المحاسن
THE BEAUTIES
(FROM THE PROGENY-asws OF MUHAMMAD-saww)
أحمد بن محمد بن خالد البرقى ج 1
AHMAD BIN MUHAMMAD BIN KHALID AL BARQY (DIED 274 AH)
VOLUME ONE
TABLE OF CONTENTS
The Book of Groupings (And in it are eleven chapters) 22
Chapter 1 – The (group of) threes. 22
Chapter 2 – The (group of) fours. 28
Chapter 3 – The (group of) fives. 29
Chapter 4 – The (group of) sixes. 30
Chapter 5 – The (group of) sevens. 32
Chapter 6 – The (group of) eights. 33
Chapter 7 – The (group of) nines. 34
Chapter 8 – The (group of) tens. 34
Chapter 9 – Merits of the good speech. 35
Chapter 10 – Bequest of the Prophet-saww. 37
Chapter 11 – Bequest of the People -asws of the Household. 39
The Book of the Reward for the deeds – (And in it are one hundred and twenty-three chapters) 40
Chapter 2 – Reward for having good thoughts about Allah-azwj 41
Chapter 3 – Reward for the thinking regarding Allah-azwj 42
Chapter 4 – Reward for (hoping for) Altering of Allah-azwj regarding His (s.w.t) creatures. 42
Chapter 5 – Reward for taking to (adopting) the Sunnah. 43
Chapter 6 – Reward for the one who adopts the Sunnah of justice. 43
Chapter 7 – Reward for the one who teaches the Door of Guidance. 43
Chapter 8 – Reward of the one who adopts the Sunnah of justice upon himself 44
Chapter 9 – Reward of the one who advises himself with the Advice of Allah-azwj 44
Chapter 10 – Reward for preferring the obedience (to Allah-azwj) over the desires. 44
Chapter 11 – Reward for the one who corrects what is in between himself and Allah-azwj 45
Chapter 12 – Reward for taking interest upon the deed. 45
Chapter 13 – Reward for what came regarding the Oneness (Tauheed) 46
Chapter 17 – Reward of the speech ‘There is no god except for Allah-azwj, truly, truly’. 48
Chapter 18 – Reward for the speech, ‘There is no god except Allah-azwj the Plain Truth. 48
Chapter 19 – Reward for the speech, ‘There is no god except for Allah-azwj, the Emancipator’. 49
Chapter 23 – Reward for the speeches of the relief 51
Chapter 24 – Reward for the one who says, ‘O Allah-azwj, O Allah-azwj!’ 52
Chapter 25 – Reward for the one who says, ‘O Allah-azwj! O my Lord-azwj!’ 52
Chapter 26 – Reward for the one who says, ‘O Lord-azwj, three times. 52
Chapter 27 – Reward for the one who says, ‘O Lord-azwj, O Lord-azwj!’ 53
Chapter 29 – Reward for (Glorifying by) the Glorification of Fatima Al Zahra-asws 54
Chapter 30 – Reward for what came regarding the Glorification. 54
Chapter 31 – Reward of the Praising. 56
Chapter 32 – Reward for preferring the Remembrance of Allah-azwj 57
Chapter 33 – Reward of being engrossed by the Remembrance of Allah-azwj 57
Chapter 34 – Reward for the Remembrance of Allah-azwj publicly and privately. 58
Chapter 35 – Reward of Remembrance of Allah-azwj among the heedless. 58
Chapter 36 – Reward of the Remembrance of Allah-azwj in the markets. 58
Chapter 37 – What came regarding ‘In the Name of Allah-azwj the Beneficent, the Merciful’. 59
Chapter 39 – Reward (for saying) ‘There is no Power or Strength except with Allah-azwj’. 60
Chapter 40 – Reward for the speech, ‘Whatever Allah-azwj so Desires’. 62
Chapter 43 – Reward for the speech in the morning and the evening. 63
Chapter 44 – Reward for the Prayer 64
Chapter 45 – Reward for the cleanliness. 65
Chapter 46 – Reward for the one who mentions the Name of Allah-azwj upon purifcation. 66
Chapter 47 – Reward of the cleaning upon the cleaning. 67
Chapter 48 – Reward of the one who spends the night upon the cleanliness. 67
Chapter 49 – Reward for entering the Masjid. 67
Chapter 50 – (The Reward for) The coming and going to the Masjids. 68
Chapter 51 – Reward for the Call to the Prayer (The Azaan) 68
Chapter 52 – Reward of the speech during hearing of the Azaan. 69
Chapter 53 – Reward for the seated ones between the Azaan and the Iqaama. 70
Chapter 54 – Reward of the Praying one. 70
Chapter 55 – Reward for the one Praying the Obligatory (Prayer) 71
Chapter 56 – Reward of the supplication after the Obligatory (Prayer) 71
Chapter 57 – Rewards of the protector of the Prayer 71
Chapter 58 – Reward for the Salat in a congregation. 72
Chapter 59 – Reward for the Optional Prayers. 72
Chapter 60 – Reward of making up for the missed Optional Salat 73
Chapter 61 – Reward for the Night Salat 73
Chapter 62 – Reward for the seeking Forgiveness during Al-Witr (Prayer) 74
Chapter 63 – Reward for the seeking of Forgiveness at dawn. 74
Chapter 64 – Reward for respecting the Qiblah. 74
Chapter 65 – Reward for the reverence of the Masjids. 75
Chapter 66 – Reward for the Salat in Bayt Al-Maqdas. 75
Chapter 67 – Reward for building a Masjid. 75
Chapter 68 – Reward of (Praying in) Masjid Al-Kufa and its merits. 76
Chapter 69 – Reward for the one who stays in a Masjid. 77
Chapter 70 – Reward for the one who lights a lamp in a Masjid. 77
Chapter 71 – Rewards for the Prayer in Masjid Al-Qabeyla. 77
Chapter 72 – Reward for the Prayer in Al Masjid Al-A’azam.. 78
Chapter 73 – Reward for Salat in Masjid A Sowq. 78
Chapter 74 – Reward for the preference of the day of Friday. 78
Chapter 75 – Rewards for the deed on the day of Friday. 79
Chapter 76 – Reward for the Prayer in between the two Fridays. 80
Chapter 77 – Reward of the one who dies on the day of Friday or its night 81
Chapter 78 – Reward for the one who has the Wilayah of the Progeny-asws of Muhammad-saww. 81
Chapter 80 – Reward for the one who loves the Progeny-asws of Muhammad-saww. 82
Chapter 81 – Reward for having the cordiality for the Progeny-asws of Muhammad-saww. 83
Chapter 82 – Reward for the one who is martyred with the Progeny-asws of Muhammad-saww. 83
Chapter 83 – Reward for the one who remembers the Progeny-asws of Muhammad-saww. 84
Chapter 84 – Reward of looking at the Progeny-asws of Muhammad-saww. 84
Chapter 85 – Reward for maintaining good relations with the Progeny-asws of Muhammad-saww. 84
Chapter 87 – Reward for the one who lends a helping hand to the Progeny-asws of Muhammad-saww. 85
Chapter 88 – Reward for the Hajj 86
Chapter 89 – Reward for the preparation for the Hajj 86
Chapter 90 – Reward of the expenditure regarding the Hajj 86
Chapter 92 – Reward of the Talbiyyah. 87
Chapter 93 – Reward for the circumambulation. 87
Chapter 94 – Reward for submitting to (touching with respect) Al-Rukn. 88
Chapter 95 – Reward for Al-Sa’ee. 88
Chapter 96 – Reward for the pausing at Arafaat 88
Chapter 97 – Reward for gathering at Mina. 89
Chapter 98 – (Reward for) The emancipation (of a slave) at Arafaat 89
Chapter 99 – Reward of the return from Mina. 90
Chapter 100 – Reward for passing through the bottlenecks (rush of people) 90
Chapter 101 – Reward of throwing the pebbles. 90
Chapter 102 – Reward of the sacrifice. 91
Chapter 103 – The deed on the day of the sacrifice. 91
Chapter 104 – Reward for the one who enters Makkah peacefully. 91
Chapter 105 – Reward for the one who enters the Sanctuary barefooted. 92
Chapter 106 – Reward for the one who enters Makkah and there is no arrogance in his heart 92
Chapter 107 – Reward of the Glorification at Makkah. 92
Chapter 108 – Reward of the Prostator in Makkah. 93
Chapter 109 – Reward for the one who sleeps in Makkah. 93
Chapter 110 – Reward for the one who completes the Quran at Makkah. 93
Chapter 111 – Reward for looking at the Kabah. 94
Chapter 112 – Reward for recognising the rights of the Kabah. 94
Chapter 113 – Reward for entering the Kabah. 95
Chapter 114 – Reward for the Hajj by walking. 95
Chapter 115 – Reward for the one who dies in the Way of Religion. 95
Chapter 116 – Reward for the one who leaves behind a caretaker with regards to his family. 96
Chapter 117 – Reward for the one who reveres the Pilgrim and shakes his hand, and greets him.. 96
Chapter 118 – Reward for the one who Performs Hajj every year, then fails to do so one year 97
Chapter 119 – Reward for the one who intended for Hajj, then held back. 97
Chapter 120 – Reward for the one who is associated with carrying the burden for the Hajj 97
Chapter 121 – Reward for the one buried in the Sanctuary. 98
Chapter 122 – Reward for the Fasting. 98
Chapter 123 – Reward for the deed of the living one for the dead. 99
The Book of the Punishment for the deeds, from Al-Mahaasin, in which are seventy chapters. 100
Chapter 1 – Punishment for complacency with the ablution. 100
Chapter 2 – Punishment for the one who recites behind an Imam, preceding him.. 100
Chapter 3 – Punishment for the one who is complacent regarding the Salat 101
Chapter 4 – Punishment for the one who looks at a woman whilst he is in Salat 104
Chapter 5 – Punishment of the one who Prays whilst he is with the urine or faeces. 105
Chapter 6 – Punishment for the one who delays the ‘Asr’ Salat 105
Chapter 7 – Punishment for the one who sleeps from Al-Isha (Salat) 106
Chapter 8 – Punishment for the one who neglects the congregational (Salat) 106
Chapter 9 – Punishment for the one who neglects the Friday (Salat) 108
Chapter 10 – Punishment for the one who neglects the Night Salat 108
Chapter 11 – Punishment for the one who prevents the Zakat 109
Chapter 12 – Punishment for the one who neglects the Zakat (unpaid) 111
Chapter 13 – Punishment for the one who neglects the Hajj 111
Chapter 14 – Punishment for the one who doubts regarding Rasool-Allah-saww. 112
Chapter 15 – Punishment for the one who doubts regarding Amir-ul-Momineen-asws 113
Chapter 17 – Punishment for the one who does not recognise his Imam-asws 117
Chapter 19 – Punishment for the one who breaks an agreement with the Imam-asws 120
Chapter 20 – Punishment for the one who neglects the (sending of) Salawat upon the Prophet-saww. 120
Chapter 22 – Punishment for the one who forgets the Quran. 122
Chapter 23 – Punishment for the one who is complacent with the Command of Allah-azwj 122
Chapter 24 – Punishment for the one who comes to Allah-azwj from other than His-azwj Door 122
Chapter 25 – Punishment for the one who belittles a Believer and humiliates him.. 123
Chapter 26 – Punishment for the one is satiated whilst a Believer is hungry. 123
Chapter 27 – Punishment for the one who is (over) dressed whilst a Believer is without clothes. 124
Chapter 29 – Punishment for the one who abandons a Believer 125
Chapter 31 – Punishment for the one is helped by a Believer, but he does not help him.. 126
Chapter 32 – Punishment for the one who insults in the eyes of a Believer 126
Chapter 34 – Punishment for the one who profits against the Believer 128
Chapter 35 – Punishment for the one who blocks the Believer 128
Chapter 36 – Punishment for the one who prevents a Believer settling in his house. 128
Chapter 37 – Punishment for the one who slanders a Believer 129
Chapter 40 – Punishment for the one who aids against a Muslim.. 130
Chapter 43 – Punishment of the one who follows the tracks of the Believer 131
Chapter 44 – Punishment for the broadcasting. 132
Chapter 45 – Punishment for the murder 132
Chapter 46 – Punishment of the adulterer 134
Chapter 47 – Punishment for the adulteress. 136
Chapter 48 – Punishment of the child born of adultery. 137
Chapter 49 – Punishment of looking at the women. 138
Chapter 50 – Punishment for the sodomy. 138
Chapter 51 – Punishment for the one makes it possible upon himself to be come to. 141
Chapter 52 – Punishment for the lesbian with the lesbian. 143
Chapter 53 – Punishment of the pimping. 144
Chapter 54 – Punishment for the one who has no Ghayrat (Honour) 145
Chapter 55 – Punishment of the cuckold (husband of an unfaithful wife) 145
Chapter 56 – Punishment of the sin. 146
Chapter 57 – Punishment for the disobedience. 147
Chapter 58 – Punishment for the bad (deeds) 148
Chapter 59 – Punishment for the lie. 148
Chapter 61 – Punishment for the one who swears a lie by Allah-azwj 150
Chapter 62 – Punishment of the immoral (false) oath. 151
Chapter 64 – Punishment for the one who describes justice and works without it 152
Chapter 65 – Punishment for the showing off 153
Chapter 66 – Punishment for the arrogance. 153
Chapter 67 – Punishment for the self-conceitedness. 154
Chapter 68 – Punishment for the pomp and letting the trouser to be below the ankle. 155
Chapter 69 – Punishment of the swagger in the walking. 155
Chapter 70 – Punishment for the drinker of the wine. 156
Chapter 1 – (About) What Allah-azwj Blessed and High Created the Believer from His-azwj Light 157
Chapter 2 – Creation of the Believer from Illiyeen. 158
Chapter 3 – Creation of the Believers from the clay of the Prophets-as 159
Chapter 4 – Creation of the Believer from the clay of the Gardens (of Paradise) 159
Chapter 5 – Creation of the Believer from a treasured clay. 161
Chapter 7 – Mixture of the two clays. 163
Chapter 8 – Creation of the Believer 164
Chapter 9 – The good of birth. 165
Chapter 12 – [17:71] The Day when We will Call every human being with their Imam-asws 172
Chapter 13 – [42:23] Say: I do not ask of you any reward for it but love for my near relatives. 173
Chapter 14 – You (Shiah) are the People of the Religion of Allah-azwj 174
Chapter 16 – There is none upon the Religion of Ibrahim-as except for you (Shiah) 176
Chapter 18 – You are looking at where the Allah-azwj is Looking at 178
Chapter 19 – The Recognition. 178
Chapter 21 – The one who loves us-asws with his heart 183
Chapter 22 – The one who dies not recognising his Imam-asws 184
