws by his heart, and helps youasws by his tongue and his hands (resources/efforts), there would be for him (a Recompense) similar to the Rewards of the deeds of (all the) servants’.[423]

22 - باب من مات لا يعرف امامه

Chapter 22 – The one who dies not recognising his Imamasws

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن بشير الدهان قال: قال أبو عبد الله عليه السلام: قال رسول الله صلى الله عليه وآله: " من مات وهو لا يعرف امامه مات ميتة جاهلية "

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Basheer Al Dahaan who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘The one who dies not having recognised his Imamasws, died the death of the ignorant (Pre-Islamic period).

فعليكم بالطاعة، قدر أتيم أصحاب علي وأنتم تأتمون بمن لا يعذر الناس بجهالته، لنا كرائم القرآن ونحن أقوام افترض الله طاعتنا، ولنا الانفال ولنا صفو المال.

So it is on you to be obedient, to the extent of the companions of Aliasws follow, and you would be dying with something which the people have no excuse due to their ignorance. For usasws are the Honours of the Quran, and weasws are the people to whom Allahazwj has Obligated the obedience to, and for usasws are the spoils of war, and for us is the clean wealth’.[424]

عنه، عن ابن فضال، عن حماد بن عثمان، عن أبي اليسع عيسى بن السرى، قال: قال أبو عبد الله عليه السلام. ان الارض لا تصلح الا بالامام، ومن مات لا يعرف امامه مات ميتة جاهلية، وأحوج ما يكون أحدكم إلى معرفته إذا بلغت نفسه هذه وأهوى بيده إلى صدره يقول: لقد كنت على أمر حسن.

From him, from Ibn Fazaal, from Hamaad Bin Usmaan, from Abu Al Yas’a Isa Bin Al Sary who said,

‘Abu Abdullahasws said: ‘The earth cannot be in a correct state except with the (presence of) Imamasws. And the one who dies not having recognised his Imamasws, died the death of the ignorant (Pre-Islamic period). And it is most needy that one of you should come to hisasws recognition, when his soul reaches here’ – and heasws gestured with hisasws hand to hisasws chest – ‘He would have been upon a beautiful matter’.[425]

عنه، عن أبيه، عن النضر، عن يحيى الحلبي، عن حسين بن أبي العلاء، قال: سألت أبا عبد الله عليه السلام عن قول رسول الله صلى الله عليه وآله: " من مات ليس له امام مات ميتة جاهلية " فقال: نعم، لو ان الناس تبعوا علي بن الحسين عليهما السلام وتركوا عبد الملك بن مروان اهتدوا، فقلنا: من مات لا يعرف امامه مات ميتة جاهلية، ميتة كفر؟ - فقال: لا، ميتة ضلال.

From him, from his father, from Al nazar, from Yahya Al Halby, from Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the words of Rasool-Allahsaww: ‘The one who dies and there is no Imamasws for him, died the death of an ignorant (Pre-Islamic period)’. So heasws said: ‘If only the people were to follow Aliasws Bin Abu Talibasws and neglect Abdul Malik Bin Marwan, they would be Guided. So we said, ‘So the one who died not having recognised his Imamasws, died the death of an ignorant (Pre-Islamic period), died as an Infidel?’ So heasws said: ‘Indeed! Death of the straying one’.[426]

عنه، عن النضر، عن يحيى، عن أيوب بن الحر قال: سمعت أبا عبد الله عليه السلام يقول: قال أبي: من مات ليس له امام مات ميتة جاهلية.

From him, from Al Nazar, from Yahya, from Ayoub Bin Al Hurr who said,

‘I heard Abu Abdullahasws saying: ‘Myasws fatherasws said: ‘The one who died not having an Imamasws for himself, died the death of an ignorant (Pre-Islamic period)’.[427]

عنه، عن محمد بن علي، عن علي بن النعمان النخعي، قال حدثنى الحارث بن المغيرة النضرى قال: سمعت عثمان بن المغيرة يقول: حدثنى الصادق، عن علي عليهما السلام قال: قال رسول الله صلى الله عليه وآله: من مات بغير امام جماعة مات ميتة جاهلية،

From him, from Muhammad Bin Ali, from Ali Bin Al No’man Al Nakhai’e, from Al Haris Bin Al Mugheira Al Nazary, from Usman Bin Al Mugheira who said,

‘Al-Sadiqasws narrated to me from Aliasws having said: ‘Rasool-Allahsaww said: ‘The one who died without an Imam of the community died the death of an ignorant (Pre-Islamic period’.

قال الحارث بن المغيرة: فلقيت جعفر بن محمد عليهما السلام، فقال: نعم، قلنا: - فمات ميتة جاهلية؟ - قال: ميتة كفر وضلال ونفاق.

Al-Haris Bin Al-Mugheira (the narrator) said, ‘So I met up with Ja’farasws Bin Muhammadasws, so heasws said: ‘Yes’. So we said, ‘So he died the death of an ignorant (Pre-Islamic period)?’ Heasws said: ‘Death of an Infidel, and a straying one, and hypocrisy’.[428]

عنه، عن ابن فضال، عن ثعلبة بن ميمون، عن بشير العطار، قال: قال أبو - عبد الله عليه السلام: " يوم ندعوا كل أناس بامامهم " ثم قال: قال رسول الله (صلى الله عليه وآله:) وعنى امامكم، وكم من إمام يجئ يوم القيامة يلعن أصحابه ويلعنونه، نحن ذرية محمد صلى الله عليه وآله وأمنا فاطمة (عليها السلام) وما آتى الله أحدا من المرسلين شيئا الا وقد آتاه محمدا صلى الله عليه وآله كما آتى المرسلين من قبله ثم تلا " ولقد أرسلنا رسلا من قبلك وجعلنا لهم أزواجا وذرية ".

From him, from Ibn Fazaal, from Sa’alba Bin Maymoun, from Basheer Al Ataar who said,

‘Abu Abdullahasws said: ‘[17:71] The Day when We will Call every human being with their Imam. Then heasws said: ‘Rasool-Allahsaww said: ‘And weasws are your Imamsasws, and how many Imams would come on the Day of Judgement cursing their companions (followers) and they would be cursing him. Weasws are the descendants of Muhammadsaww, and ourasws motherasws is Syeda Fatimaasws. And Allahazwj has not Given anything to the Mursil Prophetsas except that Heazwj Gave it to Muhammadsaww similar to what was Given to the Mursil Prophetsas before himsaww’. Then heasws recited [13:38] And We had Sent Rasools before you and Gave them wives and children’.[429]

عنه، عن ابن محبوب، عن عبد الله بن غالب، عن جابر بن يزيد الجعفي، عن أبي جعفر عليه السلام قال: لما أنزلت. " يوم ندعو كل أناس بامامهم " قال المسلمون: يا رسول الله ألست امام الناس كلهم أجمعين؟ - فقال رسول الله صلى الله عليه وآله: أنا رسول الله إلى الناس أجمعين ولكن سيكون بعدى أئمة على الناس من أهل بيتى من الله، يقومون في الناس فيكذبونهم ويظلمونهم أئمة الكفر والضلال وأشياعهم،

From him, from Ibn Mahboub, from Abdullah Bin Ghalib, from Jabir Bin Yazeed Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘When it was Revealed [17:71] The Day when We will Call every human being with their Imam, the Muslims said, ‘O Rasool-Allahsaww! Are yousaww not the Imamasws of all the people together?’ So Rasool-Allahsaww said: ‘Isaww am Rasool-Allahsaww to the people altogether, but there would be coming after mesaww, Imamsasws upon the people, from the Peopleasws of mysaww Household, from Allahazwj. Theyasws would be standing among the people, but theyasws would be belied, and oppressed by the imams of the Infidelity, and the straying, and their adherents.

ألا فمن والاهم واتبعهم وصدقهم فهو مني ومعى وسيلقانى، ألا ومن ظلمهم وأعان على ظلمهم وكذبهم فليس مني ولا معى وأنا منه برئ.

Indeed! So the one who is in theirasws Wilayah, and follows themasws, and ratifies themasws, so he is from mesaww and with mesaww, and would be meeting mesaww. Indeed! And the one who oppresses themasws, and gives support to the one who oppresses themasws, and belies themasws, so he is not from mesaww, and not with mesaww, and Isaww am away from him’.[430]

عنه، عن أبيه، عن علي بن النعمان، عن محمد بن مروان، عن الفضيل بن يسار قال: سمعت أبا جعفر عليه السلام يقول: من مات وليس له امام فموته ميتة جاهلية، ولا يعذر الناس حتى يعرفوا إمامهم، ومن مات وهو عارف لامامه لا يضره تقدم هذا الامر أو تأخره، ومن مات عارفا لامامه كان كمن هو مع القائم في فسطاطه.

From him, from his father, from Ali Bin Al No’man, from Muhammad Bin Marwan, from Al Fazeyl Bin Yasaar who said,

‘I heard Abu Ja’farasws saying: ‘The one who died and there is no Imamasws for him, so his death is the death of an ignorant (Pre-Islamic period). And there is no excuse for the people until they recognise their Imamasws. And the one who dies and he recognised his Imamasws, this matter (death) would not harm him whether it is brought forward or delayed. And the one who died having recognised his Imamasws would be as if he was with Al-Qaimasws in hisasws camp’.[431]

23 - باب الاهواء

Chapter 23 – The Desires

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن دراج، عن سعيد بن يسار، قال: دخلت على أبي عبد الله عليه السلام وهو على سرير فقال: يا سعيد ان طائفة سميت المرجئة، وطائفة سميت الخوارج، وسميتم الترابية.

From him, from his father, from Hamza Bin Abdullah, from Jameel Bin Daraaj, from Saeed Bin Yasaar who said,

‘I came up to Abu Abdullahasws and heasws was upon a bed, so heasws said: ‘O Saeed! There is a sect named as Al-Murji’a, and a sect named as Al-Khawarij, and you have been named as Al-Turaabiya (the dusty ones- the humble ones - submitters to the Matter)’.[432]

وعنه، عن أبيه رحمه الله، عن القاسم بن محمد الجوهرى، عن حبيب الخثعمي والنضر بن سويد، عن يحيى الحلبي، عن ابن مسكان، عن حبيب قال: قال لنا أبو عبد الله عليه السلام: ما أحد أحب إلي منكم، ان الناس سلكوا سبلا شتى، منهم من أخذ بهواه، ومنهم من أخذ برأيه، وانكم أخذتم بأمر له أصل.

And from him, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Habeeb Al Khash’amy and Al Nazar Bin Suweyd, from Yahya Al Halby, from Ibn Muskaan, from Habeeb who said,

‘Abu Abdullahasws said to us: ‘There is none more beloved to me than you all. The people have gone in various ways – among them is one who takes to his own desires, and among them is one who takes to his own opinion, whilst you have seized by a Matter which has an origin to it’.

وفي حديث آخر لحبيب، عن أبي – عبد الله عليه السلام، قال: ان الناس أخذوا هكذا وهكذا، فطائفة أخذوا بأهوائهم، وطائفة قالوا بآرائهم، وطائفة قالوا بالرواية، والله هداكم لحبه وحب من ينفعكم حبه عنده.

And in another Hadeeth of Habeeb,

(It has been narrated) from Abu Abdullahasws having said: ‘The people have taken to this (and) this. So there is a sect taking to their own desires, and a sect speaking by their own opinions, and a sect speaking by the narrations. And Allahazwj Guided you to Hisazwj Love, and to love the one whose love for himasws benefits in Hisazwj Presence’.[433]

عنه، عن ابن فضال، عن أبي اسحاق ثعلبة بن ميمون، عن بشير الدهان، قال: قال لي أبو عبد الله عليه السلام: ان هذه المرجئة وهذه القدرية وهذه الخوارج ليس منهم أحد الا وهو يرى أنه على الحق، وانكم انما أجبتمونا في الله،

From him, from Ibn Fazaal, from Abu Is’haq Sa’albat Bin Maymoun, from Basheer Al Dahaan who said,

‘Abu Abdullahasws said to me: ‘These are the Murjiites, and these are the Qadiriyya, and these are the Khawarijites – there is none among them except that he sees himself as being upon the Truth, but you, and rather are answering to usasws for the Sake of Allahazwj’.

ثم تلا " أطيعوا الله وأطيعوا الرسول وأولى الامر منكم " " وما آتاكم الرسول فخذوه، وما نهاكم عنه فانتهوا " " من يطع الرسول فقد أطاع الله " " ان كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم " ثم قال: والله لقد نسب الله عيسى بن مريم في القرآن إلى ابراهيم من قبل النساء،

Then heasws recited [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you; [59:7] and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back; [4:80] Whoever obeys the Rasool, so he has obeyed Allah; [3:31] Say: If you love Allah, then follow me, Allah will Love you and Forgive you your sins.

By Allahazwj! Allahazwj had Lineage Isaas Bin Maryamas in the Quran, to Ibrahimas from before (the Revelation of Chapter 4 ) – Al-Nisaa’.

ثم قال: " ومن ذريته داود وسليمان " إلى قوله: " ويحيى وعيسى ".

Then heasws said: ‘[6:84] and of his descendants, Dawood and Sulaiman and Ayoub and Yusuf and Haroun – up to Hisazwj Words [6:85] and Yahya and Isa’.[434]

وعنه، عن أبيه رحمه الله، عن النضر، عن الحلبي، عن بشير في حديث سليمان مولى طربال، قال: ذكرت هذه الاهواء عند أبي عبد الله عليه السلام قال: لا والله ما هم على شئ مما جاء به رسول الله صلى الله عليه وآله الا استقبال الكعبة فقط.

And from him, from his father, from Al Nazar, from Al Halby, from Basheer, in a Hadeeth of Suleyman, a slave of Tarbaal who said,

‘I mentioned these desires in the presence of Abu Abdullahasws, heasws said: ‘No, by Allahazwj! They are not upon anything from what Rasool-Allahsaww came with, except for kissing the Kabah, only’.[435]

24 - باب الرافضة

Chapter 24 – The rejection

عنه، عن علي بن أسباط، عن عيينة بياع القصب، عن أبي عبد الله عليه السلام قال: والله لنعم الاسم الذي منحكم الله ما دمتم تأخذون بقولنا ولا تكذبون علينا

From him, from Ali Bin Asbaat, from Ayayna Bayaa Al Qasab,

(It has been narrated) from Abu Abdullahasws having said: ‘By Allahazwj! It is a good name (Al-Rafizi) granted (to you for the Sake) of Allahazwj so long as you are taking by ourasws speech, and are not belying against usasws’.

قال: و قال لي أبو عبد الله عليه السلام هذا القول اني كنت خبرته ان رجلا قال لي: اياك أن تكون رافضيا.

He (the narrator) said, ‘And Abu Abdullahasws said to me: ‘This word (Al-Rafizi), Iasws had experienced it when a man said to measws ‘Beware of becoming a Rafizi’.[436]

عنه، عن يعقوب بن يزيد، عن صفوان بن يحيى، عن أبي أسامة زيد الشحام، عن أبي الجارود قال: أصم الله أذنيه كما أعمى عينيه ان لم يكن سمع أبا جعفر عليه السلام يقول: ان فلانا سمانا باسم، قال: وما ذاك الاسم؟ - قال: سمانا الرافضة، فقال أبو جعفر عليه السلام بيده إلى صدره: " وأنا من الرافضة وهو منى " قالها ثلاثا

From him, from Yaqoub Bin Yazeed, from Safwaan Bin yahya, from Abu Asama Zayd Al Shahaam, from Abu Al Jaroud who said,

‘May Allahazwj Deafen his ears just as Heazwj would Blind his eyes, had I not heard Abu Ja’farasws saying when he (someone) said, ‘So and so has named us with a name’. Heasws said: ‘And what is that name?’ He said ‘He named us as ‘Al-Rafizi’ (The rejecters)’. So Abu Ja’farasws said by gesturing with hisasws hand to hisasws own chest: ‘And Iasws am (also) from Al-Rafizi, and he (it?) is from me’. Heasws said it three times’.[437]

عنه، عن يعقوب بن يزيد، عن الحسن بن محبوب، عن محمد بن سليمان الديلمي، عن رجلين، عن أبي بصير، قال: قلت لابي جعفر عليه السلام: جعلت فداك اسم سمينا به استحلت به الولادة دماءنا وأموالنا وعذابنا، قال: وما هو؟ - قال: الرافضة، فقال أبو جعفر عليه السلام: ان سبعين رجلا من عسكر فرعون رفضوا فرعون فأتوا موسى عليه السلام فلم يكن في قوم موسى عليه السلام أحد أشد اجتهادا ولا أشد حبا لهارون منهم فسماهم قوم موسى الرافضة، فأوحى ألله إلى موسى: أن ثبت لهم هذا الاسم في التوراة فانى قد نحلتهم وذلك اسم قد نحلكموه الله.

From him, from Yaqoub Bin Yazeed, from Al Hassan Bin Mahboub, from Muhammad Bin Suleyman Al Dalaymy, from two men, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! A name which we have been named with, due to which our births, and our blood, and our wealth, and our suffering has been made permissible (for them)’. The Imamasws said: ‘And what is it?’ He said, ‘Al Rafizi’ (The rejecters)’. So Abu Ja’farasws said: ‘Seventy men from the army of Pharaohla rejected Pharaohla, so they came to Musaas. There was none among the people of Musaasws more intense in his struggle, nor more intense for his love for Harounas, than them. So the people of Musaas called them Al-Rafizi. So Allahazwj Revealed unto Musaas: “This name has been Affirmed for them in the Torah, for it is a Name which Iazwj have Granted it to them”. And that is a name which Allahazwj has Granted it to you’.[438]

25 - باب الشيعة

Chapter 25 – The Shiah

93 – عنه، عن الحسن بن محبوب، عن زيد الشحام، قال: سمعت أبا عبد الله عليه السلام يقول: إن ولي علي إن تزل به قدم ثبتت أخرى.

From him, from Al-Hassan Bin Mahboub, from Zayd Al Shahaam who said,

‘I heard Abu Abdullahasws saying: ‘If you are on the Wilayah of Aliasws, if one of your foot slip, the other one will correct it (back to Al Wilayah).[439]

26 - باب خصائص المؤمن

Chapter 26 – Characteristics of the Believer

عنه، عن أبيه عن النضر، عن يحيى الحلبي، عن ابن مسكان، عن زرارةسئل أبو عبد الله عليه السلام وأنا جالس عن قول الله عزوجل: " من جاء بالحسنة فله عشر أمثالها " يجري لهؤلاء ممن لا يعرف منهم هذا الامر؟ - فقال: انما هذه للمؤمنين خاصة،

From him, from his father, from Al Nazar, from Yahya Al Halby, from Ibn Muskaan, from Zarara who said,

‘Abu Abdullahasws was asked and I was seated, about the Words of Allahazwj Mighty and Majestic [6:160] Whoever comes with a good deed, he shall have ten like it, does this flow for those one who do not recognise this matter (Al-Wilayah) amongst youasws?’ So heasws said: ‘But rather, it is for the Believers especially’.

فقلت له: أصلحك الله، أ رأيت من صام و صلى و اجتنب المحارم و حسن ورعه ممن لا يعرف و لا ينصب؟ فقال: «إن الله يدخل أولئك الجنة برحمته».

So I said to himasws, ‘May Allahazwj Keep you well! What do youasws say for the ones who Fast, and Pray, and keep away from the Prohibitions, and are good and pious, and are not hostile (to youasws)?’ So heasws said: ‘Allahazwj may Enter them into the Paradise due to Hisazwj Mercy’.[440]

عنه، عن محمد بن علي، عن محمد بن أسلم، عن الخطاب الكوفي ومصعب بن عبد الله الكوفي قالا: دخل سدير الصيرفي على أبي عبد الله عليه السلام وعنده جماعة من أصحابه، فقال له: يا سدير لا تزال شيعتنا مرعبين محفوظين مستورين معصومين ما أحسنوا النظر لانفسهم فيما بينهم وبين خالقهم وصحت نياتهم لائمتهم وبروا اخوانهم فعطفوا على ضعيفهم وتصدقوا على ذوى الفاقة منهم، انا لا نأمر بظلم ولكنا نأمركم بالورع الورع الورع والمواساة المواساة المواساة لاخوانكم فان أولياء الله لم يزالوا مستضعفين قليلين منذ خلق الله آدم عليه السلام

From him, form Muhammad Bin Ali, from Muhammad Bin Aslam, from Al Khataab Al Kufy and Mas’ab Bin Abdullah Al Kufy who both said,

‘Sudeyr Al-Sayrafi came up to Abu Abdullahasws and in hisasws presence was a group of hisasws companions, so heasws said to him: ‘O Sudeyr! Ourasws Shiah have never ceased to be intimidated, protective, concealed, innocent. How beautiful is to look at them with regard to what is between them and their Creatorazwj, and the well-being of their sincere intentions to their Imamsasws and they respect for their brethren, and sympathise with the weak ones, and are charitable to the ones with the starvation among them. Weasws do not order for the injustice, but weasws order you for the piety, the piety, the piety, and the equality, and the equality, and the equality to your brethren, for the friends of Allahazwj have never ceased to be weak, few in number, since Allahazwj Created Adamas’.[441]

وروى عن أبي عبد الله عليه السلام، قال: ستة لا تكون في مؤمن، قيل: وما هي العسر والنكد واللجاجة والكذب والحسد والبغى، وقال: لا يكون المؤمن مجازفا.

And it has been reported,

(It has been narrated) from Abu Abdullahasws having said: ‘Six (things) cannot come to be in a Believer’. It was said, ‘And what are these?’ Heasws said: ‘(1) The insolvency (bankruptcy), (2) and the moaning (complaining), and (3) the hard-heartedness, and (4) the lies, and (5) the envy, and (6) the rebellion’. And heasws said: ‘The Believer does not become reckless (careless)’.[442]

27 - باب الانفراد

Chapter 27 – The Agromania (Desire to live alone in a desolate land)

عنه، عن الحسن بن فضال، عن ثعلبة بن ميمون، عن أبي أمية يوسف بن ثابت بن أبي سعيد، قال: قال أبو عبد الله عليه السلام: ان تكونوا وحدانيين فقد كان رسول الله صلى الله عليه وآله وحدانيا يدعو الناس فلا يستجيبون له، وقد كان أول من استجاب له علي بن أبي طالب صلوات الله عليه وقد قال له رسول الله صلى الله عليه وآله: " أنت منى بمنزلة هارون من موسى الا أنه لا نبي بعدى ".

From him, from Al Hassan Bin Fazaal, from Sa’alba Bin Maymoun, from Abu Ameet Yusuf Bin Sabit Bin Abu Saeed who said,

‘Abu Abdullahasws said: ‘You should become alone. Rasool-Allahsaww was alone in calling the people, but no one answered to himsaww. And the first one to answer himsaww was Aliasws Bin Abu Talibasws. And Rasool-Allahsaww said: ‘Youasws are from mesaww at the status which Harounas hand from Musaas except that there is no Prophetas after mesaww’.[443]

عنه، عن ابن فضال، عن علي بن شجرة، عن عبيد بن زرارة، قال: سمعت أبا عبد الله عليه السلام يقول: ما من مؤمن الا وقد جعل الله له من ايمانه أنسا يسكن إليه حتى لو كان على قلة جبل يستوحش إلى من خالفه.

From him, from Ibn Fazaal, from Ali Bin Shajarat, from Ubeyd Bin Zarara who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj would never Make tranquillity (peace of mind) for a Believer, to the extent that even if he were to go to the top of a mountain, in order to be alone (for the peace of mind), it (peacefulness) would be violated (to be troubled by someone there)’.[444]

عنه، عن ابن فضال، عن أبن فضيل، عن أبي حمزة الثمالى قال: سمعت أبا - عبد الله عليه السلام يقول: قال الله تبارك وتعالى: " ما ترددت عن شئ أنا فاعله كترددى عن المؤمن فانى أحب لقاءه ويكره الموت، فأزويه عنه، ولو لم يكن في الارض الا مؤمن واحد لاكتفيت به عن جميع خلقي، ولجعلت له من ايمانه أنسا لا يحتاج معه إلى أحد

From him, from Ibn Fazaal, from Ibn Fazeyl, from Abu Hamza Al Sumaly who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Blessed and High Said: “Iazwj do not Hesitate from anything which Iazwj do, like Iazwj Hesitate about the Believer, so Iazwj Loved to meet him but he dislikes the death, so Iazwj Impede (delay) it from him. And even if there were not to be in the earth anyone except for a single Believer, Iazwj would be Content with him from all the rest of Myazwj Creatures, and would Make for him, one from his faith, a human, (so that) he would (associate with him) and not be needy of anyone (else)’.[445]

عنه، عن ابن فضال، عن أبي جميلة، عن محمد بن علي الحلبي، قال: قال أبو عبد الله عليه السلام: قال الله تبارك وتعالى: " ليأذن بحرب منى مستذل عبدي المؤمن، وما ترددت عن شئ كترددى في موت المؤمن، اني لاحب لقاءه ويكره الموت، فأصرفه عنه، وانه ليدعوني في الامر فأستجيب له لما هو خير له وأجعل له من ايمانه أنسا لا يستوحش فيه إلى أحد.

From him, from Ibn Fazaal, from Abu Jameela, from Muhammad Bin Ali Halby who said,

‘Abu Abdullahasws said: ‘Allahazwj Blessed and High Said: “Proclaim a war from Meazwj (against the one who) humiliates Myazwj servant, the Believer. And Iazwj do not Hesitate about anything like Iazwj Hesitate with regards to the death of the Believer. Iazwj Love to Meet him, and he dislikes the death, so Iazwj Exchange it from him. And he supplicates to Meazwj, so Iazwj Answer to him for what is better for him, and Make for him, from his faith, a human. He will not be feeling alone in it for anyone’.[446]

عنه، عن أبيه، عن النضر، عن يحيى الحلبي، عن أيوب بن الحر أخى أديم، قال: قال أبو عبد الله عليه السلام: ما يضر أحدكم لو كان على قلة جبل، يجوع يوما ويشبع يوما إذا كان على دين الله.

From him, from his father, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Al Hurr, brother of Adeym who said,

‘Abu Abdullahasws said: ‘Not one of you would be harmed even if he was on top of a mountain, being hungry one day, and satiated (full) one day, if he was upon the Religion of Allahazwj’.[447]

28 - باب [ كذا في جميع ما عندي من النسخ ]

Chapter 28 – (Such – all of what is in my possession from the copy)

عنه، عن أبيه، وحسن بن حسين، عن ابن سنان، عن أبي الجارود، قال: خرج أبو جعفر عليه السلام على أصحابه يوما وهم ينتظرون خروجه فقال لهم: تنجزوا البشرى من الله، ما أحد يتنجز البشرى من الله غيركم.

From him, from his father, and Hassan Bin Husayn, from Ibn Sinan, from Abu Al Jaroud who said,

‘Abu Ja’farasws came out to hisasws companions, and they were awaiting hisasws coming out, so heasws said to them: ‘You will be Recompensed with glad tidings from Allahazwj. There is none who would be Recompensed with the glad tidings from Allahazwj apart from you’.[448]

عنه، عن ابن فضال، عن أبي كهمس، قال: سمعت أبا عبد الله عليه السلام قال: أخذ الناس يمينا وشمالا ولزمتم أهل بيت نبيكم فابشروا، قال: قلت: جعلت فداك أرجو أن لا يجعلنا الله واياهم سواء، فقال: لا والله، لا والله، ثلاثا.

From him, from Ibn Fazaal, from Abu Kahmas who said,

‘I heard Abu Abdullahasws, heasws said: ‘The people have taken (to go to the) right and the left, and you have adhered to the Peopleasws of the Household of your Prophetsaww, so receive glad tidings’. I said, ‘May I be sacrificed for youasws! I hope that Allahazwj would not Make us and them to be equal’. So heasws said: ‘No, by Allahazwj! No, by Allahazwj!’ – three times’.[449]

عنه، عن ابن محبوب، عن أبي جعفر الاحول، عن بريد العجلى وزرارة بن أعين ومحمد بن مسلم، قالوا: قال لنا أبو جعفر عليه السلام: ما الذي تبغون أما انه لو كانت فزعة من السماء لفزع كل قوم إلى مأمنهم، ولفزعنا نحن إلى نبينا (صلى الله عليه وآله) وفزعتم إلينا، فأبشروا، ثم أبشروا، ثم أبشروا، ألا والله لا يسويكم الله و غيركم، لا ولا كرامة لهم.

From him, from Ibn Mahboub, from Abu Ja’far Al Ahowl, from Bureyd Al Ajaly, and Zarara Bin Ayn and Muhammad Bin Muslim who both said,

‘Abu Ja’farasws said to us: ‘What is that which makes you to be unjust? But rather, if there was a terror from the sky, every people would panic to what is security for them. And weasws will express ourasws concern to the Prophetsaww, and you would be relying upon usasws (for help). Therefore, received glad tidings, then glad tidings, then glad tidings. Indeed! By Allahazwj! Allahazwj will not Equalise you with others. No! And there will not be any Prestige for them’.[450]

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29 - باب [ كذا فيما عندي من نسخ المحاسن ]

Chapter 29 – (Such – all of what is in my possession from the copy of Al Mahaasin)

عنه، عن عمر بن عبد العزيز، عن أبي داود الحداد، عن موسى بن بكر، قال: كنا عند أبي عبد الله عليه السلام فقال رجل في المجلس: أسأل الله الجنة، فقال أبو - عبد الله عليه السلام: أنتم في الجنة فاسئلوا الله أن لا يخرجكم منها، فقلنا: جعلنا فداك نحن في الدنيا، فقال: ألستم تقرون بامامتنا؟ - قالوا: نعم، فقال: هذا معنى الجنة، الذي من أقر به كان في الجنة فاسئلوا الله أن لا يسلبكم.

From him, from Umar Bin Abdul Aziz, from Abu Dawood Al Hadeed, from Musa Bin Bakr who said,

‘We were in the presence of Abu Abdullahasws, so a man in the gathering said, ‘I ask Allahazwj for the Paradise’. So Abu Abdullahasws said: ‘You all are in the Paradise (already), therefore ask Allahazwj that Heazwj should not Dispel you from it’. So we said, ‘May we be sacrificed for you! (But) we are in the world’. So heasws said: ‘Have you not accepted ourasws Imamate?’ They said: ‘Yes’. So heasws said: ‘This is the meaning of the Paradise. The one who has adhered to it, he is in the Paradise. Therefore, ask Allahazwj not to Confiscate it from you’.[451]

عنه، عن أبيه، عن حماد بن عيسى، عن ربعى بن عبد الله، عمن أخبره، عن أبي جعفر عليه السلام، أنه قال: لن تطعم النار من وصف هذا الامر.

From him, from his father, from Hamaad Bin Isa, from Rabi’e Bin Abdullah, from the one who informed him,

(It has been narrated) from Abu Ja’farasws having said: ‘The Fire would never Consume the one who is described (to be upon) this matter (Al-Wilayah)’.[452]

30 - باب التزكية

Chapter 30 – The Purification

عنه، عن ابن فضال، عن علي بن عقبة، عن أبي كهمس، عن أبي عبد الله عليه السلام، قال: عرفتمونا وأنكرنا الناس، وأحببتمونا وأبغضنا الناس، ووصلتمونا و قطعنا الناس، رزقكم الله مرافقه محمد (صلى الله عليه وآله) وسقاكم من حوضه.

From him, from Ibn Fazaal, from Ali Bin Uqba, from Abu Kahmas,

(It has been narrated) from Abu Abdullahasws having said: ‘You have recognised usasws and the people have rejected usasws; and you have loved usasws and the people have hated usasws; and you have maintained good relationship with usasws and the people have cut-off from usasws. Allahazwj would Sustain you with the friendship of Muhammadsaww, and quench you all from hissaww Fountain (in the Hereafter)’.[453]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن بشير الكناسى، قال: سمعت أبا عبد الله عليه السلام يقول: وصلتم وقطع الناس، وأحببتم وأبغض الناس، و عرفتم وأنكر الناس، وهو الحق.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Basheer Al Kanasy who said,

‘I heard Abu Abdullahasws saying: ‘You have maintained relationship (with usasws) and the people have cut-off; and you have loved (usasws) and the people have hated (usasws) but you have recognised (usasws) and the people have rejected (usasws), and it is the Truth’.[454]

عنه، عن ابن فضال، عن ثعلبة بن ميمون، عن بشير الدهان، قال: قال أبو – عبد الله عليه السلام: عرفتم في منكرين كثيرا، وأحببتم في مبغضين كثيرا، وقد يكون حب في الله ورسوله وحب في الدنيا، فما كان في الله ورسوله فثوابه على الله، وما كان في الدنيا فليس بشئ ثم نفض يده.

From him, from Ibn fazaal, from Sa’albat Bin Maymoun, from Basheer Al Dahaan who said,

‘Abu Abdullahasws said: ‘You have recognised (usasws), among a lot of rejecters; and you have loved (usasws) among a lot of haters; and the love can be for the Sake of Allahazwj and Hisazwj Rasoolsaww, and love for the sake of the world. So whatever was for the Sake of Allahazwj and Hisazwj Rasoolsaww, so its Reward is upon Allahazwj; and whatever was for the sake of the world, so it is not with anything’. Then heasws shook hisasws own hand’.[455]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن ابن مسكان، عن الحارث بن المغيرة النضري، عن محمد بن شريح قال: كنت عند الشيخ عليه السلام فقال لي: جحد الناس جحد الناس يا محمد وآمنتم بالله حقا.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ibn Muskaan, from Al Haris Bin Al Mugheira Al nazary, from Muhammad Bin Shari’eh who said,

‘I was in the presence of Al-Sheykhasws, so heasws said to me: ‘The people fought, (and) the people fought, O Muhammad, and you believed in Allahazwj truly’.[456]

عنه، عن ابن فضال، عن عاصم بن حميد، عن أبي اسحاق النحوي، قال: سمعت أبا عبد الله عليه السلام يقول: ان الله تبارك وتعالى أدب نبيه صلى الله عليه وآله على محبته فقال: " انك لعلى خلق عظيم. " وقال: " وما آتاكم الرسول فخذوه، وما نهاكم عنه فانتهوا. " و قال: " من يطع الرسول فقد أطاع الله "

From him, from Ibn Fazaal, from Aasim Bin Hameed, from Abu Is’haq Al Nahwy who  said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Blessed and High Educated Hisazwj Prophetsaww upon Hisazwj Manifesto, so Heazwj Said [68:4] And you are upon magnificent morals. And Said [59:7] and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back. And Said [4:80] Whoever obeys the Rasool, so he has obeyed Allah.

وإن رسول الله (صلى الله عليه وآله) فوض إلى علي (عليه السلام) فسلمتم وجحد الناس، فوالله فبحسبكم أن تقولوا إذا قلنا، وتصمتوا إذا صمتنا، ونحن فيما بينكم وبين الله.

And Rasool-Allahsaww delegated to Aliasws, so you (Shiah) submitted and the people fought against. By Allahazwj, it is sufficient for you to be speaking when weasws speak, and to be silent when weasws are silent. And weasws are in what is between you and Allahazwj’.[457]

عنه، عن ابن فضال، عن علي بن عقبة، عن فضيل بن يسار، عن أبي عبد الله عليه السلام، قال: أنتم والله نور في ظلمات الارض.

From him, from Ibn Fazaal, from Ali Bin Uqba, from Fazeyl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘By Allahazwj! You (Shiah) are a ‘نور’ (Light) in ‘ظلمات’ (the darkness) of the earth’.[458]

31 - باب [ كذا فيما عندي من نسخ المحاسن ]

Chapter 31 – (Such – regarding what is in my possession from a copy of Al Mahasin)

عنه، عن أبيه، عن حمزة بن عبد الله، عن إسحاق بن عمار، عن علي بن عبد العزيز، قال: سمعت أبا عبد الله عليه السلام يقول: والله إني لاحب ريحكم وأرواحكم ورؤيتكم وزيارتكم، وإني لعلى دين الله ودين ملائكته فأعينوا على ذلك بورع أنا في المدينة بمنزلة الشعرة أتقلقل حتى أرى الرجل منكم فأستريح إليه.

From him, from his father, from Hamza Bin Abdullah asws, from Is’haq Bin Amaar, from Ali Bin Abdul Aziz who said,

‘I heard Abu Abdullahasws saying: ‘By Allahazwj! I love your (Shiah) aroma and your fragrances, and to see you all and your visitations. And I am on the Religion of Allahazwj and the Religion of Hisazwj Angels, thus you (Shiah) should support measws upon that by piety as Iasws am Al Medina at the status of the loner until Iasws see the man from among you, so Iasws get comfort’.[459]

عنه، عن صالح بن السندي، عن جعفر بن بشير، عن عبد الله بن الوليد، قال: سمعت أبا عبد الله عليه السلام يقول ونحن جماعة: إني لاحب رؤيتكم وأشتاق إلى حديثكم.

From him, from Salih Bin Al Sindy, from Ja’far Bin Basheer, from Abdullah Bin Al Waleed who said,

‘I heard Abu Abdullahasws saying: ‘And we are a community. Iasws love to see you all and am desirous of discussing with you’.[460]

32 - باب " المؤمن صديق شهيد "

Chapter 32 – The Believers is a true Martyr

عنه، عن أبيه، عن حمزة بن عبد الله الجعفري، عن جميل بن دراج، عن عمرو بن مروان، عن الحارث بن حصيرة، عن زيد بن أرقم، عن الحسين بن علي عليهما - السلام قال: ما من شيعتنا إلا صديق شهيد، قال: قلت: جعلت فداك أنى يكون ذلك و عامتهم يموتون على فراشهم؟ - فقال: أما تتلو كتاب الله في الحديد " والذين آمنوا بالله ورسله أولئك هم الصديقون والشهداء عند ربهم. " قال: فقلت: كأني لم أقرأ هذه الآية من كتاب الله عزوجل قط، قال: لو كان الشهداء ليس إلا كما تقول لكان الشهداء قليلا.

From him, from his father, from Hamza Bin Abdullah Al Ja’fary, from Jameel Bin Daraaj, from Amro Bin Marwaan, from Al Haris Bin Hasyera, from Zayd Bin Arqam,

(It has been narrated) from Al-Husaynasws Bin Aliasws having said: ‘There is none from ourasws Shiah except (he is) a true martyr’. I said, ‘May I be sacrificed for youasws! And how can that be and most of them are dying upon their beds?’ So heasws said: ‘Have you not recited the Book of Allahazwj in (the Chapter 57) Al-Hadeed [57:19] And (as for) those who believe in Allah and His Rasools, these it is that are the truthful and the martyrs in the Presence of their Lord?’ So I said, ‘It was as if I had never recited this Verse from the Book of Allahazwj Mighty and Majestic, at all!’ Heasws said: ‘If the Martyrs were not except as you are saying it, the Martyrs would have been (very) few’.[461]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن ابن مسكان، عن أبي بصير، عن أبي عبد الله عليه السلام قال: قال لى: يا أبا محمد إن الميت منكم على هذا الامر شهيد، قلت: وإن مات على فراشه؟ - قال: أي والله، وان مات على فراشه، حي عند ربه يرزق.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ibn Muskaan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘O Abu Muhammad! The dead among you having been upon this matter (Al-Wilayah) is a martyr’. I said, ‘Even if he died upon his bed?’ Heasws said: ‘Yes, by Allahazwj! Even if he died upon his bed. He is alive in the Presence of his Lordazwj, being Sustained’.[462]

عنه، عن أبي يوسف يعقوب بن يزيد، عن محمد بن أبي عمير، عن عمرو بن عاصم، عن منهال القصاب، قال: قلت لابي عبد الله عليه السلام: ادع الله لي بالشهادة، فقال: المؤمن لشهيد حيث مات، أو ما سمعت قول الله في كتابه: " والذين آمنوا بالله ورسله أولئك هم الصديقون والشهداء عند ربهم ".

From him, from Abu Yusuf Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Amro Bin Aasim, from Minhaal Al Qasaab who said,

‘I said to Abu Abdullahasws, ‘Supplicate for me for the martyrdom’. So heasws said: ‘The Believer is a martyr wherever he dies. Have you not heard the Words of Allahazwj in Hisazwj Book [57:19] And (as for) those who believe in Allah and His Rasools, these it is that are the truthful and the martyrs in the Presence of their Lord?’[463]

عنه، عن ابراهيم بن اسحاق، عن عبد الله بن حماد، عن أبان بن تغلب قال: كان أبو عبد الله عليه السلام إذا ذكر هؤلاء الذين يقتلون في الثغور يقول: ويلهم ما يصنعون بهذا؟ يتعجلون قتلة في الدنيا وقتلة في الآخرة، والله ما الشهداء الا شيعتنا و إن ماتوا على فراشهم.

From him, from Ibrahim Bin Is’haq, from Abdullah Bin Hamaad, from Abaan Bin Taghlib who said,

‘Abu Abdullahasws, when there was a mention of those who were killed in Al-Saghour, The Imamasws was saying: ‘Woe be unto them! What have you to do with this? They have hastened the killing in the world and the killing in the Hereafter. By Allahazwj! There are not Martyrs except for ourasws Shiah, even if they were to die upon their beds’.[464]

عنه، عن ابن محبوب، عن عمرو بن ثابت أبي المقدام، عن مالك الجهنى، قال: قال لي أبو عبد الله عليه السلام: يا مالك إن الميت منكم على هذا الامر شهيد بمنزلة الضارب في سبيل الله.

From him, from Ibn Mahboub, from Amro Bin Sabit al Al maqdam, from Maalik Al Jahny who said,

‘Abu Abdullahasws said to me: ‘O Maalik! The dead among you, who were upon this matter (Al-Wilayah) is a Martyr of the status of the striker (of the sword) in the Way of Allahazwj’.

وقال أبو عبد الله عليه السلام: ما يضر رجلا من شيعتنا أية ميتة مات، أكله السبع، أو أحرق بالنار، أو غرق، أو قتل، هو والله شهيد.

And Abu Abdullahasws said: ‘A man from ourasws Shiah is not harmed (does not matter to him) which death he dies – the lion eats him, or he is incinerated by the fire, or drowns, or is murdered. By Allahazwj! He is a Martyr’.[465]

33 - باب الموالاة في الله والمعاداة

Chapter 33 – Friendship and enmity regarding Allahazwj

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن دراج، عن حكم بن ايمن، عن ميسر بن عبد العزيز النخعي، عن أبي خالد الكابلي قال: أتى نفر إلى علي بن الحسين بن علي (عليهم السلام) فقالوا: ان بنى عمنا وفدوا إلى معاوية بن أبي سفيان طلب رفده وجائزته، وإنا قد وفدنا اليك صلة لرسول الله (صلى الله عليه وآله) فقال علي بن الحسين عليه السلام: " قصيرة من طويلة ": من أحبنا لا لدنيا يصيبها منا وعادى عدونا لا لشحناء كانت بينه وبينه أتى الله يوم القيامة مع محمد (صلى الله عليه وآله) وابراهيم وعلي (عليهما السلام).

From him, from his father, from Hamza Bin Abdullah, from Jameel Bin Daraaj, from Hakam Bin Ayman, from Maysa Bin Abdul Aziz Al Nakhai’e, from Abu Khalid Al Kalby who said,

‘A number of people came to Aliasws Bin Al-Husaynasws Bin Aliasws, so they said, ‘The clan of Amna sent a delegation to Muawiya Bin Abu Sufyan seeking his support and his award, and we have come as a delegation to youasws, for maintaining the relationship to Rasool-Allahsaww’. So Aliasws Bin Al-Husaynasws said: ‘To shorten from a lengthy (matter) – The one who loves usasws, not for the sake of the world would get it from usasws, and is inimical to ourasws enemies, not out of spite between him and him, would come on the Day of Judgement with Muhammadsaww, and Ibrahimas, and Aliasws’.[466]

عنه، عن أبيه، عن حمزة بن عبد الله الجعفري، عن جميل بن دراج، عن عمر بن مدرك أبي علي الطائي قال: قال أبو عبد الله عليه السلام: أي عرى الايمان أوثق؟ - فقالوا: الله ورسوله أعلم، فقال: قولوا، فقالوا: يابن رسول الله الصلوة، فقال: ان للصلوة فضلا ولكن ليس بالصلوة،

From him, from his father, from Hamza Bin Abdullah Al Ja’fary, from Jameel Bin Daraaj, from Umar Bin Madrak Abu Ali Al Ta’ie who said,

‘Abu Abdullahasws said: ‘Which bond of faith is firmer?’ So they said, ‘Allahazwj and Hisazwj Rasoolsaww know?’ So heasws said: ‘Say it’. So they said, ‘O sonasws of Rasool-Allahsaww! (It is) the Prayer’. So heasws said: ‘For the Prayer there is merit, but it is not the Prayer’.

قالوا: الزكوة، قال: ان للزكوة فضلا وليس بالزكوة، فقالوا: صوم شهر رمضان، فقال: إن لرمضان فضلا وليس برمضان، قالوا: فالجج والعمرة، قال: إن للحج والعمرة فضلا وليس بالحج والعمرة، قالوا: فالجهاد في سبيل الله، قال: إن للجهاد في سبيل الله فضلا وليس بالجهاد، قالوا: فالله ورسوله وابن رسوله أعلم،

They said, ‘The Zakat’. Heasws said: ‘For the Zakat there is merit, but it is not the Zakat’. So they said, ‘Fasting in the Month of Ramazan’. So heasws said: ‘For the Ramazan there is merit, but it is not the Ramazan’. They said, ‘It is the Hajj and the Umrah’. Heasws said: ‘For the Hajj and the Umrah there are merits, but it is not the Hajj and the Umrah’. They said, ‘It is the Jihad in the Way of Allahazwj’. Heasws said: ‘For the Jihad in the Way of Allahazwj there is merit, but it is not the Jihad’. They said, ‘So Allahazwj, and Hisazwj Rasoolsaww, and the sonasws of Hisazwj Rasoolsaww know’.

فقال: قال رسول الله صلى الله عليه وآله: إن أوثق عرى الايمان الحب في الله والبغض في الله، توالى ولي الله و تعادى عدو الله.

So heasws said: ‘Rasool-Allahsaww said: ‘The firmest bond of the ‘Eman’ (faith) is the love for the Sake of Allahazwj, and the hatred for the Sake of Allahazwj. To befriend the Guardiansasws of Allahazwj and be inimical to the enemies of Allahazwj’.[467]

34 - باب قبول العمل

Chapter 34 – Acceptance of the deed

عنه، عن الحسن بن محبوب، عن عمرو بن أبي المقدام، عن مالك بن أعين الجهنى وعن ابن فضال، عن أبي جميلة النخاس، عن مالك بن أعين الجهنى قال: قال لي أبو عبد الله عليه السلام: أما ترضون أن تقيموا الصلوة وتؤتوا الزكوة وتكفوا ألسنتكم وتدخلوا الجنة؟.

From him, from Al Hassan Bin Mahboub, from Amro Bin Abu Al maqdam, from Malik Bin Ayn Al Jahny, and from Ibn Fazaal, from Abu Jameela Al Nakhas, from Malik Bin Ayn Al Jahny who said,

‘Abu Abdullahasws said to me: ‘Are you not pleased that you are establishing the Prayer, and giving the Zakat, and restraining your tongues, and would be entering the Paradise?’[468]

عنه، عن ابن محبوب، عن علي بن رئاب، وعبد الله بن بكير، عن يوسف بن ثابت، عن أبي عبد الله عليه السلام قال: لا يضر مع الايمان عمل، ولا ينفع مع الكفر عمل،

From him, from Ibn Mahboub, from Ali Bin Ra’ib, and Abdullah Bin Bakeyr, from Yusuf Bin Sabit,

(It has been narrated) from Abu Abdullahasws: ‘The deeds do not harm (when one is) with the ‘Eman’ belief, and the deeds do not benefit (when one is) with the disbelief’.

ثم قال: ألا ترى أنه قال تبارك وتعالى: " وما منعهم أن تقبل منهم نفقاتهم إلا أنهم كفروا بالله وبرسوله وماتوا وهم كافرون ".

Then heasws said: ‘Have you not seen that Allahazwj Blessed and High Says [9:54] And nothing hinders their spendings being Accepted from them, except that they disbelieve in Allah and in His Rasool, and they die whilst they are disbelievers?’[469]

عنه، عن ابن محبوب، عن علي بن أبي حمزة، عن أبي بصير، عن أبي جعفر عليه السلام في قول الله عزوجل: " يا أيها الذين أمنوا اركعوا واسجدوا واعبدوا ربكم وافعلوا الخير لعلكم تفلحون، وجاهدوا في الله حق جهاده، هو اجتباكم وما جعل عليكم في الدين من حرج " في الصلوة والزكوة والصوم والخير إذا تولوا الله ورسوله (صلى الله عليه وآله) وأولى الامر منا أهل البيت قبل الله أعمالهم.

From him, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj [22:77] O you who believe! Bow down, and Prostrate, and worship your Lord, and do good that you may succeed [22:78] And strive hard in (the Way of) Allah, with a striving which is due to Him; He has Chosen you and has not Laid upon you a hardship in the Religion – with regards to the Prayer, and the Zakat, and the Fasting, when you befriend Allahazwj and Hisazwj Rasoolsaww and the Mastersasws of the Command from usasws, the Peopleasws of the Household, Allahazwj will Accept your deeds’.[470]

عنه، عن ابن فضال، عن معاوية بن وهب، عن أبي برحة الرياح، عن أبي - عبد الله عليه السلام قال، الناس سواد أو أنتم حاج.

From him, from Ibn Fazaal, from Muawiya Bin Wahab, from Abu Barhat Al Riyah,

(It has been narrated) from Abu Abdullahasws having said: ‘The people are in the darkness (sinners) and you are Pilgrims’.[471]

عنه، عن أبيه، عن بعض أصحابه، يرفعه إلى أبي عبد الله عليه السلام قال: قلت له: إنى خرجت بأهلى فلم أدع أحدا ألا خرجت به إلا جارية لي نسيت فقال: ترجع وتذكر إن شاء الله، ثم قال: فخرجت بهم لتسد بهم الفجاج؟ - قلت: نعم، قال: والله ما يحج غيركم ولا يتقبل الا منكم.

From him, from his father, from one of his companions,

Raising it to Abu Abdullahasws, said, ‘I said to him, ‘I went out for Hajj with my family, so I did not leave behind anyone except that I went out with him, except for a maid of mine whom I forgot’. So heasws said, ‘Return and you will remember, if Allahazwj so Desires it’. Then heasws said: ‘So you came out with them in order to protect them from the aggression?’ I said, ‘Yes’. He said: ‘By Allahazwj! No one performs Hajj apart from you (Shiah), nor is it Acceptable except from you’. [472]

عنه، عن ابن فضال، عن علي بن عقبة، عن عمرو بن أبان الكلبي قال: قال لي أبو عبد الله عليه السلام: ما أكثر السواد؟! قلت: أجل يابن رسول الله، قال: أما والله ما يحج لله غيركم، ولا يصلي الصلوتين غيركم، ولا يؤتى أجره مرتين غيركم، وإنكم لرعاة الشمس والقمر والنجوم وأهل الدين، ولكم يغفر ومنكم يقبل.

From him, from Ibn Fazaal, from Ali Bin Uqba, from Amro Bin Aban Al Kalby who said,

‘Abu Abdullahasws said to me: ‘How abundant are the majority!’ I said, ‘Certainly, O sonasws of Rasool-Allahsaww’. Heasws said: ‘But, by Allahazwj, no one is performing the Hajj apart from you (Shiah), nor does anyone Pray the Salat apart from you, nor would anyone be Recompensed twice apart from you, and you all are shepherds of the sun and the moon and the starts, and the people of the Religion. For you is Forgiveness, and from you is Acceptance’.[473]

عنه، عن ابن فضال، عن الحارث بن المغيرة، قال: كنت عند أبي عبد الله عليه السلام جالسا، فدخل عليه داخل فقال: يابن رسول الله ما أكثر الحاج العام؟! فقال: ان شاؤا فليكثروا وان شاؤا فليقلوا والله ما يقبل الله إلا منكم ولا يغفر إلا لكم.

From him, from Ibn Fazaal, from Al Haris Bin Al Mugheira who said,

‘I was seated in the presence of Abu Abdullahasws, so someone came up and said, ‘O sonasws of Rasool-Allahsaww! How abundant are the Pilgrims this year?’ So heasws said: ‘If they want they can be the majority, and if they want they can be a few. By Allahazwj! Allahazwj will not Accept, but from you (Shiah), nor Forgive any except for you’.[474]

محمد بن علي، عن عبيس بن هشام، عن عبد الكريم وهو كرام بن عمرو الخثعمي، عن عمر بن حنظلة، قال: قلت لابي عبد الله عليه السلام: ان آية في القرآن تشككني، قال: وما هي؟ - قلت: قول الله " انما يتقبل الله من المتقين " قال: وأي شئ شككت فيها؟ - قلت: من صلى وصام وعبد الله قبل منه؟ - قال: انما يتقبل الله من المتقين العارفين،

Muhammad Bin Ali, from Ubeys Bin Hisham, from Abdul Kareem, and he was Kraam Bin Amro Al Khash’amy, from Umar Bin Hanzala who said,

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

ثم قال: أنت أزهد في الدنيا أم الضحاك بن قيس؟ - قلت: لا بل الضحاك بن قيس، قال: فان ذلك لا يتقبل منه شئ مما ذكرت

Then heasws said: ‘Are you more ascetic in the world or Al-Zahaak Bin Qays?’ I said, ‘But, it is Al-Zahaak Bin Qays’. Heasws said: ‘So if that is so, Allahazwj will not Accept anything from him, from what you have mentioned’.[475]

35 - باب [ كذا فيما عندي من نسخ المحاسن ]

Chapter 35 – (Such – regarding what is in my possession from a copy of Al-Mahasin)

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن دراج، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: لو أن عبدا عبد الله ألف عام ثم ذبح كما يذبح الكبش ثم أتى الله ببغضنا أهل البيت لرد الله عليه عمله.

From him, from his father, from Hamza Bin Abdullah, from Jameel Bin Daraaj, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Even if a worshipper were to worship for a thousand years, then be slaughtered just as the ram is slaughtered, then comes to Allahazwj with hatred for usasws, the Peopleasws of the Household, Allahazwj would Repulse his deeds back to him’.[476]

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن ميسر، عن أبيه النخعي قال: قال لي أبو عبد الله عليه السلام: يا ميسر أي البلدان أعظم حرمة؟ - قال: فما كان منا أحد يجيبه حتى كان الراد على نفسه فقال: مكة، فقال: أي بقاعها أعظم حرمة؟ - قال: فما كان منا أحد يجيبه حتى كان الراد على نفسه فقال: ما بين الركن إلى الحجر،

From him, from his father, from Hamza Bin Abdullah, from Jameel Bin Maysar, from his father Al Nakhai’e who said,

‘Abu Abdullahasws said to me: ‘O Maysar! Which of the cities is the greatest is sanctity?’ He (the narrator) said, ‘Not a single one of us answered himasws, until heasws responded to himselfasws, so heasws said: ‘Makkah’. So heasws said: ‘Which of the remaining (things) is greater in sanctity?’ He (the narrator) said, ‘Not a single one of us answered himasws, until heasws responded to himselfasws, so heasws said: ‘What is in between Al-Rukn and Al-Hajar (The Black Stone).

والله لو أن عبدا عبد الله ألف عام حتى ينقطع علباؤه هرما ثم أتى الله ببغضنا أهل البيت لرد الله عليه عمله.

By Allahazwj! Even if a worshipper were to worship Allahazwj for a thousand years until he dies at a very old age, then comes to Allahazwj with hatred for usasws, the Peopleasws of the Household, Allahazwj would Repulse back his deeds’.[477]

عنه، عن بعض أصحابه، محمد بن علي أو غيره، رفعه قال: قلت لابي عبد الله عليه السلام: أكان حذيفة بن اليماني يعرف المنافعين؟ - فقال: أجل كان يعرف إثنى عشر رجلا وأنت تعرف إثنى عشر ألف رجل، إن الله تبارك وتعالى يقول: " ولتعرفنهم بسيماهم، ولتعرفنهم في لحن القول " فهل تدرى ما لحن القول؟ - قلت: لا والله، قال: بغض علي بن ابي طالب (عليه السلام) ورب الكعبة.

From him, from one of his companions, Muhammad Bin Ali or someone else, raising it, said,

‘I said to Abu Abdullahasws, ‘Huzeyfa Bin Al-Yamani used to recognise the hypocrites?’ So heasws said: ‘Certainly! He recognised twelve men, and you recognise twelve thousand men. Allahazwj Blessed and High is Saying [47:30] so that you would certainly have recognized them by their marks and most certainly you can recognize them by the tone of speech. So, do you know what is the tone of the speech?’ I said, ‘No, by Allahazwj!’ Heasws said: ‘Hatred for Aliasws Bin Abu Talibasws, by the Lordazwj of the Kaabah’.[478]

عنه، عن ابيه، عمن ذكره، عن حنان بن ابي علي، عن ضريس الكناسى قال: سألت ابا عبد الله عليه السلام عن قول الله " وهدوا إلى الطيب من القول، وهدوا إلى صراط الحميد " فقال: هو والله هذا الامر الذي أنتم عليه.

From him, from his father, from the one who mentioned it, from Hanaan Bin Abu Ali, from Zareys Al Kanasy who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj [22:24] And they are Guided to goodly words and they are Guided to the Path of the Praised One. So heasws said: ‘By Allahazwj! It is this matter (Al-Wilayah) which you all are upon’.[479]

36 باب ما نزل في الشيعة من القرآن

Chapter 36 – What was Revealed regarding the Shiah, from the Quran

عنه، عن ابيه، عمن ذكره، عن ابي علي حسان العجلى قال: سال رجل أبا عبد الله عليه السلام وأنا جالس عن قول الله عزوجل: " لا يستوى الذين يعلمون والذين لا يعلمون، انما يتذكر اولوا الالباب " قال: نحن " الذين يعلمون " وعدونا " الذين لا يعلمون " وشيعتنا " اولوا الالباب ".

From him, from his father, from the one who mentioned it, from Abu Ali Hasaan Al Ajaly who said,

‘A man asked Abu Abdullahasws and I was seated, about the Words of Allahazwj Mighty and Majestic [39:9] Are those who know and those who do not know alike? But rather, it is the ones of understanding who are mindful. Heasws said: ‘Weasws are those who know, and our enemies are those who do not know and ourasws Shiah are the ones of understanding’.[480]

عنه، عن ابن فضال، عن علي بن عقبة بن خالد، قال: دخلت أنا ومعلى بن خنيس علي ابي عبد الله عليه السلام فاذن لنا وليس هو في مجلسه فخرج علينا من جانب البيت من عند نسائه وليس عليه جلباب، فلما نظر الينا رحب فقال: مرحبا بكما وأهلا ثم جلس وقال: أنتم أولو الالباب في كتاب الله، قال الله تبارك وتعالى: " انما يتذكر أولو الالباب " فأبشروا فأنتم على أحدى الحسنيين من الله، أما أنكم إن بقيتم حتى تروا ما تمدون إليه رقابكم شفى الله صدوركم، وأذهب غيظ قلوبكم، وأدالكم على عدوكم، وهو قول الله تبارك وتعالى: " ويشف صدور قوم مؤمنين ويذهب غيظ قلوبهم "، وإن مضيتم قبل ان تروا ذلك مضيتم على دين الله الذي رضيه لنبيه وبعثه عليه.

From him, from Ibn Fazaal, from Ali Bin Uqba Bin Khalid who said,

‘I and Moala Bin Khunays Ali came up to Abu Abdullahasws, for heasws had permitted me, but heasws was not in his gathering place. So heasws came out to us from the side of the house, from his women’s quarters, and heasws had no outer overcoat upon himasws. So when he looked at us and said: ‘Iasws love to meet you all’. Then heasws sat down, then said: ‘You (Shiah) are the people of the understanding (Mentioned) in the Book of Allahazwj [13:19] But rather, only those possessing understanding will mind’.

فأبشروا فأنتم على أحدى الحسنيين من الله، أما أنكم إن بقيتم حتى تروا ما تمدون إليه رقابكم شفى الله صدوركم، وأذهب غيظ قلوبكم، وأدالكم على عدوكم، وهو قول الله تبارك وتعالى: " ويشف صدور قوم مؤمنين ويذهب غيظ قلوبهم "، وإن مضيتم قبل ان تروا ذلك مضيتم على دين الله الذي رضيه لنبيه وبعثه عليه.

So receive glad tidings, for you all are upon one of the two Honours from Allahazwj. But, if you were to remain (alive) until you see what your necks are extending for, Allahazwj would Heal your hearts, and Remove the rage of your hearts, and Cause you to triumph over your enemies. And these are the Words of Allahazwj Blessed and High [9:14] and Heal the chests of a believing people [9:15] And Remove the rage of their hearts. And if you were to die before you were to see that, you would have died upon the Religion of Allahazwj which Heazwj is Pleased with for Hisazwj Prophetsaww, and Sent it to himsaww’.[481]

عنه، عن ابن فضال، عن علي بن عقبة، عن أبيه، عن سليمان بن خالد قال: كنت في محمل أقرأ إذ نادانى أبو عبد الله عليه السلام: اقرأ يا سليمان وأنا في هذه الآيات التي في آخر " تبارك " " والذين لا يدعون مع الله إلها آخر، ولا يقتلون النفس التي حرم الله إلا بالحق، ولا يزنون، ومن يفعل ذلك يلق أثاما، يضاعف، " فقال: هذه فينا أما والله لقد وعظنا وهو يعلم أنا لا نزني، إقرأ يا سليمان: فقرأت حتى انتهيت إلى قوله " إلا من تاب وآمن وعمل صالحا فأولئك يبدل الله سيأتهم حسنات "

From him, from Ibn Fazaal, from Ali Bin Uqba, from his father, from Suleyman Bin Khalid who said, ‘I was in a (camel) loader reading (the Quran),

When Abu Abdullahasws called out to me: ‘Read, O Suleyman! And Iasws am in these Verse in which is as the end ‘Blessed’ - [25:68] And they who do not call upon another god with Allah and do not slay the soul, which Allah has Forbidden except with the right, nor are they adulterous, and the one who does that would be in sin [25:69] The Punishment shall be doubled to him. So heasws said: ‘By Allahazwj! These are regarding usasws. But, by Allahazwj! Heazwj has Advised usasws and Heazwj Knows that weasws do not commit adultery. Read, O Suleyman!’. So I recited until I ended up to Hisazwj Words [25:70] Except for the one who repents and believes and does righteous deeds; so these are they for whom Allah would Exchange their evil deeds to good ones’.

قال: قف، هذه فيكم، انه يؤتى بالمؤمن المذنب يوم القيامة حتى يوقف بين يدى الله عزوجل فيكون هو الذي يلى حسابه فيوقفه على سيئاته شيئا فشيئا، فيقول: عملت كذا وكذا، في يوم كذا، في ساعة كذا، فيقول: أعرف يا رب قال: حتى يوقفه على سيئاته كلها كل ذلك يقول، أعرف، فيقول: سترتها عليك في الدنيا، وأغفرها لك اليوم، أبدلوها لعبدي حسنات،

Heasws said: ‘Pause! This is regarding you all (Shiah). They will bring a sinful Believer on the Day of Judgement until they pause him in front of Allahazwj Mighty and Majestic. They would make him follow his account. So they would pause him over a sinful thing, (after a sinful) thing. So they would be saying, ‘You did such and such, during such a day, in such a time’. So he would be saying, ‘I know, O Lordazwj!’ Heasws said: ‘To the extent that they would pause him upon all of his sinful deeds, for each of which he would be saying, ‘I know’. So Heazwj would be Saying: “Iazwj Veiled these for you in the world, and Iazwj Forgive these for you today. Change these for Myazwj servant, into good deeds!”

قال: فترفع صحيفته للناس، فيقولون: سبحانه الله، أما كانت لهذا العبد ولا سيئة واحدة فهو قول الله عزوجل " فاولئك يبدل الله سيئاتهم حسنات "

Heasws said: ‘So he would raise his Parchment (Book of deeds) to the people, and they would be saying, ‘Glory be to Allahazwj! There is not a single sin to this servant!’ So these are the Words of Allahazwj Mighty and Majestic [25:70] so these are they for whom Allah would Exchange their evil deeds to good ones’.

قال: ثم قرأت حتى انتهيت إلى قوله " والذين لا يشهدون الزور، وإذا مروا باللغو مرو اكراما " فقال، هذه فينا،

He (the narrator) said, ‘Then I recited until I ended up to Hisazwj Words [25:72] And they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly. So heasws said: ‘This is regarding usasws’.

ثم قرأت " والذين إذا ذكروا بآيات ربهم لم يخروا عليها صما وعميانا " فقال: هذه فيكم إذا ذكرتم فضلنا لم تشكوا،

Then I recited [25:73] And they who, when the Signs of their Lord are mentioned, do not fall thereat deaf and blind. So heasws said: ‘This is regarding you all (Shiah). When ourasws merits are mentioned, you do not doubt’.

ثم قرأت: " والذين يقولون ربنا هب لنا من أزواجنا وذرياتنا قرة أعين: إلى آخر السورة " فقال: هذه فينا.

Then I recited [25:74] And they who are saying: O our Lord! Grant us from our wives and our offspring the delight of our eyes (and Make us Imams for the pious) – up to the end of the Chapter. So heasws said: ‘This is regarding usasws’.[482]

عنه، عن أبيه، عن علي بن النعمان، عمن ذكره، عن ابي عبد الله عليه السلام في قول الله " ان عبادي ليس لك عليهم سلطان " فقال: ليس على هذه العصابة خاصة سلطان، قلت: وكيف وفيهم ما فيهم؟ فقال: ليس حيث تذهب، انما هو ليس لك عليهم سلطان أن تحبب إليهم الكفر وتبغض إليهم الايمان.

From him, from his father, from Ali Bin Al No’man, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [15:42] Surely, with regards to My servants, you (Satan) have no authority over them. So heasws said: ‘There is not upon this group especially (Shiah), an authority’. I said, ‘And how, regarding them is what is regarding them?’ So heasws said: ‘It is not where you are going with it (understanding it). But rather, he (Satanla) has no authority over them that hela should make them love ‘الكفر’ the disbelief, and make them hate the Iman (belief)’.[483]  

عنه، عن ابن محبوب، عن حنان بن سدير وعلي بن رئاب، عن زرارة، قال: قلت لابي جعفر عليه السلام: قوله " لاقعدن لهم صراطك المستقيم، ثم لآتينهم من بين أيديهم ومن خلفهم وعن ايمانهم وعن شمائلهم ولا تجد أكثرهم شاكرين " فقال أبو جعفر عليه السلام: يا زرارة انما صمد لك ولاصحابك فأما الآخرين فقد فرغ منهم.

From him, from Ibn Mahboub, from Hanaan Bin Sudeyr and Ali Bin Ra’ib, from Zarara who said,

‘I said to Abu Ja’farasws, ‘Hisazwj Words [7:16] I will sit in wait for them in Your Straight Path [7:17] Then I will come to them from, in front of them and from behind them, and from their right-hand side and from their left-hand side; and You shall not find most of them to be thankful. So Abu Ja’farasws said: ‘O Zarara! But rather, he (Satanla) is lying in wait for you (Shiah) and for your companions. So as for the other ones, he has finished (free) from them’.[484]

عنه، عن ابي يوسف يعقوب بن يزيد، عن نوح المضروب، عن ابي شيبة، عن عنبسة العابد، عن ابي جعفر عليه السلام في قول الله عزوجل " كل نفس بما كسبت رهينة إلا اصحاب اليمين " قال: هم شيعتنا أهل البيت.

From him, from Abu Yusuf Yaqoub Bin Yazeed, from Nuh Al Mazroub, from Abu Shayba, from Anbasat Al Aabid,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [74:38] Every soul is held in pledge for what it earns, [74:39] Except the people of the right hand. Heasws said: ‘They are ourasws Shiah, of the Peopleasws of the Household’.[485]

عنه، عن يعقوب بن يزيد، عن بعض الكوفيين، عن عنبسة، عن جابر، عن ابي جعفر عليه السلام في قول الله تعالى " الذين آمنوا وعملوا الصالحات اولئك هم خير البرية " قال: هم شيعتنا أهل البيت.

From him, from Yaqoub Bin Yazeed, from one of the Kufians, from Anbasat, from Jabir,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj [98:7] (As for) those who believe and do good, surely they are the best of the created beings. Heasws said: ‘They are ourasws Shiah of the Peopleasws of the Household’.[486]

37 - باب تطهير المؤمن

Chapter 37 – Purification of the Believer

عنه، عن ابيه، عمن حدثه، عن ابي سلام النخاس، عن محمد بن مسلم قال: قال أبو عبد الله عليه السلام: والله لا يصف عبد هذا الامر فتطمه النار، قلت: ان فيهم من يفعل ويفعل، فقال: انه إذا كان ذلك ابتلى الله تبارك وتعالى أحدهم في جسده فان كان ذلك كفارة لذنوبه وإلا ضيق الله عليه في رزقه، فان كان كقارة لذنوبه وإلا شدد الله عليه موته حتى يأتي الله ولا ذنب له ثم يدخله الجنة.

From him, from his father, from the one who narrated it, from Abu Salaam Al Nakhaas, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘By Allahazwj! A servant described to be upon this matter (Al-Wilayah), would not be consumed by the Fire’. I said, ‘Even if among them is the one who does what he does?’ So heasws said: ‘If it was that, Allahazwj Blessed and High would Test one of them with regards to his body (illness etc.), for that would be an expiation for his sins, or Allahazwj would Straiten his sustenance, so it would be an expiation for his sins, or Make his death to be difficult for him, until he comes to Allahazwj, and there is no sin for him. Then he would be entering the Paradise’.[487]

عنه، عن ابن محبوب، عن محمد بن القاسم، عن داود بن فرقد، عن يعقوب بن شعيب، قال: قلت لابي عبد الله عليه السلام: رجل يعمل بكذا وكذا فلم ادع شيئا إلا قلته وهو يعرف هذا الامر، فقال: هذا يرجى له والناصب لا يرجى له، وان كان كما تقول لم يخرج من الدنيا حتى يسلط الله عليه شيئا يكفر الله عنه به، إما فقرا وإما مرضا.

From him, from Ibn Mahboub, from Muhammad Bin Al Qasim, from Dawood, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullahasws, ‘A man does such and such, so he does not leave anything except that he does it, and he recognises this matter (Al-Wilayah)’. So heasws said: ‘This one, there is hope for him, and the Nasibi (Hostile one), there is no hope for him. And if it is as you are saying it to be, he would not exit from the world until Allahazwj Causes something to overcome him which would be an expiation for his sins by it, be it poverty, or illness’.[488]

عنه، عن أبيه، عن حماد بن عيسى، عن ابراهيم بن عمر، عن أبي الصباح الكناني، قال: كنت أنا زرارة عند أبي عبد الله عليه السلام فقال: لا تطعم النار أحدا وصف هذا الامر فقال زرارة: إن فيمن يصف هذا الامر من يعمل موجبات الكبائر، فقال: أو ما تدرى ما كان أبي يقول في ذلك، إنه كان يقول: إذا تاب الرجل منهم من تلك الذنوب شيئا ابتلاه الله ببلية في جسده، أو خوف يدخله عليه حتى يخرجه من الدنيا وقد خرج من ذنوبه.

From him, from his father, from Hamaad Bin Isa, from Ibrahim Bin Umar, from Abu Al Sabah Al Kanany who said,

‘I and Zarara were in the presence of Abu Abdullahasws, so heasws said: ‘The Fire will not consume anyone described to be upon this matter (Al-Wilayah)’. So Zarara said, ‘If the one described to be upon this matter (Al-Wilayah) is one who commits major sins?’ So heasws said: ‘Do you not know what myasws fatherasws has said about this?’ Heasws said: ‘When the man among them repents for any of those sins, Allahazwj Tests him with a calamity upon his body, or fear would enter into him, until he exits from the world, having exited from his sins’.[489]

38 - باب " من مات على هذا الامر كان كمن استشهد مع رسول الله صلى الله عليه وآله "

Chapter 38 – One who dies upon this matter (awaiting Al-Qaimasws) would be as if he was martyred with Rasool-Allahsaww

عن، عن أبيه، عن حمزة بن عبد الله، عن حسان بن دراج، عن مالك بن أعين قال: قال أبو عبد الله عليه السلام: من مات منكم على أمرنا هذا كان كمن استشهد مع رسول الله صلى الله عليه وآله.

From him, from his father, from Hamza Bin Abdullah, from Hasaan Bin daraaj, from Maalik Bin Ayn who said,

‘Abu Abdullahasws said: ‘The one from among you who dies upon this matter of oursasws (awaiting Al-Qaimasws), would be as if he was martyred with Rasool-Allahsaww’.[490]

عنه، عن أبيه، عن العلاء بن سيابة قال: قال أبو عبد الله عليه السلام: من مات منكم على أمرنا هذا فهو بمنزلة من ضرب فسطاطه إلى رواق القائم (عليه السلام) بل بمنزلة من يضرب معه بسيفه، بل بمنزلة من استشهد معه، بل بمنزلة من استشهد مع رسول الله (صلى الله عليه وآله).

From him, from his father, from Al A’ala Bin Sayabat who said,

‘Abu Abdullahasws said: ‘The one from among you who dies upon this matter of oursasws (awaiting Al Qaimasws), so he is of the status of the one who put up his tent to a corridor of Al Qaimasws; but, at the status of the one who struck with his sword, along with himasws; but, at the status of the one who was martyred with himasws; but, at the status of the one who was martyred with Rasool-Allahsaww’.[491]

عنه، عن السندي، عن جده، قال: قلت لابي عبد الله عليه السلام: ما تقول فيمن مات على هذا الامر منتظرا له؟ - قال: هو بمنزلة من كان مع القائم (ع) في فسطاطه، ثم سكت هنيئة ثم قال: هو كمن كان مع رسول الله (صلى الله عليه وآله).

From him, from Al Sindy, from his grandfather who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the one who dies upon this matter waiting for himajfj (Al-Qaimasws)?’ The Imamasws said: ‘He is at the status of the one who was with Al-Qaimasws in hisasws camp’. Then heasws was silent, pleasant. Then heasws said: ‘He is at the status of the one who was with Rasool-Allahsaww’.[492]

عنه، عن ابن فضال، عن علي بن عقبة، عن موسى النميري، عن علاء بن سيابة قال: قال أبو عبد الله عليه السلام: من مات منكم على هذا الامر منتظرا له كان كمن كان في فسطاط القائم (ع).

From him, from Ibn Fazaal, from Ali Bin Uqba, from Musa Al Numeyri, from Ala’a Bin Sayaba who said,

‘Abu Abdullahasws said: ‘The one from among you who dies upon this matter waiting for himasws (Al-Qaimasws), would be like the one who was in the camp of Al-Qaimasws’.[493]

عنه، عن ابن فضال، عن علي بن عقبة، عن عمر بن أبان الكلبي، عن عبد الحميد الواسطي، قال: قلت لابي جعفر عليه السلام: أصلحك الله والله لقد تركنا أسواقنا انتظارا لهذا الامر حتى أوشك الرجل منا يسأل في يديه، فقال: يا عبد الحميد أترى من حبس نفسه على الله لا يجعل الله له مخرجا؟ بلى، والله ليجعلن الله له مخرجا، رحم الله الله عبدا حبس نفسه علينا، رحم الله عبدا أحيى أمرنا، قال: فقلت: فان مت قبل أن أدرك القائم؟ فقال: القائل منكم: " إن أدركت القائم من آل محمد نصرته. " كالمقارع معه بسيفه، والشهيد معه له شهادتان.

From him, from Ibn Fazaal, from Ali Bin Uqba, from Umar Bin Abaan Al Kalby, from Abdul Hameed Al Wasity who said,

‘I said to Abu Ja’farasws, ‘May Allahazwj Keep youasws well! We have neglected our markets (businesses) awaiting for this matter (Al-Qaimasws) to the extent that the man from us asks for what is in his hands (poor)’. So heasws said: ‘O Abdul Hameed! Have you ever seen one who locks himself to Allahazwj, Allahazwj does not Make a way out for him? Yes, by Allahazwj! Allahazwj would Make a way out for him. May Allahazwj have Mercy upon a servant who has locked himself to usasws! May Allahazwj have Mercy upon the one who revived ourasws matter’. I said, ‘So if he were to die before he sees Al-Qaimasws?’ So heasws said: ‘The speaker among you who says, ‘If I were to see Al-Qaimasws of the Progenyasws of Muhammadsaww, I will help himasws’, is like the one who joined up with himasws with his sword. And is martyred with himasws, for him are (the Rewards of) two martyrdoms’.[494]

عنه، عن ابن فضال، على علي بن شجرة، عن أبيه، عن أبي عبد الله عليه السلام أو عن رجل، عن أبي عبد الله عليه السلام، قال: من مات على هذا الامر كان بمنزلة من حضر مع القائم وشهد مع القائم عليه السلام

From him, from Ibn Fazaal, from Ali Bin Shajara, from his father,

(It has been narrated) from Abu Abdullahasws, or a man, (reports) from Abu Abdullahasws having said: ‘The one who dies upon this matter (awaiting Al-Qaimasws) would be at the status of the one who was present with Al-Qaimasws, and martyred with Al-Qaimasws’.[495]

عنه، عن ابن محبوب، عن عمرو بن أبي المقدام، عن مالك بن أعين الجهنى، قال: قال لي أبو عبد الله عليه السلام: ان الميت منكم على هذا الامر بمنزلة الضارب بسيفه في سبيل الله.

From him, from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Maalik Bin Ayn Al Jahny who said,

‘Abu Abdullahasws said to me: ‘The dead among you who were upon this matter (awaiting Al-Qaimasws) is at the status of the one who struck with his sword in the Way of Allahazwj’.[496]

عنه، عن علي بن النعمان، قال: حدثنى اسحاق بن عمار وغيره، عن الفيض بن مختار قال: سمعت أبا عبد الله عليه السلام يقول: من مات منكم وهو منتظر لهذا الامر كمن هو مع القائم في فسطاطه، (قال:) ثم مكث هنيئة ثم قال: لا بل كمن قارع معه بسيفه، ثم قال: لا والله إلا كمن استشهد مع رسول الله (صلى الله عليه وآله).

From him, from Ali Bin Al No’man, from Is’haq Bin Amaar and someone else, from Al Fazeyl Bin Mukhtar who said,

‘I heard Abu Abdullahasws saying: ‘The one from among you who dies, and he was awaiting for this matter (Al-Qaimasws), is like the one who would be with Al-Qaimasws in hisasws camp’. Then heasws was silent, pleasant. Then heasws said: ‘No, but, like the one who joined up with himasws with his sword’. Then heasws said: ‘No, by Allahazwj! But, like the one who was martyred with Rasool-Allahsaww’.[497]

39 - باب الاغتباط عند الوفات

Chapter 39 – Joyfulness during the death

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن دراج، عن كليب بن معاوية الاسدي قال: قال أبو عبد الله عليه السلام. ما بين من وصف هذا الامر وبين أن يغتبط ويرى ما تقربه عينه إلا أن تبلغ نفسه هذه فيقال: أما ما كنت ترجوا فقد قدمت عليه، وأما ما كنت تتخوف فقد أمنت منه وان امامك لامام صدق، اقدم على رسول الله صلى الله عليه وآله وعلي والحسن والحسين عليهم السلام.

From him, from his father, from Hamza Bin Abdullah, from Jameel Bin Daraaj, from Kaleyb Bin Muawiya Al Asady who said,

‘Abu Abdullahasws said: ‘There is nothing in between one who is described to be upon this matter (awaiting Al-Qaimasws), and between he being joyful at what would delight his eyes, except that his soul reaches over here. So it is said to him, ‘What you had hoped for, so proceed towards it, and whatever it was that you were fearing from, so you are now secure from it, and in front of you is your true Imamasws. Proceed towards Rasool-Allahasws, and Aliasws, and Al-Hassanasws, and Al-Husaynasws’.[498]

عنه، عن ابن فضال، عن علي بن عقبة، عن عبد الله بن الوليد النخعي قال: سمعت أبا عبد الله عليه السلام يقول: أشهد على أبي عليه السلام انه كان يقول: ما بين أحدكم وبين أن يغتبط ويرى ما تقر به عينه إلا أن تبلغ نفسه هذه وأومأ بيده إلى حلقه وقد قال الله تبارك وتعالى: " ولقد أرسلنا رسلا من قبلك وجعلنا لهم أزواجا وذرية " فنحن والله ذرية رسول الله (صلى الله عليه وآله).

From him, from Ibn Fazaal, from Ali Bin Uqba, from Abdullah Bin Al Waleed Al Nakhai’e who said,

‘I heard Abu Abdullahasws saying: ‘Iasws hereby testify to myasws fatherasws that heasws was saying: ‘There is nothing in between one of you and him being joyful at what he sees which would delight his eyes except the reaching of his soul to here’ – and heasws gestured by hisasws hand to hisasws own throat – ‘And Allahazwj Blessed and High Said [13:38] And We had Sent Rasools before you and Gave them wives and children. So weasws, by Allahazwj, are the children of Rasool-Allahsaww’.[499]  

عنه، عن أبيه، عن النضر، عن يحيى الحلبي، عن شجرة أخى بشير النبال قال: قال أبو عبد الله عليه السلام: ما بين أحدكم وبين أن يعاين ما تقر به عينه إلا أن تبلغ نفسه هذه وأومى بيده إلى حلقه.

From him, from his father, from Al Nazar, from Yahya Al Halby, from Shajara, brother of Bashir Al Nabaal who said,

‘Abu Abdullahasws said: ‘There is nothing in between one of you (Shiah) and seeing what would delight his eyes except the reaching of his soul here’ – and heasws gestured by hisasws hand to hisasws own throat’.[500]

عنه، عن ابن فضال، عن حماد بن عثمان، عن عبد الحميد بن عواض قال: سمعت أبا عبد الله عليه السلام يقول: إذا بلغت نفس أحدكم هذه قيل له: أماما كنت تحزن من هم الدنيا وحزنها فقد أمنت منه ويقال له: أمامك رسول الله صلى الله عليه وآله وعلي وفاطمة صلوات الله عليهما.

From him, from Ibn Fazaal, from Hamaad Bin Usmaan, from Abdul Hameed Bin Awaaz who said,

‘I heard Abu Abdullahasws saying: ‘When the soul of one of you reaches here (throat), so it is said to him: ‘But, as for what used to grieve you from the worries of the world and its grief, so you are secure from it’. And it is said to him: ‘In front of you is Rasool-Allahsaww, and Aliasws, and Syeda Fatimaasws’.

ورواه عن ابن فضال، عن أبي جميلة، عن أبي بكر الحضرمي، عن أبي عبد الله عليه السلام، وزاد فيه " الحسن والحسين عليهما السلام ".

And it has been reported from Ibn Fazaal, from Abu Jameela, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws, and in it is more: ‘Al-Hassanasws and Al-Husaynasws’.[501]

عنه، عن النضر بن سويد، عن يحيى الحلبي، عن عبد الحميد الطائى قال: قال أبو عبد الله عليه السلام: إن أشد ما يكون عدوكم كراهة لهذا الامر إلى أن بلغت نفسه هذه وأومى بيده إلى حلقه، وأشد ما يكون أحدكم اغتباطا بهذا الامر إذا بلغت نفسه إلى هذه وأومى بيده إلى حلقه فينقطع عنه أهوال الدنيا وما كان يحاذر فيها ويقال: أمامك رسول الله صلى الله عليه وآله وعلي وفاطمة عليهما السلام ثم قال: أما فاطمة فلا تذكرها.

From him, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdul Hameed Al Ta’aie who said,

‘Abu Abdullahasws said: ‘The most intense of what your enemy would become hateful to this matter is when his soul reaches this’ – and heasws gestured by hisasws hand to hisasws own throat – ‘And the most intense of what one of you would become joyful by this matter is when his soul reaches to this’ – and heasws gestured by hisasws hand to hisasws own throat. So the state of the world is cut-off from him, and what he was caution in it, and it is said: ‘In front of you is Rasool-Allahsaww, and Aliasws, and Syeda Fatimaasws’. Then heasws said: ‘As for Syeda Fatima, so do not mention herasws’ (by herasws name in public).[502]

عنه، عن ابن فضال، عن محمد بن فضيل، عن عبد الله بن أبي يعفور، قال: قال أبو عبد الله عليه السلام: قد استحييت مما أردد هذا الكلام عليكم، ما بين أحدكم وبين أن يغتبط إلا أن تبلغ نفسه هذه وأهوى بيده إلى حنجرته، يأتيه رسول الله صلى الله عليه وآله وعلي عليه السلام فيقولان له: أما ما كنت تخاف منه فقد أمنك الله منه، وأما ما كنت ترجو فامامك .

From him, from Ibn Fazaal, from Muhammad Bin Fazeyl, from Abdullah Bin Abu Yafour who said,

‘Abu Abdullahasws said: ‘Iasws was embarrassed at responding this speech to you all. What is between one of you and the joyfulness except the reaching of his soul to this’ – and heasws gestured by his hand to his windpipe. Rasool-Allahsaww and Aliasws would come to him, so theyasws would be saying: ‘As for what you were fearing from, so Allahazwj has Secured you from it; and as for what you were hoping for, so it is in front of you’.[503]

عنه، عن ابن فضال، عن علي بن عقبة، عن عقبة بن خالد، قال: دخلنا على أبي عبد الله عليه السلام أنا ومعلى بن خنيس فقال: يا عقبة لا يقبل الله من العباد يوم القيامة إلا هذا الذي أنتم عليه، وما بين أحدكم وبين أن يرى ما تقر به عينه إلا أن تبلغ نفسه هذه وأومأ بيده إلى الوريد،

From him, from Ibn Fazaal, from Ali Bin Uqba, from Uqba Bin Khalid who said,

‘We came up to Abu Abdullahasws; I and Moala Bin Khunays. So heasws said: ‘Allahazwj will not Accept from the servant on the Day of Judgement except those who are upon what you are upon, and there is nothing in between one of you seeing what would delight his eyes except for the reaching of his soul to this – and heasws gestured by hisasws hand to hisasws jugular (vein)’.

(قال:) ثم اتكأ وغمز إلي المعلى أن سله فقلت: يا بن رسول الله إذا بلغت نفسه هذه فأي شئ يرى؟ - فردد عليه بضعة عشر مرة " أي شئ يرى؟ " فقال في كلها: " يرى " لا يزيد عليها، ثم جلس في آخرها، فقال: يا عقبة، قلت: لبيك وسعديك، فقال: أبيت إلا أن تعلم؟ - فقلت: نعم يا بن رسول الله انما دينى مع دمى فإذا ذهب دمى كان ذلك، وكيف بك يا بن رسول الله كل ساعة وبكيت، فرق لي

He (the narrator) said, ‘Then heasws reclined and gestured to Al-Moala to question himasws. So I said, ‘O sonasws of Rasool-Allahsaww! When his soul reaches to here, which thing would he see?’ So heasws responded to him with a finger, ten times ‘Which thing would he see?’ So heasws said during each of it: ‘He sees’ – not increasing to him. Then heasws became seated at the end of it, so heasws said: ‘O Uqba! I said, ‘Here I am, at yourasws service!’ So heasws said, ‘You refuse, except to know?’ So I said, ‘Yes, O sonasws of Rasool-Allahsaww! But rather, my Religion is in my blood, so if my blood were to flow out, that would be that. And how would it be with youasws, O sonasws of Rasool-Allahsaww, every time, and I weep, (of yourasws) separation (from) me’.

فقال: يراهما والله، قلت بأبي أنت وأمى من هما؟ - فقال: ذاك رسول الله صلى الله عليه وآله وعلي عليه السلام، يا عقبة لن تموت نفس مؤمنة أبدا حتى تراهما، قلت: فإذا نظر إيهما المؤمن أيرجع إلى الدنيا؟ - قال: لا، بل يمضى أمامه،

So heasws said: ‘He sees the both of themasws, by Allahazwj’. I said, ‘May my father and my mother be sacrificed for youasws! Who two?’ So heasws said: ‘That is Rasool-Allahsaww and Aliasws. O Uqba! Never does a believing soul die, ever, until he sees the two of themasws’. I said, ‘So when the Believer sees the two of themasws, does he return to the world?’ Heasws said: ‘But, he dies in front of themasws’.

فقلت له: يقولان شيئا جعلت فداك؟ - فقال: نعم، يدخلان جميعا على المؤمن فيجلس رسول الله (صلى الله عليه وآله) عند رأسه وعلي (عليه السلام) عند رجليه فيكب عليه رسول الله صلى الله عليه وآله فيقول، يا ولي الله أبشر أنا رسول الله، إني خير لك مما تترك من الدنيا ثم ينهض رسول الله، فيقدم عليه علي صلوات الله عليه حتى يكب عليه فيقول: يا ولي الله أبشر أنا علي بن أبي طالب الذي كنت تحبنى أما لانفعنك

So I said to himasws, ‘Do the two of themasws say anything, may I be sacrificed for youasws?’ So heasws said: ‘Yes. They bothasws come up to the Believer, so Rasool-Allah saww sits at his head, and Aliasws at his feet. So Rasool-Allahsaww turns towards him saying: ‘O friend of Allahazwj! Be joyful. Isaww am Rasool-Allahsaww, and Isaww am better for you than what you have left from the world’. Then Rasool-Allahsaww rises, and Aliasws comes forward until heasws turns towards him saying: ‘O friend of Allahazwj! Be joyful. Iasws am Aliasws Bin Abu Talibasws, the oneasws whom you used to love. Iasws shall be of advantage for you’.

(ثم قال أبو عبد الله عليه السلام): أما إن هذا في كتاب الله عزوجل، قلت: اين هذا جعلت فداك من كتاب الله؟ - قال: في سورة يونس قول الله تبارك وتعالى ههنا " الذين آمنوا وكانوا يتقون، لهم البشرى في الحيوة الدنيا وفى الآخرة، لا تبديل لكلمات الله ذلك هو الفوز العظيم "

(Then Abu Abdullahasws said): ‘But, this is in the Book of Allahazwj’. I said, ‘And where is this from the Book of Allahazwj, may I be sacrificed for youasws?’ Heasws said to me: ‘Surah Yunus (Chapter 10), the Words of Allahazwj Blessed and High [10:63] Those who had believed and were pious [10:64] For them is good news in the life of the world and in the Hereafter; there is no changing the Words of Allah; that is the mighty achievement’.[504]

عنه، عن أبيه، عن النضر، عن يحيى الحلبي عن قتيبة الاعشى، عن أبي – عبد الله عليه السلام قال: أما إن أحوج ما تكونون فيه إلى حبنا حين تبلغ نفس أحدكم هذه (وأومى بيده إلى نحره) ثم قال: لا، بل إلى ههنا (وأومى بيده إلى حنجرته)، فيأتيه البشير فيقول: أما ما كنت تخافه فقد أمنت منه.

From him, from his father, from Al Nazar, from Yahya Al Halby, from Quteyba Al A’sha,

(It has been narrated) from Abu Abdullahasws having said: ‘But you would become in dire need for ourasws love when the soul of one of you reaches this’ – and heasws gestured by his hand to hisasws throat. Then heasws said: ‘No, but to over here’ – and heasws gestured by hisasws hand to hisasws windpipe – ‘So there would come to him the Bashir (giver of good news), so he would be saying: ‘But, as for what you used to fear, you are secure from it’.[505]

عنه، عن أبيه، عن يحيى الحلبي، عن بشير الكناسى، قال: دخلنا على أبي عبد الله عليه السلام فقال: حدث أصحابكم أن أبي كان يقول: ما بين أحدكم وبين أن يغتبط إلا أن تبلغ نفسه هذه (وأومى بيده إلى حلقه).

From him, from his father, from Yahya Al Halby, from Basheer Al Kanasy who said,

‘We came up to Abu Abdullahasws, so heasws said: ‘Narrate to your companions that myasws fatherasws was saying: ‘There is nothing in between one of you and him being joyful except the reaching of his soul to here’ – and heasws gestured by hisasws hand to hisasws own throat’.[506]

عنه، عن محمد بن علي، عن محمد بن مسلم، عن الخطاب الكوفي و مصعب الكوفي، عن أبي عبد الله عليه السلام أنه قال لسدير: والذي بعث محمدا بالنبوة وعجل روحه إلى الجنة ما بين أحدكم وبين أن يغتبط ويرى السرور أو تبين له الندامة والحسرة إلا أن يعاين ما قال الله عزوجل في كتابه: " عن اليمين وعن الشمال قعيد "

From him, from Muhammad Bin Ali, from Muhammad Bin Muslim, from Al Khataab Al Kufy and Mas’ab Al Kufy,

(It has been narrated) from Abu Abdullahasws  having said to Sudeyr: ‘By the One Whoazwj Sent Muhammadsaww with the Prophet-hood and Hastened hissaww soul to the Paradise, what is between one of you and him being joyful and seeing and finding pleasure, or the remorse and regret being explained to him, except for him seeing what Allahazwj Mighty and Majestic Said in Hisazwj Book [50:17] (When the two receivers receive), seated on the right and on the left.

وأتاه ملك الموت يقبض روحه فينادى روحه فتخرج من جسده، فأما المؤمن فما يحس بخروجها وذلك قول الله تبارك وتعالى " يا أيتها النفس المطمئنة، ارجعي إلى ربك راضية مرضية، فادخلي في عبادي، وادخلي جنتي "

And the Angel of death captures his soul, so it comes out from his body. As for the Believer, so he does not even feel it coming out, and these are the Words of Allahazwj Blessed and High [89:27] O soul that art at rest! [89:28] Return to your Lord, well-pleased (with him), well-pleasing (Him), [89:29] So enter among My servants, [89:30] And enter into My garden’.

ثم قال: ذلك لمن كان ورعا مواسيا لاخوانه وصولا لهم، وان كان غير ورع ولا وصولا لاخوانه قيل له: ما منعك من الورع والمواساة لاخوانك؟ أنت ممن انتحل المحبة بلسانه ولم يصدق ذلك بفعل، وإذا لقى رسول الله صلى الله عليه وآله وأمير المؤمنين صلوات الله عليه لقيهما معرضين، مقطبين في وجهه، غير شافعين له،

Then heasws said: ‘That is for the one who was pious, considering his brethren as equal, and maintain relationships with them. And if he was not pious and did not maintain good relationships to his brethren, it is said to him, ‘What prevented you from the piety and the equality to your brethren? You are from the ones who arrogated the love with your tongue but did not ratify that by the deed’. When he meets Rasool-Allahsaww and Amir-ul-Momineenasws, he would be meeting the two of themasws turning theirasws faces away from him, frowning in his face, not interceding for him’.

قال سدير: من جدع الله أنفه، قال أبو عبد الله عليه السلام فهو ذلك.

Sudeyr said, ‘May Allahazwj Mutilate his nose’. Abu Abdullahasws said: ‘So he is that’.[507]

عنه، عن الحسن بن محبوب، عن العلاء بن رزين، عن محمد بن مسلم قال: سمعت أبا جعفر عليه السلام يقول: اتقوا الله واستعينوا على ما أنتم عليه بالورع والاجتهاد في طاعة الله، فان أشد ما يكون أحدكم اغتباطا ما هو عليه لو قد صار في حد الآخرة وانقطعت الدنيا عنه، فإذا كان في ذلك الحد عرف أنه قد استقبل النعيم والكرامة من الله والبشرى بالجنة، وأمن ممن كان يخاف، وأيقن أن الذي كان عليه هو الحق، وأن من خالف دينه على باطل هالك.

From him, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Fear Allahazwj, and seek Assistance for what you are upon by the piety and the striving in obedience to Allahazwj, for the most intensely joyful what one of you would become for what he is upon, if he were to go to the limits of the Hereafter and the world is cut-off from him. So when it is that limit, he would recognise that he had accepted the Bounties and the Prestige from Allahazwj, and the good news of the Paradise, and security from the one he was afraid of, and he would ascertain that what he used to be upon, it is the Truth. And if one opposes his Religion to the falsehood, he is destroyed’.[508]

40 - باب أرواح المؤمنين

Chapter 40 – Souls of the Believers

عنه، عن أبيه، عن حمزة بن عبد الله، عن جميل بن دراج، قال: قال أبو عبد الله عليه السلام: إن المؤمنين إذا أخذوا مضاجعهم أصعد الله بأرواحهم إليه، فمن قضى له عليه الموت جعله في رياض الجنة في كنوز رحمته ونور عزته، وان لم يقدر عليه الموت بعث بها مع أمنائه من الملائكة إلى الابدان التي هي فيها.

From him, from his father, from Hamza Bin Abdullah asws from Jameel Bin Daraaj who said,

‘Abu Abdullahasws said: ‘When the Believers take to their beds, Allahazwj Causes their souls to ascend to Himazwj. So the one for whom the death has been Ordained, Makes his to be in a Garden of the Paradise, among the treasures of Hisazwj Mercy, and Light of Hisazwj Honour. And if the death is not Ordained for them, they are Sent with the trustworthy Angels to the bodies which they had been from’.[509]

عنه، عن ابن فضال، عن حماد بن عثمان، عن أبي بصير، عن أبي عبد الله عليه السلام قال: ذكر الارواح أرواح المؤمنين فقال: يلتقون، قلت: يلتقون؟ - فقال: يتساءلون ويتعارفون حتى إذا رأيته قلت: فلان.

From him, from Ibn Fazaal, from Hamaad Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘There was a mention of souls, the souls of the Believers, so heasws said: ‘They are meeting (each other)’. I said, ‘Meeting?’ So heasws said: ‘They are asking around, and recognising, to the extent when they see it, say, ‘So and so’.[510]

عنه، عن الحسن بن محبوب، عن ابراهيم بن اسحاق الجازي قال: قلت لابي عبد الله عليه السلام: أين أرواح المؤمنين؟ - فقال: أرواح المؤمنين في حجرات في الجنة، يأكلون من طعامها ويشربون من شرابها ويتزاورون فيها ويقولون: " ربنا أقم لنا الساعة لتنجز لنا ما وعدتنا "، قال: قلت: فأين أرواح الكفار؟ - فقال: في حجرات في النار، يأكلون من طعامها ويشربون من شرابها ويتزاورون فيها ويقولون: " ربنا لا تقم لنا الساعة لتنجز لنا ما وعدتنا ".

From him, from Al Hassan Bin Mahboob, from Ibrahim Bin Is’haq Al Jaazy who said,

‘I said to Abu Abdullahasws, ‘Where are the souls of the Believers?’ So heasws said: ‘The souls of the Believers are in chambers in the Paradise, eating from its food, and drinking from its drinks, and they are visiting (each other) therein and saying, ‘Our Lordazwj! Establish the Hour for us, so that it can be accomplished for us what has been Promised to us’. I said, ‘So where are the souls of the disbelievers?’ So heasws said: ‘In chambers in the Fire, eating from its food, and drinking from its drinks, and visiting (each other) therein, and saying, ‘Our Lordazwj! Do not Establish the Hour for us, so that it may be accomplished what has been Promised to us’.[511]

41 - باب في البعث

Chapter 41 – Regarding the Resurrection

عنه، عن أبيه، عن حمزة بن عبد الله الجعفري، عن أبي الحسن الدهني وعن جميل بن دراج، عن أبان بن تغلب قال: قال أبو عبد الله عليه السلام: إن الله يبعث شيعتنا يوم القيامة على ما فيهم من ذنوب أو غيره مبيضة وجوههم، مستورة عوراتهم، آمنة روعتهم، قد سهلت لهم الموارد وذهبت عنهم الشدائد، يركبون نوقا من ياقوت فلا يزالون يدورون خلال الجنة، عليهم شرك من نور يتلالا، توضع لهم الموائد فلا يزالون يطعمون والناس في الحساب،

From him, from his father, from Hamza Bin Abdullah Al Ja’fary, from Abu Al Hassan Al Dahny, and from Jameel Bin Daraaj, from Aban Bin Taghlub who said,

‘Abu Abdullahasws said: ‘Allahazwj would Resurrect ourasws Shiah on the Day of Judgement, upon what is within them of sins or other such things. Their faces being whitened, their private parts veiled, safe from their traumas, their resources having been facilitated, and the difficulties being taken away from them, riding she-camels of sapphire. So they would not cease to circle the sides of the Paradise. Upon them would be straps of sparkling light, and there would be placed for them the feast and they would not cease eating, and the (rest of the) people would be in the Reckoning.

وهو قول الله تبارك وتعالى في كتابه: " إن الذين سبقت لهم منا الحسنى أولئك عنها مبعدون، لا يسمعون حسيسها وهم فيما اشتهت أنفسهم خالدون ".

And these are the Words of Allahazwj Blessed and High in Hisazwj Book [21:101] Surely (as for) those for whom the good has preceded from Us, they shall be remote from it [21:102] They will not hear its (Hell’s) faintest sound, and they shall abiding eternally in that which their souls long for’.[512]

عنه، عن محمد بن علي، عن عبيس بن هشام، عن أسباط بن سالم، عن أبي - عبد الله عليه السلام قال: يخرج شيعتنا من قبورهم على نوق بيض لها أجنحة، وشرك نعالهم نور يتلالا، قد وضعت عنهم الشدائد وسهلت لهم الموارد، مستورة عوراتهم، مسكنة روعاتهم، قد اعطوا الامن والايمان، وانقطت عنهم الاحزان، يخاف الناس ولا يخافون، ويحزن الناس ولا يحزنون، وهم في ظل عرش الرحمن، توضع لهم مائدة يأكلون منها و الناس في الحساب.

From him, from Muhammad Bin Ali, from Ubeys Bin Hisham, from Asbaat Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘Our Shiah would be coming out from their graves upon a white she-camel having wings for her, and their shoes would be shining with sparkling light. The difficulties having been placed away from them, and the resources having been facilitated for them, their private parts being veiled, tranquil from their traumas. They would have been Given security and faith, and the grief being cut-off from them.

The people would be fearing but they would not be fearing, and the people would be grieving but they would not be grieving. And they would be under the Shade of the Throne of the Beneficent. The food would be placed for them. They would be eating from it, and the (rest of the) people would be in the Reckoning’.[513]

عنه، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن عبد الله بن شريك العامري، عن أبي جعفر عليه السلام قال: بينا رسول الله صلى الله عليه وآله في نفر من أصحابه فيهم علي بن أبي طالب عليه السلام، فقال: يخرج قوم من قبورهم وجوههم أشد بياضا من القمر، عليهم ثياب أشد بياضا من اللبن، عليهم نعال من نور شركها من ذهب،

From him, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Abu Abdullah Bin Sinan, from Abdullah Bin Shareek Al Aamiry, from Abu Ja’far asws having said:

‘Rasool-Allahsaww was explaining matters among a number of hissaww companions, among whom was Aliasws Bin Abu Talibasws. So hesaww said: ‘A (group of) people would come out from their graves, and their faces would be more intensely whiter than the moon. Upon them would be clothes more intensely whiter than the milk. Upon them would be shoes of light whose straps would be from gold.

فيؤتون بنجائب من نور، عليها رحائل من نور، أزمتها سلاسل من ذهب، وركبها من زبرجد، فيركبون عليها حتى يصيروا أمام العرش والناس يهتمون و يغتمون ويحزنون وهم يأكلون ويشربون،

So they would be Given carriages of ‘نور’ Light, attached to rides of ‘نور’, its chains being of gold, and its reins from aquamarine. So they would be riding upon it until they travel to the front of the Throne. And the (rest of the) people would be uncared for, gloomy and grieving, whilst they would be eating and drinking’.

فقال علي عليه السلام: من هم يا رسول الله؟ - فقال: أولئك شيعتك وأنت إمامهم.

So Aliasws said: ‘Who would they be, O Rasool-Allahsaww?’ So hesaww said: ‘They would be yourasws Shiah, and you are their Imamasws’.[514]

عنه، عن عبد الرحمن بن حماد، عن عبد الله بن ابراهيم الغفاري، عن علي بن أبي علي اللهبي رفعه قال: قال رسول الله صلى الله عليه وآله: أجلس يوم القيامة بين ابراهيم وعلي، ابراهيم عن يمينى وعلي عن يسارى، فينادى مناد: " نعم الاب أبوك ابراهيم، ونعم الاخ أخوك علي.

From him, from Abdul Rahman Bin hamaad, from Abdullah Bin Ibrahim Al Ghafary, from Ali Bin Abu Ali Al Jahby, raising it, said,

‘Rasool-Allahsaww said: ‘Isaww would be seated on the Day of Judgement in between Ibrahimas and Aliasws. Ibrahimas being on mysaww right, and Aliasws on mysaww left. So a Caller would Call out: ‘The best of the fathers is yoursaww fatheras Ibrahimas, and the best of the brothers is yoursaww brotherasws Aliasws!’[515]

عن يعقوب بن يزيد، عن ابن أبي عمير، عن حماد بن عثمان وغيره، عن أبي عبد الله عليه السلام في قول الله عزوجل: " يوم نحشر المتقين إلى الرحمن وفدا " قال: يحشرون على النجائب.

From Yaqoub Bin Yazeed, from AIbn Abu Umeyr, from hamaad Bin Usman and someone else,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [19:85] The Day on which We will Gather the pious to the Beneficent as a (Royal) delegation. They would be Gathered upon carriages’.[516]

عنه، عن أبيه، عن سعدان بن مسلم، عن أبي بصير، عن أبي عبد الله عليه السلام قال: إذا كان يوم القيامة دعى برسول الله صلى الله عليه وآله فيكسى حلة وردية، فقلت: جعلت فداك: وردية؟ - قال: نعم، أما سمعت قول الله عزوجل: " فإذا انشقت السماء فكانت وردة كالدهان " ثم يدعى علي فيقوم على يمين رسول الله ثم يدعى من شاء الله فيقومون على يمين علي، ثم يدعى شيعتنا فيقومون على يمين من شاء الله، ثم قال: يابا محمد أين ترى ينطلق بنا؟ - قال: قلت: إلى الجنة والله، قال: ما شاء الله

From him, from his father, from Sa’dan Bin Muslim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Judgement, Rasool-Allahsaww would be summoned, and hesaww would be wearing a rosy garment’. So I said, ‘May I be sacrificed for youasws! A rosy garment?’ Heasws said: ‘Yes. Have you not heard the Words of Allahazwj Mighty and Majestic [55:37] So when the sky is split, would become rosy like red hide? Then Aliasws will be Called. Heasws will stand on the right of Rasool-Allahsaww. Then Allahazwj will Call whosoever that Heazwj so Desires to. They will all stand on the right of Aliasws. Then ourasws Shiah will be Called. They will all stand on the right of whosoever that Allahazwj so Desires.’ Then heasws said: ‘O Abu Muhammad! Where do you see yourself going with usasws?’ I said, ‘To Paradise.’ Heasws said: ‘Whatever Allahazwj so Desires.[517]

عنه، عن أبيه والحسن بن علي بن فضال جميعا، عن علي بن النعمان، عن الحارث بن محمد الاحول، عمن حدثه، عن أبي جعفر وأبي عبد الله عليهما السلام قالا: قال رسول الله صلى الله عليه وآله لعلي: يا علي إنه لما أسرى بي رأيت في الجنة نهرا أبيض من اللبن، وأحلى من العسل، وأشد استقامة من السهم، فيه أباريق عدد النجوم، على شاطئه قباب الياقوت الاحمر والدر الابيض، فضرب جبرئيل بجناحيه إلى جانبه فإذا هو مسكة ذفرة،

From him, from his father and Al Hassan Bin Ali Bin Fazaal together, from Ali Bin Al No’man, from Al Haris Bin Muhammad Al Ahowl, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws, having said: ‘Rasool-Allahsaww said to Aliasws: ‘When Isaww was Ascended with, Isaww saw in the Paradise, a River whiter than milk, and sweeter than honey, and straighter than an arrow. In it were pitchers the number of the stars. Upon its banks were domes of red sapphire, and while gems. So Jibraeelas flapped hisas wings to its side, so it was Musk’.

ثم قال: والذي نفس محمد بيده إن في الجنة لشجرا يتصفق بالتسبيح بصوت لم يسمع الاولون والآخرون بمثله، يثمر ثمرا كالرمان، يلقى الثمرة إلى الرجل فيشقها عن سبعين حلة، والمؤمنون على كراسي من نور وهم الغر المحجلون أنت إمامهم يوم القيامة على الرجل منهم نعلان شراكهما من نور يضئ أمامهم حيث شاء وامن الجنة،

Then hesaww said: ‘By the One is Whose Hand is the soul of Muhammadsaww, in the Paradise there are trees which Glorify with the Glorification with a sound which none from the Former ones or the Later ones have heard the like of, bearing fruit like the pomegranate fruits. The fruit it place for the man from seventy curtains, and the Believers would be upon the chairs of ‘نور’ Light, honourable, resplendent faced. Youasws are their Imamasws on the Day of Judgement. Upon the man would be sandals with straps of light, illuminating their front wherever they may go in the Paradise.

فبينا هم كذلك إذ أشرفت عليه امرأة من فوقه تقول: " سبحان الله! يا عبد الله أمالنا منك دولة؟ - " فيقول: من أنت؟ - فتقول: أنا من اللواتى قال الله تعالى: " فلا تعلم نفس ما أخفى لهم من قرة أعين جزاء بما كانوا يعملون "

So between that, when a woman would emerge from above him, she would be saying, ‘Glory be to Allahazwj – O servant of Allahazwj – is there no state for us, from you?’ So he would be saying: ‘Who are you?’ So she would be saying, ‘I am from these women for whom Allahazwj the High Says [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’.

ثم قال: والذي نفس محمد بيده إنه ليجيئه كل يوم سبعون ألف ملك يسمونه باسمه واسم أبيه.

Then heazwj said: ‘By the One in Whose hand is the soul of Muhammadazwj, there come seventy thousand Angels naming him by his name and the name of his father’.[518]

42 - باب [ كذا في جميع ما عندي من نسخ المحاسن ]

Chapter 42 – (Such – regarding all of what is in my possession from a copy of Al Mahaasin)

عنه، عن صالح بن السندي، عن جعفر بن بشير، عن صباح الحذاء، عن أبان بن تغلب، عن أبي عبد الله عليه السلام قال: إذا كان يوم القيامة نادى مناد: " من شهد أن لا إله إلا الله فليدخل الجنة " قال: قلت: فعلى م تخاصم الناس إذا كان من شهد " أن لا إله إلا الله " دخل الجنة؟ - فقال: إنه إذا كان يوم القيامة نسوها.

From him, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Sabah Al Haza’a, from Aban Bin Tabligh,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Judgement, a Caller would Call out: ‘The one who testified that there is no god except for Allahazwj, so he should enter the Paradise’. I said, ‘So then why are we quarrelling with the people when if one were to say that there is no god except for Allahazwj, he would be entering the Paradise?’ Heasws said: ‘When it will be the Day of Judgement, they would forget it’.[519]

عنه، عن ابن محبوب، عن عمرو بن أبي المقدام، عن أبان بن تغلب، قال: قال أبو جعفر عليه السلام: إذا قدمت الكوفة ان شاء الله فارو عنى هذا الحديث، " من شهد أن لا اله إلا الله وجبت له الجنة " فقلت: جعلت فداك يجيئنى كل صنف من الاصناف فأروى لهم هذا الحديث؟ - قال: نعم، يا أبان بن تغلب إنه إذا كان يوم القيامة جمع الله تبارك وتعالى الاولين والآخرين في روضة واحدة فيسلب لا اله الا الله إلا من كان على هذا الامر.

From him, from Ibn Mahboub, from Amro Bin Abu Al Mqdam, from Aban Bin Taghlub who said,

‘Abu Ja’farasws said: ‘When you proceed to Al-Kufa, if Allahazwj so Desires it, then report this Hadeeth: ‘The one who testifies that there is no god except for Allahazwj, the Paradise would be Obligated upon him’. So I said, ‘May I be sacrificed for youasws! There will come to me every type (of people), so I should report to them this Hadeeth?’ Heasws said: ‘Yes. O Aban Bin Taghlub: When it will be the Day of Judgement, Allahazwj Blessed and High would Gather the former ones and the later ones in one Garden, so Heazwj would Confiscate, ‘There is no god except for Allahazwj’ except from the one who was upon this matter (Al-Wilayah)’.[520]

43 - باب " شيعتنا أقرب الخلق من الله "

Chapter 43 – Ourasws Shiah are the closest of the creatures from Allahazwj

عنه، عن حمزة بن عبد الله، عن جميل بن دراج، عن محمد بن مسلم الثقفي قال: قال أبو جعفر عليه السلام: قال رسول الله صلى الله عليه وآله: إن عن يمين العرش قوما وجوههم من نور على منابر من نور يغبطهم النبيون ليسو بأنبياء ولا شهداء، فقالوا: يا نبي الله وما ازدادوا هؤلاء من الله إذا لم يكونوا أنبياء ولا شهداء إلا قربا من الله؟ - قال: اولئك شيعة علي وعلي إمامهم.

From him, from Hamza Bin Abdullah, from Jameel Bin Daraaj, from Muhammad Bin Muslim Al Saqafy who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘On the right of the Throne there would be a people with faces of ‘نور’ Light upon Pulpits of Light, being the envy of the Prophetsas, but they would be neither Prophetsas nor Martyrs’. So they said, ‘O Prophetsaww of Allahsaww! And who are these additional ones from Allahazwj, when they will neither be Prophetsas, nor Martyrs, but they are in the Proximity from Allahazwj?’ Hesaww said: ‘Those would be the Shiah of Aliasws, and Aliasws is their Imamasws’.[521]

عنه، عن ابن فضال، عن مثنى الحناط، عن محمد بن مسلم، عن أبي جعفر عليه السلام نحوه واختلف فيه بعض لفظه قال: يغبطهم النبيون والمرسلون، قلت: جعلت فداك ما أعظم منزلة هؤلاء القوم؟! فقال: هؤلاء والله شيعة علي وهو إمامهم.

From him, from Ibn Fazal, from Masny Al Hanaat, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws approximately, and there is a differing with regards to its wordings. Heasws said: ‘They would be the envy of the Prophetsas and the Mursil Prophetsas’. I said, ‘May I be sacrificed for youasws! What great is the status of these people?’ So heasws said: ‘By Allahazwj! (They are) the Shiah of Aliasws, and Aliasws is their Imamasws’.[522]

عنه، عن ابن فضال، عن محمد بن فضيل، عن أبي حمزة، قال: قال أبو – عبد الله عليه السلام: شيعتنا أقرب الخلق من عرش الله يوم القيامة بعدنا.

From him, from Ibn Fazaal, from Muhammad Bin Fazeyl, from Abu Hamza who said,

‘Abu Abdullahasws said: ‘Ourasws Shiah are the closest of the creatures from the Throne of Allahazwj on the Day of the Judgement, after usasws’.[523]

عنه، عن أبيه، عن سعدان بن مسلم، عن الحسين بن أبي العلاء قال: قال أبو – عبد الله عليه السلام: يا حسين، شيعتنا ما أقربهم من الله وأحسن صنع الله إليهم يوم القيامة! والله لو لا أن يدخلهم وهن ويستعظم الناس ذلك لسلمت عليهم الملائكة قبلا

From him, from his father, from Sa’dan Bin Muslim, from Al Husayn Bin Abu Al A’la who said,

‘Abu Abdullahasws said: ‘O Husayn! No one is closer to Allahazwj than ourasws Shiah, and how beautiful is Allahazwj’s Conduct towards them on the Day of Judgment! By Allahazwj! If there was no risk of their souls getting spoiled and they would go around boasting about their status, indeed Angels would descend and appear (in person) to say ‘Salaam’ to them. [524]

44 - باب " شيعتنا آخذون بحجزتنا "

Chapter 44 – Ourasws Shiah would be attaching themselves to us asws

عنه، عن الحسن بن علي بن فضال، عن علي بن عقبة، عن يحيى بن زكريا أخى دارم قال: قال أبو عبد الله عليه السلام: كان أبي يقول: إن شيعتنا آخذون بحجزتنا، ونحن آخذون بحجزة نبينا، ونبينا آخذ بحجزة الله.

From him, from Al Hassan Bin Ali Bin Fazaal, from Ali Bin Uqba, from Yahya Bin Zakariyya brother of Daraam who said,

‘Abu Abdullahasws said: ‘Myasws fatherasws was saying: ‘Ourasws Shiah would be attaching themselves to usasws and weasws would be attaching ourselvesasws to the ourasws Prophetsaww, and ourasws Prophetsaww would be attaching himselfsaww to Allahazwj’.[525]

عنه، عن أبيه، عن سعدان بن مسلم، عن أبي بصير قال: قال أبو عبد الله عليه السلام: إذا كان يوم القيامة أخذ رسول الله (صلى الله عليه وآله) بحجزة ربه، وأخذ علي عليه السلام بحجزة رسول الله صلى الله عليه وآله، وأخذنا بحجزة علي (ع)، وأخذ شيعتنا بحجزتنا، فأين ترون يوردنا رسول الله (صلى الله عليه وآله)؟ - قلت: إلى الجنة.

From him, from his father, from Sa’dan Bin Muslim, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘When it will be the Day of Judgement, Rasool-Allahsaww would be attached to hissaww Lordazwj, and Aliasws would attach himselfasws to Rasool-Allahsaww, and weasws would be attaching ourselvesasws to Aliasws, and ourasws Shiah would be attaching themselves to usasws. So where do you see Rasool-Allahsaww returning to?’ I said, ‘To the Paradise’.[526]

عنه، عن ابن فضال، عن ابن مسكان، عمن حدثه، عن أبي جعفر عليه السلام قال: كان علي بن الحسين عليهما السلام يقول: إن أحق الناس بالورع والاجتهاد فيما يحب الله ويرضى الاوصياء وأتباعهم، أما ترضون أنه لو كانت فزعة من السماء فزع كل قوم إلى مأمنهم، وفزعتم إلينا، وفزعنا إلى نبينا، إن نبينا آخذ بحجزة ربه، ونحن آخذون بحجزة نبينا، وشيعتنا آخذون بحجزتنا.

From him, from Ibn Fazaal, from Ibn Muskaan, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘The most rightful of the people with the piety and the striving is what Allahazwj loves, and what the successorsasws are pleased with, and following themasws. But, are you not pleased that if there were to be a terror from the sky, every people would panic to what is secure for them, and you would be panicking to usasws, and we would be going to out Prophetsaww, and ourasws prophetsaww would be attaching himselfsaww to hissaww Lordazwj, and weasws would be attaching ourselvesasws to ourasws Prophetsaww, and ourasws Shiah would be attaching themselves to usasws’.[527]

عنه، عن النضر بن سويد، عن يحيى الحلبي، عن بريد بن معاوية العجلي قال: قال أبو جعفر عليه السلام: ما تبغون؟ أو ما تريدون غير أنها لو كانت فزعة من السماء فزع كل قوم إلى مأمنهم، وفزعنا إلى نبينا، وفزعتم إلينا؟.

From him, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Bureyd Bin Muawiya Al Ajaly who said,

‘Abu Ja’farasws said: ‘What is your joyfulness? What do you want apart from that if there were to be a terror from the sky, every people would be alarmed to what is secure for them, and weasws would be alarmed to ourasws Prophetsaww, and you would be alarmed to usasws?’[528]

عنه، عن أبيه، عن سعدان بن مسلم، عن معاوية بن وهب، قال: سألت أبا – عبد الله عليه السلام عن قول الله تبارك وتعالى: " لا يتكلمون إلا من أذن له الرحمن وقال صوابا " قال: نحن والله المأذون لهم في ذلك اليوم والقائلون صوابا، قلت: جعلت فداك وما تقولون إذا كلمتم؟ - قال: نمجد ربنا ونصلي على نبينا ونشفع لشيعتنا فلا يردنا ربنا.

From him, from his father, from Sa’dan Bin Muslim, from Muawiya Bin Wahab who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Blessed and High [78:38] The Day on which the Spirit and the Angels shall stand in ranks; they shall not speak except he whom the Beneficent Allah permits and who speaks the right thing. Heasws said: ‘By Allahazwj! Weasws are the Permitted ones during that day, and the speakers of the right thing’. I said, ‘May I be sacrificed for youasws! And what would youasws be saying when youasws speak?’ Heasws said: ‘Weazwj would be Glorifying ourasws Lordazwj, and sending ‘Salawaat’ upon ourasws Prophetsaww, and interceding for ourasws Shiah. So, ourasws Lordazwj would not be Repulsing usasws’.[529]

وباسناده قال: قلت لابي عبد الله عليه السلام: قوله: " من ذا الذي يشفع عنده إلا باذنه، يعلم ما بين أيديهم وما خلفهم " (أي من هم؟ -) قال: نحن اولئك الشافعون.

And by his chain who said,

‘I said to Abu Abdullahasws, ‘Hisazwj Words [2:255] who is he that can intercede with Him except by His Permission? He Knows what is in front of them and what is behind them. i.e., who are they?’ Heasws said: ‘Weasws are those interceders’.[530]

عنه، عن أبيه، عن ابن أبي عمير، عن معاوية بن عمار، عن أبي العباس المكى قال: دخل مولى لامرأة علي بن الحسين صلوات الله عليهما على أبي جعفر عليه السلام يقال له أبو أيمن، فقال: يغرون الناس فيقولون: شفاعة محمد صلى الله عليه وآله قال: فغضب أبو جعفر عليه السلام حتى تربد وجهه ثم قال: ويحك (أو ويلك) يا أبا أيمن، أغرك أن عف بطنك وفرجك؟ أما والله ان لو قد رأيت أفزاع يوم القيامة لقد احتجت إلى شفاعة محمد صلى الله عليه وآله، ويلك وهل يشفع إلا لمن قد وجبت له النار؟

From him, from his father, from Ibn Abu Umeyr, from Muawiya Bin Amaar, from Abu Al Abbas Al Makky who said,

‘A slave of a wife of Aliasws Bin Al-Husaynasws called Ayman came up to Abu Ja’farasws, so he said, ‘The people are deceiving and they are saying, ‘Intercession is for (the sins of) Muhammadsaww’. He (the narrator) said, ‘Abu Ja’farasws got angered to the extent that hisasws face clouded, then heasws said: ‘Woe be unto you, O Abu Ayman! Have you been drowned due to your stomach and your private parts? But, by Allahazwj! If only you could see the panic of the Day of Judgement, you would be needy of the intercession of Muhammadsaww. Woe be unto you! And is intercession except for the one on whom the Fire has been Obligated?’[531]

عنه، عن أبيه، عن القاسم بن محمد، عن علي بن أبي حمزة، قال: قال رجل لابي عبد الله عليه السلام: إن لنا جارا من الخوارج يقول: إن محمدا صلى الله عليه وآله يوم القيامة همه نفسه فكيف يشفع؟ - فقال أبو عبد الله عليه السلام: ما أحد من الاولين والآخرين إلا وهو يحتاج إلى شفاعة محمد صلى الله عليه وآله يوم القيامة.

From him, from his father, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘A man said to Abu Abdullahasws, ‘For us there is a neighbour from the Khawarijites who are saying, ‘Muhammadsaww himselfsaww would be worried on the Day of Judgment, so how would hesaww intercede (for others)?’ Abu Abdullahasws said: ‘There would be no one from the former ones or the later ones who would not be needy of the intercession of Muhammadsaww on the Day of Judgement’.[532]

45 - باب الشفاعة

Chapter 45 – The Intercession

عنه، عن عمر بن عبد العزيز، عن مفضل أو غيره، عن أبي عبد الله عليه السلام في قول الله: " فما لنا من شافعين ولا صديق حميم " قال: الشافعون الائمة " والصديق " من المؤمنين

From him, from Umar Bin Abdul Aziz, from Mufazzal or someone else,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [26:100] So we have none from the intercessors [26:101] Nor a true friend. Heasws said: ‘The interceders are the Imamsasws, and the friends are from the Believers’.[533]

عنه، عن أبيه، عن حمزة بن عبد الله، عن سيف بن عميرة النخعي، عن أبي - حمزة قال: قال أبو جعفر عليه السلام: إن لرسول الله صلى الله عليه وآله شفاعة في أمته

From him, from his father, from Hamza Bin Abdullah, from Sayf Bin Umeyra Al Nakha’ie, from Abu Hamza who said,

‘Abu Ja’farasws said: ‘It is for Rasool-Allahsaww to intercede for hissaww community’.[534]

وروى عن أبيه، عن فضالة، عن حسين بن عثمان، عن أبي حمزة أنه قال: للنبي صلى الله عليه وآله شفاعة في أمته، ولنا شفاعة في شيعتنا، ولشيعتنا شفاعة في أهل بيتهم.

And it has been reported from his father, from Fazaalat, from Husayn Bin Usman, from Abu Hamza who said,

‘It is for the Prophetsaww to interceded regarding hissaww community, and for usasws is intercession regarding ourasws Shiah, and for ourasws Shiah is the intercession regarding their families’.[535]

عنه، عن أبيه رحمه الله، عن حمزة بن عبد الله، عن إسحاق بن عمار، عن علي الخدمي قال: قال أبو عبد الله عليه السلام: ان الجار ليشفع لجاره، والحميم لحميمه، ولو أن الملائكة المقربين والانبياء المرسلين شفعوا في ناصب ما شفعوا.

From him, from his father, from Hamza Bin Abdullah, from Is’haq Bin Aamir, from Ali Al Khadamy who said,

‘Abu Abdullahasws said: ‘The neighbour would intercede for his neighbour, and the friend for his friend, and the Angels of Proximity and the Prophetsas and the Mursil Prophetsas, if the Nasibi is interceded for, they would not accept the intercession’.[536]

46 باب شفاعة المؤمنين

Chapter 46 – Intercession of the Believer

عنه، عن عثمان بن عيسى، عن سماعة، قال: سئل أبو عبد الله عليه السلام عن المؤمن هل يشفع في أهله؟ - قال: نعم، المؤمن يشفع فيشفع

From him, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullahasws was asked about the Believer – would he be interceding regarding his family?’ Heasws said: ‘Yes, the Believer would intercede, so his intercession would be Accepted’.[537]

عنه، عن الحسن بن محبوب، عن أبي ولاد الحناط، عن ميسر بن عبد العزيز، عن أبي عبد الله عليه السلام، قال: إن المؤمن منكم يوم القيامة ليمر عليه بالرجل وقد أمر به إلى النار فيقول له: يا فلان أغثنى فقد كنت أصنع اليك المعروف في الدنيا، فيقول المؤمن للملك: " خل سبيله " فيأمر الله الملك أن أجز قول المؤمن فيخلى الملك سبيله

From him, from Al Hassan Bin Mahboub, from Abu Walaad Al Hanaat, from Maysar Bin Abdul Aziz,

(It has been narrated) from Abu Abdullahasws having said: ‘The Believer from among you would pass by the man who had been Commanded to the Fire, so he would be saying to him, ‘O so and so! Help me, for I had done a good thing for you in the world’. So he would be saying to the Angel, ‘Leave his way’. So Allahazwj would Command the Angel to honour the words of the Believer. So he the Angel would leave his way’.[538]

عنه، عن ابن محبوب، عن أبان، عن أسد بن اسمعيل، عن جابر بن يزيد الجعفي، قال: قال أبو جعفر عليه السلام: يا جابر لا تستعن بعدونا في حاجة ولا تستطعمه ولا تسأله شربة ماء، إنه ليمر به المؤمن في النار فيقول: يا مؤمن ألست فعلت بك كذا وكذا؟ - فيستحيي منه فيستنقذه من النار، وانما سمى المؤمن مؤمنا لانه يؤمن على الله فيؤمن أمانه.

From him, from Ibn Mahboub, from Aban, from Asad Bin Ismail, from Jabir Bin Yazeed Al Ju’fy who said,

‘Abu Ja’farasws said: ‘O Jabir! Do not seek assistance from ourasws enemies with regards to a need, neither for his food nor of drinking the water. He would be passed by the Believer, and he would be in the Fire, so he would be saying, ‘O Believer! Did I not deal with you such and such (a favour)?’ So he would be embarrassed by it, so he would be retrieved from the Fire. But rather, the Believer has been named as ‘Believer’ because he believes in Allahazwj, thus believing in Hisazwj security’.[539]

47 - باب الراد لحديث آل محمد صلى الله عليه وآله

Chapter 47 – The referring of the Hadeeth to the Progenyasws of Muhammadsaww

عنه، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن عبد الله بن مسكان، عن أبي بصير، قال: قلت لابي عبد الله عليه السلام: أرأيت الراد على هذا الامر كالراد عليكم؟ - فقال: يا أبا محمد من رد عليك هذا الامر فهو كالراد على رسول الله صلى الله عليه وآله.

From him, from his father, from Al Nazar Bin Suweyd, fromYahya Bin Imran Al Halby, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘Do youasws view the repelling of this matter, as being repelling against youasws?’ So heasws said:’O Abu Muhammadsaww! The one who repels this matter against you, so he is like the one who repelled against Rasool-Allahsaww’.[540]

عنه، عن أبيه، عن النضر، عن يحيى الحلبي، عن أبي المغرا، عن أبي بصير، قال: قلت لابي عبد الله عليه السلام: من نصب لعلي حربا كمن نصب لرسول الله صلى الله عليه وآله؟ - فقال: إى والله، ومن نصب لك أنت لا ينصب لك إلا على هذا الدين كما كان نصب لرسول الله صلى الله عليه وآله.

From him, from his father, from Al Nazar, from Yahya Al Halby, from Abu Al Magra, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘The one who establishes a war against Aliasws is like the one who established it against Rasool-Allahsaww?’ So heasws said: ‘Yes, by Allahazwj! And the one who is hostile to you, he is not hostile to you except upon this Religion, is like the one who is hostile to Rasool-Allahsaww’.[541]

عنه، عن أبيه، عن حمزة بن عبد الله، عن هاشم بن أبي سعيد الانصاري، عن أبي - بصير ليث المرادى، عن أبي عبد الله عليه السلام قال: إن نوحا حمل في السفينة الكلب والخنزير، ولم يحمل فيها ولد الزنا، وإن الناصب شر من ولد الزنا.

From him, from his father, from Hamza Bin Abdullah, from Hashim Bin Abu Saeed Al Ansary, from Abu Baseer Lays Al Murady,

(It has been narrated) from Abu Abdullahasws having said: ‘Noahas carried in the ship, the dog and the pig, but heas did not carry in it a son of adultery (bastard), and the Nasibi (Hostile one) is more evil than the son of adultery (bastard)’.[542]

عنه، عن ابن فضال، عن علي بن عقبة، عن عمر بن أبان، عن عبد الحميد الواسطي قال: قلت لابي جعفر (ع): إن لنا جارا ينتهك المحارم كلها حتى أنه ليدع الصلوة فضلا، فقال: سبحان الله: وأعطم ذلك ثم قال: ألا أخبرك بمن هو شر منه؟ - قلت: بلى، قال: الناصب لنا شر منه

From him, from Ibn Dazaal, from Ali Bin Uqba, from Umar Bin Aban, from Abdul Hameed Al Wasity who said,

‘I said to Abu Ja’farasws, ‘For us there is a neighbour who violates all Prohibitions to the extent that he neglects the Prayer as well’. So heasws said: ‘Glory be to Allahazwj! And that is most grievous’. Then heasws said: ‘Shall I inform you of the one who is more evil than him?’ I said, ‘Yes’. Heasws said: ‘The Nasibi (Hostile one) to usasws is more evil than him’.[543]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أبي المغرا، عن أبي – بصير، عن علي الصائغ، قال: قال أبو عبد الله عليه السلام: ان المؤمن ليشفع لحميمه إلا أن يكون ناصبا ولو أن ناصبا شفع له كل نبي مرسل وملك مقرب ما شفعوا.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abu Al Magra, from Abu Baseer, from Ali Al Sa’aig who said,

‘Abu Abdullahasws said: ‘The Believer would intercede for his friend, except if he is a Nasibi (Hostile one). And if there were to be intercession for a Nasibi, all the Mursil Prophetsas, and the Angels of Proximity, (Allahazwj) would not Accept his intercession’.[544]

عنه، عن بعض، أصحابه، رفعه في قول الله عزوجل: " يريد الله بكم اليسر ولا يريد بكم العسر " اليسر الولاية، والعسر الخلاف وموالاة أعداء الله.

From him, from one of his companions, raising it,

(It has been narrated) regarding the Words of Allahazwj Mighty and Majestic [2:185] Allah Desires ease for you, and He does not Desire for you the difficulty. Heasws said: ‘The ease is the Wilayah, and the difficulty – the opposition and the friends of the enemies of Allahazwj’.[545]

عنه، عن محمد بن علي، عن علي بن النعمان، عن عبد الله بن مسكان، عن أبي عاصم السجستاني قال: سمعت مولى لبني أمية يحدث قال: سمعت أبا جعفر عليه السلام يقول: من أبغض عليا دخل النار، ثم جعل الله في عنقه إثنى عشر ألف شعبة، على كل شعبة منها شيطان يبزق في وجهه ويكلح.

From him, from Muhammad Bin Ali, from Ali Bin Al No’man, from Abdullah Bin Muskaan, from Abu Aasim Al Sajastany who said,

‘I heard a slave of the Clan of Umayya narrating. He said, ‘I heard Abu Ja’farasws saying: ‘The one who hates Aliasws would enter the Fire. Then Allahazwj would Make in his neck twelve thousand segments, upon every segment from it would be a Satanla spitting in his face, and grimacing’.[546]

عنه، عن أبي يوسف يعقوب بن يزيد، عن المبارك، عن عبد الله بن جبلة، عن حميدة، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: التاركون ولاية علي، المنكرون لفضله، المظاهرون أعداءه، خارجون من الاسلام من مات منهم على ذلك.

From him, from Abu Yusuf Yaqoub Bin Yazeed, from Al Mubarak, from Abdullah Bin Jabala, from Hameeda, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The neglecters of the Wilayah of Aliasws and the deniers of hisasws merits, and the displayers of enmity to himasws, are outside the ambit of Al-Islam -the one from among them who dies upon that’.[547]

تم كتاب الصفوة والنور والرحمة من المحاسن بحمد الله ومنه وصلى الله عليه محمد وآله

This completes the Book – The Elite, and the Light, and the Mercy, from Al Mahaasin, with the Praise of Allahazwj and from Himazwj and the Blessing upon Muhammadsaww and hissaww Progenyasws

IN THE NAME OF ALLAHazwj THE BENEFICENT THE MERCIFUL

The Book – Lamps (for the) darkness – and in it are fifty chapters

1 – باب العقل

Chapter 1 – The Intellect

أحمد بن أبي عبد الله البرقي المكنى بأبي جعفر، عن يعقوب بن يزيد، عن اسماعيل بن قيتبة البصري، عن أبي خالد العجمي، عن أبي عبد الله عليه السلام قال: خمس من لم يكن فيه لم يكن فيه كثير مستمتع، قلت: وما هي؟ - جعلت فداك، قال: العقل والدين والادب والجود وحسن الخلق.

Ahmad Bin Abu Abdullah Al Barqy Al Makny Abu Ja’far, from Yaqoub Bin Yazeed, from Ismail Bin Qaytaba Al basry, from Abu Khalid Al Ajamy,

(It has been narrated) from Abu Abdullahasws having said: ‘If five (qualities) do not come to be within a person, there is not within him a lot of enjoyment’. I said, ‘And what are these – may I be sacrificed for youasws?’ Heasws said: ‘The intellect, and the Religion, and the education, and the benevolence (the desire to do good to others), and the good morals’.[548]

عنه، عن عمرو بن عثمان، عن أبي جميلة المفضل بن صالح، عن سعد بن طريف، عن الاصبغ بن نباتة، عن علي بن ابي طالب عليه السلام قال: هبط جبرئيل على آدم عليه السلام فقال: يا آدم إني أمرت أن أخيرك بين ثلاثة، فاختر واحدة ودع اثنتين، فقال له آدم: يا جبرئيل وما الثلاثة؟ - فقال: العقل والحياء والدين، فقال آدم: فاني قد اخترت العقل، فقال جبرئيل للحياء والدين: انصرفا ودعاه، فقالا: يا جبرئيل إنا أمرنا أن نكون مع العقل حيث كان، قال: فشأنكما وعرج.

From him, from Amro Bin Usman, from Abu Jameela Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf, fro Al Asbagh Bin Nabata,

(It has been narrated) from Aliasws Bin Abu Talibasws having said: ‘Jibraeelas descended unto Adamas, so heas said: ‘O Adamas! Ias have been Commanded to tell you to chose between three, therefore choose one and leave two’. So Adamas said to himas: ‘O Jibraeelas! And what are the three?’ So heas said: ‘The intellect, and the decency, and the Religion’. So Adamas said: ‘So Ias choose the intellect’. So Jibraeelas said to the decency and the Religion: ‘Disperse and leave himas’. So they both said: ‘O Jibraeelas, we have been Commanded that we should be with the intellect wherever it may be’. Heas said: ‘So it is up to you’. And heas left’.[549]

عنه، عن عثمان بن عيسى، عن عبد الله بن مسكان، قال: قال أبو عبد الله عليه السلام: لم يقسم الله بين الناس شيئا أقل من خمس، اليقين، والقناعة، والصبر، والشكر، والذي يكمل هذا كله العقل.

From him, from Usman Bin Isa, from Abdullah Bin Muskaan who said,

‘Abu Abdullahasws said: ‘Allahazwj has not divided between the people anything lesser than five – the conviction, and the satisfaction, and the patience, and the thanks. And that which completes all of these is the intellect’.[550]

عنه، عن محمد بن علي، عن وهب بن حفص، عن أبي بصير، عن أبي عبد الله عليه السلام قال: إن الله خلق العقل فقال له: " أقبل " فأقبل، ثم قال له: " أدبر "، فأدبر ثم قال له: " وعزتي وجلالى ما خلقت شيئا أحب إلى منك، لك الثواب وعليك العقاب ".

From him, from Muhammad Bin Ali, from Wahab Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Created the intellect, so Heazwj Said to it: “Come forward!” So it came. Then Heazwj Said to it: “Turn back!” So it turned back’. Then Heazwj Said: “By Myazwj Honour and Myazwj Majesty, Iazwj have not Created anything more Beloved than you. For you is the Forgiveness and upon you is the Punishment’.[551]

عنه، عن السندي بن محمد، عن العلاء بن رزين، عن محمد بن مسلم، عن أبي جعفر وأبي عبد الله عليهما السلام قالا: لما خلق الله العقل قال له: " أدبر " فأدبر، ثم قال له: " أقبل " فأقبل، فقال: " وعزتي وجلالي ما خلقت خلقا أحسن منك، إياك آمرو إياك أنهى، وإياك أثيب وإياك أعاقب ".

From him, from Al Sindy Bin Muhammad, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘When Allahazwj Created the intellect, Said to it: “Turn Back!” So it turned back. Then Said to it: “Come forward!” So it went (forward). So Allahazwj Said: ‘By Myazwj Honour and Myazwj Majesty! Iazwj have not Created a creation more beautiful than you. It is to you that Iazwj Command, and to you Iazwj Prohibit, and to you that Iazwj Reward, and to you that Iazwj Punish”.[552]

عنه، عن الحسن بن محبوب، عن العلاء، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: لما خلق الله العقل استنطقه ثم قال له: " أقبل " فأقبل، ثم قال له: " أدبر " فأدبر، ثم قال له: " وعزتي وجلالى ما خلقت خلقا هو أحب إلي منك، ولا أكملك إلا فيمن أحب، أما إني إياك آمر وإياك أنهى، وإياك أعاقب وإياك أثيب ".

From him, from Al Hassan Bin Mahboub, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘When Allahazwj Created the intellect, Interrogated it, then Said to it: “Come Forward!” So it came. Then Hesaww Said to it: “Turn back!” So it turned back. Then Heazwj Said to it: “By Myazwj Honour and My Majesty! Iazwj have not Created a creature more Beloved to Meazwj than you, nor have Iazwj Completed it except in the one whom Iazwj Love. But it is to you that Iazwj Command, and to you Iazwj Prohibit, and to you that Iazwj Punish, and to you Iazwj Reward”.[553]

عنه، عن علي بن الحكم، عن هشام قال: قال أبو عبد الله عليه السلام: لما خلق الله العقل قال له: " أقبل " فأقبل، ثم قال له، " أدبر " فأدبر، ثم قال له: " وعزتي وجلالي ما خلقت خلقا هو أحب إلي منك، بك آخذ وبك أعطى وعليك أثيب".

From him, from Ali Bin Al Hakam, from Hisham who said,

‘Abu Abdullahasws said: ‘When Allahazwj Created the intellect, Said to it: “Come forward!” So it came. Then Said to it: “Turn back!” So it turned back. Then Said to it: “By Myazwj Honour and Myazwj Majesty, Iazwj have not Created a creature that is more Beloved to Meazwj than you. It is by you that Iazwj Seize, and by you that Iazwj Give, and to you that Iazwj Reward’.[554]

عنه، عن محمد بن خالد، عن عبد الله بن الفضل النوفلي، عن أبيه، عن أبي - عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: خلق الله العقل فقال له: " أدبر " فأدبر، ثم قال له: " أقبل " فأقبل، ثم قال: " ما خلقت خلقا أحب إلي منك "

From him, from Muhammad Bin Khalid, from Abdullah Bin Al fazal Bin Al Nowfaly, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Created the intellect, so Heazwj Said to it: “Turn back!” So it turned back. Then Said to it: “Come forward!” So it came. Then Said: “Iazwj did not Create a creature more Beloved to Meazwj than you”.

قال: فأعطى الله محمدا " (صلى الله عليه وآله) تسعة وتسعين جزءا ثم قسم بين العباد جزءا واحدا.

The Imamasws said: ‘So Allahazwj Gave Muhammadsaww ninety nine parts (of the intellect), then divided one part in between the servants’.[555]

محمد بن عيسى اليقطيني، عن عبيدالله بن عبد الله الدهقان، عن درست بن أبي منصور الواسطي، عن إبراهيم بن عبد الحميد، عن أبي الحسن موسى بن جعفر عليهما السلام قال: ما بعث الله نبيا قط إلا عاقلا، وبعض النبيين أرجح من بعض، وما استخلف داود سليمان حتى اختبر عقله، واستخلف داود سليمان وهو ابن ثلاثة عشر سنة، وملك ذو القرنين وهو ابن اثنى عشر سنة، ومكث في ملكه ثلاثين سنة.

Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Bin Abdullah Al Dahqaan, from Darsat Bin Abu Mansour Al Wasity, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan Musaasws Bin Ja’farasws having said: ‘Allahazwj did not Send a Prophetas at all except as an intellectual, and some Prophetsas being more preferable than othersas. And Dawoodas did not leave behind Suleymanas until heas had tested hisas Intellect. And when Dawoodas left behind Suleymanas he was a son of thirteen years old. And Zulqarnayn became king when he was a son of twelve years of age, and remained in his kingdom for thirty years’.[556]

عنه، عن أبيه، عن محمد بن سنان، عن رجل من حمدان من بنى واعظ، عن عبيدالله بن الوليد الوضافي، عي أبي جعفر عليه السلام قال: كان يرى موسى بن عمران عليه السلام رجلا من بني اسرائيل يطول سجوده ويطول سكوته فلا يكاد يذهب إلى موضع إلا وهو معه، فبينا هو يوما من الايام في بعض حوائجه إذ مر على أرض معشبة تزهو وتهتز (قال:) فتأوه الرجل فقال له موسى: على ماذا تأوهت؟ - قال: تمنيت أن يكون لربي حمار أرعاه ههنا، قال: فأكب موسى (ع) طويلا ببصره على الارض اغتماما بما سمع منه (قال:) فانحط عليه الوحى، فقال له: ما الذي أكبرت من مقالة عبدي؟ أنا أؤاخذ عبادي على قدر ما أعطيتهم من العقل.

From him, from Muhammad Bin Sinan, from a man from Hamdan from the Clan of Wa’aiz, from Ubeydullah Bin Al Waleed Al Wazafy,

(It has been narrated) from Abu Ja’farasws having said: ‘Musaas saw a man from the Children of Israel performing lengthy Prostrations, and (maintaining) lengthy silence. So heas went very near to the place and was with him. So hesaww was with him for one day from the days, regarding one of hisas needs, when they passed by a land wich was plush and green. So the man sighed. So Musaas said to him: ‘And what is that which makes you sigh?’ He said, ‘I wish that there was a donkey from my Lordazwj, so it would graze over here’. Musa as looked at the land for a long time, being distressed at what he heard from him. So the Revelation came unto himas: “What is that which makes youas to be aggrieved from the speech of Myazwj servant? Iazwj will Seize Myazwj servants in accordance of what Iazwj have Given them of the intellect’.[557] 

عنه، عن بعض أصحابنا، رفعه قال: قال رسول الله صلى الله عليه وآله: ما قسم الله للعباد شيئا أفضل من العقل، فنوم العاقل أفضل من سهر الجاهل، وإفطار العاقل أفضل من صوم الجاهل، وأقامة العاقل أفضل من شخوص الجاهل،

From him, from one of our companions, raising it, said,

‘Rasool-Allahsaww said: ‘Allahazwj has not Distributed to the servants anything superior to the intellect. So the sleep of an intellectual is more preferable than the wakefulness of the ignorant, and the eating (breaking Fast) of the intellectual is more preferable than the Fasting of the ignorant, and the staying (at home) of the intellectual is more preferable than the going out of the ignorant.

ولا بعث الله رسولا ولا نبيا حتى يستكمل العقل ويكون عقله أفضل من عقول جميع أمته، وما يضمر النبي في نفسه أفضل من إجتهاد جميع المجتهدين،

And Allahazwj neither Sent a Rasoolas nor a Prophetas until heas was of complete intellect, and hisas intellect came to be higher than the intellects of all of hisas community. And what the Prophetas thinks within himselfas is higher than the Ijtihad of all the Mujtahids (all the efforts of all those who strive hard).

وما أدى العاقل فرائض الله حتى عقل منه، ولا بلغ جميع العابدين في فضل عبادتهم ما بلغ العاقل، إن العقلاء هم أولوا الالباب الذين قال الله عزوجل " انما يتذكر أولوا الالباب ".

And the intellectual does not fulfill the Obligations of Allahazwj except being mindful of it. And all the worshippers cannot reach in merits of their worship what the intellectual reaches. The intellectuals, they are the people of understanding about whom Allahazwj Mighty and Majestic Says [13:19] But rather, only those possessing understanding will mind’.[558]

عنه، عن الحسن بن علي بن فضال، عن الحسن بن جهم: قال: سمعت الرضا عليه السلام يقول: قال رسول الله (صلى الله عليه وآله): صديق كل امرئ عقله وعدوه جهله.

From him, from Al Hassan Bin Ali Bin fazal, from Al Hassan Bin Jahm who said,

‘I heard Al-Rezaasws saying: ‘Rasool-Allahsaww said: ‘The friend of every person is his intellect, and his enemy is his ignorance’.[559]

عنه، عن بعض أصحابنا، رفعه قال: ما يعبأ من أهل هذا الدين بمن لا عقل له، قال: قلت: جعلت فداك إنا نأتي قوما لا بأس لهم عندنا ممن يصف هذا الامر ليست لهم تلك العقول، فقال: ليس هؤلاء ممن خاطب الله في قوله: " يا أولى الالباب " إن الله خلق العقل فقال له: " أقبل " فأقبل، ثم قال له: " أدبر " فأدبر، فقال: " وعزتي وجلالى ما - خلقت شيئا أحسن منك أو أحب إلي منك، بك آخذ وبك أعطى ".

From him, from one of our companions, raising it,

Heasws said: ‘Do not fault the people of this Religion, from the ones who have no intellect for them’. I said, ‘We come across people who have no problems with us, from the ones who are described to be upon this matter, but they do not have that intellect’. So heasws said: ‘Those are not from the ones whom Allahazwj has Addressed in Hisazwj Book as the people of understanding. Allahazwj Created the intellect, so Heazwj Said to it: “Come forward!” So it came. Then Said to it: “Turn back!” So it turned back. So Heazwj Said: “By Myazwj Honour and Myazwj Majesty! Iazwj have not Created anything more beautiful than you, or more Beloved to Meazwj than you. With you Iazwj shall Seize, and by you Iazwj shall Give”.[560]

عنه، عن الحسين بن يزيد النوفلي وجهم بن حكيم المدايني، عن إسماعيل بن أبي زياد السكوني، عن أبي عبد الله، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إذا بلغكم عن رجل حسن حاله فانظروا في حسن خلقه فانما يجازى بعقله

From him, from Al Husayn Bin Yazeed Al Nowfaly and Jahm Bin Hakeem Al Mada’iny, from Ismail Bin Abu Zyad Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from his forefathersasws having said: ‘Rasool-Allahsaww said: ‘When it reaches you about a man, the goodness of his state, so look at him with regards to the goodness of his morals, for it is the recompense of his intellect’.[561]

وعنه، عن محمد بن أحمد بن يحيى، عن محمد بن عبد الجبار، عن بعض أصحابنا رفعه إلى أبي عبد الله عليه السلام قال: قلت له: ما العقل؟ - قال: ما عبد به الرحمن واكتسب به الجنان، قال: قلت: فالذي كان في معاوية؟ - قال: تلك النكراء وتلك الشيطنة، وهي شبيهة بالعقل وليست بعقل.

From him, from Muhammad Bin Ahmad Bin Yahya, from Muhammad Bin Abdul Jabbar, from sone of our companions,

The narrator says: ‘I said to Abu Abdullahasws: ‘What is the intellect?’ Heasws said: ‘What the Beneficent is worshipped by, and the Paradise is attained by’. I said, ‘So that which was with Muawiya?’ Heasws said: ‘That was the heinous (wickedness), and that was the devilish, and it resembles with the intellect, but it is not with the intellect’.[562]

عنه، عن الحسن بن علي بن يقطين، عن محمد بن سنان، عن أبي الجارود، عن أبي جعفر عليه السلام قال: إنما يداق الله العباد في الحساب يوم القيامة على قدر ما آتاهم من العقول في الدنيا.

From him, from Al Hassan Bin Ali Bin Yaqteen, from Muhammad Bin Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, Alahazwj would Seize the servants during the Reckoning on the Day of Judgement in accordance to what was Given to them from the intellect in the world’.[563]

عنه، عن أبيه البرقي، عن سليمان بن جعفر بن ابراهيم الجعفري رفعه قال: قال رسول الله صلى الله عليه وآله: إنا معاشر الانبياء نكلم الناس على قدر عقولهم.

From him, from his father Al Barqy, from Suleyman Bin Ja’far Bin Ibrahim Al Ja’fary, raising it, said,

‘Rasool-Allahsaww said: ‘Weas, the group of the Prophetsas, speak to the people in accordance to their intellects’.[564]

عنه، عن العوسي، عن أبي حفص الجوهري، عن ابراهم بن محمد الكوفي رفعه قال: سئل الحسين بن علي عليهما السلام عن العقل قال: التجرع للغصة ومداهنة الاعداء.

From him, from Al Awsy, from Abu Hafs Al Jowhary, form Ibrahim Bin Muhammad Al Kufy, raising it, said,

‘Al-Husaynasws Bin Aliasws was asked about the intellect. Heasws said: ‘Swallowing of the heartbreak and persuading the enemies’.[565]

عنه، عن بعض أصحابنا، رفعه قال: قال: العاقل لا يحدث من يخاف تكذيبه، ولا يسأل من يخاف منعه، ولا يتقدم على ما يخاف العذر منه، ولا يرجو من لا يوثق برجائه

From him, from one of our companions, raising it, said,

‘Heasws said: ‘The intellectual does not discuss with the one whom he fears would belie him, nor does he ask one whom he fears would refuse him, nor does he embark upon (a matter) for which he fears failure, nor does he hope in one who cannot be trusted with his hopes’.[566] 

عنه، عن بعض أصحابنا، رفعه قال: قال أبو عبد الله عليه السلام: يستدل بكتاب الرجل على عقله وموضع بصيرته، وبرسوله على فهمه وفطنته.

From him, from one of our companions, raising it, said,

‘Abu Abdullahasws said: ‘The man is evidenced upon his intellect by a Book (of Allahazwj) and the placement of his insight, and by Hisazwj Rasoolsaww over his understanding (of Ahadeeth) and his realisation (his actions)’.[567]

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله عليه السلام، عن آبائه عليهم – السلام قال: قال رسول الله صلى الله عليه وآله: إن الله ليبغض المؤمن الضعيف الذي لا دين له.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Hates the weak Believer who has no Religion for himself’.[568]

عنه، عن علي بن حديد، عن سماعة بن مهران، قال: كنت عند أبي عبد الله عليه السلام وعنده عدة من مواليه فجرى ذكر العقل والجهل فقال عليه السلام: اعرفوا العقل وجنده واعرفوا الجهل وجنده تهتدوا،

From him, from Ali Bin Hadeed, from Sama’at Bin Mahran who said,

‘I was in the presence of Abu Abdullahasws, and in hisasws presence were a number of hisas loyalists. So there flowed a mention of the intellect and the ignorance. So heasws said: ‘Get to know, the intellect and its army, and the ignorance and its army, and you would be Guided’.

قال سماعة: فقلت: جعلت فداك لا نعرف إلا ما عرفتنا، فقال أبو - عبد الله عليه السلام: إن الله خلق العقل وهو أول خلق خلقه من الروحانيين عن يمين العرش من نوره، فقال له: " أدبر " فأدبر، ثم قال له: " أقبل " فأقبل، فقال الله عزوجل له: " خلقتك خلقا عظيما وأكرمتك على جميع خلقي "،

Sama’at said, ‘May I be sacrificed for youasws! We do not understand except what youasws make us to understand’. So Abu Abdullahasws said: ‘Allahazwj Created the intellect, and it is the first of the creatures to be Created from the spiritual realm from the right of the Throne, from Hisazwj Light. So Heazwj Said to it: “Turn back!” so it turned back. Then Said to it: “Come forward!” So it came. So Allahazwj Mighty and Majestic Said to it: ‘Iazwj have Created you as a magnificent creature, and Honoured you over all of Myazwj creatures”.

قال: ثم خلق الجهل من البحر الاجاج الظلماني فقال له: " أدبر " فأدبر ثم قال له: " أقبل " فلم يقبل، فقال الله له: " أستكبرت "؟ فلعنه، ثم جعل للعقل خمسة وسبعين جندا فلما رأى الجهل ما أكرم الله به العقل وما أعطاه أضمر له العداوة فقال الجهل: يا رب هذا خلق مثلي، خلقته وكرمته وقويته وأنا ضده ولا قوة لي به، فأعطني من الجند مثل ما أعطيته، فقال: نعم، فان عصيت بعد ذلك أخرجتك وجندك من رحمتي، قال: قد رضيت، فأعطاه خمسة وسبعين جندا

Heasws said: ‘Then Heazwj Created the ignorance from the salty dark ocean. So Heazwj Said to it: “Turn back” So it turned back. Then Said to it: “Come forward!” But it did not come forward. So Allahazwj Said to it: “Are you being arrogant?” So Heazwj Cursed it. Then Heazwj Made seventy-five armies for the intellect. So when the ignorance saw what Prestige Allahazwj has Honoured the intellect with, and what Heazwj had Given it, harboured enmity towards it. So the ignorance said: ‘O Lordazwj! This is a creature similar to me. Youazwj Created it, and Honoured it, and Strengthened it. And I am opposite to it, and there is no strength for me by it. Therefore Given me the army similar to what Youazwj have Given it’. So Heazwj Said: “Yes. But, if you were to disobey Meazwj after that, Iazwj will Throw you and your army out from Myazwj Mercy”. It said, ‘I have agreed’. Thus, Heazwj Gave it seventy-five armies.

فكان مما أعطى الله العقل من الخمسة والسبعين الجند الخير، وهو وزير العقل، وجعل ضده الشر، وهو وزير الجهل،

So from what Allahazwj Gave the intellect from the seventy five armies, the army of goodness is its Vizier, and Made its opposite to be (the army of) evil, and it is the Vizier of the (armies of) the ignorance.

والايمان، وضده الكفر، والتصديق، وضده الجحود، والرجاء، وضده القنوط، والعدل، وضده الجور، والرضى، وضده السخط، والشكر، وضده الكفران،

And the ‘Imaan’ (belief), its opposite is the disbelief; and the ratification, and its opposite is ingratitude; and the hope, and its opposite is the despair; and the justice, and its opposite is injustice; and the satisfaction, and its opposite is the resentment; and the thankfulness, and its opposite is ungratefulness;

والطمع، وضده الياس، والتوكل، وضده الحرص، والرأفة، وضدها العزة، والرحمة، وضدها الغضب، والعلم، وضده الجهل، والفهم، وضده الحمق، والعفة، وضدها الهتك، والزهد، وضده الرغبة،

And the expectation, and its opposite is helplessness; and the reliance, and its opposite is the greed; and the compassion, and its opposite is the harshness; and the mercy, and its opposite is the anger; and the knowledge, and its opposite is the ignorance; and the understanding, and its opposite is the stupidity; and the chastity, and its opposite is immorality; and the asceticism, and its opposite is the yearning;

والرفق، وضده الخرق، والرهبة، وضده الجراءة، والتواضع، وضده التكبر، والتؤدة، وضده التسرع، والحلم، وضده السفه، والصمت، وضده الهذر، والاستسلام، وضده الاستكبار، والتسليم، وضده التجبر

And the gentleness, and its opposite is the relentlessness; and the awe, and its opposite is audacity; and the humbleness, and its opposite is pride; and the relaxedness, and its opposite is haste; and the forbearance, and its opposite is foolishness; and the contentment, and its opposite is the bluffing; and the peacefulness, and its opposite is the arrogance; and the acceptance, and its opposite is the compulsion;

والعفو، وضده الحقد، والرقة، وضدها الشقوة، واليقين، وضده الشك، والصبر، و ضده الجزع، والصفح، وضده الانتقام، والغنى، وضده الفقر، والتفكر، وضده السهو، والحفظ، وضده النسيان، والتعطف، وضده القطيعة،

And the pardoning, and its opposite is the rancour; and the tenderness, and its opposite is the callousness; and the conviction, and its opposite is the doubt; and the patience, and its opposite is the anxiety; and the forgiveness, and its opposite is the revenge; and the richness, and its opposite is the poverty; and the pondering, and its opposite is the ommission; and the memorising, and its opposite is the forgetfulness; and the sympathy, and its opposite is the detachment;

والقنوع، وضده الحرص، والمواساة، وضدها المنع، والمودة، وضدها العداوة، والوفاء، وضده الغدر، والطاعة، وضدها المعصية، والخضوع، وضده التطاول، والسلامة، وضدها البلاء، والحب، وضده البغض، والصدق، وضده الكذب، والحق، وضده الباطل،

And the contentment, and its opposite is the greed; and the equality, and its opposite is the prevention; and the cordiality, and its opposite is the enmity; and the loyalty, and its opposite is the betrayal, and the obedience, and its opposite is the disobedience, and the subservience, and its opposite is the supremacy; and the security, and its opposite is the affliction; and the love, and its opposite is the hatred, and the truthfulness, and its opposite is the lying; and the truth, and its opposite is the falsehood;

والامانة، وضدها الخيانة، والاخلاص، وضده الشوب، والشهامة، وضدها البلادة، والفهم، وضده الغباوة، والمعرفة، وضدها الانكار، والمداراة، وضدها المكاشفة، وسلامة الغيب، وضدها المماكرة، والكتمان، وضده الافشاء،

And the trustworthiness, and its opposite is the treachery; and the sincerity, and its opposite is the dishonesty; and magnanimity, and its opposite is the apathy; and the understanding, and its opposite is the stupidity; and the recognition, and its opposite is the denial; and the politeness, and its opposite is the frankness; and the safety of the unseen, and its opposite is the intemperance; and the concealment, and its opposite is the publicising;

والصلوة، وضدها الاضاعة والصوم، وضده الافطار، والجهاد، وضده النكول، والحج، وضده نبذ الميثاق، وصون الحديث، وضده النميمة، وبر الوالدين، وضده العقوق، والحقيقة، وضدها الرياء، والمعروف، وضده المنكر،

And the Salaat (Prayer), and its opposite is the wasting of it; and the Fasting, and its opposite is the breaking of it; and the Jihad, and its opposite is the withdrawal from (running away); and the Hajj, and its opposite is the renouncement of the Covenant; and the conservation of the Hadeeth, and its opposite is the scandal; and the goodness to the parents, and its opposite is the disowning; and the reality, and its opposite is the showing off; and the goodness, and its opposite is the evil;

والستر، وضده التبرج، والتقية، وضدها الاذاعة، والانصاف، وضده الحمية والتهيئة، وضدها البغى، والنظافة، وضدها القذارة، والحياء، وضده الخلع، والقصد، وضده العدوان، والراحة، وضدها التعب، والسهولة، وضدها الصعوبة،

And the veil, and its opposite is the shamelessness; and the dissimulation, and its opposite is the broadcasting; and the fairness, and its opposite partiality; and the peacefulness, and its opposite is the rebellion; and the cleanliness, and its opposite is the filth; and the modesty, and its opposite is the impropriety; and the intent, and its opposite is the aggression; and the rest, and its opposite is the exhaustion; and the ease, and is opposite is the difficulty;

والبركة، وضدها المحق، والعافية، وضدها البلاء، والقوام، وضدها المكاثرة، والحكمة، وضدها الهوى، والوقار، وضده الخفة، والسعادة، وضدها الشقاوة، والتوبة، وضدها الاصرار، والاستغفار، وضده الاغترار، والمحافظة، وضدها التهاون،

And the Blessings, and its opposite is the annihilation; and the good health, and its opposite is the suffering; and the stability, and its opposite is the wavering; and the wisdom, and its opposite is the desire; and the dignity, and its opposite is the meanness; and the happiness, and its opposite is the misery; and the repentance, and its opposite is the persistence; and the seeking Forgiveness, and its opposite is the keeping pride; and conservativeness, and its opposite is the recklessness;

والدعاء، وضده الاستنكاف، والنشاط، وضده الكسل، والفرح، وضده الحزن، والالفة، وضدها العصبية، والسخاء، وضده البخل،

And the supplication, and its opposite is the withholding it; and the vitality, and its opposite is the lethargy (dullness); and the happiness, and its opposite is the grief; and the intimacy, and its opposite is the prejudice; and the generosity, and its opposite is the stinginess.