Chapter 24 – The rejection. 189
Chapter 26 – Characteristics of the Believer 190
Chapter 27 – The Agromania (Desire to live alone in a desolate land) 191
Chapter 28 – (Such – all of what is in my possession from the copy) 193
Chapter 29 – (Such – all of what is in my possession from the copy of Al-Mahaasin) 194
Chapter 30 – The Purification. 194
Chapter 31 – (Such – regarding what is in my possession from a copy of Al Mahasin) 196
Chapter 32 – The Believers is a true Martyr 196
Chapter 33 – Friendship and enmity regarding Allah-azwj 198
Chapter 34 – Acceptance of the deed. 199
Chapter 35 – (Such – regarding what is in my possession from a copy of Al-Mahasin) 202
Chapter 36 – What was Revealed regarding the Shiah, from the Quran. 203
Chapter 37 – Purification of the Believer 206
Chapter 39 – Joyfulness during the death. 209
Chapter 40 – Souls of the Believers. 214
Chapter 41 – Regarding the Resurrection. 215
Chapter 42 – (Such – regarding all of what is in my possession from a copy of Al-Mahaasin) 219
Chapter 43 – Our-asws Shiah are the closest of the creatures from Allah-azwj 219
Chapter 44 – Our-asws Shiah would be attaching themselves to us -asws 220
Chapter 45 – The Intercession. 223
Chapter 46 – Intercession of the Believer 224
Chapter 47 – The referring of the Hadeeth to the Progeny-asws of Muhammad-saww. 225
The Book – Lamps (for the) darkness – and in it are fifty chapters. 227
Chapter 2 – The Understanding. 236
Chapter 3 – The Guidance is from Allah-azwj Mighty and Majestic. 239
Chapter 4 – A Right of Allah-azwj Mighty and Majestic upon His-azwj creatures. 244
Chapter 5 – The Prohibition of the speech and (issuing) the Verdict (Fatwa) without knowledge. 245
Chapter 6 – The Innovation. 248
Chapter 7 – The analogist and the opinion. 251
Chapter 8 – The verification. 260
Chapter 10 – Merits of the group. 266
Chapter 11 – The precaution in the Religion and the acting by the Sunnah. 267
Chapter 12 – The Evidence from the Book of Allah-azwj 272
Chapter 13 – Obligation for seeking the knowledge. 272
Chapter 14 – The realities of the Truth. 274
Chapter 15 – The urging upon seeking the knowledge. 274
Chapter 16 – Take the Truth from the one who has it and do not look at his deeds. 278
Chapter 17 – Manifestation of the Truth. 280
Chapter 18 – The one who neglects the disputing with the people of the opposition. 281
Chapter 19 – Right of the scholar 283
Chapter 20 – What the people do not have the leeway for being ignorant of 284
Chapter 21 – The earth will not be empty from a knowledgeable one-asws 285
Chapter 22 – Argument of Allah-azwj upon His-azwj creatures. 288
Chapter 23 – Such, regarding what was in my possession from a copy of Al-Mahaasin. 289
Chapter 24 – Conciseness from the Monotheism (Tawheed) 289
Chapter 25 – The knowledge. 297
Chapter 26 – The Will and the Decision. 298
Chapter 27 – The enjoining and the forbidding. 301
Chapter 28 – The promise and the Caution. 301
Chapter 29 – There is no obedience for the creatures in the disobedience of the Creator-azwj 302
Chapter 30 – The conviction and the patience in the Religion. 302
Chapter 31 – The sincerity. 310
Chapter 32 – The dissimulation. 315
Chapter 33 – The angers and the management (of it) 322
Chapter 34 – The intention. 323
Chapter 35 – The love and the hatred for the Sake of Allah-azwj 326
Chapter 36 – Miscellaneous regarding the love and the hatred. 331
Chapter 37 – The Revelation in the Quran being an explanation of everything. 333
Chapter 38 – Ratification of Rasool-Allah-saww and the submission to him-saww. 338
Chapter 39 – The Limitations. 340
Chapter 40 – The explanation, and the understanding, and the superfluous arguments. 345
Chapter 41 – The trial and the tribulation (Sufferings) 349
Chapter 42 – The Successful and the Cursed. 350
Chapter 43 – The Conferring (of Benefit) from Allah-azwj over His-azwj creatures. 353
Chapter 44 – Beginning of the creation. 353
Chapter 45 – Creation of the good and the evil 355
Chapter 46 – Al-Islam and Al-Imaan (the faith) 357
Chapter 47 – The Sharia (Law) 359
Chapter 48 – The beloved (things) – and it is a single book which is in the index. 366
Chapter 49 – The abhorrences – and it is a single book which is in the index. 372
Chapter 50 – The abilities, and the compulsion, and the authorisation. 373
Book 1 – The Book of Reasons. 375
Book 2 – The Book of the Journey. 433
Chapter 1 – Merits of the Travel 433
Chapter 2 – The days in which the travelling is recommended and the needs. 434
Chapter 3 – The Timings (for the travelling) 435
Chapter 4 – The beloved timings in which to travel 435
Chapter 5 – The days in which the travelling is abhorred. 436
Chapter 6 – The timings in which the travelling is abhorred. 437
Chapter 7 – What is inauspicious with the traveller 438
Chapter 8 – Beginning the travel with charity. 438
Chapter 10 – The words during the embarking. 444
Chapter 11 – Remembering Allah-azwj during the journey. 446
Chapter 13 – Farewell of the traveller and supplicating for him.. 447
Chapter 14 – The abhorrence of the one regarding the journey. 450
Chapter 15 – The companions. 452
Chapter 16 – The good companions. 454
Chapter 17 – Right of the companions during the journey. 454
Chapter 19 – Conservation of the expenditure during the journey. 455
Chapter 21 – The provision. 457
Chapter 22 – What the traveller should carry from the weapons and the tools. 458
Chapter 23 – The defending from your self 458
Chapter 24 – Being humane with the animal and its commitment 458
Chapter 25 – Assisting the traveller 460
Chapter 26 – Supplication for the one who strays from the road. 461
Chapter 27 – Guiding the straying one from the road. 461
Chapter 28 – Frequenting the encampments. 463
Chapter 29 – The places in which not to encamp therein. 463
Chapter 30 – The places in which (One) should not Pray. 464
Chapter 31 – The Protection Charms. 466
Chapter 32 – Death of the foreigner 469
Chapter 33 – Summary of the shortening (of the Prayer) 470
Chapter 34 – The Necessities. 471
Chapter 35 – The Rarities. 472
Chapter 36 – Entry into a town. 473
Chapter 37 – Etiquettes of the traveller 474
Chapter 38 – Congratulating the marchers. 477
Chapter – Such regarding was is in my possession from the copy. 479
Chapter 2 – The feeding in the Month of Ramazan. 496
Chapter 3 – Desire for the food. 497
Chapter 4 – Meeting of the hands upon the food. 498
Chapter 5 – The exclusive dining. 499
Chapter 6 – There is no extravagance in (eating of) the food. 500
Chapter 7 – The varieties (of food) 502
Chapter 9 – The Al-Harisah (Mashed Grains and Meat) 505
Chapter 10 – Al-Masalsat and Al-Ahsa’a. 507
Chapter 11 – The cold meat 508
Chapter 12 – The heated food. 509
Chapter 13 – The hot food. 509
Chapter 16 – The congregating. 515
Chapter 17 – Answering the invitation. 515
Chapter 18 – Such regarding what was in my possession from the copy. 517
Chapter 19 – The goodness of the eating in the house of your brother 518
Chapter 20 – Friendliness of the man in the house of his brother 521
Chapter 21 – Eating of the man in the house of his brother without his permission. 523
Chapter 22 – The offering to your brother 525
Chapter 23 – The invitation to the food. 526
Chapter 24 – The food regarding Al-Khars (Aqeeqa of the newborn) 527
Chapter 25 – The food regarding the funeral 528
Chapter 26 – The Breakfast and the dinner 530
Chapter 27 – Presentation of the food during the time of the Prayer 533
Chapter 28 – Right of the table (meal) 533
Chapter 29 – Handling the server 534
Chapter 30 – The ablution before the food and after it 534
Chapter 31 – With regards to what the ablution is not Obligatory. 539
Chapter 32 – Miscellaneous – regarding the ablution. 540
Chapter 33 – The hand towel for ablution of the Prayer and the food. 541
Chapter 34 – The Words before the food and after it 543
Chapter 35 – The supplication for the owner of the food (host) 554
Chapter 36 – The moderation in the eating and its measure. 554
Chapter 37 – The modesty in the food and the drink, and the satisfaction with what is present 555
Chapter 38 – Investigating what is eaten. 556
Chapter 41 – Licking the fingers. 559
Chapter 42 – Eating what falls from the crumbs. 560
Chapter 43 – Forbidding from abundance of the food and eating too much. 563
Chapter 44 – The belching. 565
Chapter 45 – The etiquettes in the food. 566
Chapter 46 – Such regarding what was in my possession from a copy of Al-Mahaasin. 568
Chapter 47 – Miscellaneous regarding the food. 568
Chapter 49 – The eating and the drinking with the left hand. 575
Chapter 50 – Eating (whilst) reclining. 576
Chapter 51 – Eating (whilst) walking. 578
Chapter 52 – The etiquettes during the food. 579
Chapter 54 – Such regarding what was in my possession from a copy of Al-Mahaasin. 585
Chapter 55 – The Kebab (Barbeque) 590
Chapter 56 – The Grilled food. 591
Chapter 58 – Such regarding what was in my possession from a copy of the book. 591
Chapter 59 – Taking the marrow from the bones. 594
Chapter 60 – The forbidden meats. 595
Chapter 61 – Meat of the antelope and the fallow deer 595
Chapter 62 – Meat of the domesticated horses, and the mules and the donkeys. 596
Chapter 63 – Meat of the camel 596
Chapter 64 – The meat of the pigeon and the ring-necked pheasant 596
Chapter 65 – The Big Fish and the (Small) Fish. 597
Chapter 66 – The locusts (grass hoppers) 602
Chapter 68 – Al-Khaal (a vinegar paste) and the oil 606
Chapter 70 – Al-Khal (A vinegar paste) 611
Chapter 71 – Al-Suweyq (Made out of wheat flour and barley) 614
Chapter 72 – The dairy (products) 618
Chapter 73 – The dairy of the Sunflower Pollen. 621
Chapter 74 – The cow milk. 621
Chapter 75 – The donkey milk. 622
Chapter 78 – The cheese and the walnuts together 625
Chapter 84 – The Chickpeas. 635
Chapter 86 – The vegetables. 636
Chapter 89 – The Sweet Basil 646
Chapter 96 – The Watercress. 650
Chapter 98 – The Chard (A type of beet) 652
Chapter 101 – The Onions and the Garlic. 656
Chapter 105 – Al Shaljam and it is the turnip. 659
Chapter 106 – The Aubergine. 660
Chapter 107 – The Truffle. 661
Chapter 110 – The Pomegranate. 676
Chapter 112 – The Raisins. 687
Chapter 117 – The Bananas. 695
Chapter 118 – The Grapefruit 696
Chapter 119 – Such regarding what was in my possession from a copy of Al-Mahaasin. 697
Chapter 120 – The Watermelon. 698
Chapter 121 – The Cucumbers. 699
Chapter 122 – The Toothpick and the Tooth Brush. 700
Chapter 123 – The Toothpick. 707
Chapter 124 – What is disliked to pick the teeth with. 708
Chapter 125 – The washing (of the mouth with cyperus (a herb)) 709
Chapter 126 – Eating the clay. 710
Chapter 1 – Merits of the water 712
Chapter 2 – Water of Zamzam.. 715
Chapter 3 – Merits of water of the channel – (Rain water after it falls onto the ground) 717
Chapter 4 – Water of the sky (Rain) 718
Chapter 5 – Water of the Euphrates (Al-Furat) 718
Chapter 6 – Drinking the water 718
Chapter 7 – Such regarding what was in my possession from a copy of Al-Mahasin. 720
Chapter 8 – The words (to be recited) during the drinking of the water 722
Chapter 9 – The water which is forbidden to drink it 723
Chapter 10 – The drinking (whilst) standing. 724
Chapter 11 – Utensils of the gold and the silver 726
Chapter 12 – Such regarding what was in my possession from a copy of Al-Mahaasin. 729
Chapter 13 – Utensils of the People of the Book (Jews and Christians) and the Magians. 729
Chapter 15 – Such regarding what was in my possession from a copy of the book. 730
Chapter 16 – The wine upon the table. 731
Chapter 17 – The merit of the bread and is Obligatory from honouring it 731
Chapter 18 – A Piece of bread. 736
Book 5 – The Book of Benefits. 741
Chpter 1 – The Istikhaara (Asking for Allah-azwj’s Choice) 742
Chapter 2 – The words (to be spoken) during the Istikhaara. 744
Chapter 3 – The consultation. 746
Chapter 4 – The Drawing of lots. 749
Chapter 5 – Concealment of the pain. 750
Chapter 6 – Acceptance of the advice. 750
Chapter 1 – The Architecture. 751
Chapter 2 – Such regarding what was in my possession from a copy of Al-Mahaasin. 754
Chapter 3 – Capacity of the home. 755
Chapter 4 – Taking the Masjid (Prayer room) to be in the house. 757
Chapter 5 – Refurbishment of the homes and the images. 758
Chapter 6 – The petrification of the surfaces. 764
Chapter 7 – The Strolling. 766
Chapter 8 – The Miscellaneous. 766
Chapter 9 – Cleaning of the houses and the backyards. 767
Chapter 10 – Taking the slaves and the maids (Slave girls) 768
Chapter 11 – Disciplining the slaves. 770
Chapter 12 – Yoking of the animals and the riding. 770
Chapter 13 – Equipment of the animals. 775
Chapter 14 – Merit of the (cavalry) horse and yoking it 775
Drink Water while Standing during the Day but while Sitting during the Night. 792
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj THE BENEFICENT THE MERCIFUL
كتاب القرائن وفيه من الابواب أحد عشر بابا