ولا تكمل هذه الخصال كلها من أجناد العقل إلا في نبي أو وصي نبي، أو مؤمن امتحن الله قلبه للايمان وأما سائر ذلك من موالينا فان أحدهم لا يخلو من أن يكون فيه بعض هذه الجنود حتى يستكمل ويتقى من الجهل،

And these armies of the intellect are not complete in anyone except in a Prophetas or a successoras of a Prophetas, or a Believer whose heart Allahazwj has Tested for the faith. As for the rest of those who are in ourasws Wilayah, so if one of the them is not free from some of these armies becoming in him until they are competed in him, he should be fearing from the ignorance.

فعند ذلك يكون في الدرجة العليا مع الانبياء والاوصياء وإنما يدرك الفوز بمعرفة العقل وجنوده، وبمجانبة الجهل وجنوده،

Thus, during that, they would come to be in the high Levels along with the Prophetsas and the successorsas. But rather, the success can be realised with the understanding of the intellect and is armies, and keeping away from the ignorance and its armies.

وفقنا الله وإياكم لطاعته ومرضاته.

May Allahazwj Cause usasws and you all to achieve Hisazwj obedience and Hisazwj Pleasure’.[569]

2 - باب المعرفة

Chapter 2 – The Understanding

عنه، عن الحسن بن علي بن فضال، عمن رواه، عن أبي عبد الله عليه السلام، عن آبائه عليهم السلام، قال: قال رسول الله صلى الله عليه وآله: من عمل على غير علم كان ما يفسد أكثر مما يصلح.

From him, from Al Hassan Bin Ali Bin Fazaal, from the one who reported it,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The one who acts without knowledge would spoil more that he would correct’.[570]

عنه، عن أبيه، عن محمد بن سنان وعبد الله بن المغيرة، عن طلحة بن زيد قال: سمعت أبا عبد الله عليه السلام يقول: العامل على غير بصيرة كالسائر على غير طريق، لا يزيده سرعة السير إلا بعدا.

From him, from his father, from Muhammad Bin Sinan and Abdullah Bin Al Mugheira, from Talha Bin Zayd who said,

‘I heard Abu Abdullahasws saying: ‘The one who acts without vision is like a traveller upon other than a road. The speed of his travel would not increase anything for him except for the remoteness (from his destination)’.[571]

عنه، عن محمد بن سنان، عن ابن مسكان، عن الحسن الصيقل، قال: سمعت أبا عبد الله عليه السلام يقول: لا يقبل الله عملا إلا بمعرفة، ولا معرفة إلا بعمل، ومن يعمل دلته المعرفة على العمل، ومن لم يعمل فلا معرفة له، إنما الايمان بعضه من بعض.

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

‘I heard Abu Abdullahasws saying: ‘Allahazwj neither Accepts the deeds except with understanding, nor does Heazwj Accept the understanding except with the deeds. And the one who acts, the understanding directs him towards the deed, and the one who does not do a deed, so there is no understanding for him. But rather, ‘Imaan’ the belief is some of it from the other’.[572]

عنه، عن ابن فضال، عن علي بن عقبة وفضل الاسدي، عن عبد الاعلى مولى بنى سام، عن أبي عبد الله عليه السلام قال: لم يكلف الله العباد المعرفة ولم يجعل لهم إليها سبيلا.

From him, from Ibn Fazaal, from Ali Bin Uqba and Fazal Al Asady, from Abdul A’la a slave of the Clan of Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj does not Impose the understanding upon the servant, and does not Make a way for him to it’ (unless he strives of it).[573]

عنه، عن الحسن بن علي الوشاء، عن أبان الاحمر بن عثمان، عن فضل أبى - العباس بقباق قال: سألت أبا عبد الله عليه السلام عن قول الله: " وكتب في قلوبهم الايمان " هل لهم غير ذلك صنع؟ - قال: لا.

From him, from Al Hassan Bin Ali Al Washa, from Aban Al Ahma Bin Usman, from Fazaal Abu Al Abbas at Qabaaq who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj [58:22] these are they into whose hearts He has Impressed Imaan (faith). Is there for them a cause other than that?’ Heasws said: ‘No’.[574]

عنه، عن الوشاء، عن أبان الاحمر، عن الحسن بن زياد قال: سألت أبا عبد الله عليه السلام عن الايمان، هل للعباد فيه صنع؟ - قال: لا، ولا كرامة بل هو من الله وفضله.

From him, from Al Washa, from Aban Al Ahmar, from Al Hassan Bin Ziyad who said,

‘I asked Abu Abdullahasws about the Imaan. Is it for the servants to make?’ Heasws said: ‘No. And there is no prestige, but it is from Allahazwj, and it’s a Grace’.[575]

عنه، عن محمد بن خالد، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن الحر، عن الحسن بن زياد قال: سألت أبا عبد الله عليه السلام عن قول الله: " حبب إليكم الايمان وزينه في قلوبكم " هل للعباد بما حبب صنع؟ - قال: لا، ولا كرامة.

From him, from Muhammad Bin Khalid, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ayoub, from Ayoub Bin Al Hurr, from Al Hassan Bin Ziyad who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj [49:7] but Allah has endeared the Imaan to you and has Adorned it in your hearts. Is it for the servants to make the endearment?’ Heasws said: ‘No, nor a dignity’.[576]

عنه، عن أبيه، عن صفوان، عن أبي سعيد المكارى، عن أبي بصير، عن الحارث بن المغيرة النضري قال: سألت أبا عبد الله عليه السلام عن قول الله عزوجل: " كل شئ هالك إلا وجهه " فقال: كل شئ هالك إلا من أخذ الطريق الذي أنتم عليه.

From him, from his father, from Safwan, from Abu Saeed Al Makaary, from Abu Baseer, from Al Haris Bin Al Mugheira Al Nazary who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [28:88] Everything will perish except for His Face. So heasws said: ‘Everything will perish except the one who takes to the road which all of you are upon’.[577]

عنه، عن محمد بن علي، عن عبيس بن هشام الناشري، عن الحسن بن الحسين، عن مالك بن عطية، عن أبن حمزة، عن أبي الطفيل قال: قام أمير المؤمنين (علي عليه السلام) على المنبر فقال: إن الله بعث محمدا صلى الله عليه وآله بالنبوة واصطفاه بالرسالة فاياك والناس واياك، وعندنا أهل البيت مفاتيح العلم وأبواب الحكمة وضياء الامر وفصل الخطاب، ومن يحبنا أهل البيت ينفعه ايمانه، ويتقبل منه عمله،

From him, from Muhammad Bin Ali, from Ubeys Bin Hisham Al Nashary, from Al Hassan Bin Al Husayn, from Maalik Bin Atiya, from Ibn Hamza, from Abu Al Tufayl who said,

‘Amir-ul-Momineenasws stood upon the Pulpit so heasws said: ‘Allahazwj Sent Muhammadsaww with the Prophet-hood and Chose himazwj with the Message. Therefore beware of the people and beware! And in ourasws possession, the Peopleasws of the Household, are keys of the Knowledge, and doors of the Wisdom, and illumination of the Command, and the decisive speech. And the one who loves usasws, the Peopleasws of the Household his faith would benefit him, and his deeds would be Accepted from him.

ومن لا يحبنا أهل البيت لا ينفعه ايمانه، ولا يتقبل منه عمله، وإن أدأب الليل والنهار لم يزل

And the one who does not love usasws, the Peopleasws of the Household, his Imaan (faith) would not benefit him, nor would his deeds be Accepted from him, even if the conduct of the night and the day does not cease to be’.[578] 

3 باب الهداية من الله عزوجل

Chapter 3 – The Guidance is from Allahazwj Mighty and Majestic

عنه، عن أبي خداش المهدي، عن الهيثم بن حفص، عن زرارة، عن أبي جعفر عليه السلام قال: ليس على الناس أن يعلموا حتى يكون الله هو المعلم لهم، فإذا علمهم فعليهم أن يعلموا.

From him, from Abu Khadash Al Mahdy, from Al Haysam Bin Hafs, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘It is not upon the people that they would know unless Allahazwj Becomes the Teacher for them. So when Heazwj Teaches them, so it is up to them to learn’.[579]

عنه، عن عدة، عن عباس بن عامر، عن مثنى الحناط، عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: إن الله خلق خلقه فخلق قوما لحبنا، لو أن أحدهم خرج من هذا الرأى لرده الله إليه وإن رغم أنفه، وخلق قوما لبغضنا لا يحبوننا أبدا.

From him, from a number, from Abaas Bin Aamir, from Masny Al hanaat, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Created Hisazwj creatures, so Heazwj Created a people who love usasws. If one of them were to exit from this view, Allahazwj would Return him to it, even if it be through his nose. And Allahazwj Created a people who hate usasws. They will never love usasws, ever!’[580]

عنه، عن محمد بن إسماعيل، عن أبي إسماعيل السراج، عن ابن مسكان، عن ثابت أبي سعيد قال: قال أبو عبد الله عليه السلام: يا ثابت ما لكم وللناس، كفوا عن الناس ولا تدعوا أحدا إلى أمركم، فوالله لو أن أهل السماوات وأهل الارضين اجتمعوا على أن يهدوا عبدا يريد الله ضلالته ما استطاعوا على أن يهدوه، ولو أن أهل السماوات وأهل - الارضين اجتمعوا على أن يضلوا عبدا لله يريد الله هداه ما استطاعوا أن يضلوه،

From him, from Muhammad Bin Ismail, from Abu Ismail Al Siraaj, from Ibn Muskaan, from Sabit Abu Saeed who said,

‘Abu Abdullahasws said: ‘O Sabit! What have you to do with the people? Refrain from the people and do not invite anyone to your matter, for by Allahazwj, even if the inhabitants of the skies and the inhabitants of the firmaments get together that they would guide a servant whose straying is Intended by Allahazwj, they would not have the ability over guiding him. And if the inhabitants of the skies and the inhabitants of the firmaments get together that they would stray a servant whose Guidance is Intended by Allahazwj, they would not have the ability to stray him. 

كفوا عن الناس ولا يقل أحدكم: " أخي، وابن عمي، وجاري "، فان الله إذا أراد بعبد خيرا طيب روحه فلا يسمع معروفا إلا عرفه ولا منكرا إلا أنكره، ثم يقذف الله في قلبه كلمة يجمع بها أمره.

Refrain from the people and not one of you should say, ‘My brother, or my cousin, or my neighbour’, for when Allahazwj intends goodness for a servant, Purifies his soul so that he does not hear something good except that he recognises it, nor any evil except that he rejects it. Then Allahazwj Throws a Word in his heart, by which Heazwj Consolidates his affairs’.[581]

عنه، عن عبد الله بن هشام بن سالم، عن سليمان بن خالد قال: قال أبو عبد الله عليه السلام: يا سليمان إن لك قلبا ومسامع، وإن الله إذا أراد أن يهدى عبدا فتح مسامع قلبه، وإذا أراد به غير ذلك ختم مسامع قلبه فلا يصلح أبدا، وهو قول الله عزوجل " أم على قلوب أقفالها "

From him, from Abdullah Bin Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws said: ‘O Suleyman! Verily for your heart is a hearing. And when Allahazwj Intends to Guide a servant, (Allahazwj) Opens the hearing of his heart. And when Heazwj Intends with him other than that, (Allahazwj) Seals the hearing of his heart, so he would not be correct, ever. And these are the Words of Allahazwj Mighty and Majestic [47:24] Do they not then reflect on the Quran? Or upon their hearts are locks’.[582]

عنه، عن القاسم بن محمد وفضالة بن أيوب، عن كليب بن معاوية الاسدي قال: قال أبو عبد الله عليه السلام: ما أنتم والناس، إن الله إذا أراد بعبد خيرا نكت في قلبه نكتة بيضاء فإذا هو يجول لذلك ويطلبه.

From him, from Al Qasim Bin Muhammad and Fazalat Bin Ayoub, from Kaleyb Bin Muawiya Al Asady who said,

‘Abu Abdullahasws said: ‘What is it with you and the people? Whenever Allahazwj Intends good with a servant, (Allahazwj) Creates a spot in his heart, a white spot, So when it is such, he wanders around and seeks it (the Truth)’.[583]

عنه، عن فضالة بن أيوب، عن القاسم بن يزيد، عن سليمان بن خالد قال: قال أبو عبد الله عليه السلام: أذا أراد الله بعبد خيرا نكت في قلبه نكتة بيضاء، فجال القلب يطلب الحق، ثم هو إلى أمركم أسرع من الطير إلى وكره.

From him, from fazaalat Bin Ayoub, from Al Qasim Bin Yazeed, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws said: ‘Whenever Allahazwj Intends good with a servant, (Allahazwj) Creates a spot in his heart, a white spot. So it makes the heart seek the Truth. Then he would be upon your matter (Al Wilayah) quicker than the (flight of the) bird to its nest’.[584]

عنه، عن ابن فضال، عن علي بن عقبة، عن أبيه قال: سمعت أبا عبد الله عليه السلام يقول: اجعلوا أمركم لله ولا تجعلوه للناس، فانه ما كان لله فهو لله، وما كان للناس فلا يصعد إلى الله،

From him, from Ibn Fazaal, from Ali Bin Uqba, from his father who said,

‘I heard Abu Abdullahasws saying: ‘Make your matters to be for (the Sake) of Allahazwj and do not make them to be for the (sake of) the people, for what was for (the Sake of) Allahazwj, so it is for Allahazwj, and what was for the (sake of the) people, so it would not ascend to Allahazwj.

فلا تخاصموا الناس لدينكم فان المخاصمة ممرضة للقلب، إن الله قال لنبيه صلى الله عليه وآله: " إنك لا تهدى من أحببت ولكن الله يهدى من يشاء " وقال: " أفأنت تكره الناس حتى يكونوا مؤمنين " ذر الناس فان الناس أخذوا عن الناس وإنكم أخذتم عن رسول الله صلى الله عليه وآله وعلي عليه السلام ولا سواء، إني سمعت أبي يقول: إن الله إذا كتب على عبد أن يدخل في هذا الامر كان أسرع إليه من الطير إلى وكره.

Do not dispute with the people about your Religion, for the disputing is from the illnesses of the heart. Allahazwj Said to Hisazwj Prophetsaww [28:56] Surely, you cannot guide whom you love, but Allah Guides whom He Desires to; and Said [10:99] will you then force the people until they become Believers?. The people are scattered, for the people take from the people, while you take from Rasool-Allahsaww and Aliasws, and it is not the same. Iasws heard myasws fatherasws saying: ‘Allahazwj, when Heazwj Ordains upon a servant that he should enter into this matter (Al-Wilayah), he would be quicker to it than the flight of the bird to its nest’.[585]

عنه، عن أبيه، عن صفوان وفضالة بن أيوب، عن داود بن فرقد قال: كان أبي يقول: ما لكم ولدعاء الناس إنه لا يدخل في هذا الامر إلا من كتب الله له:

From him, from his father, from Safwan and Fazalat Bin Ayoub,

(It has been narrated) from Dawood Bin Farqad who said: ‘What is it to you and inviting the people? He will not enter into this matter (Al-Wilayah) except the one whom Allahazwj has Ordained it to be’.

قال. وحدثني أبي، عن عبد الله بن يحيى، عن عبد الله بن مسكان، عن ثابت قال: قال أبو عبد الله عليه السلام: يا ثابت ما لكم وللناس.

He said, ‘And my father narrated to me, from Abdullah Bin Yahya, from Abdullah Bin Muskan, from Sabit who said,

‘Abu Abdullahasws said: ‘O Sabit! What do you have to do with the people?’[586]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن الحر قال سمعت أبا عبد الله عليه السلام يقول: إن رجلا أتى أبي فقال: إني رجل خصم أخاصم من أحب أن يدخل في هذا الامر، فقال له أبي: لا تخاصم أحدا فان الله إذا أراد بعبد خيرا نكت في قلبه نكتة حتى أنه ليبصر به الرجل منكم يشتهى لقاءه.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ayoub Bin Al Hurr who said,

‘I heard Abu Abdullahasws saying: ‘A man came to myasws fatherasws, so he said, ‘I am a disputing man. I dispute with people and wish that they enter into this matter (Al-Wilayah)’. So myasws fatherasws said to him: ‘Do not dispute with anyone, for whenever Allahazwj Intends good with a servant, Creates a spot in his heart, until he sees by it the man from among you, and desires to meet him’.[587]

عنه، عن أبيه، عن فضالة، عن أبي المغرا، عن أبي بصير، عن خثيمة بن عبد الرحمن الجعفي قال: سمعت أبا جعفر عليه السلام يقول: إن القلب ينقلب من لدن موضعه إلى حنجرته ما لم يصب الحق، فإذا أصاب الحق قر، ثم ضم أصابعه وقرأ هذه الاية " فمن يرد الله أن يهديه يشرح صدره للاسلام، ومن يرد أن يضله يجعل صدره ضيقا حرجا ".

From him, from his father, from Fazaalat, from Abu Al magra, from Abu Baseer, from Khaseyma Bin Abdul Rahman Al Ju’fy who said,

‘I heard Abu Ja’farasws saying: ‘The heart (of a Believer) overturns from its place to its larynx (vocal cords) what does not hit it from the Truth. So when the Truth hits it, (the herat) accepts it’. Then heasws joined hisasws fingers, and recited this Verse [6:125] Therefore (for) whomsoever Allah Intends that He would Guide him aright, He Expands his chest for Islam, and (for) whomsoever He Intends that He should Let him to err, He makes his chest straitened and narrow’.[588]

عنه، عن أبيه، عن حماد بن عيسى، عن ربعي بن عبد الله، عن الفضيل بن يسار، عن أبي عبد الله عليه السلام قال: لا تدعوا إلى هذا الامر فان الله إذا أراد بعبد خيرا أخذ بعنقه فأدخله في هذا الامر.

From him, from his father, from Hamaad Bin Isa, from Rabi’e Bin Abdullah, from Al Fazeyl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not invite to this matter (Al-Wilayah), for whenever Allahazwj Intends good for a servant, (Allahazwj) Seizes him by his neck and enters him into this matter (Al-Wilayah)’.[589]

عنه، عن النضر بن سويد، عن يحيى الحلبي، عن عمران قال: قال أبو عبد الله عليه السلام: إن الله إذا أراد بعبد خيرأ أخذ بعنقه فأدخله في هذا الامر.

From him, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Imran who said,

‘Abu Abdullahasws said: ‘Whenever Allahazwj intends good for a servant, (Allahazwj) Seizes him by his neck, and Enters him into this matter (Al-Wilayah)’.[590]

عنه، عن صفوان، عن محمد بن مروان، عن فضيل بن يسار قال: قلت لابي عبد الله عليه السلام ندعوا الناس إلى هذا الامر؟ - فقال: لا، يا فضيل إن الله إذا أراد بعبد خيرا أمر ملكا فأخذ بعنقه فأدخله في هذا الامر طائعا أو كارها.

From him, from Safwan, from Muhammad Bin Marwaan, from Fazeyl Bin Yasaar who said,

‘I said to Abu Abdullahasws, ‘Shall we invite the people to this matter (Al-Wilayah)?’ Heasws said: ‘No Fazeyl! Whenever Allahazwj Intends good with a servant, (Allahazwj) Commands an Angel, who seizes him by his neck, and enters him into this matter (Al-Wilayah), willingly or unwillingly’.[591]

عنه، عن ابن أبي عمير، عن أبي أيوب، عن معاذ بن كثير قال: قلت لابي عبد الله عليه السلام: إني لا أسألك إلا عما يعنينى، ان لي أولادا قد أدركوا، فأدعوهم إلى شئ من هذا الامر؟ - فقال: لا، إن الانسان إذا خلق علويا أو جعفريا يأخذ الله بناصيته حتى يدخله في هذا الامر.

From him, from Ibn Abu Umeyr, from Abu Ayoub, from Ma’az Bin Kaseer who said,

‘I said to Abu Abdullahasws, ‘I do not ask youasws for anything except about what would help me. I have children who have become aware. Shall I invite them to something from this matter (Al-Wilayah)?’ So heasws said: ‘No! Whenever a human being is created, be he an Alawite or a Ja’farite, Allahazwj Seizes him by his forelock and Enters him into this matter (Al-Wilayah)’.[592]

عنه، عن صفوان بن يحيى، عن حذيفة بن منصور، عن أبي عبد الله عليه السلام قال: كان أبي يقول: " إذا أراد الله بعبد خيرا أخذ بعنقه فأدخله في هذا الامر " (قال: وأومأ بيده إلى رأسه).

From him, from Safwaan Bin Yahya, from Huzeyfa Bin Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘Whenever Allahazwj Intends good for a servant, (Allahazwj) Seizes him by his neck, and Enter him into this matter (Al-Wilayah)’. He (the narrator) said, ‘And heasws gestured by hisasws hand to hisasws head’.[593]

عنه، عن حماد بن عيسى، عن نباتة بن محمد البصري، قال: أدخلني ميسر بن عبد العزيز على أبي عبد الله عليه السلام وفي البيت نحو من أربعين رجلا فجعل ميسر يقول: جعلت فداك هذا فلان بن فلان من أهل بيت كذا وكذا حتى انتهى إلى فقال: إن هذا ليس في أهل بيته أحد يعرف هذا الامر غيره، فقال أبو عبد الله عليه السلام: إن الله إذا أراد بعبد خيرا وكل به ملكا فأخذ بعضده فأدخله في هذا الامر.

From him, from Hamaad Bin Isa, from Nabatat Bin Muhammad Al Basry who said,

‘Maysar Bin Abdul Aziz made me come up to Abu Abdullahasws, and in the house were approximately forty men. So Maysar went on to say, ‘May I be sacrificed for youasws! This so and so is from such and such a household’ – until he ended up to me. So he said, ‘In his household there is no one who recognises this matter (Al-Wilayah) apart from him’. So Abu Abdullahasws said: ‘Whenever Allahazwj Intends good for a servant, (Allahazwj) Allocates an Angel to him, so he seizes him by his upper arm and enters him into this matter (Al-Wilayah)’.[594]

عنه، عن يحيى بن ابراهيم بن أبي البلاد، عن أبيه، عن جده، عن رجل من أصحابه يقال له " عمران ": أنه خرج في عمرة زمن الحجاج (لعنه الله) فقلت له: هل لقيت أبا جعفر (ع) فقال: نعم، فقلت: ما قال لك؟ - قال: قال لي: يا عمران ما خبر الناس؟ - فقلت: تركت الحجاج يشتم أباك على المنبر (أعنى علي بن أبي طالب صلوات الله عليه)، فقال: أعداء الله يبدهون بسبنا، أما إنهم لو استطاعوا أن يكونوا من شيعتنا لكانوا ولكنهم لا يستطيعون، إن الله أخذ ميثاقنا وميثاق شيعتنا ونحن وهم أظلة، فلو جهد الناس أن يزيدوا فيهم رجلا أو ينقصوا منهم رجلا ما قدروا على ذلك.

From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather,

(It has been narrated) from a man from his companions called Imran. He went out regarding Umrah during the era of Al-Hajaajla, so I said to him, ‘Did you meet Abu Ja’farasws’. So he said, ‘yes’. So I said, ‘What did heasws say to you?’ He said, ‘Heasws said to me: ‘O Imran! What is the news of the people?’ So I said, ‘I left Al-Hajaaj insulting yourasws fatherasws upon the Pulpit (Meaning Aliasws Bin Abu Talibasws). So heasws said: ‘The enemies of Allahazwj. They are insulting usasws on the spur of the moment (instinctively). But, if they had the ability that they should become from ourasws Shiah, they would have done so, but they do not have the ability for it. Allahazwj Took ourasws Covenant, and Covenant from ourasws Shiah, weasws and them were shadows. Even if the people were to struggle to increase among them a single man, or reduce from them a single man, they would not have the ability over that’.[595]

عنه، عن أبيه، عن القاسم بن محمد، عن علي بن أبي حمزة، عن أبي بصير، عن أبي – جعفر (ع) قال: لا تخاصموا الناس فان الناس لو استطاعوا أن يحبونا لاحبونا، إن الله أخذ ميثاق شيعتنا يوم أخذ ميثاق النبيين، فلا يزيد فيهم أحدا أبدا ولا ينقص منهم أحدا أبدا.

From him, from his father, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Do not dispute with the people, for the people (to become like you), if they had the ability to come to usasws, they would have come to usasws. Allahazwj Took a Covenant from our Shiah on the day Heazwj Took a Covenant from the Prophetsas. So there would be no increase among them (even) one, ever, nor decrease from them (even) one, ever’.[596]

4 - باب حق الله عزوجل على خلقه

Chapter 4 – A Right of Allahazwj Mighty and Majestic upon Hisazwj creatures

عنه، عن أبيه، عن النضر بن سويد، عن أبي الحسين، عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن قول الله عزوجل " اتقوا الله حق تقاته "؟ - قال: يطاع ولا يعصى، ويذكر ولا ينسى، ويشكر فلا يكفر.

From him, from his father, from Al Nazar Bin Suweyd, from Abu Al Husayn, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [3:102] O you who believe! Fear Allah with the fear, which is due to Him? The Imamasws said: ‘Obey and do not disobey; and remember and do not forget; and be thankful and do not be ungrateful’.[597]

عنه، عن الحسن بن محبوب، عن محمد بن القاسم الهاشمي قال: سمعت أبا – عبد الله (ع) يقول: قال رسول الله صلى الله عليه وآله من أصبح من أمتى وهمه غير الله فليس من الله.

From him, from Al Hassan Bin Mahboub, from Muhammad Bin Al Qasim Al Hashimy who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘The one who becomes from mysaww community, but his main concern is other than Allahazwj, so he (does) not (get anything) from Allahazwj’.[598]

عنه، عن أبيه رفعه قال: قال أبو عبد الله عليه السلام: من أراد أن يعلم ماله عند الله فلينظر ما لله عنده

From him, from his father, raising it, said,

‘Abu Abdullahasws said: ‘The one who wants to know what is for him in the Presence of Allahazwj, so he should look at what is for the Sake of Allahazwj with him’.[599]

عنه، عن علي بن حسان الواسطي وأحمد بن محمد بن أبي نصر، عن درست بن أبي منصور، عن زرارة بن أعين قال: قلت لابي عبد الله عليه السلام: ما حق الله على خلقه؟ - قال: حق الله على خلقه أن يقولوا بما يعلمون ويكفوا عما لا يعلمون، فإذا فعلوا ذلك فقد والله أدوا إليه حقه.

From him, from Ali Bin Hisan Al Wasity and Ahmad Bin Muhammad Bin Abu nasr, from Darsat Bin Abu Mansour, from Zarara Bin Ayn who said,

‘I said to Abu Abdullahasws, ‘What is the Right of Allahazwj upon Hisazwj creatures?’ Heasws said: ‘A Right of Allahazwj upon Hisazwj creatures is that they should be saying what they know of, and restrain from what they do not know. So when they do that, so, by Allahazwj, they would have fulfilled to Himazwj, Hisazwj Right’.[600]

5 - باب النهى عن القول والفتيا بغير علم

Chapter 5 – The Prohibition of the speech and (issuing) the Verdict (Fatwa) without knowledge

عنه، عن علي بن الحكم، عن سيف بن عميرة، عن مفضل بن يزيد قال: قال أبو عبد الله عليه السلام: أنهاك عن خصلتين فيهما هلك الرجال، أنهاك أن تدين الله بالباطل، وتفتي الناس بما لا تعلم

From him, from Ali Bin Al Hakam, from sayf Bin Umeyra, from Mufazzal Bin Yazeed who said,

‘Abu Abdullahasws said: ‘Iasws forbid you from two characteristics with regards to these two which have (led) men (before you) to destruction. Iasws forbid you from making a Religion of Allahazwj with the Falsehood, and issuing verdicts (Fatwas) to the people with what you do not know’.[601]

عنه، عن أبيه، عن عبد الله بن المغيرة، عن عبد الرحمن بن الحجاج، عن أبي – عبد الله (ع) قال: إياك وخصلتين مهلكتين، أن تفتى الناس برأيك، وأن تقول ما لا تعلم.

From him, from his father, from Abdullah Bin Al Mugheira, from Abdul Rahman Bin Al Hajaaj,

(It has been narrated) from Abu Abdullahasws having said: ‘Beware of two qualities, two destroyers – issuing a verdict (Fatwa) to the people by your opinion, and saying what you do not know’.[602]

عنه، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن عبد الرحمن بن الحجاج قال: سألت أبا عبد الله عليه السلام عن مجالسة أصحاب الرأى فقال: جالسهم، وإياك وخصلتين تهلك فيهما الرجال، أن تدين بشئ من رأيك، وتفتي الناس بغير علم.

From him, from Al Hassan Bin Ali Bin Fazaal, from Sa’albat Bin Maymoun, from Abdul Rahman Bin Al Hajaaj who said,

‘I asked Abu Abdullahasws about a gathering of the people of opinions, so heasws said: ‘Gather with them, and beware of two qualities, regarding which the men have been destroyed – Making a Religion with something from your opinion, and issuing a verdict (Fatwa) without knowledge’.[603]

عنه، عن أحمد بن علي بن الحسان، عمن حدثه، عن زرارة، عن أبي عبد الله عليه السلام قال: إن من حقيقة الايمان أن تؤثر الحق وإن ضرك على الباطل وإن نفعك، وأن لا يجوز منطقك علمك.

From him, from Ahmad Bin Ali Bin Al Hasaan, from the one who narrated it, from Zarara,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from the realities of the faith that you give preference to the Truth over the falsehood even if it harms you, and even if it benefits you, and that you should not exceed in speaking your knowledge’.[604]

عنه، عن محمد بن عيسى، عن جعفر بن محمد أبي الصباح، عن إبراهيم بن أبي - سماك، عن موسى بن بكر، قال: قال أبو الحسن عليه السلام: من أفتى الناس بغير علم لعنته ملائكة الارض وملائكة السماء

From him, from Muhammad Bin Isa, from Ja’far Bin Muhammad Abu Al sabah, from Ibrahim Bin Abu Samak, from Musa Bin Bakr who said,

‘Abu Al-Hassanasws said: ‘The one who issues a verdict (Fatwa) without knowledge, the Angels of the earth curse him, (as well as) the Angels of the sky’.[605]

أحمد، عن أبيه، عن فضالة بن أيوب، عن إسماعيل بن زياد، عن أبي عبد الله، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: من أفتى الناس بغير علم لعنته ملائكة السماء والارض.

Ahmad, from his father, from Fazalat Bin Ayoub, from Ismail Bin Ziyad,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The one who issues verdicts (Fatwas) to the people without knowledge, the Angels of the sky and the earth curse him’.[606]

عنه، عن الحسن بن محبوب، عن علي بن رئاب، عن أبي عبيدة الحذاء، عن أبي - جعفر عليه السلام قال: من أفتى الناس بغير علم ولا هدى من الله لعنته ملائكة الرحمة وملائكة العذاب، ولحقه وزر من عمل بفتياه.

From him, from Al Hassan Bin Mahboub, from Ali Bin Ra’ib, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who issues verdicts (Fatwas) to the people without knowledge, and without Guidance from Allahazwj, the Angels of Mercy and the Angels of Punishment curse him, and there attaches upon him the burden of the ones who act by his Fatwa’.[607]

عنه، عن أبيه، عن يونس بن عبد الرحمن، عن داود بن فرقد، عمن حدثه، عن عبد الله بن شبرمة قال: ما أذكر حديثا سمعته من جعفر بن محمد إلا كاد يتصدع قلبي، قال: قال أبي، عن جدى، عن رسول الله صلى الله عليه وآله (قال ابن شبرمة: وأقسم بالله ما كذب أبوه على جده، ولا كذب جده على رسول الله صلعم)

From him, from his father, from Yunus Bin Abdul Rahman, from Dawood Bin Farqad, form the one who narrated it, from Abdullah Bin Shabrama who said,

‘I recall a Hadeeth which I recently heard from Ja’farasws Bin Muhammadasws which nearly cracked my heart. Heasws said: ‘Myasws fatherasws said to measws, from myasws grandfatherasws, from Rasool-Allahsaww. (Ibn Shabrama said, ‘I swear by Allahazwj, neither did hisasws fatherasws (forged a) lie to hisasws grandfatherasws, nor did hisasws grandfatherasws (forged a) lie to Rasool-Allahsaww).

فقال: قال رسول الله صلى الله عليه وآله: من عمل بالمقائيس فقد هلك وأهلك، ومن أفتى الناس وهو لا يعلم الناسخ والمنسوخ والمحكم والمتشابه فقد هلك وأهلك.

So heasws said: ‘Rasool-Allahsaww said: ‘The one who acts by the analogies so he is destroyed and causes (others) to be destroyed. And the one who issues Fatwas to the people and he does not know the Abrogating and the Abrogated, and the Decisive and the Allegorical, so he is destroyed and causes (others) to be destroyed’.[608]

عنه، عن الحسن بن علي الوشاء، عن أبان الاحمر، عن زياد بن أبي رجاء، عن أبي جعفر عليه السلام قال: ما علمتم فقولوا، وما لم تعلموا فقولوا: " الله أعلم "، إن الرجل لينزع بالآية من القرآن يخر فيها أبعد من السماء.

From him, from Al Hassan Bin Ali Al Washa, from Abaan Al Ahmar, from Ziyad Bin Abu Raja’a,

(It has been narrated) from Abu Ja’farasws having said: ‘What you know of, so say it, and what you do not know, so say, ‘Allahazwj is more Knowing’. The man interprets a Verse from the Quran (by his opinion) so he falls with regards to it (from a distance) further than the sky’.[609]

عنه، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله، عن الهيثم، عن محمد بن مسلم، عن أبي عبد الله عليه السلام قال: إذا سئل الرجل منكم عما لا يعلم فليقل: " لا أدرى " ولا يقل: " الله أعلم " فيوقع في قلب صاحبه شكا، وإذا قال المسئول: " لا أدرى " فلا يتهمه السائل

From him, from his father, from Hamaad Bin Isa, from hareyz Bin Abdullah, from Al Haysam, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man among you is asked about what he does not know, so he should say, ‘I don’t know’, and he should not say, ‘Allahazwj is more Knowing’, for there would cause a doubt in the heart of his companion. And when the questioned one says, ‘I don’t know’, so the questioner cannot accuse him’.[610]

عنه، عن أبيه، عن حماد بن عيسى، عن ربعي بن عبد الله، عن محمد بن مسلم، عن أحدهما عليهما السلام، قال: للعالم إذا سئل عن شئ وهو لا يعلمه أن يقول: " الله أعلم ". وليس لغير العالم أن يقول ذلك.

From him, from his father, from Hamaad Bin Isa, from Rabi’e Bin Abdullah, from Muhammad Bin Muslim,

(It has been narrated) from one of themasws (5th or 6th Imamasws) having said: ‘When the scholar is asked about something he does not know, he should be saying, ‘Allahazwj is more Knowing’. And that is not for someone other than the scholar to say’.[611]

عنه، عن أبيه، عن عبد الله بن المغيرة، عن فضيل بن عثمان، عن رجل، عن أبي – عبد الله عليه السلام، قال: إذا سئلت عما لا تعلم، فقل: " لا أدرى " فان " لا أدرى " خير من الفتيا

From him, from his father, from Abdullah Bin Al Mugheira, from Fazeyl Bin Usman, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘When you are asked about what you do not know, so say, ‘I don’t know’, for ‘I don’t know’ is better than the verdict (Fatwa)’.[612]

عنه، عن جعفر بن محمد بن عبيدالله الاشعري، عن ابن القداح (وهو عبد الله بن ميمون) عن أبي عبد الله عليه السلام، عن أبيه، قال: قال علي عليه السلام في كلام له: " لا يستحيى العالم إذا سئل عما لا يعلم أن يقول: لا علم لي به ".

From him, from Ja’far Bin Muhammad Bin Ubeydullah Al Ashary, from Ibn Al Qadah (and he is Abdullah Bin Maymoun)

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Aliasws said in a speech of hisasws: ‘The scholar should not be ashamed, when he is asked about what he does not know, of saying, ‘I don’t know’.[613]

6 - باب البدع

Chapter 6 – The Innovation

عنه، عن أبي يوسف يعقوب بن يزيد، عن حماد بن عيسى، عن حريز رفعه قال: كل بدعة ضلالة، وكل ضلالة سبيلها إلى النار.

From him, from Abu Yusuf Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Hareyz, raising it,

Heasws said, ‘Every innovation is straying, and every straying, its way is to the Fire’.[614]

عنه، عن بعض أصحابنا، عن محمد بن سنان، عن أبي خالد، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: أدنى الشرك أن يتبدع الرجل رأيا فيحب عليه ويبغض.

From him, from one of our companions, from Muhammad Bin Sinan, from Abu Khalid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The lowest of Polytheism (Shirk) is the innovation of the man of an opinion, so he loves and hates upon it’.[615]

عنه، عن يعقوب بن يزيد، عن العمي، باسناده قال: قال رسول الله صلى الله عليه وآله: أبي الله لصاحب البدعة بالتوبة، قيل: يا رسول الله كيف ذاك؟ - قال: إنه قد أشرب قلبه حبها.

From him, from Yaqoub Bin Yazeed, from the general Muslims, by his chain, said,

‘Rasool-Allahsaww said: ‘Allahazwj Refuses (to Accept) the repentance of the innovator’. It was said, ‘O Rasool-Allahsaww! Why is that?’ Hesaww said: ‘His heart has drunk (from) its love’.[616]

عنه، عن أبيه، عن محمد بن أبي عمير، عن هشام بن الحكم، عن أبي عبد الله عليه السلام ومحمد بن حمران، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: كان رجل في الزمان الاول طلب الدنيا من حلال فلم يقدر عليها، فطلبها حراما فلم يقدر عليها، فأتاه الشيطان فقال: يا هذا قد طلبت الدنيا من حلال فلم تقدر عليها، وطلبتها من الحرام فلم تقدر عليها، أفلا أدلك على شئ يكثر به دنياك ويكثر به تبعك؟ - قال، نعم،

From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Al Hakam, from Abu Abdullahasws; and Muhammad Bin Hamran, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘There was a man in the former times who sought the world by Permissible means, but was not able to. So he sought it by Prohibited means, but he was not able to. So Satanla came up to him and said, ‘O you! You have sought the world from Permissible means but you were not able to, and sought it by Prohibited means, but were to able to. Shall I direct you to a thing by which your world would be abundant, and you would have abundant followers?’ He said, ‘Yes’.

قال: تبتدع دينا وتدعو إليه الناس، (قال:) ففعل، فاستجاب له الناس فاطأعوه وأصاب من الدنيا (قال:) ثم إنه فكر وقال: ما صنعت شيئا؟ ابتدعت دينا ودعوت الناس إليه، ما أرى لي توبة إلا أن آتى من دعوته إليه فأرده عنه

Hela said, ‘Innovate a Religion and invite the people towards it’. So he did it. The people responded to him, and he secured (a lot) from the world. Then he thought (to himself) and said, ‘What thing have I done? I innovated a religion and invited the people to it. I do not see repentance for myself except that I should come to the ones I invited, and return them back’.

(قال:) فجعل يأتي أصحابه الذين أجابوه فيقول: إن الذي دعوتكم إليه باطل وإنما ابتدعته كذبا، فجعلوا يقولون له: كذبت، هو الحق ولكنك شككت في دينك فرجعت عنه

So he went to his companions who has responded to him, so he was saying, ‘That which I have invited to, is false, but rather it was I who innovated it falsely’. So they went on to say, ‘You are lying! But, it is the truth, but you are doubting in your religion, so you have returned from it’.

(قال:) فلما رأى ذلك عمد إلى سلسلة فأوتد لها وتدا ثم جعلها في عنقه فقال: لا أحلها حتى يتوب الله علي، (قال:) فأوحى الله تعالى إلي نبي من أنبيائه أن قل لفلان بن فلان: " وعزتي وجلالى لو دعوتني حتى تنقطع أوصالك ما استجبت لك حتى ترد من مات على ما دعوته إليه فيرجع عنه.

So when he saw that, he deliberately chained himself, and pegged it to the ground, and chained himself around his neck, and said, ‘I will not release it until Allahazwj Turns to me (with Mercy)’. So Allahazwj Revealed unto a Prophetsaww from Hisazwj Prophetsas : “Say to so and so, son of so and so: “By Myazwj Honour and Myazwj Majesty! Even if you supplicate to Meazwj until you are cut apart, Iazwj will not Answer you, until you return everyone who died upon what you had invited him to, but you cannot return him (to life and true faith)’.[617]

عنه، عن الحسن بن محبوب، عن معاوية بن وهب، قال: سمعت أبا عبد الله عليه السلام يقول: قال رسول الله صلى الله عليه وآله: إن لله عند كل بدعة تكون بعدى يكاد بها الايمان وليا من أهل بيتي موكلا به يذب عنه، ينطق بالهام من الله ويعلن الحق وبنوره يرد كيد الكائدين (يعنى عن الضعفاء) فاعتبروا يا أولى الابصار وتوكلوا على الله.

From him, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘By Allahazwj, with every innovation which would take place after mesaww by which the Imaan would be plotted against, there would be a Guardianasws from the Peopleasws of mysaww Household, allocated to defend it (the Imaan). Heasws would speak by the Inspiration from Allahazwj, and would proclaim the Truth, and by hisasws Light, repel the plots of the plotters (meaning from the weak ones). Therefore, learn a lesson, O people of insight! And rely upon Allahazwj’.[618]

عنه، عن يعقوب بن يزيد، عن محمد بن جمهور العمى رفعه قال: من أتى ذا بدعة فعظمه فانما سعى في هدم الاسلام.

From him, from Yaqoub Bin Yazeed, from Muhammad Bin Jamhour Al A’ma, raising it,

Heasws said: ‘The one who comes to an innovator and magnifies him, so he has strived for the destruction of Al-Islam’.[619]

عنه، عن أبيه، عن هارون بن الجهم، عن حفص بن عمرو، عن أبي عبد الله، عن أبيه عن علي عليهم السلام قال: من مشى إلى صاحب بدعة فوقرة فقد مشى في هدم الاسلام.

From him, from his father, from Haroun Bin Al Jaham, from Hafs Bin Amro, from Abu Abdullah asws, from his father,

(It has been narrated) from Aliasws having said: ‘The one who walks to the innovator, and respected him, so he has walked for the destruction of Al-Islam’.[620]

عنه، عن الحسن بن علي بن فضال، عن عاصم بن حميد، عن محمد بن مسلم، عن أبي جعفر عليه السلام، قال: خطب أمير المؤمنين عليه السلام الناس فقال: أيها الناس إنما بدء وقوع الفتن أهواء تتبع، وأحكام تبتدع، يخالف فيها كلام الله، يقلد فيها رجال رجالا، ولو أن الباطل خلص لم يخف على ذي حجى، ولو أن الحق خلص لم يكن اختلاف، ولكن يؤخذ من هذا ضغث ومن هذا ضغث فيمزجان فيجيئان معا، فهنالك استحوذ الشيطان على أوليائه، ونجا الذين سبقت لهم من الله الحسنى

From him, from Al Hassan Bin Ali Bin Fazaal, from Aasim Bin Hameed, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir-ul-Momineenasws addressed the people: ‘O you people! But rather, the beginning of the occurrence of the Fitna (Strife) is from the following of the desires, and rulings which have been innovated, in which the Speech of Allahazwj is opposed, in which a man emulates (does Taqleed) of a man. And if the falsehood was pure, the one with arguments would not fear it; and if the Truth was pure, there would be no differing. But, they take a handful of this, and a handful of that, so they mix up the two and come with these two. So it is over that, the Satanla enchains hisla friends, those for whom the goodness has preceded from Allahazwj attain salvataion (21:101)’.[621]

عنه، عن عدة من أصحابنا، عن علي بن أسباط، عن عمه يعقوب بن زرارة، عن أبي جعفر عليه السلام قال: من اجترى على الله في المعصية وارتكاب الكبائر فهو كافر، ومن نصب دينا غير دين الله فهو مشرك.

From him, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Zarara,

(It has been narrated) from Abu Ja’farasws: ‘The one who is audacious (fearless) to Allahazwj regarding the disobedience and indulges in the major sins, so he is a disbeliever. And the one who establishes a Religion other than the Religion of Allahazwj, so he is a Polytheist’.[622]

7 - باب المقائيس والرأى

Chapter 7 – The analogist and the opinion

عنه، عن أبيه، عمن ذكره، عن أبي عبد الله عليه السلام في رسالته إلى أصحاب الرأى والقياس: أما بعد فانه من دعا غيره إلى دينه بالارتياء والمقائيس لم ينصف ولم يصب حظه لان المدعو إلى ذلك لا يخلو أيضا من الارتياء والمقائيس، ومتى ما لم يكن بالداعى قوة في دعائه على المدعو لم يؤمن على الداعي أن يحتاج إلى المدعو بعد قليل، لانا قد رأينا المتعلم الطالب ربما كان فائقا لمعلم ولو بعد حين، ورأينا المعلم الداعي ربما احتاج في رأيه إلى رأى من يدعو

From him, from his father, from the one who mentioned,

(It has been narrated) from Abu Abdullahasws in hisasws message to the people of the opinion and the analogy: ‘After this, so the one who invited others to his Religion by the opinions and the analogies, he did not do justice, and did not hit his fortune because the invitee to that was himself not devoid of the opinions and the analogies. And when the inviter did not have the strength regarding his call to the invitee to believe the inviter, he became needy of the invitee after a while, because we have seen the student sometimes being superior to the teacher even though it be after a while, and we have seen the educated inviter sometimes being needy in his opinion to the opinion of the one whom he has invited.

وفي ذلك تحير الجاهلون وشك المرتابون وظن الظانون ولو كان ذلك عند الله جائزا لم يبعث الله الرسل بما فيه الفصل، ولم ينه عن الهزل، ولم يعب الجهل،

And in that is the confusion of the ignorant, and the doubts of the sceptics, and the guesses of the conjecturers. And if that was permissible in the Presence of Allahazwj, Allahazwj would not have Sent the Rasoolsas with that in the gap (in the duration), and not have Forbidden the humour, and not faulted the ignorant.

ولكن الناس لما سفهوا الحق وغمطوا النعمة، واستغنوا بجهلهم وتدابيرهم عن علم الله، واكتفوا بذلك دون رسله والقوام بأمره، وقالوا: لا شئ إلا ما أدركته عقولنا وعرفته ألبابنا

But, the people, when they depreciated the Truth and showed scorn for the Bounties, and became needless of the Knowledge of Allahazwj, due to their ignorance and their management, and contented themselves with that, besides Hisazwj Rasoolsas and standing by theiras orders, and said, ‘There is nothing except what our intellects are aware of, and our minds recognise (i.e., what makes sense to us)’.

فولاهم الله ما تولوا وأهملهم وخذلهم حتى صاروا عبدة أنفسهم من حيث لا يعملون، ولو كان الله رضي منهم اجتهادهم وارتياءهم فيما ادعوا من ذلك لم يبعث الله إليهم فاصلا لما بينهم ولا زاجرا عن وصفهم و انما استدللنا أن رضا الله غير ذلك ببعثه الرسل بالامور القيمة الصحيحة والتحذير عن الامور المشكلة المفسدة،

Thus, Allahazwj’s (Commands) escaped from them (their minds), and what they turned towards, neglected them and abandoned them until they became slaves to their own selves from where they did not know.

And if Allahazwj was Pleased with them, and their Ijtihaad, and their opinions with regards to what they invited from that, Allahazwj would not have Sent to them Decisions to what is (differing) between them, nor Warn about their qualities, but rather, what evidences us to the Pleasure of Allahazwj is other than that, by the Sending of the Rasoolsas with the Commands, and the correct standings, and the Warning about the doubtful and corrupt matters.

ثم جعلهم أبوابه وصراطه والادلاء عليه بأمور محجوبة عن الرأى والقياس، فمن طلب ما عند الله بقياس ورأى لم يزدد من الله إلا بعدا، ولم يبعث رسولا قط وان طال عمره قابلا من الناس خلاف ما جاء به حتى يكون متبوعا مرة و تابعا أخرى،

Then Heazwj Made themas as Hisazwj Doors, and Hisazwj Way, and the Directors towards Himazwj by matters veiled from the opinions and the analogies. So the one who seeks what was is in the Presence of Allahazwj by the analogy and opinion, it will not increase from Allahazwj anything except for the remoteness. And Allahazwj did not Send a Rasoolas at all, and Lengthened hisas age, and faced opposition from the people due to what heas came with, until heas became followed one time, and followed (others) another time. (i.e., such a thing never happened).

ولم ير أيضا فيما جاء به استعمل رأيا ولا مقياسا حتى يكون ذلك واضحا عنده كالوحي من الله وفي ذلك دليل لكل ذي لب وحجى أن أصحاب الرأى والقياس مخطئون مدحضون وإنما الاختلاف فيما دون الرسل لا في الرسل

And heas (the Prophetas) was not seen as well, with regards to what heas came with, using (hisas own) opinion, nor an analogy, until that became clear with himas like the Revelation from Allahazwj. And in that is the evidence for every one with a mind and argument, that the people of the opinion and the analogy are erroneous, bewildered. But rather, the differing is in what is besides the Rasoolsas and not in the Rasoolsas.

فاياك أيها المستمع أن تجمع عليك خصلتين احداهما القذف بما جاش به صدرك واتباعك لنفسك إلى غير قصد ولا معرفة حد، والاخرى استغناؤك عما فيه حاجتك وتكذيبك لمن إليه مردك

So beware, O you listeners, from two qualities gathering into you – one of which is the throwing of what your chests are excited with, and following yourselves to other than what you set out to without understanding its limits; and the other is your being self-sufficient about what is your need therein, and your belying to the Oneazwj to Whom is your eventual return.

و إياك وترك الحق سأمة وملالة، وانتجاعك الباطل جهلا وضلالة، لانا لم نجد تابعا لهواه جائزا عما ذكرنا قط رشيدا فانظر في ذلك.

And beware of neglecting the Truth out of boredom and tiredness, and your coming to the Falsehood out of ignorance and the straying, because we will not find a follower of his own desires, allowing at all what weasws have mentioned, to be upon Guidance. Therefore, look into that’.[623]

عنه، عن بعض أصحابنا، عمن ذكره، عن معاوية بن ميسرة بن شريح، قال: شهدت أبا عبد الله عليه السلام في مسجد الخيف وهو في حلقة فيها نحو من مائتي رجل فيهم عبد الله بن شبرمة فقال: يا أبا عبد الله إنا نقضى بالعراق فنقضي ما نعلم من الكتاب والسنة وترد علينا المسألة فنجتهد فيها بالرأى قال: فأنصت الناس جميع من حضر للجواب وأقبل أبو عبد الله عليه السلام على من على يمينه يحدثهم فلما رأى الناس ذلك أقبل بعضهم على بعض وتركوا الانصات.

From him, from one of our companions, from the one who mentioned it, from Muawiya Bin Maysara Bin Shareeh who said,

‘I witnessed Abu Abdullahasws in Masjid Al-Kheef, and heasws was in a circle wherein were approximately one hundred men, among whom was Abdullah Bin Shabrama. So he said, ‘O Abu Abdullahasws! We are judges at Al-Iraq and we judge by what we know from the Book and the Sunnah. And certain questions are referred to us, so we do Ijtihaad in these with our opinion’. He (the narrator) said, ‘The people altogether were silent from waiting for the answer, and Abu Abdullahasws faced towards the ones to hisasws right, discussing with them. So when the people saw that, some of them faced each other and neglected the silence.

(قال:) ثم تحدثوا ما شاء الله ثم إن ابن شبرمة قال: يا أبا عبد الله إنا قضاة العراق وإنا نقضى بالكتاب والسنة وإنه ترد علينا أشياء نجتهد فيها بالرأى قال: فأنصت جميع الناس للجواب وأقبل أبو عبد الله عليه السلام على من على يساره يحدثهم فلما رأى الناس ذلك أقبل بعضهم على بعض وتركوا الانصات

He (the narrator) said, ‘Then discussion took place what as long as Allahazwj so Desired, then Ibn Shabrama said, ‘O sonasws of Rasool-Allahsaww! We are judges of Al-Iraq, and we judge by the Book and the Sunnah, and certain things are referred to us, wherein we do Ijtihaad with the opinion’. He (the narrator) said, ‘So all the people were silent for the answer, and Abu Abdullahasws faced to the ones to hisasws left and discussed with them. So when the people saw that, some of them faced each other and neglected the silence’.

ثم إن ابن شبرمة مكث ما شاء الله ثم عاد لمثل قوله: فأقبل أبو عبد الله عليه السلام فقال: أي رجل كان علي بن أبي طالب؟ - فقد كان عندكم بالعراق ولكم به خبر، قال: فأطرأه ابن شبرمة وقال فيه قولا عظيما، فقال له أبو عبد الله عليه السلام: فان عليا أبي أن يدخل في دين الله الرأى وأن يقول في شئ من دين الله بالرأى والمقائيس،

Then Ibn Shabrama remained (like that) for as long as Allahazwj so desired, then repeated similar to his speech. So Abu Abdullahasws faced him and said: ‘Which man was (with) Aliasws Bin Abu Talibasws? Heasws was among you at Al-Iraq, and for you, by himasws was news (Hadeeth)’. He (the narrator) said, ‘So Ibn Shabrama frowned and said a grievous thing about himasws. So Abu Abdullahasws said: ‘Surely Aliasws refused to include the opinion in the Religion of Allahazwj, and that you should be saying regarding something from the Religion of Allahazwj by the opinion and the analogy’.

فقال أبو ساسان: فلما كان الليل دخلت على أبي عبد الله عليه السلام فقال لي: يا أبا ساسان لم يدعنى صاحبكم ابن شبرمة حتى أجبته ثم قال: لو علم ابن شبرمة من اين هلك الناس ما دان بالمقائيس ولا عمل بها.

So Abu Sasaan said, ‘So when it was the night, I came up to Abu Abdullahasws, and heasws said to me: ‘O Abu Sasaan! Your companion Ibn Shabrama would not have left measws until Iasws answered him’. Then heasws said: ‘If only Ibn Shabrama knew from where the people are destroyed, he would not have made a Religion by the analogies and would not have acted by it’.[624]

عنه، أبيه، عن عبد الله بن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبي عبد الله، عن أبيه قال: قال أمير المؤمنين عليه السلام: لا رأى في الذين.

From him, from his father, from Abdullah Bin Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Amir-ul-Momineenasws said: ‘There is no opinion in the Religion’.[625]

عنه، عن أبيه، عن فضالة، عن أبان الاحمر، عن أبي شيبة قال: سمعت أبا - عبد الله عليه السلام يقول: إن أصحاب المقائيس طلبوا العلم بالمقائيس فلم يزدهم المقائيس من الحق إلا بعدا وإن دين الله لا يصاب بالمقائيس.

From him, from his father, from Fazaalat, from Aban Al Ahmar, from Abu Shayba who said,

‘I heard Abu Abdullahasws saying: ‘The analogists seek the knowledge by the analogies, so these analogies do not increase them from the Truth except for the remoteness (from it), and the Religion of Allahazwj cannot be caught/captured by the analogies’.[626]

عنه، عن أبيه، عن حماد بن عيسى، عن بعض أصحابه قال: قال أبو عبد الله عليه السلام لابي حنيفة: ويحك إن أول من قاس ابليس لما أمره بالسجود لآدم، قال: " خلقتني من نار وخلقته من طين ".

From him, from his father, from Hamaad Bin Isa, from one of his companions who said,

‘Abu Abdullahasws said to Abu Haneefa: ‘Woe be unto you! The first one to analogise what Ibleesla when hela was Commanded to prostrate to Adamas, saying, ‘Youazwj have Created mela from fire and Created himas from clay’.[627]

عنه، عن الحسن بن على بن يقطين، عن الحسين بن مياح، عن أبيه، عن أبى - عبد الله عليه السلام قال: إن إبليس قاس نفسه بآدم فقال: خلقتني من نار وخلقته من طين، فلو قاس الجوهر الذي خلق الله منه آدم بالنار كان ذلك أكثر نورا وضياءا من النار

From him, from Al Hassan Bin Ali Bin Yaqteen, from Al Husayn Bin Mayaah, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Ibleesla analogised himselfla with Adamas, so hela said, ‘Youazwj Created mela from fire and Created himas from clay’. If only hela had compared the essence with which Allahazwj Created Adamas from, with the fire, which was more illuminating that the fire’.[628]

عنه، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله، عن ابن مسكان، عن أبي الربيع الشامي قال: قلت لابي عبد الله عليه السلام: ما أدنى ما يخرج العبد من - الايمان؟ - فقال: الرأى يراه مخالفا للحق فيقيم عليه.

From him, from his father, from hamaad Bin Isa, from Hareyz Bin Abdullah, from Ibn Muskaan, from Abu Al Rabi’e, from Abdul Rabi’e Al shamy who said,

‘I said to Abu Abdullahasws, ‘What is the lowest of that makes a servant exit from the Imaan (faith)?’ So heasws said: ‘The ‘opinion’ he opines in opposition to the Truth, so he stands on it’.[629]

عنه، عن محمد بن عبد الحميد العطار البجلي، عن عاصم بن حميد، عن أبي – حمزة الثمالي، عن يحيى بن عقيل، قال: قال امير المؤمنين علي عليه السلام: إني أخاف عليكم إثنين اتباع الهوى، وطول الامل، فأما اتباع الهوى فانه يرد عن الحق، وأما طول الامل فينسى الآخرة.

From him, from Muhammad Bin Abdul Hameed Al Ataar Al Bajaly, from Aasim Bin Hameed, from Abu Hamza Al Sumaly, from Yahya Bin Aqeel who said,

‘Amir-ul-Momineenasws said: ‘Iasws fear for you from two – following the desires, and the lengthy deeds (workaholic). So as for following of the desires, so it would repel you from the Truth, and as for the lengthy deeds (endless effort for the world), so these would make you forget the Hereafter’.[630]

عنه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن عبيد بن زرارة، عن رجل لم يسمه أنه سأل أبا عبد الله عليه السلام رجلان تدارئا في شئ فقال: أحدهما أشهد أن هذا كذا وكذا برأيه فوافق الحق، وكف الاخر فقال: القول قول العلماء؟ - فقال: هذا أفضل الرجلين أو قال: أورعهما.

From him, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, from Ubeyd Bin zarara, from a man not named,

He (the narrator) who asked Abu Abdullahasws, ‘Two men opined with regards to something, so one of them said, ‘I testify that this is such and such’, by his opinion. So it was compatible with the Truth, and the other refrained’, so he said: ‘The words are the words of the scholar?’ So heasws said: ‘This is the better of the two men’ – or heasws said: ‘(better of the) two decisions’.[631]

عنه، عن أبيه، عن النضر بن سويد، عن القاسم بن سليمان قال: قال أبو عبد الله عليه السلام: سمعت أبي يقول: ما ضرب الرجل القرآن بعضه ببعض إلا كفر

From him, from his father, from Al nazar Bin Suweyd, from Al Qasim Bin Suleyman who said,

‘Abu Abdullahasws said: ‘Iasws heard myasws fatherasws saying: ‘The man does not strike some of the Quran with the other, except that he blasphemes’.[632]

عنه، عن إسماعيل بن مهران، عن سيف بن عميرة، عن أبي المغرا، عن سماعة قال: قلت لابي الحسن عليه السلام: إن عندنا من قد أدرك أباك وجدك، وإن الرجل منا يبتلى بالشئ لا يكون عندنا فيه شئ فيقيس؟ - فقال: إنما هلك من كان قبلكم حين قاسوا.

From him, from Ismail Bin Mahran, from Sayf Bin Umeyra, from Abu Al Magra, from Sama’at who said,

‘I said to Abu Al-Hassanasws, ‘With us is one who has seen yourasws fatherasws and yourasws grandfather, and the man from us gets indulged with something which is not with us, so can he analogise?’ So heasws said: ‘But rather, the ones before you were destroyed when they analogised’.[633]

عنه، عن أبيه، عن حماد بن عيسى، عن حريز، عن محمد بن حكيم، قال: قلت لابي عبد الله عليه السلام: إن قوما من أصحابنا قد تفقهوا وأصابوا علما ورووا أحاديث فيرد عليهم الشئ فيقولون فيه برأيهم؟ - فقال: لا، وهل هلك من مضى إلا بهذا وأشباهه؟!..

From him, from his father, from hamaad Bin isa, from Hareyz, from Muhammad Bin Hakeem who said,

‘I said to Abu Abdullahasws, ‘There is a group of our companions who have pondered and have caught knowledge and are reporting Ahadeeth, so something is referred to them, and they are saying it by their opinion?’ So heasws said, ‘No! And were not the ones who have passed, were destroyed by this by (attaching to) what resembles it?’[634]

عنه، عن أبيه، عن محمد بن أبي عمير، عن محمد بن حكيم، قال: قلت لابي - الحسن موسى بن جعفر عليهما السلام: جعلت فداك فقهنا في الدين وأغنانا الله بكم عن الناس حتى أن الجماعة منا لتكون في المجلس ما يسأل رجل صاحبه يحضره المسألة ويحضره جوابها منا من الله علينا بكم

From him, from his father, from Muhammad Bin Umeyr, from Muhammad Bin Hakeem who said,

‘I said to Abu Al-Hassan Musaasws Bin Ja’farasws, ‘May I be sacrficied for youasws! We ponder in the Religion, and Allahazwj has Made us to be needless from the people through youasws, to the extent that a group of us have become such in the gathering that, a man present in the gathering does not ask a question, but an answer is present from us, which Allahazwj has Bestowed upon us through youasws. 

فربما ورد علينا الشئ لم يأتنا فيه عنك ولا عن آبائك شئ فننظر إلى أحسن ما يحضرنا وأوفق الاشياء لما جائنا عنكم فنأخذ به؟ - فقال: هيهات هيهات! في ذلك والله هلك من هلك يا ابن حكيم

However, sometimes such a thing is referred to us, that we have not been given anything about it, neither from youasws, nor from yourasws forefathersasws. So we look at the best of what is present with us, and the most satisfactory things which have come to us from youasws, so shall we take to it?’

So the Imamasws said: ‘Impossible! Impossible! By Allahazwj! It is with regards to that, was destroyed the one who was destroyed, O Ibn Hakeem.

ثم قال: لعن الله أبا حنيفة يقول: قال علي و قلت،

Then the Imamasws said: ‘May Allahazwj Curse Abu Haneefa for saying, ‘Aliasws spoke (this), and I speak (this)’ (implying my judgement is better than Aliasws)[635].

وقال محمد بن حكيم لهشام بن الحكم: والله ما أردت إلا أن يرخص لي في القياس

And Muhammad Bin Hakeem said to Hisham Bin Al-Hakam, ‘By Allahazwj! I did not intend, except for himasws to allow me, regarding the analogy’.[636]

عنه، عن الوشاء، عن المثنى، عن أبي بصير قال: قلت لابي عبد الله عليه السلام: يرد علينا أشياء ليس نعرفها في كتاب ولا سنة فننظر فيها؟ - فقال: لا، أما إنك إن أصبت لم توجر، وإن أخطأت كذبت على الله.

From him, from Al Washa, from Al Masny, from Abu Baseer, who said,

‘I said to Abu Abdullahasws, ‘Matters are referred to us, we neither recognise these in the Book nor in the Sunnah, so should we look into these?’ So The Imamasws said: ‘No’. But, if you were to be correct, you would not be Recompensed (by Allahazwj) but if you were to err, you would have lied against Allahazwj’.[637]

عنه، عن أبيه، عن النضر بن سويد، عن درست بن أبي منصور، عن محمد بن حكيم، قال: قلت لابي الحسن عليه السلام: إنا نتلاقى فيما بيننا فلا يكاد يرد علينا شئ إلا وعندنا فيه شئ وذلك شئ أنعم الله به علينا بكم، وقد يرد علينا الشئ وليس عندنا فيه شئ وعندنا ما يشبهه فنقيس على أحسنه؟ فقال: لا، وما لكم وللقياس،

From him, from his father, from Al Nazar Bin Suweyd, from Darsat Bin Abu Mansour, from Muhammad Bin Hakeem who said,

‘I said to Abu Al-Hassanasws, ‘We get together with regards to what is in between us, so whilst we are in the middle of that, most of the time when something is referred to us, but with us there is something with regards to it, and that is something which Allahazwj has Bestowed upon us by youasws. And (sometimes) there is referred to us a matter, and there is not with us anything with regards to it, but with us there is something resembling it. Shall we analogise upon the best of it?’

The Imamasws said: ‘No. And what have you to do with the analogy?’

ثم قال: لعن الله أبا فلان، كان يقول: قال علي وقلت، وقالت الصحابة وقلت،

Then heasws said: ‘May Allahazwj Curse Abu so and so (Abu Haneefa). Hela used to say, ‘Aliasws spoke, and I speak; and the companions spoke, and I speak’.

ثم قال: كنت تجلس إليه؟ - قلت: لا ولكن هذا قوله، فقال أبو الحسن عليه السلام: إذا جاءكم ما تعلمون فقولوا، وإذا جائكم ما لا تعلمون فها (ووضع يده على فمه) فقلت: ولم ذاك؟ - قال: لان رسول الله صلى الله عليه وآله أتى الناس بما اكتفوا به على عهده وما يحتاجون إليه من بعده إلى يوم القيامة.

Then heasws said: ‘You used to sit with himla?’ I said, ‘No, but this is hisla speech’. So Abu Al-Hassanasws said: ‘Whenever there comes to you what you know about, so speak, and whenever there comes to you what you do not know about, so ha!’ – and heasws placed hisasws hand upon hisasws mouth. So I said, ‘And why is that?’ Heasws said: ‘Because Rasool-Allahsaww gave to the people with what was sufficient for them in hissaww era, and they are not needy from after himsaww up to the Day of Judgement’.[638]

عنه، عن الحسن بن علي بن فضال، عن ابن بكير، عن محمد بن الطيار قال قال لي أبو جعفر عليه السلام: تخاصم الناس؟ - قلت: نعم، قال: ولا يسألونك عن شئ إلا قلت فيه شيئا؟ - قلت: نعم، قال: فأين باب الرد إذا؟!.

From him, from Al Hassan Bin Ali Bin Fazaal, from Ibn Bakeyr, from Muhammad Bin Al Tayyar who said,

‘Abu Ja’farasws said to me: ‘Do you dispute with the people?’ I said, ‘Yes’. Heasws said: ‘And they do not ask you for anything, but you say something with regards to it?’ I said, ‘Yes’. Heasws said: ‘So where is the door of the response, then?’[639]

عنه، عن أحمد بن محمد بن أبي نصر قال: قال رجل من أصحابنا لابي الحسن عليه السلام نقيس على الاثر، نسمع الرواية فنقيس عليها، فأبى ذلك وقال: قد رجع الامر إذا إليهم فليس معهم لاحد أمر.

From him, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘A man from our companions said to Abu Al-Hassanasws, ‘We analogise upon the effects. We hear the report and analogise upon it’. So heasws refused that and said: ‘The matter is to be referred (to usasws) when it is with them, so there is not a single matter with any one of them’.[640]

عنه، عن عثمان بن عيسى " قال: سألت أبا الحسن موسى عليه السلام عن القياس؟ فقال: ما لكم وللقياس؟ إن الله لا يسأل كيف أحل وكيف حرم.

From him, from Usman Bin isa who said,

‘I asked Abu Al-Hassan Musaasws about the analogy. So heasws said: ‘What have you to do with the analogy? Allahazwj will not Question you as to why it is Permissible, and why it is Prohibited’.[641]

عنه، عن أبيه، عن صفوان بن يحيى، عن عبد المؤمن بن الربيع، عن محمد بن بشر الاسلمي قال: كنت عند أبي عبد الله عليه السلام وورقة يسأله فقال له أبو عبد الله عليه السلام: أنتم قوم تحملون الحلال على السنة ونحن قوم نتبع على الاثر.

From him, from his father, from Safwan Bin yahya, from Abul Momin Bin Al Rabie, from Muhammad Bin Bishr Al Aslamy who said,

‘I was in the presence of Abu Abdullahasws, and Waraqa was asking himasws, so Abu Abdullahasws said to him: ‘You all are a people who are bearing the Permissible upon the Sunnah, and weasws are a people who follow the trail’.[642]

عنه، عن أبيه، عن فضالة بن أيوب، عن موسى بن بكر، عن فضيل بن يسار، عن أبي جعفر عليه السلام قال: إن السنة لا تقاس، وكيف تقاس السنة والحائض تقضى الصيام ولا تقضى الصلوة

From him, from his father, from Fazaalat Bin Ayoub, from Musa Bin Bakr, from Fazeyl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Do not analogise in the Sunnah. And how can you analogise the Sunnah, and the menstruating woman fulfils the Fasts, but does not fulfil the Prayers (lapsed ones)?’[643]

عنه، عن أبيه، عن صفوان بن يحيى، عن عبد الرحمن بن الحجاج، عن أبان بن تغلب قال: قلت لابي عبد الله عليه السلام: رجل قطع أصبع إمرأة فقال: فيها عشرة من الابل، قلت: قطع اثنين! - قال: فيهما عشرون من الابل، قلت: قطع ثلاث أصابع قال: فيهن ثلاثون من الابل، قلت: قطع أربعا قال: فيهن عشرون من الابل،

From him, from his father, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajaaj, from Abaan Bin Taglub who said,

‘I said to Abu Abdullahasws, ‘A man cut off the finger of a woman’. So heasws said: ‘With regard to it are ten camels (compensation)’. I said, ‘Cut off two?’ Heasws said: ‘With regards to the two are twenty camels’. I said, ‘Three fingers?’ Heasws said: ‘With regards to these are thirty camels’. I said, ‘Cut off four?’ With regards to these are twenty camels’.

قلت: أيقطع ثلاثا وفيهن ثلاثون من الابل ويقطع أربعا وفيها عشرون من الابل؟! قال: نعم، إن المرأة إذا بلغت الثلث من دية الرجل سفلت المرأة وارتفع الرجل إن السنة لا تقاس، ألا ترى أنها تؤمر بقضاء صومها ولا تؤمر بقضاء صلوتها، يا أبان حدثتني بالقياس وإن السنة إذا قيست محق الدين.

I said, ‘If he cuts off three, and with regards to these (the compensation) is thirty camels, and he cuts off four, with regards to these its twenty camels?’ Heasws said: ‘Yes. When the woman reaches a third of the blood-money (compensation) of the man, the woman descends and the man rises. For the Sunnah, do not analogise. Have you not seen that she has been Commanded to fulfil her Fasts (laps ones), and has not been Commanded to fulfil her Prayers? O Aban! She has been discussed with the analogy, and the Sunnah, if analogised, the Religion would be annihilated’.[644] 

عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم، عن أبي عبد الله عليه السلام في كتاب أدب أمير المؤمنين عليه السلام قال: لا تقيسوا الدين فان أمر الله لا يقاس، وسيأتى قوم يقيسون وهم أعداء الدين.

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws in the Book of Ethics of Amir-ul-Momineenasws having said: ‘Do not analogise in the Religion, for the Commands of Allahazwj cannot be analogised. And there would be coming a people who would be analogising, and they are the enemies of the Religion’.[645]

عنه، عن ابن محبوب أو غيره، عن المثنى الحناط، عن أبي بصير قال: قلت لابي – جعفر عليه السلام: يرد علينا أشياء لا نجدها في الكتاب والسنة فنقول فيها برأينا؟ - فقال: أما إنك إن أصبت لم توجر، وإن أخطأت كذبت على الله.

From him, from Ibn Mahboub, or someone else, from Al Masny Al hanaat, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘Matters are referred to us, and we do not find it in the Book and the Sunnah, so shall we be speaking with regards to it with our opinions?’ So heasws said: ‘But, if you were to be correct, there would be no Recompense (from Allahazwj) for you, and if you were to err, you would have lied against Allahazwj’.[646]

8 - باب التثبت

Chapter 8 – The verification

عنه، عن أبي عبد الله، عن محمد بن إسماعيل بن بزيع، عن منصور بن يونس بزرج، عن عمر بن أذنية، عن زرارة، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: إنما أهلك الناس العجلة ولو أن الناس تثبتوا لم يهلك أحد.

From him, from Abu Abdullah, from Muhammad Bin Ismail Bin Bazi’e, from Mansour Bin Yunus Bazraj, from Umar Bin Azina, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘But rather, the haste destroyed the people, and if the people had verified, not one would have been destroyed’.[647]

عنه، عن أبيه، عن فضالة بن أيوب الازدي عن عبد الرحمن بن سيابة، عن أبي النعمان، عن أبي جعفر عليه السلام قال: قال رسول الله (صلى الله عليه وآله): الاناة من الله، والعجلة من الشيطان.

From him, from his father, from Fazaalat Bin Ayoun Al Azdy, from Abdul Rahman Bin Sayabat, from Abu Al No’man,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The patience is from Allahazwj, and the haste is from the Satanla’.[648]

عنه، عن أبيه، عن علي بن النعمان، عن عبد الله بن مسكان، عن داود بن فرقد، عن أبي سعيد الزهري، عن أبي جعفر أو أبي عبد الله عليهما السلام قال: الوقوف عند الشبهة خير من الاقتحام في الهلكة، وتركك حديثا لم تروه خير من روايتك حديثا لم تحصه

From him, from his father, from Ali Bin Al No’man, from Abdullah Bin Muskan, from Dawood Bin Farqad, from Abu Saeed Al Zahry,

(It has been narrated) from Abu Ja’farasws or Abu Abdullahasws having said: ‘The pausing during doubt is better than breaking into the destruction; and your leaving the Hadeeth and not reporting it is better than your reporting of unclear Ahadeeth’.[649]

عنه، عن أبيه، عن محمد بن سنان، عن ابن بكير، عن زرارة، عن أبي جعفر عليه السلام قال: لو أن العباد إذا جهلوا وقفوا لم يجحدوا ولم يكفروا.

From him, from his father, from Muhammad Bin Sinan, from Ibn Bakeyr, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘If the servants, when they are ignorant (of something) were to pause, they would neither deny against it nor disbelieve’.[650]

عنه، عن أبيه، عمن حدثه رفعه إلى أبي عبد الله عليه السلام قال: إنه لا يسعكم فيما ينزل بكم مما لا تعملون إلا الكف عنه والتثبت فيه والرد إلى أئمة المسلمين حتى يعرفوكم فيه الحق ويحملوكم فيه على القصد، قال الله عزوجل: " فاسئلوا أهل الذكر إن كنتم لا تعلمون ".

From him, from his father, from the one who narrated it,

Abu Abdullahasws having said: ‘There is no leeway for you with regards to what descends by you from what you do not know except for the restraint from it, and the verification regarding it, and the referring to the Imamsasws of the Muslims until you understand the Truth regarding it, and it carries you upon the intended way. Allahazwj Mighty and Majestic Says [16:43] so ask the People of the Reminder if you do not know’.[651]

عنه، عن علي بن إسحاق، عن داود، عن أبي عبد الله عليه السلام قال: من لم يعرف الحق من القرآن لم يتنكب الفتن.

From him, from Ali Bin Is’haq, from Dawood,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who does not recognise the Truth from the Quran, will not deviate from the Fitna (strife)’.[652]

عنه، عن ابن فضال، عن ابن بكير، عن حمزة بن الطيار أنه عرض على أبي - عبد الله عليه السلام بعض خطب أبيه حتى إذا بلغ موضعا منها قال له: كف قال أبو عبد الله عليه السلام: اكتب فأملى عليه: أنه لا ينفعكم فيما ينزل بكم مما لا تعلمون إلا الكف عنه والتثبت فيه ورده إلى أئمة الهدى حتى يحملوكم فيه على القصد

From him, from Ibn Fazaal, from Ibn Bakeyr,

(It has been narrated) from Hamza Bin Al-Tayyar who presented to Abu Abdullahasws some of the sermons of hisasws fatherasws, until he reach a subject from it, heasws said: ‘Pause!’ Abu Abdullahasws said to him: ‘Write!’ So heasws dictated to him: ‘It would not benefit you all with regards to what befalls you from what you do not know except for the restraint from it, and the verification regarding it, and referring it to the Imamsasws of Guidance, until it carries you with regards to it, upon the intended way’.[653]

9 - باب الدين

Chapter 9 – The Religion

عنه، عن الحسن بن علي الوشاء ومحمد بن عبد الحميد العطار عن عاصم بن حميد، عن مالك بن أعين الجهنى قال: سمعت أبا جعفر عليه السلام يقول: يا مالك إن الله تعالى يعطى الدنيا من أحب ومن يبغض، ولا يعطى الدين إلا من أحب

From him, from Al Hassan Bin Ali Al Washa and Muhammad Abdul Hameed Al Ataar, from Aashim Bin Hameed, from Maalik Bin Ayn Al Jahny who said,

‘I heard Abu Ja’farasws saying: ‘O Maalik! Allahazwj the High Gives the world to the one Heazwj Loves and (as well as to) the one Heazwj Hates; but (Allahazwj) does not Give the Religion except to the one Heazwj Loves’.[654]

عنه، عن أبيه، عن علي بن النعمان، عن أبي سليمان، عن ميسر قال: قال أبو عبد الله عليه السلام: إن الدينا يعطيها الله من أحب وأبغض، وإن الايمان لا يعطيه إلا من أحب.

From him, from his father, from Ali Bin Al No’man, from Abu Suleyman, from Maysar who said,

‘Abu Abdullahasws said: ‘The world, Allahazwj Gives it to the one Heazwj Loves and to the one Heazwj Hates; but the Imaan (faith), Heazwj does not Give it except to the one Heazwj Loves’.[655]

عنه، عن الوشاء، عن عبد الكريم بن عمر والخثعمى، عن عمر بن حنظلة، عن حمزة بن حماد، عن حمران بن أعين، عن أبي جعفر عليه السلام قال: إن هذه الدنيا يعطاها البر والفاجر، وإن هذا الدين لا يعطاها إلا أهله خاصة.

From him, from Al Washa, from Abdul Kareem Bin Umar and Al Khash’amy, from Umar Bin Hanzala, from Hamza Bin Hamaad, from Hamran Bin Ayn,

(It has been narrated) from Abu Ja’farasws having said: ‘This world, it is Given to the righteous and the immoral; and this Religion, it is not Given except to its deserving one in particular’.[656]

عنه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن حمزة بن حمران، عن عمر بن حنظلة قال: قال أبو عبد الله عليه السلام: إن الله يعطى الدنيا من يحب ويبغض، ولا يعطى الايمان إلا أهل صفوته من خلقه.

From him, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, from Hamza Bin Hamran, from Umar Bin Hanzala who said,

‘Abu Abdullahasws said: ‘Allahazwj Gives the world to the one Heazwj Loves and to the one Heazwj Hates; but (Allahazwj) does not Give the faith except to the people with qualities from Hisazwj creatures’.[657]

عنه، عن محمد بن خالد الاشعري، عن ابراهيم بن محمد الاشعري، عن حمزة بن حمران، عن عمر بن حنظلة قال: بينا أنا أمشى مع أبي عبد الله عليه السلام في بعض طرق المدينة إذا التفت إلي فقال: إن الله يعطى البر والفاجر الدنيا، ولا يعطى الدين إلا أهل صفوته من خلقه.

From him, from Muhammad Bin Khalid Al A’shary, from Ibrahim Bin Muhammad Al Ash’ary, from Hamza Bin Hamran, from Umar Bin Hanzala who said,

‘During my walk with Abu Abdullahasws in one of the roads of Al-Medina, heasws turned around to me and said: ‘Allahazwj Gives the world to the righteous and to the immoral, but does not Give the Religion except to the people with qualities from Hisazwj creatures’.[658]

عنه، عن أبيه، عن حماد بن عيسى، عن حريز، عن فضيل بن يسار، عن أبي عبد الله عليه السلام قال، إن الله يعطى المال البر والفاجر، ولا يعطى الايمان إلا من أحب

From him, from his father, from Hamaad Bin Isa, from Hareyz, from Fazeyl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Gives the wealth to the righteous and the immoral, but does not Give the Imaan (faith) except to the one Heazwj Loves’.[659]

عنه، عن الحسن بن علي بن فضال، عن يونس بن يعقوب، عن بعض أصحابه قال: كان رجل يدخل على أبي جعفر عليه السلام من أصحابه فصبر حينا لا يحج فدخل عليه بعض معارفه ممن كان يدخل عليه معه فقال له: فلان ما فعل؟ - قال: فجعل يضجع الكلام يظن أنه إنما عنى الميسرة والدنيا، فقال له أبو عبد الله عليه السلام: كيف حاله في دينه؟ - فقال له: كما تحب، فقال: هو والله الغني.

From him, from Al Hassan Bin Ali Bin Fazaal, from Yunus Bin Yaqoub, from one of his companions who said,

‘A man from hisasws companions came up to Abu Abdullah Ja’farasws Bin Muhammadasws, so he was patient for a while and did not start the conversion. So there came along the ones who was well known to be visiting himasws, so heasws said to him: ‘So and so, what did he do?’ He said, ‘He is a bit slow in his speech. So that person (who came before) went out and laid down the speech thinking that it means the ease and the world’. So Abu Abdullahasws asked from him: ‘How is his state in his Religion?’ So he said to the Imamasws ‘Just as youasws would like’. So the Imamasws said: ‘By Allahazwj, he is the rich one’.[660]

عنه، عن الحسن بن علي بن فضال، عن عاصم بن حميد، عن محمد بن مسلم، عن أبي جعفر عليه السلام، قال: خطب أمير المؤمنين عليه السلام الناس فقال: أيها الناس إنما بدء وقوع الفتن أهواء تتبع، وأحكام تبتدع، يخالف فيها كلام الله، يقلد فيها رجال رجالا،

From him, from Al Hassan Bin Ali Bin Fazaal, from Aasim Bin Hameed, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir-ul-Momineenasws gave a sermon, so heasws said: ‘O you people! But rather, the beginning of the occurrence of the Fitna (Strife) is from the following of the desires, and rulings which have been innovated, in which the Speech of Allahazwj is opposed, in which a man emulates (does Taqleed) of a man.

ولو أن الباطل خلص لم يخف على ذى حجى، ولو أن الحق خلص لم يكن اختلاف، ولكن يؤخذ من هذا ضغث ومن هذا ضغث فيمزجان فيجيئان معا، فهنالك استحوذ - الشيطان على أوليائه ونجا الذين سبقت لهم من الله الحسنى.

And if the falsehood was pure, the one with arguments would not fear it; and if the Truth was pure, there would be no differing. But, they take a handful of this, and a handful of this, so they mix up the two and come with these two. So it is over that, the Satanla enchains hisla friends, those for whom the goodness has preceded from Allahazwj attain salvataion (21:101)’.[661]

عنه، عن الوشاء، عن عاصم بن حميد، عن عمر بن أبي نصر قال: حدثنى رجل من أهل البصرة قال: رأيت الحسين بن علي عليهما السلام وعبد الله بن عمر يطوفان بالبيت فسألت ابن عمر فقلت: قول الله " وأما بنعمة ربك فحدث "؟ - قال: أمره أن يحدث بما أنعم الله عليه،

From him, from Al Washa, from Aasim Bin Hameed, from Umar Bin Abu Nasr, from a man from the people of Al Basra who said,

‘I saw Al-Husaynasws Bin Aliasws and Abdullah Bin Umar circumambulating the House (Kabah). So Ibn Umar asked, ‘(What about) the Words of Allahazwj [93:11] And as for the Favour of your Lord, so narrate (it)?’ The Imamasws said: ‘Rasool Allahsaww was Commanded to narrate what Allahazwj had Favoured himsaww with’.

ثم إنى قلت للحسين بن علي عليهما السلام: قول الله تعالى " وأما بنعمة ربك فحدث؟ " - قال: أمره أن يحدث بما أنعم الله عليه من دينه.

Then I said to Al-Husaynasws Bin Aliasws, ‘(What about) the Words of Allahazwj the High [93:11] And as for the Favour of your Lord, so narrate (it)?’ Heasws said: ‘Rasool Allahsaww was Commanded to narrate what Allahazwj had Favoured himsaww from Hisazwj Religion’.[662]

عنه، عن محمد بن إسماعيل بن بزيع، عن منصور بن يونس، عن جليس لابي حمزة الثمالي، عن أبي حمزة قال: قلت لابي جعفر عليه السلام قول الله تعالى: " كل شئ هالك إلا وجهه " قال: فيهلك كل شئ ويبقى الوجه، ثم قال: إن الله أعظم من أن يوصف ولكن معناها كل شئ هالك إلا دينه والوجه الذي يؤتى منه.

From him, from Muhammad Bin Ismail Bin Bazie, from Mansour Bin Yunus, from a companions of Abu Hamza Al Sumaly, from Abu Hamza who said,

‘I said to Abu Ja’farasws, (What about) the Words of Allahazwj the High: ‘[28:88] Everything will perish except for His Face?’ Heasws said: ‘So everything would perish and Hisazwj Face would remain’. Then heasws said: ‘Allahazwj is greater than to be described, but its Meaning is – everything will perish except for Hisazwj Religion, and the ‘Face’ (Divine Imamasws) which is Given from Himazwj’.[663]

عنه، عن أبيه، عن صفوان بن يحيى، عن أبي سعيد، عن أبي بصير، عن الحارث. بن المغيرة النضري قال: سألت أبا عبد الله عليه السلام عن قول الله تعالى " كل شئ هالك إلا وجهه "؟ - قال: كل شئ هالك إلا من أخذ طريق الحق

From him, from his father, from Safwaan Bin Yahya, from Abu Saeed, from Abu Baseer, from Al Haris Bin Al Mugheira Al Nazary who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj the High [28:88] Everything will perish except for His Face? Heasws said: ‘Everything would perish except the one who takes to ‘طريق الحق’ the Divine Direction (the Imamasws)’.[664]

عنه، عن أحمد بن أبي نصر، عن صفوان الجمال، عن أبي عبد الله عليه السلام في قول الله: " كل شئ هالك إلا وجهه " قال: من أتى الله بما أمر به من طاعته وطاعة محمد صلى الله عليه وآله فهو الوجه الذي لا يهلك ولذلك قال: " من يطع الرسول فقد أطاع الله ".

From him, from Ahmad Bin Abu Nasr, from Safwan Al Jamaal,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [28:88] Everything will perish except for His Face. The Imamasws said: ‘The one who comes to Allahazwj with what Heazwj has Commanded by, from Hisazwj obedience, and the obedience to Muhammadsaww. So it is the Face which would not perish, and it is for that, Heazwj Said: [4:80] Whoever obeys the Rasool, so he has obeyed Allah’.[665]

عنه، عن أبيه، عن علي بن النعمان، عن أيوب بن الحر، عن أبي عبد الله عليه السلام في قول الله تعالى: " فوقاه الله سيئات ما مكروا " قال: أما لقد سطوا عليه وقتلوه، ولكن أتدرون ما وقاه؟ - وقاه أن يفتنوه في دينه

From him, from his father, from Ali Bin Al No’man, from Ayoub Bin Al Hurr,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj the High [40:45] So Allah Saved him from the evil of what they planned. The Imamasws said: ‘But they would have pillaged (plundered) himas (Musaas) and murdered himas, but do you know what heas was saved from? – Heas was saved from Fitna (strife) in hisas Religion’.[666]

عنه، عن أبيه، عن حماد بن عيسى، عن ربعي بن عبد الله، عن فضيل بن يسار، عن أبي عبد الله عليه السلام قال: سلامة الدين وصحة البدن خير من زينة الدنيا حسب

From him, from his father, from Hamaad Bin Isa, from Rabi’e Bin Abdullah, from Fazaal Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Safety of the Religion and the health of the body are better than the adornments of the world (and) the lineage’.[667]

10 - باب فضيلة الجماعة

Chapter 10 – Merits of the group

عنه، عن الحسن بن علي بن فضال، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله عليه السلام قال: من خلع جماعة المسلمين قدر شبر خلع ريق الايمان من عنقه، ومن نكث صفقة الامام جاء إلى الله أجذم.

From him, from Al Hassan Bin Ali Bin Fazaal, from Abu Jameela, from Muhammad Bin Ali Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who causes differences in the group of Muslim of the measurement of a Shibr (width of a palm), the spirit of the Imaan would leave from his neck. And the one, who reneged from an agreement, would come to Allahazwj as a leper’.[668]

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله (ع) عن آباءه عليهم السلام قال: قال أمير المؤمنين (ع) ثلاث موبقات، نكث الصفقة، وترك السنة، وفراق الجماعة،

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Amir-ul-Momineenasws said: ‘Three are mortal sins – Reneging on the agreement, and neglecting the Sunnah, and separation from the group (faith)’.[669]

عنه، عن أبيه، عن هارون بن الجهم، عن حفص بن عمر، عن أبي عبد الله (ع) عن آبائه عليهم السلام قال: سئل رسول الله صلى الله عليه وآله عن جماعة أمته؟ - فقال: جماعة أمتى أهل الحق وان قلوا.

From him, from his father, from Haroun Bin Al Jaham, from Hafs Bin Umar,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww was asked about the group of hissaww community’. So heasws said: ‘A group of mysaww community are the people of the Truth, even though they may be a few’.[670]

عنه، عن أبي علي الواسطي، عن عبد الله بن عاصم، عن يحيى بن عبد الله رفعه قال: قيل لرسول الله صلى الله عليه وآله: ما جماعة أمتك - قال: من كان على الحق وإن كانوا عشرة.

From him, from Abu Ali Al Wasity, from Abdullah Bin Aasim, from Yahya Bin Abdullah, raising it, said,

‘It was said to Rasool-Allahsaww, ‘What is a group of yoursaww community?’ Hesaww said: ‘The ones who were upon the Truth, even if they were ten’.[671]

عنه، عن الوشاء، عن علي بن أبي حمزة، عن أبي بصير، عن أبي جعفر عليه – السلام قال: قال رسول الله صلى الله عليه وآله: إن القليل من المؤمنين كثير.

From him, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The few of the Believers are a lot’.[672]

11 - باب الاحتياط في الدين والاخذ بالسنة

Chapter 11 – The precaution in the Religion and the acting by the Sunnah

عنه، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن مرازم بن حكيم قال: سمعت أبا عبد الله عليه السلام يقول: من خالف سنة محمد فقد كفر

From him, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Marazim Bin Hakeem who said,

‘I heard Abu Abdullahasws saying:’ The one who opposes the Sunnah so he has blasphemed’.[673]

عنه، عن أبيه، عمن ذكره، عن زيد الشحام، عن أبي جعفر عليه السلام: في قول الله: " فلينظر الانسان إلى طعامه ". قال: قلت: ما طعامه؟ - قال: علمه الذي يأخذه ممن يأخذه.

From him, from his father, from the one who mentioned it, from Zayd Al Shahaam,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj [80:24] Then let the human being look at his food. He (the narrator said), I said, ‘What is his food?’ Heasws said: ‘His knowledge which he took from the one he took it from’.[674]

عنه، عن أبيه، عن علي بن النعمان، عن أيوب بن الحر قال: سمعت أبا عبد الله عليه السلام يقول: كل شئ مردود إلى كتاب الله والسنة، وكل حديث لا يوافق كتاب - الله فهو زخرف.

From him, from his father, from Ali Bin No’man, from Ayoub Bin Al Hurr who said,

‘I heard Abu Abdullahasws saying: ‘Everything refers back to the Book of Allahazwj and the Sunnah, and every Hadeeth which is not in accordance with the Book of Allahazwj, so it is meaningless’.[675]

عنه، عن أبيه، عن ابن أبى عمير، عن كليب بن معاوية الاسدي، عن أبي عبد الله عليه السلام قال: ما أتاكم عنا من حديث لا يصدقه كتاب الله فهو باطل.

From him, from his father, from Ibn Abu Umeyr, from Kaleyb Bin Muawiya Al Asady,

(It has been narrated) from Abu Abdullahasws having said: ‘Whatever from ourasws Hadeeth which comes to you, (and) the Book of Allahazwj does not Ratify it, so it is false’.[676]

عنه، عن أبي أيوب المدايني، عن ابن أبي عمير، عن الهشامين جميعا وغيرهما قال: خطب النبي صلى الله عليه وآله فقال: أيها الناس ما جاءكم عني يوافق كتاب الله فأنا قلته، وما جاءكم يخالف القرآن فلم اقله.

From him, from Abu Ayoub Al Madainy, from Ibn Abu Umeyr, from Al Hishameyn together, and others who said,

‘The Prophetsaww addressed and said: ‘O you people! Whatever comes to you from mesaww which is compatible with the Book of Allahazwj, so Isaww have said it; and whatever comes to you in opposition to the Quran, so Isaww did not say it’.[677]

عنه، عن الحسن بن علي بن فضال، عن علي، عن أيوب، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إذا حدثتم عنى بالحديث فأنحلوني أهنأه وأسهله و أرشده فان وافق كتاب الله فأنا قلته، وان لم يوافق كتاب الله فلم أقله

From him, from Al Hassan Bin Ali Bin Fazaal, from Ali, from Ayoub,

Abu Abdullahasws has said: ‘Rasool-Allahsaww said: ‘When you narrate the Hadeeth from mesaww, you should remember that it comes from the (Quran) and is true and beautiful, but (when it comes to you) and it is claimed (that it is from me) then the best way to verify it to see if it is compatible with the Book of Allahazwj , then Isaww have said it, and if it is not compatible with the Book of Allahazwj , then Isaww have not said it’.[678]

عنه، عن علي بن حسان الواسطي، عن موسى بن بكر، عن زرارة، عن أبي – جعفر عليه السلام في حديث له قال: كل من تعدى السنة رد إلى السنة.

From him, from Ali Bin Hisan Al Wasity, from Musa Bin Bakr, from Zarara,

(It has been narrated) from Abu Ja’farasws in a Hadeeth of hisasws, having said: ‘Every one who transgresses the Sunnah should have to return to the Sunnah (or else is destroyed).

وفي حديث آخر قال أبو جعفر عليه السلام: من جهل السنة رد إلى السنة.

And in another Hadeeth –

Abu Ja’farasws having said: ‘The one who is ignorant of the Sunnah should refer to the Sunnah’.[679]

عنه، عن أبيه، عن يونس بن عبد الرحمن رفعه قال: قال علي بن الحسين عليهما السلام: إن أفضل الاعمال ما عمل بالسنة وإن قل.

From him, from his father, from Yunus Bin Abdul Rahman, raising it, said,

‘Aliasws Bin Al-Husaynasws said: ‘The highest of the deeds is what is done in accordance with the Sunnah, even though it may be little’.[680]

عنه، عن أبيه، عن أبي اسماعيل ابراهيم بن اسحق الازدي الكوفي، عن عثمان العبدي، عن جعفر بن محمد بن علي، عن أبيه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: قراءة القرآن في الصلوة أفضل من قراءة القرآن في غير الصلوة، وذكر الله أكبر من الصدقة، والصدقة أفضل من الصوم، والصوم جنة من النار قال رسول الله صلى الله عليه وآله: لا قول إلا بعمل ولا قول ولا عمل إلا بنية، ولا قول ولا عمل ولا نية إلا باصابة السنة.

From him, from his father, from Abu Ismail Ibrahim Bin Is’haq Al Azady Al Kufy, from Usman Al Abady,

(It has been narrated) from Ja’farasws Bin Muhammadasws Bin Aliasws, from hisasws fatherasws, from Aliasws having said: ‘Rasool-Allahsaww said: ‘The recitation of the Quran during the Salaat is higher than recitation of the Quran in other than the Salaat; and the Remembrance of Allahazwj is greater than the charity; and the charity is higher than the Fasting; and the Fasting is a shield from the Fire. Rasool-Allahsaww said: ‘There is no speech except by a deed; and there is neither a speech nor a deed except by intention; and there is neither a speech, nor a deed, nor an intention except by the Sunnah’.[681]

عنه، عن بعض أصحابنا رفعه قال: قال أمير المؤمنين عليه السلام لانسبن اليوم الاسلام نسبة لم ينسبه أحد قبلى ولا ينسبه أحد بعدى إلا بمثل ذلك، الاسلام هو التسليم، والتسليم هو اليقين، واليقين هو التصديق، والتصديق هو الاقرار، والاقرار هو العمل، والعمل هو الاداء،

From him, from one of our companions, raising it, said,

‘Amir-ul-Momineenasws said: ‘Iasws shall be describing Al-Islam today (in such a manner) that no one before measws has describing it, nor will anyone after measws describe it similarly to that. Al-Islam is the submission; and the submission, it is the conviction; and the conviction, it is the ratification; and the ratification, it is the acceptance; and the acceptance, it is the deed; and the deed, it is the performance of it.

إن المؤمن لم يأخذ دينه عن رأيه ولكن أتاه عن ربه فأخذ به، إن المؤمن يرى يقينه في عمله، والكافر يرى انكاره في عمله، فوالذي نفسي بيده ما عرفوا أمر ربهم فاعتبروا انكار الكافرين والمنافقين باعمالهم الخبيثة.

The Believer does not take his Religion from his opinion, but it is Given to him from his Lordazwj, so he holds onto it. The Believer sees his conviction in his deeds, and the Infidel sees his denial in his deeds. So, by the Oneazwj in Whose Hand is myasws soul, they have not recognised the Command of their Lordazwj. Therefore, learn a lesson from the denial of the Infidels, and the hypocrites, by their bad deeds’.[682]

عنه، عن رفاعة قال: سمعت أبا عبد الله عليه السلام يقول: قال الناس لعلي عليه السلام: ألا تخلف رجلا يصلى بضعفاء الناس في العيدين؟ - فقال علي عليه السلام: لا أخالف السنة.

From him, from Rafa’at who said,

‘I heard Abu Abdullahasws saying: ‘The people said to Aliasws, ‘Shall we fall behind a man who Prays with the weak people during the two Eids?’ So Aliasws said: ‘Do not oppose the Sunnah’.[683]

عنه، عن ابن فضال، عن علي بن عقبة، عن ميسر، قال: دخلت على أبي - عبد الله عليه السلام وأنا متغير اللون فقال: من أين أحرمت؟ - قلت: من موضع كذا وكذا (قال:) ليس من المواقيت المعروفة، قال: رب طالب خير تزل قدمه، ثم قال أيسرك أنك صليت الظهر في السفر أربعا؟ - قلت: لا، قال: فهو ذاك.

From him, from Ibn Fazaal, from Ali Bin Uqba, from Maysar who said,

‘I came up to Abu Abdullahasws and my (face) colour had changed. So heasws said: ‘From where did you wear Ihraam?’ I said, ‘From such and such a place’. Heasws said: ‘It is not from the well-know places. Perhaps in seeking the good, his feet slipped’. Then heasws said ‘Is it easier for you to Pray the Zohr (Prayer) during the travelling as four (Cycles)?’ I said, ‘No’. Heasws: ‘So it is like that (the wearing of the Ihraam)’.[684]

عنه، عن محمد بن اسماعيل بن بزيع، عن محمد بن يسير، عن عبد الله بن عمر الخثعمي، عن سليمان بن خالد قال: قلت لابي عبد الله عليه السلام: إني أصلي الزوال ستة وأصلى بالليل ستة عشر ركعة قال: اذن تخالف رسول الله صلى الله عليه وآله، إن رسول الله صلى الله عليه وآله كان يصلي الزوال ثمان ركعات وصلوة الليل ثمان ركعات فقلت: قد أعرف أن هذا هكذا ولكني أقضى الايام الخالية.

From him, from Muhammad Bin Ismail Bin Bazi’e, from Muhammad Bin Yaseyr, from Abdullah Bin Umar Al Khash’amy, from Suleyman Bin Khalid who said,

‘I said to Abu Abdullahasws, ‘I Pray six (Cycles) in the afternoon, and I Pray sixteen Cycles at night’. Heasws said: ‘Then, you have opposed the Sunnah of Rasool-Allahsaww. Rasool-Allahsaww was Praying eight Cycles in the afternoon, and eight Cycles at night’. So I said, ‘I understood this to be like this, but I fulfilled the lapsed days’.[685]

عنه، عن أبيه، عن محمد بن أبي عمير، عن غير واحد، عن أبي حمزة الثمالى قال: كان علي بن الحسين عليهما السلام إذا سافر صلى ركعتين ثم ركب راحلته وبقى مواليه يتنفلون فيقف ينتظرهم، فقيل له: ألا تنهاهم؟ - فقال: إني أكره أن أنهى عبدا إذا صلى والسنة أحب إلي.

From him, from his father, from Muhammad Bin Abu Umeyr, from someone else, from Abu Hamza Al Sumaly who said,

‘Aliasws Bin Al-Husaynasws, when heasws travelled, Prayed two Cycles, then he rode upon his ride, and hisasws slaves remained doing more than what was required of them Praying optional (Prayers). So heasws paused awaiting them. So it was said to himasws: ‘Will youasws not prohibit them?’ So heasws said: ‘Iasws do not like that Iasws should prohibit a servant when he Prays, and the Sunnah is beloved to measws’.[686]

عنه، عن أبيه، عن فضالة بن أيوب، عن أبان بن عثمان الاحمر، عن مفضل بن عبد الملك، عن أبي عبد الله عليه السلام قال: إن أبا جعفر عليه السلام سئل من مسألة فأجاب فيها فقال الرجل: ان الفقهاء لا يقولون هذا، فقال له أبي: ويحك إن الفقيه الزاهد في الدنيا الراغب في الاخرة المتمسك بسنة النبي صلى الله عليه وآله.

From him, from his father, from Fazalat Bin Ayoub, from Aban Bin usman Al Ahmar, from Mufazzal Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws was asked a question in which the man said, ‘The jurists are not saying this’. So heasws said: ‘Myasws fatherasws said to him: ‘Woe be unto you! The jurist is the one who abstains from indulgence in the world and is the seeker of the Hereafter  while adhering to the Sunnah of the Prophetsaww’ (so the one you are talking about not jurist).[687]

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله عليه السلام، عن آبائه قال: قال أمير المؤمنين عليه السلام: السنة سنتان، سنة في فريضة الاخذ بها هدى وتركها ضلالة، وسنة في غير فريضة الاخذ بها فضيلة وتركها إلى غيرها خطيئة.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Amir-ul-Momineenasws said: ‘The Sunnah are two Sunnahs – A Sunnah regarding the Obligations, the taking to it is Guidance, and the neglecting of it is straying; and a Sunnah regarding other than the Obligations – the taking to it is a merit, and neglecting of it to something else is an error’.[688]

عنه، عن بعض أصحابنا، عن عبد الله بن عبد الرحمن البصري، عن ابن مسكان عن أبي عبد الله عليه السلام، عن أبيه، عن علي بن الحسين عليهم السلام قال: مر موسى بن عمران عليه السلام برجل وهو رافع يده إلى السماء يدعو الله فانطلق موسى في حاجته فبات سبعة أيام ثم رجع إليه وهو رافع يده إلى السماء فقال: يا رب هذا عبدك رافع يديه إليك يسألك حاجته ويسألك المغفرة منذ سبعة أيام لا تستجيب له! قال: فأوحى الله إليه يا موسى لو دعاني حتى يسقط يداه أو ينقطع لسانه ما استجبت له حتى يأتيني من الباب الذي أمرته

From him, from one of our companions, from Abdullah Bin Abdul Rahman Al nasry, from Ibn Muskaan,

(It has been narrated) from Abu Abdullahasws, from his father, from Aliasws Bin Al-Husaynasws having said: ‘Musaas Bin Imranas passed by a man, and he had raised his hands towards the sky supplicating to Allahazwj. So Musaas went away for hisas needs, then returned to him after seven days, and he had his hands raised towards the sky. So heas said: ‘O Lordazwj! This is Yourazwj servant, raising his hands to Youazwj, Asking Youazwj for a need, and asks Youazwj for Forgiveness since the last seven days, Youazwj has not Answered him?’ The Imamasws said: ‘So Allahazwj Revealed unto himas: “O Musaas! Even if he were to supplicate to Meazwj until his hands fall down, and his tongue is cut-off, Iazwj will not Answer him until he comes to Meazwj from the Door which Iazwj have Commanded him by (Myazwj Prophetas/Imamasws)”.[689]

عنه، عن القاسم، عن المنقرى، عن حفص بن غياث، عن أبي عبد الله عليه السلام إن أمير المؤمنين عليهما السلام كان يقول: لا خير في الدنيا إلا لاحد رجلين، رجل يزداد كل يوم إحسانا ورجل يتدارك منيته بالتوبة وأني له بالتوبة والله لو سجد حتى ينقطع عنقه ما قبل الله منه إلا بمعرفة الحق.

From him, from Al Qasim, from Al Manqary, from Hafs Bin Gayas,

(It has been narrated) from Abu Abdullahasws that Amir-ul-Momineenasws was saying: ‘There is no good in the word except for one of the two men – a man who increases in the doing of good every day of his, and a man who corrects himself with the repentance. And Iasws am for him with the repentance. By Allahazwj! Even if he were to perform Prostrations until his neck is cut-off, Allahazwj would not Accept from him except with the understanding of the Truth (following a Divine Imamasws/hisasws Sunnah)’.[690]

عنه، عن أبيه، عن أحمد بن النضر، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام في قول الله " وأتوا البيوت من أبوابها " قال: يعنى ان يأتي الامر من وجهه أي الامور كان.

From him, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj [2:189] and go into the houses by their doors. Heasws said: ‘It means he comes to the matter from its face (the Gate/Wilayah), whichever matter it was’.[691]

عنه، عن علي بن سيف، عن أبي حفص الاعشى، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: من تمسك بسنتى في اختلاف أمتى كان له أجر مائة شهيد.

From him, from Ali Bin Sayf, from Abu hafs, from Abu Hafs Al A’sha,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who attaches to mysaww Sunnah during the differing in mysaww community, there would be for him the Recompense of a hundred martyrs’.[692]

12 - باب الشواهد من كتاب الله

Chapter 12 - The Evidence from the Book of Allahazwj

عنه، عن علي بن حكم، عن أبان بن عثمان، عن عبد الله بن أبي يعفور قال علي: وحدثني الحسين بن أبي العلاء أنه حضر ابن أبي يعفور في هذا المجلس قال: سألت أبا – عبد الله (ع) عن اختلاف الحديث يرويه من يثق به وفيهم من لا يثق به؟ - فقال: إذا ورد عليكم حديث فوجدتموه له شاهد من كتاب الله أو من قول رسول الله صلى الله عليه وآله وإلا فالذي جاءكم به أولى به

From him, from Ali Bin Al hakam, from Abaan Bin Usman, from Abdullah Bin Abu Yafour, from Al Husayn Bin Abu Al a’ala who was present with Abu Yafour in this gathering, said,

‘I asked Abu Abdullahasws about the differing in the Hadeeth, shall I report it from the one whom I trust it with, and among them were ones whom I do not trust with it?’ So heasws said: ‘When a Hadeeth is reported to you, and you find evidence for it from the Book of Allahazwj, or from the words of Rasool-Allahsaww, so that which has come to you is the higher one (True Hadeeth)’.[693]

13 - باب فرض طلب العلم

Chapter 13 – Obligation for seeking the knowledge

عنه، عن يعقوب بن يزيد، عن أبي عبد الله رجل من أصحابنا رفعه قال: قال أبو عبد الله (ع): طلب العلم فريضة.

From him, from Yaqoub Bin Yazeed, from Abu Abdullah, a man from our companions, raising it, said,

‘Abu Abdullahasws said: ‘Seeking the knowledge is an Obligation’.

وفي حديث آخر قال: قال أبو عبد الله (ع): طلب العلم فريضة على كل مسلم، ألا وإن الله يحب بغاة العلم.

And in another Hadeeth, said, ‘Abu Abdullahasws said: ‘Seeking the knowledge is an Obligation upon every Muslim. Indeed! And surely Allahazwj Loves the seeking of the knowledge’.[694]

عنه، عن أبيه، عن يونس بن عبد الرحمن، عن أبي جعفر الاحول، (واسمه محمد بن النعمان) عن أبي عبد الله (ع) قال: لا يسع الناس حتى يسألوا أو يتفقهوا.

From him, from his father, from Yunsu Bin Abdul Rahman, from Abu Ja’far Al Ahowl (and his name is Muhammad Bin Al No’man),

(It has been narrated) from Abu Abdullahasws having said: ‘There is no leeway for the people until they ask, or they ponder’.[695]

عنه، عن أبيه، وموسى بن القاسم، عن يونس بن عبد الرحمن، عن بعض أصحابهما قال: سئل أبو الحسن موسى بن جعفر (عليهما السلام) هل يسع الناس ترك – المسألة عما يحتاجون إليه؟ - قال: لا.

From him, from his father, and Musa Bin Al Qasim, from Yunus Bin Abdul Rahman, from one of their companions who said,

‘I asked Abu Al-Hassan Musaasws Bin Ja’farasws, ‘Is there any leeway for the people to neglect the asking about what they are needy for?’ Heasws said: ‘No’.[696]

عنه، عن الحسين بن يزيد النوفلي، عن اسماعيل ابن أبي زياد، عن - السكوني، عن أبي عبد الله، عن آبائه (عليهم السلام) قال: قال رسول الله (صلعم): أف لكل مسلم لا يجعل في كل جمعة يوما يتفقه فيه أمر دينه ويسأل عن دينه،

From him, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Ibn Abu Ziyad, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Fie on every Muslim who does not make every Friday a day in which to ponder the matters of his Religion, and ask about his Religion’.

وروى بعضهم: أف لكل رجل.

And it is reported from some of them,

‘(Rasool-Allahsaww) having said: ‘Fie on every man’.[697]

14 - باب حقيقة الحق

Chapter 14 – The realities of the Truth

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله (عليه السلام) عن آبائه، عن علي (ع) قال: إن على كل حق حقيقة، وعلى كل صواب نورا، فما وافق كتاب الله فخذوا به، وما خالف كتاب الله فدعوه.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathers, from Aliasws having said: ‘Upon every truth is a reality, and upon every correct thing is an (appointed) Noor, therefore whatever is compatible with the Book of Allahazwj, so take by it, and whatever opposes the Book of Allahazwj, so leave it’.[698]

عنه، عن محمد بن اسماعيل بن بزيع، عن محمد بن عذافر، عن أبيه، عن أبي جعفر (ع) قال: بينا رسول الله صلى الله عليه وآله في بعض أسفاره إذا لقيه ركب فقالوا: السلام عليك يا رسول الله صلى الله عليه وآله فقال: ما أنتم؟ - قالوا: نحن مؤمنون يا رسول الله، قال: فما حقيقة إيمانكم؟ - قالوا: الرضا بقضاء الله، والتفويض إلى الله، والتسليم لامر الله، فقال رسول الله صلى الله عليه وآله: علماء حكماء كادوا أن يكونوا من الحكمة أنبياء، فان كنتم صادقين فلا تبنوا ما لا تسكنون، ولا تجمعوا ما لا تأكلون، واتقوا الله الذي إليه ترجعون.

From him, from Muhammad Bin Ismail Bin Bazi’e, from Muhammad Bin Azafar, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww, during one of hisasws travels, met some riders who said, ‘Peace be on yousaww, O Rasool-Allahsaww! So hesaww said: ‘Who are you all?’ They said, ‘We are Believers, O Rasool-Allahsaww!’ Hesaww said: ‘So what is the reality of your beliefs?’ They said, ‘The satisfaction with the Judgements of Allahazwj, and the delegation (of matters) to Allahazwj, and the submission to the Commands of Allahazwj’. So Rasool-Allahsaww said: ‘Wise scholars very nearly from the Wisdom of the Prophets. So if you all are truthful, do not build what you are not going to dwell in, and do not amass what you will not be eating, and fear Allahazwj to Whom you all would be returning’.[699]

عنه، عن أبيه، عن يونس بن عبد الرحمن رفعه قال: قال أبو عبد الله (ع) ليس من باطل يقوم بازاء حق إلا غلب الحق الباطل وذلك قول الله " بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق ".

From him, from his father, from Yunus Bin Abdul Rahman, raising it, said,

‘Abu Abdullahasws said: ‘There is nothing from the falsehood which can stand upon the parts of Truth, except that the Truth would overcome the falsehood, and these are the Words of Allahazwj [21:18] But, We Cast the Truth against the falsehood, so that it breaks its head, and behold! It vanishes’.[700]

51 - باب الحث على طلب العلم

Chapter 15 – The urging upon seeking the knowledge

عنه، عن أبيه رفعه إلى أبي جعفر (ع) قال: اغد عالما خيرا وتعلم خيرا.

From him, from his father, going up to:

Abu Ja’farasws said: ‘Either (become) scholars, it is good, or (become) the students, it is good’.[701]

عنه، عن ابن محبوب، عن عمرو بن أبي المقدام، عن جابر الجعفي، عن أبي جعفر (عليه السلام) قال: قال رسول الله (صلى الله عليه وآله): اغد عالما أو متعلما و إياك أن تكون لاهيا متلذذا.

From him, from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Jabir Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Either become scholars or students. But beware of becoming enjoyers of pleasures’.

وفي حديث آخر: وإياك أن تكون من الثلاثة متلذذا.

And in another Hadeeth – ‘And beware of becoming from a third (category), enjoyers of pleasures’.[702] 

عنه، عن أبيه، عن صفوان بن يحيى، عن العلاء، عن محمد بن مسلم، عن أبي حمزة الثمالي قال: قال لي أبو عبد الله (عليه السلام): اغد عالما أو متعلما أو أحبب أهل العلم ولا تكن رابعا فتهلك ببغضهم.

From him, from his father, from Safwan Bin yahya, from Al A’ala, from Muhammad Bin Muslim, from Abu Hamza Al Sumaly who said,

‘Abu Abdullahasws said to me: ‘Become scholars or students, or love the people of the knowledge, but do not become a fourth (category), so you would be destroyed by hating them’.[703]

عنه، عن أبيه، عن يونس بن عبد الرحمن، عن عمرو بن شمر، عن جابر، عن أبي جعفر (عليه السلام) قال: سارعوا في طلب العلم فوالذي نفسي بيده لحديث واحد في حلال وحرام تأخذه عن صادق خير من الدنيا وما حملت من ذهب وفضة، وذلك أن الله يقول: " ما آتاكم الرسول فخذوه، وما نهاكم عنه فانتهوا ". وإن كان علي (ع) ليأمر بقراءة المصحف.

From him, from his father, from Yunus Bin Abdul Rahman, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Hasten regarding seeking the knowledge. By the Oneazwj in Whose Hand is myasws soul, one single Hadeeth with regards to the Permissible and the Prohibited which you take from the Truthfulasws is better than the world and what it carries from the gold and the silver, and that is what Allahazwj is Saying [59:7] and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back. And Aliasws used to order for the recitation of the Parchment (Quran)’.[704]

عنه، عن أبيه، عن أحمد بن النضر، عن عمرو بن شمر، عن جابر، عن أبي - جعفر (عليه السلام) قال: قال لي: يا جابر والله لحديث تصيبه من صادق في حلال وحرام خير لك مما طلعت عليه الشمس حتى تغرب.

From him, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘O Jabir! By Allahazwj! A Hadeeth which you grasp from the Truthfulasws regarding a Permissible and Prohibited, is better for you from what the sun emerges upon and sets’.[705]

عنه، عن بعض أصحابنا، عن علي بن أسباط، عن العلاء بن رزين، عن محمد بن مسلم، عن أبي جعفر (عليه السلام) قال: تفقهوا في الحلال والحرام وإلا فأنتم أعراب

From him, from ome of our companions, from Ali Bin Asbaat, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Ponder regarding the Permissible and the Prohibited, otherwise you are bedouins’.[706]

عنه، عن أبيه، عن عثمان بن عيسى، عن علي بن حماد، عن رجل سمع أبا عبد الله (عليه السلام) يقول: لا يشغلك طلب دنياك عن طلب دينك، فان طالب الدنيا ربما أدرك، وربما فاتته، فهلك بما فاته منها.

From him, from his father, from usman Bin Isa, from Ali Bin Hamaad, from a man who heard,

(It has been narrated) from Abu Abdullahasws saying: ‘Let not the seeking of the world occupy you from seeking your Religion, for the seeking of the world, you will surely get it, without missing it, so you will end upon being perished with what you have missed from it (religion)’.[707]

عنه، عن الوشاء، عن مثنى بن الوليد، عن أبي بصير قال: سمعت أبا جعفر (عليه السلام) يقول: كان في خطبة أبي ذر رحمه الله: " يا مبتغى العلم لا يشغلك أهل ولا مال عن نفسك، أنت يوم تفارفهم كضيف بت فيهم ثم غدوت عنهم إلى غيرهم، الدنيا والآخرة كمنزل تحولت منه إلى غيره، وما بين الموت والبعث إلا كنومة نمتها ثم استيقظت منها، يا مبتغى العلم إن قلبا ليس فيه شئ من العلم كالبيت الخرب لا عامر له

From him, from Al Washa, from Masny Bin Al Waleed, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘It was in a sermon of Abu Dharras, may Allahazwj have Mercy on him: ‘O seekers of the knowledge! Let not your families and your wealth occupy you from yourself. Today you are among them as like a guest living among them; then tomorrow you will be among others. The world and the Hereafter are at the status of changing from it to something else. And what is in between the death and the Resurrection except like a sleep which you would be sleeping it, then waking up from it. O seekers of knowledge! In a heart in which there is no knowledge, is like a ruin with no builder for it’.[708]

عنه، عن أبيه، عن ابن أبي عمير، عن العلاء، عن محمد بن مسلم قال: قال أبو عبد الله وأبو جعفر (عليهما السلام): لو أتيت بشاب من شباب الشيعة لا يتفقه لادبته. (قال( وكان أبو جعفر (عليه السلام) يقول: تفقهوا وإلا فأنتم أعراب.

From him, from his father, from Ibn Abu Umeyr, from Al A’la, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws and Abu Ja’farasws said: ‘If only you would bring a youth from the youths of the Shiah but you do not ponder! Iasws would educate him’. And Abu Ja’farasws was saying: ‘Ponder (in Religion), or else you would be Bedouins’.

وفي حديث آخر لابن ابي عمير رفعه قال: قال أبو جعفر (عليه السلام( لو أتيت بشاب من شباب الشيعة لا يتفقه في الدين لاوجعته.

And in another Hadeeth of Ibn Abu Umeyr, ‘Abu Ja’farasws said: ‘If only you would bring a youth from the youth of the Shiah who does not ponder in the Religion, I would take him to the peak’.[709]

في وصية المفضل بن عمر قال: سمعت أبا عبد الله (عليه السلام) يقول: تفقهوا في دين الله ولا تكونوا أعرابا، فانه من لم يتفقه في دين الله لم ينظر الله إليه يوم القيامة ولم يزك له عملا.

In a bequest of Al Mufazzal Bin Umar who said,

‘I heard Abu Abdullahasws saying: ‘Ponder in the Religion of Allahazwj and do not become Bedouins, for the one who does not ponder in the Religion of Allahazwj, Allahazwj will not Look at him on the Day of Judgement, and will not Purify the deeds for him’.[710]

عنه، عن عثمان بن عيسى، عن علي بن أبي حمزة قال: سمعت أبا عبد الله (عليه السلام) يقول: تفقهوا في الدين فانه من لم يتفقه منكم فهو أعرابي، إن الله عز وجل يقول في كتابه: " فليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون ".

From him, from Usman Bin Isa, from Ali Bin Abu Hamza who said,

‘I heard Abu Abdullahasws saying: ‘Ponder in the Religion, for the one who does not ponder, from among you, so he is a Bedouin. Allahazwj Mighty and Majestic is Saying in Hisazwj Book [9:122] obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?’.[711]

عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبي عبد الله، عن أبيه قال: قال علي (عليهم السلام) في كلام له: لا يستحى الجاهل إذا لم يعلم ان يتعلم

From him, from Ja’far Bin Muhammad Al Ahsary, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullahasws from hisasws fatherasws having said: ‘Aliasws said in a speech of hisasws: ‘The ignorant one should not be ashamed to learn when he does not know’.[712]

عنه، عن بعض أصحابنا، عن علي بن أسباط، عن اسحاق عمار قال: سمعت أبا عبد الله (ع) يقول: ليت السياط، على رؤوس أصحابي حتى يتفقهوا في الحلال والحرام.

From him, from one of our companions, from Ali Bin Asbaat, from Is’haq Amaar who said,

‘I heard Abu Abdullahasws saying: ‘If only Iasws could whip lashes upon the heads of myasws companions, until they ponder with regards to the Permissible and the Prohibited’.[713]

عنه، عن محمد بن عبد الحميد العطار، عن عمه عبد السلام بن سالم، عن رجل، عن أبي عبد الله (عليه السلام)، قال: حديث في حلال وحرام تأخذه من صادق خير من الدنيا وما فيها من ذهب أو فضة.

From him, from Muhammad Bin Abdul Hameed Al Ataar, from his uncle Abdul Salam Bin Saalim, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘A Hadeeth regarding the Permissible and the Prohibited which you take from a Truthfulasws, is better than the world and what is in it from the gold or silver’.[714]

عنه، عن بعض أصحابنا رفعه قال: قال أبو عبد الله (عليه السلام) تفقهوا فانه يوشك أن يحتاج إليكم.

From him, from one of our companions, raising it, said, ‘Abu Abdullahasws said: ‘Ponder! For you are about to become needy for it’.[715]

عنه، عن محمد بن عبد الحميد، عن يونس بن يعقوب، عن أبيه قال: قلت لابي عبد الله (عليه السلام): إن لي ابنا قد أحب أن يسألك عن حلال وحرام، لا يسألك عما لا يعنيه، قال: فقال لي: وهل يسأل الناس عن شئ أفضل من الحلال والحرام؟!

From him, from Muhammad Bin Abdul Hameed, from Yunus Bin Yaqoub, from his father who said,

‘I said to Abu Abdullahasws, ‘My sons would love to ask youasws about Permissible and Prohibited. They would not ask youasws about what is meaningless’. The Imamasws said to me: ‘And can the people ask about anything more Preferable than the Permissible and Prohibited?’[716]

16 - باب " خذ الحق ممن عنده ولا تنظر إلى عمله "

Chapter 16 – Take the Truth from the one who has it and do not look at his deeds

عنه، عن علي بن عيسى القاساني، عن ابن مسعود الميسرى رفعه قال: قال المسيح (عليه السلام): خذوا الحق من أهل الباطل ولا تأخذوا الباطل من أهل الحق، كونوا نقاد الكلام فكم من ضلالة زخرفت بآية من كتاب الله كما زخرف الدرهم من نحاس بالفضة المموهة، النظر إلى ذلك سواء، والبصراء به خبراء.

From him, from Ali Bin Is Al Qasany, form Ibn Masoud Al Maysari, raising it,

The Messiah (Isaas) said: ‘Take the Truth from the people of the falsehood, and do not take the falsehood from the people of the Truth. Become critics of the speech, for how much misguidance was adorned by Verses from the Book of Allahazwj, just as the copper Dirham was camouflaged by the silver, with a view to that being equal, and the experts have the insight of it’.[717]

عنه، عن الحسين بن يزيد النوفلي، عن اسماعيل بن أبي زياد السكوني عن أبي عبد الله (عليه السلام) عن آبائه (عليهم السلام)، عن رسول الله (صلى الله عليه وآله) قال: غريبتان كلمة حكمة من سفيه فاقبلوها وكلمة سفه من حكيم فاغفروها

From him, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws, from Rasool-Allahsaww having said: ‘Two strangers – a wise word from a foolish (person), so accept it, and a foolish word from a wise (person), so excuse it’.[718]

وعنه، عن علي بن سيف، قال: قال أمير المؤمنين (ع): خذوا الحكمة ولو من أهل المشركين.

And from him, from Ali Bin Sayf who said,

‘Amir-ul-Momineenasws said: ‘Take ‘الحكمة’ the wisdom even if it is from the Polytheist people’.[719]

عنه، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن عمر بن أذينة، عن زرارة، عن أبي جعفر (عليه السلام) قال: قال المسيح (ع): يا معشر الحواريين ما يضركم من نتن القطران إذا أصابكم سراجه، خذوا العلم ممن عنده، ولا تنظروا إلى عمله.

From him, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Umar Bin Azina, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Messiah (Isaas) said: ‘O group of disciples! What harm would be caused to you from the stink of the tar if its illumination were to strike you. Take the knowledge from the one who has it, and do not look at his deeds’.[720]

عنه، عن الحسين بن يزيد النوفلي، عن علي بن سيف رفعه قال: سئل أمير المؤمنين (ع) من أعلم الناس؟ - قال: من جمع علم الناس إلى علمه.

From him, from Al Husayn Bin Yazeed Al Nowfaly, from Ali Bin Sayf who said,

‘Amir-ul-Momineenasws was asked: ‘Who is the most knowledgeable of the people?’ Heasws said: ‘The one who gathers the knowledge of the people to his own knowledge’.[721]

عنه، عن محمد بن علي، عن وهيب بن حفص، عن أبي بصير، عن أبي - عبد الله (عليه السلام) ورواه أحمد بن أبي عبد الله، عن الوشاء، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (ع) قال: إن كلمة الحكمة لتكون في قلب المنافق فتجلجل حتى يخرجها.

From him, from Muhammad Bin Ali, from Waheyb Bin Hafs, from Abu Baseer, from Abu Abdullahasws. And Ahmad Bin Waheyb reported it, from Abu Abdullahasws, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

Abu Abdullahasws having said: ‘The wise word which has come to be in the heart of the hypocrite, so it rattles until he brings it out’.[722]

عنه، عن محمد بن اسماعيل، عن جعفر بن بشير، عن أبي بصير، عن أبي - جعفر (ع) أو عن أبي عبد الله (ع) قال: لا تكذبوا الحديث إذا أتاكم به مرجئ ولا قدري ولا حرورى ينسبه إلينا فانكم لا تدرون لعله شئ من الحق فيكذب الله فوق عرشه

From him, from Muhammad Bin Ismail, from Ja’far Bin Basheer, from Abu Baseer,

Abu Abdullahasws said: ‘Do not belie the Hadeeth, whether it comes to you by (way of) the Murjiites, or the Qadiriyya, or the Harouriya, if it is referred to usasws, for you do not know perhaps therein is something from the Truth, otherwise you would end up belying Allahazwj on top of Hisazwj Throne’.[723]

17 - باب اظهار الحق

Chapter 17 – Manifestation of the Truth

عنه، عن يعقوب بن يزيد، عن محمد بن جمهور العمى رفعه قال: قال رسول الله (صلى الله عليه وآله): إذا ظهرت البدعة في أمتى فليظهر العالم علمه، فان لم يفعل فعليه لعنة الله

From him, from Yaqoub Bin Yazeed, from Muhammad Bin Jamhour Al Aama, raising it, said,

‘Rasool-Allahsaww said: ‘When the innovation appears in mysaww community, so the scholar should manifest his knowledge, for if he were not to do it, then the Curse of Allahazwj be upon him’.[724]

عنه، عن أبيه، عن عبد الله بن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبي عبد الله (ع) عن آبائه (عليهم السلام) قال: قال علي (ع): إن العالم الكاتم علمه يبعث أنتن أهل القيامة ريحا، يلعنه كل دابة حتى دواب الارض الصغار.

From him, from his father, from Abdullah Bin Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Aliasws said: ‘The scholar who conceals his knowledge, would be the one with a stinky smell on the Day of Judgement. Every animal would curse him, to the extent, animals of the earth, the small ones’.[725]

عنه، عمن ذكره، عن أبي بكر الحضرمي، عن أبي عبد الله (ع) قال: إن الرجل ليتكلم بالكلمة فيكتب الله بها إيمانا في قلب آخر فيغفر لهما جميعا.

From him, from the one who mentioned it, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws having said: ‘The man who speaks with a speech, so Allahazwj Writes faith by it in the heart of another, so Heazwj Forgives both of them together’.[726]

18 - باب من ترك المخاصمة لاهل الخلاف

Chapter 18 – The one who neglects the disputing with the people of the opposition

عنه، عن أبيه، عن القاسم بن محمد، عن علي بن أبي حمزة، عن أبي جعفر (ع) قال: لا تخاصموا الناس فان الناس لو استطاعوا أن يحبونا لاحبونا.

From him, from his father, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Do not dispute with the people, (in the matters of Religion), if people could love usasws, they would have loved usasws’.[727]

عنه، عن أخيه، عن علي بن النعمان، عن عبد الله بن مسكان، عن سليمان بن خالد، قال: قلت لابي عبد الله (ع): ان لي أهل بيت وهم يسمعون مني أفأدعوهم إلى هذا الامر؟ - قال: نعم، إن الله يقول في كتابه: " يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا وقودها الناس والحجارة ".

From him, from his brother, from Ali Bin Al No’man, from Abdullah Bin Muskaan, from Suleyman Bin Kahlid who said,

‘I asked Abu Abdullahasws, ‘I have a family, and they are listening to me. Shall I call them to this matter (Al-Wilayah)?’ Heasws said: ‘Yes’. Allahazwj is Saying in Hisazwj Book [66:6] O you who believe! Save yourselves and your families from a Fire whose fuel are the people and stones’.[728]

عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبي عبد الله (ع) قال: قلت له قول الله تبارك وتعالى: " من قتل نفسا بغير نفس أو فساد في الارض فكأنما قتل - الناس جميعا ومن أحياها فكأنما أحيى الناس جميعا "؟ - فقال: من أخرجها من ضلالة إلى هدى فقد أحياها، ومن أخرجها من هدى إلى ضلال فقد قتلها.

From him, from Usman Bin Isa, from Sama’at Bin Mahran,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘(What about) the Words of Allahazwj Blessed and High [5:32] whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all the people together; and whoever revives it, it is as though he revived all the people together?’ So The Imamasws said: ‘The one who extracts it (a soul) from straying is the Guidance so he has revived it, and the one who extracts if from Guidance to straying, so he has killed it’.[729]

عنه، عن علي بن الحكم، عن أبان بن عثمان، عن فضيل بن يسار، قال: قلت لابي جعفر (ع)، قول الله في كتابه " ومن أحياها فكأنما أحيى الناس جميعا "؟ - قال: من حرق أو غرق، قلت: فمن أخرجها من ضلال إلى هدى؟ - فقال: ذلك تأويلها الاعظم.

From him, from Ali Bin Al Hakam, from Aban Bin Usmaaan, from Fazeyl Bin Yasaar who said,

‘I said to Abu Ja’farasws, ‘(What about) the Words of azwj in His azwj Book [5:32] and whoever revives, it is as though he revived all the people together?’ Heasws said: ‘From burning or drowning’. I said, ‘So the one who extracts if from straying to the Guidance?’ So heasws said: ‘That is its magnificent interpretation’.[730]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن أبي - خالد القماط، عن حمران بن أعين قال: قلت لابي عبد الله (ع) أسألك أصلحك الله؟ - قال: نعم، قال: كنت على حال وأنا اليوم على حال أخرى، كنت أدخل الارض فأدعو الرجل والاثنين والمرأة فينقذ الله من يشاء، وأنا اليوم لا أدعو أحدا؟ - فقال: وما عليك أن تخلى بين الناس وبين ربهم؟ فمن أراد الله أن يخرجه من ظلمة إلى نور أخرجه

From him, from his father, from Al Nazar Bin Suweyd, from yahya Bin Imran Al Halby, from Abu Khalid Al Qamaat, from hamran Bin Ayn who said,

‘I said to Abu Abdullahasws, ‘Shall I ask youasws, may Allahazwj Keep youasws well?’ Heasws said: ‘Yes’. He said, ‘I was in a (certain) state, and today I am in another state. I used to enter the land and invite the man, or two, and the women. So Allahazwj Saves the one whom Heazwj so Desires to. And today I do not invite anyone?’ So heasws said: ‘And what is with you that you interfere between the people and their Lordazwj? So the one whom Allahazwj Intends to Extract from darkness to Light, Heazwj will Extract him’.

ثم قال: ولا عليك إن آنست من أحد خيرا أن تنبذ إليه الشئ نبذا، قلت: أخبرني عن قول الله " ومن أحياها فكأنما أحيى الناس جميعا " قال: من حرق أو غرق أو غدر، ثم سكت، فقال: تأويلها الاعظم أن دعاها فاستجابت له.

Then heasws said: ‘And it is not upon you to entertain a good from anyone, if you were to cast aside the thing to him, weasws would cast it aside’. I said, ‘Inform me about the Words of Allahazwj [5:32] and whoever revives, it is as though he revived all the people together?’ Heasws said: ‘From burning, or drowing, or betrayal’. Then heasws was silent. Then heasws said: ‘Its magnificent interpretation is that you call him and he responds to it’.[731]

عنه، عن أبيه، عن القاسم بن محمد الجوهري، عن علي بن أبي حمزة، عن أبي بصير قال: قلت لابي جعفر (ع): أدعو الناس إلى حبك بما في يدى؟ - فقال: لا، قلت إن استرشدني أحد أرشده؟ - قال: نعم، ان استرشدك فأرشده فان استزادك فزده، فان جاحدك فجاحده.

From him, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Ja’farasws, ‘Shall I call the people to yourasws love with what is in my hands?’ So heasws said: ‘No’. I said, ‘If someone sought guidance from me, shall I guide him?’ Heasws said: ‘Yes. If he seeks guidance from you, so guide him, and if he seeks more from you, so increase it for him, and if he denies you, deny him’.[732]

19 - باب حق العالم

Chapter 19 – Right of the scholar

عنه، عن أبيه، عن سليمان بن جعفر الجعفي، عن رجل، عن أبي عبد الله (ع) قال: كان علي (ع) يقول: إن من حق العالم أن لا تكثر عليه السؤال، ولا تجر بثوبه، وإذا دخلت عليه وعنده قوم فسلم عليهم جميعا وخصه بالتحية دونهم، واجلس بين يديه ولا تجلس خلفه، ولا تغمز بعينيك، ولا تشر بيدك، ولا تكثر من قول " قال فلان، وقال فلان " خلافا لقوله، ولا تضجر بطول صحبته

From him, from his father, from Suleyman Bin Ja’far Al Ju’fy, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws was saying: ‘From a right of the scholar is that you should not ask him numerous questions, and do not pull his garment. And when you come up to him, and in his presence is a group, so you should greet them all together and him in particular with the greetings, besides them. And sit in front of him, and do not sit behind him, and do not wink with your eyes, nor point with your hands, and do not say frequently, ‘So and so said, and so and so said’, in opposition to his words, and do not annoy him by the prolonging your stay in his company.

فانما مثل العالم مثل النخلة ينتظر بها متى يسقط عليك منها شئ، والعالم أعظم أجرا من الصائم القائم الغازى في سبيل الله، وإذا مات العالم ثلم في الاسلام ثلمة لا يسدها شئ إلى يوم القيامة.

But rather, the example of the scholar is like the palm tree, one waits for (under) it, that something would fall from it. And the scholar has more Reward than the one who Fasts, the standing one for the Salaat, fighting in the Way of Allahazwj. And when the scholar dies, a gap is furrowed[733] in Al-Islam which would not be plugged until the Day of Judgement’.[734]

عنه، عن أبيه، عن سعدان، عن عبد الرحيم بن مسلم، عن إسحاق بن عمار قال: قلت لابي عبد الله (ع): من قام من مجلسه تعظيما لرجل؟ - قال: مكروه إلا لرجل في الدين.

From him, from his father, from Sa’dan, from Abdul Raheem Bin Muslim, from Is’haq Bin Amaar who said,

‘I said to Abu Abdullahasws, ‘The one who stands up in his gathering, in reverence for a man?’ Heasws said: ‘(It is) abhorrent, except for a man regarding his Religion’.[735]

عنه، عن بعض أصحابنا رفعه قال: قال أمير المؤمنين (ع): إذا جلست إلى عالم فكن على أن تسمع أحرص منك على أن تقول، وتعلم حسن الاستماع كما تعلم حسن القول، ولا تقطع على أحد حديثه.

From him, from one of our companions, raising it, said,

‘Amir-ul-Momineenasws said: ‘When you are seated with a scholar, so be such that you are keener to listen to that (what he) speaks, and learn with a good listening just as you learn by the good speech, and do not interrupt (by cutting-off) when he narrates’.[736] 

20 - باب " ما لا يسع الناس جهله "

Chapter 20 – What the people do not have the leeway for being ignorant of

عنه، عن القاسم بن محمد، عن سليمان بن داود المنقرى، عن سفيان بن عينية قال: سمعت أبا عبد الله (ع) يقول: وجدت علوم الناس كلهم في أربعة، أولها أن تعرف ربك، والثاني أن تعرف ما صنع بك، والثالث أن تعرف ما أراد منك، والرابعة أن تعرف ما يخرجك من دينك.

From him, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al manqary, from Sufyan Bin Ayayna who said,

‘I heard Abu Abdullahasws saying: ‘The knowledge of all of the people are in four – the first of it is that you should recognise your Lordazwj; and the second is that you should recognise what is being done with you; and the third is that you should recognise what is being intended from you; and the fourth is that you should recognise what makes you exit from your Religion’.[737]

عنه، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن زرارة وابن مسلم، عن أبي - عبد الله (ع) قال: ما بعث الله نبيا قط حتى يأخذ عليه ثلاثا، الاقرار لله بالعبودية، وخلع الانداد، وأن الله يمحو ما يشاء ويثبت ما يشاء.

From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim, from Zarara And Ibn Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj did not Send a Prophetas at all until Heazwj Took three (Covenants) with himas – The acceptance for Allahazwj for the worship, and uprooting the rivals (set up as gods). And Allahazwj Deletes whatever Heazwj so Desires to, and Affirms whatever Heazwj so Desires to’.[738] 

عنه، عن بعض أصحابنا، عن محمد بن الكوفي أخى يحيى قال: سمعت مرازم بن حكيم يقول: سمعت أبا عبد الله (عليه السلام) يقول: ما تنبأ نبي قط حتى يقر بخمسة، بالبداء، والمشية، والسجود، والعبودية، والطاعة.

From him, from one of our companions, from Muhammad Bin Al Kufy, brother of Yahya who said, ‘I heard Marazim Bin Hakeem saying,

‘I heard Abu Abdullahasws saying: ‘A Prophetas was not entitled with Prophet-hood at all until heas accepted five – The change (in Allahazwj’s Will), and the Decision (of Allahazwj, and the prostrations, and the worship, and the obedience’.[739]

21 - باب لا تخلو الارض من عالم

Chapter 21 – The earth will not be empty from a knowledgeable oneasws

عنه، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن أيوب بن الحر، عن سليمان بن خالد، عن أبي جعفر (عليه السلام) قال: ما كانت الارض إلا و فيها عالم.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ayoub Bin Al Hurr, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘The earth would never in a state except that in it is (present) a knowledgeable oneasws’.[740]

عنه، عن الحسين بن علي الوشاء، عن أبان الاحمر، عن الحسين بن زياد العطار قال: قلت لابي عبد الله (ع): هل تكون الارض إلا وفيها عالم؟ - قال: لا والله لحلالهم وحرامهم وما يحتاجون إليه.

From, from Al Husayn Bin Ali Al Washa, from Aban Al Ahmar, from Al Husayn Bin Ziyad Al Ataar who said,

‘I said to Abu Abdullahasws, ‘Will the earth ever become such except that therein is not a knowledgeable oneasws?’ The Imamasws replied: ‘No! By Allahazwj! For their Permissible, and the Prohibited, and whatever they (people) are needy for’.[741]

عنه، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن سعد بن أبي خلف، عن زياد العطار قال: سمعت أبا عبد الله (عليه السلام) يقول: إن الارض لا تكون إلا وفيها حجة، إنه لا يصلح الناس إلا ذلك، ولا يصلح الارض إلا ذلك.

From him, from Taqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Sa’ad Bin Abu Khalaf, from Ziyad Al Ataar who said,

‘I heard Abu Abdullahasws saying: ‘The earth will never come to be in a state except that therein would be a Proofasws. It is not suitable for the people except for that, and it is not suitable for the earth except for that’.[742]

عنه، عن الوشاء عن أبان الاحمر، عن الحارث بن المغيرة النضرى، عن أبي – عبد الله (ع) قال: سمعته يقول: إن الارض لا تترك إلا بعالم يحتاج الناس إليه، ولا يحتاج إلى الناس، يعلم الحلال والحرام.

From him, from Al Washa, from Abaan Al Ahmar, from Al Haris Bin Al Mugheira Al Nazary,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The earth will not be left except with a knowledgeable oneasws, the people being needy to himasws, and heasws would not be needy to the people. Heasws would know the Permissible and the Prohibited’.[743]

عنه، عن بعض أصحابنا، عن الاصم عبد الله بن عبد الرحمن البصري، عن أبي - حمزة الثمالي قال: سمعت أبا عبد الله (عليه السلام) يقول: لن تبقى الارض إلا وفيها عالم يعرف الحق من الباطل.

From him, from one of our companions, from Al Asam Abdullah Bin Abdul Rahma Al Basary, from Abu Hamza Al Sumaly who said,

‘I heard Abu Abdullahasws saying: ‘The earth would never remain (in a state) except that therein would be a knowledgeable oneasws, whoasws recognises the Truth and the Falsehood’.[744]

عنه، عن أبيه، عن حماد بن عيسى، عن ربعي، عن الفضيل بن يسار قال: قال أبو - جعفر (ع): إن العلم الذي هبط مع آدم (عليه السلام) لم يرفع، والعلم يتوارث، وانه لم يمت عالم إلا خلف من بعده من يعلم مثل علمه أو ما شاء الله،

From him, from his father, from Hamaad Bin Isa, from Rabi’e, from Al Fazeyl Bin Yasaar who said,

‘Abu Ja’farasws said: ‘The knowledge which descended with Adamas was not Raised up, and the knowledge is inherited; and heasws, the knowledgeable oneasws does not pass away except that heasws leaves behind from himasws, the oneasws who knows similar to hisasws own knowledge, or whatever Allahazwj so Desires (himasws to know)’.[745]

عنه، عن أبيه، عن محمد بن سفيان، عن النعمان الرازي قال: سمعت أبا عبد الله (عليه السلام) يقول: لما انقضت نبوة آدم وانقطع أكله أوحى الله إليه: يا آدم إنه قد انقضت نبوتك وانقطع أكلك فانظر إلى ما عندك من العلم والايمان وميراث النبوة وآثار العلم والاسم الاعظم فاجعله في العقب من ذريتك عند هبة الله فانى لن أدع الارض بغير عالم يعرف به دينى ويعرف به طاعتي ويكون نجاة لمن يولد ما بين قبض النبي إلى ظهور النبي الاخر.

From him, from his father, from Muhammad Bin Sufyan, from Al No’man Al Razy who said,

‘I heard Abu Abdullahasws saying: ‘When the Prophet-hood of Adamas came to an end, and hisas consumption was being cut-off, Allahazwj Revealed unto himas: “O Adamas! Youras Prophet-hood has come to an end and youras consumption is being cut-off, therefore look at what is in youras possession from the Knowledge, and the Imaan (faith), and the inheritance of the Prophet-hood, and the effects of the Knowledge, and the Magnificent Name, so make these to be in the descendants from youras children, with Hibatullahas, for Iazwj never Leave the earth without a knowledgeable oneas, by whomas Myazwj Religion is recognised, and by whomas Myazwj obedience is recognised, and heas would  become (a means) to salvation for the ones who would be born between the passing away of the Prophetas up to the appearance of another Prophetas’.[746]

عنه، عن أبيه، عن صفوان بن يحيى، عن معلى بن عثمان، عن معلى بن خنيس قال: سألت أبا عبد الله (عليه السلام) هل كان الناس إلا وفيهم من قد أمروا بطاعته منذ كان نوح؟ - فقال: لم يزالوا كذلك ولكن أكثرهم لا يؤمنون

From him, from his father, from Safwan Bin yahya, from Moala Bin Usman, from Moala Bin Khunays who said,

‘I said to Abu Abdullahasws, ‘Was there ever for the people (a time) except that among them was one whom they had been Commanded to obey since Noahas (was around)?’ So heasws said: ‘It has never cease to be like that, but most of them are not knowing’.[747]

عنه، عن أبي إسحاق الخفاف، عمن ذكره، عن درست، عمن ذكره، عن أبي - عبد الله (عليه السلام) قال: كان الذي تناهت إليه وصايا عيسى أبي.

From him, from Abu Is’haq Al-Khafaf, from the one who mentioned it, from Darsat, from the one who mentioned it, from Abu Abdullahasws having said: ‘That which ended up to myasws fatherasws was the bequest of Isaas’.

ورواه عن أبيه، عن ابن - أبي عمير، عن درست، وزاد فيه " فلما أن أتاه سلمان قال له: إن الذي تطلب قد ظهر اليوم بمكة فتوجه إليه ".

And it has been reported from his father, from Ibn Abu Umeyr, from Darsat, and there is an increase in it: ‘So when Salman came up to himasws, heasws said to him: ‘That which you had been seeking has appeared today in Makkah, so direct yourself towards it’.[748]

عن بعض أصحابنا، عن علي بن إسماعيل الميثمي، عن محمد بن حكيم، عن أبي الحسن موسى (عليه السلام) قال أتاهم رسول الله صلى الله عليه وآله بما اكتفوا به في عهده، و استغنوا به من بعده.

From one of our companions, from Ali Bin Ismail Al Maysami, from Muhammad Bin Hakeem,

(It has been narrated) from Abu Al-Hassan Musaas having said: ‘Rasool-Allahsaww gave them what was sufficient for them during hissaww era, and the ones after himsaww became self-sufficient due to it’.[749]

عنه، عن أبيه، عن علي بن النعمان، عن شعيب الحداد، عن أبي حمزة، عن أبي جعفر (عليه السلام) قال: لن تخلو الارض من رجل يعرف الحق فإذا زاد الناس فيه قال: قد زادوا، وإذا نقصوا عنه قال: قد نقصوا، وإذا جاءوا به صدقهم، ولو لم يكن ذلك كذلك لم يعرف الحق من الباطل.

From him, from his father, from Ali Bin Al No’man, from Shuayb Al hadaad, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Never will the earth be devoid from a man who recognises the Truth. So if the people made additions to it, heasws would say: ‘You have added’. And if the people had reduced from it, heasws would say: ‘You have reduced’, and when they come with it, heasws would ratify it. And if that were not to happen, the Truth would not be recognisable from the falsehood’.[750]

عنه، عن علي بن الحكم، عن الربيع بن محمد المسلمى، عن عبد الله بن سليمان العامري، عن أبي عبد الله (ع) قال: ما زالت الارض ولله فيها حجة يعرف الحلال والحرام، ويدعو إلى سبيل الله، ولا ينقطع الحجة من الارض إلا أربعين يوما قبل يوم القيامة، فإذا رفعت الحجة أغلق باب التوبة ولم ينفع نفسا إيمانها لم تكن آمنت من قبل أن ترفع الحجة وأولئك شرار من خلق الله، وهم الذين يقوم عليهم القيامة

From him, from Ali Bin Al Hakam, from Al Rabi’e Bin Muhammad Al Maslamy, from Abdullah Bin Suleyman Al Aamiry,

(It has been narrated) from Abu Abdullahasws having said: ‘By Allahazwj! The earth will never cease to remain in a state in which there is a Proofasws whoasws recognises the Permissible and the Prohibited, and calls to the Way of Allahazwj. And the Proofasws will never be cut-off from the earth except for forty days before the Day of Judgement. So when the Proofasws is Raised up, the door of repentance would be Locked, and no soul who did not believe before the Raising of the Proofasws would benefit by his faith, and they would be the most evil of the creatures of Allahazwj, and it is to them that the Day of Judgement would be Established’.[751]

22 - باب حجج الله على خلقه

Chapter 22 – Argument of Allahazwj upon Hisazwj creatures

عنه، عن محمد بن علي، عن حكم بن مسكين الثقفي، عن النضر بن قرواش قال: سمعت أبا عبد الله (ع) يقول: إنما احتج الله على العباد بما آتاهم وعرفهم.

From him, from Muhammad Bin Ali, from Hakam Bin Maskeyn Al-Saqafy, from Al-Nazar Bin Qarwash who said,

‘I heard Abu Abdullahasws saying: ‘But rather, Allahazwj would Argue upon the servant with what Heazwj had Given them and what they understood’.[752]

عنه، عن علي بن الحكم، عن أبان الاحمر، عن حمزة بن الطيار، عن أبي - عبد الله (ع) قال: قال لي: اكتب، فأملى: ان من قولنا: ان الله يحتج على العباد بالذي آتاهم وعرفهم ثم أرسل إليهم رسولا وأنزل عليه الكتاب وأمر فيه ونهى، وأمر فيه بالصلوة والصوم فنام رسول الله (صلعم) عن الصلوة فقال: أنا أنيمك وأنا أوقظك، فإذا قمت فصل ليعلموا إذا أصابهم ذلك كيف يصنعون، ليس كما يقولون: إذا قام عنها هلك، وكذلك الصيام، أنا أمرضك وأنا أصخك فإذا شفيتك فاقضه،

From him, from Ali Bin Al Hakam, from Abaan Al Ahmar, from Hamza Bin Al Tayyar,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘Write! So Iasws am dictating. It is from ourasws speech: ‘Allahazwj Argues over the creatures by that which Heazwj has Given them, and Caused them to understand. Then Heazwj Sent Rasoolssa to them, and Revealed unto himas the Book, and Commanded therein and Prohibited. And Allahazwj Commanded therein for the Salaat (Praying), and the Soam (Fasting). So Rasool-Allahsaww announced about the Salaat, so hesaww said: ‘I let you sleep and Isaww wake you up’. So when they stand and Pray, they know when that strikes them (becomes obligatory), how they should be doing it. It is not as you are saying, ‘If he moves away from it, he perishes’. Similar to that are the Fasts: Isaww cause you to be sick and Isaww cause you to be healthy, so when you are recovered, so fulfil it”.

ثم قال أبو عبد الله (ع): وكذلك إذا نظرت في جميع الاشياء لم تجد أحدا في ضيق ولم تجد أحدا إلا ولله عليه حجة وله فيه المشية، ولا أقول: إنهم ما شاءوا صنعوا،

Then Abu Abdullahasws said: ‘And similar to that, when you look into all the things, you will not find one in which there is narrowness (lack of information), and you will not find one except that for Allahazwj there is an Argument, and that there is the Decision in it. And Iasws am not saying that they can do whatever they wish to do so’.

ثم قال: إن الله يهدى ويضل، وقال: ما أمروا إلا بدون سعتهم، وكل شئ أمر الناس به فهم يسعون له، وكل شئ لا يسعون له فموضوع عنهم، ولكن الناس لا خير فيهم،

Then heasws said: ‘Allahazwj Guides and Lets to stray, and Allahazwj Said: “Iazwj do not Command except it is within the capacity (of the individual)”. And every thing which the people have been Ordered by, so they have the capacity for it, and every thing which they do not have the capacity for, so it has been Placed (away) from them. But, (in it for) the people, there is no good in them.

ثم تلا " ليس على الضعفاء ولا على المرضى ولا على الذين لا يجدون ما ينفقون حرج ولا على الذين إذا ما أتوك لتحملهم "، قال: فوضع عنهم لانهم لا يجدون ما ينفقون وقال: " إنما السبيل على الذين يستأذنونك وهم أغنياء رضوا بأن يكونوا مع الخوالف وطبع على قلوبهم فهم لا يفقهون ".

Then heasws recited [9:91] It is not upon the weak, nor in the sick, nor in those who do not find what they should spend, to go forth, so long as they are sincere to Allah and His Rasool; there is no way (to blame) [9:92] Nor upon those who when they came to you that you might carry them. Heasws said: ‘So Heazwj Placed (the burden away) from them, because they could not find what they should be spending. And Said [9:93] The way (to blame) is only against those who ask permission of you though they are rich; they have chosen to be with those who remained behind, and Allah has Set a seal upon their hearts so they do not know’.[753]  

23 - باب [ كذا فيما عندي من نسخ المحاسن ]

Chapter 23 – Such, regarding what was in my possession from a copy of Al-Mahaasin

عنه، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله (ع) في قول الله تبارك وتعالى " واعلموا أن الله يحول بين المرء وقلبه " فقال: يحول بينه وبين أن يعلم أن الباطل حق.

From him, from Ali Bin Al Hakam, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Blessed and High [8:24] and know that Allah Intervenes between a person and his heart. So heasws said: ‘Intervenes to make him realise the difference between the false and the true’.[754]

24 - باب جوامع من التوحيد

Chapter 24 – Conciseness from the Monotheism (Tawheed)

عنه، عن أبيه، عن صفوان بن يحيى ومحمد بن أبي عمير، عن عبد الرحمن بن الحجاج، عن سليمان بن خالد قال: قال أبو عبد الله (ع): يا سليمان إن الله يقول: " وأن إلى ربك المنتهى " فإذا انتهى الكلام إلى الله فأمسكوا

From him, from his father, from Safwan Bin Yahya and Muhammad Bin Abu Umeyr, from Abdul Rahman Bin Al Hajaaj, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws said: ‘O Suleyman! Allahazwj is Saying [53:42] And that to your Lord is the ending, so when the speech (discussion) ends up to Allahazwj (Hisazwj Essence), so hold (stop there and refrain from further comments)’.[755]

عنه، عن أبيه، عن ابن أبي عمير، عن محمد بن يحيى الخثعمي، عن عبد الرحيم القصير قال: سألت أبا عبد الله (عليه السلام) عن شئ من الصفة؟ - فقال: فرفع يديه إلى السماء ثم قال: تعالى الله الجبار إنه من تعاطى ما ثم هلك. يقولها مرتين.

From him, from his father, from Ibn Abu Umeyr, from Muhammad Bin yahya Al Khash’amy, from Abdul Raheem Al Qaseyr who said,

‘I asked Abu Abdullahasws about something from the Attributes (of Allahazwj)? So heasws raised hisasws hands towards the sky, then said: ‘Allahazwj is Higher, the Compeller! The One who took to whatever, then perished’. Heasws said it twice’.[756]

عنه، عن بعض أصحابنا، عن حسين بن مياح، عن أبيه قال: سمعت أبا عبد الله (عليه السلام) يقول: من نظر في الله كيف هو؟ هلك.

From him, from one of our companions, from Haseyn Bin Miyaah, from his father who said,

‘I heard Abu Abdullahasws saying: ‘The one who considers regarding Allahazwj, how would Heazwj be?’: (he is) ‘destroyed’.[757]

عنه، عن أبيه، عن ابن أبي عمير، عن أبي أيوب الخزاز، عن محمد بن مسلم قال: قال أبو جعفر (عليه السلام): يا محمد إن الناس لا يزال لهم المنطق حتى يتكلموا في الله، فإذا سمعتم ذلك فقولوا: " لا اله إلا الله "

From him, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘O Muhammad! The talking has never ceased to be with the people, until they are speaking regarding Allahazwj. So when you hear that from them, so say, ‘There is no god except for Allahazwj’.[758]

عنه، عن أبيه، عن محمد بن أبي عمير، عن محمد بن حمران، عن أبي - عبيدة الحذاء قال: قال لي أبو جعفر (ع): يا زياد إياك والخصومات، فانها تورث الشك وتحبط العمل وتردى صاحبها، وعسى أن يتكلم بالشئ لا يغفر له، يا زياد إنه كان فيما مضى قوم تركوا علم ما وكلوا به وطلبوا علم ما كفوه حتى انتهى الكلام بهم إلى الله فتحيروا فان كان الرجل ليدعى من بين يديه فيجيب من خلفه، ويدعى من خلفه فيجيب من بين يديه.

From him, from from his father, from Muhammad Bin Abu Umeyr, from Muhammad Bin Hamran, from Abu Ubeyda Al Haza’a who said,

‘Abu Ja’farasws said to me: ‘O Ziyad! Beware of the disputes! They inherit the doubt, and frustrate the deeds, and deteriorate its doer, and perhaps you might say something for which you would not be Forgiven for’.

O Ziyad! With regards to the past, there were a people who left the Knowledge what they had been Authorised with, and sought knowledge without restraint, to the extent that they ended up with their talking about Allahazwj. So they were confused. And if the man was called from in front of him, so he answered from behind him, and he was called from behind him, so he answered from in front of him’.[759]

عنه، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن الحسن الصيقل، عن محمد بن مسلم، عن أبي جعفر (ع) قال: تكلموا فيما دون العرش ولا تكلموا فيما فوق العرش، فان قوما تكلموا في الله فتاهوا، حتى كان الرجل ينادى من بين يديه فيجيب من خلفه.

From him, from Al Hassan Bin Ali Bin Fazaal, from Sa’alba Bin Maymoun, from Al Hassan Al Sayqal, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Speak regarding what is beneath the Throne, and do not speak regarding what is above the Throne, so a people used to speak regarding Allahazwj, so they were lost, to the extent that the man was came from in front of him, so he answered from behind him’.[760]

عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي الحسن موسى (ع) وسئل عن معنى قول الله " الرحمن على العرش استوى " فقال: استولى على ما دق وجل.

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Al-Hassan Musaasws, and heasws was asked about the Meaning of the Words of Allahazwj [20:5] The Beneficent Established (Himself) upon the Throne. So heasws said: ‘Took Control of what was Elevated and Majestic’.[761]

عنه، عن القاسم بن يحيى، عن جده الحسن، عن عبد الله بن سنان قال: سألت أبا عبد الله (ع) عن " بسم الله الرحمن الرحيم "؟ - فقال: الباء بهاء الله، والسين سناء الله، والميم مجد الله، وقال بعضهم: ملك الله،

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about “[1:1] In the Name of Allah the Beneficent the Merciful”. So heasws said: ‘The ‘Ba’ is for Bahaullah (Beauty of Allahazwj) and the ‘Seen’ is for Sanaullah (The Splendour of Allahazwj) and the ‘Meem’ is for Majdullah (The Glory of Allahazwj)’. And some of them said, ‘(Heasws) said: ‘Mulkullah (The Kingdom of Allahazwj).

و " الله " اله كل شئ، و " الرحمن " بجميع خلقه، و " الرحيم " بالمؤمنين خاصة.