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 Abdullah-asws 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 Allah-azwj) is (also) Given the sufficiency. Allah-azwj 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 Abdullah-asws, said, ‘There is a letter with me from Al-Sadiq-asws to Abdullah Bin Muawiya, and he was in Persia: ‘The one who fears Allah-azwj, He-azwj will Protect him; and the one who thanks Him-azwj, He-azwj would Increase (sustenance) for him; and the one who lends (Qarz-e-Hasana) Him-azwj, He-azwj 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 Abdullah-asws or Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘Three are saviours and three are destroyers’. They said, ‘O Rasool-Allah-saww! What are the saviours?’ He-saww said: ‘Fear of Allah-azwj in the secrecy as if you can see Him-azwj, so if you cannot see Him-azwj, then He-azwj 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-Allah-azwj! So what are the destroyers?’ He-saww 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’far-asws 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 Abdullah-asws, from his-asws forefathers-asws, from Ali-asws 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
Salman-as having said, ‘Three (things) make me-as laugh, and three (things) make me-as cry. So as for the three which make me-as cry – so it is the separation of the loved ones, Rasool-Allah-saww and his-saww group, and the horror at the throes of death, and the pausing in front of the Lord-azwj of the Worlds on a Day in which the secrets would become public. I-as do not know whether I-as would be going to the Paradise or the Fire? And as for the three which make me-as laugh – so it is the oblivious one with whom (Allah-azwj) 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 Master-azwj 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 him-asws (6th Imam-asws) saying: ‘Three make me-asws wonder, and three grieve me-asws. So as for those who make me-asws wonder are – the seeker of the world and the death is seeking him, and the oblivious one from whom (Allah-azwj 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 Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘The one in whom, is at least one of these, would be under the Shade of the Throne of Allah-azwj 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 Allah-azwj 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 Ali-asws 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 Allah-azwj; and there is no Religion for the one who makes a Religion who labels a falsehood upon Allah-azwj; and there is no Religion for the one who makes a Religion by being obedient to the one who is disobedient to Allah-azwj 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 he-asws 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 Abdullah-asws 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 Allah-azwj), 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 Abdullah-asws, from his-asws father-asws 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-Husayn-asws, from his-asws mother Fatima Bint Muhammad-asws. She-asws said: ‘Rasool-Allah-saww 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 Abdullah-asws, from his-asws forefathers-asws who said: ‘Rasool-Allah-saww 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 Allah-azwj; 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 Abdullah-asws having said: ‘Amir-ul-Momineen-asws 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 Abdullah-asws said: ‘If there are three (qualities) within someone, Rasool-Allah-saww 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 Allah-azwj, and a man who comes to forbidden wealth, and avoids it for the Sake of Allah-azwj’.[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 Abdullah-asws having said: ‘Rasool-Allah-saww 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 he-asws 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 Abdullah-asws saying: ‘The servant is in between three (states) – affliction, and pre-determination, and Blessing. So if there is the affliction upon him from Allah-azwj, the patience is Obligatory; and upon him is the pre-determination from Allah-azwj, the submission is an Obligation; and upon him is the Blessing from Allah-azwj, 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-Momineen-asws ascended the Pulpit at Al-Kufa, so he-asws Praised Allah-azwj and Extolled Him-azwj, then said: ‘O you people! The sins are three!’ Then he-asws was silent. So Habat Al-Arny said to him-asws, ‘O Amir-ul-Momineen-asws! You-asws said, ‘The sins are three’, then you-asws were silent’. So he-asws said to him: ‘I-asws did not mention it except that I-asws intended to explain it, but it has been presented to me-asws 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 Master-azwj (will Forgive) and fears Him-azwj’.
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-Momineen-asws! So explain these to us’. He-asws said: ‘Yes. As for the Forgiveable sins, so the servant is Punished by Allah-azwj for these sins in the world, and Allah-azwj is more Wise and more benevolent that He-azwj would Punish His-azwj 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 Allah-azwj Blessed and High Emerged His-azwj creatures, Swore a Swear to Himself-azwj. So He-azwj Said: “By My-azwj Honour and by My-azwj Majestic! I-azwj 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 Allah-azwj would Survey for the servants, some from the others until there does not remain any one with whom there is an injustice. Then Allah-azwj 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 Allah-azwj Veils for His-azwj servant, and Gives him the inclination for the repentance. Thus, he becomes humble due to his sin, hopeful to his Lord-azwj. So we are to Him-azwj just as He-azwj is to Himself-azwj. We hope to Him-azwj, to Him-azwj for the Mercy, and we fear to Him-azwj 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 Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The one who has four (qualities) in him would be in the Magnificent Light of Allah-azwj – the one who adheres to the testimony that there is no god except for Allah-azwj and that I-saww am Rasool-Allah-saww; and the one who is afflicted by a difficulty, sadness, ‘We are for Allah-azwj and to Him-azwj we are returning’; and the one who comes across a good, says, ‘The Praise is for Allah-azwj the Lord-azwj of the Worlds; and the one when he commits a sin, says, ‘I seek Forgiveness of Allah-azwj and I repent to Him-azwj’.[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 Abdullah-asws 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’far-asws having said: ‘Ali-asws Bin Al-Husayn-asws 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 Lord-azwj and He-azwj would be Pleased with him – the one who fulfills what Allah-azwj 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 Allah-azwj 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 Abdullah-asws having said: ‘The one who guarantees four (things) for me-asws, I-asws 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’far-asws having said: ‘The one in whom are four (qualities), Allah-azwj 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 Abdullah-asws 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 Abdullah-asws 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 Muhammad-asws, from Ibn Al-Qadah, from Abu Abdullah-asws from his-asws father-asws having said: ‘Amir-ul-Momineen-asws said to his-asws companions: ‘Shall I-asws 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 Allah-azwj and His-azwj Work; and do not hope in anyone except his Lord-azwj; 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’far-asws at Mina, and a man from Quraish had died. So he-asws said: ‘Shall I-asws inform you of five qualities which are from righteousness, and the message to the Paradise?’ I said, ‘Yes’. He-asws 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 Allah-azwj’s Pleasure; and frequent in saying, ‘There is no Power nor Strength except with Allah-azwj, the Exalted, the Magnificent’, for it is from the treasures of the Paradise; and the love for Muhammad-saww and the Progeny-asws of Muhammad-saww’.[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-Momineen-asws having said: ‘If one has in him six qualities would be in front of Allah-azwj and from His-azwj right. Allah-azwj 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 my-asws merits, and sets foot in my-asws footsteps, and awaits my-asws what I-asws 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 Abdullah-asws 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-Momineen-asws having said: ‘Allah-azwj 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Six (matters) Allah-azwj has Disliked for me-asws, so I-asws dislike these for the Imams-asws from my-saww offspring, and dislike it for the Imams-asws 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?’ He-asws said: ‘What Allah-azwj Disliked for Maryam-as in His-azwj 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?’ He-asws 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-Allah-saww 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 People-asws of the Household of his Prophet-saww, 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘I-saww curse seven whom Allah-azwj the High has Cursed, and a Prophet-saww was always Answered’. It was said, ‘O Rasool-Allah-saww! Who are they?’ He-saww said: ‘The exceeder in the Book of Allah-azwj, and the liar in the Power of Allah-azwj, the opponent of my-saww Sunnah, and the one who has permitted from my-saww family what Allah-azwj has Forbidden, and the enforcer of tyranny to honour the one whom Allah-azwj has Disgraced, and disgrace the one whom Allah-azwj has Honoured, and the follower upon the Muslims due to their Fey (Khums) being made permissible for him, and the forbidder of what Allah-azwj 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-Farsi-as said: ‘My friend (Rasool-Allah-saww) advised me-as with seven qualities, that I-as should not leave them in any situation. He-saww advised me that I-as should look at the one who is beneath me-as and not look at the one who is above me-as; and that I-as should love the poor and be near to them; and that I-as should speak the truth even if it was bitter; and that I-as should maintain good relationships even if it was the housekeeper; and that I-as should not ask the people for anything. And he-saww advised me-as that I-as should frequent in saying ‘There is no Power or Strength except with Allah-azwj 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 Abdullah-asws and said to him-asws, ‘Do you-asws view these people, all of them as from the human beings?’ So he-asws 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 Allah-azwj 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 Abdullah-asws having said: ‘Rasool-Allah-saww 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 Allah-azwj) 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-Allah-saww! And what is ‘Al-Zabaeyn’?’ He-saww 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 Abdullah-asws having said: ‘A delegation of Abdul Qays proceeded to Rasool-Allah-saww, so they placed a bunch of dates in front of him-saww. He-saww said: ‘Is it charity or a gift?’ They said, ‘But, it is a gift’. So the Prophet-saww said: ‘Which dates of yours are these ones?’ They said, ‘It is Al-Barny, O Rasool-Allah-saww!’ He-saww said: ‘This is Jibraeel-as. He-as informs me-saww that in your dates there are nine qualities – the Satan-la 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 Allah-azwj, and remoteness from the Satan-la, 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’far-asws having said: ‘Ten (matters), the one who attaches to these would enter the Paradise – The testimony that there is no god except for Allah-azwj and that Muhammad-saww is Rasool-Allah-saww; and the acceptance with what he-saww came with from the Presence of Allah-azwj; 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 Guardians-asws of Allah-azwj, and the disavowing from the enemies of Allah-azwj, 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 Abdullah-asws 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 Abdullah-asws 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘By the One in Whose-azwj Hand is my-saww 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 Abdullah-asws having said: ‘Amir-ul-Momineen-asws 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-Allah-saww said: ‘May Allah-azwj 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 Abdullah-asws having said: ‘Allah-azwj Blessed and High Said: “But rather, I-azwj Accept the Prayer from the one who humbles himself to My-azwj Magnificence, and refrains himself from the lustful desires for My-azwj Sake, and passes his day in My-azwj remembrance, and does not revere My-azwj 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 I-azwj will Make for him a light in the darkness, and in the ignorance, a flag, by My-azwj Honour. And My-azwj Angels would protect him, and he will supplicate to Me-azwj and I-azwj will Listen, and ask Me-azwj and I-azwj shall Give. So the example of that in My-azwj 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 Abdullah-asws from his-asws father-asws, from his-asws grandfather-asws Ali-asws Bin Al-Husayn-asws having said: ‘Musa-as Bin Imran-as said: ‘O Lord-azwj! Who is deserving from the ones whom You-azwj would be Shading in the shadow of Your-azwj Throne on the Day when there will be no shade except Your-azwj Shade?’
So Allah-azwj Revealed unto him-as: “The purity of their hearts, and the soil (on) their hands (workers?); the ones who remember My-azwj Majesty when their Lord-azwj is Mentioned; the ones who were yearning for My-azwj Obedience just as the young one yearns for the milk; the ones who harbour to My-azwj Masjids as the eagle harbours to its nest; and the ones who get angered when My-azwj Prohibitions are made to be permissible, like the tiger when it roars’.[45]
10 – وصايا النبي صلى الله عليه وآله
Chapter 10 – Bequest of the Prophet-saww
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’far-asws having said: ‘A man came up to Rasool-Allah-saww, so he said, ‘Teach me, O Rasool-Allah-saww!’ So he-saww 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-Allah-saww!’ He said, ‘Beware of the greed, for it is the apparent poverty’. He said, ‘Increase it for me, O Rasool-Allah-saww’. He-saww 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 Abdullah-asws, from his-asws forefathers-asws, from the Prophet-saww, said, ‘He-saww said to Ali-asws: ‘O Ali-asws! I-saww bequeath to you with a bequest, so memorise it from me-saww’. So Ali-asws said to him-saww: ‘O Rasool-Allah-saww, bequeath it’. So from what was in his-saww bequest was that he-saww said: ‘The conviction is that you-asws do not be pleased with anyone (upon whom is) the Anger of Allah-azwj, nor should you-asws praise anyone for what Allah-azwj has Given you-asws, nor condemn anyone upon what Allah-azwj 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. Allah-azwj, by His-azwj 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 Ali-asws! 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 Ali-asws! 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 Ali-asws! You-asws will never to be without goodness from what you-asws have memorised of my-saww bequest. You-asws are with the Truth, and the Truth is with you-asws’.[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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘I-saww bequeath to you-asws, O Ali-asws, with regards to yourself-asws, with certain qualities, therefore memorise it. Our Allah-azwj! Help him-asws (to memorise it)! The first is the truthfulness, so do not let a lie come out from your-asws mouth, ever. And the second is the piety, so do not incline towards the betrayal, ever. And the third is the fear of Allah-azwj as if you-asws can see Him-azwj’. The fourth is the wailing for the Sake of Allah-azwj, there shall be Built for you-asws a house in the Paradise for every teardrop. The fifth is spending your-asws wealth and your-asws blood besides for your-asws Religion. And the sixth, is the taking to my-saww Sunnah regarding my-saww Prayer, and my-saww Fasting, and my-saww 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 your-asws effort until you-asws will be saying: ‘I-asws have been extravagant’, and you-asws have not been extravagant. And upon you is the night Prayer (repeated it four times), and upon you-asws is the afternoon Prayer. And upon you-asws is that you-asws raise your-asws hands to your-asws Lord-azwj and turn towards Him-azwj frequently. And it is upon you-asws to recite the Quran in every situation. And it is upon you-asws to brush your-asws teeth for every ablution. And it is upon you-asws to have beautiful morals, therefore commit these. And it is upon you-asws to keep aside from evil manners. Therefore if you-asws were not to do these, do not blame (anyone) except yourself-asws’.[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 Abdullah-asws saying: ‘Ali-asws found written upon the sheath of the sword of Rasool-Allah-saww, like the finger: ‘The people would come against Allah-azwj, the fighter without his fighting, and the striker without his strike, and the master without his slave, so they have disbelieved with what Allah-azwj Revealed unto Muhammad-saww. And the one who narrates something new or supports something new, so Allah-azwj 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 Abdullah-asws saying: ‘It is upon you to fear Allah-azwj 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, Iblees-la shrieks from behind him and says: ‘O woe! He obeyed and I-la disobeyed, and he prostrated and I-la 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 Abdullah-asws saying: ‘I-asws bequest you all to fear Allah-azwj, and do not carry the people upon your shoulders, (or else) you will be humiliated. Allah-azwj Blessed and High is Saying in His-azwj 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 he-asws 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 he-asws 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 us-asws, and they are saying to us-asws, ‘A people are saying and are reporting from you-asws such and such’. So we-asws 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 Allah-azwj and from Him-azwj, and Blessings of Allah-azwj be upon Muhammad-saww and his-saww Progeny-asws.
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj 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 Abdullah-asws having said, ‘To the one whom reaches (a Hadeeth) from the Prophet-saww that there is something in which there is a Reward, so he does that seeking the words of the Prophet-saww, then that Reward would be for him, even if the Prophet-saww 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 Abdullah-asws having said: ‘To the one whom it reaches (a Hadeeth) from the Prophet-saww that there is something in which there is Reward, so he does it, that Recompense would be for him, even if Rasool-Allah-saww did not say it’.[53]
2 – ثواب حسن الظن بالله
Chapter 2 – Reward for having good thoughts about Allah-azwj
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’far-asws having said: ‘A servant would pause in front of Allah-azwj 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 Your-azwj Honour! This was not my thinking of You-azwj’. So He-azwj would be Saying: “What was your thinking about Me-azwj?” So he would be saying, ‘I thought of You-azwj, that You-azwj would be Forgiving me’. So Allah-azwj would be Saying “I-azwj 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’far-asws said: ‘But, by Allah-azwj! Do not think (inappropriately) about Him-azwj in the world even for the blink of an eye, and if you did think (inappropriately) about Him-azwj 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 Abdullah-asws saying: ‘They will come with a servant on the Day of Judgement who had been unjust to himself (sinned). So Allah-azwj the High would be Saying to him: “Did I-azwj not Command you to obey Me-azwj? Did I-azwj not Forbid you from disobeying Me-azwj?” So he would be saying, ‘Yes, O Lord-azwj! But my lustful desires overcame me, so if You-azwj were to Punish me for my sins, You-azwj would not be unjust to me’. So Allah-azwj 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 You-azwj’. So He-azwj would be Saying: “What was your thinking of Me-azwj?” He would say, ‘My thoughts of You-azwj were good thoughts’. So Allah-azwj Would Command him to be in the Paradise. So Allah-azwj Blessed and High would Say: “I-azwj have Excused you due to your good thoughts of Me-azwj for a moment’.[55]
3 – ثواب التفكر في الله
Chapter 3 – Reward for the thinking regarding Allah-azwj
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 Abdullah-asws, ‘Thinking for a while is better than standing (for Prayer) for the night?’ He-asws said: ‘Yes. Rasool-Allah-saww said: ‘Thinking for a while is better than standing (for Prayer) for the night’. I said, ‘How should one think?’ He-asws 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 Allah-azwj 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 Abdullah-asws raising it to the Prophet-saww having said: ‘Allah-azwj Blessed and High Said: “The one who commits a sin and he knows that it is up to Me-azwj to Punish him and it is up to Me-azwj to Forgive him, I-azwj 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’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The one who attaches to my-saww Sunnah during the differring of my-saww 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’far-asws 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’far-asws 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 Abdullah-asws 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 Allah-azwj 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 Allah-azwj
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 Abdullah-asws saying: ‘No servant advises himself with the Advice of Allah-azwj, so he comes to the Truth from it and takes the Truth to it, except that Allah-azwj would Give him two qualities – extensive sustenance from Allah-azwj for him, and Pleasure from Allah-azwj Rescuing him’.[62]
10 – ثواب ايثار الطاعة على الهوى
Chapter 10 – Reward for preferring the obedience (to Allah-azwj) 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’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj the High Said: “By My-azwj Honour and My-azwj Majesty, and My-azwj Magnificence and My-azwj Power, and My-azwj Highness and My-azwj Elevated Status! No servant gives preference to My-azwj Desire over his own desire except that I-azwj 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 I-azwj 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 Allah-azwj
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’far-asws from his-asws father-asws, from Ali-asws Bin Abu Talib-asws having said: ‘The one who corrects regarding what is in between Allah-azwj and himself, Allah-azwj 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 Abdullah-asws having said: ‘The one who Prays and takes interest in his Prayers, not talking to himself and not forgetting in it, Allah-azwj would be Interested in it what interest he showed over it. So perhaps He-azwj 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), He-azwj 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’far-asws saying: ‘There is none from the things greater than the testimony that ‘there is no god except for Allah-azwj’, because Allah-azwj is not equated with anything nor is anyone associated with Him-azwj 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-Allah-saww said: ‘The one who says ‘There is no god except for Allah-azwj’, 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-Allah-saww said: ‘The best worship is the seeking of the Forgiveness, and these are the Words of Allah-azwj Mighty and Majestic in His-azwj 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 Allah-azwj, 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 Abdullah-asws having said: ‘Jibraeel-as said to Rasool-Allah-saww: ‘Blessed are the ones from your-saww community who say, ‘There is no god except for Allah-azwj, 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 Allah-azwj, the One with no associates for Him-azwj’.
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 Abdullah-asws saying: ‘The one who says ten times, before the emergence of the sun, and before its setting, ‘There is no god except for Allah-azwj, the One with no associates for Him-azwj, and for Him-azwj is the Praise, and He-azwj Causes to live and to die, and He-azwj is Living and does not die, in His-azwj Hand is the good, and He-azwj 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 Abdullah-asws having said: ‘The one who says ten times a day, ‘I testify that there is no god except for Allah-azwj, One with no associates for Him-azwj, One god, Alone, Unique, Last (Eternal), has neither Taken a companion nor a son’ – Allah-azwj 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 Satan-la, 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 Allah-azwj, my Lord-azwj; I do not associate anything with Him-azwj’.
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 Ali-asws Bin Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘Shall I-saww 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 Allah-azwj Relieves it all from you?’ They said, ‘Yes, O Rasool-Allah-saww!’ He-saww said: ‘Say, ‘There is no god except for Allah-azwj, our Lord-azwj; we do not associated anything with Him-azwj’. 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 Allah-azwj, 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 Muhammad-asws, from his-asws father-asws, from his-asws forefather-asws having said: ‘The one who says fifteen times a day, ‘There is no god except for Allah-azwj, truly, truly; there is no god except for Allah-azwj for worship and slavery; there is no god except for Allah-azwj for belief and sincerity’ – Allah-azwj would Turn to him with His-azwj Face, and will not Turn away His-azwj 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 Allah-azwj 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’far-asws, from his-asws father-asws, from his-asws forefather-asws having said: ‘The one who says thirty times a day, ‘There is no god except for Allah-azwj 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 Allah-azwj, 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 Abdullah-asws 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 Allah-azwj 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 him-asws, ‘There come to me every type (of people) so should I report to them this Hadeeth?’ He-asws said: ‘Yes, O Aban! When it will be the Day of Judgement, and Allah-azwj Gathers together the former ones and the later ones, He-azwj would Confiscate from them, ‘There is no god except for Allah-azwj’, 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 Allah-azwj, and Allah-azwj 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 Abdullah-asws having said: ‘The Prophet-saww said: ‘The one who descends in a valley (abode) and says, ‘There is no god except for Allah-azwj, and Allah-azwj is the Greatest’, Allah-azwj 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 Allah-azwj, and that Muhammad-saww is Rasool-Allah-saww’.
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’far-asws having said: ‘The one who testifies that there is no god except for Allah-azwj, and does not testify that Muhammad-saww is Rasool-Allah-saww, Allah-azwj would Write ten Rewards for him. So if he were to testify that Muhammad-saww is Rasool-Allah-saww, Allah-azwj 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 Abdullah-asws or Abu Ja’far-asws having said: ‘The one who says, ‘I testify to You-azwj, and You-azwj Suffice as a witness, and I testify by Your-azwj Angels, and Your-azwj Prophets-as, and Your-azwj Rasools-as, and all of Your-azwj creatures that You-azwj Allah-azwj are One and there is no associate for You-azwj, and that Muhammad-saww is Your-saww servant and your-azwj Rasool-saww’ – 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 Allah-azwj’, 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’far-asws having said: ‘Rasool-Allah-saww said: ‘Educate your dying ones to say, ‘There is no god except for Allah-azwj’, for it would be a friend for the Believers when he is alone in his grave’. Jibraeel-as said to me-saww: ‘O Muhammad-saww! If only you-saww 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 Allah-azwj, and the Praise is for Allah-azwj’, 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., Ali-asws)’.
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 Abdullah-asws said: ‘The one who testifies that ‘there is no god except for Allah-azwj’ at the time of his death would enter the Paradise. The Prophet-saww said: ‘Educate your dying ones to say that, ‘there is no god except for Allah-azwj’, for it would demolish your sins’. He (the narrator) said, ‘How is it for the one who says it during his lifetime?’ He-asws 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’far-asws, from his-asws father-asws, from Abdullah Bin Ja’far, ‘My uncle Ali-asws Bin Abu Talib-asws said to me: ‘Shall I-asws gift to you certain words which I-asws have not narrated to Hassan-asws or Husayn-asws? – When there is a need for you to Allah-azwj which you would like to have it Fulfilled, so say, ‘There is no god except for Allah-azwj, the Forebearing, the Benevolent; there is no god except for Allah-azwj, the Exalted, the Magnificent; Glory be to Allah-azwj the Lord-azwj of the seven skies, and what is in between them, and the Lord-azwj of the Magnificent Throne; and the Praise is for Allah-azwj the Lord-azwj of the Worlds; Our Allah-azwj! I ask You-azwj by You-azwj being the Powerful King, and You-azwj have Power over all things, whatsoever You-azwj 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 Allah-azwj, O Allah-azwj!’
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 sons-asws of Abu Ja’far-asws complained, so Abu Ja’far-asws passed by him-asws whilst he-asws was complaining. So Abu Ja’far-asws said: ‘You-asws should say: ‘O Allah-azwj! O Allah-azwj! For it is something which no one says it ten times except that the Lord-azwj Blessed and High Says to him: “Here I-azwj am!’.[80]
25 – ثواب من قال: ” يا الله يا ربى “
Chapter 25 – Reward for the one who says, ‘O Allah-azwj! O my Lord-azwj!’
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 Abdullah-asws having said: ‘When the servant says, ‘O Allah-azwj! O my Lord-azwj!’ until his breath is cut off, the Lord-azwj 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 Abdullah-asws, ‘The Words of Allah-azwj Mighty and Majestic in His-azwj Book [19:13] And tenderness from Us, he-asws said: ‘It was Yahya-as when he-as supplicated, said in his-as supplication, ‘O Lord-azwj! O Allah-azwj!’ Allah-azwj Called out to him-as from the sky: “O Yahya-as, here I-azwj am! Ask your-as need”.[81]
26 – ثواب من قال: يا رب ثلاثا
Chapter 26 – Reward for the one who says, ‘O Lord-azwj, 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 Abdullah-asws having said: ‘The man from among you pauses at the mentioned of the Paradise and the Fire, then he says, ‘O Lord-azwj, O Lord-azwj, O Lord-azwj!’ – three times. So when he says it, He-azwj 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 Lord-azwj, O Lord-azwj!’