And “Allahazwj” is the God of everything; and the “Beneficent” to all of Hisazwj creatures; and the “Merciful” with the Believers in particular’.[762]

عنه، عن أبيه، عن محمد بن أبي عمير، عن حفص، عن أخى مرازم، عن الفضل بن يحيى قال: سأل أبي أبا الحسن موسى بن جعفر (ع) عن شئ من الصفة فقال: لا تجاوز عما في القرآن.

From him, from his father, from Muhammad Bin Abu Umeyr, from Hafs, from his brother Marazim, from Al Fazal Bin Yahya who said,

‘I asked Abu Al-Hassan Musaasws Bin Ja’farasws about something from the Attributes (of Allahazwj), so heasws said: ‘Do not exceed from what is in the Quran’.[763]

عنه، عن محمد بن عيسى، عن أبي هاشم الجعفري قال: أخبرني الاشعث بن حاتم أنه سأل الرضا (عليه السلام) عن شئ من التوحيد فقال: ألا تقرأ القرآن؟ - قلت: نعم، قال: اقرأ " لا تدركه الابصار وهو يدرك الابصار "، فقرأت، فقال: ما الابصار؟ - قلت: ابصار العين، قال: لا، انما عنى الاوهام لا تدرك الاوهام كيفيته وهو يدرك كل فهم.

From him, from Muhammad Bin Isa, from Abu Hashim Al Ja’fary who said,

‘Al-Ash’as Bin Haatim informed me that he asked Al-Rezaasws about something from the Oneness (Tawheed), so heasws said: ‘Have you not read the Quran?’ I said, ‘Yes’. Heasws said: ‘[6:103] Vision cannot comprehend Him, and He Comprehends (all) vision’. So I recited it. So heasws said: ‘And what is the vision?’ I said, ‘Vision of the eyes’. Heasws said: ‘No. But rather, it means the imaginations. The imaginations do not comprehend Hisazwj Nature, and Heazwj Comprehends all thoughts’.

عنه، عن محمد بن عيسى، عن أبي هاشم، عن أبي جعفر (ع) نحوه إلا أنه قال: " الابصار ههنا أوهام العباد فالاوهام أكثر من الابصار وهو يدرك الاوهام ولا تدركه الاوهام ".

From him, from Muhammad Bin Isa, from Abu Hashim,

(It has been narrated) from Abu Ja’farasws, approximately (the same), except that heasws said: ‘The ‘visions’ over here are imaginations of the servants, for the imaginations are more than the visions. And Heazwj Comprehends the imaginations, and the imaginations do not comprehend Himazwj’.[764]

عنه، عن أحمد بن محمد بن أبي نصر، عن رجل من أهل الجزيرة، عن أبي عبد الله (ع) أن رجلا من اليهود أتى أمير المؤمنين (عليه السلام) فقال: يا علي هل رأيت ربك؟ - فقال: ما كنت بالذي أعبد الها لم أره، ثم قال: لم تره العيون في مشاهدة الابصار غير أن الايمان بالغيب بين عقد القلوب.

From him, from Ahmad Bin Muhammad Bin Abu Nasr, from a man from the people of Algiers,

(It has been narrated) from Abu Abdullahasws having said: ‘A man from the Jews came up to Amir-ul-Momineenasws, so he said, ‘O Aliasws! Have youasws seen yourasws Lordazwj?’ So heasws said: ‘Iasws have not worshipped a God Iasws cannot not see’. Then heasws said: ‘The eyes do not see Himazwj regarding the witnessing of the vision, but the Imaan (belief) in the unseen is within the grasp of the hearts’.[765]

عنه، عن بعض أصحابنا، عن صالح بن عقبة، عن قيس بن سمعان، عن أبي زبيحة مولى رسول الله (صلى الله عليه وآله) رفعه قال: سئل أمير المؤمنين (صلوات الله عليه) بما عرفت ربك؟ - فقال: بما عرفني نفسه،

From him, from one of our companions, from Salih Bin Uqba, from Qays Bin Sam’an, from Abu Zabeeha,

A slave of Rasool-Allahsaww, narrates that ‘Amir-ul-Momineenasws was asked, ‘With what do youasws recognise yourasws Lordazwj?’ So heasws said: ‘With that Iasws recognise myselfasws’.

قيل: وكيف عرفك نفسه؟ - فقال: لا تشبهه صورة ولا يحس بالحواس، ولا يقاس بالقياس، قريب في بعده، بعيد في قربه، فوق كل شئ ولا يقال: شئ تحته، وتحت كل شئ ولا يقال: شئ فوقه، أمام كل شئ ولا يقال: له أمام، داخل في الاشياء لا كشئ في شئ داخل، وخارج من الاشياء لا كشئ من شئ خارج، فسبحان من هو هكذا ولا هكذا غيره، ولكل شئ مبتدأ.

It was said, ‘And how do youasws recognise yourselfasws?’ So heasws said: ‘Neither does an image resemble Himazwj, nor can Heazwj be felt by the senses, nor can Heazwj be analogised by the analogies. Heazwj is near in Hisazwj remoteness, and remote in Hisazwj nearness.

Heasws is higher than every thing, and it cannot be said, ‘Something is under Himazwj’, and everything is underneath; nor can it be said, ‘Something is above Himazwj, and everything is in front of Himazwj; nor can it be said, ‘For Himazwj there is a front; Heazwj is inside the things, not like the thing goes inside a thing. And Heazwj is outside the things, not like the thing being outside from a thing. Who can be like this, and no one is like this apart from Himazwj. And for everything there is an origin’.[766]

عنه، عن أبيه، عمن ذكره قال: اجتمعت اليهود إلى رأس الجالوت فقالوا: إن هذا الرجل عالم يعنون علي بن أبي طالب (عليه السلام) فانطلق بنا إليه نسأله فأتوه قيل لهم: هو في القصر فانتظروه حتى خرج فقال له رأس الجالوت: يا أمير المؤمنين جئنا نسألك قال: سل يا يهودي عما بدا لك،

From him, from his father, from the one who mentioned it, said,

‘The Jews gathered to the head of the Catholics, so they said, ‘This manasws is the most knowledgeable (meaning Aliasws Bin Abu Talibasws), therefore come with us to himasws, so that we can question himasws’. So they came. It was said to them, ‘Heasws is in the mansion. So they waited for himasws until heasws came out. The head of the Catholics said to himasws, ‘O Amir-ul-Momineenasws! We have come to ask youasws (certain questions)’. Heasws said: ‘Ask, O Jew, about whatever comes to you’.

قال: أسألك عن ربنا، متى كان؟ - فقال: كان بلا كينونة: كان لم يزل بلا كم وبلا كيف، كان ليس له قبل، هو القبل، هو بلا قبل ولا غاية ولا منتهى غاية، ولا غاية إليها، انقطعت عنه الغايات فهو غاية كل غاية، قال: فقال رأس الحالوت لليهود مروا فهذا أعلم مما يقال فيه.

It was said, ‘I ask youasws about our Lordazwj, (since) when was Heazwj?’ So heasws said: ‘I ask you about our Lord, when was Heazwj (came into being)?’ So he said: ‘Allahazwj has always been, without having come into being. Heazwj has never ceased to Be, without quantity or without ‘how’. There is no ‘before’ for Himazwj, and Heazwj was the ‘before; Heazwj is without ‘before’, no beginning nor an end to a beginning, nor is there a beginning for Himazwj. The beginnings are all cut-off from Him, so Heazwj is the Beginning of all beginnings’. So the head of the Catholics said to the Jews, ‘Let us return, for this manasws is more knowing that what is said about himasws’.[767]

أبو أيوب المدايني، عن محمد بن أبي عمير، عن عبد الله بن بكير، عمن ذكره، عن أبي عبد الله عليه السلام قال إن ملكا كان في مجلسه فتناول الرب تبارك وتعالى ففقد فما يدرى أين هو؟.

Abu Ayoub Al Madainy, from Muhammad Bin Abu Umeyr, from Abdullah Bin Bakeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘A king was in his gathering, so he (tried to) grasp the Lordazwj Blessed and High. So he got lose and it is not known where he is?’[768]

عنه، عن محمد بن عيسى، عمن ذكره رفعه قال: سئل أبو جعفر (ع): يجوز أن يقال لله: " إنه موجود "؟ - قال: نعم، تخرجه من الحدين حد الابطال وحد التشبيه.

From him, from Muhammad Bin Isa, from the one who mentioned it, raising it, said,

‘Abu Ja’farasws was asked, ‘Is it permissible to say for Allahazwj, ‘Heazwj Exists’?’ Heasws said: ‘Yes. Keep Himazwj out from two limits – limit of the invalidity, and limit of the resemblance’.[769]

عنه، عن المحسن بن أحمد، عن أبان الاحمر، عن أبي جعفر الاحول، عن محمد بن مسلم، عن أبي جعفر (ع) قال: عروة الله الوثقى التوحيد، والصبغة الاسلام.

From him, from Al Mohsin Bin Ahmad, from Aban Bin Al Ahmar, from Abu Ja’far Al Ahowl, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The Firmest Handle of Allahazwj is the Oneness (Tawheed), and the colouring (nature) is Al-Islam’.[770]

عنه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن زرارة قال: سألت أبا عبد الله (ع) عن قول الله: " فطرة الله التي فطر الناس عليها " قال: فطروا على التوحيد.

From him, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, from Zarara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj [30:30] the nature made by Allah in which He has Made the people? Heasws said: ‘Natured upon the Oneness (Al-Tawheed)’.[771]

عنه، عن أبيه، عن محمد بن أبي عمير، عن عمر بن أذنية قال سألت أبا جعفر (ع) عن قول الله: " حنفاء لله غير مشركين به " ما الحنيفية؟ - قال: هي الفطرة التي فطر الناس عليها، فطر الله الخلق على معرفته.

From him, from his father, from Muhammad Bin Abu Umeyr, from Umar Bin Azina who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj [22:31] Being upright for Allah, not associating anything with Him, what is the ‘upright’?’ Heasws said: ‘It is the nature which the people have been Natured upon. Allahazwj Natured the creatures upon recognising Himazwj’.[772]

عنه، عن أبيه، عن علي بن النعمان، عن عبد الله بن مسكان، عن زرارة قال: سألت أبا جعفر (ع) عن قول الله عزوجل: " فطرة الله التي فطر الناس عليها "؟ - قال: فطرهم على معرفة أنه ربهم ولو لا ذلك لم يعلموا إذا سئلوا من ربهم ولا من رازقهم

From him, from his father, from Ali Bin Al No’man, from Abdullah Bin Muskaan, from Zarara who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people?’ Heasws said: ‘Natured them upon the recognition that Heazwj is their Lordazwj, and had it not been for that, they would not have known when asked, who their Lordazwj is, and who their Sustainer is’.[773]

عنه، عن الحسن بن علي بن فضال، عن ابن بكير، عن زرارة قال سألت أبا – عبد الله (ع) عن قول الله: " وإذا أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى " قال ثبتت المعرفة في قلوبهم ونسوا الموقف، سيذكرونه يوما ما، ولو لا ذلك لم يدر أحد من خالقه ولا من رازقه.

From him, from Al Hassan Bin Ali Bin Fazaal, from Ibn Bakeyr, from Zarara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj [7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes!’ Heasws said: ‘Affirmed the recognition in their hearts, so they have forgotten this situation. They will be remembering it one day what it was. And had it not been for that, no one would know who Created him, nor who is Sustaining him’.[774]

عنه، عن مروك بن عبيد، عن جميع بن عمر، عن رجل، عن أبي عبد الله (ع) أنه قال: أي شئ الله أكبر؟ - فقلت: الله أكبر من كل شئ، قال: وكان ثم شئ، فيكون أكبر منه؟ - قلت: وما هو؟ - فقال: الله أكبر من أن يوصف.

From him, from Marwak Bin Ubeyd, from Jami’e Bin Umar, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Which thing of Allahazwj is the Greatest?’ So I said, ‘Allahazwj is Greater than everything’. Heasws said: ‘And Heazwj was, then there was something, so Heazwj became Greater than it?’ I said, ‘And what is it?’ So heasws said: ‘Allahazwj is Greater than can be described’.[775]

عنه، عن محمد بن عيسى اليقطيني، عن يونس بن عبد الرحمن، عن الحسن بن السري، عن جابر بن يزيد الجعفي قال: قال أبو جعفر (ع): إن الله تباركت أسماؤه التي يدعى بها وتعالى في علو كنهه أحد، توحد بالتوحيد في توحده ثم أجراه على خلقه، فهو أحد صمد قدوس يعبده كل شئ ويصمد إليه، وفوق الذي عيننا تبلغ، وسع كل شئ علما.

From him, from Muhammad Bin Isa Al Yaqteeny, from Yunus Bin Abdul Rahman, from Al Hassan Bin Al Sary, from Jabir Bin Yazeed Al Ju’fy who said,

‘Abu Ja’farasws said: ‘Allahazwj, Blessed are Hisazwj Names which Heazwj is Called by, and Higher and Exalted than anyone, One with the Oneness in Hisazwj Oneness. Then Heazwj Manifested Himself upon Hisazwj creatures. So Heazwj is One, Last, Holy. Everything worships Himazwj and Holds to Himazwj, and Heazwj is Higher than what the eyes can reach, and Hisazwj Knowledge Extends to every thing’.[776]

عنه، عن أبيه، عن بعض أصحابه، عن عمرو بن شمر، عن جابر، عن أبي جعفر (ع) قال: إن الله تبارك وتعالى كان وليس شئ غيره نورا لا ظلام فيه، وصدقا لا كذب فيه، وعلما لا جهل فيه، وحيوة لا موت فيه، وكذلك هو اليوم، وكذلك لا يزال أبدا.

From him, from his father, from one of his companions, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and High was, and there was nothing apart from Himazwj. There was Noor (Light) with no darkness in it, and Truthfulness with no lies in it, and Knowledge with no ignorance in it, and Life with no death in it. And such Heazwj is today, and such Heazwj will not cease to be, ever’.[777]

عنه، عن أحمد بن محمد بن أبي نصر، عن رفاعة بن النخاس بن موسى، عن أبي عبد الله (ع) في قول الله تعالى: " واذ أخذ ربك من بنى آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم، ألست بربكم؟ - قالوا: بلى "؟ - قال: نعم، لله الحجة على جميع خلقه، أخذهم يوم أخذ الميثاق هكذا قبض يده.

From him, from Ahmad Bin Muhammad Bin Abu Nasr, from Rafa’at Bin Al Nakhaas Bin Musa,

(It has been narrated) from Abu Abdullahasws regarding the Words of the High 7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes!’ Heasws said: ‘Yes, for Allahazwj is the Argument over all of Hisazwj creatures. Heazwj Seized them on the day Heazwj Took the Covenant. This is how Hisazwj Hand Grabs’.[778]

عنه، عن أبان، عن عبد الرحمن بن سيابة، عن أبي النعمان، عن أبي جعفر (ع) قال: العجب كل العجب للشاك في قدرة الله وهو يرى خلق الله، والعجب كل العجب للمكذب بالنشأة الاخرى وهو يرى النشأة الاولى، والعجب كل العجب للمصدق بدار الخلود وهو يعمل لدار الغرور، والعجب كل العجب للمختال الفخور الذي خلق من نطفة ثم يصير جيفة وهو فيما بين ذلك لا يدرى كيف يصنع.

From him, from Abaan, from Abdul Tahman Bin Sayaabat, from Abu Noman,

(It has been narrated) from Abu Ja’farasws having said: ‘The wonder of all the wonders to the doubter in the Power of Allahazwj while he sees the creation of Allahazwj. And the wonder of all the wonders to the belier of another growth (in the Hereafter) while he sees the first growth (in the world). And the wonder of all the wonders to the believer of the House of Eternity while he works for the house of the deceit. And the wonder of all the wonders to the proud boaster who has been created from a seed, then he would be a corpse, and he would be in a state not knowing how he would be Dealt with.

ورواه علي بن الحكم، عن هشام بن سالم، عن أبي حمزة الثمالي، عن علي بن الحسين (عليهما السلام) قال: عجبت للمتكبر الفخور كان أمس نطفة وهو غدا جيفة، والعجب كل العجب لمن شك في الله وهو يرى الخلق، والعجب كل العجب لمن أنكر الموت وهو يرى من يموت كل يوم و ليلة، والعجب كل العجب لمن أنكر النشأة الآخرة وهو يرى الاولى، والعجب كل العجب لعامر دار الفناء ويترك دار البقاء.

And Ali Bin Al Hakam reported, from Hisham Bin Saalim, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Iasws wonder at the arrogant boaster who was a seed yesterday and tomorrow he will be a corpse. And the wonder of all the wonders to the one who doubts in Allahazwj and he sees the creation. And the wonder of all the wonders to the one who denies the death and he sees the one who dies every day and night. And the wonder of all the wonders to the one who denies the next growth (in the Hereafter) and he sees the first one. And the wonder of all the wonders to the one who works for the house of mortality and neglects the House of the remaining (Eternal)’.[779]

25 - باب العلم

Chapter 25 – The knowledge

عنه، عن أبيه، عن حماد بن عيسى، عن ربعي بن عبد الله، عن الفضيل بن يسار قال: سمعت أبا جعفر (ع) يقول: العلم علمان فعلم عند الله مخزون، لم يطلع عليه أحدا من خلقه، وعلم علمه ملائكته ورسله، فأما ما علم ملائكته ورسله فانه سيكون ولا يكذب نفسه ولا ملائكته ولا رسله، وعلم عنده مخزون يقدم فيه ما يشاء، ويؤخر ما يشاء. ويثبت ما يشاء.

From him, from his father, from Hamaad Bin Isa, from Rabi’e Bin Abdullah, from Al Fazeyl Bin Yasaar who said,

‘I heard Abu Ja’farasws saying: ‘The knowledge are two (types) – So there is a Knowledge which is in the Presence of Allahazwj, Treasured. Heazwj does not Notify it to anyone from Hisazwj creatures. And a Knowledge which Heazwj Taught to Hisazwj Angels, and Hisazwj Rasoolsas. So as for what Heazwj Taught Hisazwj Angels and Hisazwj Rasoolsas, neither does Heazwj Himselfsaww Deny it, not Hisazwj Angels, Nor Hisazwj Rasoolsas. And the Knowledge which is Treasured with Himazwj, Heazwj Brings forward regarding it whatsoever Heazwj so Desires to, and Delays whatever Heazwj so Desires to, and Affirms whatever Heazwj so Desires to’.[780]

عنه، عن أبيه، عن حماد، عن ربعي، عن فضيل قال: سمعت أبا جعفر (ع) يقول: من الامور أمور موقوفة عند الله، يقدم منها ما يشاء ويؤخر منها ما يشاء.

From him, from his father, from Hamaad, from Rabi’e, from Fazeyl who said,

‘I heard Abu Ja’farasws saying: ‘From the Commands are Commands which are Suspended in the Presence of Allahazwj. Heazwj Brings forwards Whatever Heazwj so Desires to, and Delays whatever Heazwj so Desires to’.[781]

عنه، عن أبيه، عن محمد بن أبي عمير، عن منصور بن حازم قال قلت لابي عبد الله (ع): أرايت ما كان وما هو كائن إلى يوم القيامة أليس كان في علم الله قبل أن يخلق السماوات والارض؟ - قال: نعم.

From him, from his father, from Muhammad Bin Abu Umeyr, from Mansour Bin Haazim who said,

‘I said to Abu Abdullahasws, ‘What do youasws think (about) what was and what will be happening up to the Day of Judgement. Was it not in the Knowledge of Allahazwj before Heazwj even Created the skies and the earth?’ Heasws said: ‘Yes (it was)’.[782]

عنه، عن أبيه، عن إسماعيل بن ابراهيم ومحمد بن أبي عمير، عن عبد الله بن بكير، عن زرارة، عن حمران قال: سألت أبا جعفر (ع) عن قول الله عزوجل: " هل أتى على الانسان حين من الدهر لم يكن شيئا مذكورا " فقال: " كان شيئا ولم يكن مذكورا " قلت: فقوله: " أو لم ير الانسان أنا خلقناه من قبل ولم يك شيئا "؟ - قال: لم يكن شيئا في كتاب ولا علم.

From, from his father, from Ismail Bin Ibrahim and Muhammad Bin Abu Umeyr, from Abdullah Bin Bakeyr, from Zarara, from Hamran who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [76:1] There surely came over the human being a period of time when he had not become a thing worthy of mention. So heasws said: ‘He was a thing and was not being mentioned’. I said, ‘So Hisazwj Words [19:67] Or does not the human being remember that We Created him before, when he was nothing?’ Heasws said: ‘He was not a thing (mentioned) in the Book nor Knowledge’.[783]

26 - باب الارادة والمشية

Chapter 26 – The Will and the Decision

عنه، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم قال: قال أبو – عبد الله (ع): إن الله إذا أراد شيئا قدره، فإذا قدره قضاه، فإذا قضاه أمضاه.

From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Saalim who said,

‘Abu Abdullahasws said: ‘Whenever Allahazwj Intends something, Ordains it. So when Heazwj Ordains it, Fulfils it. So when Heazwj Ordains it, it comes into being’.[784]

عنه، عن أبيه، عن فضالة بن أيوب، عن محمد بن عمارة، عن حريز بن عبد الله وعبد الله بن مسكان قالا: قال أبو جعفر (ع): لا يكون شئ في الارض ولا في السماء إلا بهذه الخصال السبعة، بمشية، وإرادة، وقدر، وقضاء، واذن، وكتاب، وأجل، فمن زعم أنه يقدر على نقص واحدة منهن فقد كفر.

From him, from his father, from Fazalat Bin Ayoub, from Muhammad Bin amaarat, from Hareyz Bin Abdullah Bin Muskaan who both said,

‘Abu Ja’farasws said: ‘Nothing comes into being in the earth or in the sky except by these seven qualities – by Desire, and Will, and Power, and Ordainment, and Permission, and Writing, and Term. So the one who claims that he has power of reducing one of these, so he has blasphemed’.[785]

عنه، عن أبيه عن يونس بن عبد الرحمن، عن أبي الحسن الرضا (ع) قال: قلت: لا يكون إلا ما شاء الله وأراد وقضى؟ - فقال: لا يكون إلا ما شاء الله وأراد وقدر وقضى، (قال( قلت: فما معنى " شاء "؟ - قال: ابتداء الفعل، قلت: فما معنى " أراد "؟ - قال: الثبوت عليه، قلت: فما معنى " قدر "؟ - قال: تقدير الشئ من طوله وعرضه، قلت: فما معنى " قضى "؟ - قال: إذا قضاه أمضاه، فذلك الذي لا مرد له. ورواه عن أبيه، عن محمد بن سليمان الديلمى، عن علي بن إبراهيم.

From him, from his father, from Yunus Bin Abdul Rahman,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I said, Nothing happens except what Allahazwj so Desires, and Wills, and Ordains?’ So heasws said: ‘Nothing happens except what Allahazwj so Desires, and Wills, and Pre-determines and Ordains’. I said, ‘What is the meaning of ‘Desire’?’ Heasws said: ‘Beginning of a thing’. I said, ‘So what is the meaning of ‘Will’?’ Heasws said: ‘Permanence of it’. I said, ‘So what is the meaning of ‘Pre-determination?’ Heasws said: ‘The Measurement of the thing, from its length and its width’. I said, ‘What is the meaning of ‘Ordain’?’ Heasws said: ‘Its Ordainment is its fulfilment, so that is there is not a reason for it’.[786]

عنه، عن أبيه، عن محمد بن أبي عمير، عن محمد بن إسحاق قال: قال أبو الحسن (ع) ليونس مولى علي بن يقطين: يا يونس لا تتكلم بالقدر، قال: إني لا أتكلم بالقدر، ولكني أقول: لا يكون إلا ما أراد الله وشاء وقضى وقدر، فقال: ليس هكذا. أقول، ولكني أقول: لا يكون إلا ما شاء الله وأراد وقدر وقضى،

From him, from his father, from Muhammad Bin Abu Umeyr, from Muhammad Bin Is’haq who said,

‘Abu Al-Hassanasws said to Yunus, a slave of Ali Bin Yaqteen: ‘O Yunus! Do not speak regarding the pre-determination’. He said, ‘I do not speak by the pre-determination, but I am saying, ‘Nothing comes into being except what Allahazwj Wills, and Desires, and Ordains, and Pre-determines’. So heasws said: ‘It is not like this. But, Iasws am saying: ‘Nothing comes into being except what Allahazwj so Desires, and Wills, and Pre-determines, and Ordains’.

ثم قال: أتدرى ما المشية؟ - فقال: لا، فقال: همه بالشئ، أو تدري ما أراد؟ - قال: لا، قال: إتمامه على المشية، فقال: أو تدرى ما قدر؟ - قال: لا، قال: هو الهندسة من الطول والعرض والبقاء،

Then the Imamasws asked: ‘Do you know what is the Desire?’ So he said, ‘No’. So the Imamasws said: ‘Hisasws main Concern with the thing. Or, do you know what is the Will?’ He said, ‘No’. The Imamasws said: ‘Completion upon the Decision’. So the Imamasws asked: ‘Or, do you know what is Pre-determination?’ He said, ‘No’. The Imamasws said: ‘It is the geometry (measurement) of the length, and the width, and the remaining (term)’.

ثم قال: إن الله إذا شاء شيئا أراده، وإذا أراده قدره، وإذا قدره قضاه، وإذا قضاه أمضاه،

Then heasws said: ‘Whenever Allahazwj Desires a thing, Wills it. And when Heazwj Wills it, Pre-determines it. And when Heazwj Pre-determines it, Ordains it. And when Heazwj Ordains it, it comes into being.

يا يونس إن القدرية لم يقولوا بقول الله: " وما تشاؤن إلا أن يشاء الله "، ولا قالوا بقول أهل الجنة: " الحمدلله الذي هدانا لهذا وما كنا لنهتدي لو لا أن هدانا الله "، ولا قالوا بقول أهل النار: " ربنا غلبت علينا شقوتنا وكنا قوما ضالين "، ولا قالوا بقول إبليس: " رب بما أغويتني "، ولا قالوا بقول نوح: " ولا ينفعكم نصحي إن أردت أن أنصح لكم إن كان الله يريد أن يغويكم هو ربكم وإليه ترجعون ".

O Yunus! The Qadiriyya are not speaking by the Words of Allah [76:30] And you do not desire except what Allah Desires; nor are they speaking by the words of the inhabitants of the Paradise [7:42] All Praise is due to Allah Who Guided us to this, and we would not have found the Way had it not been that Allah had Guided us; nor are they speaking by the words of the inhabitants of the Fire [23:106] They shall say: O our Lord! Our adversity overcame us and we were an erroneous people; nor are they speaking by the words of Ibleesla [15:39] He said: Lord! With what You Sent me astray; nor are they speaking by the words of Noah [11:34] And my advice will not profit you if I wanted to advise you if Allah intended that He should Leave you to go astray; He is your Lord, and to Him you shall be returning’.

ثم قال: قال الله: يابن آدم بمشيتي كنت أنت الذي تشاء، وبقوتي أديت إلي فرائضي، وبنعمتي قويت على معصيتى، وجعلتك سمعيا بصيرا قويا، فما أصابك من حسنة فمني، وما أصابك من سيئة فمن نفسك، وذلك لاني لا أسأل عما أفعل وهم يسألون " ثم قال: قد نظمت لك كل شئ تريده.

Then heasws said:’ Allahazwj Says: “O son of Adamas! It is by Myazwj Desire that you desire, and it is by Myazwj Strength that you fulfil to Myazwj Obligations, and it is by Myazwj Favour that you have strength upon disobeying Meazwj. And Iazwj have Made you as hearing, seeing, strong. So whatever hits you from good, so it is from Meazwj, and what hits you from evil, so it is from yourself, and that is because Iazwj cannot be questioned about what Iazwj do, and they are to be questioned”. Then the Imamasws said: ‘Heazwj has Organised for you every thing you want’.[787]

عنه، عن النضر بن سويد، عن هشام وعبيد بن زرارة، عن حمران، عن أبي - عبد الله (ع) قال: كنت أنا والطيار جالسين فجاء أبو بصير فافرجنا له، فجلس بيني وبين الطيار، فقال: في أي شئ أنتم؟ - فقلنا: كنا في الارادة والمشية والمحبة، فقال: أبو بصير: قلت لابي - عبد الله (ع): شاء لهم الكفر وأراده؟ - فقال: نعم، قلت: فأحب ذلك ورضيه؟ - فقال: لا، قلت شاء وأراد ما لم يحب ولم يرض؟ - قال: هكذا أخرج إلينا.

From him, from Al Nazar Bin Suweyd, from Hisham and Ubey Bin Zarara, from Hamran,

(It has been narrated) from Abu Abdullahasws, said, ‘I and Al-Tayyar were seated, so Abu Baseer came up. So I made space for him, and he seated himself in between me and Al-Tayyar. So heasws said: ‘Which thing are you in (discussion)?’ So we said, ‘We are in the Will, and the Desire, and the Love’. So Abu Baseer said, ‘I said to Abu Abdullahasws, ‘Shall I point out to the disbelief and the Will?’ So heasws said: ‘Yes’. I said, ‘So is that Hisazwj Love and His Pleasure?’ So Heasws said: ‘No’. I said, ‘Does Heazwj Desire what He does not Love or is not Happy with?’ The Imamasws said: ‘This is how it has come out to usasws’.[788]

عنه، عن أبيه، عن النضر بن سويد، عن هشام وعبيد، عن حمران، عن أبي عبد الله (ع) قال: القضاء والقدر خلقان من خلق الله والله يزيد في الخلق ما يشاء.

From him, from his father, from Al nazar Bin Suweyd, from Hisham and Ubeyd, from Hamran,

(It has been narrated) from Abu Abdullahasws having said: ‘The Ordainment and the Pre-determination are two creations from the creations of Allahazwj, and Allahazwj Increases in the creation whatever Heazwj so Desires to’.[789]

عنه، عن أبيه، عن محمد بن أبي عمير، عن عمر بن أذينة، عن محمد بن مسلم، عن أبي عبد الله (ع) قال: المشية محدثة.

From him, from his father, from Muhammad Bin Abu Umeyr, from Umar Bin Azina, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The ‘المشية’ Decision gets updated’.[790]

27 - باب الامر والنهى

Chapter 27 – The enjoining and the forbidding

عنه، عن أبيه، عن صفوان بن يحيى، عن منصور بن حازم قال: قال أبو عبد الله (ع): الناس مأمورون ومنهيون، ومن كان له عذر عذره الله

From him, from his father, from Safwan Bin Yahya, from Mansour Bin Hazim who said,

‘Abu Abdullahasws said: ‘The people are Commanded and Forbidden, and the one who had an excuse for himself, Allahazwj Excuses him’.[791]

28 - باب الوعد والوعيد

Chapter 28 – The promise and the Caution

عنه، عن علي بن محمد القاسانى، عمن ذكره، عن عبد الله بن القاسم الجعفري عن أبي عبد الله، (ع) عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: من وعده على عمل ثوابا فهو منجز له، ومن أوعده على عمل عقابا فهو فيه بالخيار.

From him, from Ali Bin Muhammad Al Qasany, from one who mentioned it, from Abdullah Bin Al Qasim Al Ja’fary,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The one who has been promised a Reward upon a work, so he should be recompensed for it; and the one who has been cautioned a punishment upon a work, so he has the choice in it (to avoid it by not performing it)’.[792]

29 - باب لا طاعة لمخلوق في معصية الخالق

Chapter 29 – There is no obedience for the creatures in the disobedience of the Creatorazwj

عنه، عن أبيه، عمن ذكره، عن عمرو بن أبي المقدام، عن رجل، عن أبي - جعفر (ع) في قول الله تعالى: " اتخذوا أحبارهم ورهبانهم أربابا من دون الله ". قال: والله ما صلوا لهم ولا صاموا، ولكن أطاعوهم في معصية الله

From him, from his father, from the one who mentioned it, from Amro Bin Abu Al Maqdam, from a man,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj the High [9:31] They took their Rabbis and their Monks for lords besides Allah. Heasws said: ‘By Allahazwj! They neither Prayed to them, nor Fasted, but they obeyed them in disobedience to Allahazwj’.[793]

عنه، عن محمد بن خالد، عن حماد، عن ربعي بن عبد الله، عن أبي بصير، عن أبي عبد الله (ع) في قول الله: " اتخذوا أحبارهم ورهبانهم أربابا من دون الله " فقال: والله ما صلوا لهم ولا صاموا، ولكنهم أحلوا لهم حراما وحرموا عليهم حلالا فاتبعوهم

From him, from Muhammad Bin Khalid, from hamaad, from Rabi’e Bin Abdullah, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [9:31] They took their Rabbis and their Monks for lords besides Allah. So heasws said: ‘By Allahazwj! They neither Prayed to them nor Fasted, but they permitted for them the Forbidden, and prohibited for them the Permissible, so they (people) followed them (priests)’.[794]

عنه، عن أبيه، عن عبد الله بن يحيى، عن عبد الله بن مسكان، عن أبي بصير، قال: سألت أبا عبد الله (ع) عن قول الله: " اتخذوا أحبارهم ورهبانهم أربابا من دون الله " فقال: أما والله ما دعوهم إلى عبادة أنفسهم، ولو دعوهم إلى عبادة أنفسهم ما أجابوهم، ولكن أحلوا لهم حراما وحرموا عليهم حلالا، فعبدوهم من حيث لا يشعرون.

From him, from his father, from Abdullah Bin Yahya, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj [9:31] They took their Rabbis and their Monks for lords besides Allah, so heasws said: ‘By Allahazwj! But, they (priests) did not call them to the worship themselves. And had they called them (people) to the worship of themselves (priests), they (people) would not have responded to them. But they (priests) permitted for them the Forbidden, and forbid the Permissible for them, thus, they (people) worshipped them from where they were not aware of’.[795]

30 - باب اليقين والصبر في الدين

Chapter 30 – The conviction and the patience in the Religion

عنه، عن أبيه، عن ابن سنان، عن ابن مسكان، عن أبي بصير، عن أبي - عبد الله (ع) قال: استقبل رسول الله صلى الله عليه وآله حارثة بن مالك بن النعمان فقال له: كيف أنت يا حارثة؟ - فقال: يا رسول الله أصبحت مؤمنا حقا، فقال رسول الله صلى الله عليه وآله: يا حارثة لكل شئ حقيقة، فما حقيقة قولك؟ - قال: يا رسول الله عزفت نفسي عن الدنيا وأسهرت ليلى وأظمأت هو اجرى، وكأني أنظر إلى عرش ربي وقد وضع للحساب، وكأني أنظر إلى أهل الجنة يتزاورون في الجنة، وكأني أسمع عواء أهل النار في النار،

From him, from his father, from Ibn Sinan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww met Haaris Bin Maalik Bin Al-No’man, so hesaww said: ‘How are you, O Haaris?’ So he said, ‘O Rasool-Allahsaww! I have become a true Believer’. So Rasool-Allahsaww said: ‘O Haaris! For everything there is a reality, so what is the reality of your speech?’ He said, ‘O Rasool-Allahsaww! I abstained from the world, and stayed up during my nights, and organised my Recompense. And it is as if I am looking towards the Throne of my Lordazwj and the situation of the Reckoning. And it is as if I am looking at the people of the Paradise visiting each other in the Paradise. And it is as if I can hear the howling of the inhabitants of the Fire, in the Fre’.

فقال رسول الله صلى الله عليه وآله: عبد نور الله قلبه للايمان فاثبت، فقال: يا رسول الله ادع الله لي أن يرزقنى الشهادة، فقال: اللهم ارزق حارثة الشهادة، فلم يلبث إلا أياما حتى بعث رسول الله سرية فبعثه فيها، فقاتل فقتل سبعة أو ثمانية ثم قتل.

So Rasool-Allahsaww said: ‘A servant has the Light of Allahazwj in his heart for the faith, so it is Affirmed’. So he said, ‘O Rasool-Allahsaww! Supplicate for me that I should receive the Martyrdom’. So heasws said: ‘Our Allahazwj! Let Haaris receive the Martyrdom’. So it was not long, except for a few days, until Rasool-Allahsaww sent a regiment (of soldiers) and sent him among them. So he fought and killed seven or eight, then was killed’.[796]

عنه، عن أبيه، عن هارون بن الجهم ومحمد بن سنان، عن الحسن بن يحيى، عن فرات بن أحنف، عن رجل من أصحاب علي (ع) قال: إن وليا لله وعدوا لله اجتمعا فقال: ولي الله: " الحمد لله والعاقبة للمتقين " وقال الاخر: " الحمد لله والعاقبة للاغنياء "،

From him, from his father, from Haroun Bin Al Jaham and Muhammad Bin Sinan, from Al Hassan Bin Yahya, from Furaat Bin Ahnaf,

(It has been narrated) from a man from the companions of Aliasws having said: ‘A friend of Allahazwj and an enemy of Allahazwj got together. So the friend of Allahazwj said, ‘The Praise is for Allahazwj and the end result is for the pious’. And the other one said, ‘The Praise is for Allahazwj and the end result is for the rich’.

وفي رواية أخرى " والعاقبة للملوك "، فقال ولي الله: أترضى بيننا بأول طالع يطلع من الوادي؟ - قال: فطلع إبليس في أحسن هيئة، فقال الولي لله: الحمد لله والعاقبة للمتقين ". فقال الاخر: " الحمد لله والعاقبة للملوك " فقال إبليس كذا.

And in another report it is – ‘And the end result is for the kings’. So the friend of Allahazwj said, ‘Would you be happy for there to be between us (as a judge), the first one to emerge from the valley?’ He said: ‘So Ibleesla emerged in a good looking body. So the friend of Allahazwj said, ‘The Praise is for Allahazwj and the end result is for the pious’. So the other one said, ‘The Praise is for Allahazwj and the end result is for the kings’. So Ibleesla said, ‘Such is the case’.[797]

عنه، عن محمد بن عبد الحميد، عن صفوان بن يحيى قال: سألت أبا الحسن الرضا (ع) عن قول الله لابراهيم (ع): " أولم تؤمن؟ - قال: بلى، ولكن ليطمئن قلبى " أكان في قلبه شك؟ - قال: لا، كان على يقين، ولكنه أراد من الله الزيادة في يقينه

From him, from Muhammad Bin Abdul Hameed, from Safwan Bin Yahya who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the Words of Allahazwj to Ibrahimas [2:260] Or you do not believe? He said: Yes, but to reassure my heart. Was there a doubt in hisas heart?’ Heasws said: ‘No. Heas was upon conviction, but, heas wanted an increase of conviction in hisas heart from Allahazwj’.[798]

عنه، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (ع) في قول الله: " لو تعلمون علم اليقين " قال: المعاينة.

From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [102:5] If only you had known with certain knowledge. Heasws said: ‘The preview’.[799]

عنه، عن أبيه، عمن ذكره، عن عبد الله بن سنان، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: كفى باليقين غنى وبالعبادة شغلا.

From him, from his father, from the one who mentioned it, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Richness (in Imaan) comes with the certainty and with devotion in worship’.[800]

عنه، عن الحسن بن علي بن فضال، عن أبي جميلة، عن محمد الحلبي، عن أبي عبد الله (ع) في قول الله: " الذين يؤتون ما آتوا وقلوبهم وجلة انهم إلى ربهم راجعون " قال: يعملون ما عملوا من عمل وهم يعلمون أنهم يثابون عليه.

From him, from Al Hassan Bin Ali Bin Fazaal, from Abu jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [23:60] And the ones who give what they give whilst their hearts are full of fear that to their Lord they would be returning. Heasws said: ‘They are working what they are working on from the deeds, while believing that they would be Rewarded for these’.

ورواه عثمان بن عيسى، عن سماعة، عن أبي بصير، عن أبي عبد الله (ع) قال: يعملون ويعلمون أنهم سيثابون عليه.

And Usman Bin Isa reported it, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘They are working while knowing that they would be Rewarded for these (deeds)’.[801]

عنه، عن أبيه، عن أبي الجهم، عن حسين بن ثوير بن أبي فاختة، عن أبي - خديجة، عن أبي عبد الله (ع) قال: أتى رجل رسول الله صلى الله عليه وآله فقال: يا رسول الله إني جئتك أبايعك على الاسلام، فقال له رسول الله: صلى الله عليه وآله أبايعك على أن تقتل أباك، فقبض الرجل يده فانصرف، ثم عاد فقال: يا رسول الله إني جئت على أن أبايعك على الاسلام، فقال له: على أن تقتل أباك؟ - قال: نعم، فقال له رسول الله إنا والله لا نأمركم بقتل آبائكم، ولكن الآن علمت منك حقيقة الايمان وأنك لن تتخذ من دون الله وليجة، أطيعوا آبائكم فيما أمروكم ولا تطيعوهم في معاصي الله.

From him, from his father, from Abu Al jaham, from Husayn Bin Suweyr Bin Abu Fakhta, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came up to Rasool-Allahsaww and said, ‘O Rasool-Allahsaww! I have come to yousaww, to pledge allegiance upon Al-Islam’. So Rasool-Allahsaww said to him: ‘Isaww take your allegiance (on the basis) that you shall kill your father’. So the man withheld of hissaww hand, then left. Then he returned, so he said, ‘O Rasool-Allahsaww! I had come to youas that I shall pledge allegiance upon Al-Islam’. So hesaww said: ‘Upon that you shall kill your father?’ He said, ‘Yes’. So Rasool-Allahsaww said to him: ‘By Allahazwj! We do not command you to kill your fathers, but now Isaww know from you the reality of the faith, and that you should never take any confidant besides Allahazwj. Obey your fathers with regards to what they are ordering you to, and do not obey them regarding the disobedience to Allahazwj’.

ورواه أبي، عن فضالة، عن داود بن فرقد، عن أبي عبد الله (ع) قال: أتى أعرابي رسول الله صلى الله عليه وآله فقال: يا رسول الله بايعني على الاسلام، فقال: على أن تقتل أباك، فكف الاعرابي يده وأقبل رسول الله صلى الله عليه وآله على القوم يحدثهم، فقال الاعرابي: يا رسول الله بايعني على الاسلام، فقال: على أن تقتل أباك، فكف الاعرابي يده وأقبل رسول الله على القوم يحدثهم،

And my father reported it, from Fazaalat, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws who said, ‘A Bedouin came up to Rasool-Allahsaww and said, ‘O Rasool-Allahsaww! Take my allegiance upon Al-Islam’. So hesaww said: ‘Upon that you shall kill your father’. So the Bedouin withheld his hand, and Rasool-Allahsaww faced towards the people to narrate to them. So the Bedouin said, ‘O Rasool-Allahsaww! Take my allegiance upon Al-Islam’. So hesaww said: ‘Upon that you shall kill your father’. So the Bedouin withheld his hand, and Rasool-Allahsaww faced the people narrating to them. So the Bedouin said, ‘O Rasool-Allahsaww! Take my allegiance upon Al-Islam’. So hesaww said: ‘Upon that you shall kill your father’. So the Bedouin withheld his hand, and Rasool-Allahsaww faced the people narrating to them.

فقال الاعرابي: بايعني يا رسول الله على الاسلام، فقال: على أن تقتل أباك؟ - قال: نعم، فبايعه رسول الله صلى الله عليه وآله ثم قال رسول الله: الآن لم تتخذ من دون الله ولا رسوله ولا المؤمنين وليجة، إني لا آمرك بعقوق الوالدين ولكن صاحبهما في الدنيا معروفا.

So the Bedouin said, ‘Take my allegiance, O Rasool-Allahsaww! So hesaww said: ‘Upon that you shall kill your father?’ He said, ‘Yes’. So Rasool-Allahsaww took his allegiance. Then Rasool-Allahsaww said: ‘Now, do not take a confidant besides Allahazwj, and Hisazwj Rasoolsaww, and the Believers. Isaww do not command you for disavowing your parents, but accompany them in the world with goodness’.[802]

عنه، عن أبيه رفعه قال: قال أمير المؤمنين (ع) في خطبة له: يا أيها الناس سلوا الله اليقين، وارغبوا إليه في العافية، فان أجل النعمة العافية، وخير ما دام في القلب اليقين، والمغبون من غبن دينه، والمغبوط من غبط يقينه،

From him, from his father, raising it, said,

‘Amir-ul-Momineenasws said in a sermon of hisasws: ‘O you people! Ask Allahazwj for the ‘اليقين’ conviction (certainty), and hope to Himazwj with regards to the health, for the most sublime of Bounties is the health, and the best of what is in the heart is ‘اليقين’, and the cheater is the one who cheated his own Religion, and the envious is the one who envied his own اليقين’.

قال: وكان علي بن الحسين (ع) يطيل القعود بعد المغرب يسأل الله اليقين.

He (the narrator) said: ‘And Aliasws Bin Al-Husaynasws used to prolong the seating after the Magrib (Prayer) asking Allahazwj for the ‘اليقين’ conviction’.[803]

عنه، عن أبيه، عن ابن سنان، عن ابن بكير، عن زرارة، عن أبي عبد الله (ع) قال: لو أن العباد وصفوا الحق وعملوا به ولم يعقد قلوبهم أنه الحق ما انتفعوا.

From him, from his father, from Ibn Sinan, from Ibn Bakeyr, from Zarara,

(It has been narrated) from Abu Abdullahasws having said: ‘If the servants described the Truth and acted upon it, but without convincing their hearts that it is the Truth, they would not benefit’.[804]

عنه، عن ابن فضال، عن أبي جميلة، عن محمد الحلبي، عن أبي عبد الله (ع) في قول الله تعالى: " الذين يؤتون ما آتوا وقلوبهم وجلة انهم إلى ربهم راجعون " قال يعملون ما عملوا من عمل وهم يعلمون أنهم يثابون عليه.

From him, from Ibn Fazaal, from Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj the High [23:60] And the ones who give what they give whilst their hearts are full of fear that to their Lord they would be returning. Heasws said: ‘They are knowing (full well) what they are doing from the works (deeds), and they are knowing that they would be Rewarded for these’.[805]

عنه، عن أبيه، عن ابن سنان، عن محمد بن حكيم، عمن حدثه، عن أبي – عبد الله (ع) قال: قال علي (ع): اعلموا أنه لا يصغر ما ضر يوم القيامة ولا يصغر ما ينفع يوم القيامة، فكونوا فيما أخبركم الله كمن عاين.

From him, from his father, from Ibn Sinan, from Muhammad Bin Hakeem, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws said: ‘Know that what harms you on the Day of Judgement is not small, and what benefits you on the Day of Judgement is not small. Therefore, become like observers regarding what Allahazwj is Informing you all’.[806]

عنه، عن ابن فضال، عن يونس بن يعقوب، عن عبد الاعلى مولى بنى سام قال: قال لى رجل من قريش: عندي تمر من نخلة رسول الله صلى الله عليه وآله قال: فدكرت ذلك لابي عبد الله (ع) فقال: إنها ليست إلا لمن عرفها.

From him, from Ibn Fazaal, from Yunus Bin Yaqoub, from Abdul A’la, a slave of the Clan of Saam who said,

‘A man from Qureysh said to me, ‘In my possession are dates from the palm tree of Rasool-Allahsaww’. So I mentioned that to Abu Abdullahasws, so heasws said: ‘It is not, except for the one who is its recogniser’.[807]

عنه، عن أبيه، عن بكر بن محمد الازدي، عن أبي عبد الله (ع) قال: قال علي (ع): إن الشك والمعصية في النار، ليسا منا ولا إلينا.

From him, from his father, from Bakr Bin Muhammad Al Azdy,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws said: ‘The doubter and the disobedient are in the Fire. Both of them are neither from usasws nor (linked) to usasws’.[808]

عنه، عن يعقوب بن يزيد وعبد الرحمن بن حماد، عن القندي عن عبد الله بن سنان قال: سمعت أبا عبد الله (ع) يقول: الايمان في القلب واليقين خطرات

From him, from Yaqoub Bin Yazeed and Abdul Rahman Bin Hamaad, from Al Qindy, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘The ‘الايمان’ faith is in the heart, and ‘اليقين’ the conviction (is in the) thoughts’.[809]

عنه، عن أبيه، عن ابن سنان، عن الحسين بن مختار، عن أبن بصير، عن أبي - عبد الله (ع) قال: إن القلب ليترجج فيما بين الصدر والحنجرة حتى يعقد على الايمان، فإذا عقد على الايمان قر، وذلك قول الله تعالى " ومن يؤمن بالله يهد قلبه " قال: يسكن

From him, from his father, from Ibn Sinan, from Al Husayn Bin makhatir, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The ‘القلب’ heart rattles regarding what is between the chest and the throat until it grabs hold of the faith. So when it holds onto the faith, it calms down. And these are the Words of Allahazwj the High [64:11] and whoever believes in Allah, He Guides aright his heart. Heasws said: ‘It is tranquil’.[810]

عنه، عن أبيه، عن هارون بن الجهم، عن مفضل بن صالح، عن جابر الجعفي، عن أبي جعفر (ع) قال: بعث الله نبيا حبشيا إلى قومه فقاتلهم فقتل أصحابه وأسروا وخدوا لهم أخدودا من نار ثم نادوا: من كان من أهل ملتنا فليعتزل، ومن كان على دين هذا النبي فليقتحم النار، فجعلوا يقتحمون النار، وأقبلت امرأة معها صبي لها، فهابت النار فقال لها صبيها: اقتحمى (قال:) فاقتحمت النار وهم أصحاب الاخدود.

From him, from his father, from Haroun Bin Al Jaham, from Mufazzal Bin Salih, from Jabir Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Sent an Ethiopian Prophetas to hisas people, but they fought against himas and killed hisas companions, and made captives of them, and dug out a pit of fire for them. Then they called out, ‘The one who was from the people of our religion, so let him retreat, and the one who was upon the Religion of this Prophetas, so let him remain in the fire!’ And a woman, who had with her a young boy, came up. She was scared of the fire, so her young boy said to her, ‘Rush into the fire bravely!’ So she rushed into the fire, and they are [85:4] the companions of the pit’.[811]

عنه، عن الوشاء، عن علي بن أبي حمزة، عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول: سلوا ربكم العفو والعافية فانكم لستم من رجال البلاء، فانه من كان قبلكم من بني إسرائيل شقوا بالمناشير على أن يعطوا الكفر فلم يعطوه.

From him, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Ask your Lordazwj for Forgiveness and the health, for you all are not from the men of the affliction. Those who were before you from the Children of Israel, they suffered by (being cut by) saws so that they should come to the disbelief, but they refused to embrace it’.[812]

عنه، عن الحسن بن محبوب، عن جميل بن صالح، عن أبي عبيدة الحذاء، عن أبي جعفر (ع) قال: إن أناسا أتوا رسول الله صلى الله عليه وآله بعدما أسلموا، فقالوا: يا رسول الله صلى الله عليه وآله أيؤخذ الرجل منا بما عمل في الجاهلية بعد اسلامه؟ - فقال: من حسن إسلامه وصح يقين ايمانه لم يأخذه الله بما عمل في الجاهلية، ومن سخف إسلامه ولم يصح يقين إيمانه أخذه الله بالاول والآخر.

From him, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘Some people came to Rasool-Allahsaww after having converted to Al-Islam, so they said, ‘O Rasool-Allahsaww! Will the man from us be Seized (by Allahazwj) for what he had done during the era of ignorance after his (professing to) Al-Islam?’ So Rasool-Allahsaww said: ‘The one whose (conversion to) Islam is good, and is certain of his Imaan (faith), Allahazwj would not Seize him with what he had done during the era of ignorance. And the one whose conversion to Al-Islam was absurd and he was not certain of his Imaan (faith), Allahazwj would Seize him for the former and the later (deeds)’.[813]

عنه، عن الحسن بن محبوب، عن أبي محمد الوابشي وإبراهيم بن مهزم، عن إسحاق بن عمار قال: سمعت أبا عبد الله (ع) يقول: إن رسول الله صلى الله عليه وآله صلى الناس الصبح فنظر إلى شاب من الانصار وهو في المسجد يخفق ويهوى برأسه مصفر لونه نحيف جسمه وغارت عيناه في رأسه فقال له رسول الله صلى الله عليه وآله: كيف أصبحت يا فلان؟ - فقال: أصبحت يا رسول الله موقنا،

From him, from Al Hassan Bin Mahboub, from Abu Muhammad Al Wabishy, from Ibrahim Bin Mahzam, from Is’haq Bin Amaar who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww Prayed the Dawn Prayed with the people. So hesaww looked at a youth from the Helpers, and he was in the Masjid. He had a thin head which had turned pale, of a thin body, and his eyes had sunk in his head. So Rasool-Allahsaww said to him: ‘How have you become, O so and so?’ So he replied: ‘O Rasool-Allahsaww! I have become convinced’.

(فقال:) فعجب رسول الله صلى الله عليه وآله من قوله وقال له: إن لكل شئ حقيقة، فما حقيقة يقينك؟ - قال: إن يقيني يا رسول الله هو أحزنني وأسهر ليلى و أظمأ هو اجرى، فعزفت نفسي عن الدنيا وما فيها حتى كأني أنظر إلى عرش ربي وقد نصب للحساب وحشر الخلائق لذلك وأنا فيهم، وكأني أنظر إلى أهل الجنة يتنعمون فيها ويتعارفون، على الارائك متكئين، وكأني أنظر إلى أهل النار فيها معذبين يصطرخون، وكأني أسمع الآن زفير النار ينقرون في مسامعي،

Rasool-Allahsaww was astounded from his speech, and said to him: ‘For every thing is a reality, so what is the reality of your ‘Yaqeen’ conviction?’ He said, ‘’My conviction, O Rasool-Allahsaww, it grieves me, and I stay awake during my nights, and thirst is my Recompense, so I abstain from the world and whatever is in it to the extent that it is as if I am looking at the Throne of my Lordazwj, and the Reckoning has been Established, and the creatures have been Gathered for that, and I am among them. And it is as if I am looking at the people of the Paradise being Favoured therein and recognising them, reclining upon the couches. And it is as if I am looking at the people of the Fire, tormented, screaming, and it is as if I can hear right now the exhalation of the Fire ringing in my ears’.

قال: فقال رسول الله صلى الله عليه وآله لاصحابه: هذا عبد نور الله قلبه للايمان، ثم قال، الزم ما أنت عليه. (قال:) فقال له الشاب: يا رسول الله ادع الله لي أن أرزق الشهادة معك، فدعا له رسول الله صلى الله عليه وآله بذلك، فلم يلبث أن خرج في بعض غزوات النبي فاستشهد بعد تسعة نفر وكان هو العاشر.

So Rasool-Allahsaww said to hissaww companions: ‘This is a servant, ‘Noor’ the Light of Allahazwj is in his heart for the Imaan (faith)’. Then Rasool-Allahsaww said: ‘Necessitate what you are upon’. So the youth said, ‘O Rasool-Allahsaww! Supplicate to Allahazwj for me that I should receive the Martyrdom’. So Rasool-Allahsaww supplicated for him with that. So it was not long before he went out in one of the military expeditions of the Prophetsaww, so he was Martyred after nine people, and he was the tenth’.[814]

عنه، عن محمد بن إسماعيل بن بزيع، عن أبي إسماعيل السراج، عن خضر بن عمرو قال: قال أبو عبد الله (ع): إن المؤمن أشد من زبر الحديد، إن الحديد إذا دخل النار لان، وإن المؤمن لو قتل ونشر ثم قتل ونشر، لم يتغير قلبه.

From him, from Muhammad Bin Ismail Bin Yazie, from Abu Ismail Al Siraaj, from Hazar Bin Amro who said,

‘Abu Abdullahasws: ‘The Believer is stronger in bravery than the iron. The iron, when in enters the fire, softens up, and if the Believer is killed, then revived, then killed and revived, his heart would not alter’.[815]

عنه، عن عثمان بن عيسى، عن أبي الجارود، عن قنوة ابنة رشيد الهجري قال: قلت لابي: ما أشد اجتهادك! فقال يا بنية: سيجئ قوم بعدنا بصائرهم في دينهم أفضل من اجتهاد أوليهم.

From, from Usman Bin Isa, from Abu Al Jaroud, from Qanout daughter of Al Hajry who said,

‘I said to my father, ‘How intense is your striving!’ So he said, ‘O daughter! There would be coming a people after us, their insight into their Religion would be higher than the striving of their former ones’.[816]

31 - باب الاخلاص

Chapter 31 – The sincerity

عنه، عن أبيه، عمن رفعه إلى أبي جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: يا أيها الناس إنما هو الله والشيطان، والحق والباطل، والهدى والضلالة، والرشد والغي، والعاجلة والعاقبة، والحسنات والسيئات، فما كان من حسنات فلله، وما كان من السيئآت فللشيطان.

From him, from his father, from the one who raised it to,

Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘O you people! But rather, it is Allahazwj and the Satanla, and the Truth and the Falsehood, and the Guidance and the Misguidance, and the right way and the erroneous, and the immediate and the consequence, and the good deeds and the sins. So whatever was from the good deeds, so it is for Allahazwj, and whatever was from the sins, so it is for the Satanla’.[817]

عنه، عن أبيه، عن يونس بن عبد الرحمن، عن عبد الله بن مسكان، عن أبي عبد الله (عليه السلام) في قول الله تعالى " حنيفا مسلما " قال: خالصا مخلصا لا يشوبه شئ.

From him, from his father, from Yunus Bin Abdul Rahman, from Abdullah Bin Muskaan,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj the High [3:67] (an) upright (man), a Muslim. Heasws said: ‘Sincere, not tainted by anything’.[818]

عنه، عن عثمان بن عيسى، عن علي بن سالم قال: سمعت أبا عبد الله (ع) يقول: قال الله عزوجل: " أنا خير شريك، من أشرك معى غيرى في عمل لم أقبله إلا ما كان لي خالصا.

From him, from Usman Bin Isa, from Ali Bin Saalim who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Said: “Iazwj am the best Associate. The one who associates someone else with Meazwj in a deed, Iazwj will not Accept it except what was for Meazwj sincerely’.[819]

عنه، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (ع) قال: يقول الله عزوجل: " أنا خير شريك، فمن عمل لي ولغيري فهو لمن عمله غيرى.

From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Saying: “Iazwj am the best Associate, so the one who works for Meazwj and for someone else, so he is the one who works for someone else in his deed’.[820]

عنه، عن أبيه، عن عبد الله بن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبي – عبد الله (ع) عن أبيه (ع) قال: من تصدق بصدقة ثم ردت عليه فليعدها ولا يأكلها، لانه لا شريك لله في شئ مما يجعل له، إنما هي بمنزلة العتاقة، لا يصلح ردها بعد ما تعتق.

From him, from his father, from Abdullah Bin Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,

It is (narrated from) Abu Abdullahasws, from hisasws fatherasws who said, ‘The one who is give out ‘Sadiqa’ charity but it is returned back to him then he should give away again and should not eat/use from it.  Thus whatever is given out in the way of Allah cannot be taken back, it is like liberating a slave who after liberation, cannot be taken back as a slave again.[821]

عنه، عن الحسن بن يزيد النوفلي، عن اسماعيل بن أبي زياد السكوني، عن أبي عبد الله (ع) عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله من أحب أن يعلم ما له عند الله فليعلم ما لله عنده

From him, from Al Hassan Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The one who would love to know what is there for him in the Presence of Allahazwj, so he should get to know what is with him for the Sake of Allahazwj.[822]

عنه، عن أبيه، عن محمد بن سنان، عن مفضل بن صالح، عن جابر الجعفي، عن أبي عبد الله (ع) قال: إن الحسرة والندامة والويل كله لمن لم ينتفع بما أبصر، ومن لم يدر الامر الذي هو عليه مقيم أنفع هو له أم ضرر؟ - قال: قلت: فبما يعرف الناجى؟ - قال: من كان فعله لقوله موافقا فأثبت له الشهادة بالنجاة، ومن لم يكن فعله لقوله موافقا فانما ذلك مستودع

From him, from his father, from Muhammad Bin Sinan, from Mufazzal Bin Salih, from Jabir Al Ju’fy,

(It has been narrated) from Abu Abdullahasws having said: ‘All the anguish, and the regret, and woe be upon the one who does not benefit with what he sees. The one who does not profit from the matter which he is faced with, (he should recognise) is that beneficial or harmful for him?’ I said, ‘How is the Saved one recognised?’ The Imamasws said: ‘The one whose deeds are compatible with his words, so the testimony is affirmed for him by the salvation. And the one whose deeds and his words are not compatible, (words missing). But rather, that is a depository’.[823]

عنه، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (ع) قال: إن العبد إذا قام يعنى في الصلوة فقام لحاجته يقول الله تبارك وتعالى: أما يعلم عبدى أني أنا الذي أقضى الحوائج.

From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘When a servant stands, meaning during the Salaat (Prayer), so he stands for his need. Allahazwj Blessed and High Says: “But, Myazwj servant recognises Meazwj and (he knows) Who will Fulfil his need”’.[824]

عنه، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن إسماعيل بن يسار قال: سمعت أبا عبد الله (ع) يقول: إن ربكم لرحيم يشكر القليل، إن العبد ليصلى ركعتين، يريد بهما وجه الله فيدخله الله الجنة، وإنه ليتصدق بالدرهم، يريد به وجه الله فيدخله الله به الجنة.

From him, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Ismail Bin Yasaar who said,

‘I heard Abu Abdullahasws saying: ‘Surely, your Lordazwj is Merciful to the one who gives even a little thanks. The servant Prays two Cycles, intending by these ‘two’ (cycles) the Face of Allahazwj, so that Allahazwj would Enter him into the Paradise. And he gives one Dirham in charity, intending by it the Face of Allahazwj, so that Allahazwj would Enter him into the Paradise due to it’.[825]

عنه، عن عبد الرحمن بن أبي نجران، عن المفضل بن صالح، عن جابر الجعفي رفعه قال: قال رسول الله صلى الله عليه وآله: خرج ثلاث نفر يسيحون في الارض، فبينا هم يعبدون الله في كهف في قلة جبل حين بدت صخرة من أعلى الجبل حتى التقمت باب الكهف، فقال بعضهم لبعض: عباد الله والله ما ينجيكم مما وقعتم إلا أن تصدقوا الله فهلم ما عملتم لله خالصا فانما ابتليتم بالذنوب،

From him, from Abdul Rahman Bin Abu Najran, from Al Mufazzal Bin Salih, from Jabir Al Ju’fy, raising it, said,

‘Rasool-Allahsaww said: ‘Three persons went out in the land, so whilst they were Praying in a cave in the top part of the mountain, when a rock slid from above them until it blocked the entrance of the cave. So they said to each other, ‘Servants of Allahazwj! By Allahazwj, nothing would rescue you from what has occurred, except that you are truthful Allahazwj. So let each one of us relate what he has done for the Sake of Allahazwj sincerely, for we are being Tested for the sins’.

فقال أحدهم: " اللهم إن كنت تعلم أني طلبت امرأة لحسنها وجمالها، فأعطيت فيها مالا ضخما حتى إذا قدرت عليها وجلست منها مجلس الرجل من المرأة ذكرت النار فقمت عنها فرقا منك، اللهم فارفع عنا هذه الصخرة " فانصدعت حتى نظروا إلى الصدع،

So one of them said, ‘Our Allahazwj! Youazwj Know that I sought a woman for her beauty and her good looks. So I gave her a huge amount of money until when I was able over her. So I sat upon her with a sitting of the man upon a woman, so I remembered the Fire. So I stood up from her of fear from Youazwj. Our Allahazwj! So Raise this rock from us’. So it moved and they could see the valley from the rift’.

ثم قال الآخر: " اللهم إن كنت تعلم أني استأجرت قوما يحرثون، كل رجل منهم بنصف درهم، فلما فرغوا أعطيتهم أجورهم، فقال أحدهم: قد عملت عمل اثنين، والله لا آخذ إلا درهما واحدا وترك ماله عندي، فبذرت بذلك النصف الدرهم في الارض فأخرج الله من ذلك رزقا، وجاء صاحب النصف الدرهم فأراده، فدفعت إليه ثمان عشرة الف، فان كنت تعلم أنما فعلته مخافة منك فارفع عنا هذه الصخرة " قال: فانفرجت عنهم حتى نظر بعضهم إلى بعض،

Then another one said, ‘Our Allahazwj! Youazwj Know that I used to pay people to farm for me, every man with half a Dirham. So whenever they finished their work, I would give them their pay. So one of them said, ‘I have done the work of two men. And he left his wealth (half Dirham) with me. So I invested that half Dirham in the land and Allahazwj Brought out sustenance from that. And the owner of that half Dirham came over (one day) and wanted it. So I handed over to him eighteen thousand Dirhams. So Youazwj Know that I did it out of fear from Youazwj, so Raise this rock from us’. Hesaww said: ‘So it moved a little to the extent that they could see each other’.

ثم إن الآخر قال: " اللهم إن كنت تعلم أن أبي وأمي كانا نائمين فأتيتهما بقعب من لبن فخفت أن أضعه أن تمج فيه هامة وكرهت أن أوقظهما من نومهما فيشق ذلك عليهما، فلم أزل كذلك حتى استيقظا وشربا، اللهم فان كنت تعلم أني كنت فعلت ذلك ابتغاء وجهك فارفع عنا هذه الصخرة " فانفرجت لهم حتى سهل لهم طريقهم

Then another one said, ‘Our Allahazwj! Youazwj Know that my father and my mother were sleeping, so I came up to them with a cup of milk. I was afraid to place it and disliked waking them up from their sleep, for that would be grievous upon the two of them. So I did not cease to stand like that until they woke up and drank. Our Allahazwj! So Youazwj Know that I did that seeking Yourazwj Face, therefore Raise this rock from us’. So it moved for them to the extent that their way was easy for them’.

ثم قال النبي صلى الله عليه وآله: " من صدق الله نجا "

Then Prophetsaww said: ‘The one who is truthful to Allahazwj would attain salvation’.[826]

عنه، عن علي بن الحكم، عن المفضل بن صالح، عمن ذكره، عن أبي عبد الله (ع) قال: جاء رجل إلى النبي صلى الله عليه وآله فقال: يا رسول الله نافقت، فقال رسول الله صلى الله عليه وآله: لو ناقفت ما قلت، أتاك الشيطان فقال: من خلقك؟ - فقلت: الله، فقال: ومن خلق الله؟ - الآن حين أخلصت الايمان.

From him, from Ali Bin Al Hakam, from Al Mufazzal Bin Salih, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came to the Prophetsaww, so he said, ‘O Rasool-Allahsaww! I have been a hypocrite’. So Rasool-Allahsaww said: ‘If you have become a hypocrite, what you are saying, the Satanla comes to you’. So hela says, ‘Who Created you?’ So you say, ‘Allahazwj’. So hela says, ‘And who created Allahazwj? – now, this is where the faith (needs to be) purified’.[827]

عنه، عن عدة من أصحابنا، عن عباس بن عامر القصبي، عن عمرو بن عبيد وأحمد، عن أبيه، عن سليمان بن خالد، عن أبي عبد الله (ع) ورواه ابن أبي يعفور، عن أبي – عبد الله (ع) قال: إن الله يأتي بكل شئ يعبد من دونه، من شمس أو قمر أو تمثال أو صورة، فيقال: اذهبوا بهم وبما كانوا يعبدون من دون الله إلى النار.

From him, from a number of our companions, from Abbas Bin Aamir Al Qasaby, from Amro Bin Ubeyd and Ahmad, from his father, from Suleyman Bin Khalid, from Abu Abdullahasws.

And it has been reported from Abu Ya’four,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj would Bring everything which was worshipped besides Himazwj, from a sun, and a moon, or resemblances, or images, so Heazwj would be Saying: ‘Away with them and what they were worshipping, into the Fire!’.[828]

عنه، عن بعض أصحابنا بلغ به أبا جعفر (ع) قال: ما بين الحق والباطل إلا قلة العقل، قيل، وكيف ذلك يا بن رسول الله؟ - قال: إن العبد يعمل العمل الذي هو لله رضا فيريد به غير الله، فلو أنه أخلص لله لجاءه الذي يريد في أسرع من ذلك

From him, from some of our companions, have narrated:

Abu Ja’farasws having said, ‘What is between the Truth and the Falsehood except for the scarcity of the intellect’. It was said, ‘And how is that, O sonasws of Rasool-Allahsaww?’ Heasws said: ‘The servant works which is for the Sake of Allah’sazwj Pleasure, but if he intends by it other than Allahazwj. But if it was sincerely for the Sake of Allahazwj he would come by that which he wanted, much quicker than that’.[829] 

عنه، عن أبي القاسم عبد الرحمن بن حماد الكوفي، عن ميسر بن سعيد القصير الجوهري، عن رجل، عن أبي عبد الله (ع) قال: يعرف من يصف الحق بثلاث خصال، ينظر إلى أصحابه، من هم؟ وإلى صلوته، كيف هي؟ وفي أي وقت يصليها؟ فان كان ذا مال، نظر، أين يضع ماله؟

From him, from Abu Al Qasim Abdul Rahman Bin Hamaad Al Kufy, from Maysar Bin Saeed Al Qaseyr Al Jowhary, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is described as being upon the Truth can be recognised by three qualities – He looks at his companion, who are they? And at his Prayer, how is it? And at which time did he Pray it? So if he is a wealthy one, he looks, where did he place his wealth?’[830]

عنه، عن جعفر بن محمد بن عبد الله الاشعري، عن ابن القداح، عن أبي عبد الله (ع) قال: قال علي (ع): اخشوا الله خشية ليست بتغدير، واعملوا لله في غير رياء ولا سمعة، فانه من عمل لغير الله وكله الله إلى عمله يوم القيامة.

From him, from Ja’far Bin Muhammad Bin Abdullah Al Ashary, from ibn Al Qadah,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws said: ‘Fear Allahazwj with a fear which is not with treachery, and work for the Sake of Allahazwj neither to show off nor for reputation, for the one who works for other than Allahazwj, Allahazwj would Assign him (the one he worked for) to his deeds on the Day of Judgement’.[831]

عنه، عن ابن محبوب، عن عمر بن يزيد قال: سمعت أبا عبد الله (ع) يقول: إذا أحسن المؤمن عمله ضاعف الله عمله، لكل حسنة سبعمائة، وذلك قول الله تبارك وتعالى: " ويضاعف الله لمن يشاء "، فأحسنوا أعمالكم التي تعملونها لثواب الله، فقلت له: وما الاحسان؟ - (قال:) فقال: إذا صليت فأحسن ركوعك وسجودك، وإذا صمت فتوق كلما فيه فساد صومك، وإذا حججت فتوق ما يحرم عليك في حجك وعمرتك، قال: وكل عمل تعمله لله فليكن نقيا من الدنس.

From him, from Ibn Mahboub, from Umar Bin Yazeed who said,

‘I heard Abu Abdullahasws saying: ‘When the Believer makes good deeds, Allahazwj Increases his deeds, for each of his good deed, seven hundred. And these are the Words of Allahazwj Blessed and High [2:261] and Allah Multiplies for whomsoever He so Desires to. So make good your deeds which you are doing for the Rewards of Allahazwj’. So I said to himasws, ‘And what is the goodness?’ Heasws said: ‘When you Pray, so improve your bowings and your Prostrations; and when you Fast, abstain for everything which would spoil your Fast; and when you perform Hajj, so abstain from what is Forbidden unto you during your Hajj and your Umrah’. Heasws said: ‘And do all of your work for the Sake of Allahazwj, so you become pure from the filth’.[832]

عنه، عن عدة من أصحابنا، عن علي بن أسباط، عن يحيى بن بشير النبال، عمن ذكره، عن أبي عبد الله (ع) قال: من أراد الله بالقليل من عمله أظهر الله له أكثر مما أراده به، ومن أراد الناس بالكثير من عمله في تعب من بدنه وسهر من ليله أبي الله إلا أن يقلله في عين من سمعه.

From him, from a number of your companions, from Ali Bin Asbaat, from Yahya Bin Basheer Al Nabaal, from the one who mentioned,

(It has been narrated) from Abu Abdullahasws having said: ‘Whoever intends (the Sake of) Allahazwj with the little of his deeds, Allahazwj Manifests much more from what he intended by it. And the one who intends the people with the abundance of his deeds, from the tiredness of his body, and staying aware during his night, Allahazwj would Refuse except if he were to belittle it in his eyes from his hearing’.[833]

32 - باب التقية

Chapter 32 – The dissimulation

عنه، عن أبيه، عن محمد بن سنان، عن عمار بن مروان، عن حسين بن مختار، عن أبي أسامة زيد الشحام قال: قال أبو عبد الله (ع): أمر الناس بخصلتين فضيعوهما فصاروا منهما على غير شئ، كثرة الصبر، والكتمان.

From him, from his father, from Muhammad Bin Sinan, from Amaar Bin Marwaaan, from Husayn Bin Mukhtar, from Abu Asama Zayd Al Shaham who said,

‘Abu Abdullahasws said: ‘The people have been Commanded with two qualities, so they waste both of them, and so they end up from these two upon another thing – abundance of the patience and the concealment’.[834]

عنه، عن أبيه، عن عبد الله بن يحيى، عن حريز بن عبد الله السجستاني، عن معلى بن خنيس قال: قال أبو عبد الله (ع): يا معلى اكتم أمرنا ولا تذعه، فانه من كتم أمرنا ولم يذعه أعزه الله في الدنيا، وجعله نورا بين عينيه في الاخرة يقوده إلى الجنة،

From him, from his father, from Abdullah Bin Yahya, from Hareyz Bin Abdullah Al Sajastany, from Moala Bin Khunays who said,

‘Abu Abdullahasws said: ‘O Moala! Conceal ourasws matter and do not broadcast it, for the one who conceals ourasws matter and does not broadcast it, Allahazwj would Honour him in the world, and Make for him a Light between his eyes in the Hereafter, Guiding him to the Paradise’.

يا معلى من أذاع حديثنا وأمرنا ولم يكتمها أذله الله به في الدنيا، ونزع النور من بين عينيه في الآخرة، وجعله ظلمة تقوده إلى النار،

O Moala! The one who broadcasts ourasws Hadeeth, and ourasws matter and does not conceal it, Allahazwj would Humiliate him in the world, and Snatch away the Light from between his eyes in the Hereafter, and Make for him a darkness guiding him to the Fire.

يا معلى إن التقية دينى ودين آبائى، ولا دين لمن لا تقية له، يا معلى إن الله يحب أن يعبد في السر كما يجب أن يعبد في العلانية، يا معلى إن المذيع لامرنا كالجاحد به

O Moala! The dissimulation is myasws Religion and the Religion of myasws forefathers. And there is no Religion for the one who has no dissimulation to him. O Moala! Allahazwj Loves to be worshipped in the secrecy just as Heazwj Loves to be worshipped publicly. O Moala! The broadcaster of ourasws matter is like the one who fought against it (ourasws matter)’.[835]

عنه عن ابن الديلمى، عن داود الرقي ومفضل وفضيل قال: كنا جماعة عند أبي عبد الله (ع) في منزله يحدثنا في أشياء فلما انصرفنا وقف على باب منزله قبل أن يدخل ثم أقبل علينا فقال: رحمكم الله لا تذيعوا أمرنا ولا تحدثوا به إلا أهله، فان المذيع علينا سرنا أشد علينا مؤنة من عدونا، انصرفوا رحمكم الله ولا تذيعوا سرنا.

From him, from Ibn Al Daylami, from Dawood Al Raqy and Mufazzal, and Fazeyl who said,

‘There was a group in the presence of Abu Abdullahasws in hisasws house. Heasws narrated to us regarding (certain) things. So when we were leaving, heasws paused at the door of hisasws house before entering back in, then turned towards us and said: ‘May Allahazwj have Mercy upon you all! Do not broadcast ourasws matter, nor narrate with it except to its deserving ones, for the broadcaster against usasws of ourasws secrets is harsher against usasws than the supplier of ourasws enemies. Disperse! May Allahazwj have Mercy upon you all, and do not broadcast ourasws secrets’.[836]

عنه، عن ابن أبي عمير، عن حسين بن عثمان، عمن أخبره، عن أبي – عبد الله (ع) قال ما الناطق عنا بما يكره أشد علينا مؤنة من المذيع.

From him, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who informed him,

Abu Abdullahasws having said: ‘What the speaker speaks about usasws what he dislikes, is harsher in supporting against usasws than the broadcaster’.[837]

عنه، عن محمد بن سنان، عن يونس بن يعقوب، عن أبي عبد الله (ع) قال: من أذاع علينا شيئا من أمرنا فهو كمن قتلنا عمدا ولم يقتلنا خطاء.

From him, from Muhammad Bin Sinan, from Yunus Bin Yaqoub,

Abu Abdullahasws having said: ‘The one who broadcasts regarding usasws anything from ourasws matter, so he is like the one who killed usasws deliberately, and did not kill usasws in error’.[838]

عنه، عن عثمان، عن سماعة، عن أبي بصير، عن أبي عبد الله (ع) في قول الله " ويقتلون الانبياء بغير حق " فقال: أما والله ما قتلوهم بالسيف ولكن أذاعوا سرهم وأفشوا عليهم فقتلوا.

From him, from Usman, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [3:112] and slew the Prophets unjustly. So heasws said: ‘But, by Allahazwj! They did not kill themas by the swords, but they broadcast theiras secrets, and spread it (which they heard) from themas, therefore they killed themas’.[839]

عنه، عن ابن سنان، عن إسحاق بن عمار قال: تلا أبو عبد الله (ع) هذه الاية " ذلك بأنهم كانوا يكفرون بآيات الله ويقتلون النبين بغير حق ذلك بما عصوا وكانوا يعتدون ". فقال: والله ما ضربوهم بأيديهم ولا قتلوهم بأسيافهم ولكن سمعوا أحاديثهم فأذاعوها فأخذوا عليها فقتلوا فصار ذلك قتلا واعتداء ومعصية.

From him, from Ibn Sinan, from Is’haq bin Amaar who said,

‘Abu Abdullahasws recited this Verse [3:112] this is because they disbelieved in the Signs of Allah and slew the Prophets unjustly; this is because they disobeyed and exceeded the limits. So heasws said: ‘By Allahazwj! Neither did they stike themas with their hands nor did they kill them with their swords, but, they heard theiras Ahadeeth, so they broadcast these. So these were taken against them, and theyas were (eventually) killed (by others). So that made them as killers, and exceeders, and disobeyers’.[840]

عنه، عن ابن فضال عن يونس بن يعقوب، عمن ذكره، عن أبي عبد الله (ع) قال: ما قتلنا من أذاع حديثنا خطاء ولكن قتلنا قتل عمد.

From him, from Ibn Fazaal, from Yunus Bin Yaqoub, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The broadcaster of ourasws Ahadeeth did not kill usasws is error, but killed usasws by the intentional killing’.[841]

عنه، عن عثمان بن عيسى، عن محمد بن عجلان قال: قال أبو عبد الله (ع) إن الله عير قوما بالاذاعة، فقال: " وإذا جاءهم أمر من الامن أو الخوف أذاعوا به " فاياكم والاذاعة.

From him, from Usman Bin Isa, from Muhammad Bin Ajlan who said,

‘Abu Abdullahasws said: ‘Allahazwj Rebuked a people for the broadcasting, so Heazwj Said [4:83] And when there comes to them news of security or fear they publicise it. Therefore, beware of the broadcasting!’[842]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبي عن حسين بن أبي العلاء، عن حبيب بن بشير قال: قال لي أبو عبد الله (ع): سمعت أبي يقول: لا والله ما على الارض شئ أحب إلي من التقية، يا حبيب إنه من كانت له تقية رفعه الله، يا حبيب من لم يكن له تقية وضعه الله، يا حبيب إنما الناس هم في هدنة فلو قد كان ذلك كان هذا.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Husayn Bin Abu Al A’ala, from Habeeb Bin Basheer who said,

‘Abu Abdullahasws said to me: ‘Iasws heard myasws fatherasws saying: ‘No, by Allahazwj! There is no thing which is more beloved to measws than ‘التقية’ the dissimulation’. O Habeeb! The one who had dissimulation for him, Allahazwj would Raise him. O Habeeb! The one does not have dissimulation, Allahazwj would Put him lower. O Habeeb! But rather, the people are (better off) in a truce, it would have been (like) this if they (could have) had that (dissimulation).[843]

عنه، عن أبيه، عن محمد بن أبي عمير، عن يونس بن عمار، عن سليمان بن خالد قال: قال لي أبو عبد الله (ع): يا سليمان إنكم على دين من كتمه أعزه الله، ومن أذاعه أذله الله

From him, from his father, from Muhammad Bin Umeyr, from Yunus Bin Amaar, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws said to me: ‘O Suleyman! You all are upon a Religion, the one who conceals it is Honoured by Allahazwj, and the one who broadcasts it, Allahazwj Humiliates him’.[844]

عنه، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (ع) في قول الله: " أولئك يؤتون أجرهم مرتين بما صبروا " قال: بما صبروا على التقية " ويدرؤن بالحسنة السيئة " قال: " الحسنة " التقية، والاذاعة " السيئة ".