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 Abdullah-asws said, ‘The one who says, ‘O Lord-azwj! O Lord-azwj!’, until his breath is cut off, He-azwj Says to him: “Here I-azwj 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, He-azwj Says to him: “Here I-azwj am! What is your need?’[83]
28 – ثواب من كبر الله مائة تكبيرة
Chapter 28 – Reward for the one who exclaims the Greatness of Allah-azwj 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’far-asws saying: ‘The one who exclaims the Greatness of Allah-azwj with one hundred exclamations before the emergence of the sun, and before its setting, Allah-azwj Writes for him the Recompense of the one who freed one hundred slaves. And the one who says, ‘Glory be to Allah-azwj and by His-azwj Praise’, Allah-azwj Writes for him ten Rewards, and if he increases it (Glorification), Allah-azwj Increases it (Rewards)’.[84]
29 – ثواب تسبيح فاطمة الزهراء عليها السلام
Chapter 29 – Reward for (Glorifying by) the Glorification of Fatima Al Zahra-asws
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 Abdullah-asws having said: ‘The one who Glorifies Allah-azwj after the Obligatory (Prayers) before bending his legs, with the one hundred Glorifications (تسبيح) of Fatima Al Zahra-asws, and follows it by ‘There is no god except for Allah-azwj’, 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 Abdullah-asws. So my father asked him-asws about the Glorification (تسبيح) of Fatima-asws, so he-asws said: ‘Allah-azwj is the Greatest’, until counted it thirty four. Then he-asws said: ‘The Praise is for Allah-azwj, until it reached sixty seven (altogether). Then he-asws said: ‘Glory be to Allah-azwj, until it reached a hundred (altogether), enumerating by his-asws 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’far-asws having said: ‘The one who says, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and There is no god except for Allah-azwj, and Allah-azwj is the Greatest’, Allah-azwj would Create four birds from these which would (on his behalf) Glorify Him-azwj, and Extol His-azwj 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’far-asws having said: ‘Rasool-Allah-saww said: ‘When the servant says, ‘Glory be to Allah-azwj, so he has rubbed his nose (in the dust) for the Sake of Allah-azwj, and becomes deserving to Allah-azwj that He-azwj 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 Abdullah-asws having said: ‘The one who Glorifies Allah-azwj 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’far-asws having said: ‘Rasool-Allah-saww passed by a man who was planting a plant in a wall of his. So he-saww paused at him and said to him: ‘Shall I-saww 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-Allah-saww’. He-saww said: ‘When it is the morning and the evening, so say, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except for Allah-azwj, and Allah-azwj 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 Abdullah-asws 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 Allah-azwj, and the Praise is for Allah-azwj, and there is no god except for Allah-azwj, and Allah-azwj is the Greatest, and there is no Power or Strength except with Allah-azwj’.[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 him-asws (6th. Imam-asws) saying: ‘Rasool-Allah-saww said: ‘The one who says, ‘Glory be to Allah-azwj’, it would not be a surprise if Allah-azwj were to Create from it a green bird being shaded by the Shade of the Throne Glorifying Him-azwj, so He-azwj 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 Abdullah-asws having said: ‘Allah-azwj Glorifies Himself-azwj three times every day, so the one who Glorifies Allah-azwj with what He-azwj Glorifies Himself-azwj 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, ‘You-azwj are Allah-azwj, there is no god except for You-azwj, Lord-azwj of the Worlds; and You-azwj are Allah-azwj, there is no god except for You-azwj, the Beneficent, the Merciful; and You-azwj are Allah-azwj, there is no god except for You-azwj, the Exalted, the Mighty, the Great; and You-azwj are Allah-azwj, there is no god except for You-azwj, King of the Day of Judgement; and You-azwj are Allah-azwj, there is no god except for You-azwj, 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 You-azwj are Allah-azwj, there is no god except for You-azwj, the Mighty, the Wise; and You-azwj are Allah-azwj, there is no god except for You-azwj, Initiator of everything, and to You-azwj they return; and You-azwj are Allah-azwj, there is no god except for You-azwj, neither do You-azwj decline nor are You-azwj (Made to) decline; and You-azwj are Allah-azwj, there is no god except for You-azwj, Creator of the good and the evil; and You-azwj are Allah-azwj, there is no god except for You-azwj Creator of the Paradise and the Fire; and You-azwj are Allah-azwj, there is no god except for You-azwj, One, Eternal, neither do You-azwj beget nor are begotten, and there is no one Equal to You-azwj.
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 You-azwj are Allah-azwj, there is no god except for You-azwj, the King, the Holy, the (source of) Peace, the (Grantor of) security, the Controller, the Mighty, the Compeller, the Supreme. Glory be to Allah-azwj from what they are associating; and You-azwj are the Creator, the Maker, the Fashioner; for You-azwj are the Beautiful Names. Whatever is in the skies and the earth Glorify You-azwj; and You-azwj are the Mighty, the Wise; and You-azwj are Allah-azwj, there is no god except for You-azwj, the Great, the Supremely Exalted, and the Greatness is Your-azwj Robe’.[92]
32 – ثواب فضل ذكر الله
Chapter 32 – Reward for preferring the Remembrance of Allah-azwj
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’far-asws, from his-asws father-asws having said: ‘The Prophet-as said to his-saww companions: ‘Shall I-saww inform you all of the best of your deeds and purest of it in the Presence of your King-azwj, 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-Allah-saww’. He-as said: ‘Remember Allah-azwj abundantly’.[93]
33 – ثواب الشغل بذكر الله
Chapter 33 – Reward of being engrossed by the Remembrance of Allah-azwj
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 Abdullah-asws having said: ‘Allah-azwj Blessed and High is Saying: “The one who in too engrossed with My-azwj Remembrance to ask Me-azwj, I-azwj Give him better than what I-azwj otherwise would have Given had he asked Me-azwj’.[94]
34 – ثواب ذكر الله في الملا والخلا
Chapter 34 – Reward for the Remembrance of Allah-azwj 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 Abdullah-asws having said: ‘Allah-azwj the High Said: “O son of Adam-as! Remember me within yourself and I-azwj will Remember you with Myself-azwj. Remember Me-azwj in the privacy and I-azwj will Remember you in Privacy! Son of Adam-as! Remember me publicly and I-azwj 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 he-asws said: ‘There is none from a servant who Remembers Allah-azwj in a public (gathering) of the people except that Allah-azwj Remembers him in a public (gathering) of the Angels’.[95]
35 – ثواب ذكر الله في الغافلين
Chapter 35 – Reward of Remembrance of Allah-azwj 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 Abdullah-asws, from his forefathers-asws having said: ‘Amir-ul-Momineen-asws said: ‘The Rememberer (ذاكر) of Allah-azwj 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 Allah-azwj 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’far-asws 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 Allah-azwj, One with no associates for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. Our Allah-azwj! I ask You-azwj from Your-azwj Grace, and I seek Refuge with You-azwj 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 Abdullah-asws said: ‘The one who says in the market, ‘I testify that there is no god except for Allah-azwj, One with no associates for Him-azwj, and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww’, Allah-azwj 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 Abdullah-asws 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 Allah-azwj, One with no associates for Him-azwj, and Allah-azwj is the Greatest of the Great, and the abundant Praise is for Allah-azwj, and Glory be to Allah-azwj morning and evening, and there is no Power or Strength except with Allah-azwj, the Exalted, the Magnificent, and send Blessings upon Muhammad-saww and his-saww Progeny-asws’, would have provided acceptable proof’.[99]
37 – ثواب ما جاء في ” بسم الله الرحمن الرحيم “
Chapter 37 – What came regarding ‘In the Name of Allah-azwj 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 Adullah-asws having said: ‘There did not descend a Book from the sky except that at the beginning of it was ‘In the Name of Allah-azwj 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 Allah-azwj the Beneficent, the Merciful, there is no Power or Strength except with Allah-azwj 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’far-asws having said: ‘Rasool-Allah-saww said: ‘The one who says, ‘In the Name of Allah-azwj the Beneficent, the Merciful, there is no Power or Strength except with Allah-azwj, the Exalted, the Magnificent’ – three times, Allah-azwj 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-Hassan-asws having said: ‘The one who says, ‘In the Name of Allah-azwj the Beneficent, the Merciful, there is no Power or Strength except with Allah-azwj the Exalted, the Magnificent’ – three times in the morning, and three times in the evening, would neither fear a Satan-la nor an authority, nor vitiligo, nor leprosy’. Abu Al Hassan-asws said: ‘And I-asws 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 Allah-azwj’.
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 Abdullah-asws having said: ‘Adam-as complained to his-as Lord-azwj talking to himself-as, so He-azwj Said: “Frequent in saying: ‘There is no Power or Strength except with Allah-azwj”.[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 Abdullah-asws having said: ‘When the bearers of the Throne went on to bear the Throne, could not do it, so Allah-azwj Inspired them: “There is no Power of Strength except with Allah-azwj”, 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When the servant says, ‘There is no Power or Strength except with Allah-azwj’, so he has delegated his matter to Allah-azwj, and has a right upon Allah-azwj that He-azwj 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 Abdullah-asws having said: ‘When the servant says, ‘There is no Power or Strength except with Allah-azwj’, Allah-azwj Mighty and Majestic Says to the Angels: “My-azwj 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’far-asws, said, ‘I asked him-asws about the interpretation of, ‘There is no Power or Strength except with Allah-azwj’, he-asws said: ‘There is no Strength for us for obedience and worship except for Allah-azwj’.[105]
40 – ثواب قول ” ما شاء الله “
Chapter 40 – Reward for the speech, ‘Whatever Allah-azwj 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 Abdullah-asws said: ‘When the servant says, ‘Whatever Allah-azwj so Desires, there is no Power or Strength except with Allah-azwj’, Allah-azwj Says: “My-azwj Angels! My-azwj 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 Abdullah-asws said: ‘The one who says, ‘Whatever Allah-azwj 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 Allah-azwj would have Delayed it until He-azwj 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 Allah-azwj, And I seek Forgivenees of Allah-azwj, and there is no Power or Strength except with Allah-azwj’.
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 forefather-asws having said: ‘Rasool-Allah-saww said: ‘To the one who needs a favour, he should frequent in saying, ‘The Praise is for Allah-azwj’; 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 Allah-azwj’, Allah-azwj 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 he-asws said: ‘A man from the Helpers was absent from the Prophet-saww, so he-saww said to him: ‘What made you absent from us-saww?’ So he said, ‘The poverty, O Rasool-Allah-saww, poverty and the prolonged illness’. So Rasool-Allah-saww said to him: ‘Shall I-saww teach you certain words, if you were to say these, the poverty and the illness would go away from you?’ He said, ‘Yes’. He-saww said: ‘When it is the morning and the evening, so say, ‘There is no Power or Strength except with Allah-azwj. I rely upon Allah-azwj, the Living who does not die; and the Praise is for Allah-azwj 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 His-azwj Greatness’. The man said (later on), ‘By Allah-azwj! 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 Allah-azwj, and the Praise is for Allah-azwj, and there is no god except for Allah-azwj, and Allah-azwj 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 Imam-asws) said: ‘Rasool-Allah-saww said to Umm Haani: ‘The one who Glorifies Allah-azwj a hundred times a day is higher than the one who ushers one hundred camels to the Sacred House of Allah-azwj (Kabah); and the one who Praises Allah-azwj one hundred Praises, would be higher than the one who frees a hundred slaves; and the one who exclaims the Greatness of Allah-azwj with a hundred exclamations of Greatness, would be higher than the one who attacked with one hundred horses in the Way of Allah-azwj with their saddles and restrainers; and the one who extols the Holiness of Allah-azwj with a hundred Extollations of His-azwj 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 Abdullah-asws 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 You-azwj, and Your-azwj Angels of Proximity testify, and the bearers of the Throne, the Chosen ones that You-azwj are Allah-azwj, there is no god except for You-azwj, the Beneficent, the Merciful, and that Muhammad-saww is Your-azwj servant, and Your-azwj Rasool-saww, and so and so, and so and so – until my Imams-asws and my-asws Guardians end upon that, upon them-asws that I live, and upon them-asws I die, and with them-asws I would be Resurrected on the Day of Judgement, if Allah-azwj 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-Momineen-asws 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 Allah-azwj with everything until there will not be anything after everything, One, and the things are numbered, and increase it the ultimate Pleasure of Allah-azwj’, and ‘the Praise is for Allah-azwj’, similar to that, and ‘there is no god except for Allah-azwj’ similar to that, and ‘Allah-azwj 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 Muhammad-asws Bin Ali-asws 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 Abdullah-asws having said: ‘Amir-ul-Momineen-asws was seated, and along with him-asws was his-asws son Muhammad, when he-asws said: ‘O Muhammad! Bring me-asws a container in which is water, so I-asws can perform ablution from it for the Prayer’. He-asws took it by his-asws hand then said: ‘In the Name of Allah-azwj Who Made the water pure and did not Make it dirty’. (Imam-asws then taught Muhammad to recite like this)
ثم استنجى فقال: أللهم حصن فرجى واعفه، و استر عورتى وحرمني على النار،
Then he-asws washed and he-asws said: ‘Our Allah-azwj! Fortify my-asws loins and Excuse me-asws, and Veil my-asws honour and Prohibit Fire from me-asws’.