From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [28:54] These shall be Granted their reward twice, because they were patient. The Imamasws said: ‘With what they were patient upon due to dissimulation’ and they repelled evil with good. Heasws said: ‘The ‘good’ is the dissimulation, and the broadcasting is ‘the evil’.[845]

عنه، عن أبيه، عن حماد بن عيسى، عن حريز، عمن أخبره، عن أبي عبد الله (ع) في قول الله: " ولا تستوى الحسنة ولا السيئة " قال: " الحسنة " التقية، " والسيئة " الاذاعة، وقوله: " ادفع بالتي هي أحسن السيئة " قال: " التي هي أحسن " التقية، " فإذا الذي بينك و بينه عداوة كأنه ولي حميم ".

From him, from his father, from Hamaad Bin Isa, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [41:34] And the good and the evil are not alike. The Imamasws said: ‘The ‘good’ is the dissimulation, and the ‘evil’ is the broadcasting. And Hisazwj Words Refute (evil) with what is best. The Imamasws said: ‘That which is best, is the dissimulation So if there is enmity between you and him, as if it is an intimate friend’.[846]

عنه، عن أبيه، عن علي بن حديد، عن منصور بن يونس، عن إسحاق بن عمار، عن أبي عبد الله (ع) في قول الله: " ولا تبذر تبذيرا " قال: لا تبذروا ولاية علي (ع).

From him, from his father, from Ali Bin hadeed, from Mansour Bin Yunus, from Is’haq Bin Amaar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [17:26] and do not squander wastefully. Heasws said: ‘Do not squander (spend/disseminate) wastefully the Wilayah of Aliasws’.[847]

عنه، عن أبيه، عن حماد بن عيسى، عن سماعة بن مهران، عن أبي بصير، عن أبي عبد الله (ع) قال: لا خير فيمن لا تقية له، ولا إيمان لمن لا تقية له.

From him, from his father, from Hamaad Bin Isa, from Sama’at Bin Mahran, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no good for the one who has no ‘تقية’ dissimulation to him, and no Imaan (faith) for the one who has not ‘تقية’ dissimulation to him’.[848]

عنه، عن عدة من أصحابنا، النهديان وغيرهما، عن عباس بن عامر القصبي، عن جابر المكفوف، عن عبد الله بن أبي يعفور، عن أبي عبد الله (ع) قال: اتقوا الله على دينكم، واحجبوا بالتقية فانه لا ايمان لمن لا تقية له، إنما أنتم في الناس كالنحل في الطير لو أن الطير تعلم ما في جوف النحل ما بقي فيها شئ إلا أكلته، ولو أن الناس علموا ما في أجوافكم أنكم تحبوننا أهل البيت لاكلوكم بألسنتهم ولنحلوكم في السر والعلانية، رحم الله عبدا منكم كان على ولاتينا.

Fromhim, from a number of our companions, Al Nahdiyan and others, from Abbas Bin Aamir Al Qasby, from Jabir Al Makfouf, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘Fear Allahazwj upon your Religion and veil (yourselves) with the ‘لتقية’ dissimulation, for there is no Imaan (faith) for the one who has no ‘لتقية’ dissimulation to him. But rather, you (Shiah) are among the people like the bees among the birds. If the birds knew what is inside the bees, there would not remain anything in these except that it would have been eaten up. And if the people knew what was within you all and you all love usasws, the Peopleasws of the Household, they would have eaten you up by their tongues and destroyed you all in the secrecy and publicly. May Allahazwj have Mercy upon a servant who was upon ourasws Wilayah’.[849] 

عنه، عن ابن أبي عمير، عن جميل بن صالح، عن محمد بن مروان قال: قال أبو عبد الله (ع): إن أبي كان يقول: ما من شئ أقر لعين أبيك من التقية.

From him, from Ibn Abu Umeyr, from Jameel Bin Salih, from Muhammad Bin Marwan who said,

‘Abu Abdullahasws said: ‘Myasws fatherasws was saying: ‘There is nothing which delights the eyes of yourasws fatherasws more than ‘لتقية’ the dissimulation’.

وزاد فيه الحسن بن محبوب، عن جميل أيضا قال: " التقية جنة المؤمن ".

And there is an increase in it from Al Hassan Bin Mahboub, from Jameel as well,

Heasws said: ‘ ‘لتقية’ The dissimulation is a shield of the Believer’.[850]

عنه، عن أبيه، عن حماد بن عيسى، عن عبد الله بن حبيب، عن أبي الحسن (ع) في قول الله: " إن أكرمكم عند الله أتقاكم " قال: أشدكم تقية.

From him, from his father, from Hamaad Bin Isa, from Abdullah Bin Habeeb, from

Abu Al-Hassanasws regarding the Words of Allahazwj [49:13] surely the most honourable of you in the Presence of Allah is the one among you most pious. Heasws said: ‘The ones of you most intense in dissimulation’.[851]

عنه، عن عثمان بن عيسى، عن سماعة، عن أبي بصير قال: قال أبو عبد الله (ع): التقية من دين الله، قلت: من دين الله؟ - قال: إى والله من دين الله، وقد قال يوسف: " أيتها العير إنكم لسارقون ". والله ما كانوا سرقوا، ولقد قال إبراهيم: " إني سقيم ". والله ما كان سقيما.

From him, from Usman Bin Isa, from Sama’at, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘The ‘لتقية’ dissimulation is from the Religion of Allahazwj’. I said, ‘From the Religion of Allahazwj?’ The Imamasws said: ‘Yes, by Allahazwj, from the Religion of Allahazwj. And Yusufas had said [12:70] O caravan! You are stealing. By Allahazwj, they had not stolen. And Ibrahimas had said: ‘[37:89] Then he said: I feel sick. By Allahazwj! Heas was not sick’.[852]

عنه، عن أبيه، عن القاسم بن محمد، عن أبان، عن ضريس، عن عبد الواحد بن المختار، عن أبي جعفر (ع) قال: لو أن على ألسنتكم أوكية لحدث كل امرء بما له.

From him, from his father, from Al Qasim Bin Muhammad, from Abaan, from Zareys, from Abdul Waahid Bin Al Mukhtar,

(It has been narrated) from Abu Ja’farasws having said: ‘If there were restraints upon your tongues, Iasws would have narrated to every person, with what is for him’.[853]

عنه، عن أبيه، عن بكر بن محمد الازدي، عن أبي بصير قال: قلت لابي - عبد الله (ع): ما لنا من يخبرنا بما يكون كما كان علي (ع) يخبر أصحابه؟ - فقال: بلى والله، ولكن هات حديثا واحدا حدثتكه فكتمته، فقال أبو بصير: فوالله ما وجدت حديثا واحدا كتمته.

From him, from his father, from Bakr Bin Muhammad Al Azdy, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘What is the matter with us (preventing youasws) from informing us with what is going to happen to us just as Aliasws used to inform hisasws companions?’ So heasws said: ‘Yes, by Allahazwj! But, give me one Hadeeth which Iasws have narrated to you, so you have concealed it’. So Abu Baseer said, ‘By Allahazwj! I could not find one Hadeeth which I had concealed (but narrated to others)’.[854]

عنه، عن أبيه، عن حماد بن عيسى، عن حسين بن مختار، عن أبي بصير قال: سألت أبا عبد الله (ع) عن حديث كثير فقال: هل كتمت علي شيئا قط؟ - فبقيت أتذكر، فلما رأى ما بي قال: أما ما حدثت به أصحابك فلا بأس، إنما الاذاعة أن تحدث به غير أصحابك.

From him, from his father, from Hamaad Bin Isa, from Husayn Bin Mukhtar, from Abu Baseer who said,

‘I asked Abu Abdullahasws about abundance of Hadeeth. So heasws said: ‘Have you concealed anything at all?’ So I remained thinking. So when heasws saw what was with me, said: ‘But, as for what Iasws narrate to your companions, so there is no problem!! But rather, it is the broadcasting of what Iasws narrate to you, other than your companions’.[855]

عنه، عن محمد بن إسماعيل بن بزيع، عن ابن مسكان، عن معمر بن يحيى بن سالم، عن أبي جعفر (ع) قال: التقية في كل ضرورة.

From him, from Muhammad Bin Ismail Bin Bazi’e, from Ibn Muskan, from Moamar Bin Yahya Bin Saalim,

(It has been narrated) from Abu Ja’farasws having said: ‘The dissimulation is regarding every necessity’.[856]

عنه، عن حماد بن عيسى، عن عمر بن أذينة، عن محمد بن مسلم وإسماعيل الجعفي وعدة قالوا: سمعنا أبا جعفر (ع) يقول: التقية في كل شئ، وكل شئ اضطر إليه ابن آدم فقد أحله الله له.

From him, from Hamaad Bin Isa, from umar Bin Azina, from Muhammad Bin Muslim and Ismail Al Ju’fy and a number (of people) who said,

‘We heard Abu Ja’farasws saying: ‘The dissimulation is regarding every necessity, and everything which the son of Adamas has been coerced into (to be intimidated with), so Allahazwj has Permitted it for him’.[857]

عنه، عن أبيه، عن ابن أبي عمير، عن هشام وعن أبي عمر العجمي قال: قال أبو عبد الله (ع): يابا عمر تسعة أعشار الدين في التقية، ولا دين لمن لا تقية له، والتقية في كل شئ إلا في شرب النبيذ والمسح على الخفين.

From him, from his father, from Ibn Abu Umeyr, from Hisham and from Umar Al Ju’fy who said,

‘Abu Abdullahasws said: ‘O Abu Umar! Nine-tenths (9/10) of the Religion is in ‘التقية’ dissimulation, and there is no Religion for the one who has no ‘التقية’ dissimulation to him. And the ‘التقية’ is regarding everything except in the drinking of Al-Nabeez (intoxicating drink), and the wiping (Al-Masaah) upon the two socks’.[858]

عنه، عن أبيه ومحمد بن عيسى اليقطيني، عن صفوان بن يحيى، عن شعيب الحداد، عن محمد بن مسلم، عن أبي جعفر (ع) قال: إنما جعلت التقية ليحقن بها الدماء، فإذا بلغ الدم فلا تقية.

From him, from his father and Muhammad Bin Isa Al Yaqteeny, from Safwan Bin Yahya, from Shuayb Al Hadaad, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, ‘التقية’ the dissimulation has been made for saving of the blood, so when it reaches to the blood (when one is sure to be killed), then there is no dissimulation’.[859]

عنه، عن علي بن فضال، عن ابن بكير، عن محمد بن مسلم، عن أبي عبد الله (ع) قال: كلما تقارب هذا الامر كان أشد للتقية.

From him, from Ali Bin Fazaal, from Ibn Bakeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you get closer to this matter (Al-Wilayah), it would be more severe for ‘التقية’ the dissimulation’.[860]

33 - باب الاغضاء والمداراة

Chapter 33 – The angers and the management (of it)

عنه، عن أبيه، عن محمد بن سنان، عن ابن مسكان، عن ثابت مولى آل جرير قال: سمعت أبا عبد الله (ع) يقول: كظم الغيظ عن العدو في دولاتهم تقية حزم لمن أخذ بها وتحرز من التعرض للبلاء في الدنيا.

From him, from his father, from Muhammad Bin Sinan, from Ibn Muskaan, from Saabit, a slave of the Clan of Jareer who said,

‘I heard Abu Abdullahas saying: ‘Restraint of the anger from the enemy in their countries is dissimulation, a composure for the one who takes by it, and an amulet (protection) from the presentation of the afflictions in the world’.[861]

عنه، عن النضر بن سويد، عن يحيى الحلبي، عن ابن مسكان قال قال لي أبو عبد الله (ع): إني لاحسبك إذا شتم علي بين يديك لو تستطيع أن تأكل أنف شاتمه لفعلت، فقلت: إي والله جعلت فداك، إني لهكذا وأهل بيتى، فقال لي: فلا تفعل، فوالله لربما سمعت من يشتم عليا وما بينى وبينه إلا أسطوانة فأستتر بها، فإذا فرغت من صلوتى فأمر به فأسلم عليه وأصافحه.

From him, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ibn Muskaan who said,

‘Abu Abdullahasws said to me: ‘Iasws reckon that if Aliasws is insulted in front of you, if you had the ability to eat the nose of the insulter, it would have been done’. So I said, ‘Yes, by Allahazwj, may I be sacrificed for youasws! For me and my family it is like this’. So heasws said to me: ‘But do not do it, for by Allahazwj, sometimes Iasws hear the one who insults Aliasws, and there is not between measws and him except a pillar, so Iasws hide by it. So when Iasws am free from myasws Prayer, Iasws enjoin by it, so Iasws greet him and shake his hand’.[862]

عنه، عن أبيه، عن فضالة، عن سيف بن عميرة، عن أبي بكر الحضرمي قال: قال علقمة أخى لابي جعفر (ع): إن أبا بكر قال: يقاتل الناس في علي، فقال لي أبو جعفر (ع): إني أراك لو سمعت إنسانا يشتم عليا فاستطعت أن تقطع أنفه فعلت، قلت: نعم، قال: فلا تفعل، ثم قال: إني لاسمع الرجل يسب عليا وأستتر منه بالسارية، فإذا فرغ أتيته فصافحته.

From him, from his father, from Fazaalat, from Sayf Bin Umeyra, from Abu Bakr Al Hazramy who said,

‘My brother Alqama said to Abu Ja’farasws, ‘Abu Bakr said, ‘The people are fighting with regards to Aliasws’. So Abu Ja’farasws said to me: ‘Iasws see you as one, if you were to hear a person insulting Aliasws and you had the ability to cut off his neck, you would have done it’. I said, ‘Yes’. Heasws said: ‘Do not do it’. Then heasws said: ‘Iasws heard a man reviling Aliasws, Iasws hid from him behind a pillar. So when he was free, Iasws came up to him, and shook his hand’.[863] 

34 - باب النية

Chapter 34 – The intention

عنه، عن الحسين بن يزيد النوفلي، عن إسماعيل بن أبي زياد السكوني، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: نية المرء خير من عمله، ونية الفاجر شر من عمله، وكل عامل يعمل بنيته.

From him, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Intention of a person is better than his deed, and an intention of the immoral is more evil than his deed, and every worker works by his intention’.[864]

عنه، عن محمد بن الحسن بن شمون البصري، عن عبد الله بن عمرو بن الاشعث، عن عبد الرحمن بن حماد الانصاري، عن عمرو بن شمر، عن جابر قال: قال لي أبو - جعفر (ع): يا جابر يكتب للمؤمن في سقمه من العمل الصالح ما كان يكتب في صحته، ويكتب للكافر في سقمه من العمل السئ ما كان يكتب في صحته (قال:) ثم قال: يا جابر ما أشد هذا من حديث!؟

From him, from Muhammad Bin Al Hassan Bin Shamoun Al Basry, from Abdullah Bin Amro Bin Al Ash’as, from Abdul Rahman Bin Hamaad Al Ansary, from Amro Bin Shimr, from Jabir who said,

‘Abu Ja’farasws said to me: ‘O Jabir! The good deeds are Written for the Believer during his illness, which he used to do during his good health. And the evil deeds are Written for the Infidel during his illness, which he used to do during his good health’. Then the Imamasws said: ‘O Jabir! What is more severe than this Hadeeth!?’[865]

عنه، عن جعفر بن محمد الاشعث، عن ابن القداح، عن أبي عبد الله، عن أبيه (عليهما السلام) قال: صلى النبي صلى الله عليه وآله صلوة وجهر فيها بالقراءة، فلما انصرف قال لاصحابه: هل أسقطت شيئا في القراءة؟ - (قال:) فسكت القوم، فقال النبي صلى الله عليه وآله: أفيكم أبي بن كعب؟ - فقالوا: نعم، فقال: هل أسقطت فيها بشئ؟ - قال: نعم يا رسول الله. إنه كان كذا وكذا،

From him, from Ja’far Bin Muhammad Al Ash’as, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘The Prophetsaww Prayed a Prayer and recited loudly in it. So when hesaww had finished, hesaww said to hissaww companions:  ‘Did Isaww drop anything in the recitation?’ The people were silent. So the Prophetsaww said: ‘Is there among you Ubayy Bin Ka’ab?’ So they said, ‘Yes’. So hesaww said: ‘Did Isaww drop anything in it?’ He said, ‘Yes, O Rasool-Allahsaww! It was such and such’.

فغضب صلى الله عليه وآله ثم قال: ما بال أقوام يتلى عليهم كتاب الله فلا يدرون ما يتلى عليهم منه ولا ما يترك! هكذا هلكت بنو إسرائيل، حضرت أبدانهم وغابت قلوبهم، ولا يقبل الله صلوة عبد لا يحضر قلبه مع بدنه

So hesaww was angered, then said: ‘What is the matter with a people, the Book of Allahazwj is recited to them, so they do not know what is being recited to them from it nor what is being neglected? This is how the Children of Israel were destroyed. Their bodies were present and their hearts were absent. And Allahazwj does not Accept a Prayer of a servant, whose heart is not present along with his body’.[866]

عنه، عن الوشاء، عن الحسن بن علي بن فضال، عن المثنى الحناط، عن محمد بن مسلم قال: قال أبو عبد الله (عليه السلام): من حسنت نيته زاد الله في رزقه.

From him, from Al Washa, from Al Hassan Bin Ali Bin Fazaal, from Al Masny Al Hanaat, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘The one who improves his intention, Allahazwj Increases his sustenance’.[867]

عنه، عن أبيه، عن ابن أبي عمير، عن أبي المغرا، عن إسحاق بن عمار ويونس قالا: سالنا أبا عبد الله (ع) عن قول الله تعالى: خذوا ما آتينا كم بقوة " أقوة في الابدان أو قوة في القلب؟ - قال: فيهما جميعا.

From him, from his father, from Ibn Abu Umeyr, from Abu Al Magra, from Is’haq Bin Amaar and Yunus who both said,

‘We asked Abu Abdullahasws about the Words of Allahazwj the High [2:63] Take hold of what We have Given you with firmness, is the strength of the bodies of the strength of the heart?’ The Imamasws said: ‘Both of these together’.[868]

عنه، عن ابن محبوب، عن أبي بصير، عن أبي عبد الله (ع) قال: إن العبد المؤمن الفقير ليقول: يا رب ارزقني حتى أفعل كذا وكذا من البر ووجوه الخير، فإذا علم الله ذلك منه بصدق نيته كتب الله له من الاجر مثل ما يكتب له لو عمله إن الله واسع كريم.

From him, from Ibn Mahboub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The poor believing servant says, ‘O Lordazwj! Give me sustenance until I do such and such from the righteous deeds and in a good perspective’. So if Allahazwj Knows that from him, being with the true intention, Allahazwj Writes for him the Recompense similar to what Heazwj would have Written for him if he had actually done it. Allahazwj is Extensively Benevolent’.[869]

عنه، عن بعض أصحابنا، بلغ بن خيثمة بن عبد الرحمن الجعفي قال: سأل عيسى بن عبد الله القمى أبا عبد الله (ع) وأنا حاضر فقال: ما العبادة؟ - فقال: حسن النية بالطاعة من الوجه الذي يطاع الله منه.

From him, from one of our companions, delivered from Khaysama Bin Abdul Rahman Al Ju’fy who said,

‘Isa Bin Abdullah Al-Qama asked Abu Abdullahasws and I was present, so he said, ‘What is the worship?’ So heasws said: ‘Goodness of intention along with the obedience towards Hisazwj Cause, this is the Obedience of Allahazwj’.

وفي حديث آخر قال: حسن النية بالطاعة من الوجه الذي أمر به.

And in another Hadeeth, heasws said: ‘Goodness of the intention with the obedience towards Hisazwj Cause through which Heazwj has Commanded’.[870]

عنه، عن محمد بن الحسن بن شمون البصري، عن عبد الله بن عمرو بن الاشعث، عن عبد الله بن حماد الانصاري، عن الصباح بن يحيى المزني، عن الحارث بن حصيرة، عن الحكم بن عيينة قال: لما قتل أمير المؤمنين (ع) الخوارج يوم النهروان قام إليه رجل فقال: يا أمير المؤمنين طوبى لنا إذ شهدنا معك هذا الموقف وقتلنا معك هؤلاء الخوارج، فقال أمير المؤمنين (ع): والذي فلق الحبة وبرأ النسمة لقد شهدنا في هذا الموقف أناس لم يخلق الله آبائهم ولا أجدادهم بعد، فقال الرجل: وكيف شهدنا قوم لم يخلقوا؟ - قال: بلى، قوم يكونون في آخر الزمان يشركوننا فيما نحن فيه وهم يسلمون لنا، فأولئك شركأونا فيما كنا فيه حقا حقا.

From him, form Muhammad Bin Al Hassan Bin Shamoun Al Basry, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hamaad Al Ansary, from Al Sabaah Bin Yahya Al Mazny, from Al Haris Bin Haseyra, from Al Hakam Bin Ayayna who said,

‘When Amir-ul-Momineenasws killed the Khawarijites on the day of (the battle of) Naharwaan, a man stood up to himasws and said, ‘O Amir-ul-Momineenasws! Good news for us that we are present with youasws at this place, and fought alongside youasws against these Khawarijites’. So Amir-ul-Momineenasws said: ‘By the Oneazwj Who Split the seed and formed the person, there are present with us at this place, a people whom Allahazwj has neither Created their fathers yet, nor their grandfathers’. So the man said, ‘And how can a people be present with us who have yet to be Created?’ Heasws said: ‘Yes. A people would be coming into being at the end of the times, they are partners with us in what we are in, and they would be submitting to usasws. So they are our partners in what we were in, truly, truly’.[871]

عنه، عن محمد بن سلمة رفعه قال: قال أمير المؤمنين صلوات الله عليه. إنما يجمع الناس الرضا والسخط، فمن رضى أمرا فقد دخل فيه، ومن سخطه فقد خرج منه.

From him, from Muhammad Bin Salma, raising it, said,

‘Amir-ul-Momineenasws said: ‘But rather, there is gathered together in the people, the happiness and the anger. So the one who is happy with a matter, so he is included in it, and the one who is angry at it, so he is outside from it’.[872]

عنه، عن محمد بن إسماعيل بن بزيع، عن جعفر بن بشير، عن عبد الكريم بن عمرو الخثعمي، عن سليمان بن خالد، عن أبي عبد الله (ع) قال: لو أن أهل السماوات والارض لم يحبوا أن يكونوا شهدوا مع رسول الله صلى الله عليه وآله لكانوا من أهل النار.

From him, from Muhammad Bin Ismail Bin Bazi’e, from Ja’far Bin Basheer, from Abdul Kareem Bin Amro Al Khash’amy, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘If the inhabitants of the skies and the earth do not love to be present with Rasool-Allahsaww, they would become from the inhabitants of the Fire’.[873]

عنه، عن علي بن الحكم، عن أبي عروة السلمي، عن أبي عبد الله (ع) قال: إن الله يحشر الناس على نياتهم يوم القيامة.

From him, from Ali Bin Al Hakam, from Abu Urwat Al Salmy,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj would Gather the people upon their intentions on the Day of Judgement’.[874]

35 - باب الحب والبغض في الله

Chapter 35 – The love and the hatred for the Sake of Allahazwj

عنه، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله السجستاني، عن فضيل بن يسار قال: سألت أبا عبد الله (ع) عن الحب والبغض، أمن الايمان هو؟ - قال: وهل الايمان إلا الحب والبغض؟ ثم تلا هذه الاية " وحبب إليكم الايمان وزينه في قلوبكم، وكره إليكم الكفر والفسوق والعصيان أولئك هم الراشدون ".

From him, from his father, from Hamaad Bin Isa, from Hareyz Bin Abdullah Al Sajastany, from Fazeyl Bin Yasaar who said,

‘I asked Abu Abdullahasws about the love and the hatred, is it from the Imaan (faith)?’ The Imamasws said: ‘And is the faith other than the love and the hatred?’ Then heasws recited this Verse [49:7] and Allah has endeared the faith to you and has Adorned it in your hearts, and He has made hateful to you the unbelief and transgression and disobedience; these it is that are the followers of a right way’.[875]

عنه، عن أحمد بن أبي نصر، عن صفوان الجمال، عن أبي عبيدة زياد الحذا، عن أبي جعفر (ع) في حديث له قال: يا زياد ويحك وهل الدين إلا الحب، ألا ترى إلى قول الله: " إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم ". أو لا ترى قول الله لمحمد صلى الله عليه وآله: " حبب إليكم الايمان وزينه في قلوبكم ". وقال: " يحبون من هاجر إليهم ". فقال: الدين هو الحب، والحب هو الدين.

From him, from Ahmad Bin Abu Nasr, from Safwan Al Jamaal, from Abu Ubeyda Ziyad Al Haza’a,

(It has been narrated) from Abu Ja’farasws in a Hadeeth of hisasws, said: ‘O Ziyad, woe be unto you! And is the Religion other than the love?’ Have you not seen the Words of Allahazwj [3:31] Say: If you love Allah, then follow me, Allah will Love you and Forgive you your sins. Or have you not seen the Words of Allahazwj to Muhammadsaww [49:7] and Allah has endeared the Imaan (faith) to you and has Adorned it in your hearts. And Said [59:9] love those who have fled to them. So the Religion is the love, and the love is the Religion’.[876]

عنه، عن ابن محبوب، عن مالك بن عطية، عن سعيد الاعرج، عن أبي – عبد الله (ع) قال: من أوثق عرى الايمان أن تحب في الله، وتبغض في الله، وتعطى في الله، وتمنع في الله.

From him, from Ibn Mahboub, from Maalik Bin Atiya, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘From the firmest of the bonds of the Imaan (faith) is that you should love for the Sake of Allahazwj, and hate for the Sake of Allahazwj, and Give for the Sake of Allahazwj and holds back for the Sake of Allahazwj’.[877]

عنه، عن الحسن محبوب، عن أبي جعفر الاحول صاحب الطاق، عن سلام بن مستنير، عن أبي جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: ود المؤمن للمؤمن في الله من أعظم شب الايمان، ومن أحب في الله، وأبغض في الله، وأعطى في الله، ومنع في الله فهو من صفياء الله.

From him, from Al Hassan Mahboub, from Abu Ja’far Al Ahowl, caompanion of Al Taaq, from Salaam Bin Mustaneer,

It has been narrated from Abu Ja’farasws that Rasool-Allahsaww said: ‘The cordiality of the Believer for the Believer for the Sake of Allahazwj is from the greatest springs of the Imaan (faith). And the one who loves for the Sake of Allahazwj, and hates for the Sake of Allahazwj, and Gives for the Sake of Allahazwj, and holds back for the Sake of Allahazwj, so he is from the elites of Allahazwj’.[878]

عنه، عن الحسن بن محبوب، عن علي بن رئاب، عن أبي عبيدة الحذاء، عن أبي عبد الله (ع) قال: من أحب لله وأبغض لله، وأعطى لله، ومنع لله فهو ممن كمل إيمانه

From him, from Al Hassan Bin Mahboub, from Ali Bin Ra’ib, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who loves for the Sake of Allahazwj, and hates for the Sake of Allahazwj, and Gives for the Sake of Allahazwj, and prevents for the Sake of Allahazwj, so he is from the ones who has completed his Imaan (faith)’.[879]

عنه، عن العرزمي، عن أبيه، عن جابر الجعفي، عن أبي جعفر (ع) قال: إذا أردت أن تعلم أن فيك خيرا فانظر إلى قلبك فان كان يحب أهل طاعة الله ويبغض أهل معصية الله، ففيك خير والله يحبك، وإن كان يبغض أهل طاعة الله ويحب أهل معصية الله، ففيك شر والله يبغضك، والمرء مع من أحب.

From him, from Al Arzamy, from his father, from Jabir Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘If you want to know that there is goodness in you, so look at your heart. So if it was that it loves the people who are obedient to Allahazwj and hates the people who are disobedient to Allahazwj, so there is goodness in you, and Allahazwj Loves you. And if it was that it hates the people who are obedient to Allahazwj and loves the people who are disobedient to Allahazwj, so there is evil in you, and Allahazwj Hates you. And the person is with the one whom he loves’.[880]

عنه، عن علي بن حسان الواسطي، عمن ذكره، عن داود بن فرقد، عن أبي عبد الله (ع) قال: ثلاث من علامات المؤمن، علمه بالله، ومن يحب ومن يبغض.

From him, from Ali Bin Hasaan Al Wasity, from the one who mentioned it, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘Three are from the signs of the Believer – He (for the Sake of Allahazwj) learns, and (for the Sake of Allahazwj) he loves, and (for the Sake of Allahazwj) he hates’.[881]

عنه، عن أحمد بن أبي نصر وابن فضال، عن صفوان الجمال، عن أبي عبد الله (ع) قال: ما التقى المؤمنان قط إلا كان أفضلهما أشدهما حبا لاخيه.

From him, from Ahmad Bin Abu Nasr and Ibn Fazaal, from Safwaan Al Jamaal,

(It has been narrated) from Abu Abdullahasws having said: ‘Two Believers never met except that the more preferable of the two was the one who loves his brother the most’.

وفي حديث آخر " أشدهما حبا لصاحبه.

And in another Hadeeth – ‘Has the most love for his companion’.[882]

عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبي عبد الله (ع) قال: إن المسلمين يلتقيان فأفضلها أشدهما حبا لصاحبه.

From him, from Usman Bin Isa, from Sama’at Bin Mahran,

(It has been narrated) from Abu Abdullahasws having said: ‘The two Muslims meet, so the most preferable of the two is the one who is more intense in his love for his companion’.[883]

عنه، عن محمد بن عيسى اليقطيني، عن أبي الحسن علي بن يحيى (فيما أعلم)، عن عمرو بن مدرك الطائي، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله لاصحابه: أي عرى الايمان أوثق؟ - فقالوا: الله ورسوله أعلم، وقال بعضهم: " الصلوة " وقال بعضهم: " الزكوة " وقال بعضهم: " الصوم " وقال بعضهم " الحج والعمرة " وقال بعضهم " الجهاد "،

From him, from Muhammad Bin Isa Al Yaqteeny, from Abu Al Hassan Ali Bin Yahya, as far as I know, from Amro Bin Madrak Al Ta’aie,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to his companions: ‘Which bond of the Imaan (faith) is firmer?’ So they said, ‘Allahazwj and Hisazwj Rasoolsaww know most’. And some of them said, ‘The Prayer’, and some of them said, ‘The Zakat’, and some of them said, ‘The Fast’, and some of them said, ‘The Hajj and the Umrah’, and some of them said, ‘The Jihad’.

فقال رسول الله صلى الله عليه وآله: لكل ما قلتم فضل وليس به، " ولكن أوثق عرى الايمان الحب في الله، والبغض في الله، وتوالى أولياء الله والتبري من أعداء الله عزوجل.

So Rasool-Allahsaww said: ‘For each of them you had said, there is merit, but that is not it. But, the firmest bond of the Imaan is the love for the Sake of Allahazwj, and the hatred for the Sake of Allahazwj, and to befriend the Guardiansasws of Allahazwj, and disavowing from the enemies of Allahazwj Mighty and Majestic’.[884]

عنه، عن أبيه، عن النضر، عن هشام بن سالم، عن أبي حمزة، عن علي بن الحسين (عليهما السلام) قال: إذا جمع الله الاولين والاخرين قام مناد ينادى بصوت يسمع الناس فيقول: أين المتحابون في الله؟ - (قال:) فيقوم عنق من الناس، فيقال لهم: اذهبوا إلى الجنة بغير حساب، (قال:) فتلقاهم الملائكة، فيقولون: إلى أين؟ - فيقولون: إلى الجنة بغير حساب، (قال:) فيقولون: أي حزب أنتم من الناس؟ - فيقولون: نحن المتحابون في الله، قالوا: وأي شئ كانت أعمالكم؟ - قالوا: كنا نحب في الله ونبغض في الله، قال: فيقولون: نعم أجر العاملين.

From him, from his father, from Al Nazar, from Hisham Bin Saalim, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘When Allahazwj Gathers the Former ones and the Later ones, a Caller would stand and Call out which would be heard by the people. So he would be Saying: ‘Where are the ones who were loving for the Sake of Allahazwj?’ So a group from the people would stand, and it would be said to them: ‘Into the Paradise without Reckoning’. So the Angels would meet them, and they would be saying: ‘To where?’ So they (people) would be saying, ‘To the Paradise without Reckoning’. So they would be saying: ‘Which party from the people are you all?’ So they would be saying, ‘We are the ones who were loving for the Sake of Allahazwj’. They would say: ‘And what was your deed?’ They would say, ‘We used to love for the Sake of Allahazwj and we used to hate for the Sake of Allahazwj’. So they would be saying: ‘Yes, a Recompense for the workers’.[885]

عنه، عن محمد بن علي، عن محمد بن جبلة الاحمسي، عن أبي الجارود عن أبي جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: المتحابون في الله يوم القيامة على أرض زبرجد خضراء في ظل عرشه عن يمينه، وكلتا يديه يمين، وجوههم أشد بياضا من الثلج، وأضوء من الشمس الطالعة، يغبطهم بمنزلتهم كل ملك مقرب، وكل نبي مرسل، يقول الناس: من هؤلاء؟ - فيقال: هؤلاء المتحابون في الله.

From him, from Muhammad Bin Ali, from Muhammad Bin Jabala Al Ahmasy, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘On the Day of Judgement, the ones who used to love for the Sake of Allahazwj would be upon a land of green aquamarine in the shadow of Hisazwj Throne, on Hisazwj Right Hand, and both of Hisazwj Hands are Right. And their faces would be whiter than the snow, and more illuminative than the emerging sun. Their status would be the envy of every Angel of Proximity, and every Mursil Prophetas. The people would be saying, ‘Who are they?’ So it would be said: ‘They are the ones who used to love for the Sake of Allahazwj’.[886]

عنه، عن أبيه مرسلا، عن أبي جعفر (ع) قال: المتحابون في الله يوم القيامة على منابر من نور، قد أضاء نور وجوههم أجسادهم ونور منابرهم كل شئ حتى يعرفوا بالمتحابين في الله.

From him, from his father, with an unbroken chain,

(It has been narrated) from Abu Ja’farasws having said: ‘On the Day of Judgement, the ones who love for the Sake of Allahazwj would be upon the Pulpits of the ‘Noor’ (Light). The Light from their faces would illuminate their bodies, and the Light of their Pulpits, to the extent of everything, until they would be recognised as the ones who used to love for the Sake of Allahazwj’.[887]

عنه، عن الحسن بن علي الوشاء، عن علي بن أبي حمزة، عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول: إن المتحابين في الله يوم القيامة على منابر من نور قد أضاء نور أجسادهم ونور منابرهم كل شئ حتى يعرفوا به، فيقال: هؤلاء المتحابون في الله.

From him, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘On the Day of Judgement, the ones who used to love for the Sake of Allahazwj would be upon Pulpits of Light, and the Light of their bodies and Light of their Pulpits would illuminate everything until they get recognised by it. So it would be said: ‘They are the ones who used to love for the Sake of Allahazwj’.[888]

عنه، عن أبيه، عن محمد بن سنان، عن عمار بن مروان، عن محمد بن عجلان، عن أبي عبد الله (ع) قال: ويل لمن يبدل نعمة الله كفرا، طوبى للمتحابين في الله.

From him, from his father, from Muhammad Bin Sinan, from Amaar Bin Marwan, from Muhammad Bin Ajlan,

(It has been narrated) from Abu Abdullahasws having said: ‘Woe be upon who changes the Favour of Allahazwj by disbelief. Good news for the ones who love for the Sake of Allahazwj!’[889]

عنه، عن محمد بن خالد الاشعري، عن ابراهيم بن محمد الاشعري، عن حسين بن مصعب قال: سمعت أبا عبد الله (ع) يقول: من أحب الله وأبغض عدوه لم يبغضه لوتر وتره في الدنيا ثم جاء يوم القيامة بمثل زبد البحر ذنوبا كفرها الله له

From him, from Muhammad Bin Khalid Al Ashary, from Ibrahim Bin Muhammad Al Ashary, from Husayn Bin Mas’ab who said,

‘I heard Abu Abdullahasws saying: ‘The one who loves Allahazwj and hates Hisazwj enemies, not hating dishonestly and to be seen in the world, then comes on the Day of Judgement with sins similar to the (number of the) foam of the sea, Allahazwj would Expiate these for him’.[890]

عنه، عن أبي علي الواسطي، عن الحسين بن أبان، عمن ذكره، عن أبي – جعفر (ع) قال: لو أن رجلا أحب رجلا لله لاثابه الله على حبه أياه وإن كان المحبوب في علم الله من أهل النار، ولو أن رجلا أبغض رجلا لله لاثابه الله على بغضه إياه ولو كان المبغض في علم الله من أهل الجنة.

From him, from Abu Ali Al Wasity, from Al Husayn Bin Abaan, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘Even if a man loves a man for the Sake of Allahazwj, Allahazwj would Reward him for his love for him, even if the loved one was an inhabitant of the Fire in the Knowledge of Allahazwj. And even if a man were to hate a man for the Sake of Allahazwj, Allahazwj would Reward him upon his hatred of him, even if the hated one was an inhabitant of the Paradise, in the Knowledge of Allahazwj’.[891]

عنه، عن بعض أصحابنا، عن صالح بن بشير الدهان قال: قال أبو عبد الله (ع): إن الرجل ليحب ولي الله وما يعلم ما يقول فيدخله الله الجنة، وإن الرجل ليبغض ولي الله وما يعلم ما يقول فيموت فيدخل النار.

From him, from one of our companions, from Salih Bin Basheer Al Dahaan who said,

‘Abu Abdullahasws said: ‘A man who loves a Guardianasws of Allahazwj and does not know what heasws said, Allahazwj would Enter him into the Paradise. And if the man were to hate a ‘ولي الله’ Guardianasws of Allahazwj, and does not know what heasws said, and he dies, he would enter the Fire’.[892]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن بشير الكناسى، عن أبي عبد الله (ع) قال: قد يكون حب في الله ورسوله، وحب في الدنيا، فما كان في الله وفي رسوله فثوابه على الله، وما كان في الدنيا فليس بشئ.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Basheer Al Kunasy,

(It has been narrated) from Abu Abdullahasws having said: ‘There would be occurring a love for the Sake of Allahazwj and Hisazwj Rasoolsaww, and love for the Sake of the world. So what was for the Sake of Allahazwj and the sake of Hisazwj Rasoolsaww, so its Reward is upon Allahazwj, and whatever was for the sake of the world, so it is nothing for it’.[893]

عنه، عن علي بن محمد القاساني، عمن ذكره، عن عبد الله بن القاسم الجعفري قال: سمعت أبا عبد الله (ع) يقول: حب الابرار للابرار ثواب للابرار، وحب الفجار للابرار فضيلة للابرار، وبغض الفجار للابرار زين للابرار، وبغض الابرار للفجار خزى على الفجار

From him, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from Abdullah Bin Al Qasim Al Ja’fary who said,

‘I heard Abu Abdullahasws saying: ‘The love of the righteous for the righteous is a Reward for the righteous; and love of the immoral for the righteous is a merit for the righteous; and hatred of the immoral for the righteous is an adornment for the righteous; and hatred of the righteous for the immoral is a disgrace for the immoral’.[894]

36 - باب نوادر في الحب والبغض

Chapter 36 – Miscellaneous regarding the love and the hatred

عنه، عن علي بن محمد القاساني، عمن ذكره، عن عبد الله بن القاسم الجعفري قال: سمعت أبا عبد الله (ع) يقول: من وضع حبه في غير موضعه فقد تعرض للقطيعة.

From him, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from Abdullah Bin Al Qasim Al Ja’fary who said,

‘I heard Abu Abdullahasws saying: ‘The one who places his love other than its (rightful) place, so he has exposed it for the break-up (to be broken up)’.[895]

عنه، عن يحيى بن إبراهيم بن أبي البلاد، عن أبيه، عن جده قال: مر رجل في المسجد وأبو جعفر (ع) جالس وأبو عبد الله (ع) فقال له بعض جلسائه: والله إني لاحب هذا الرجل، قال له أبو جعفر: ألا فأعلمه، فانه أبقى للمودة وخير في الالفة.

From him, from Yahya Bin Ibrahim Bin Abu Al balaad, from his father, from his grandfather who said,

‘A man passed by in the Masjid and Abu Ja’farasws was seated along with Abu Abdullahasws. So one of those seated said to himasws, ‘By Allahazwj! I love this man’. So Abu Ja’farasws said to him: ‘Indeed! So let him know, for it is more permanent for the cordiality, and better with regards to the harmony’.[896]

عنه، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (ع) قال: إذا أحببت رجلا فأخبره.

From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘When you love a man (for the sake of Religion), inform him (of it)’.[897]

عنه، عن علي بن محمد القاساني، عمن ذكره، عن عبد الله بن قاسم الجعفري عن أبي عبد الله، عن أبيه (عليهما السلام) قال: قال رسول الله صلى الله عليه وآله: إذا أحب أحدكم صاحبه أو أخاه فليعلمه.

From him, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from Abdullah Bin Qasim Al Ja’fary,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘When one of you loves his companion (for the sake of religion), or his brother, so he should let him know of it’.[898]

عنه، عن محمد بن علي، عن الحسين بن علي بن يونس، عن زكريا بن محمد، عن صالح بن الحكم قال: سمعت رجلا يسأل أبا عبد الله (ع) عن الرجل يقول: إني أودك فكيف أعلم أنه يودني؟ - قال: امتحن قلبك فان كنت توده فانه يودك:

From him, from Muhammad Bin Ali, from Al Husayn Bin Ali Bin Yunus, from Zakariyya Bin Muhammad, from Salih Bin Al Hakam who said,

‘I heard a man ask Abu Abdullahasws about a man saying, ‘I have cordiality for youasws, so how do I know if he has cordiality for me?’ Heasws said: ‘Test your heart. So if it is cordial to him, so he is cordial to you’.[899]

عنه، عن بعض أصحابنا، عن عبيدالله بن إسحاق المدايني قال: قلت لابي الحسن موسى بن جعفر (ع): إن الرجل من عرض الناس يلقانى فيحلف بالله أنه يحبني أفأحلف بالله أنه لصادق؟ - فقال: امتحن قلبك، فان كنت تحبه فاحلف وإلا فلا.

From him, from one of our companions, from Ubeydullah Bin Is’haq Al Mada’iny who said,

I said to Abu Al-Hassan Musaasws Bin Ja’farasws, ‘A man who shows-off to the people met me, so he took oath by Allahazwj that he loves me (for the sake of Allahazwj). Shall I oath by Allahazwj that he is truthful?’ So heasws said: ‘Test your heart. So if you love him, so oath, or else, do not’.[900]

37 - باب انزال الله في القرآن تبيانا لكل شئ

Chapter 37 – The Revelation in the Quran being an explanation of everything

عنه، عن علي بن حديد، عن مرازم، عن أبي عبد الله (ع) قال: إن الله عزوجل أنزل في القرآن تبيانا لكل شئ حتى والله ما ترك شيئا يحتاج إليه العبد، حتى والله ما يستطيع عبد أن يقول: " لو كان في القرآن هذا " إلا وقد أنزله الله فيه.

From him, from Ali Bin Hadeed, from Marazam,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed in the Quran, an explanation for everything to the extent, by Allahazwj, it did not neglect anything which the servant would be needy for. By Allahazwj! There is no leeway for a servant that he should be saying, ‘If only this was in the Quran’, except that Allahazwj has Revealed it in it’.[901]

عنه عن عثمان بن عيسى، عن سماعة بن مهران قال: سمعت أبا عبد الله (ع) يقول: إن الله أنزل عليكم كتابه الصادق النازل، فيه خبركم، وخبر ما قبلكم، وخبر ما بعدكم، وخبر السماء، وخبر الارض، فلو أتاكم من يخبركم عن ذلك لعجبتم.

From him, from Usman Bin Isa, from Sama’at Bin Mahran who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Sent down to you Hisazwj Book, the Truthful Revelation. In it is your news, and news of what was before you, and news of what is to be after you, and news of the sky, and news of the earth. If oneasws was to come to you, informing you about that, it would astound (surprise) you’.[902]

عنه، عن عبد الرحمن بن أبي نجران، عن محمد بن حمران، عن أبي - عبد الله (ع) قال: أتاني الفضل بن عبد الملك النوفلي ومعه مولى له يقال له: شبيب معتزلي المذهب ونحن بمنى فخرجت إلى باب الفسطاط في ليلة مقمرة فأنشأ المعتزلي يتكلم، فقلت ما أدرى ما كلامك هذا الموصل الذي قد وصلته، إن الله خلق الخلق فرقتين، فجعل خيرته في إحدى الفرقتين ثم جعلهم أثلاثا فجعل خيرته في إحدى الا ثلاث،

From him, from Abdul Rahman Bin Abu Najran, from Muhammad Bin Hamran,

(It has been narrated) from Abu Abdullahasws having said: ‘There came to me Al-Fazal Bin Abdul Malik Al-Nowfaly, and with him was a slave of his - called Shabeeb, of the Mu’tazilite sect, and we were at Mina. So Iasws went out to the entrance of the tent in a moonlit night, so the Mu’tazalite spoke. So Iasws said: ‘Iasws do not know what is this speech of yours, the link which you are linking it to. Allahazwj Created the creatures into two sects, so Heazwj Made the best of it to be in one of the sects. Then Heazwj Made them a third and Made Hisazwj Choice to be in one of the three.

ثم لم يزل يختار حتى اختار عبدمناف، ثم اختار من عبدمناف هاشما، ثم اختار من هاشم عبد المطلب، ثم اختار من عبد المطلب عبد الله، ثم اختار من عبد الله محمدا رسول الله صلى الله عليه وآله فكان أطيب الناس ولادة، فبعثه الله بالحق وأنزل عليه الكتاب، فليس من شئ إلا وفي كتاب الله تبيانه

Then Heazwj did not cease to Choose until Heazwj Chose Abd Manafas. Then Heazwj Chose from Abd Manafas, Hashimas. Then Chose from Hashimas, Abd Al-Muttalibas. Then Chose from Abd Al-Muttalibas, Abdullahas. Then Chose from Abdullahas, Muhammadsaww, Rasool-Allahsaww. So hesaww was the best of the people sent. So Allahazwj Sent himsaww with the Truth, and Revealed the Book unto himsaww. So there is nothing from the things except that it’s explanation is in the Book of Allahazwj’.[903]

عنه، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عمن حدثه، عن معلى بن خنيس قال: قال أبو عبد الله (ع): ما من أمر يختلف فيه إثنان إلا وله أصل في كتاب الله ولكن لا تبلغه عقول الرجال.

From him, from Al Hassan Bin Ali Bin Fazaal, from Sa’alba Bin Maymoun, from the one who narrated it, from Moala Bin Khunays who said,

‘Abu Abdullahasws said: ‘There is none from the matters in which two (people) differed, except that its origin is in the Book of Allahazwj, but the intellects of the men cannot reach it’.[904]

عنه، عن أبيه، عمن ذكره، عن أبي عبد الله (ع) في رسالة " وأما ما سألت من القرآن فذلك أيضا من خطراتك المتفاوتة المختلفة، لان القرآن ليس على ما ذكرت، وكل ما سمعت فمعناه غير ما ذهبت إليه، وإنما القرآن أمثال لقوم يعلمون دون غيرهم، ولقوم يتلونه حق تلاوته، وهم الذين يؤمنون به ويعرفونه، فأما غيرهم فما أشد إشكاله عليهم وأبعده من مذاهب قلوبهم، ولذلك قال رسول الله صلى الله عليه وآله: ليس شئ بأبعد من قلوب الرجال من تفسير القرآن، وفي ذلك تحير الخلائق أجمعون إلا من شاء الله،

From him, from his father, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws in a letter, said: ‘And as for what you have asked from the Quran, so that as well is from your wavering, varying, different, because the Quran is not upon what you have mentioned. And everything is heard, its Meaning is other than what is followed. But rather, the Quran is for a peopleasws who know it exclusive to other, and a peopleasws who recite it as it deserves to be recited, and theyasws are the ones who believe in it and understand it. So, as for the others, so what is more intensely difficult for them and more remote from where their hearts are going? And it is due to that, Rasool-Allahsaww said: ‘There is nothing more remote from the hearts of the men than the interpretation of the Quran’. And in that, is the confusion of all the people together, except for the one whom Allahazwj so Desires.

وإنما أراد الله بتعميته في ذلك أن ينتهوا إلى بابه وصراطه وأن يعبدوه وينتهوا في قوله إلى طاعة القوام بكتابه والناطقين عن أمره وأن يستنطقوا ما احتاجوا إليه من ذلك عنهم لا عن أنفسهم

But rather, Allahazwj Intended to Encrypt regarding that, so that you would end up to Hisazwj Door, and Hisazwj Way, and if you worship Himazwj, you will end up with regards to Hisazwj Words, to the obedience to the peopleasws by Hisazwj Book, and the speakers from Hisazwj Command, and that theyasws would be speaking what they are needy from that, from Himazwj and not from themselvesasws.

ثم قال: " ولو ردوه إلى الرسول وإلى أولى الامر منهم لعلمه الذين يستنبطونه منهم " فأما غيرهم فليس يعلم ذلك أبدا ولا يوجد، وقد علمت أنه لا يستقيم أن يكون الخلق كلهم ولاة الامر إذ لا يجدون من يأتمرون عليه، ولا من يبلغونه أمر الله ونهيه، فجعل الله الولاة خواص ليقتدى بهم من لم يخصصهم بذلك فافهم ذلك إن شاء الله،

Then he said: ‘[4:83] and if they had referred it to the Rasool and to those in authority among them, those among them who can search out the Knowledge of it would have known it. So, as for the others, so they will not know that nor find it, ever. And you should understand that it is not correct for all of the people to become ‘those in authority’ (Wali Al-Amr), when they cannot find the one that can be obeyed, nor one to whom the Commands of Allahazwj and Hisazwj Prohibition have not reached. Thus, Allahazwj has Made the authority special in order to Guide (people) by themasws the ones who have not been specialised by that. So Iasws (hope) you will understand that, if Allahazwj so Desires it.

وإياك وإياك وتلاوة القرآن برأيك، فان الناس غير مشتركين في علمه كاشتراكهم فيما سواه من الامور، ولا قادرين عليه ولا على تأويله إلا من حده وبابه الذي جعله الله له فافهم إن شاء الله واطلب الامر من مكانه تجده إن شاء الله.

And beware, and beware of reciting the Quran by your opinion, for the people are not participants in Hisazwj Knowledge like they are participants among themselves with regards to the matters, nor are they able to, over its explanation except from its Limit, and its Door which Allahazwj has Made for it. So, Iasws (hope) you will understand that, if Allahazwj so Desires it, and seek the matter from its (rightful) place. You will find it, if Allahazwj so Desires it’.[905]

عنه، قال: حدثنى مرسلا قال: قال أبو جعفر (ع): إن القرآن شاهد الحق، ومحمد صلى الله عليه وآله لذلك مستقر، فمن اتخذ سببا إلى سبب الله لم يقطع به الاسباب، ومن اتخذ غير ذلك سببا مع كل كذاب فاتقوا الله، فان الله قد أوضح لكم أعلام دينكم ومنار هداكم، فلا تأخذوا أمركم بالوهن ولا أديانكم هزؤا، فتدحض أعمالكم وتخبطوا سبيلكم ولا تكونوا أطعتم الله ربكم،

From him, narrated by an unbroken chain, said,

‘Abu Ja’farasws said: ‘The Quran bears testimony to the Truth, and Muhammadsaww was firmly upon that. So the one who takes a motive to a Motive of Allahazwj, his motive would not be cut off, and the one who takes to a motive other than that - with every liar, so he should fear Allahazwj.

Allahazwj has Clarified for you the tools of your Religion, and Minarets of your Guidance. Therefore, do not take your matter with the weakness, nor your Religion as a mockery, for your works would be refuted, and your way would become confused, and you would not become obedient to Allahazwj, your Lordazwj.

اثبتوا على القرآن الثابت، وكونوا في حزب الله تهتدوا، ولا تكونوا في حزب الشيطان فتضلوا، يهلك من هلك ويحيى من حي، وعلى الله البيان، بين لكم فاهتدوا، وبقول العلماء فانتفعوا، والسبيل في ذلك إلى الله، فمن يهده الله فهو المهتدى، ومن يضلل الله فلن تجد له وليا مرشدا.

Be steadfast upon the Quran by the steadfastness, and become among the party of Allahazwj, you would be Guided, and do not become among the party of the Satanla, for you would stray. Destroyed was the one who was destroyed, and revived was the one who was revived, and upon Allahazwj is the explanation, Explaining to you. So be Guided by the words of the knowledgeable onesasws, and benefit, and in that is the Way to Allahazwj. Whoever Allahazwj Guides, so he is Guided, and the one whom Allahazwj Lets to stray, so he will never find for himself any Guardianasws, a Guideasws’.[906]

عنه، عن أحمد بن محمد، عن أبيه، عن يونس بن عبد الرحمن، عن عبد الله بن سنان، عن أبي الجارود، قال: قال أبو جعفر (ع): إذا حدثتكم بشئ فسئلوني عنه من كتاب الله

From him, from Ahmad Bin Muhammad, from his father, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan, from Abu Al Jaroud who said,

‘Abu Ja’farasws said: ‘Whenever Iasws narrate to you with anything, so ask measws about it from the Book of Allahazwj’.

ثم قال في بعض حديثه: إن رسول الله صلى الله عليه وآله نهى عن القيل والقال و فساد المال وفساد الارض وكثرة السؤال، قالوا: يابن رسول الله صلى الله عليه وآله وأين هذا من كتاب الله؟ - قال: إن الله يقول في كتابه: " لا خير في كثير من نجواهم إلا من أمر بصدقة، أو معروف، أو إصلاح بين الناس. " وقال: " ولا تؤتوا السفهآء أموالكم التي جعل الله لكم قياما، ولا تسألوا عن أشياء إن تبد لكم تسؤكم ".

Then heasws said in one of hisasws Hadeeth: ‘Rasool-Allahsaww had forbidden from the gossip, and the squandering of the wealth, and mischief in the earth, and the frequency of questioning’. They said, ‘O sonasws of Rasool-Allahsaww! And where is this in the Book of Allahazwj?’ Heasws said: ‘Allahazwj is Saying in Hisazwj Book [4:114] There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people. And Said [4:5] And do not give away your property to the foolish which Allah has made for you a (means of) support; [5:101] Do not put questions about things which if declared to you may trouble you’.[907]

عنه، عن عثمان بن عيسى، عن سماعة بن مهران، قال: قلت لابي عبد الله (ع) قول الله: " فاصبر كما صبر أولوا العزم من الرسل. " فقال: نوح، وابراهيم، وموسى، و عيسى، ومحمد، (صلى الله عليه وآله وعلى جميع أنبياءه ورسله) قلت: كيف صاروا أولى العزم؟ -

From him, from Usman Bin Isa, from Sama’at Bin Mahran who said,

‘I said to Abu Abdullahasws, ‘(What about) the Words of Allahazwj [46:35] Therefore bear up patiently as did the Determined Ones from the Rasools bear up’. So the Imamasws said: ‘Noahas, and Ibrahimas, and Musaas, and Isaas, and Muhammadsaww’. I said, ‘How did theyas come to be ‘the Determined ones’?’

قال: لان نوحا بعث بكتاب وشريعة، فكل من جاء بعد نوح (ع) أخذ بكتابه وشريعته ومنهاجه، حتى جاء إبراهيم (ع) بالصحف، وبعزيمة ترك كتاب نوح لا كفرا به، وكل نبي جاء بعد ابراهيم جاء بشريعة إبراهيم، ومنهاجه، و بالصحف، حتى جاء موسى (ع) بالتوراة وشريعته، ومنهاجه، وبعزيمة ترك الصحف،

The Imamasws said: ‘Because Noahas was Sent with a Book and a Law. So, everyone who came after Noahas took by hisas Book, and hisas Law, and hisas Manifesto, until Ibrahimas came with the Parchment with determination by it, left the Book of Noahas without disbelieving in it. And every Prophetas who came after Ibrahim, did so with the Law of Ibrahimas, and hisas Manifesto, and hisas Parchments, until Musaas came up with the Torah, and hisas Law, and hisas Manifesto, and with determination by it, left the Parchment.

فكل نبي جاء بعد موسى، أخذ بالتوراة وشريعته، ومنهاجه، حتى جاء المسيح (ع) بالانجيل، وبعزيمة ترك شريعة موسى، ومنهاجه، حتى جاء محمد صلى الله عليه وآله فجاء بالقرآن، وشريعته، ومنهاجه، فحلاله حلال إلى يوم القيامة، وحرامه حرام إلى يوم القيامة، فهؤلاء أولوا العزم من الرسل.

So, every Prophetas who came after Musaas, took by the Torah, and hisas Law, and hisas Program, until the Messiahas came with the Evangel, and by the determination with it, left the Law of Musaas, and hisas Manifesto, until Muhammadsaww came up. So hesaww came with the Quran, and hissaww Law, and hisas Manifesto. Thus, hissaww Permissible is Permissible until the Day of Judgement, and hissaww Prohibition is Prohibited until the Day of Judgement. So these are the Determined ones from the Rasoolsas’.[908]

عنه، عن محمد بن إسماعيل بن بزيع، عن أبي إسماعيل السراج، عن خثيمة بن عبد الرحمن الجعفي، قال: حدثنى أبو لبيد البحراني المراء الهجرين قال: جاء رجل إلى أبي جعفر (ع) بمكة، فسأله عن مسائل فأجابه فيها، ثم قال له الرجل،: أنت الذي تزعم أنه ليس شئ من كتاب الله إلا معروف؟ - قال: ليس هكذا قلت: ولكن ليس شئ من كتاب الله، إلا عليه دليل ناطق عن الله في كتابه مما لا يعلمه الناس،

From him, from Muhammad Bin Ismail Bin Bazi’e, from Abu Ismail Al Siraj, from Khaseyman Bin Abdul Rahman Al Ju’fy, from Abu Labeed Al Bahrany Al Mara’a Al Hajreyn who said,

‘A man came up to Abu Ja’farasws at Makkah. So he asked himasws certain questions, and heasws answered these. Then the man said to himasws, ‘Are you the oneasws who claims that there is nothing from the Book of Allahazwj except that it is well known?’ The Imamasws said: ‘Iasws did not say it like this. But, there is nothing from the Book of Allahazwj, except that there is a speaking evidence from Allahazwj in Hisazwj Book, from what the people do not know’.

قال: فأنت الذي تزعم أنه ليس من كتاب الله إلا والناس يحتاجون إليه؟ - قال: نعم، ولا حرف واحد، فقال له: فما " المص "؟ - قال أبو لبيد: فأجابه بجواب نسيته، فخرج الرجل

He said, ‘So youasws are the one who claims that there is nothing from the Book of Allahazwj except that they people are needy to it?’ The Imamasws said: ‘Yes, not even one letter’. So he said: ‘And what is [7:1] Alif Lam Meem Suad?’ Abu Labeed said, ‘So the Imamasws answered him with an answer which I forgot’. The man went out.

فقال لي أبو جعفر (ع): هذا تفسيرها في ظهر القرآن، أفلا أخبرك بتفسيرها في بطن القرآن؟ - قلت: وللقرآن بطن وظهر؟ - فقال: نعم، إن لكتاب الله ظاهرا، وباطنا، ومعاينا، وناسخا ومنسوخا، ومحكما، ومتشابها، وسننا وأمثالا وفصلا ووصلا وأحرفا وتصريفا، فمن زعم أن كتاب الله مبهم فقد هلك وأهلك،

So Abu Ja’far said to me: ‘This is its interpretation in the apparent of the Quran. Shall Iasws inform you of its interpretation in the hidden (Meaning) of the Quran?’ I said, ‘And for the Quran there is a hidden as well as an apparent?’ So the Imamasws said: ‘Yes. For the Book of Allahazwj, there is an apparent, and a hidden, and an observation, and Abrogating, and Abrogated, and Decisive, and Allegorical, and Sunnahs, and Parables, and Separate, and Linked, and Letters, and its Grammatical. So the one who claims that the Book of Allahazwj is ambiguous, so he is destroyed and caused (others to be) destroyed’.[909]

عنه، عن علي بن إسماعيل الميثمي، عن محمد بن حكيم، عن أبي الحسن (ع) قال: أتاهم رسول الله صلى الله عليه وآله بما يستغنون به في عهده، وما يكتفون به من بعده، كتاب الله، وسنة نبيه.

From him, from Ali Bin Ismail Al Maysami, from Muhammad Bin Hakeem,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Rasool-Allahsaww gave them what made them to be needless by, during hissaww era, and what was sufficient for them from after himsaww – Book of Allahazwj and the Sunnah of Hisazwj Prophetsaww’.[910]

38 - باب تصديق رسول الله صلى الله عليه وآله والتسليم له

Chapter 38 – Ratification of Rasool-Allahsaww and the submission to himsaww

عنه، عن عباس بن عامر القضباني، عن محمد بن يحبى الخثعمي، عن أبي - غيلان، عن أبي إسماعيل الجعفي، قال: قال أبو جعفر (ع): إن الله برأ محمدا صلى الله عليه وآله من ثلاث، أن يتقول على الله، أو ينطق عن هواه، أو يتكلف.

From him, from Abbas Bin Aamir Al Qazbany, from Muhammad Bin Yahby Al Khash’amy, form Abu Gaylan, from Abu Ismail Al Ju’fy who said,

‘Abu Abdullahasws said: ‘Allahazwj Absolved Muhammadsaww from three – that hesaww speaks against Allahazwj, or speaks from hissaww own desires, or pretending’.[911]

عنه، عن أبيه، عن سعدان بن مسلم، عن أبي بصير قال: سألت أبا عبد الله (ع) عن قول الله عزوجل " إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا عليه وسلموا تسليما " قال: الصلوة عليه والتسليم له في كل شئ جاء به.

From him, from his father, from Sa’dan Bin Muslim, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [33:56] Surely Allah and His Angels are Sending Blessings upon the Prophet; O you who believe! Send blessings upon him and submit to him with a (complete) submission. Heasws said: ‘Blessings upon himsaww and the submission to himsaww with regards to everything which hesaww came with’.[912]

عنه، عن عدة من أصحابنا، عن محمد بن سنان، عن أبي الجارود، عن أبي - جعفر (ع) في قول الله: " فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت، ويسلموا تسليما " قال: التسليم الرضا والقنوع بقضائه.

From him, from a number of our companions, from Muhammad Bin Sinan,

(It has been narrated) from Abu Al-Jaroud, from Abu Ja’farasws regarding the Words of Allahazwj [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. The Imamasws said: ‘The submission, and the pleasure, and the satisfaction with hissaww judgement’.[913]

عنه، عن أبيه، عن صفوان بن يحيى وأحمد بن محمد بن أبي نصر، عن حماد بن عثمان، عن عبد الله الكاهلى، قال: قال أبو عبد الله (ع): لو أن قوما عبدوا الله وحده لا شريك له، وأقاموا الصلوة، وآتوا الزكوة، وحجوا البيت، وصاموا شهر رمضان، ثم قالوا لشئ صنعه الله تعالى أو صنعه النبي صلى الله عليه وآله: ألا صنع خلاف الذي صنع، أو وجدوا ذلك في قلوبهم لكانوا بذلك مشركين، ثم تلا هذه الآية " فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم، ثم لا يجدوا في أنفسهم حرجا مما قضيت، ويسلموا تسليما " ثم قال أبو عبد الله (ع): وعليكم بالتسليم.

From him, from his father, from Safwan Bin Yahya and Ahmad Bin Muhammad Bin Abu Nasr, from Hamaad Bin usman, from Abdullah Al Kahily who said,

‘Abu Abdullahasws said: ‘Even if a people were to worship Allahazwj as One with no associates to Himazwj, and establish ‘Salaat’ (the Prayer), and give the Zakat, and perform the Hajj of the House (Kabah), and Fast the Month of Ramazan, then say for a thing which Allahazwj the High has Done, or the Prophetsaww has done, ‘I shall do different to it’, or if that were to be found in their hearts, they would become, due to that, Polytheists’. Then the Imamasws recited this Verse [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’. Then Abu Abdullahasws said: ‘It is on you to be with the submission’.[914]

عنه، عن محمد بن عبد الحميد الكوفي، عن حماد بن عيسى ومنصور بن يونس بزرج، عن بشير الدهان، عن كامل التمار، قال: قال أبو جعفر (ع): " قد أفلح المؤمنون " أتدرى من هم؟ - قلت: أنت أعلم، قال: قد أفلح المؤمنون المسلمون، إن المسلمين هم - النجباء، والمؤمن غريب والمؤمن غريب، ثم قال: طوبى للغرباء.

From him, from Muhammad Bin Abdul Hameed Al Kufy, from Hamaad Bin Isa and Mansour Bin Yunus Bazraj, from Basheer Al Dahan, from Kaamil Al Tamaar who said,

‘Abu Ja’farasws said: ‘[23:1] Successful indeed are the Believers – do you know who they are?’ I said, ‘Youasws are more knowing’. Heasws said: ‘The Believers have succeeded, the submitters (to ourasws Ahadeeth). It is the submitters who are the excellent. The Believer is a ‘غريب’ (foreign, stranger), and the Believer is a ‘غريب’’. Then heasws said: ‘Good news for ‘للغرباء’ (the foreigners/strangers)’.[915]

عنه، عن أبيه، عن علي بن النعمان، عن عبد الله بن مسكان، عن كامل التمار، قال: قال أبو جعفر (ع): يا كامل، المؤمن غريب، المؤمن غريب، ثم قال أتدرى ما قول الله: " قد أفلح المؤمنون "؟ - قلت: قد أفلحوا وفازوا ودخلوا الجنة، فقال: قد أفلح المؤمنون المسلمون، إن المسلمين هم النجباء.

From him, from his father, from Ali Bin Al No’man, from Abdullah Bin Muskaan, from Kaamil Al Tamaar who said,

‘Abu Ja’farasws said: ‘O Kaamil! The Believer is a ‘غريب’ stranger/foreigner, the Believer is a ‘غريب’! Then heasws said: ‘Do you know what (is the Meaning of) the Words of Allahazwj ‘[23:1] Successful indeed are the Believers?’ I said, ‘They have succeeded, and are victorious, and enter the Paradise’. So heasws said: ‘Successful indeed are the Believers, the submitters (to ourasws Ahadeeth). It is the submitters who are the excellent’.[916]

عنه، عن أبيه، عن القاسم بن محمد بن الجوهري، عن سلمة بن حيان، عن أبي الصباح الكناني، عن أبي عبد الله (ع)، مثله، إلا أنه قال: يا أبا الصباح، إن المسلمين هم المنتجبون يوم القيامة، هم أصحاب النجائب.

From him, from his father, from Al Qasim Bin Muhammad Bin Al Jowhary, from Salma Bin Hayan, from Abu Al Sabah Al Kanany,

(It has been narrated) from Abu Abdullahasws, similar to it, having said: ‘O Abu Al-Sabah! It is the submitters (to ourasws Ahadeeth) who are the excellent ones on the Day of Judgement, they are the people of the excellence’.[917]

عنه، عن بعض أصحابنا، رفعه، قال: قال أبو عبد الله (ع): كل من تمسك بالعروة الوثقى فهو ناج، قلت: ما هي؟ - قال: التسليم.

From him, from one of our companions, raising it, who said,

‘Abu Abdullahasws said: ‘Everyone who attaches himself with the Firmest Handle, so he would attain salvation’. I said, ‘And what is it?’ Heasws said: ‘التسليم’ (The submission to the Ahadeeth)’.[918]

39 - باب التحديد

Chapter 39 – The Limitations

عنه، عن بعض أصحابنا، رفعه إلى أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إن لكم معالم فاتبعوها، ونهاية فانتهوا إليها.

From him, from one of our companions, raising it to Abu Abdullahasws having said:’ Rasool-Allahsaww said: ‘There are Landmarks for you therefore follow themasws, and eventually, end up to themasws’.[919] 

عنه، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله وربعي بن عبد الله عن فضيل بن يسار، قال: قال أبو عبد الله (ع): إن للدين حدا كحدود بيتي هذا وأومى بيده إلى جدار فيه.

From him, from his father, from Hamaad Bin Isa, from Hareyz Bin Abdullah and Rabi’e Bin Abdullah, from Fazeela Bin Yasaar who said,

‘Abu Abdullahasws said: ‘For the Religions there are Limits like the limits of myasws house, this’ – and he gestured by hisasws hand to a wall in (hisasws house)’.[920]

عنه، عن أبيه، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبد الله (ع) قال: ما من شئ إلا وله حد كحدود دارى هذه، فما كان في الطريق فهو من الطريق، وما كان في الدار فهو من الدار.

From him, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the things except that there is a Limit for it, like the limits of this house of mineasws. So whatever was in the road, so it is from the road, and whatever was in the house, so it is from the house’.[921]

عنه، عن الحسن بن علي الوشاء، عن أبان الاحمر، عن سليم بن أبي حسان العجلي، قال: سمعت أبا عبد الله (ع) يقول: ما خلق الله حلالا ولا حراما إلا وله حد كحدود دارى هذه، فما كان في الطريق فهو من الطريق، وما كان في الدار فهو من الدار، حتى أرش الخدش فما سواه، والجلدة ونصف الجلدة.

From him, from Al Hassan Bin Ali Al Washa, from Aban Al Ahmar, from Saleem Bin Abu Hasaan Al Ajaly who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj did not Create a Permissible, nor a Prohibition, except that there is a Limit for it like the limits of this house of mineasws. So whatever was in the road, so it is from the road, and whatever was in the house, so it is from the house – to the extent of the compensation of a scratch and what is besides it, and the whipping with a lash, or half a lash’.[922]

عنه، عن أبيه، عن يونس بن عبد الرحمن، عن حفص بن قرط، قال: سمعت أبا عبد الله (ع) يقول: كان علي (ع) يعلم الخبر الحلال والحرام ويعلم القرآن ولكل شئ منهما حدا.

From him, from his father, from Yunus Bin Abdul Rahman, from Hafs Bin Qarat who said,

‘I heard Abu Abdullahasws saying: ‘Aliasws knew the information of the Permissibles and the Prohibitions, and knew the Quran, and a Limit for everything from these two’.[923]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن عبد الحميد بن عواض الطائي، قال: سمعت أبا عبد الله (ع) يقول: للقرآن حدود كحدود الدار.

From him, from his father, from Al nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abdul Hameed Bin Awaaz Al Ta’aiy who said,

‘I heard Abu Abdullahasws saying: ‘For the Quran are Limits like the limits of the house’.[924]

عنه، عن محمد بن عيسى اليقطيني، عن محمد بن سنان، عن العلاء بن الفضل، عن أبي عبد الله (ع) قال: الرجم حد الله الاكبر، والجلد حد الله الاصغر.

From him, from Muhammad Bin Isa Al Yaqteeny, from Muhammad Bin Sinan, from Al A’ala Bin Al Fazal,

(It has been narrated) from Abu Abdullahasws having said: ‘The stoning is the great Limit of Allahazwj, and the whipping is the small Limit of Allahazwj’.[925]

عنه، عن الحسن بن محبوب، عن أبي أيوب الخزاز، عن الحلبي، عن أبي - عبد الله (ع) قال: إن في كتاب علي (ع): كان يضرب بالسوط وبنصف السوط وببعضه في الحدود، وكان إذا أتى بغلام أو جارية لم يدركا، كان يأخذ السوط بيده، من وسطه، أو من ثلثه، فيضرب به على قدر أسنانهم، ولا يبطل حدا من حدود الله.

From him, from Al Hassan Bin Mahboub, from Abu Ayoub Al Khazaz, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘It is in the Book of Aliasws that heasws used to hit with the whip, and with half a whip, and by some of it from the Limits. And if a young boy or a maid was brought who had not yet reached awareness, heasws used to take a whip in hisasws hand from its middle, or from its third, so heasws would strike by it in accordance to their ages. And heasws never invalidate a Limit from the Limits of Allahazwj’.[926]

عنه، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله (ع) قال: قال في نصف الجلدة وثلث الجلدة: يؤخذ بنصف السوط، وبثلثي السوط، ثم يضرب به.

From him, from Ali Bin Al Hakam, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘With regards to half the whipping and a third of the whipping – take by the half (middle) of the whip, and by the third of the whip, then strike by it’.[927]

عنه، عن أبيه، عن سعدان بن مسلم، عن بعض أصحابه، عن أبي عبد الله (ع) قال: مر أبو الحسن موسى بن جعفر (ع) برجل يحد في الشتاء فقال: سبحان الله! ما ينبغى هذا، ينبغى لمن حد أن يستقبل به في الشتاء النار، وإن كان في الصيف استقبل به برد النهار.

From him, from his father, from Sa’dan Bin Muslim, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Al-Hassan Musaasws Bin Ja’farasws passed by a man (upon whom) the Limit (was being applied) in the winter. So he said: ‘Glory be to Allahazwj! This is not befitting. A Limit is befitting for the one to face the fire in the winter, and if it was in the summer, he should face the coldness of the day’.[928]

عنه، عن بعض أصحابنا، عن علي بن أسباط، رفعه، قال: نهى رسول الله صلى الله عليه وآله عن الادب عند الغضب

From him, from one of our companions, from Ali Bin Asbaat, raising it, said,

‘Rasool-Allahsaww prohibited from the educating during the anger’.[929]

عنه، عن علي بن محمد القاساني، عمن حدثه، عن عبد الله بن القاسم الجعفري، عن أبي عبد الله، عن أبيه، (عليهما السلام) قال: قال سعد بن عبادة: أرأيت يا رسول الله إن رأيت مع أهلي رجلا أفأقتله؟ - قال: يا سعد فأين الشهود الاربعة!؟

From him, from Ali Bin Muhammad Al Qasany, from the one who narrated it, from Abdullah Bin Al Qasim Al Ja’fary,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Sa’ad Bin Abada said, ‘O Rasool-Allahsaww! I saw a man with my wife, shall I kill him?’ Hesaww said: ‘O Sa’ad! So where are the four witnesses?’[930]

عنه، عن أبيه، عن فضالة بن أيوب، عن داود بن فرقد، قال: سمعت أبا – عبد الله (ع) يقول: إن أصحاب النبي صلى الله عليه وآله قالوا لسعد بن عبادة: يا سعد أرأيت لو وجدت على بطن امرأتك رجلا ما كنت تصنع به؟ - فقال: كنت أضربه بالسيف،

From him, from his father, from Fazalat Bin Ayoub, from Dawood Farqad who said,

‘I heard Abu Abdullahasws saying: ‘The companions of the Prophetsaww said to Sa’ad Bin Abada, ‘O Sa’ad! If you were to see a man upon the stomach of your wife, what would you do with him?’ So he said, ‘I would have struck him by the sword’.

قال: فخرج رسول الله صلى الله عليه وآله فقال: ماذا يا سعد:؟ - فقال سعد: قالوا لي: لو وجدت على بطن امرأتك رجلا ما كنت تفعل به؟ - فقلت: كنت أضربه بالسيف، فقال يا سعد، فكيف بالشهود الاربعة؟ - فقال: يا رسول الله، بعد رأى عينى وعلم الله انه قد فعل؟ - فقال: نعم، لان الله قد جعل لكل شئ حدا، وجعل على من تعدى الحد حدا.

The Imamasws said: ‘Rasool-Allahsaww came out and said: ‘What is the matter, O Sa’ad?’ So he said, ‘They said to me, ‘If you were to find a man upon the belly of your wife, what would you do with him?’ So I said, ‘I would have struck him with the sword’. So Rasool Allahsaww said: ‘O Sa’ad! So how would you have got the four witnesses?’ So he said, ‘O Rasool-Allahsaww! After seeing him with my own eyes, and Allahazwj Knows that he has done it?’ So Rasool Allahsaww said: ‘Yes, because Allahazwj has Made a Limit for everything, and Made upon the one who exceeds the Limit, a Limit’.[931]

عنه، عن محمد بن إسماعيل بن بزيع، عن أبي إسماعيل السراج، عن خثيمة بن عبد الرحمن الجعفي، قال: حدثنى أبو الوليد النجراني، عن أبي جعفر (ع) أنه أتاه رجل بمكة فقال له: يا محمد بن علي، أنت الذي تزعم أنه ليس شئ إلا وله حد؟ - فقال أبو جعفر (ع): نعم، أنا أقول: إنه ليس شئ مما خلق الله صغيرا ولا كبيرا إلا وقد جعل الله له حدا، إذا جوز به ذلك الحد فقد تعدى حد الله فيه،

From him, from Muhammad Bin Ismail Bi Bazi’e, from Abu Ismail Al Saraaj, from Khasheyma Bin Abdul Rahman Al Ju’fy, from Abu Al Waleed Al Najrany,

(It has been narrated) from Abu Ja’farasws, said, ‘A man came to himasws at Makkah and said to himasws, ‘O Muhammadasws Bin Aliasws! Youasws are the one who claims that there is nothing except that there is a Limit for it?’ So Abu Ja’farasws said: ‘Yes. Iasws am saying that there is nothing from what Allahazwj has Created, be it small or big, except that Allahazwj has Made a Limit for it. When that Limit is exceeded, the Limit of Allahazwj would have been transgressed by it’.

قال: فما حد مائدتك هذه؟ - قال: تذكر اسم الله حين توضع، وتحمد الله حين ترفع، وتقم ما تحتها، قال: فما حد كوزك هذا؟ - قال: لا تشرب من موضع أذنه ولا من موضع كسره فانه مقعد الشيطان، وإذا وضعته على فيك فاذكر اسم الله، وإذا راءفعته عن فيك فاحمد الله وتنفس فيه ثلاثة أنفاس، فان النفس الواحد يكره.

He said, ‘So what is the Limit of this food of yoursasws?’ Heasws said: ‘You should mention the Name of Allahazwj when you place it, and you should Praise Allahazwj when you raise it, and what you set up beneath it’. He said, ‘So what is the Limit of this pitcher of yoursasws?’ The Imamasws said: ‘Do not drink from the place of its ear (handle) and the place of its seat, for it is the sitting place of the Satanla. And when you place it upon your mouth, so mention the Name of Allahazwj, and when you raise it from your mouth, so Praise Allahazwj, and breath in it three breathings (drink it in three gulps), for the one breathing (gulping) is abhorred’.[932]

عنه، عن عمرو بن عثمان، عن علي بن الحسين بن رباط، عن أبي مخلد، عن أبي عبد الله (ع) قال: قال قوم من الصحابة لسعد بن عبادة: ما كنت صانعا برجل لو وجدته على بطن امرأتك؟ - قال: كنت والله ضاربا رقبته بالسيف، قال: فخرج النبي صلى الله عليه وآله فقال: من هذا الذي كنت ضاربه بالسيف يا سعد؟ - فأخبر النبي صلى الله عليه وآله بخبرهم وما قال سعد، فقال النبي صلى الله عليه وآله: يا سعد، فأين الاربعة الشهداء الذين قال الله؟! فقال: يا رسول الله، مع رأى عينى وعلم الله فيه أنه قد فعل؟ - فقال النبي صلى الله عليه وآله: والله يا سعد بعد رأى عينك وعلم الله، إن الله قد جعل لكل شئ حدا، وجعل على من تعدى حدا من حدود الله حدا، وجعل ما دون الاربعة الشهداء مستورا عن المسلمين.