ثم تمضمض فقال: اللهم لقنى حجتى يوم ألقاك، و أنطق لساني بذكرك،
Then he-asws rinsed his-asws mouth, so he-asws said: ‘Our Allah -azwj! Dictate to me-asws my-asws arguments on the Day I-asws meet You-azwj, and my-asws tongue to speak with Your-azwj mention’.
ثم استنشق وقال: أللهم لا تحرمنى ريح الجنة واجعلني ممن يشم ريحها وطيبها.
Then he-asws snuffed (the water) and said: ‘Our Allah-azwj! Do not Forbid upon me-asws the aroma of the Paradise and Make me-asws 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 he-asws washed his-asws face and said: ‘Our Allah-azwj! Whiten my-asws face on the Day You-azwj Whiten the faces and Blacken the faces, and do not Blacken my-asws face on the Day you Whiten the faces and Blacken the faces’.
ثم غسل يده اليمنى فقال: اللهم أعطني كتابي بيمينى، والخلد بيساري.
Then he-asws washed his-asws right hand, so he-asws said: ‘Our Allah-azwj! Give me-asws my-asws Book (of deeds) in my-asws right hand, and the immortality in my-asws left hand’.
ثم غسل يده اليسرى فقال: ألهم لا تعطنى كتابي بيساري، ولا تجعلها مغلولة إلى عنقي، وأعوذ بك من مقطعات النيران.
Then he-asws washed his-asws left hand, so he-asws said: ‘Our Allah-azwj! Do not Give me-asws my-asws Book (of deeds) in my-asws left hand, and do not make it to be chained to my-asws neck, and I-asws seek Refuge with You-azwj from the segments of the Fires’.
ثم مسح على رأسه، فقال: اللهم غشنى برحمتك وبركاتك وعفوك.
Then he-asws wiped upon his-asws head, so he-asws said: ‘Our Allah-azwj! Divert to me-asws Your-azwj Mercy, and Your-azwj Blessings, and Your-azwj Forgiveness’.
ثم مسح على قدميه، فقال: اللهم ثبتنى على الصراط يوم تزل الاقدام، واجعل سعيى فيما يرضيك عنى.
Then he-asws wiped upon his-asws feet, so he-asws said: ‘Our Allah-azwj! Make me-asws to be steadfast upon the Path on the Day the feet would waver, and Make my-asws quest in what Pleases You-azwj from me-asws’.
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 he-asws raised his-asws head towards Muhammad, so he-asws said: ‘O Muhammad! The one who performs his ablution like my-asws ablution, and says similar to my-asws speech, Allah-azwj would Created for him, for every drop (of water used), an Angel who would Extol His-azwj Holiness, and Glorify Him-azwj, and Exclaim His-azwj Greatness, and Allah-azwj 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 Allah-azwj 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’far-asws, from his father-asws having said: ‘The one who mentions the Name of Allah-azwj upon his ablution, all of his body would be purified; and the one who does not mentioned the Name of Allah-azwj 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 Abdullah-asws having said: ‘Amir-ul-Momineen-asws said: ‘The man has not performed the ablution until he Names (Allah-azwj) and says before he touches the water, ‘Our Allah-azwj! 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 Allah-azwj, and I testify that Muhammad-saww Rasool-Allah-saww is His-azwj servant and His-azwj Rasool-saww’. 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 Abdullah-asws having said: ‘Amir-ul-Momineen-asws 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 Abdullah-asws 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 Allah-azwj, he would not ask Allah-azwj 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 Abdullah-asws 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; Allah-azwj’.[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’far-asws, from his father-asws, from his grandfather-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and High Said: “My-azwj 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 Me-azwj in My-azwj 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-Hassan-asws Bin Ali-asws, said, ‘I came to Al-Husayn-asws Bin Ali-asws, so I said to him-asws, ‘Narrate to me from your-asws grand-father-saww Rasool-Allah-saww’. He-asws said: ‘Yes. Rasool-Allah-saww 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 Abdullah-asws having said: ‘The one who stays in the Masjid after his Prayer, awaiting the (next) Prayer, so he is a guest of Allah-azwj, and has a right upon Allah-azwj for Him-azwj 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 Abdullah-asws having said: ‘When the length of the wall of the Masjid of Rasool-Allah-saww was constructed, he-saww said to Bilal: ‘When you call the Azaan from the top of the wall, raise your voice for the Azaan, for Allah-azwj 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 Muhammad-saww, with the Oneness of Allah-azwj, so seek Forgiveness of Allah-azwj for the community of Muhammad-saww 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 Muhammad-asws Bin Ali-asws having said: ‘Rasool-Allah-saww said: ‘The honourable caller (Muezzin) is like the brandisher of his sword in the Way of Allah-azwj, the fighter in between the two rows’.
وقال: من أذن احتسابا سبع سنين جاء يوم القيامة ولا ذنب له.
And he-saww 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-Allah-saww 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-Momineen-asws 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 Abdullah-asws having said: ‘The one who hears the Muezzin saying, ‘I testify that there is no god except for Allah-azwj, and that Muhammad-saww is Rasool-Allah-saww’, 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 Abdullah-asws 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 Allah-azwj’.[121]
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’far-asws, from his-asws father-asws having said: ‘Ali-asws 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 Lord-azwj Blessed and High Says: “It is to the goodness from Me-azwj that you are turning towards, O son of Adam-as. 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 Ali-asws having said: ‘Whenever one faces the Qiblah, he faces the Beneficent by his face, that there is no god apart from Him-azwj’.[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 Ali-asws son of Ja’far-asws, from his brother Musa-asws Bin Ja’far-asws, from Abu Abdullah-asws having said: ‘There is none from the Believers who fulfils his Obligation from the Obligations of Allah-azwj, 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 Abdullah-asws said: ‘The one who says after the Obligatory Prayer before relieving his knees, ‘I testify that there is no god except for Allah-azwj, One with no associates for Him-azwj, One god, Eternal, not having Taken a companion or a son’ – ten times, Allah-azwj would Delete from him forty thousand thousand sins, and Allah-azwj would Write for him forty thousand thousand Rewards, and he would be like the one who recited the Quran twelve times’. Then he-asws faced towards me and said: ‘But, I-asws do not relieve my-asws knees until I-asws 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’far-asws 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 Allah-azwj)’.[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 Abdullah-asws having said: ‘The one who Prays the Obligatory Salat, following up with another, so he is a guest of Allah-azwj, and has a right upon Allah-azwj that He-azwj 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 Abdullah-asws from his-asws forefathers-asws, from Amir-ul-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘The one who Prays the Dawn Prayer and the last evening Prayer in a congregation, so he would be a responsibility of Allah-azwj. So the one who is unjust to him would have been unjust to Allah-azwj, and the one who belittle him would have belittled Allah-azwj’.[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 Abdullah-asws 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 Allah-azwj and Blessings upon Rasool-Allah-saww, then he asks Allah-azwj 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 Abdullah-asws said: ‘The Lord-azwj Astounds His-azwj Angels from the servant due to his worship, Seeing him making up for the missed Optional Prayers, so He-azwj Says: “Look at My-azwj servant! He is making up for what I-azwj 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 Abdullah-asws having said: ‘My-asws father-asws narrated to me-asws, from my-asws grandfather-asws, from his-asws forefathers-asws, from Ali-asws Bin Abu Talib-asws having said: ‘The establishing of the Night Prayer is healthy for the body, and a Pleasure of the Lord-azwj, and you would be attaching yourself to the morals of the Prophets-as 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 Abdullah-asws 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-Allah-saww 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 Adullah-asws having said: ‘The one who says at the end of Al-Witr (Prayer), ‘I seek Forgiveness of Allah-azwj and repent to Him-azwj’ – 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’far-asws, from his-asws father-asws having said: ‘When Allah-azwj Intends to Punish the people of the earth with a Punishment, Says: ‘Had it not been for those who love to be in My-azwj Permissibles, and populating My-azwj Masjids, and seeking forgiveness at dawn, My-azwj Punishment would have descended’.[132]
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-Allah-saww 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’far-asws, from his-asws father-asws, from Ali-asws having said: ‘The one who revered a Masjid would meet Allah-azwj on the Day that he would meet Him-azwj, 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 he-saww said: ‘The one who swallows his saliva in the Masjid (instead of spitting in the Masjid- out of respect), Allah-azwj 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 he-saww 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 Ali-asws 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 Abdullah-asws, so he-asws 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, Allah-azwj 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 him-asws, ‘This is from that?’ He-asws 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 Abdullah-asws said to me: ‘How much is in between you and Masjid Al-Kufa? Would it be a mile?’ I said, ‘No’. He-asws said: ‘Do you Pray all the Prayers within it?’ I said, ‘No’. He-asws said: ‘But, if I-asws was present near it, I-asws would have hoped that my-asws Prayers would not be missed to be within it. Do you know the merit of that place? There is none from a Prophet-as, nor a righteous servant except that he Prayed in Masjid Al-Kufa, to the extent that when Rasool-Allah-saww ascended to the sky, Jibraeel-as said to him-saww: ‘Do you-saww know where you-asws are, O Muhammad-saww? At the moment you-saww are facing Masjid Al-Kufa’. He-saww said: ‘Call the Azaan for me-saww so that I-saww can Pray two Cycles in it’. So he-saww 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 Abdullah-asws or from the one who reported it, from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who stays (spends the night) in a Masjid, Allah-azwj 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, Allah-azwj Writes for him two portions of His-azwj 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-Allah-saww said: ‘The one who lights a lamp in a Masjid from the Masjids of Allah-azwj, the Angels and the bearers of the Throne do not cease to Glorify (Allah-azwj) 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’far-asws, from his-asws father-asws, from Ali-asws 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’far-asws, from his-asws father-asws, from Ali-asws 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’far-asws, from his-asws father-asws, from Ali-asws 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 Abdullah-asws 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 Lord-azwj?’[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 Muhammad-asws Bin Ali-asws 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 Abdullah-asws said: ‘The Believer supplicates, but Allah-azwj 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 he-asws said: ‘The one who dies on the day of Friday, Allah-azwj 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,
Ali-asws 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 Abdullah-asws, ‘Inform us about the merits of the deeds on the day of Friday’. So he-asws said: ‘The sending of ‘Salawaat’ upon Muhammad-saww and the Progeny-asws of Muhammad-saww, 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 them-asws (5th or 6th Imam-asws) having said: ‘When you Pray on the day of Friday, so say, ‘Our Allah-azwj! Send Salawaat upon Muhammad-saww and the Progeny-asws of Muhammad-saww, the successors-asws You-azwj are Pleased with, with the highest of Your-azwj Salawaat, and Bless them with the highest of Your-azwj Blessing, and the Greetings upon them and to them, and upon their souls and their bodies, and the Mercy of Allah-azwj and His-azwj Blessings’ – Allah-azwj 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’far-asws, from his-asws father-asws, having said: ‘Rasool-Allah-saww said: ‘The one who invokes Salawaat upon me-saww 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’far-asws having said: ‘The charity on the day of Friday is doubled (multiplied)’. And Abu Ja’far-asws 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’far-asws, from his-asws father-asws having said: ‘The Prophet-saww 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 Allah-azwj’.[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’far-asws 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’far-asws said: ‘It has reached me-asws that the Prophet-saww 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 Progeny-asws of Muhammad-saww
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-Reza-asws having said: ‘Whoever would like that he should look towards Allah-azwj without a veil and that He-azwj should look at him without a Veil, so he should adhere to the Wilayah of the Progeny-asws of Muhammad-saww, and disassociate (Tabarra) from their-asws enemies, and follows an Imam-asws of the Believers from among them-asws, so when it will be the Day of Judgement, Allah-azwj would Look at him without a Veil, and he would look towards Allah-azwj 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 Progeny-asws of Muhammad-saww
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-Allah-saww 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, Allah-azwj 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 Progeny-asws of Muhammad-saww
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 Abdullah-asws having said: ‘The one who loves us-asws, the People-asws of the Household, and truly loves us-asws 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 Prophets-as, and seventy Truthful ones, and seventy martyrs, and the deeds of seventy worshippers worshipping Alllah-azwj 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-Husayn-asws Bin Ali-asws, said, ‘He-asws said to me: ‘O Bishr Bin Ghalib! The one who loves us-asws, not loving us-asws except (for the sake of) Allah-azwj, we-asws would come together, us-asws and him, like these two’ – and he-asws placed both his-asws forefingers together – ‘And the one who loves us-asws, not loving us-asws except for the (sake of the) world, so when Al-Qaim-asws establishes his-asws justice, his-asws 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 Progeny-asws of Muhammad-saww
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-Hassan-asws Bin Ali-asws having said: ‘Rasool-Allah-saww said: ‘Necessitate (upon yourselves) the cordiality for us-asws, the People-asws of the Household, for the one who meets Allah-azwj and he-asws had been cordial with us-asws the People-asws of the Household, would enter the Paradise by our-asws intercession. By the One-azwj in Whose Hand is my-asws soul, a servant would not benefit by his deeds except by having recognised our-asws rights’.[156]
82 – ثواب من استشهد مع آل محمد
Chapter 82 – Reward for the one who is martyred with the Progeny-asws of Muhammad-saww
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 Ali-asws, he-asws having said: ‘The one who is martyred with us-asws, the People-asws of the Household, for him would be seven ‘Raqwaat’’. It was said, ‘And what are seven ‘Raqwaat’?’ He-asws 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 Progeny-asws of Muhammad-saww
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 Abdullah-asws having said: ‘Amir-ul-Momineen-asws said: ‘Remembering us-asws, the People-asws of the Household is a healing from the fever and the persistent uncertainty and the doubt, and love for us-asws is Pleasure of the Lord-azwj, Blessed and High’.[158]
84 – ثواب النظر إلى آل محمد
Chapter 84 – Reward of looking at the Progeny-asws of Muhammad-saww
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 Abdullah-asws having said: ‘Looking at the Progeny-asws of Muhammad-saww is worship’.[159]
85 – ثواب صلة آل محمد
Chapter 85 – Reward for maintaining good relations with the Progeny-asws of Muhammad-saww