From him, from Amro Bin Usman, from Ali Bin Al Husayn Bin Rabaat, from Abu Makhlad,

(It has been narrated) from Abu Abdullahasws having said: ‘A group of companions said to Sa’ad Bin Abada, ‘What would you have done with a man if you were to find him upon the belly of your wife?’ He said, ‘By Allahazwj, I would have struck his neck with the sword’. So the Prophetsaww came out and said, ‘Who is the one whom you would be striking with the sword, O sa’ad?’ So he informed the Prophetsaww with their news and what Sa’ad said. So the Prophetsaww said: ‘O Sa’ad! So where are the four witnesses whom Allahazwj is Speaking about?’ So he said, ‘O Rasool-Allahsaww! After having seen it with my own eyes, and Allahazwj Knows with regards to it that he has done it?’ So the Prophetsaww said: ‘By Allahazwj, O Sa’ad! After your eyes having seen it and Allahazwj having Known it. Surely, Allahazwj has Made a Limit for everything, and Made a Limit for the one who exceeds a Limit from the Limits of Allahazwj, and Made what is besides the four witnesses, a veil for the Muslims’.[933]

عنه، عن النوفلي، عن السكني، عن أبي عبد الله، عن آبائه (عليهم السلام) قال: قال رسول الله صلى الله عليه وآله: من بلغ حدا في غير حد فهو من المعتدين.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws from his forefathersasws having said: ‘Rasool-Allahsaww said: ‘The one who reaches a Limit with regards to another Limit, so he is from the transgressors’.[934]

عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبي عبد الله (ع) قال: يجلد المكاتب إذا زنى قدر ما عتق منه.

From him, from Usman Bin Isa, from Sama’at Bin Mahran,

(It has been narrated) from Abu Abdullahasws having said: ‘The ‘Mukaatab’, if he were to commit adultery, should be whipped in accordance to what is his Imaancipation from it (slavery)’.[935]

عنه، عن أبيه، عن ابن أبي عمير، عن أبي المغرا، عن حمران بن أعين، عن أبي – جعفر (ع) قال: إن من الحدود ثلث جلد، ومن تعدى ذلك كان عليه حد.

From him, from his father, from Ibn Abu Umeyr, from Abu Al Magra, from Hamran Bin Ayn,

(It has been narrated) from Abu Ja’farasws having said: ‘From the Limits there is a third of a Limit, and the one who exceeds that, there would be a Limit upon him’.[936]

40 - باب البيان والتعريف ولزوم الحجة

Chapter 40 – The explanation, and the understanding, and the superfluous arguments

عنه، عن بعض أصحابنا، عن علي بن أسباط، عن حكم بن مسكين الثقفي، عن النضر بن قرواش، قال: سمعت أبا عبد الله (ع) يقول: إنما احتج الله على العباد بما آتاهم وعرفهم.

From him, from one of our companions, from Ali Bin Asbaat, from hakam Bin Maskeyn Al Saqafy, from Al Nazar Bin Qarwash who said,

‘I heard Abu Abdullahasws saying: ‘But rather, Allahazwj Argues over the people with when Heazwj has Given them and Caused them to understand’.[937]

عنه، عن أبيه، عن فضالة بن أيوب الازدي، عن أبان الاحمر، وحد ثنابه أحمد، عن ابن فضال، عن ثعلبة بن ميمون، عن حمزة بن الطيار، عن أبي عبد الله (ع) في قول الله: " وما كان الله ليضل قوما بعد إذ هداهم حتى يبين لهم ما يتقون "؟ قال: حتى يعرفهم ما يرضيه وما يسخطه،

From him, from his father, from Fazalat Bin Ayoub Al Azdy, from Aban Al Ahmar and Ahmad, from Ibn Fazal, from Sa’alba Bin Maymoun, from Hamza Bin Al Tayaar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj [9:115] It was not for Allah that He should Lead a people astray after He has Guided them; until He Clarifies to them what they should guard against?’ The Imamasws said: ‘Until Heazwj Makes them understand what Pleases Himazwj and what Angers Himazwj’.

وقال: " فألهمها فجورها وتقواها "؟ قال: بين لها ما تأتي وما تترك،

And Said [91:8] Then He inspired (soul) it to understand what is right and wrong for it?’ The Imamasws said: ‘And Explained for it (soul) what it would come with and what it should neglect’.

وقال: " إنا هديناه السبيل إما شاكرا وإما كفورا "؟ قال: عرفناه فاما آخذ، وإما تارك،

And Said [76:3] Surely, We have shown him the way: he may be thankful or unthankful?’ The Imamasws said: ‘Made him recognise as for what he should take, and what he should leave’.

وسألته عن قول الله: " يحول بين المرء وقلبه " قال: يشتهى سمعه، وبصره، ولسانه، ويده، وقلبه، أما انه هو غشى شيئا مما يشتهى فانه لا يأتيه إلا وقلبه منكر، لا يقبل الذي يأتي، يعرف أن الحق غيره،

And I asked himasws about the Words of Allahazwj [8:24] and know that Allah Intervenes between a person and his heart. Heasws said: ‘His hearing covets it, and his vision, and his tongue, and his hands, and his heart. But rather, he is overwhelmed by something which he covets, but he does not come to it except that his heart is in denial of it. It does not accept what he come to, recognising that the Truth is something else.

وعن قوله تعالى: " فأما ثمود فهديناهم فاستحبوا العمى على الهدى "، قال: نهاهم عن قتلهم، فاستحبوا العمى على الهدى وهم يعرفون.

And about the Words of the High [41:17] And as to Samood, We Guided them but they chose blindness over the Guidance. The Imamasws said: ‘Forbidden them from their killing, but they loved the blindness over the Guidance, although they were recognising it’.[938]

عنه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن زرارة بن أعين، قال: سألت أبا عبد الله (ع) عن قول الله: " إنا هديناه السبيل إما شاكرا وإما كفورا "؟ قال: علم السبيل، فاما آخذ، فهو شاكر، وإما تارك، فهو كافر.

From him, from Al Hassan Bin Ali Bin Fazal, from Abdullah Bin Bakeyr, from Zarara Bin Ayn who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj [76:3] Surely, We have shown him the way: he may be thankful or unthankful?’ The Imamasws said: ‘Taught him the Way, so if he takes it, then he is thankful, and if he leaves it, so he is a disbeliever’.[939]

عنه، عن يعقوب بن يزيد، عن رجل، عن الحكم بن مسكين، عن أيوب بن الحر بياع الهروي، قال: قال لي أبو عبد الله (ع): يا أيوب ما من أحد إلا وقد برز عليه الحق، حتى يصدع، قبله، أم تركه، وذلك أن الله يقول في كتابه: " بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق، ولكم الويل مما تصفون ".

From him, from Yaqoub Bin Yazeed, from a man, from Al Hakam Bin maskeyn, from Ayoub Bin Al Hurr Baya’a Al Harwy who said,

‘Abu Abdullahasws said to me: ‘O Ayoub! There is no one except that the Truth has emerged to him until he declared it (as such), accepted it or left it. And that is in the Words of Allahazwj Saying in Hisazwj Book [21:18] But, We Cast the Truth against the falsehood, so that it breaks its head, and behold! It vanishes; and woe unto you for what you are describing’.[940]

عنه، عن أبيه، عن يونس بن عبد الرحمن، عن حماد بن عثمان، عن عبد - الاعلى، قال: قلت لابي عبد الله (ع): هل جعل في الناس أداة ينالون بها المعرفة؟ - قال: لا، قلت: فهل كلفوا المعرفة؟ - قال: لا، إن على الله البيان، لا يكلف الله العباد إلا وسعها، ولا يكلف نفسا إلا ما آتاها.

From him, from his father, from Yunus Bin Abdul Rahman, from Hamaad Bin Usman, from Abdul A’la who said,

‘I said to Abu Abdullahasws, ‘Has there been Made to be in the people, a tool by which he can attain the understanding?’ Heasws said: ‘No’. I said, ‘So, is the understanding Assigned?’ Heasws said: ‘No. The explanation is upon Allahazwj. Allahazwj does not Burden the servant except to the extent of their abilities, and does not Burden a soul except what Heazwj Gives it’.[941] 

عنه، عن عدة من أصحابنا، عن علي بن أسباط، عن جميل بن دراج، عن زرارة، عن أبي جعفر (ع) قال: إن الله تبارك وتعالى ليمن على قوم وما فيهم خير، فيحتج عليهم، فيلزمهم الحجة.

From him, from a number of our companions, from Ali Bin Asbaat, from Jameel Bin Daraaj, from Zarara,

Abu Ja’farasws has said: ‘Allahazwj Blessed and High Favoured upon a people and what was good among them. So Heazwj Argued against them, and Necessitated the Proofasws for them’.[942]

عنه، عن ابن محبوب، عن سيف بن عميرة وعبد العزيز العبدي وعبد الله بن أبي يعفور، عن أبي عبد الله (ع) قال: أبى الله أن يعرف باطلا حقا، أبى الله أن يجعل الحق في قلب المؤمن باطلا لا شك فيه، وأبى الله أن يجعل الباطل في قلب الكافر المخالف حقا لا شك فيه، ولو لم يجعل هذا هكذا ما عرف حق من باطل.

From him, from Ibn Mahboub, from Sayf Bin Umeyra and Abdul Aziz Al Abdy and Abdullah Bin Abu Yafour,

Abu Abdullahasws has said: ‘Allahazwj Refused for the Falsehood to be recognised as Truth. Allahazwj Refused to Make the Truth to be in the heart of the Believer as Falsehood (so there would be) no doubt in it. And Allahazwj Refused to Make the Falsehood to be in the heart of the Infidel, the opponent, as Truth (so there would be) no doubt in it. And had Heazwj not Made it to be this like this, the Truth would not have been recognised from the Falsehood’.[943] 

عنه، عن أبيه، عن يونس بن عبد الرحمن رفعه، قال: قال أبو عبد الله (ع): ليس من باطل يقوم بازاء الحق إلا غلب الحق الباطل، وذلك قوله تعالى: " بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق ".

From him, from his father, from Yunus Bin Abdul Rahman, raising it, said:

‘Abu Abdullahasws said: ‘There is none from the Falsehood which can face the Truth except that the Truth would overcome the Falsehood, and these are the Words of the High [21:18] But, We Cast the Truth against the falsehood, so that it breaks its head, and behold! It vanishes’.[944]

عنه، عن الحسين بن يزيد النوفلي، عن السكوني، عن أبي عبد الله (ع) قال كل قوم يعملون على ريبة من أمرهم، ومشكلة من ورائهم، وزارئ منهم على من سواهم، وقد تبين الحق من ذلك بمقايسة العدل عند ذوى الالباب.

From him, from Al Husayn Bin Yazeed Al Nowfaly, from Al Sakuny,

from Abu Abdullahasws having said: ‘Every people are working upon doubtful from their matters, and problems from their back, and the ministers among them are upon (matters) besides them. And the Truth has been clarified from that (falsehood) by the (proof of) justice along with that of the understanding’.[945]

عنه، عن بعض أصحابنا، عن أحمد بن أبي نصر، عن جميل بن دراج، عن زرارة، عن أبي جعفر (ع) في قول الله تبارك وتعالى: " وداود وسليمان إذ يحكمان في الحرث " قال: لم يحكما، إنما كانا يتناظران ففهمناها سليمان.

From him, from one of our companions, from Ahmad Bin Abu Nasr, from Jameel Bin Daraaj, from Zarara,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Blessed and High [21:78] And Dawood and Sulaiman when they both gave judgement concerning the field. The Imamasws said: ‘The two of them did not judge. But rather, they were considering it, so Suleymanas was Made to understand it’.[946]

عنه، عن أبيه، عن ابن أبي عمير، عن أبي المغرا، عن أبي بصير، عن أبي عبد الله (ع) قال: من عرف اختلاف الناس فليس بمستضعف.

From him, from his father, from Ibn Abu Umeyr, from Abu Al Magra, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who understands the differings of the people, so he keeps away from the weakness (falsehood)’.[947]

عنه، عن محمد بن عبد الحميد، عن عاصم بن حميد، عن أبي حمزة، عن أبي – جعفر (ع) قال: قال رسول الله صلى الله عليه وآله في خطبته في حجة الوداع: أيها الناس اتقوا الله، ما من شئ يقربكم من الجنة ويباعدكم من النار إلا وقد نهيتكم عنه وأمرتكم به.

From him, from Muhammad Bin Abdul Hameed, from Aasim Bin Hameed, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said in hissaww sermon during the Farewell Pilgrimage: ‘O you people! Fear Allahazwj! There is none from the things which would take you closer to the Paradise and distance you from the Fire except that Isaww have ordered you for it and forbidden you from it’.[948]

عنه، عن صالح بن السندي، عن جعفر بن بشير، عن صباح الحذاء عن أبي – أسامة قال: كنت عند أبي عبد الله (ع) فسأله رجل من المغيرية عن شئ من السنن، فقال: ما من شئ يحتاج إليه أحد من ولد آدم إلا وقد جرت فيه من الله ومن رسوله سنة، عرفها من عرفها، وأنكرها من أنكرها،

From him, from Salih Bin Al Sindy, from Ja’far Bin Basheer, from Sabah Al Haza’a, from Abu Asama who said,

‘I was in the presence of Abu Abdullahasws, when a man from the Mugheyriyya asked himasws about something from the Sunnah. So the Imamasws said, ‘There is none from the things which the son of Adamas is needy for except that there has flowed with regards to it a Sunnah from Allahazwj and from Hisazwj Rasoolsaww. The one who recognised it, recognised it, and the one who denied it, denied it’.

قال الرجل: فما السنة في دخول الخلاء؟ - قال: تذكر الله وتتعوذ من الشيطان، فإذا فرغت قلت: " الحمد لله على ما أخرج عني من الاذى في يسر منه وعافية "، فقال الرجل: فالانسان يكون علك تلى الحال فلا يصبر حتى ينظر إلى ما خرج منه؟ - فقال: إنه ليس في الارض آدمي إلا ومعه ملكان موكلان به، فإذا كان على تلك الحال ثنيا رقبته ثم قالا: يابن آدم أنظر إلى ما كنت تكدح له والدنيا إلى ما هو صائر.

The man said, ‘So what is the Sunnah with regards to entering the toilet?’ Heasws said: ‘Remember Allahazwj, and seek Refuge from the Satanla. So when you are free (from it), say, ‘The Praise is due to Allahazwj upon Extracting the harm from me easily, and well-being’. So the man said, ‘So perhaps the human being comes to be in a state whereby he cannot be patient until he looks at what comes out from him?’ So The Imamasws said: There is no person in the earth except that with him are two Angels Allocated with him. So when he is upon that state, they bend his neck, then both say to him: ‘O son of Adamsaww! Look towards what you have been toiling for, and this is the reality of the world (which you long for)’.[949]

41 - باب الابتلاء والاختبار

Chapter 41 – The trial and the tribulation (Sufferings)

عنه، عن أبيه، عن فضالة بن أيوب، عن أبان الاحمر، عن حمزة بن الطيار، عن أبي عبد الله (ع) قال: إنه ليس شئ فيه قبض أو بسط مما أمر الله به أو نهى عنه إلا وفيه من الله ابتلاء وقضاء.

From him, from his father, from Fazalat Bin Ayoub, from Aban Al Ahmar, from Hamza Bin Al Tayaar,

Abu Abdullahasws has said: ‘There is nothing in which there is a constriction or a relaxation from what Allahazwj has either Commanded or Forbidden from, except that therein is a Trial and an Ordainment from Allahazwj’.[950]

عنه، عن ابن فضال، عن عبد الاعلى بن أعين، عن أبي عبد الله (ع) قال: ليس للعبد قبض ولا بسط مما أمر الله به أو نهى عنه إلا ومن الله فيه ابتلاء.

From him, from Ibn Fazaal, from Abdul A’la Bin Ayn,

Abu Abdullahasws has said: ‘There isn’t for the servant any constriction or a  relaxation from what Allahazwj has Commanded with or Forbidden from, except that therein is a Trial from Allahazwj’.[951]

عنه، عن أبيه، عن يونس بن عبد الرحمن، عن حمزة بن محمد الطيار، عن أبي عبد الله (ع) قال: ما من قبض ولا بسط إلا ولله فيه مشية وفضل وابتلاء.

From him, from his father, from Yunsu Bin Abdul Rahman, from Hamza Bin Muhammad Al Tayaar,

Abu Abdullahasws has said: ‘There is none from the constraints nor relaxations except, by Allahazwj, therein is a Decision, and Grace, and a Trial’.[952]

عنه، عن ابن فضال، عن مفضل بن صالح، عن محمد بن علي الحلبي، عن أبي عبد الله (ع) في قول الله عزوجل: " وقد كانوا يدعون إلى السجود وهم سالمون " قال: وهم يستطيعون الاخذ لما أمروا به والترك لما نهوا عنه ولذلك ابتلوا، وقال: ليس في العبد قبض ولا بسط مما أمر الله به أو نهى عنه إلا ومن الله فيه ابتلاء وقضاء.

From him, from Ibn Fazaal, from Mufazzal Bin Salih, from Muhammad Bin Ali Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [68:43] Their looks cast down, abasement shall overtake them; and they were called upon to make obeisance (bow) indeed while yet they were safe. The Imamasws said: ‘And they had the abilities to take to what they had been Commanded for, and leave what they had been Forbidden from, and due to that they were Tested’.

And the Imamasws said: ‘There is neither a constraint nor a relaxation regarding the servant, from what Allahazwj has Commanded for or Prohibited from, except that therein is a Trial and an Ordainment from Allahazwj’.[953]

42 - باب السعادة والشقاء

Chapter 42 – The Successful and the Cursed

عنه، عن أبيه، عن صفوان بن يحيى، عن منصور بن حازم، عن أبي عبد الله (ع) قال: إن الله خلق السعادة والشقاء قبل أن يخلق خلقه، فمن خلقه الله سعيدا لم يبغضه الله أبدا، وإن عمل شرا أبغض عمله ولم يبغضه، وإن كان شقيا لم يحبه الله أبدا، وإن عمل صالحا أحب الله عمله وأبغضه لما يصيره إليه، فإذا أحب الله شيئا لم يبغضه أبدا، وإذا أبغض الله شيئا لم يحبه أبدا.

From him, from his father, from Safwan Bin Yahya, from Mansour Bin Haazim,

Abu Abdullahasws has said: ‘Allahazwj Created the happiness and the misery before Heazwj Created Hisazwj creatures. So the one whom Allahazwj Created as successful, Allahazwj would not Hate him, ever. And if he were to do an evil deed, Heazwj would Hate his deeds, and would not Hate him. And if he was a cursed one, Allahazwj would not Love him ever. And if he worked a righteous deed, Allahazwj would Love his deed, and Hate him for what he had come to it. So when Allahazwj Loves a thing, Heazwj does not Hate it, ever. And if Allahazwj Hates a thing, Heazwj does not Love it, ever’.[954]

عنه، عن أبيه، عن النضر بن سويد، عن الحلبي، عن عبد الله بن مسكان، عن منصور بن حازم، قال قلت لابي عبد الله (ع): أيحب الله العبد ثم يبغضه؟ - أو يبغضه ثم يحبه؟ - فقال: ما تزال تأتيني بشئ، فقلت: هذا دينى وبه أخاصم الناس، فان نهيتني عنه تركته، ثم قلت له: هل أبغض الله محمدا صلى الله عليه وآله على حال من الحالات؟ - فقال: لو أبغضه على حال من الحالات لما الطف له حتى أخرجه من حال إلى حال، فجعله نبيا،

From him, from his father, from Al Nazar Bin Suweyd, from Al Halby, from Abdullah Bin Muskan, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws, ‘Does Allahazwj love the servant, then Hates him?’ So heasws said: ‘You never cease to come to measws with something’. So I said, ‘This is my Religion, and by it I dispute with the people. So if youasws are forbidding me from it, I shall leave it’. Then I said to himasws, ‘Did Allahazwj Detest Muhammadsaww upon a (any) situation from the situations?’ So the Imamasws said: ‘If Heazwj had Detested himsaww upon a situation from the situations, why did Heazwj Turn to himsaww and Took himsaww from one situation to another, so Made himsaww a Prophetsaww?’

فقلت: ألم تجبني منذ سينن عن الشقاء والسعادة، إنهما كانا من قبل أن يخلق الله الخلق؟ - قال: بلى، وأنا الساعة أقوله، قلت: فأخبرني عن السعيد، هل أبغضه الله على حال من الحالات؟ - فقال: لو أبغضه الله على حال من الحالات لما ألطف له حتى يخرجه من حال إلى حال، فيجعله سعيدا،

So I said, ‘Youasws did not answer me for years about the curesed and the successful. Were these two from before Heazwj Created the creatures?’ The Imamasws said: ‘Yes, and Iasws am saying it at this time’. I said, ‘So inform me about the successful one. Does Allahazwj Hate him upon a (any) situation from the situations?’ So the Imamasws said: ‘If Allahazwj Hated him upon a situation from the situations, why did Heazwj Turn to him until Heazwj Took him out from a situation to (another) situation, so Made him successful?’.

قلت: فأخبرني عن الشقي، هل أحبه الله على حال من الحالات؟ - فقال: لو أحبه الله في حال من الحالات ما تركه شقيا، ولاستنقذه من الشقاء إلى السعادة، قلت: فهل يبغض الله الله العبد ثم يحبه؟ - أو يحبه ثم يبغضه؟ - فقال: لا.

I said, ‘So, inform me abou the cursed one. Does Allahazwj Love him upon a (any) situation from the situations?’ So the Imamasws said: ‘If Allahazwj Loved him in a situation from the situations, Allahazwj would not have Left him as a cursed one, and would have Recovered him from the misery to the success’. I said, ‘So, does Allahazwj Hate the servant, then Loves him? Or Loves him, then Hates him?’ So the Imamasws said: ‘No!’[955]

عنه، عن الوشاء، عن مثنى الحناط، عن أبي بصير، قال: سمعت أبا عبد الله (ع) يقول: إن الله خلق خلقه، فخلق خلقا لحبنا، لو أن أحدا خرج من هذا الرأى لرده الله وإن رغم أنفه، وخلق قوما لبغضنا، فلا يحبوننا أبدا.

From him, from Al Washa, from Masny Al Hanaat, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Created Hisazwj creatures, so Heazwj Created a people to love usasws. Even if one of them were to come out from this view, Allahazwj would Return him even reluctantly, by his nose. And Heazwj Created a people to hate usasws, so they would never love usasws, ever!’[956]

عنه، عن ابن فضال، عن مثنى، عن أبي بصير، عن أبي عبد الله (ع) قال: إن - الله خلق قوما لحبنا، وخلق قوما لبغضنا، فلو أن الذين خلقهم لحبنا خرجوا من هذا الامر إلى غيره لاعادهم الله إليه وإن رغمت آنافهم، وخلق الله قوما لبغضنا، فلا يحبوننا أبدا.

From him, from Ibn Fazaal, from Masny, from Abu Baseer,

Abu Abdullahasws has said: ‘Allahazwj Created a people to love usasws, and Created a people to hate usasws. So if the ones who have been Created to love us were to exit from this matter to someone else, Allahazwj would Return them to it, even if (they are) reluctant (or to be pulled) by their noses. And Allahazwj Created a people to hate usasws, so they would never love usasws, ever!’[957]

عنه، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن معلى أبي عثمان، عن علي بن حنظلة، عن أبي عبد الله (ع) قال: إختصم رجلان بالمدينة، قدري ورجل من أهل مكة فجعلا أبا عبد الله (ع) بينهما فأتياه فذكرا كلامهما، فقال: إن شئتما أخبرتكما بقول رسول الله صلى الله عليه وآله؟ - فقالا: قد شئنا،

From him, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Moala Abu Usman, from Ali Bin Hanzala,

Abu Abdullahasws has said: ‘Two men disputed, at Al-Medina, a Qadiriyya and a man from the people of Makkah. So they both made Abu Abdullahasws to be in between the two of them. So they came to himasws, and they both mentioned their speeches. So heasws said: ‘If you both so desire, I shall inform both of you with a speech of Rasool-Allahsaww?’ So they both said, ‘We so desire it’.

فقال: قام رسول الله صلى الله عليه وآله فصعد المنبر، فحمد الله وأثنى عليه ثم قال: كتاب كتبه الله بيمينه، وكلتا يديه يمين، فيه أسماء أهل الجنة بأسمائهم وأسماء آبائهم وعشائرهم، مجمل عليهم لا يزيد فيهم رجلا ولا ينقص منهم أحدا أبدا،

So heasws said: ‘Rasool-Allahsaww stood up and ascended the Pulpit. So hesaww Praised Allahazwj and Extolled Himazwj, then said: ‘Allahazwj Wrote a Book by Hisazwj Right Hand, and both of Hisazwj Hands are Right. In it are the names of the inhabitants of the Paradise, by their narmes, and the names of their fathers, and their families, the whole of them. There will not increase among them a single man, nor reduce from them anyone, ever!

وكتاب كتبه الله، فيه أسماء أهل النار بأسمائهم وأسماء آبائهم وعشائرهم، مجمل عليهم لا يزيد فيهمم رجلا ولا ينقص منهم رجلا، وقد يسلك بالسعيد في طريق الاشقياء ثم يقول الناس كأنه منهم ما أشبهه بهم!

And a Book Written By Allahazwj, in which are the name of the inhabitants of the Fire, by their names and the names of their fathers, and their families, the whole of them. There will not increase among them a single man nor reduce from a single man. And the cursed ones may travel upon the way with the successful ones, then the people would be saying, ‘It is as if he is from them, how he resembles them!’

بل هو منهم، ثم تداركه السعادة، وقد يسلك بالشقي طريق السعداء حتى يقول الناس: ما أشبهه بهم! بل هو منهم، ثم يتداركه الشقاء، من كتبه الله سعيدا ولو لم يبق من الدنيا شئ إلا فواق ناقة ختم الله له بالسعادة.

But he is from them. Then you will see the successful one, and he has travelled with the cursed one upon his way, until the people would be saying, ‘How he resembles them!’ But he is from them. Then Bestowed misery upon him, the one for whom Allahazwj has Ordained salvation. And even if there were not to remain from the world anything except for the hiccups of the camel, Allahazwj would Seal the deliverance for it’. [958]

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43 - باب التطول من الله على خلقه

Chapter 43 – The Conferring (of Benefit) from Allahazwj over Hisazwj creatures

عنه، عن أبيه، عن صفوان، قال: قلت لعبد صالح: هل في الناس استطاعة يتعاطون بها المعرفة؟ - قال: لا، إنما هو تطول من الله، قلت: أفلهم على المعرفة ثواب إذا كانوا ليس فيهم ما يتعاطونه بمنزلة الركوع والسجود الذي أمروا به ففعلوه؟ - قال: لا، إنما هو تطول من الله عليهم وتطول بالثواب

From him, from his father, from Safwan who said,

‘I said to Abd Salihasws (7th Imamasws), ‘Is there ability in the people to come to the understanding by it?’ The Imamasws said: ‘No. But rather, it is a Benefit Conferred from Allahazwj’. I said, ‘So is there a Reward for them upon the understanding, when it was not from their own selves, what they come to at the position of the bowings and the Prostrations which they have been Commanded for, so they do it?’ The Imamasws said: ‘No. But rather, it is a Conferment from Allahazwj upon them, and the prolongation is with the Rewards’.[959]

44 - باب بدء الخلق

Chapter 44 – Beginning of the creation

عنه، عن أبيه، عن فضاله بن أيوب، عن جميل بن دراج، عن زرارة، عن أبي عبد الله (ع) في قول الله تعالى: " وإذا أخذ ربك من بني آدم من ظهورهم ذريتهم و أشهدهم على أنفسهم " قال: كان ذلك معاينة لله، فأنساهم المعاينة وأثبت الاقرار في صدورهم، ولو لا ذلك ما عرف أحد خالقه ولا رازقه، وهو قول الله: " ولئن سئلتهم من خلقهم ليقولن الله ".

From him, from his father, from Fazala Bin Ayoub, from Jameel Bin Daraaj, from Zarara,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj the High [7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls. The Imamasws said: ‘That was a Preview of Allahazwj, so they forgot the preview, and the acceptance was affirmed in their chests. And had it not been for that, no one would have recognised who his Creator was, or who his Sustainer was. And these are the Words of Allahazwj [43:87] And if you should ask them who created them, they would certainly say: Allah’.[960]

عنه، عن علي بن الحكم، عن أبان، عن زرارة، عن أبي جعفر (ع) قال: لو علم الناس كيف كان ابتداء الخلق لما اختلف اثنان،

From him, from Ali Bin Al Hakam, from Aban, from Zarara,

Abu Ja’farasws has said: ‘If the people knew how was the beginning of the creation, no two would have differred’.

فقال: إن الله تبارك وتعالى قبل أن يخلق الخلق قال: كن ماء عذبا أخلق منك جنتي وأهل طاعتي، وقال: كن ماء ملحا أجاجا أخلق منك نارى وأهل معصيتى، ثم أمرهما فامتزجا، فمن ذلك صار يلد المؤمن الكافر، ويلد الكافر مومنا،

So heasws said: ‘Allahazwj Blessed and High, before Heazwj Created the creatures, Said: “Be, sweet water! Iazwj shall Created from you My Garden and the people of Myazwj obedience”. And Allahazwj Said: “Be, salty water, bitter! Iazwj shall Created from you Myazwj Fire, and the people of Myazwj disobedience”. Then Heazwj Commanded the two, so they intermingled. So, from that came to be, that the Believer begot the Infidel, and the Infidel begot the Believer.

ثم أخذ طين آدم من أديم الارض، فعركه عركا شديدا، فإذا هم كالذر يدبون، فقال لاصحاب اليمين: إلى الجنة بسلام، وقال لاصحاب النار: إلى النار ولا أبالى،

Then Allahazwj Took the clay of Adamas from the crust of the earth, so Scrubbed it with an intense Scrubbing. So they were like the particles in the beginning. So Allahazwj Said to the companions of the right hand: “To the Paradise, with the safety”. And Allahazwj Said to the companions of the Fire: “To the Fire, and Iazwj do not Care!”

ثم أمر نارا فاستعرت، فقال لاصحاب الشمال: " ادخلوها "، فهابوها، وقال لاصحاب اليمين، " ادخلوها "، فدخلوها، فقال: كونى بردا وسلاما، فقال أصحاب الشمال: يا رب أقلنا،

Then Allahazwj Commanded a Fire, so it raged. So Allahazwj Said to the companions of the left: “Enter it!” But, they feared it. And Allahazwj Said to the companions of the right: “Enter it!” So they entered into it. So Allahazwj Said: “Be cool and safe!” So the companions of the left said, ‘O Lordazwj! Tell us’.

فقال: قد أقلتكم فادخلوها، فذهبوا، فهابوها، فثم ثبتت الطاعة والمعصية، فلا يستطيع هؤلاء أن يكونوا من هؤلاء، ولا هؤلاء أن يكونوا من هؤلاء.

Allahazwj Said: “Iazwj did Tell you”. So they entered it, but they ran away from it, and feared it. Thus, the obedience and the disobedience was affirmed. So there is no ability for these ones to be from those ones, nor from those ones to be from these ones’.[961] 

عنه، عن عبد الله بن محمد النهيكى، عن حسان، عن أبيه، عن أبي اسحاق السبيعي، عن أبي جعفر وأبي عبد الله (عليهما السلام) قالا: كان في بدء خلق الله أن خلق أرضا وطينة، وفجر منها ماءها، وأجرى ذلك الماء على الارض سبعة أيام ولياليها، ثم نضب الماء عنها، ثم أخذ من صفوة تلك الطينة طينة الائمة، ثم أخذ قبضة أخرى من أسفل تلك الطينة، وهي طينة ذرية الائمة وشيعتهم، فلو تركت طينتكم كما تركت طينتنا، لكنتم أنتم ونحن شيئا واحدا،

From him, from Abdullah Bin Muhammad Al Naheyki, from Hasaan, from his father, from Abu Is’haq Al Sabi’e,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘It was at the beginning of creation that Allahazwj Created an earth, and clay, and Caused water to flow within it. That water flowed upon the earth for seven days and nights. Then the water dried up from it. Then Allahazwj Took from the cream of that clay, clay of the Imamsasws. Then Allahazwj Took another Handful from the lower (part) of that clay, and it is the clay of the children of the Imamsasws and their Shiah. If your clay had been left just as ourasws clay was left, you and usasws would have been one thing.

قلت: فما صنع بطينتنا؟ - قال: إن الله عزوجل خلق أرضا سبخة، ثم أجرى عليها ماء أجاجا، وأجراه سبعة أيام ولياليها، ثم نضب عنها الماء، ثم أخذ من صفوة تلك الطينة طينة أئمة الكفر، فلو تركت طينة عدونا كما أخذها، لم يشهدوا الشهادتين، أن لا إله إلا الله، وأن محمدا رسول الله، ولم يكونوا يحجون البيت، ولا يعتمرون، ولا يؤتون الزكوة، ولا يصدقون، ولا يعملون شيئا من أعمال البر،

I said, ‘So what was done with our clay?’ Imamasws said: ‘Allahazwj Mighty and Majestic Created a marsh land, then Caused salty water to flow over it, and it flowed for seven days and nights. Then the water dried up from it. Then Allahazwj Grabbed from the crust of that clay, clay of the imams of the disbelief. So, had the clay of ourasws enemies been left just as it was Taken, they would not have testified to the two testimonies, that there is no god except for Allahazwj, and that Muhammadsaww is Rasool-Allahsaww, and they would not have been performing the Hajj of the House (Kabah), nor Umra, nor giving the Zakat, nor charity, nor knowing anything from the righteous deeds.

ثم قال: أخذ الله طينة شيعتنا وطينة عدونا، وخلطهما وعركهما عرك الاديم، ثم مزجهما بالماء، ثم جذب هذه من هذه، وقال: هذه في الجنة، ولا أبالى، وهذه في النار، ولا أبالى،

Then the Imamasws said: ‘Then Allahazwj Took the clay of ourasws Shiah and the clay of ourasws enemies, and Mixed the two and Scrubbed them with a Scrubbing of the surface. Then Allahazwj Blended these two with the water, then Separated this from this and Said: “This is in the Paradise, and Iazwj do not Care, and this is in the Fire, and Iazwj do not Care”.

فما رأيت في المؤمن من زعارة وسوء الخلق واكتساب سيئات فمن تلك السبخة التي مازجته من الناصب، وما رأيت من حسن خلق الناصب وطلاقة وجهه وحسن بشره وصومه وصلاته، فمن تلك السبخة التي أصابته من المؤمن.

Thus, what you see in the Believer from ‘Za’arat’, and evil manners, and earning of the sins, so it is from that marsh which was mixed up from the Nasibi. And what you see from the good manners of the Nasibis, and versatility of his face, and good beings, and his Fasts, and his Prayers, so it is from that march which was hit from the (clay of the) Believer’.[962]

45 - باب خلق الخير والشر

Chapter 45 – Creation of the good and the evil

عنه، عن أبن محبوب وعلي بن الحكم، عن معاوية بن وهب قال: سمعت أبا عبد الله (ع) يقول: إن مما أوحى الله إلى موسى وأنزل في التوراة انى أنا الله، لا إله إلا أنا، خلقت الخلق وخلقت الخير، وأجريته على يدى من أحب، فطوبى لمن أجريته على يديه، وأنا الله لا إله إلا أنا، خلقت الخلق وخلقت الشر، وأجريته على يدى من أريد، فويل لمن أجريته على يديه.

From him, from Ibn Mahboub and Ali Bin Al Hakam, from Muawia Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘From what Allahazwj Revealed unto Musaas, and Revealed in the Torah - : “Iazwj am Allahazwj! There is no god except for Meazwj! Iazwj Created the creation, and Created the good, and Caused it to flow upon the hands of the ones Iazwj Love. So, Good news for the one upon whose hands it flows. And Iazwj am Allahazwj! There is no god except for Meazwj! Iazwj Created the creation, and Created the evil. And Iazwj Caused it to flow upon the hands of the ones Iazwj Disliked. So woe be unto the one upon whose hands it flows’.[963]

عنه، عن أبيه، عن محمد بن أبي عمير، عن محمد بن حكيم، عن محمد بن مسلم، قال: سمعت أبا جعفر (ع) يقول: إن في بعض ما أنزل الله في كتبه، أنى أنا الله لا إله إلا أنا، خلقت الخير، وخلقت الشر، فطوبى لمن أجريت على يديه الخير، وويل لمن أجريت على يديه الشر، وويل لمن قال، كيف ذا؟ وكيف ذا؟.

From him, from his father, from Muhammad Bin Abu Umeyr, from Muhammad Bin Hakeem, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘With regards to some of what Allahazwj Revealed in Hisazwj Books - : “Iazwj am Allahazwj! There is no god except for Meazwj. Iazwj Created the good, and Created the evil, therefore good news for the one who makes the good to flow upon his hands, and woe be unto the one who makes the evil to flow upon his hands, and woe be unto the one who says, ‘How can that be?’ And, ‘How can that be?’[964]

عنه، عن محمد بن سنان، عن حسين بن أبي عبيد وعمروا لا فرق الخياط و عبد الله بن مسكان كلهم، عن أبي عبيدة الحذاء، عن أبي جعفر (ع) قال: إن الله يقول: أنا الله لا إله إلا أنا، خالق الخير والشر، وهما خلقان من خلقي، فطوبى لمن قدرت له الخير، وويل لمن قدرت له الشر، وويل لمن قال: كيف ذا؟

From him, from Muhammad Biin Sinan, from Husayn Bin Abu Ubeyd and Amro and not difference, and Abdullah Bin Muskaan, altogether, from Abu Ubeyda Al Haza’a,

Abu Ja’farasws has said:’ Allahazwj is Saying: “Iazwj am Allahazwj! There is no god except for Meazwj, Creator of the good and the evil, and both of these are creations from Myazwj creatures. Therefore, good news for the one who measured the goodness for himself, and woe be unto the one who measured the evil for himself, and woe be unto the one who says, ‘How can this be?’”[965]

عنه، عن الحسين بن علي، عن داود بن سليمان الجمال، قال: سمعت أبا - عبد الله (ع) وذكر عنده القدر وكلام الاستطاعة، فقال: هذا كلام خبيث، أنا على دين آبائى، لا أرجع عنه، القدر حلوه ومره من الله، والخير والشر كله من الله.

From him, from Al Husayn Bin Ali, from Dawood Bin Suleyman Al Jamaal who said,

‘I heard Abu Abdullahasws, and in hisasws presence there was a mentioned of the Destiny and the speech of the abilities, so heasws said: ‘This is a bad speech. Iasws am upon the Religion of myasws fathersasws. Iasws cannot return from it. The destiny, the sweet and the bitter are (all) from Allahazwj, and the good and the evil, all of it is from Allahazwj’.[966]

عنه، عن أبي شعيب المحاملي، عن أبي سليمان الجمال، قال: عن أبي بصير سالت أبا عبد الله (ع) عن شئ من الاستطاعة، فقال: يابا محمد، الخير والشر حلوه ومره وصغيره وكبيره من الله.

From him, from Abu Shuayb Al Mahamily, from Abu Suleyman Al Jamaal who said,

‘From Abu Baseer who asked Abu Abdullahasws about something from the abilities, so heasws said: ‘O Abu Muhammad! The good and the evil, it’s sweet and its bitter, and its small and its big, are from Allahazwj’.[967]

عنه، عن أحمد بن محمد بن أبي نصر البزنطي، عن حماد بن عثمان، عن أبي بصير، عن أبي عبد الله (ع) قال: من زعم أن الله يأمر بالفحشاء فقد كذب على الله، ومن زعم أن الخير والشر إليه فقد كذب على الله.

From him, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Hamaad Bin Usman, from Abu Baseer,

Abu Abdullahasws has said: ‘The one who claims that Allahazwj Commands for the immoralities, so he has lied against Allahazwj; and the one who claims that the good and the evil are to Himazwj, so he has lied against Allahazwj’.[968]

عنه، عن محمد بن سنان، عن عبد الله بن مسكان وإسحاق بن عمار جميعا، عن عبد الله بن الوليد الوصافي، عن أبي جعفر (ع) قال: إن فيما ناجى الله به موسى (ع) أن قال: يا رب هذا السامري صنع العجل الخوار من صنعه؟ - فأوحى الله تبارك وتعالى إليه: أن تلك من فتنتى، فلا تفصحن عنها.

From him, from Muhammad Bin Sinan, from Abdullah Bin Muskan and Is’haq Bin Amaar together, from Abdullah Bin Al Waleed Al Wasafy,

Abu Ja’farasws has said: ‘With regards to Allahazwj, Musaas whispered to Himazwj: ‘O Lordazwj! This is Samirila, who made the calf. (As for) the mooing, who made it?’ So Allahazwj Blessed and High Revealed unto himas: “That was from Myazwj Trials, so do not draw blood about it”.[969]

46 - باب الاسلام والايمان

Chapter 46 – Al-Islam and Al-Imaan (the faith)

عنه، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، عن عبيد بن زرارة، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: أيها الناس إني أمرت أن أقاتلكم حتى تشهدوا أن لا أله إلا الله، وأني محمد رسول الله، فإذا فعلتم ذلك حقنتم بها أموالكم و دماءكم إلا بحقها، وكان حسابكم على الله.

From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman, from Ubey Bin Zarara,

Abu Abdullahasws has narrated that ‘Rasool-Allahsaww said: ‘O you people! Iazwj have been Commanded to fight you all until you testify that there is no god except for Allahazwj, and that Isaww, Muhammadasws, am Rasool-Allahazwj. So when you do that, you would be injecting by it your wealth, and your blood, but by its rightful (way), and your Reckoning is upon Allahazwj’.[970]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن أيوب بن الحر، عن أبي بصير، قال: كنت عند أبي جعفر (ع) فقال له سلام: إن خثيمة بن أبي خثيمة حدثنا أنه سألك عن الاسلام فقلت له: إن الاسلام من استقبل قبلتنا، وشهد شهادتنا، ونسك نسكنا، ووالى ولينا، وعادى عدونا، فهو مسلم؟ - قال: صدق، وسألك عن – الايمان فقلت: الايمان بالله والتصديق بكتابه، وأن أحب في الله، وأبغض في الله،؟ - فقال: صدق خثيمة.

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ayoub Bin Al Hurr,

(It has been narrated) from Abu Baseer who said, ‘I was in the presence of Abu Ja’farasws, so Salam said to himasws, ‘Khaseyman Bin Abu Khaseyman narrated to us that he asked youasws about Al-Islam, so youasws said to him: ‘The Islam is from accepting ourasws Qiblah, and testify to ourasws testimonies, and (perform) rituals of ourasws rituals, and befriend ourasws friends, and be inimical to ourasws enemies, so would he be a Muslim?’ Heasws said: ‘He spoke the truth’. And he asked youasws about the Imaan (faith), so youasws said, ‘The believing in Allahazwj, and the raitifcation of Hisazwj Book, and love for the sake of Allahazwj, and hate for the sake of Allahazwj? So heasws said: ‘Khaseyman spoke the truth’.[971] 

عنه، عن أبيه، عن ابن أبي عمير، عن الحكم بن أيمن، عن القاسم الصيرفي عن شريك المفضل، قال: سمعت أبا عبد الله (ع) يقول: الاسلام يحقن به الدم، ويؤدي به الامانة، ويستحل به الفرج، والثواب على الايمان.

From him, from his father, from Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Al Qasim Al Sayrafi, from Shareek Al Mufazzal who said,

‘I heard Abu Abdullahasws saying: ‘the Islam, by it the blood is saved, and the entrustments are fulfilled, and the marriages are made to be permissible, but the Reward is upon the Imaan (belief)’.[972]

عنه، عن أبيه، عن صفوان بن يحيى، عن العلاء بن رزين، عن محمد بن مسلم، قال: سألت أبا جعفر (ع) عن الايمان؟ - فقال: الايمان ما كان في القلب، والاسلام ما كان عليه المناكح والمواريث، وتحقن به الدماء، والايمان يشرك الاسلام، والاسلام لا يشرك الايمان.

From him, from his father, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the Imaan (faith)?’ So heasws said: ‘The Imaan is what was in the heart, and Al-Islam is what was to the marriages, and the inheritances, and the saving by it of the blood. And in the Imaan, the Islam is included, but in the Islam, the Imaan is not included’.[973]

عنه، عن الحسن بن محبوب، عن جميل بن صالح، عن أبي الصباح الكناني، قال: قلت لابي عبد الله (ع): أي شئ أفضل، الايمان أم الاسلام؟ - فان من قبلنا يقولون: الاسلام أفضل، فقال: الايمان أرفع من الاسلام،

From him, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Abu Al Sabah Al Kanany who said,

‘I said to Abu Abdullahasws, ‘Which thing is higher, Al-Imaan or Al-Islam? – for the ones before us are saying, ‘The Islam is superior’. So heasws said: ‘Al-Imaan is higher than Al-Islam’.

قلت: فأوجدني ذلك، قال: ما تقول فيمن أحدث في الكعبة متعمدا؟ - قلت: يقتل، قال: أصبت، أما ترى أن الكعبة أفضل من المسجد وأن الكعبة تشرك المسجد، والمسجد لا يشرك الكعبة، وكذلك الايمان يشرك الاسلام، والاسلام لا يشرك الايمان.

I said, ‘Explain that to me’. Heasws said: ‘So what are you saying about the one who brings forth something in the Kabah, deliberately?’ O said, ‘He should be killed’. Heasws said: ‘You are right. Have you not seen that the Kabah is superior than the Masjid, and the Kabah is included in the Masjid and the Masjid is not included in the Kabah? And similar to that, the Imaan includes the Islam, but the Islam does not include the Imaan’.[974]

عنه، عن فضالة بن أيوب، عن أبان الاحمر، عن عبد الرحمن بن سيابة، عن أبي النعمان، عن أبي جعفر (ع)، قال: قال رسول الله صلى الله عليه وآله: ألا أنبئكم بالمؤمن؟ المؤمن من ائتمنه المؤمنون على أموالهم وأمورهم، والمسلم من سلم المسلمون من لسانه ويده، والمهاجر من هجر السيئآت وترك ما حرمه الله عليه.

From him, from Fazaalat Bin Ayoub, from Abaan Bin Al Ahmar, from Abdul Rahman Bin Sayabat, from Abu Al No’man,

Abu Ja’farasws has said: ‘Rasool-Allahsaww said: ‘Shall Isaww give you the news of the Believer? The Believer is one to whom the Believers entrust their wealth and their affairs; and the Muslim is one from whom the Muslims are safe from his tongue and his hands; and he is the Emigrant is one who flees the sins and neglects what Allahazwj has Forbidden unto him’.[975]

47 - باب الشرايع

Chapter 47 – The Sharia (Law)

عنه، عن أبيه، عن عبد الله بن القاسم، عن مدرك بن عبد الرحمن، عن أبي – عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الاسلام عريان فلباسه الحياء، وزينته الوفاء، ومروءته العمل الصالح، وعماده الورع، ولكل شئ أساس، وأساس الاسلام حبنا أهل البيت.

From him, from his father, from Abullah Bin Al Qasim, from Madrak Bin Abdul Rahman,

Abu Abdullahasws has narrated that Rasool-Allahsaww said: ‘The Islam is naked, and its clothing is the shyness, and its adornment is the loyalty, and its chivalry is the righteous deed, and its pillar is the piety. And for everything there is a foundation, and the foundation of the Islam is love for usasws, the Progenyasws of the Household’.[976]

عنه، عن محمد بن علي وأبي الخزرج، عن سفيان بن ابراهيم الحريري، عن أبيه، عن أبي صادق، قال: سمعت عليا (ع) يقول: أثافي الاسلام ثلاث، لا ينتفع واحدة منهن دون صاحبتها، الصلوة، والزكوة، والولاية

From him, from Muhammad Bin Ali and Abu Al Khazraj, from Sufyan Bin Ibrahim Al Hareyri, from his father, from Abu Sadiq who said,

‘I heard Aliasws saying: ‘The base of the Islam is three – One of these does not benefit without its companion – The Prayer, and the Zakat, and the Wilayah’.[977]

عنه، عن ابن محبوب، عن أبي حمزة الثمالي، عن أبي جعفر (ع) قال: بنى الاسلام على خمس، الصلوة، والزكوة، والحج، والصوم، والولاية، ولم تناد بشئ ما نودى بالولاية،

From him, from Ibn Mahboub, from Abu Hamza Al Sumaly,

Abu Ja’farasws has said: ‘The faoundation of Al-Islam is upon five – The Salaat (Prayer), and the Zakat, and the Hajj, and the Fasting, and the Wilayah. And nothing has been called for with a thing (more than) what Al-Wilayah has been called for’.

وزاد فيها عباس بن عامر: " فأخذ الناس بأربع وتركوا هذه ". (يعنى الولاية).

And Abbas Bin Aamir has an increase with regards to it – ‘So the people took the four and neglected this (meaning Al-Wilayah)’.[978]

عنه، عن أبي طالب عبد الله بن الصلت، عن حماد بن عيسى، عن حريز بن عبد الله، عن زرارة، عن أبي عبد الله (ع) قال: بنى الاسلام على خمسة أشياء، على الصلوة، والزكوة، والحج، والصوم، والولاية، قال زرارة: فأي ذلك أفضل؟ - فقال: الولاية أفضلهن، لانها مفتاحهن، والوالى هو الدليل عليهن،

From him, from Abu Talib Abdullah Bin Al Salt, from Hamaad Bin Isa, from Hareyz Bin Abdullah, from Zarara,

Abu Abdullahasws has said: ‘The Islam is built upon five things – upon the Salaat, and upon the Zakat, and the Hajj, and the Fasting, and the Wilayah’. Zarara said, ‘And which of that is the highest?’ So heasws said: ‘Al-Wilayah is the highest of these, because it is their key, and the Guardianasws is the evidence over these.

قلت: ثم الذي يلى ذلك في الفضل؟ - قال: الصلوة، إن رسول الله صلى الله عليه وآله قال: الصلوة عمود الدين،

I said, ‘Then which one follows in preference?’ Heasws said: ‘The Salaat. Rasool-Allahsaww said: ‘The Prayer is the pillar of the Religion’.

(قال:) قلت: ثم الذي يليه في الفضل؟ - قال: الزكوة، لانه قرنها بها وبدأ بالصلوة قبلها، وقال رسول الله صلى الله عليه وآله: الزكوة تذهب بالذنوب،

I said, ‘Then which one which follows it in preference?’ The Imamasws said: ‘The Zakat, because it has been paired with it, and beginning (Zakat) with the Salaat, makes it Acceptable. And Rasool-Allahsaww said: ‘The Zakat does away with the sins’.

قلت: فالذي يليه في الفضل؟ - قال: الحج، لان الله قال: " ولله على الناس حج البيت، من استطاع إليه سبيلا، ومن كفر فان الله غني عن العالمين " وقال رسول الله صلى الله عليه وآله: لحجة متقبلة خير من عشرين صلوة نافلة، ومن طاف بهذا البيت طوافا أحصى فيه أسبوعه وأحسن ركعتيه غفر له، وقال يوم عرفة ويوم المزدلفة ما قال،

I said, ‘So which one follows it in preference?’ Heasws said: ‘The Hajj, because Allahazwj Says [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it; and whoever disbelieves, then surely Allah is Self-sufficient, above any need of the worlds. And Rasool-Allahsaww said: ‘An Accepted Hajj is better than twenty optional Prayers. And the one who circumambulates this House (Kabah) with a circumambulation of the number (of days in a) week, and improves his bowings, would be Forgiven’. And hesaww said about the day of Arafa, and the day of Muzdalifa, what hesaww said’.

قلت: ثم ماذا يتبعه؟ - قال: الصوم قلت: وما بال الصوم صار آخر ذلك أجمع؟ - فقال: قال رسول الله صلى الله عليه وآله: الصوم جنة من النار، ثم قال: إن أفضل الاشياء ما إذا أنت فاتك لم يكن منه توبة، دون أن ترجع إليه فتؤديه بعينه، إن الصلوة والزكوة والحج والولاية ليس شئ يقع مكانها دون أداءها، وان الصوم إذا فاتك أو قصرت أو سافرت فيه أديت مكانه أياما غيرها وجبرت ذلك الذنب بصدقة ولا قضاء عليك، وليس من تلك الاربعة شئ يجزيك مكانه غيره،

I said, ‘And then what follows it?’ Heasws said: ‘The Fasting’. I said, ‘And what is the matter that the Fasting has come to be at the end of all that together?’ So heasws said: ‘Rasool-Allahsaww said: ‘Fasting is a shield from the Fire’. Then the Imamasws said: ‘The highest of the things is what when you miss it, there is no repentance from it, apart from you returning to it and fulfilling with exactly the same. The Salaat, and the Zakat, and the Hajj, and the Wilayah, there is nothing which can take its place apart from fulfilling it. And the Fasting, when you miss it, or ar deficient with it, or you are travelling, you can fulfill these with other days, and you can be free from that sin by charity, and there is no fulfilling of it upon you, and such is not from those four things, that you can be recompense for something else in its place’. 

(قال:) ثم قال: ذروة الامر وسنامه ومفتاحه وباب الاشياء ورضى الرحمن الطاعة للامام بعد معرفته، إن الله يقول: " من يطع الرسول فقد أطاع الله، ومن تولى فما أرسلناك عليهم حفيظا " أما لو أن رجلا قام ليله، وصام نهاره، وتصدق بجميع ماله، وحج جميع دهره، ولم يعرف ولاية ولي الله، فيواليه ويكون جميع أعماله بدلالته له عليه، ما كان له على الله حق في ثواب، ولا كان من أهل الايمان، ثم قال: اولئك، المحسن منهم يدخله الله الجنة بفضل رحمته.

Then the Imamasws said: ‘The peak of the matters, and its height, and its keyes, and the doors of the things, and Pleasure of the Beneficent, and the obedience to the Imamasws is after recognising himasws. Allahazwj is Saying [4:80] Whoever obeys the Rasool, so he has obeyed Allah, and whoever turns back, so We have not Sent you as a keeper over them. But, even if a man were to stand (for Prayer) during his night, and Fasts during his day, and gives charity with all of his wealth, and performs Hajj all of his time, but does not recognise the Wilayah of the Guardian of Allahazwj, all of his deeds would become evidence against him, and there would not be for him a right upon Allahazwj with regards to the Reward, not would he be from the people of the Imaan’. Then heasws said: ‘Those ones, the good ones among them, Allahazwj would Enter them into the Paradise by the Grace of Hisazwj Mercy’.[979]

عنه، عن أبي اسحاق الثقفي، قال: حدثنا محمد بن مروان، عن أبان بن عثمان، عمن ذكره، عن أبي عبد الله (ع) قال: إن الله تبارك وتعالى أعطى محمدا صلى الله عليه وآله شرايع نوح وأبراهيم وموسى وعيسى، التوحيد، والاخلاص، وخلع الانداد، والفطرة، والحنيفية السمحة، لا رهبانية ولا سياحة، أحل فيها الطيبات، وحرم فيها الخبيثات، و وضع عنهم إصرهم، والاغلال، التي كانت عليهم،

From him, from Abu Is’haq Al Saqafy, from Muhammad Bin Marwan, from Aban Bin Usman, from the one who mentioned it,

Abu Abdullahasws has said: ‘Allah azwj Blessed and High Gave to Muhammadsaww the Laws of Noahas, and Musaas, and Isaas, and the Tawheed (Oneness), and the sincerity, and removal of the idols, and the nature, and the magnanimity of the leniency; no priesthood and no touring (for spreading the Religion), Permitted therein the good things and Prohibited therein the bad things, and placed down the burdens and the shackles which used to be upon them (the people).

فعرف فضله بذلك، ثم افترض عليها فيها الصلوة، والزكوة والصيام والحج، والامر بالمعروف، والنهي عن المنكر، والحلال، والحرام، والمواريث، والحدود، والفرايض، والجهاد في سبيل الله، وزاده الوضوء، وفضله بفاتحة الكتاب، وبخواتيم سورة البقرة، والمفصل، وأحل له المغنم، والفئ ونصره بالرعب، وجعل له الارض مسجدا وطهورا، وأرسله كافة، إلى الابيض والاسود والجن والانس، وأعطاه الجزية وأسر المشركين وفداهم،

Thus, hissaww merit can be recognised by that. Then Obligated upon himsaww therein, the Salaat, and the Zakat, and the Fasts, and the Hajj, and the enjoining of the good, and the forbidding from the evil, and the Permissibles, and the prohibitions, and the inheritances, and the Limits, and the Obligations, and the Jihad in the Way of Allahazwj, and Increased for himsaww the ablution, and Graced himsaww with the Opening of the Book, and by sealing of the Surah Al-Baqarah, to the white and the black, and the Jinn and the human beings. And Gave himsaww the taxation, and the captivity of the Polytheists and their expiation.

ثم كلفه ما لم يكلف أحدا من الانبياء، أنزل عليه سيفا من السماء في غير غمد، وقيل له: قاتل في سبيل الله، لا تكلف إلا نفسك (عباس بن عامر: وزاد فيه بعضهم) " فأخذ الناس بأربع وتركوا هذه " (يعنى الولاية).

Then Imposed upon himsaww what no one from the Prophetsas had been Imposed with – Descended upon himsaww a sword from the sky, without its sheath, and Said to himsaww: [4:84] Fight then in Allah's Way; this is not imposed on you except in relation to yourself. So the people took by four, and neglected this (meaning Al-Wilayah)’.[980]

عنه، عن عبد الرحمن بن نجران وأحمد بن أبي نصر، عن عاصم بن حميد، عن أبي بصير، عن أحدهما (ع) قال: إذا مات العبد المؤمن دخل معه في قبره ستة صور، فيهن صورة هي أحسنهن وجها، وأبهاهن هيئة، وأطيبهن ريحا، وأنظفهن صورة، قال: فيقف صورة عن يمينه، وأخرى عن يساره، وأخرى بين يديه، وأخرى خلفه، وأخرى عند رجليه، ويقف التي هي أحسنهن فوق رأسه، فان أتى عن يمينه، منعته التي عن يمينه، ثم كذلك إلى أن يؤتى من الجهات الست

From him, from Abdul Rahman Bin Najran and Ahmad Bin Abu Nasr, from Aasim Bin Hameed, from Abu Baseer,

(It has been narrated) from one of themasws (5th or 6th Imamasws) having said: ‘When the Believers dies, six images enter along with him into his grave. Among these is an image which is the most beautiful of them of face, well-built of the bodies, most aromatic of aromas, and cleanest of the images. So an image pauses on his right, and another on his left, and another in front of him, and another behind him, and another by his feet, and the one which is the most beautiful of these, pauses by his head. So if he is approached (by anything bad) from his right, that which is on his right prevents it. Such is that case from all six sides.

قال: فتقول أحسنهن صورة: من أنتم جزاكم الله عني خيرا؟ - فتقول التي عن يمين العبد: أنا الصلوة، وتقول التي عن يساره: أنا الزكوة، وتقول التي بين يديه: أنا الصيام، وتقول التي خلفه: أنا الحج والعمرة، وتقول التي عند رجليه: أنا بر من وصلت من إخوانك، ثم يقلن: من أنت؟ - فأنت أحسننا وجها، وأطيبنا ريحا، وأبهانا هيئة، فتقول: أنا الولاية لآل محمد (صلوات الله عليه وعليهم).

The Imamasws said: ‘So the one of the most beautiful of these images, says: ‘Who are you, may Allahazwj Recompense you goodly?’ So the one on the right of the servant says: ‘I am the Salaat’, and that which is on his left says, ‘I am the Zakat’, and that which is in front of him says: ‘I am the Fasts’, and the one which is behind him says, ‘I am the Hajj’, and that which is by his feet says: ‘I am the righteousness which you did to your brothers’. Then they (all) say: ‘Who are you? – for you are the most beautiful of faces, and most aromatic of aromas, and most well-built of body’. So it says: ‘I am the Wilayah of the Progenyasws of Muhammadsaww’.[981]

عنه، عن علي بن الحكم، عن حسين بن سيف الكندى، عن معاذ بن مسلم، قال: أدخلت عمر أخى على أبي عبد الله (ع) فقلت له: هذا عمر أخي، وهو يريد أن يسمع منك شيئا، فقال له: سل عما شئت، فقال: أسألك عن الذي لا يقبل الله من العباد غيره، ولا يعذرهم على جهله،

From him, from Ali Bin Al Hakam, from Husayn Bin Sayf Al Kindy, from Ma’az Bin Muslim who said,

‘I am along with my brother Umar (went to see) Abu Abdullahasws, so I said to himasws, ‘This is my brother Umar, and he wants to hear something from youasws’. So the Imamasws said to him: ‘Ask, whatever occurs to you’. So he said, ‘I ask youasws about which Allah azwj does not Accept from the servant, apart from it, nor does Heazwj excuse them for their ignorance’.

فقال: شهادة أن لا اله إلا الله، وأن محمدا رسول الله صلى الله عليه وآله والصلوت الخمس، وصيام شهر رمضان، والغسل من الجنابة، وحج البيت، والاقرار بما جاء من عند الله جملة، والايتمام بأئمة الحق من آل محمد،

So heasws said: ‘The testimony that there is no god except for Allahazwj, and that Muhammadsaww is Rasool-Allahsaww, and the five Salaat, and the Fasts of the Month of Ramazan, and the washing from the (sexual) impurities, and Hajj of the House (Kabah), and the acceptance with whatever has come from the Presence of Allahazwj, in its entirety, and the following the Imamsasws of the Truth from the Progenyasws of Muhammadsaww’.

فقال عمر: سمهم لى أصلحك الله، فقال: علي أمير المؤمنين، والحسن، والحسين، وعلي بن الحسين، ومحمد بن على، والخير يعطيه الله من يشاء، فقال له: فأنت جعلت فداك؟ - قال: هذا الامر يجرى لآخرنا كما يجرى لاولنا، ولمحمد وعلي فضلهما، قال: فأنت جعلت فداك؟

So Umar said, ‘Name themasws for me, may Allahazwj Keep youasws well’. So the Imamasws said: ‘Aliasws Amir-ul-Momineenasws, and Al-Hassanasws, and Al-Husaynasws, and Aliasws Bin Al-Husaynasws, and Muhammadasws Bin Aliasws, and the good (which) Allahazwj Gives to the one whom Heazwj so Desires to’. So he said to himasws, ‘So, (what about) youasws, may I be sacrificed for youasws?’ The Imamasws said: ‘This matter flow to the last oneasws of usasws just as it flowed to ourasws first oneasws, and to Muhammadsaww and Aliasws, for bothasws there are merits’. He said, ‘So (what about) youasws, may I be sacrificed for youasws?’

فقال: هذا الامر يجرى كما يجرى الليل والنهار، قال، فأنت جعلت فداك؟ - قال: هذا الامر يجرى كما يجرى حد الزاني والسارق، قال: فأنت جعلت فداك؟ - قال: القرآن نزل في أقوام وهى تجرى في الناس إلى يوم القيامة، قال: قلت: جعلت فداك: أنت لتزيدني على أمر.

So the Imamasws said: ‘This is a matter which flows just as the day and the night flow’. He said, ‘So (what about) youasws, may I be sacrificed for youasws?’ This matter flow just as the flowing of the Limits of the adulterer and the thief’. He said, ‘So (what about) youasws, may I be sacrificed for youasws?’ The Imamasws said: ‘The Quran descended among a people and it will flow among the people up to the Day of Judgement’. He said, ‘May I be sacrified for youasws! Youasws have increased for me, upon a matter’.[982]

عنه، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن علي بن عبد العزيز، قال: قال أبو عبد الله (ع): ألا أخبرك بأصل الاسلام وفرعه وذروته وسنامه؟ - قال: قلت: بلى جعلت فداك، قال: أصله الصلوة، وفرعه الزكوة، وذروته وسنامه الجهاد في سبيل الله، ألا أخبرك بأبواب الخير؟ - قلت: نعم جعلت فداك، قال: الصوم جنة من النار، والصدقة تحط الخطيئة، وقيام الرجل في جوف الليل يناجى ربه، ثم تلا " تتجافى جنوبهم عن المضاجع يدعون ربهم خوفا وطمعا ومما رزقناهم ينفقون ".

From him, from Al Hassan Bin Ali Bin Fazaal, from Sa’alba Bin Maymoun, from Ali Bin Abdul Aziz who said,

‘Abu Abdullahasws said: ‘Shall Iasws inform you of the origin of the Islam, and its branch, and its peak and its height?’ I said, ‘Yes, may I be sacrificed for youasws’. The Imamasws said: ‘The Fasting is a shield from the Fire, and the charity reduces the sins, and the standing of the man in the middle of the night whispering to his Lord’. Then the Imamasws recited [32:16] Their sides forsake their beds, supplicating to their Lord in fear and in hope, and from what We have Given them, they are spending’.[983]

عنه، عن أبيه، عن علي بن النعمان، عن ابن مسكان، عن سليمان بن خالد، عن أبي جعفر (ع) قال: قال: ألا أخبرك بأصل الاسلام، وفرعه، وذروته، وسنامه؟ - قال: قلت: بلى جعلت فداك، قال: أما أصله فالصلوة، وفرعه الزكوة، وذروته وسنامه الجهاد، قال: إن شئت أخبرتك بأبواب الخير؟ - قلت: نعم جعلت فداك، قال: الصوم جنة، والصدقة تذهب بالخطيئة، وقيام الرجل في جوف الليل بذكر الله، ثم قرأ: " تتجافى جنوبهم عن - المضاجع ".

From him, from his father, from Ali Bin No’man, from Ibn Muskaan, from Suleyman Bin Khalid,

Abu Ja’farasws has said: ‘Shall Iasws inform you of the origin of the Islam, and its branch, and its peak, and its height?’ I said, ‘Yes, may I be sacrificed for youasws’. The Imamasws said: ‘As for its origin, so it is the Salaat; and its branch is the Zakat; and its peak and its height is the Jihad’. The Imamasws said: ‘If you so like, Iasws shall inform you of the doors of the goodness?’ I said, ‘Yes, may I be sacrificed for youasws’. Heasws said: ‘The Fast is a shielf (from the Fire), and the chairity does away with the sins, and the standing of the man in the middle of the night with the Remembrance of Allahazwj’. Then heasws recited [32:16] Their sides forsake their beds’.[984]

عنه، عن أبيه، عن حماد بن عيسى، عن ابراهيم بن عمر اليماني، عمن ذكره، عن علي (ع) أنه كان يقول: إن أفضل ما يتوسل به المتوسلون الايمان بالله و برسوله، والجهاد في سبيل الله، وكلمة الاخلاص فانها الفطرة، وتمام الصلوة فانها الملة، وايتاء الزكوة فانها من فرائض الله، وصوم شهر رمضان فانها جنة من عذابه، وحج البيت فانها منفاة للفقر ومدحضة للذنب، وصلة الرحم مثراة للمال ومنسأة في الاجل، وصدقة السر، فانها تطفى الخطيئة وتطفى غضب الرب وصنائع الخير والمعروف، فانها تدفع ميتة - السوء، وتقى مصارع الهول،

From him, from his father, from Hamaad Bin Isa, from Ibrahim Bin Umar Al Yamani, from the one who mentioned it,

(It has been narrated) from Aliasws who was saying: ‘The most preferable of what the beseeching ones beseech with is the belief in Allahazwj and in Hisazwj Rasoolsaww, and the Jihaad in the Way of Allahazwj, and the sincere word speech, for it is the nature, and the complete Salaat for it is the Religion, and giving the Zakat for it is from the Obligations of Allahazwj, and Fasts of the Month of Ramazan for these are a shield from Hisazwj Punishment, and Hajj of the House (Kabah) for it is beneficial for the poverty and rebuttal of the sins, and maintaining relations with the relatives (for it) increases the wealth and a supporting stick for the term (death), and secretive charity for it extinguishes the errors, and extinguishes the Anger of the Lordazwj, and the doing of good and the correct for it repulses evil death; and fear the changing horrors.

الا فاصدقوا فان الله مع من صدق، وجانبوا الكذب فان الكذب مجانب للايمان، ألا إن الصادق على شفا منجاة وكرامة، ألا وإن الكاذب على شفا مخزاة وهلكة، ألا وقولوا خيرا تعرفوا به، واعملوا به تكونوا من اهل، وأدوا الامانة إلى من ائتمنكم، وصلوا الارحام من قطعكم، وعودوا بالفضل عليهم.

Indeed! Be truthful, for Allahazwj is with the truthful, and keep aside from the lies for the lies are aside from the faith. Indeed! The truthful is upon the brink of salvation and prestige. Indeed! The liar is on the brink of disgrace and destruction. Indeed! And speak good to be recognised by it, and act by it in order to become its deserving one, and fulfil the entrustment to the one who has entrusted it with you, and maintain good relations with the ones who have cut it off from you, and be cordial with the grace upon them’.[985]

عنه، عن محمد بن خالد، عن النضر، عن يحيى الحلبي، عن عبد الله بن مسكان، عن سليمان بن خالد، قال: قلت لابي عبد الله (ع): جعلت فداك أخبرني عن الفرائض التي افترض الله على العباد، ما هي؟ - فقال: شهادة أن لا اله إلا الله وأن محمدا رسول الله صلى الله عليه وآله، و إقام الصلوة، والخمس، والزكوة، وحج البيت، وصوم شهر رمضان، والولاية، فمن أقامهن وسدد، وقارب، واجتنب كل منكر دخل الجنة.

From him, from Muhammad Bin Khalid, from Al Nazar, from Yahya Al Halby, from Abdullah Bin Muskaan, from Suleyman Bin Khalid who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! Inform me about the Obligations which Allahazwj has Obligated upon the servants, what are these?’ So the Imamasws said: ‘The testimony that there is god except Allahazwj, and that Muhammadsaww is Rasool-Allahsaww, and establishing of the Salaat, and the Khums, and the Zakat, and Hajj of the House (Kabah), and Fasting in the Month of Ramazan, and the Wilayah. So the one who establishes these, and was Guided, and approached these, and kept away from every evil would enter the Paradise’.[986] 

عنه، عن موسى بن القسم، عن علي بن جعفر، عن أخيه موسى بن جعفر، عن أبيه الصادق (عليهما السلام) قال: قال رسول الله صلى الله عليه وآله: من أسبغ وضوءه، وأحسن صلوته، وأدى زكوة ماله، وكف غضبه، وسجن لسانه، واستغفر لذنبه، وأدى النصيحة لاهل بيت رسول الله صلى الله عليه وآله فقد استكمل حقائق الايمان، وأبواب الجنة مفتحة له.

From him, from Musa Bin Al Qasam, from Ali Bin Ja’far,

(It has been narrated) from his brotherasws Musaasws Bin Ja’farasws, from hisasws fatherasws Al-Sadiqasws who said: ‘Rasool-Allahsaww said: ‘The one who perfected his ablution, and improved his Salaat, and pay the Zakat of his wealth, and restrains his anger, and imprisoned his tongue, and sough Forgiveness of his sins, and fulfilled the advice of the Progenyasws of the Household of Rasool-Allahsaww, so he has completed the realities of the Imaan (faith), and the Doors of the Paradise would be opened for him’.[987]

48 - باب المحبوبات وهي كتاب مفردا ورد في الفهرست

Chapter 48 – The beloved (things) – and it is a single book which is in the index

قال أحمد بن أبي عبد الله البرقي: حدثنا أبي مرسلا قال: قال أبو عبد الله (ع): أفضل العبادة العلم بالله.

Ahmad Bin Abu Abdullah Al Barqy said, ‘My father narrated to me by an unbroken chain saying,

‘Abu Abdullahasws said: ‘The highest of the worship is the knowing about Allahazwj’.[988] 

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله (ع) عن آبائه عن أمير المؤمنين (ع) قال: أفضل عبادة المؤمن انتظار فرج الله.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws, from Amir-ul-Momineenasws having said: ‘The highest worship of the Believer is awaiting the Relief (Al-Qaimasws) of Allahazwj’.[989]

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: أفضل العبادة قول: " لا اله إلا الله، ولا حول ولا قوة إلا بالله " وخير الدعاء الاستغفار ثم تلا النبي صلى الله عليه وآله: " فاعلم أنه لا إله إلا الله واستغفر لذنبك ".

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The highest worship is the speech that, ‘There is no god except for Allahazwj, and there is no Power of Might except by Allahazwj, and the best of the supplications is the seeking of the Forgiveness’. Then the Prophetsaww recited [47:19] So know that there is no god but Allah, and, ask Forgiveness for your sin’.[990]

عنه، عن أبيه، عن أحمد بن النضر، عن علي بن هارون، عن الاصبغ بن نباتة قال: قال لي أبو أيوب الانصاري قال رسول الله صلى الله عليه وآله لعلي: إن الله زينك بزينة لم يزين العباد بشئ أحب إلى الله منها ولا أبلغ عنده منها، الزهد في الدنيا، وإن الله قد أعطاك ذلك وجعل الدنيا لا تنال منك شيئا، وجعل لك من ذلك سيماء تعرف بها

From him, from his father, from Ahmad Bin Al Nazar, from Ali Bin Haroun, from Al Asbagh Bin Nabata who said, ‘Abu Ayoub Al Ansary said to me,

‘Rasool-Allahsaww said to Aliasws: ‘Allahazwj has Adorned youasws with an adornment which Heazwj has not Adorned the servants with a thing more beloved to Allahazwj than it, nor more eloquent in Hisazwj Presence than it – the asceticism in the word. And Allahazwj has Given that to youasws, and Made the world such that it would not achieve anything from youasws, and Made for youasws from that, a mark, youasws can be recognised by’.[991]

عنه، عن عبد الرحمن بن حماد، عن حنان بن سدير، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: قال الله: ما تحبب إلي عبدى بشئ أحب الي مما افترضته عليه، وإنه ليتحبب إلي بالنافلة حتى أحبه، فإذا أحببته كنت سمعه الذي يسمع به وبصره الذي يبصر به، و لسانه الذي ينطق به، ويده التي يبطش بها، ورجله التي يمشى بها، إذا دعاني أجبته، وإذا سألني أعطيته، وما ترددت في شئ أنا فاعله كترددى في موت مؤمن يكره الموت وأنا أكره مساءته.

From him, from Abdul Rahman Bin Hamaad, from Hanaan Bin Sudeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Said: “Nothing Endears Meazwj more to Myazwj servant with something more Beloved to me from what Iazwj have Obligated upon him, that he should gift to Meazwj with the Optional Prayers until Iazwj love him. So when Iazwj Love him, Iasws would be his ears which he hears with, and his vision which he sees with, and his tongue which he speaks with, and his hands which he strikes with, and his feet which he walks with. When he supplicates to Meazwj, Iazwj shall Answer him; and when he asks Meazwj, Iazwj shall Give it to him. And Iazwj do not Hesitate in anything which Iazwj do like Iazwj Hesitate with regards to the death of a Believer. He hates the death, and I Hate to Pain him’.[992] 

عنه، عن أبيه، عن محمد بن سنان وعبد الله بن المغيرة، عن طلحة بن زيد، عن أبي عبد الله (ع) إن رجلا من خثعم جاء إلى رسول الله صلى الله عليه وآله فقال له: أخبرني ما أفضل الاسلام؟ - فقال: الايمان بالله، قال: ثم ماذا؟ - قال: صلة الرحم، قال: ثم ماذا؟ - فقال: الامر بالمعروف والنهي عن المنكر.

From him, from his father, from Muhammad Bin Sinan and Abdullah Bin Al Mugheira, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘A man from Khas’am came to Rasool-Allahsaww and said to himsaww, ‘Inform me, what is the highest of the Islam?’ So Rasool Allahsaww said: ‘The Imaan (belief) in Allahazwj’. He said, ‘Then what?’ Hesaww said: ‘Maintaining relations with the relatives’. He said, ‘Then what?’ So hesaww said: ‘The enjoining of the good and the forbidding from the evil’.[993]

عنه، عن الوشاء، عن مثنى، عن منصور بن حازم، قال: قلت لابي عبد الله (ع): أي الاعمال أفضل؟ - قال: الصلوة لوقتها وبر الوالدين والجهاد في سبيل الله.

From him, from Al Washa, from Masny, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws, ‘Which deed is the highest?’ Heasws said: ‘The Prayer at its (prescribed) time, and goodness with the parents, and the Jihad in the Way of Allahazwj’.[994]

عنه، عن أبيه، عن عبد الله بن الفضل، عن خاله محمد بن سليمان، رفعه قال: أخذ رجل بلجام دابة رسول الله صلى الله عليه وآله فقال: يا رسول الله أي الاعمال أفضل؟ - قال: إطعام الطعام وإطياب الكلام.

From  him, from his father, from Abdullah Biin Al Fazal, from his uncle Muhammad Bin Suleyman, raising it, said,

‘A man grabbed the reins of the animal of Rasool-Allahsaww and said, ‘O Rasool-Allahsaww! Which deed is the highest?’ Hesaww said: ‘Feeding the food, and the goodness of the speech’.[995]

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحبي، عن مفرق، عن أبي - حمزة، عن أبي جعفر (ع) قال: أفضل العبادة عفة بطن وفرج وما شئ أحب إلي الله من أن يسأل، وإن أسرع الشر عقوبة البغى، وإن أسرع الخير ثوابا البر،

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Mafraq, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘The highest of the worship is the (preservation of the) chastity of the stomach and the private parts. And there is nothing which is more Beloved to Allahazwj than to ask, and that the quickest consequence of the evil is the Punishment for the rebellion, and the quickest for the good is the Reward for the righteousness.

وكفى بالمرء عيبا أن يبصر من الناس ما يعمى عنه عن نفسه، أو ينهى الناس عما لا يستطيع التحول عنه، و أن يؤذى جليسه بما لا يعنيه.

And it suffices as a fault with the person that he should look from the people what he is blind from it about himself, or prevent the people from what he does not have the ability to change from it, and that he should harm those seated in his gathering with what is of no concern of his’.[996]

عنه، عن أبيه، عن النضر، عن يحيى الحلبي، عن معلى بن عثمان، عن أبي - بصير، عن أبي جعفر، (ع) قال: قال له رجل: إني ضعيف العمل، قليل الصلوة، قليل الصوم، ولكن أرجو أن لا آكل إلا حلالا ولا أنكح إلا حلالا، فقال: وأي جهاد أفضل من عفة بطن وفرج؟!

From him, from his father, from Al Nazar, from Yahya Al Halby, from Moala Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘A man said to himasws, ‘I am of weak deeds, few Prayers, few Fasts, but I am hopeful that I have not eaten (anything) except for the Permissible, and did not marry except by the Permissible (way)’. So the Imamasws said: ‘And which Jihad is higher than (the preservation of) the chastity of the stomach and the private parts?’[997] 

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله (ع) عن آبائه، (ع) قال: قال رسول الله صلى الله عليه وآله: أفضل الجهاد من أصبح لا يهم بظلم أحد

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The highest Jihad is that one becomes such that he is not concerned about doing injustice to anyone’.[998]

عنه، عن الوشاء، عن مثنى الحناط، عن أبي حمزة الثمالي، قال: قال أبو - عبد الله (ع): ما من قطرة أحب إلى الله من قطرة دمع في سواد الليل، يقطرها العبد مخافة من الله، لا يريد بها غيره، وما من جرعة يتجرعها عبد أحب إلى الله من جرعة غيظ يتجرعها عبد، يرددها في قلبه، إما بصبر وإما بحلم.

From him, from Al Washa, from Masny Al Hanaat, from Abu Hamza Al Sumaly who said,

‘Abu Abdullahasws said: ‘There is no drop more beloved to Allahazwj than the drop of tear during the darkness of the night, shed by the servant in fear from Allahazwj, not intending by it anyone else. And there is none from the swallowings which a servant swallows, more Beloved to Allahazwj than the swallowing of the anger which a servant swallows, returning it back to his heart, be it by patience or by forebearance’.[999]

عنه، عن محمد بن علي، عن عبد الرحمن بن محمد بن أبي هاشم، عن عنبسة العابد، عن أبي عبد الله (ع) قال: إن الله يحب العبد أن يطلب إليه في الجرم - العظيم، ويبغض العبد أن يستخف بالجرم اليسير.