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’far-asws having said: ‘When it will be the Day of Judgement, Allah-azwj would Gather the former ones and the later ones, so a Caller would Call out: ‘The one who had a hand (favour) upon Rasool-Allah-saww, 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-Allah-saww?’ So they would be saying: ‘We used to invoke Salawaat upon the People-asws of his-saww Household from after him-saww’. 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 Abdullah-asws said: ‘The one who maintains (good) relations with us-asws, maintains relations with Rasool-Allah-saww; and the one who maintains relations with Rasool-Allah-saww so he has maintained relations with Allah-azwj 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 Progeny-asws of Muhammad-saww
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 Abdullah-asws having said: ‘The one in whose presence we-asws are mentioned, so his eyes overflow (with tears) even though it may be like the wing of a the flies, Allah-azwj 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 Progeny-asws of Muhammad-saww
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 Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘The one who lends a helping hand to anyone from the People-asws of my-saww 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 Abdullah-asws having said: ‘During the Hajj, his protect and care of the Pilgrim is upon Allah-azwj. 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 Abdullah-asws having said: ‘Abu Ja’far-asws said: ‘When the believing servant begins his preparation (for Hajj), neither does he raise his step nor places his step except that Allah-azwj 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 Allah-azwj 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 Abdullah-asws having said: ‘Even if one of you were to spend gold in the Way of Allah-azwj 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 Allah-azwj’.[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 Abdullah-asws having said: ‘When the Muslim goes out to this direction (Hajj), Allah-azwj 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’far-asws having said: ‘Rasool-Allah-saww said: ‘The one who exclaims Talbiyya (Here I am Lord-azwj, here I am!) seventy times in anticipation whilst being in his Ihraam, Allah-azwj 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-Hassan-asws, so he-as said to him: ‘You have offered the Hajj?’ So he said, ‘Yes’. So he-asws said: ‘Do you know what is the Hajj?’ He said, ‘No’. He-asws said: ‘The man who goes to Hajj, and circumambulates the House, and Prays two Cycles, Allah-azwj 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Submit to (touch with respect) Al-Rukn, for it is the Right Hand of Allah-azwj among His-azwj creatures. He-azwj Shakes hands by it with His-azwj 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’far-asws having said: ‘The Prophet-saww 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 Allah-azwj, 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 Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘But, do you know that on the eve of Arafaat (near the grave of Al-Hussain-asws), Allah-azwj Send out the Angels to the sky of the world, then Says: “Look at My-azwj servants! They came to Me-azwj untidy and dusty. Did I-azwj Send to them a Rasool-saww (to look) after them, and (to look) after them (again and again)?’ They are asking Me-azwj, and supplicating to Me-azwj. I-azwj Hold you all as witnesses that it is a right upon Me-azwj that I-azwj should Answer them today. I-azwj 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 He-azwj 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 Allah-azwj! 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 Abdullah-asws 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 Allah-azwj Blessed and High Says: “A servant, when his sustenance is Increased for him, (it would be so much that) he would not come to Me-azwj 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 Abdullah-asws regarding a man who emancipated his slave on the eve of Arafaat. He-asws 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-Reza-asws having said: ‘Abu Abdullah-asws 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 Abdullah-asws having said: ‘The one who passes through the ‘Ma’azmeyn’ (rush of people) and there is no arrogance in his heart, Allah-azwj Looks at him’. I said, ‘And what is the arrogance?’ He-asws 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 Abdullah-asws with regards to throwing of the pebbles. He-asws 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 Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws said in a Hadeeth of his-asws: ‘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-Allah-saww said to Syeda Fatima-asws: ‘Witness me-saww slaughtering the sacrifice, for the first drop of it, Allah-azwj would expiate every sin, and every error of (my-saww people). One of the Muslims heard it so he said, ‘O Rasool-Allah-saww! Is this for the People-asws of your-saww Household in particular, or for the general Muslims?’ He-saww said: ‘Allahzwj has Promised me-saww with regards to my-saww 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’far-asws having said: ‘The one who enters Makkah peacefully, Allah-azwj 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 Abdullah-asws accompanying him-asws in between Makkah and Al-Medina. So when he-asws ended up to the Sanctuary, he-asws descended and washed. He-asws grabbed his slippers in his-asws hand, then entered the Sanctuary barefooted’. Aban said, ‘So I did similar to what he-asws had done, so he-asws said: ‘O Aban!
The one who does similar to what you have seen me-asws doing, in reverence to Allah-azwj, Allah-azwj 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 Abdullah-asws 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 Abdullah-asws having said: ‘Glorification at Makkah equates to the charities spend in the Way of Allah-azwj’ (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’far-asws having said: ‘The going into prostration at Makkah is like the one who is smeared in his blood in the Way of Allah-azwj’.[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 Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws 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’far-asws having said: ‘The one who completed the Quran at Makkah would not die until he sees Rasool-Allah-azwj (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 Abdullah-asws having said: ‘Amir-ul-Momineen-asws said: ‘When you go out to the House of Allah-azwj, so be frequent in looking at the House of Allah-azwj, for Allah-azwj has (Kept) one hundred and twenty Mercies in the Presence of His-azwj 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’far-asws, from his-asws father, from the Prophet-saww 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 Abdullah-asws having said: ‘The easiest of what ones looks at the Kabah (glances), Allah-azwj 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 Abdullah-asws said: ‘The one who comes to the Kabah, so he recognises our-asws 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 Allah-azwj 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’far-asws, said, ‘He-asws was saying: ‘The one entering the Kabah, enters it, and Allah-azwj is Pleased with him, and exits from it having the sins been crippled (Made ineffective)’.[189]
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’far-asws 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-Allah-saww saying: ‘The one who performs Hajj of the House of Allah-azwj walking, Allah-azwj Writes for him seven thousand Rewards from the Rewards of the Sanctuary’. It was said, ‘O Rasool-Allah-saww! And what are the Rewards of the Sanctuary?’ He-saww said: ‘A Reward thousand thousand (times) a Reward’. And he-saww 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-Husayn-asws Bin Ali-asws walked to the Hajj, and his-asws animal (ride) was driven behind him-asws’.[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 Abdullah-asws having said: ‘The one who dies between the two Sanctuaries, Allah-azwj 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 Abdullah-asws having said : ‘Ali-asws Bin Al-Husayn-asws 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 Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws 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 Imam-asws 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 Abdullah-asws 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 Allah-azwj! 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 Abdullah-asws 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 Abdullah-asws said: ‘The one who carries the burden for the Hajj would be like the one associated to a horse in the Way of Allah-azwj’.[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 Abdullah-asws 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?’ He-asws 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 Abdullah-asws from his-asws father-asws 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 Abdullah-asws said: ‘Rasool-Allah-saww said: ‘Allah-azwj 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 he-asws said: ‘Rasool-Allah-saww said: ‘Jibraeel-as informed me-saww from his-as Lord-azwj that He-azwj Said: “I-azwj have not Commanded any one from My-azwj Angels that they should seek Forgiveness for any one from My-azwj creatures, except that I-azwj 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 Abdullah-asws from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws having said: ‘There is one from a servant who Glorifies whilst Fasting, so he seeks Refuge (with Allah-azwj) so he says, ‘I am Fasting, Peace be upon you’, except that the Lord-azwj Blessed and High Says: “My-azwj servant has sought Refuge with the Fasting, Give him Refuge from My-azwj Fire and enter him into My-azwj 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 Abdullah-asws, ‘Which thing attaches to the man after his death?’ He-asws 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 Allah-azwj and His-azwj Support, and His-azwj Blessings upon Muhammad-saww and his-saww Purified Progeny-asws
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj 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 Abdullah-asws 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 Allah-azwj’. 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 Allah-azwj, 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’far-asws 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 Abdullah-asws 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’far-asws having said: ‘Amir-ul-Momineen-asws 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 Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [5:5] and whoever denies the faith, his work indeed would be Confiscated. He-asws 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?’ He-asws 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’far-asws saying: ‘A man entered a Masjid and in it was Rasool-Allah-saww. So he Prayed, and (excessively) shortened his Prostration unnecessarily as he was not performing Prostrations. So Rasool-Allah-saww said: ‘He pecked like the pecking of the crow. Had he died, he would have died upon a Religion other than that of Muhammad-saww’.
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’far-asws having said: ‘Rasool-Allah-saww said: ‘He will not attain my-saww intercession, the one who belittles his Salat, nor will he return to me-asws at the Fountain, no, by Allah-azwj!’
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 Abdullah-asws, it is stated ‘Rasool-Allah-saww said during his-saww illness in which he-saww passed away, and fainted, then woke up, so he-saww said: ‘He will not achieve my-saww 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 Abdullah-asws. So she cried, and I cried upon her crying. Then she said, ‘O Abu Muhammad! If only you could have seen Abu Abdullah-asws during his-asws passing away, you would have seen a wonder. He-asws opened his-asws eyes, then said: ‘Gather to me every one whom between him and me-asws there is a relationship’. She said, ‘So we did not leave anyone except that we gathered to him-asws’. She said, ‘So he-asws looked at them, then said: ‘Our-asws 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 Abdullah-asws saying: ‘Rasool-Allah-saww 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 Allah-azwj would Cause disagreement in between your hearts. I-saww can see you all from behind me-saww’.
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 Abdullah-asws having said: ‘Ali-asws 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’far-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws, ‘I heard him-asws saying: ‘When the servant stands to Pray, Allah-azwj Faces him by His-azwj Face. So He-azwj does not cease to Face him until he turns away three times. So if he turns away three times, He-azwj 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 Abdullah-asws having said: ‘Rasool-Allah-saww 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 Allah-azwj 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 Allah-azwj 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 Abdullah-asws 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, He-azwj Says: “Return it to My-azwj 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 Abdullah-asws having said: ‘Ali-asws Bin Abu Talib-asws saw a man pecking with his Salat, so he-asws said: ‘Since how long have you been Salat with this (kind of) Salat?’ So the man said to him-asws, ‘Since such and such (a time)’. So he-asws said: ‘Your example in the Presence of Allah-azwj 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 Muhammad-saww’.
ثم قال علي عليه السلام: ان أسرق الناس من سرق صلوته.
Then Ali-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The Satan-la does not cease to be fearful of the son of Adam-as 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 Abdullah-asws 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 Ali-asws Bin Abu Talib-asws, from the Prophet-saww 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 Abdullah-asws 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 Abdullah-asws saying: ‘The one who neglects the ‘Asr’ Salat without being forgetful for it, until he dies and Allah-azwj 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 Abdullah-asws, so I said to him-asws, ‘What are you-asws saying regarding a man who delays the Salat deliberately?’ He-asws 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 you-asws! And even if he is from the inhabitants of the Paradise?’ He-asws said: ‘Yes’. I said, ‘So what would be his status in the Paradise being bereft of his family and his wealth?’ He-asws 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’far-asws 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-Allah-saww 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?’ He-asws 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?’ He-asws said: ‘By Allah-azwj! 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’far-asws having said: ‘The Allocated Angel is saying: ‘The one who sleeps from Al-Isha (Salat) up to half the night, Allah-azwj 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 Abdullah-asws having said: ‘Rasool-Allah-saww 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 he-saww, stood (for the Salat), then ordered a man from the people-asws of his-saww Household, and he-asws was Ali-asws, that he-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww Prayed the Dawn Salat, So when he-saww finished, turned his-saww face towards his-saww companions, so he-saww asked about the people whether they attended the Salat? They said, ‘No, O Rasool-Allah-saww!’ He-saww said: ‘They were absent (from the Masjid)?’ They said, ‘No, O Rasool-Allah-saww!’ So he-saww 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’far-asws 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 Abdullah-asws 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 Abdullah-asws 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 Muhammad-asws Bin Ali-asws saying: ‘The one who neglects the Friday (Salat) three consecutive (Fridays) without a reason, Allah-azwj 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’far-asws having said: ‘The Friday Salat is Obligatory, and the gathering for it with the Imam-asws 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’far-asws, and from Abu Abdullah-asws 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 Satan-la 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 Abdullah-asws having said: ‘During the night, a Satan-la 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 Abdullah-asws said: ‘There is none from the owners of wealth, be it gold or silver, prevents Zakat of his wealth, except that Allah-azwj 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 Allah-azwj 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 Allah-azwj 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 Allah-azwj 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 Abdullah-asws, 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 Abdullah-asws said: ‘Go and say to him, ‘You did not pay the Zakat’. He said, ‘Yes, by Allah-azwj, I did pay it’. So he-asws 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 his-asws.