From him, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Bin Abu Hashim, from Anbasa Al Aabid,

Abu Abdullahasws has said: ‘Allahazwj Loves the servant who seeks (Forgiveness) to him regarding the great crime (he has committed), and Hates the servant who belittles the small crime (he has committed)’.[1000] 

عنه، عن بعض أصحابنا، عن صالح بن عقبة، عن عبد الله بن محمد الجعفي، قال: سمعت أبا جعفر (ع) يقول: إن الله يحب المداعب في الجماعة بلا رفث، المتوحد بالفكرة، المتحلى بالصبر، المتباهى بالصلوة.

From him, from one of our companions, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Loves the joking in the group without being obscene, and thinking in the solitude, adhering to patience and the (offering of the) Salaat without showing-off.[1001]

عنه، عن بعض أصحابنا، عن عباد بن صهيب، عن يعقوب، عن يحيى بن المساور، عن أبيه، عن أبي عبد الله (ع) قال: قال موسى بن عمران (ع): يا رب أي الاعمال أفضل عندك؟ - فقال: حب الاطفال فاني فطرتهم على توحيدي، فان أمتهم أدخلتهم برحمتي جنتي.

From him, from one of our companions, from Abaad Bin Saheyb, form Yaqoub, from Yahya Bin Al Msawar, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Musaas Bin Imranas said: ‘O Lordazwj! Which is the best deed in Yourazwj Presence?’ So Allahazwj Said: “Love of the children, for Iazwj have Natured them upon Myazwj Oneness (Tawheed), so if Iazwj were to Cause them to die, Iazwj Shall enter them into Myazwj Paradise’.[1002]

عنه، عن جعفر بن محمد الاشعري، عن عبد الله بن ميمون القداح، عن أبي عبد الله، عن أبيه، عن جده، علي بن الحسين (عليهم السلام) قال: قال موسى بن عمران: يا رب من أهلك الذين تظلهم في ظل عرشك يوم لا ظل إلا ظلك؟

From him, from Ja’far Bin Muhammad Al Shary, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws, from hisasws grandfatherasws Aliasws Bin Al-Husaynasws having said: ‘Musaas Bin Imranas said: ‘O Lordazwj! Who are the deserving ones whom Youazwj would be Shading in the Shadow of Yourazwj Throne on the Day in which there will be no shadow except for Yourazwj Shadow?’

- قال: فأوحى الله إليه: الطاهرة قلوبهم والبرية أيديهم، الذين يذكرون بحلالى، الذين يكتفون بطاعتي كما يكتفى الصبي الصغير باللبان، الذين يأوون إلى مساجدي كما يأوى النسور إلى أوكارها، والذين يغضبون لمحارمي إذا استحلت مثل النمر إذا حرد.

Allahazwj Said: “The (ones who) purified their hearts, and (did) righteousness with their hands, the one who are remembering Myazwj Permissibles, the one who are content with Myazwj obedience just as the young ones are content with the milk, the ones who harbour to Myazwj Masjids like the eagle harbours to its nest, and the ones who get angered if Myazwj Prohibitions are made to be Permissible, like the tiger when it roars’.[1003]

عنه، عن جعفر بن محمد الاشعري، عن عبد الله بن ميمون القداح، عن أبي عبد الله، عن أبيه (عليهما السلام) قال: قال الله تبارك وتعالى: إنما أقبل الصلوة لمن يتواضع لعظمتي، ويكف نفسه عن الشهوات من أجلى، ويقطع نهاره بذكرى، ولا يتعظم على خلقي، ويطعم الجايع، ويكسوا العارى، ويرحم المصاب، ويؤوى الغريب،

From him, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws who said,: ‘Allahazwj Blessed and High Said: “But rather, Iazwj Accept the Prayer of the one who humbles himself to Myazwj Magnificence, and restrains himself from the lustful desires for Myazwj Sake, and cuts his day by Myazwj Remembrance, and does not magnify Myazwj creatures, and feeds the hungry, and clothes the naked, and is merciful to the injured.

فذلك يشرق نوره كمثل الشمس، أجعل له في الظلمات نورا، وفي الجهالة علما، أكلؤه بعزتي، و أستحفظه بملائكتي، يدعوني فألبيه، ويسألني فأعطيه، مثل ذلك عندي كمثل جنات الفردوس لا تيبس ثمارها، ولا يتغير حالها ،

Thus, due to that, his Light will shine like the sun does. Iazwj shall Enlighten for him a Light in the darkness, and knowledge in the ignorance, and he shall eat by Myazwj Honour, and Myazwj Angels would Protect him. He supplicates to Meazwj and Iazwj Bestow upon him, and he asks Meazwj and Iazwj Give it to him. His example in Myazwj Presence is like the example of the Gardens of Fordows, its fruit do not harden up, and its state does not change”.[1004]

عنه، عن الحسن بن علي بن يوسف، عن أبي عبد الله البجلي، عن بعض أصحابه، عن أبي عبد الله (ع) قال: أربع من أتى بواحدة منهن دخل الجنة، من سقى هامة ظامئة، أو أشبع كبدا جائعة، أو كسى جلدة عارية، أو أعتق رقبة عانية.

From him, from Al Hassan Bin Ali Bin Yusuf, from Abu Abdullah Al Bajaly, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Four (things) which, if one were to come with one of these, would enter the Paradise – The one who quenched the thirst of an eager one (for water), or satiated the the liver of a hungry one, or clothed the skin of a naked one, or Imaancipated (liberated) the neck of a disabled one’.[1005]

عنه، عن محمد بن عيسى الارمني، عن العرزمى، عن الوصافي، عن أبي - جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: أحب الاعمال إلى الله ثلاثة، إشباع جوعة المسلم، وقضاء دينه، وتنفيس كربته.

From him, from Muhammad Bin Isa Al Armany, from Al Arzamy, from Al Wasafy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The most Beloved of the deeds to Allahazwj are three – satiating the hunger of a Muslim, and paying off his debts, and removal of his sufferring’.[1006]

عنه، عن أبيه، عن صفوان بن يحيى، عن اسحاق بن عمار، عمن سمع أبا - عبد الله (ع) يقول: ما ضاع مال في بر ولا بحر إلا بتضييع الزكوة، فحصنوا أموالكم بالزكوة، وداووا مرضاكم بالصدقة، وادفعوا نوائب البلايا بالاستغفار، الصاعقة لا تصيب ذاكرا، وليس يصاد من الطير إلا ما ضيع تسبيحه.

From him, from his father, from Safwan Bin Yahya, from Is’haq Bin Amaar,

(It has been narrated) from the one who heard Abu Abdullahasws saying: ‘No wealth is lost, neither in the land or the sea, except that the Zakat was missing from it. Therefore, fortify your wealth by the (giving of the) Zakat, and cure your sick ones with the (giving of) charity, and repulse the ravages of the affliction by the seeking of the Forgiveness. The thunderbolt does not strike the ‘Zaakir’ (one who does Zikr of Allahazwj). And there is none from the birds which gets trapped except that it missed its Glorification’.[1007]

49 - باب المكروهات وهي كتاب مفردا ورد في الفهرست

Chapter 49 – The abhorrences – and it is a single book which is in the index

عنه، عن نوح بن شعيب النيسابوري، عن عبيد بن عبد الله الدهقان، عن عبد الله بن سنان، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إن أول ما عصى الله به ست، حب الدنيا، وحب الرياسة، وحب الطعام، وحب النساء، وحب النوم، وحب الراحة

From him, from Nuh Bin Shuayb Al Neshapouri, from Ubeyd Bin Abdullah Al Dahqaan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The first of what Allahazwj was disobeyed by are six – Love for the world, and love for the governance, and love for the food, and lust for the women, and love for the sleep, and love for the comfort’.[1008]

عنه، عن أبيه، عن عبد الله بن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبي عبد الله (ع) قال: إن رجلا من خثعم جاء إلى رسول الله صلى الله عليه وآله وقال: أي الاعمال أبغض إلى الله؟ - فقال: الشرك بالله قال: ثم ماذا؟ - قال: قطيعة الرحم، قال: ثم ماذا؟ - قال: الامر بالمنكر والنهي عن المعروف.

From him, from his father, from Abdullah Bin Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘A man from Khash’am came to Rasool-Allahsaww and said: ‘Which deeds are Abhorrent to Allahazwj?’ So hesaww said: ‘The association (Shirk) with Allahazwj’. He said, ‘Then what?’ Rasool Allahsaww said: ‘Cutting off of relationships’. He said, ‘Then what?’ Rasool Allahsaww said: ‘The enjoining of the evil and the forbidding from the good’.[1009]

عنه، عن يحيى بن ابراهيم بن أبي البلاد، عن حسين بن المختار، قال: سمعت أبا عبد الله (ع) يقول: إن الله يبغض ثلاثة، ثانى عطفه، والمسبل إزاره، والمنفق سلعته بالايمان. وفي حديث آخر " المسبل إزاره خيلاء ".

From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from Husayn Bin Al Mukhtar who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Hates three (types of people)– (1) an arrogant one, (2) who drags his cloths on the floor (out of rudeness), (3) the one who sells his good by swearing.  In another Hadeeth, it is said  - the one who drags his cloths out of pride.[1010]

عنه، عن الحسن بن محبوب، عن عبد الله بن غالب الاسدي، عن ثابت بن أبي المقدام، عن أبي برزة (وكان مكفوفا وكان من أصحاب رسول الله) صلى الله عليه وآله في حديث له طويل قال: قال رسول الله صلى الله عليه وآله: ما أخاف عليكم بعدى إلا ثلاثا، فرق الجهل بعد المعرفة، ومضلات الفتن وشهوات العنت من البطن والفرج.

From him, from Al Hassan Bin Mahboub, from Abdullah Bin Ghalib Al Asady, from Sabit Bin Abu Al Maqdaam,

(It has been narrated) from Abu Barzat (and he was visually imparited, and he was a companion of Rasool-Allahsaww), in a lengthy Hadeeth of his, said, ‘Rasool-Allahsaww said: ‘Isaww do not fear anything over you except for three things – siding with ignorant after the understanding, and the straying ones due to strife (Fitna), and the intransigence of the lustful desires from the stomach and the private parts’.[1011]

50 - باب الاستطاعة والاجبار والتفويض

Chapter 50 – The abilities, and the compulsion, and the authorisation

عنه، عن أبيه، عن عباس بن عامر، قال: حدثنى محمد بن يحيى الخثعمي، عن عبد الرحيم القصير، عن أبي عبد الله (ع) قال: سأله حفص الاعور وأنا أسمع فقال: جعلني الله فداك ما قول الله " ولله على الناس حج البيت، من استطاع إليه سبيلا "؟ - قال: ذلك القوة في المال واليسار، قال فان كانوا موسرين فهم ممن يستطيع إليه السبيل؟ - قال: نعم،

From him, from his father, from Abbas Bin Aamir, from Muhammad Bin Yahya Al Khash’amy, from Abdul Raheem Al Qasyer,

(It has been narrated) from Abu Abdullahasws, said: ‘Hafs Al-Owr asked him, and I was listening, so he said, ‘May Allahazwj Make me to be sacrificed for youasws! What about the Words of Allahazwj [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it?’ Heasws said: ‘That is the strength of the wealth and the richness’. He said, ‘So if he was from the rich ones, so they would be from every one who is able to undertake the journey to it?’ The Imamasws said: ‘Yes’.

فقال له ابن سيابة، بلغنا عن أبي جعفر (ع) أنه كان يقول: يكتب وفد الحاج، فقطع كلامه فقال: كان أبي يقول: يكتبون في الليلة التي قال الله: " فيها يفرق كل أمر حكيم أمرا من عندنا " قال: فان لم يكتب في تلك الليلة يستطيع الحج؟ - قال: لا، معاذ الله، فتكلم حفص بن سالم فقال: لست من خصومتكم في شئ هكذا الامر.

So Ibn Sayaba said to himasws, ‘It has reached us from Abu Ja’farasws that heasws was saying: ‘The delegations for Hajj are Ordained’, so he cut off his speech’. So heasws said: ‘Myasws fatherasws was saying: ‘It is Ordained during the night for which Allahazwj has Said [44:4] Therein every wise affair is made distinct, [44:5] A Command from Us’. He said, ‘So if it is not Oradine during that night, there is no ability for Hajj?’ Heasws said: ‘No, Allahazwj Forbid!’ So Hafs Bin Saalim spoke, so heasws said: ‘It is not from your disputes regarding a thing the affair of which is like this’.[1012]

عنه، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله (ع) قال: إن الله أكرم من أن يكلف الناس ما لا يطيقون، والله أعز من أن يكون في سلطانه ما لا يريد.

From him, from Ali Bin Al Hakam, from Hisham Bin Saalim,

Abu Abdullahasws has said: ‘Allahazwj is more Benevolent than to Impose upon the people what they cannot endure. And Allahazwj is more Honourable than for there to be in Hisazwj Government what Heazwj does not Want’.[1013]

عنه، عن علي بن حكم، عن هشام بن سالم، عن أبي عبد الله (ع) قال: ما كلف الله العباد إلا ما يطيقون، إنما كلفهم في اليوم والليلة خمس صلوات، وكلفهم من كل مأتى درهم خمسة دراهم، وكلفهم صيام شهر رمضان في السنة، وكلفهم حجة واحدة وهم يطيقون أكثر من ذلك وانما كلفهم دون ما يطيقون ونحو هذا.

From him, from Ali Bin Hakam, from Hisham Bin Saalim,

Abu Abdullahasws has said: ‘Allahazwj does not Impose upon the servant what they cannot endure. But rather, Heazwj has Imposed upon them during the day and the night, five Salaat; and Imposed them from every two hundred Dirhams, five Dirhams; and Imposed upon them Fasts of the Month of Ramazan during one year; and Imposed upon them one Hajj although they are able to endure more than that. But rather, Heazwj Imposed upon them besides what they are enduring, and approximately this’.[1014]

عنه، عن أبيه، عن حماد بن عيسى، عن الحسين بن المختار، عن حمزة بن حمران، قال: قلت له: إنا نقول: إن الله لم يكلف العباد إلا ما آتاهم، وكل شئ لا يطيقونه فهو عنهم موضوع، ولا يكون إلا ما شاء الله وقضى وقدر وأراد، فقال: والله إن هذا لدينى ودين آبائى.

From him, from his father, from Hamaad Bin Isa, from Al Husayn Bin Al Mukhtar, from Hamza Bin Hamran who said,

‘I said to himasws, ‘We are saying that Allahazwj does not Impose upon the servant except what Heazwj has Given them, and everything that they cannot endure, so it is their own placing, and nothing happens except what Allahazwj so Desires, and Judges, and Pre-determines, and Intends’. So the Imamasws said: ‘By Allahazwj! This is of myasws Religion and the Religion of myasws forefathers asws’.[1015]

عنه، عن علي بن الحكم، عن هشام بن سالم، عن أبي بصير، قال: قلت لابي عبد الله (عليه السلام): رجل كان له مال فذهب ثم عرض عليه الحج فاستحيى؟ - فقال: من عرض عليه الحج فاستحيى ولو على حمار أجدع مقطوع الذنب فهو ممن فقال: كان أبي يقول: يكتبون في الليلة التي قال الله: " فيها يفرق كل أمر حكيم أمرا من عندنا " قال: فان لم يكتب في تلك الليلة يستطيع الحج؟ - قال: لا، معاذ الله، فتكلم حفص بن سالم فقال: لست من خصومتكم في شئ هكذا الامر.

From him, from Ali Bin Al Hakam, from Hisham Bin Salim, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘A man had wealth for himself, so it went away. The Hajj presented itself to him, so should he revive it?’ So heasws said: ‘The one to whom Hajj presents itself so he should revive it, even though it be upon a donkey which limps and its ears are cut off, so he is from those. Myasws fatherasws was saying: ‘It is Ordained during the night for which Allahazwj has Said [44:4] Therein every wise affair is made distinct, [44:5] A Command from Us’. He said, ‘So if it is not Oradined during that night, there is no ability for Hajj?’ Heasws said: ‘No, Allahazwj Forbid!’ So Hafs Bin Saalim spoke, so heasws said: ‘It is not from your disputes regarding a thing, the affair of which is like this’.[1016]

out of 369

[1] Al Mahaasin – V 1 Bk 1 H 1

[2] Al Mahaasin – V 1 Bk 1 H 2

[3] Al Mahaasin – V 1 Bk 1 H 3

[4] Al Mahaasin – V 1 Bk 1 H 4

[5] Al Mahaasin – V 1 Bk 1 H 5

[6] Al Mahaasin – V 1 Bk 1 H 6

[7] Al Mahaasin – V 1 Bk 1 H 7

[8] Al Mahaasin – V 1 Bk 1 H 8

[9] Al Mahaasin – V 1 Bk 1 H 9

[10] Al Mahaasin – V 1 Bk 1 H 10

[11] Al Mahaasin – V 1 Bk 1 H 11

[12] Al Mahaasin – V 1 Bk 1 H 12

[13] Al Mahaasin – V 1 Bk 1 H 13

[14] Al Mahaasin – V 1 Bk 1 H 14

[15] Al Mahaasin – V 1 Bk 1 H 15

[16] Al Mahaasin – V 1 Bk 1 H 16

[17] Al Mahaasin – V 1 Bk 1 H 17

[18] Al Mahaasin – V 1 Bk 1 H 18

[19] Al Mahaasin – V 1 Bk 1 H 19

[20] Al Mahaasin – V 1 Bk 1 H 20

[21] Al Mahaasin – V 1 Bk 1 H 21

[22] Al Mahaasin – V 1 Bk 1 H 22

[23] Al Mahaasin – V 1 Bk 1H 23

[24] Al Mahaasin – V 1 Bk 1 H 24

[25] Al Mahaasin – V 1 Bk 1 H 25

[26] Al Mahaasin – V 1 Bk 1 H 26

[27] Al Mahaasin – V 1 Bk 1 H 27

[28] Al Mahaasin – V 1 Bk 1 H 28

[29] Al Mahaasin – V 1 Bk 1 H 29

[30] Al Mahaasin – V 1 Bk 1 H 30

[31] Al Mahaasin – V 1 Bk 1 H 31

[32] Al Mahaasin – V 1 Bk 1 H 32

[33] Al Mahaasin – V 1 Bk 1 H 33

[34] Al Mahaasin – V 1 Bk 1 H 34

[35] Al Mahaasin – V 1 Bk 1 H 35

[36] Al Mahaasin – V 1 Bk 1 H 36

[37] Al Mahaasin – V 1 Bk 1 H 37

[38] Al Mahaasin – V 1 Bk 1 H 38

[39] Al Mahaasin – V 1 Bk 1 H 39

[40] Al Mahaasin – V 1 Bk 1 H 40

[41] Al Mahaasin – V 1 Bk 1H 41

[42] Al Mahaasin – V 1 Bk 1 H 42

[43] Al Mahaasin – V 1 Bk 1 H 43

[44] Al Mahaasin – V 1 Bk 1 H 44

[45] Al Mahaasin – V 1 Bk 1 H 45

[46] Al Mahaasin – V 1 Bk 1 H 46

[47] Al Mahaasin – V 1 Bk 1H 47

[48] Al Mahaasin – V 1 Bk 1H 48

[49] Al Mahaasin – V 1 Bk 1H 49

[50] Al Mahaasin – V 1 Bk 1H 50

[51] Al Mahaasin – V 1 Bk 1H 51

[52] Al Mahaasin – V 1 Bk 2 H 1

[53] Al Mahaasin – V 1 Bk 2 H 2

[54] Al Mahaasin – V 1 Bk 2 H 3

[55] Al Mahaasin – V 1 Bk 2 H 4

[56] Al Mahaasin – V 1 Bk 2 H5

[57] Al Mahaasin – V 1 Bk 2 H6

[58] Al Mahaasin – V 1 Bk 2 H7

[59] Al Mahaasin – V 1 Bk 2 H8

[60] Al Mahaasin – V 1 Bk 2 H9

[61] Al Mahaasin – V 1 Bk 2 H10

[62] Al Mahaasin – V 1 Bk 2 H11

[63] Al Mahaasin – V 1 Bk 2 H12

[64] Al Mahaasin – V 1 Bk 2 H13

[65] Al Mahaasin – V 1 Bk 2 H14

[66] Al Mahaasin – V 1 Bk 2 H15

[67] Al Mahaasin – V 1 Bk 2 H16

[68] Al Mahaasin – V 1 Bk 2 H17

[69] Al Mahaasin – V 1 Bk 2 H18

[70] Al Mahaasin – V 1 Bk 2 H19

[71] Al Mahaasin – V 1 Bk 2 H20

[72] Al Mahaasin – V 1 Bk 2 H21

[73] Al Mahaasin – V 1 Bk 2 H22

[74] Al Mahaasin – V 1 Bk 2 H23

[75] Al Mahaasin – V 1 Bk 2 H24

[76] Al Mahaasin – V 1 Bk 2 H25

[77] Al Mahaasin – V 1 Bk 2 H26

[78] Al Mahaasin – V 1 Bk 2 H27

[79] Al Mahaasin – V 1 Bk 2 H28

[80] Al Mahaasin – V 1 Bk 2 H29

[81] Al Mahaasin – V 1 Bk 2 H30

[82] Al Mahaasin – V 1 Bk 2 H31

[83] Al Mahaasin – V 1 Bk 2 H32

[84] Al Mahaasin – V 1 Bk 2 H33

[85] Al Mahaasin – V 1 Bk 2 H34

[86] Al Mahaasin – V 1 Bk 2 H35

[87] Al Mahaasin – V 1 Bk 2 H36

[88] Al Mahaasin – V 1 Bk 2 H37

[89] Al Mahaasin – V 1 Bk 2 H38

[90] Al Mahaasin – V 1 Bk 2 H39

[91] Al Mahaasin – V 1 Bk 2 H40

[92] Al Mahaasin – V 1 Bk 2 H41

[93] Al Mahaasin – V 1 Bk 2 H42

[94] Al Mahaasin – V 1 Bk 2 H43

[95] Al Mahaasin – V 1 Bk 2 H44

[96] Al Mahaasin – V 1 Bk 2 H45

[97] Al Mahaasin – V 1 Bk 2 H46

[98] Al Mahaasin – V 1 Bk 2 H47

[99] Al Mahaasin – V 1 Bk 2 H48

[100] Al Mahaasin – V 1 Bk 2 H49

[101] Al Mahaasin – V 1 Bk 2 H 50

[102] Al Mahaasin – V 1 Bk 2 H 51

[103] Al Mahaasin – V 1 Bk 2 H 52

[104] Al Mahaasin – V 1 Bk 2 H 53

[105] Al Mahaasin – V 1 Bk 2 H 54

[106] Al Mahaasin – V 1 Bk 2 H 55

[107] Al Mahaasin – V 1 Bk 2 H 56

[108] Al Mahaasin – V 1 Bk 2 H 57

[109] Al Mahaasin – V 1 Bk 2 H 58

[110] Al Mahaasin – V 1 Bk 2 H 59

[111] Al Mahaasin – V 1 Bk 2 H 60

[112] Al Mahaasin – V 1 Bk 2 H 61

[113] Al Mahaasin – V 1 Bk 2 H 62

[114] Al Mahaasin – V 1 Bk 2 H 63

[115] Al Mahaasin – V 1 Bk 2 H 64

[116] Al Mahaasin – V 1 Bk 2 H 65

[117] Al Mahaasin – V 1 Bk 2 H 66

[118] Al Mahaasin – V 1 Bk 2 H 67

[119] Al Mahaasin – V 1 Bk 2 H 68

[120] Al Mahaasin – V 1 Bk 2 H 69

[121] Al Mahaasin – V 1 Bk 2 H 70

[122] Al Mahaasin – V 1 Bk 2 H 71

[123] Al Mahaasin – V 1 Bk 2 H 72

[124] Al Mahaasin – V 1 Bk 2 H 73

[125] Al Mahaasin – V 1 Bk 2 H 74

[126] Al Mahaasin – V 1 Bk 2 H 75

[127] Al Mahaasin – V 1 Bk 2 H 76

[128] Al Mahaasin – V 1 Bk 2 H 77

[129] Al Mahaasin – V 1 Bk 2 H 78

[130] Al Mahaasin – V 1 Bk 2 H 79

[131] Al Mahaasin – V 1 Bk 2 H 80

[132] Al Mahaasin – V 1 Bk 2 H 81

[133] Al Mahaasin – V 1 Bk 2 H 82

[134] Al Mahaasin – V 1 Bk 2 H 83

[135] Al Mahaasin – V 1 Bk 2 H 84

[136] Al Mahaasin – V 1 Bk 2 H 85

[137] Al Mahaasin – V 1 Bk 2 H 86

[138] Al Mahaasin – V 1 Bk 2 H 87

[139] Al Mahaasin – V 1 Bk 2 H 88

[140] Al Mahaasin – V 1 Bk 2 H 89

[141] Al Mahaasin – V 1 Bk 2 H 90

[142] Al Mahaasin – V 1 Bk 2 H 91

[143] Al Mahaasin – V 1 Bk 2 H 92

[144] Al Mahaasin – V 1 Bk 2 H 93

[145] Al Mahaasin – V 1 Bk 2 H 94

[146] Al Mahaasin – V 1 Bk 2 H 95

[147] Al Mahaasin – V 1 Bk 2 H 96

[148] Al Mahaasin – V 1 Bk 2 H 97

[149] Al Mahaasin – V 1 Bk 2 H 98

[150] Al Mahaasin – V 1 Bk 2 H 99

[151] Al Mahaasin – V 1 Bk 2 H 100

[152] Al Mahaasin – V 1 Bk 2 H 101

[153] Al Mahaasin – V 1 Bk 2 H 102

[154] Al Mahaasin – V 1 Bk 2 H 103

[155] Al Mahaasin – V 1 Bk 2 H 104

[156] Al Mahaasin – V 1 Bk 2 H 105

[157] Al Mahaasin – V 1 Bk 2 H 106

[158] Al Mahaasin – V 1 Bk 2 H 107

[159] Al Mahaasin – V 1 Bk 2 H 108

[160] Al Mahaasin – V 1 Bk 2 H 109

[161] Al Mahaasin – V 1 Bk 2 H 110

[162] Al Mahaasin – V 1 Bk 2 H 111

[163] Al Mahaasin – V 1 Bk 2 H 112

[164] Al Mahaasin – V 1 Bk 2 H 113

[165] Al Mahaasin – V 1 Bk 2 H 114

[166] Al Mahaasin – V 1 Bk 2 H 115

[167] Al Mahaasin – V 1 Bk 2 H 116

[168] Al Mahaasin – V 1 Bk 2 H 117

[169] Al Mahaasin – V 1 Bk 2 H 118

[170] Al Mahaasin – V 1 Bk 2 H 119

[171] Al Mahaasin – V 1 Bk 2 H 120

[172] Al Mahaasin – V 1 Bk 2 H 121

[173] Al Mahaasin – V 1 Bk 2 H 122

[174] Al Mahaasin – V 1 Bk 2 H 123

[175] Al Mahaasin – V 1 Bk 2 H 124

[176] Al Mahaasin – V 1 Bk 2 H 125

[177] Al Mahaasin – V 1 Bk 2 H 126

[178] Al Mahaasin – V 1 Bk 2 H 127

[179] Al Mahaasin – V 1 Bk 2 H 128

[180] Al Mahaasin – V 1 Bk 2 H 129

[181] Al Mahaasin – V 1 Bk 2 H 130

[182] Al Mahaasin – V 1 Bk 2 H 131

[183] Al Mahaasin – V 1 Bk 2 H 132

[184] Al Mahaasin – V 1 Bk 2 H 133

[185] Al Mahaasin – V 1 Bk 2 H 134

[186] Al Mahaasin – V 1 Bk 2 H 135

[187] Al Mahaasin – V 1 Bk 2 H 136

[188] Al Mahaasin – V 1 Bk 2 H 137

[189] Al Mahaasin – V 1 Bk 2 H 138

[190] Al Mahaasin – V 1 Bk 2 H 139

[191] Al Mahaasin – V 1 Bk 2 H 140

[192] Al Mahaasin – V 1 Bk 2 H 141

[193] Al Mahaasin – V 1 Bk 2 H 142

[194] Al Mahaasin – V 1 Bk 2 H 143

[195] Al Mahaasin – V 1 Bk 2 H 144

[196] Al Mahaasin – V 1 Bk 2 H 145

[197] Al Mahaasin – V 1 Bk 2 H 146

[198] Al Mahaasin – V 1 Bk 2 H 147

[199] Al Mahaasin – V 1 Bk 2 H 148

[200] Al Mahaasin – V 1 Bk 2 H 149

[201] Al Mahaasin – V 1 Bk 2 H 150

[202] Al Mahaasin – V 1 Bk 2 H 151

[203] Al Mahaasin – V 1 Bk 2 H 152

[204] Al Mahaasin – V 1 Bk 3 H 1

[205] Al Mahaasin – V 1 Bk 3 H 2

[206] Al Mahaasin – V 1 Bk 3 H 3

[207] Al Mahaasin – V 1 Bk 3 H 4

[208] Al Mahaasin – V 1 Bk 3 H 5

[209] Al Mahaasin – V 1 Bk 3 H 6

[210] Al Mahaasin – V 1 Bk 3 H 7

[211] Al Mahaasin – V 1 Bk 3 H 8

[212] Al Mahaasin – V 1 Bk 3 H 9

[213] Al Mahaasin – V 1 Bk 3 H 10

[214] Al Mahaasin – V 1 Bk 3 H 11

[215] Al Mahaasin – V 1 Bk 3 H 12

[216] Al Mahaasin – V 1 Bk 3 H 13

[217] Al Mahaasin – V 1 Bk 3 H 14

[218] Al Mahaasin – V 1 Bk 3 H 15

[219] Al Mahaasin – V 1 Bk 3 H 16

[220] Al Mahaasin – V 1 Bk 3 H 17

[221] Al Mahaasin – V 1 Bk 3 H 18

[222] Al Mahaasin – V 1 Bk 3 H 19

[223] Al Mahaasin – V 1 Bk 3 H 20

[224] Al Mahaasin – V 1 Bk 3 H 21

[225] Al Mahaasin – V 1 Bk 3 H 22

[226] Al Mahaasin – V 1 Bk 3 H 23

[227] Al Mahaasin – V 1 Bk 3 H 24

[228] Al Mahaasin – V 1 Bk 3 H 25

[229] Al Mahaasin – V 1 Bk 3 H 26

[230] Al Mahaasin – V 1 Bk 3 H 27

[231] Al Mahaasin – V 1 Bk 3 H 28

[232] Al Mahaasin – V 1 Bk 3 H 29

[233] Al Mahaasin – V 1 Bk 3 H 30

[234] Al Mahaasin – V 1 Bk 3 H 31

[235] Al Mahaasin – V 1 Bk 3 H 32

[236] Al Mahaasin – V 1 Bk 3 H 33

[237] Al Mahaasin – V 1 Bk 3 H 34

[238] Al Mahaasin – V 1 Bk 3 H 35

[239] Al Mahaasin – V 1 Bk 3 H 36

[240] Al Mahaasin – V 1 Bk 3 H 37

[241] Al Mahaasin – V 1 Bk 3 H 38

[242] Al Mahaasin – V 1 Bk 3 H 39

[243] Al Mahaasin – V 1 Bk 3 H 40

[244] Al Mahaasin – V 1 Bk 3 H 41

[245] Al Mahaasin – V 1 Bk 3 H 42

[246] Al Mahaasin – V 1 Bk 3 H 43

[247] Al Mahaasin – V 1 Bk 3 H 44

[248] Al Mahaasin – V 1 Bk 3 H 45

[249] Al Mahaasin – V 1 Bk 3 H 46

[250] Al Mahaasin – V 1 Bk 3 H 47

[251] Al Mahaasin – V 1 Bk 3 H 48

[252] Al Mahaasin – V 1 Bk 3 H 49

[253] Al Mahaasin – V 1 Bk 3 H 50

[254] Al Mahaasin – V 1 Bk 3 H 51

[255] Al Mahaasin – V 1 Bk 3 H 52

[256] Al Mahaasin – V 1 Bk 3 H 53

[257] Al Mahaasin – V 1 Bk 3 H 54

[258] Al Mahaasin – V 1 Bk 3 H 55

[259] Al Mahaasin – V 1 Bk 3 H 56

[260] Al Mahaasin – V 1 Bk 3 H 57

[261] Al Mahaasin – V 1 Bk 3 H 58

[262] Al Mahaasin – V 1 Bk 3 H 59

[263] Al Mahaasin – V 1 Bk 3 H 60

[264] Al Mahaasin – V 1 Bk 3 H 61

[265] Al Mahaasin – V 1 Bk 3 H 62

[266] Al Mahaasin – V 1 Bk 3 H 63

[267] Al Mahaasin – V 1 Bk 3 H 64

[268] Al Mahaasin – V 1 Bk 3 H 65

[269] Al Mahaasin – V 1 Bk 3 H 66

[270] Al Mahaasin – V 1 Bk 3 H 67

[271] Al Mahaasin – V 1 Bk 3 H 68

[272] Al Mahaasin – V 1 Bk 3 H 69

[273] Al Mahaasin – V 1 Bk 3 H 70

[274] Al Mahaasin – V 1 Bk 3 H 71

[275] Al Mahaasin – V 1 Bk 3 H 72

[276] Al Mahaasin – V 1 Bk 3 H 73

[277] Al Mahaasin – V 1 Bk 3 H 74

[278] Al Mahaasin – V 1 Bk 3 H 75

[279] Al Mahaasin – V 1 Bk 3 H 76

[280] Al Mahaasin – V 1 Bk 3 H 77

[281] Al Mahaasin – V 1 Bk 3 H 78

[282] Al Mahaasin – V 1 Bk 3 H 79

[283] Al Mahaasin – V 1 Bk 3 H 80

[284] Al Mahaasin – V 1 Bk 3 H 81

[285] Al Mahaasin – V 1 Bk 3 H 82

[286] Al Mahaasin – V 1 Bk 3 H 83

[287] Al Mahaasin – V 1 Bk 3 H 84

[288] Al Mahaasin – V 1 Bk 3 H 85

[289] Al Mahaasin – V 1 Bk 3 H 86

[290] Al Mahaasin – V 1 Bk 3 H 87

[291] Al Mahaasin – V 1 Bk 3 H 88

[292] Al Mahaasin – V 1 Bk 3 H 89

[293] Al Mahaasin – V 1 Bk 3 H 90

[294] Al Mahaasin – V 1 Bk 3 H 91

[295] Al Mahaasin – V 1 Bk 3 H 92

[296] Al Mahaasin – V 1 Bk 3 H 93

[297] Al Mahaasin – V 1 Bk 3 H 94

[298] Al Mahaasin – V 1 Bk 3 H 95

[299] Al Mahaasin – V 1 Bk 3 H 96

[300] Al Mahaasin – V 1 Bk 3 H 97

[301] Al Mahaasin – V 1 Bk 3 H 98

[302] Al Mahaasin – V 1 Bk 3 H 99

[303] Al Mahaasin – V 1 Bk 3 H 100

[304] Al Mahaasin – V 1 Bk 3 H 101

[305] Al Mahaasin – V 1 Bk 3 H 102

[306] Al Mahaasin – V 1 Bk 3 H 103

[307] Al Mahaasin – V 1 Bk 3 H 104

[308] Al Mahaasin – V 1 Bk 3 H 105

[309] Al Mahaasin – V 1 Bk 3 H 106

[310] Al Mahaasin – V 1 Bk 3 H 107

[311] Al Mahaasin – V 1 Bk 3 H 108

[312] Al Mahaasin – V 1 Bk 3 H 109

[313] Al Mahaasin – V 1 Bk 3 H 110

[314] Al Mahaasin – V 1 Bk 3 H 111

[315] Al Mahaasin – V 1 Bk 3 H 112

[316] Al Mahaasin – V 1 Bk 3 H 113

[317] Al Mahaasin – V 1 Bk 3 H 114

[318] Al Mahaasin – V 1 Bk 3 H 115

[319] Al Mahaasin – V 1 Bk 3 H 116

[320] Al Mahaasin – V 1 Bk 3 H 117

[321] Al Mahaasin – V 1 Bk 3 H 118

[322] Al Mahaasin – V 1 Bk 3 H 119

[323] Al Mahaasin – V 1 Bk 3 H 120

[324] Al Mahaasin – V 1 Bk 3 H 121

[325] Al Mahaasin – V 1 Bk 3 H 122

[326] Al Mahaasin – V 1 Bk 3 H 123

[327] Al Mahaasin – V 1 Bk 3 H 124

[328] Al Mahaasin – V 1 Bk 3 H 125

[329] Al Mahaasin – V 1 Bk 3 H 126

[330] Al Mahaasin – V 1 Bk 3 H 127

[331] Al Mahaasin – V 1 Bk 3 H 128

[332] Al Mahaasin – V 1 Bk 3 H 129

[333] Al Mahaasin – V 1 Bk 3 H 130

[334] Al Mahaasin – V 1 Bk 3 H 131

[335] Al Mahaasin – V 1 Bk 3 H 132

[336] Al Mahaasin – V 1 Bk 3 H 133

[337] Al Mahaasin – V 1 Bk 3 H 134

[338] Al Mahaasin – V 1 Bk 3 H 135

[339] Al Mahaasin – V 1 Bk 3 H 136

[340] Al Mahaasin – V 1 Bk 3 H 137

[341] Al Mahaasin – V 1 Bk 3 H 138

[342] Al Mahaasin – V 1 Bk 3 H 139

[343] Al Mahaasin – V 1 Bk 3 H 140

[344] Al Mahaasin – V 1 Bk 3 H 141

[345] Al Mahaasin – V 1 Bk 3 H 142

[346] Al Mahaasin – V 1 Bk 3 H 143

[347] Al Mahaasin – V 1 Bk 4 – H 1

[348] Al Mahaasin – V 1 Bk 4 – H 2

[349] Al Mahaasin – V 1 Bk 4 – H 3

[350] Al Mahaasin – V 1 Bk 4 – H 4

[351] Al Mahaasin – V 1 Bk 4 – H 5

[352] Al Mahaasin – V 1 Bk 4 – H 6

[353] Al Mahaasin – V 1 Bk 4 – H 7

[354] Al Mahaasin – V 1 Bk 4 – H 8

[355] Al Mahaasin – V 1 Bk 4 – H 9

[356] Al Mahaasin – V 1 Bk 4 – H 10

[357] Al Mahaasin – V 1 Bk 4 – H 11

[358] Al Mahaasin – V 1 Bk 4 – H 12

[359] Al Mahaasin – V 1 Bk 4 – H 13

[360] Al Mahaasin – V 1 Bk 4 – H 14

[361] Al Mahaasin – V 1 Bk 4 – H 15

[362] Al Mahaasin – V 1 Bk 4 – H 16

[363] Al Mahaasin – V 1 Bk 4 – H 17

[364] Al Mahaasin – V 1 Bk 4 – H 18

[365] Al Mahaasin – V 1 Bk 4 – H 19

[366] Al Mahaasin – V 1 Bk 4 – H 20

[367] Al Mahaasin – V 1 Bk 4 – H 21

[368] Al Mahaasin – V 1 Bk 4 – H 22

[369] Al Mahaasin – V 1 Bk 4 – H 23

[370] Al Mahaasin – V 1 Bk 4 – H 24

[371] Al Mahaasin – V 1 Bk 4 – H 25

[372] Al Mahaasin – V 1 Bk 4 – H 26

[373] Al Mahaasin – V 1 Bk 4 – H 27

[374] Al Mahaasin – V 1 Bk 4 – H 28

[375] Al Mahaasin – V 1 Bk 4 – H 29

[376] Al Mahaasin – V 1 Bk 4 – H 30

[377] Al Mahaasin – V 1 Bk 4 – H 31

[378] Al Mahaasin – V 1 Bk 4 – H 32

[379] Al Mahaasin – V 1 Bk 4 – H 33

[380] Al Mahaasin – V 1 Bk 4 – H 34

[381] Al Mahaasin – V 1 Bk 4 – H 35

[382] Al Mahaasin – V 1 Bk 4 – H 36

[383] Al Mahaasin – V 1 Bk 4 – H 37

[384] Al Mahaasin – V 1 Bk 4 – H 38

[385] Al Mahaasin – V 1 Bk 4 – H 39

[386] Al Mahaasin – V 1 Bk 4 – H 40

[387] Al Mahaasin – V 1 Bk 4 – H 41

[388] Al Mahaasin – V 1 Bk 4 – H 42

[389] Al Mahaasin – V 1 Bk 4 – H 43

[390] Al Mahaasin – V 1 Bk 4 – H 44

[391] Al Mahaasin – V 1 Bk 4 – H 45

[392] Al Mahaasin – V 1 Bk 4 – H 46

[393] Al Mahaasin – V 1 Bk 4 – H 47

[394] Al Mahaasin – V 1 Bk 4 – H 48

[395] Al Mahaasin – V 1 Bk 4 – H 49

[396] Al Mahaasin – V 1 Bk 4 – H 50

[397] Al Mahaasin – V 1 Bk 4 – H 51

[398] Al Mahaasin – V 1 Bk 4 – H 52

[399] Al Mahaasin – V 1 Bk 4 – H 53

[400] Al Mahaasin – V 1 Bk 4 – H 54

[401] Al Mahaasin – V 1 Bk 4 – H 55

[402] Al Mahaasin – V 1 Bk 4 – H 56

[403] Al Mahaasin – V 1 Bk 4 – H 57

[404] Al Mahaasin – V 1 Bk 4 – H 58

[405] Al Mahaasin – V 1 Bk 4 – H 59

[406] Al Mahaasin – V 1 Bk 4 – H 60

[407] Al Mahaasin – V 1 Bk 4 – H 61

[408] Al Mahaasin – V 1 Bk 4 – H 62

[409] Al Mahaasin – V 1 Bk 4 – H 63

[410] Al Mahaasin – V 1 Bk 4 – H 64

[411] Al Mahaasin – V 1 Bk 4 – H 65

[412] Al Mahaasin – V 1 Bk 4 – H 66

[413] Al Mahaasin – V 1 Bk 4 – H 67

[414] Al Mahaasin – V 1 Bk 4 – H 68

[415] Al Mahaasin – V 1 Bk 4 – H 69

[416] Al Mahaasin – V 1 Bk 4 – H 70

[417] Al Mahaasin – V 1 Bk 4 – H 71

[418] Al Mahaasin – V 1 Bk 4 – H 72

[419] Al Mahaasin – V 1 Bk 4 – H 73

[420] Al Mahaasin – V 1 Bk 4 – H 74

[421] Al Mahaasin – V 1 Bk 4 – H 75

[422] Al Mahaasin – V 1 Bk 4 – H 76

[423] Al Mahaasin – V 1 Bk 4 – H 77

[424] Al Mahaasin – V 1 Bk 4 – H 78

[425] Al Mahaasin – V 1 Bk 4 – H 79

[426] Al Mahaasin – V 1 Bk 4 – H 80

[427] Al Mahaasin – V 1 Bk 4 – H 81

[428] Al Mahaasin – V 1 Bk 4 – H 82

[429] Al Mahaasin – V 1 Bk 4 – H 83

[430] Al Mahaasin – V 1 Bk 4 – H 84

[431] Al Mahaasin – V 1 Bk 4 – H 85

[432] Al Mahaasin – V 1 Bk 4 – H 86

[433] Al Mahaasin – V 1 Bk 4 – H 87

[434] Al Mahaasin – V 1 Bk 4 – H 88

[435] Al Mahaasin – V 1 Bk 4 – H 89

[436] Al Mahaasin – V 1 Bk 4 – H 90

[437] Al Mahaasin – V 1 Bk 4 – H 91

[438] Al Mahaasin – V 1 Bk 4 – H 92

[439] Al Mahaasin – V 1 Bk 4 – H 93

[440] Al Mahaasin – V 1 Bk 4 – H 94

[441] Al Mahaasin – V 1 Bk 4 – H 95

[442] Al Mahaasin – V 1 Bk 4 – H 96

[443] Al Mahaasin – V 1 Bk 4 – H 97

[444] Al Mahaasin – V 1 Bk 4 – H 98

[445] Al Mahaasin – V 1 Bk 4 – H 99

[446] Al Mahaasin – V 1 Bk 4 – H 100

[447] Al Mahaasin – V 1 Bk 4 – H 101

[448] Al Mahaasin – V 1 Bk 4 – H 102

[449] Al Mahaasin – V 1 Bk 4 – H 103

[450] Al Mahaasin – V 1 Bk 4 – H 104

[451] Al Mahaasin – V 1 Bk 4 – H 105

[452] Al Mahaasin – V 1 Bk 4 – H 106

[453] Al Mahaasin – V 1 Bk 4 – H 107

[454] Al Mahaasin – V 1 Bk 4 – H 108

[455] Al Mahaasin – V 1 Bk 4 – H 109

[456] Al Mahaasin – V 1 Bk 4 – H 110

[457] Al Mahaasin – V 1 Bk 4 – H 111

[458] Al Mahaasin – V 1 Bk 4 – H 112

[459] Al Mahaasin – V 1 Bk 4 – H 113

[460] Al Mahaasin – V 1 Bk 4 – H 114

[461] Al Mahaasin – V 1 Bk 4 – H 115

[462] Al Mahaasin – V 1 Bk 4 – H 116

[463] Al Mahaasin – V 1 Bk 4 – H 117

[464] Al Mahaasin – V 1 Bk 4 – H 118

[465] Al Mahaasin – V 1 Bk 4 – H 119

[466] Al Mahaasin – V 1 Bk 4 – H 120

[467] Al Mahaasin – V 1 Bk 4 – H 121

[468] Al Mahaasin – V 1 Bk 4 – H 122

[469] Al Mahaasin – V 1 Bk 4 – H 123

[470] Al Mahaasin – V 1 Bk 4 – H 124

[471] Al Mahaasin – V 1 Bk 4 – H 125

[472] Al Mahaasin – V 1 Bk 4 – H 126

[473] Al Mahaasin – V 1 Bk 4 – H 127

[474] Al Mahaasin – V 1 Bk 4 – H 128

[475] Al Mahaasin – V 1 Bk 4 – H 129

[476] Al Mahaasin – V 1 Bk 4 – H 130

[477] Al Mahaasin – V 1 Bk 4 – H 131

[478] Al Mahaasin – V 1 Bk 4 – H 132

[479] Al Mahaasin – V 1 Bk 4 – H 133

[480] Al Mahaasin – V 1 Bk 4 – H 134

[481] Al Mahaasin – V 1 Bk 4 – H 135

[482] Al Mahaasin – V 1 Bk 4 – H 136

[483] Al Mahaasin – V 1 Bk 4 – H 137

[484] Al Mahaasin – V 1 Bk 4 – H 138

[485] Al Mahaasin – V 1 Bk 4 – H 139

[486] Al Mahaasin – V 1 Bk 4 – H 140

[487] Al Mahaasin – V 1 Bk 4 – H 141

[488] Al Mahaasin – V 1 Bk 4 – H 142

[489] Al Mahaasin – V 1 Bk 4 – H 143

[490] Al Mahaasin – V 1 Bk 4 – H 144

[491] Al Mahaasin – V 1 Bk 4 – H 145

[492] Al Mahaasin – V 1 Bk 4 – H 146

[493] Al Mahaasin – V 1 Bk 4 – H 147

[494] Al Mahaasin – V 1 Bk 4 – H 148

[495] Al Mahaasin – V 1 Bk 4 – H 149

[496] Al Mahaasin – V 1 Bk 4 – H 150

[497] Al Mahaasin – V 1 Bk 4 – H 151

[498] Al Mahaasin – V 1 Bk 4 – H 152

[499] Al Mahaasin – V 1 Bk 4 – H 153

[500] Al Mahaasin – V 1 Bk 4 – H 154

[501] Al Mahaasin – V 1 Bk 4 – H 155

[502] Al Mahaasin – V 1 Bk 4 – H 156

[503] Al Mahaasin – V 1 Bk 4 – H 157

[504] Al Mahaasin – V 1 Bk 4 – H 158

[505] Al Mahaasin – V 1 Bk 4 – H 159

[506] Al Mahaasin – V 1 Bk 4 – H 160

[507] Al Mahaasin – V 1 Bk 4 – H 161

[508] Al Mahaasin – V 1 Bk 4 – H 162

[509] Al Mahaasin – V 1 Bk 4 – H 163

[510] Al Mahaasin – V 1 Bk 4 – H 164

[511] Al Mahaasin – V 1 Bk 4 – H 165

[512] Al Mahaasin – V 1 Bk 4 – H 166

[513] Al Mahaasin – V 1 Bk 4 – H 167

[514] Al Mahaasin – V 1 Bk 4 – H 168

[515] Al Mahaasin – V 1 Bk 4 – H 169

[516] Al Mahaasin – V 1 Bk 4 – H 170

[517] Al Mahaasin – V 1 Bk 4 – H 171

[518] Al Mahaasin – V 1 Bk 4 – H 172

[519] Al Mahaasin – V 1 Bk 4 – H 173

[520] Al Mahaasin – V 1 Bk 4 – H 174

[521] Al Mahaasin – V 1 Bk 4 – H 175

[522] Al Mahaasin – V 1 Bk 4 – H 176

[523] Al Mahaasin – V 1 Bk 4 – H 177

[524] Al Mahaasin – V 1 Bk 4 – H 178

[525] Al Mahaasin – V 1 Bk 4 – H 179

[526] Al Mahaasin – V 1 Bk 4 – H 180

[527] Al Mahaasin – V 1 Bk 4 – H 181

[528] Al Mahaasin – V 1 Bk 4 – H 182

[529] Al Mahaasin – V 1 Bk 4 – H 183

[530] Al Mahaasin – V 1 Bk 4 – H 184

[531] Al Mahaasin – V 1 Bk 4 – H 185

[532] Al Mahaasin – V 1 Bk 4 – H 186

[533] Al Mahaasin – V 1 Bk 4 – H 187

[534] Al Mahaasin – V 1 Bk 4 – H 188

[535] Al Mahaasin – V 1 Bk 4 – H 189

[536] Al Mahaasin – V 1 Bk 4 – H 190

[537] Al Mahaasin – V 1 Bk 4 – H 191

[538] Al Mahaasin – V 1 Bk 4 – H 192

[539] Al Mahaasin – V 1 Bk 4 – H 193

[540] Al Mahaasin – V 1 Bk 4 – H 194

[541] Al Mahaasin – V 1 Bk 4 – H 195

[542] Al Mahaasin – V 1 Bk 4 – H 196

[543] Al Mahaasin – V 1 Bk 4 – H 197

[544] Al Mahaasin – V 1 Bk 4 – H 198

[545] Al Mahaasin – V 1 Bk 4 – H 199

[546] Al Mahaasin – V 1 Bk 4 – H 200

[547] Al Mahaasin – V 1 Bk 4 – H 201

[548] Al Mahaasin – V 1 Bk 5 H 1

[549] Al Mahaasin – V 1 Bk 5 H 2

[550] Al Mahaasin – V 1 Bk 5 H 3

[551] Al Mahaasin – V 1 Bk 5 H 4

[552] Al Mahaasin – V 1 Bk 5 H 5

[553] Al Mahaasin – V 1 Bk 5 H 6

[554] Al Mahaasin – V 1 Bk 5 H 7

[555] Al Mahaasin – V 1 Bk 5 H 8

[556] Al Mahaasin – V 1 Bk 5 H 9

[557] Al Mahaasin – V 1 Bk 5 H 10

[558] Al Mahaasin – V 1 Bk 5 H 11

[559] Al Mahaasin – V 1 Bk 5 H 12

[560] Al Mahaasin – V 1 Bk 5 H 13

[561] Al Mahaasin – V 1 Bk 5 H 14

[562] Al Mahaasin – V 1 Bk 5 H 15

[563] Al Mahaasin – V 1 Bk 5 H 16

[564] Al Mahaasin – V 1 Bk 5 H 17

[565] Al Mahaasin – V 1 Bk 5 H 18

[566] Al Mahaasin – V 1 Bk 5 H 19

[567] Al Mahaasin – V 1 Bk 5 H 20

[568] Al Mahaasin – V 1 Bk 5 H 21

[569] Al Mahaasin – V 1 Bk 5 H 22

[570] Al Mahaasin – V 1 Bk 5 H 23

[571] Al Mahaasin – V 1 Bk 5 H 24

[572] Al Mahaasin – V 1 Bk 5 H 25

[573] Al Mahaasin – V 1 Bk 5 H 26

[574] Al Mahaasin – V 1 Bk 5 H 27

[575] Al Mahaasin – V 1 Bk 5 H 28

[576] Al Mahaasin – V 1 Bk 5 H 29

[577] Al Mahaasin – V 1 Bk 5 H 30

[578] Al Mahaasin – V 1 Bk 5 H 31

[579] Al Mahaasin – V 1 Bk 5 H 32

[580] Al Mahaasin – V 1 Bk 5 H 33

[581] Al Mahaasin – V 1 Bk 5 H 34

[582] Al Mahaasin – V 1 Bk 5 H 35

[583] Al Mahaasin – V 1 Bk 5 H 36

[584] Al Mahaasin – V 1 Bk 5 H 37

[585] Al Mahaasin – V 1 Bk 5 H 38

[586] Al Mahaasin – V 1 Bk 5 H 39

[587] Al Mahaasin – V 1 Bk 5 H 40

[588] Al Mahaasin – V 1 Bk 5 H 41

[589] Al Mahaasin – V 1 Bk 5 H 42

[590] Al Mahaasin – V 1 Bk 5 H 43

[591] Al Mahaasin – V 1 Bk 5 H 44

[592] Al Mahaasin – V 1 Bk 5 H 45

[593] Al Mahaasin – V 1 Bk 5 H 46

[594] Al Mahaasin – V 1 Bk 5 H 47

[595] Al Mahaasin – V 1 Bk 5 H 48

[596] Al Mahaasin – V 1 Bk 5 H 49

[597] Al Mahaasin – V 1 Bk 5 H 50

[598] Al Mahaasin – V 1 Bk 5 H 51

[599] Al Mahaasin – V 1 Bk 5 H 52

[600] Al Mahaasin – V 1 Bk 5 H 53

[601] Al Mahaasin – V 1 Bk 5 H 54

[602] Al Mahaasin – V 1 Bk 5 H 55

[603] Al Mahaasin – V 1 Bk 5 H 56

[604] Al Mahaasin – V 1 Bk 5 H 57

[605] Al Mahaasin – V 1 Bk 5 H 58

[606] Al Mahaasin – V 1 Bk 5 H 59

[607] Al Mahaasin – V 1 Bk 5 H 60

[608] Al Mahaasin – V 1 Bk 5 H 61

[609] Al Mahaasin – V 1 Bk 5 H 62

[610] Al Mahaasin – V 1 Bk 5 H 63

[611] Al Mahaasin – V 1 Bk 5 H 64

[612] Al Mahaasin – V 1 Bk 5 H 65

[613] Al Mahaasin – V 1 Bk 5 H 66

[614] Al Mahaasin – V 1 Bk 5 H 67

[615] Al Mahaasin – V 1 Bk 5 H 68

[616] Al Mahaasin – V 1 Bk 5 H 69

[617] Al Mahaasin – V 1 Bk 5 H 70

[618] Al Mahaasin – V 1 Bk 5 H 71

[619] Al Mahaasin – V 1 Bk 5 H 72

[620] Al Mahaasin – V 1 Bk 5 H 73

[621] Al Mahaasin – V 1 Bk 5 H 74

[622] Al Mahaasin – V 1 Bk 5 H 75

[623] Al Mahaasin – V 1 Bk 5 H 76

[624] Al Mahaasin – V 1 Bk 5 H 77

[625] Al Mahaasin – V 1 Bk 5 H 78

[626] Al Mahaasin – V 1 Bk 5 H 79

[627] Al Mahaasin – V 1 Bk 5 H 80

[628] Al Mahaasin – V 1 Bk 5 H 81

[629] Al Mahaasin – V 1 Bk 5 H 82

[630] Al Mahaasin – V 1 Bk 5 H 83

[631] Al Mahaasin – V 1 Bk 5 H 84

[632] Al Mahaasin – V 1 Bk 5 H 85

[633] Al Mahaasin – V 1 Bk 5 H 86

[634] Al Mahaasin – V 1 Bk 5 H 87

[635] As per other Ahadith on the same subject (i.e., Al-Kafi)

[636] Al Mahaasin – V 1 Bk 5 H 88

[637] Al Mahaasin – V 1 Bk 5 H 89

[638] Al Mahaasin – V 1 Bk 5 H 90

[639] Al Mahaasin – V 1 Bk 5 H 91

[640] Al Mahaasin – V 1 Bk 5 H 92

[641] Al Mahaasin – V 1 Bk 5 H 93

[642] Al Mahaasin – V 1 Bk 5 H 94

[643] Al Mahaasin – V 1 Bk 5 H 95

[644] Al Mahaasin – V 1 Bk 5 H 96

[645] Al Mahaasin – V 1 Bk 5 H 97

[646] Al Mahaasin – V 1 Bk 5 H 98

[647] Al Mahaasin – V 1 Bk 5 H 99

[648] Al Mahaasin – V 1 Bk 5 H 100

[649] Al Mahaasin – V 1 Bk 5 H 101

[650] Al Mahaasin – V 1 Bk 5 H 102

[651] Al Mahaasin – V 1 Bk 5 H 103

[652] Al Mahaasin – V 1 Bk 5 H 104

[653] Al Mahaasin – V 1 Bk 5 H 105

[654] Al Mahaasin – V 1 Bk 5 H 106

[655] Al Mahaasin – V 1 Bk 5 H 107

[656] Al Mahaasin – V 1 Bk 5 H 108

[657] Al Mahaasin – V 1 Bk 5 H 109

[658] Al Mahaasin – V 1 Bk 5 H 110

[659] Al Mahaasin – V 1 Bk 5 H 111

[660] Al Mahaasin – V 1 Bk 5 H 112

[661] Al Mahaasin – V 1 Bk 5 H 113

[662] Al Mahaasin – V 1 Bk 5 H 114

[663] Al Mahaasin – V 1 Bk 5 H 115

[664] Al Mahaasin – V 1 Bk 5 H 116

[665] Al Mahaasin – V 1 Bk 5 H 117

[666] Al Mahaasin – V 1 Bk 5 H 118

[667] Al Mahaasin – V 1 Bk 5 H 119

[668] Al Mahaasin – V 1 Bk 5 H 120

[669] Al Mahaasin – V 1 Bk 5 H 121

[670] Al Mahaasin – V 1 Bk 5 H 122

[671] Al Mahaasin – V 1 Bk 5 H 123

[672] Al Mahaasin – V 1 Bk 5 H 124

[673] Al Mahaasin – V 1 Bk 5 H 125

[674] Al Mahaasin – V 1 Bk 5 H 126

[675] Al Mahaasin – V 1 Bk 5 H 127

[676] Al Mahaasin – V 1 Bk 5 H 128

[677] Al Mahaasin – V 1 Bk 5 H 129

[678] Al Mahaasin – V 1 Bk 5 H 130

[679] Al Mahaasin – V 1 Bk 5 H 131

[680] Al Mahaasin – V 1 Bk 5 H 132

[681] Al Mahaasin – V 1 Bk 5 H 133

[682] Al Mahaasin – V 1 Bk 5 H 134

[683] Al Mahaasin – V 1 Bk 5 H 135

[684] Al Mahaasin – V 1 Bk 5 H 136

[685] Al Mahaasin – V 1 Bk 5 H 137

[686] Al Mahaasin – V 1 Bk 5 H 138

[687] Al Mahaasin – V 1 Bk 5 H 139

[688] Al Mahaasin – V 1 Bk 5 H 140

[689] Al Mahaasin – V 1 Bk 5 H 141

[690] Al Mahaasin – V 1 Bk 5 H 142

[691] Al Mahaasin – V 1 Bk 5 H 143

[692] Al Mahaasin – V 1 Bk 5 H 144

[693] Al Mahaasin – V 1 Bk 5 H 145

[694] Al Mahaasin – V 1 Bk 5 H 146

[695] Al Mahaasin – V 1 Bk 5 H 147

[696] Al Mahaasin – V 1 Bk 5 H 148

[697] Al Mahaasin – V 1 Bk 5 H 149

[698] Al Mahaasin – V 1 Bk 5 H 150

[699] Al Mahaasin – V 1 Bk 5 H 151

[700] Al Mahaasin – V 1 Bk 5 H 152

[701] Al Mahaasin – V 1 Bk 5 H 153

[702] Al Mahaasin – V 1 Bk 5 H 154

[703] Al Mahaasin – V 1 Bk 5 H 155

[704] Al Mahaasin – V 1 Bk 5 H 156

[705] Al Mahaasin – V 1 Bk 5 H 157

[706] Al Mahaasin – V 1 Bk 5 H 158

[707] Al Mahaasin – V 1 Bk 5 H 159

[708] Al Mahaasin – V 1 Bk 5 H 160

[709] Al Mahaasin – V 1 Bk 5 H 161

[710] Al Mahaasin – V 1 Bk 5 H 162

[711] Al Mahaasin – V 1 Bk 5 H 163

[712] Al Mahaasin – V 1 Bk 5 H 164

[713] Al Mahaasin – V 1 Bk 5 H 165

[714] Al Mahaasin – V 1 Bk 5 H 166

[715] Al Mahaasin – V 1 Bk 5 H 167

[716] Al Mahaasin – V 1 Bk 5 H 168

[717] Al Mahaasin – V 1 Bk 5 H 169

[718] Al Mahaasin – V 1 Bk 5 H 170

[719] Al Mahaasin – V 1 Bk 5 H 171

[720] Al Mahaasin – V 1 Bk 5 H 172

[721] Al Mahaasin – V 1 Bk 5 H 173

[722] Al Mahaasin – V 1 Bk 5 H 174

[723] Al Mahaasin – V 1 Bk 5 H 175

[724] Al Mahaasin – V 1 Bk 5 H 176

[725] Al Mahaasin – V 1 Bk 5 H 177

[726] Al Mahaasin – V 1 Bk 5 H 178

[727] Al Mahaasin – V 1 Bk 5 H 179

[728] Al Mahaasin – V 1 Bk 5 H 180

[729] Al Mahaasin – V 1 Bk 5 H 181

[730] Al Mahaasin – V 1 Bk 5 H 182

[731] Al Mahaasin – V 1 Bk 5 H 183

[732] Al Mahaasin – V 1 Bk 5 H 184

[733] A narrow groove made in the ground

[734] Al Mahaasin – V 1 Bk 5 H 185

[735] Al Mahaasin – V 1 Bk 5 H 186

[736] Al Mahaasin – V 1 Bk 5 H 187

[737] Al Mahaasin – V 1 Bk 5 H 188

[738] Al Mahaasin – V 1 Bk 5 H 189

[739] Al Mahaasin – V 1 Bk 5 H 190

[740] Al Mahaasin – V 1 Bk 5 H 191

[741] Al Mahaasin – V 1 Bk 5 H 192

[742] Al Mahaasin – V 1 Bk 5 H 193

[743] Al Mahaasin – V 1 Bk 5 H 194

[744] Al Mahaasin – V 1 Bk 5 H 195

[745] Al Mahaasin – V 1 Bk 5 H 196

[746] Al Mahaasin – V 1 Bk 5 H 197

[747] Al Mahaasin – V 1 Bk 5 H 198

[748] Al Mahaasin – V 1 Bk 5 H 199

[749] Al Mahaasin – V 1 Bk 5 H 200

[750] Al Mahaasin – V 1 Bk 5 H 201

[751] Al Mahaasin – V 1 Bk 5 H 202

[752] Al Mahaasin – V 1 Bk 5 H 203

[753] Al Mahaasin – V 1 Bk 5 H 204

[754] Al Mahaasin – V 1 Bk 5 H 205

[755] Al Mahaasin – V 1 Bk 5 H 206

[756] Al Mahaasin – V 1 Bk 5 H 207

[757] Al Mahaasin – V 1 Bk 5 H 208

[758] Al Mahaasin – V 1 Bk 5 H 209

[759] Al Mahaasin – V 1 Bk 5 H 210

[760] Al Mahaasin – V 1 Bk 5 H 211

[761] Al Mahaasin – V 1 Bk 5 H 212

[762] Al Mahaasin – V 1 Bk 5 H 213

[763] Al Mahaasin – V 1 Bk 5 H 214

[764] Al Mahaasin – V 1 Bk 5 H 215

[765] Al Mahaasin – V 1 Bk 5 H 216

[766] Al Mahaasin – V 1 Bk 5 H 217

[767] Al Mahaasin – V 1 Bk 5 H 218

[768] Al Mahaasin – V 1 Bk 5 H 219

[769] Al Mahaasin – V 1 Bk 5 H 220

[770] Al Mahaasin – V 1 Bk 5 H 221

[771] Al Mahaasin – V 1 Bk 5 H 222

[772] Al Mahaasin – V 1 Bk 5 H 223

[773] Al Mahaasin – V 1 Bk 5 H 224

[774] Al Mahaasin – V 1 Bk 5 H 225

[775] Al Mahaasin – V 1 Bk 5 H 226

[776] Al Mahaasin – V 1 Bk 5 H 227

[777] Al Mahaasin – V 1 Bk 5 H 228

[778] Al Mahaasin – V 1 Bk 5 H 229

[779] Al Mahaasin – V 1 Bk 5 H 230

[780] Al Mahaasin – V 1 Bk 5 H 231

[781] Al Mahaasin – V 1 Bk 5 H 232

[782] Al Mahaasin – V 1 Bk 5 H 233

[783] Al Mahaasin – V 1 Bk 5 H 234

[784] Al Mahaasin – V 1 Bk 5 H 235

[785] Al Mahaasin – V 1 Bk 5 H 236

[786] Al Mahaasin – V 1 Bk 5 H 237

[787] Al Mahaasin – V 1 Bk 5 H 238

[788] Al Mahaasin – V 1 Bk 5 H 239

[789] Al Mahaasin – V 1 Bk 5 H 240

[790] Al Mahaasin – V 1 Bk 5 H 241

[791] Al Mahaasin – V 1 Bk 5 H 242

[792] Al Mahaasin – V 1 Bk 5 H 243

[793] Al Mahaasin – V 1 Bk 5 H 244

[794] Al Mahaasin – V 1 Bk 5 H 245

[795] Al Mahaasin – V 1 Bk 5 H 246

[796] Al Mahaasin – V 1 Bk 5 H 247

[797] Al Mahaasin – V 1 Bk 5 H 248

[798] Al Mahaasin – V 1 Bk 5 H 249

[799] Al Mahaasin – V 1 Bk 5 H 250

[800] Al Mahaasin – V 1 Bk 5 H 251

[801] Al Mahaasin – V 1 Bk 5 H 252

[802] Al Mahaasin – V 1 Bk 5 H 253

[803] Al Mahaasin – V 1 Bk 5 H 254

[804] Al Mahaasin – V 1 Bk 5 H 255

[805] Al Mahaasin – V 1 Bk 5 H 256

[806] Al Mahaasin – V 1 Bk 5 H 257

[807] Al Mahaasin – V 1 Bk 5 H 258

[808] Al Mahaasin – V 1 Bk 5 H 259

[809] Al Mahaasin – V 1 Bk 5 H 260

[810] Al Mahaasin – V 1 Bk 5 H 261

[811] Al Mahaasin – V 1 Bk 5 H 262

[812] Al Mahaasin – V 1 Bk 5 H 263

[813] Al Mahaasin – V 1 Bk 5 H 264

[814] Al Mahaasin – V 1 Bk 5 H 265

[815] Al Mahaasin – V 1 Bk 5 H 266

[816] Al Mahaasin – V 1 Bk 5 H 267

[817] Al Mahaasin – V 1 Bk 5 H 268

[818] Al Mahaasin – V 1 Bk 5 H 269

[819] Al Mahaasin – V 1 Bk 5 H 270

[820] Al Mahaasin – V 1 Bk 5 H 271

[821] Al Mahaasin – V 1 Bk 5 H 272

[822] Al Mahaasin – V 1 Bk 5 H 273

[823] Al Mahaasin – V 1 Bk 5 H 274

[824] Al Mahaasin – V 1 Bk 5 H 275

[825] Al Mahaasin – V 1 Bk 5 H 276

[826] Al Mahaasin – V 1 Bk 5 H 277

[827] Al Mahaasin – V 1 Bk 5 H 278

[828] Al Mahaasin – V 1 Bk 5 H 279

[829] Al Mahaasin – V 1 Bk 5 H 280

[830] Al Mahaasin – V 1 Bk 5 H 281

[831] Al Mahaasin – V 1 Bk 5 H 282

[832] Al Mahaasin – V 1 Bk 5 H 283

[833] Al Mahaasin – V 1 Bk 5 H 284

[834] Al Mahaasin – V 1 Bk 5 H 285

[835] Al Mahaasin – V 1 Bk 5 H 286

[836] Al Mahaasin – V 1 Bk 5 H 287

[837] Al Mahaasin – V 1 Bk 5 H 288

[838] Al Mahaasin – V 1 Bk 5 H 289

[839] Al Mahaasin – V 1 Bk 5 H 290

[840] Al Mahaasin – V 1 Bk 5 H 291

[841] Al Mahaasin – V 1 Bk 5 H 292

[842] Al Mahaasin – V 1 Bk 5 H 293

[843] Al Mahaasin – V 1 Bk 5 H 294

[844] Al Mahaasin – V 1 Bk 5 H 295

[845] Al Mahaasin – V 1 Bk 5 H 296

[846] Al Mahaasin – V 1 Bk 5 H 297

[847] Al Mahaasin – V 1 Bk 5 H 298

[848] Al Mahaasin – V 1 Bk 5 H 299

[849] Al Mahaasin – V 1 Bk 5 H 300

[850] Al Mahaasin – V 1 Bk 5 H 301

[851] Al Mahaasin – V 1 Bk 5 H 302

[852] Al Mahaasin – V 1 Bk 5 H 303

Al Mahaasin – V 1 Bk 5 H 303

[853] Al Mahaasin – V 1 Bk 5 H 304

[854] Al Mahaasin – V 1 Bk 5 H 305

[855] Al Mahaasin – V 1 Bk 5 H 306

[856] Al Mahaasin – V 1 Bk 5 H 307

[857] Al Mahaasin – V 1 Bk 5 H 308

[858] Al Mahaasin – V 1 Bk 5 H 309

[859] Al Mahaasin – V 1 Bk 5 H 310

[860] Al Mahaasin – V 1 Bk 5 H 311

[861] Al Mahaasin – V 1 Bk 5 H 312

[862] Al Mahaasin – V 1 Bk 5 H 313

[863] Al Mahaasin – V 1 Bk 5 H 314

[864] Al Mahaasin – V 1 Bk 5 H 315

[865] Al Mahaasin – V 1 Bk 5 H 316

[866] Al Mahaasin – V 1 Bk 5 H 317

[867] Al Mahaasin – V 1 Bk 5 H 318

[868] Al Mahaasin – V 1 Bk 5 H 319

[869] Al Mahaasin – V 1 Bk 5 H 320

[870] Al Mahaasin – V 1 Bk 5 H 321

[871] Al Mahaasin – V 1 Bk 5 H 322

[872] Al Mahaasin – V 1 Bk 5 H 323

[873] Al Mahaasin – V 1 Bk 5 H 324

[874] Al Mahaasin – V 1 Bk 5 H 325

[875] Al Mahaasin – V 1 Bk 5 H 326

[876] Al Mahaasin – V 1 Bk 5 H 327

[877] Al Mahaasin – V 1 Bk 5 H 328

[878] Al Mahaasin – V 1 Bk 5 H 329

[879] Al Mahaasin – V 1 Bk 5 H 330

[880] Al Mahaasin – V 1 Bk 5 H 331

[881] Al Mahaasin – V 1 Bk 5 H 332

[882]Al Mahaasin – V 1 Bk 5 H 333

[883] Al Mahaasin – V 1 Bk 5 H 334

[884] Al Mahaasin – V 1 Bk 5 H 335

[885] Al Mahaasin – V 1 Bk 5 H 336

[886] Al Mahaasin – V 1 Bk 5 H 337

[887] Al Mahaasin – V 1 Bk 5 H 338

[888] Al Mahaasin – V 1 Bk 5 H 339

[889] Al Mahaasin – V 1 Bk 5 H 340

[890] Al Mahaasin – V 1 Bk 5 H 341

[891] Al Mahaasin – V 1 Bk 5 H 342

[892] Al Mahaasin – V 1 Bk 5 H 343

[893] Al Mahaasin – V 1 Bk 5 H 344

[894] Al Mahaasin – V 1 Bk 5 H 345

[895] Al Mahaasin – V 1 Bk 5 H 346

[896] Al Mahaasin – V 1 Bk 5 H 347

[897] Al Mahaasin – V 1 Bk 5 H 348

[898] Al Mahaasin – V 1 Bk 5 H 349

[899] Al Mahaasin – V 1 Bk 5 H 350

[900] Al Mahaasin – V 1 Bk 5 H 351

[901] Al Mahaasin – V 1 Bk 5 H 352

[902] Al Mahaasin – V 1 Bk 5 H 353

[903] Al Mahaasin – V 1 Bk 5 H 354

[904] Al Mahaasin – V 1 Bk 5 H 355

[905] Al Mahaasin – V 1 Bk 5 H 356

[906] Al Mahaasin – V 1 Bk 5 H 357

[907] Al Mahaasin – V 1 Bk 5 H 358

[908] Al Mahaasin – V 1 Bk 5 H 359

[909] Al Mahaasin – V 1 Bk 5 H 360

[910] Al Mahaasin – V 1 Bk 5 H 361

[911] Al Mahaasin – V 1 Bk 5 H 362

[912] Al Mahaasin – V 1 Bk 5 H 363

[913] Al Mahaasin – V 1 Bk 5 H 364

[914] Al Mahaasin – V 1 Bk 5 H 365

[915] Al Mahaasin – V 1 Bk 5 H 366

[916] Al Mahaasin – V 1 Bk 5 H 367

[917] Al Mahaasin – V 1 Bk 5 H 368

[918] Al Mahaasin – V 1 Bk 5 H 369

[919] Al Mahaasin – V 1 Bk 5 H 370

[920] Al Mahaasin – V 1 Bk 5 H 371

[921] Al Mahaasin – V 1 Bk 5 H 372

[922] Al Mahaasin – V 1 Bk 5 H 373

[923] Al Mahaasin – V 1 Bk 5 H 374

[924] Al Mahaasin – V 1 Bk 5 H 375

[925] Al Mahaasin – V 1 Bk 5 H 376

[926] Al Mahaasin – V 1 Bk 5 H 377

[927] Al Mahaasin – V 1 Bk 5 H 378

[928] Al Mahaasin – V 1 Bk 5 H 379

[929] Al Mahaasin – V 1 Bk 5 H 380

[930] Al Mahaasin – V 1 Bk 5 H 381

[931] Al Mahaasin – V 1 Bk 5 H 382

[932] Al Mahaasin – V 1 Bk 5 H 383

[933] Al Mahaasin – V 1 Bk 5 H 384

[934] Al Mahaasin – V 1 Bk 5 H 385

[935] Al Mahaasin – V 1 Bk 5 H 386

[936] Al Mahaasin – V 1 Bk 5 H 387

[937] Al Mahaasin – V 1 Bk 5 H 388

[938] Al Mahaasin – V 1 Bk 5 H 389

[939] Al Mahaasin – V 1 Bk 5 H 390

[940] Al Mahaasin – V 1 Bk 5 H 391

[941] Al Mahaasin – V 1 Bk 5 H 392

[942] Al Mahaasin – V 1 Bk 5 H 393

[943] Al Mahaasin – V 1 Bk 5 H 394

[944] Al Mahaasin – V 1 Bk 5 H 395

[945] Al Mahaasin – V 1 Bk 5 H 396

[946] Al Mahaasin – V 1 Bk 5 H 397

[947] Al Mahaasin – V 1 Bk 5 H 398

[948] Al Mahaasin – V 1 Bk 5 H 399

[949] Al Mahaasin – V 1 Bk 5 H 400

[950] Al Mahaasin – V 1 Bk 5 H 401

[951] Al Mahaasin – V 1 Bk 5 H 402

[952] Al Mahaasin – V 1 Bk 5 H 403

[953] Al Mahaasin – V 1 Bk 5 H 404

[954] Al Mahaasin – V 1 Bk 5 H 405

[955] Al Mahaasin – V 1 Bk 5 H 406

[956] Al Mahaasin – V 1 Bk 5 H 407

[957] Al Mahaasin – V 1 Bk 5 H 408

[958] Al Mahaasin – V 1 Bk 5 H 409

[959] Al Mahaasin – V 1 Bk 5 H 410

[960] Al Mahaasin – V 1 Bk 5 H 411

[961] Al Mahaasin – V 1 Bk 5 H 412

[962] Al Mahaasin – V 1 Bk 5 H 413

[963] Al Mahaasin – V 1 Bk 5 H 414

[964] Al Mahaasin – V 1 Bk 5 H 415

[965] Al Mahaasin – V 1 Bk 5 H 416

[966] Al Mahaasin – V 1 Bk 5 H 417

[967] Al Mahaasin – V 1 Bk 5 H 418

[968] Al Mahaasin – V 1 Bk 5 H 419

[969] Al Mahaasin – V 1 Bk 5 H 420

[970] Al Mahaasin – V 1 Bk 5 H 421

[971] Al Mahaasin – V 1 Bk 5 H 422

[972] Al Mahaasin – V 1 Bk 5 H 423

[973] Al Mahaasin – V 1 Bk 5 H 424

[974] Al Mahaasin – V 1 Bk 5 H 425

[975] Al Mahaasin – V 1 Bk 5 H 426

[976] Al Mahaasin – V 1 Bk 5 H 427

[977] Al Mahaasin – V 1 Bk 5 H 428

[978] Al Mahaasin – V 1 Bk 5 H 429

[979] Al Mahaasin – V 1 Bk 5 H 430

[980] Al Mahaasin – V 1 Bk 5 H 431

[981] Al Mahaasin – V 1 Bk 5 H 432

[982] Al Mahaasin – V 1 Bk 5 H 433

[983] Al Mahaasin – V 1 Bk 5 H 434

[984] Al Mahaasin – V 1 Bk 5 H 435

[985] Al Mahaasin – V 1 Bk 5 H 436

[986] Al Mahaasin – V 1 Bk 5 H 437

[987] Al Mahaasin – V 1 Bk 5 H 438

[988] Al Mahaasin – V 1 Bk 5 H 439

[989] Al Mahaasin – V 1 Bk 5 H 440

[990] Al Mahaasin – V 1 Bk 5 H 441

[991] Al Mahaasin – V 1 Bk 5 H 442

[992] Al Mahaasin – V 1 Bk 5 H 443

[993] Al Mahaasin – V 1 Bk 5 H 444

[994] Al Mahaasin – V 1 Bk 5 H 445

[995] Al Mahaasin – V 1 Bk 5 H 446

[996] Al Mahaasin – V 1 Bk 5 H 447

[997] Al Mahaasin – V 1 Bk 5 H 448

[998] Al Mahaasin – V 1 Bk 5 H 449

[999] Al Mahaasin – V 1 Bk 5 H 450

[1000] Al Mahaasin – V 1 Bk 5 H 451

[1001] Al Mahaasin – V 1 Bk 5 H 452

[1002] Al Mahaasin – V 1 Bk 5 H 453

[1003] Al Mahaasin – V 1 Bk 5 H 454

[1004] Al Mahaasin – V 1 Bk 5 H 455

[1005] Al Mahaasin – V 1 Bk 5 H 456

[1006] Al Mahaasin – V 1 Bk 5 H 457

[1007] Al Mahaasin – V 1 Bk 5 H 458

[1008] Al Mahaasin – V 1 Bk 5 H 459

[1009] Al Mahaasin – V 1 Bk 5 H 460

[1010] Al Mahaasin – V 1 Bk 5 H 461

[1011] Al Mahaasin – V 1 Bk 5 H 462

[1012] Al Mahaasin – V 1 Bk 5 H 463

[1013] Al Mahaasin – V 1 Bk 5 H 464

[1014] Al Mahaasin – V 1 Bk 5 H 465

[1015] Al Mahaasin – V 1 Bk 5 H 466

[1016] Al Mahaasin – V 1 Bk 5 H 467