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 Abdullah-asws saying: ‘The one who prevents the Zakat would request (Allah-azwj) to be returned (to the world) during his death, and these are the Words of Allah-azwj 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 Abdullah-asws said: ‘The judgement in Al-Islam by the Judgement of Allah-azwj has not been discharged with regards to two until the rising of our-asws Qaim-asws – the married adulterer whom he-asws would stone, and the preventer of the Zakat whose neck he-asws 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 Abdullah-asws 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 Abdullah-asws 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 Abdullah-asws said: ‘There is no wealth lost in the land or the sea except from the preventer of the Zakat’. And he-asws said: ‘When Al-Qaim-asws rises, he-asws 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 Abdullah-asws 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 Abdullah-asws, ‘I heard him-asws 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 Abdullah-asws having said: ‘It was in the bequest of Ali-asws: ‘Do not leave Hajj of the House of your Lord-azwj, for you would be destroyed’.
وقال: من ترك الحج لحاجة من حوائج الدنيا لم تقض حتى ينظر إلى المحلقين.
And he-asws 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 Abdullah-asws, from his-asws father-asws having said: ‘The Prophet-saww loaded his-saww baggage upon his-saww 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 he-saww said: ‘The one who makes preparation (for Hajj) and in his preparations there is something which is Forbidden, Allah-azwj 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-Allah-saww
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 Abdullah-asws having said: ‘The one who doubts in Allah-azwj, and in Rasool-Allah-saww, 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-Momineen-asws
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 Abdullah-asws having said: ‘Abu Ja’far-asws said: ‘Allah-azwj Mighty and Majestic Made Ali-asws as a ‘علما’ Flag in between Him-azwj and His-azwj creatures. There is no Flag in between Him-azwj and them apart from him-asws. So the one who follows him-asws would be a Believer, and the one who fights against him would be an Infidel, and the one who doubts in him-asws 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’far-asws, from his father-asws having said: ‘Ali-asws is the Door of Guidance. The one who opposes him-asws 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’far-asws saying: ‘Rasool-Allah-saww said: ‘The neglecters of the Wilayah of Ali-asws, and the deniers of his-asws merits, and the manifester of enmity to him-asws, 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 Abdullah-asws saying: ‘Even if all the ones who are in the earth were to fight against Ali-asws, Allah-azwj 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 Abdullah-asws said: ‘Your cousin came to me-asws 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 Ali-asws’. Then I said to him, ‘Perhaps he was from the ones who belies the Fountain? By Allah-azwj! Even if I were to hate him-asws (Ali-asws) 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’far-asws, from his father-asws having said: ‘Jibraeel-as descended upon the Prophet-saww so he-as said: ‘O Muhammad-saww! The Salam (A Name of Allah-azwj) Conveys His-azwj Salam (Greetings) to you-saww and is Saying: “I-azwj Created the seven skies and whatever is within it, and the seven firmaments and whatever is upon it, and I-azwj did not Create a creature more Magnificent than Al-Rukn (A corner of the Kabah) and Al-Maqaam (Standing place of Ibrahiim-as). And even if a servant were to supplicate to Me-azwj since I-saww Created the skies and the firmaments, then meets Me-azwj having denied the Wilayah of Ali-azwj, I-azwj 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 Progeny-asws of Muhammad-saww of their rights and is ignorant of their-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who hates us-asws, the People-asws of the Household, Allah-azwj would Resurrect him as a Jew’. It was said, ‘O Rasool-Allah-saww! And if he has testified to two testimonies?’ He-saww 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 he-saww said: ‘The one who hates us-asws, the People-asws of the Household, Allah-azwj would Resurrect him as a Jew’. It was said, ‘And how, O Rasool-Allah-saww?’ He-saww said: ‘When he sees the Dajjal-la, he would believe in him-la’.[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 Abdullah-asws said: ‘O Moala! Even if a servant were to worship Allah-azwj 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 our-asws 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 Abdullah-asws having said: ‘Amir-ul-Momineen-asws said: ‘Our-asws 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. Allah-azwj 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 our-asws love but would still be upon any good Extended to him from Allah-azwj’.[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 Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘No one hates us-asws except that Allah-azwj 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,
‘Ali-asws Ibn Al-Husayn-asws said to us: ‘Which is the most meritorious of the remaining (things)?’ So I said, ‘Allah-azwj, and His-azwj Rasool-saww, and the son-asws of His-azwj Rasool-saww are more knowing’. So he-asws 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 Noah-as had among his-as 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 Allah-azwj without our-asws 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’far-asws, and in the tent were around fifty men. So he-asws sat after being silent from us for a long time, then he-asws said: ‘What is the matter with you all. Do you think I-asws am a Prophet-as of Allah-azwj? No, by Allah-azwj, I-asws am not like that. But, for me-asws, there is nearness from Rasool-Allah-saww as a descendant. So the one who maintains good relations with us-asws, Allah-azwj would Maintain good relations with him. And the one who loves us-asws, Allah-azwj would Love him. And the one who sanctifies us-asws, Allah-azwj 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 Allah-azwj?’ So no one from us spoke, and it was such that he-asws was responding upon himself-asws, so he-asws said: ‘That is the Sacred Makks which Allah-azwj is Pleased for Himself-azwj as a Sanctuary and Made His-azwj 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 he-asws said: ‘Do you know which is the highest of the remaining things in Makkah, in the Presence of Allah-azwj, by sanctity?’ So no one from us spoke, and it was such that he-asws was responding upon himself-asws, so he-asws 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 he-asws said: ‘Which of the remaining things in the Sacred Masjid is greater is sanctity in the Presence of Allah-azwj?’ So no one from us spoke, and it was such that he-asws was responding upon himself-asws, so he-asws 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 he-as used to store his-as 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 Allah-azwj! 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 our-asws rights, and our-asws sanctity of the People-asws of the Household, Allah-azwj 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 Imam-asws
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 Abdullah-asws having said: ‘From us-asws is the Imam-asws the obedience to whom is Obligatory. The one who fights against him-asws, would die as a Jew or a Christian. By Allah-azwj! Allah-azwj has not Left the earth, since Adam-as passed away without therein being an Imam-asws Guiding to Allah-azwj, a Proof upon the servants. The one who neglects him-asws is destroyed, and the one who necessitates him-asws upon himself, would have a right upon Allah-azwj 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 Abdullah-asws, ‘Rasool-Allah-saww said: ‘The one who dies not having recognised his Imam-asws would have died the death of an infidel (Pre-Islamic era)?’ Abu Abdullah-asws said: ‘The servant is more needful to his-asws recognition when this comes to him’ – and he-asws gestured to his-asws 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’far-asws saying: ‘The one who makes a Religion of Allah-azwj by worship and strives in it without a just Imam-asws from Allah-azwj, 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 Imam-asws from Allah-azwj, 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 Imams-asws of the Truth, and follow them-asws upon the Religion of Allah-azwj, 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 Allah-azwj, 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’far-asws saying: ‘The unjust imams and their followers are isolated ones from the Religion of Allah-azwj 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-Allah-saww , 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’far-asws saying: ‘Four are from the ones who break the back – from these is an imam who disobeys Allah-azwj 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’far-asws having said: ‘Allah-azwj Blessed and High Says: “I-azwj Shall Punish every group in Al-Islam which obeys an unjust imam who is not from Allah-azwj, even if the congregation is righteous in its deeds and pious. And I-azwj shall Forgive every group in Al-Islam which obeys an Imam-asws, a Guide from Allah-azwj, 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 Imam-asws
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 Ali-asws son of Ja’far-asws, from his brother Musa-asws Bin Ja’far-asws, from Ali-asws having said: ‘There are three mortal sins – breaking the agreement, and neglecting the Sunnah, and separation from the group’. Abu Adullah-asws said: ‘The one who breaks an agreement with the Imam-asws 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 Prophet-saww
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 Abdullah-asws having said: ‘When one of you Prays and does not mention the Prophet-saww in his Salat, he would be travelling with his Salat on a way other than the Way of the Paradise. And Rasool-Allah-saww said: ‘The one in whose presence I-saww am mentioned, and he does not send Salawat upon me-saww, so he would enter the Fire, so Allah-azwj would Make him to be remote. And Rasool-Allah-saww said: ‘The one in whose presence I-saww am mentioned and he forgets the Salawat upon me-saww, 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 ‘He-azwj Allah-azwj 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 Abdullah-asws 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 Allah-azwj 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 Abdullah-asws 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 Lahab-la’.[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 Abdullah-asws 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 Abdullah-asws 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 Allah-azwj! 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 Abdullah-asws 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]
23 – عقاب من تهاون بأمر لله
Chapter 23 – Punishment for the one who is complacent with the Command of Allah-azwj
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 Abdullah-asws 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 Allah-azwj, Allah-azwj 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 Allah-azwj from other than His-azwj 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 Abdullah-asws having said: ‘A Priest from the Priests of the Children of Israel worshipped Allah-azwj to the extent that he became like a toothpick. So Allah-azwj Revealed unto a Prophet-as from His-azwj Prophets-as of that era: “Say to him: “By My-azwj Honour and My-azwj Majesty, and My-azwj Omnipotence! Even if you were to worship Me-azwj until you melt like the melting of the tool in the (melting) pot, I-azwj will not Accept from you until you come to Me-azwj from the Door which I-azwj have Commanded for (through My-azwj 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 Abdullah-asws having said: ‘Do not belittle a poor Believer, for the one who belittles a poor Believer and considers him to be of less importance, Allah-azwj 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 he-asws 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, Allah-azwj 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 Abdullah-asws, said, ‘I heard him-asws saying: ‘(Allah-azwj Says): “Proclaim a war from him from Me-azwj to the one who humiliates My-azwj servant, and a safety from My-azwj Anger to the one who honours My-azwj 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,
‘Ali-asws Bin Al-Husayn-asws said: ‘The one who sleep satiated (full stomach) in the presence of a starving Believers, Allah-azwj Blessed and High Says: “O My-azwj Angels! I-azwj Hold you as witnesses upon this servant. I-azwj Commanded him, but he disobeyed Me-azwj, and obeyed other than Me-azwj, so I-azwj Allocate you to his deed. And by My-azwj Honour and My-azwj 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 Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Says: “There is none Secure from Me-azwj, 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’far-asws having said: ‘Rasool-Allah-saww said: ‘He has not believed in me-saww, 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,
‘Ali-asws Bin Al-Husayn-asws 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, Allah-azwj 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 Abdullah-asws 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 Allah-azwj, and His-azwj Rasool-saww, and Allah-azwj 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 Abdullah-asws, said, ‘I heard him-asws saying: ‘Whichever man from our-asws 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 Allah-azwj, and His-azwj Rasool-saww, and the Believers’. Abu Baseer said, ‘I said to Abu Abdullah-asws, ‘What do you-asws mean by your-asws words ‘And the Believers’?’ He -asws said: ‘The ones-asws from Amir-ul-Momineen-asws up to the last of them-asws’.[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 Abdullah-asws having said: ‘There is none from a Believer who abandons his brother, and he is able to help him, except that Allah-azwj 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 Abdullah-asws 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 Allah-azwj 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 Abdullah-asws having said: ‘Whichever man from our-asws 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 Allah-azwj would Test him whether he fulfils a need of an enemy from our-asws enemies, so Allah-azwj 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 Abdullah-asws – 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’far-asws 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 Abdullah-asws 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 Abdullah-asws having said: ‘Ali-asws said: ‘Allah-azwj Mighty and Majestic Created the Believer from Light of His-azwj Magnificence, and Majesty of His-azwj Greatness. So the one who insults a Believer refuting against him with his words, so he has refuted against Allah-azwj in His-azwj Throne, and he would be in nothing from Allah-azwj, but rather he would be an associate of Satan-la’.[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 Abdullah-asws 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, Allah-azwj 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 Allah-azwj and His-azwj Rasool-saww’. Then He-azwj 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 Abdullah-asws 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 Allah-azwj: “This is the unjust one who withheld from Allah-azwj His-azwj 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 Adullah-asws said: ‘Whichever Believer withholds a Believer from his wealth and he is needy for it, by Allah-azwj 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 Abdullah-asws 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 Abdullah-asws said: ‘The one in between him and the Believer is a blocker (person/bouncer), Allah-azwj 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 Abdullah-asws said: ‘Whichever Believer had a house for himself, and a Believer was needy for settling in it, so he prevents it from him, Allah-azwj Mighty and Majestic Says: “My Angels! My-azwj servant has been stingy to My-azwj servant of settling in the world. By My-azwj Honour and My-azwj Majesty! I-azwj will not Settle him in My-azwj 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 Abdullah-asws having said: ‘The one who slanders a believing man or a believing woman with what is not in them, Allah-azwj 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?’ He-asws 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’far-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws having said: ‘The ‘الرهن’ (deposit) with whom is a binding chain (agreement) from his Muslim brother, so I-asws 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 Abdullah-asws 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, Allah-azwj would Exit him from His-azwj Wilayah to (go to) the Wilayah of the Satan-la’.[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’far-asws 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 Allah-azwj!”.[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’far-asws having said: ‘The one in whose presence his brother is backbit, so he helps him and supports him, Allah-azwj 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, Allah-azwj 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 Abdullah-asws said: ‘Rasool-Allah-saww 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-Allah-saww, then he-saww finished quickly until he-saww placed his hand upon the door of the Masjid. Then he-saww 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 Allah-azwj. And the one who follows the faults of Allah-azwj, 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’far-asws 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 Abdullah-asws, ‘The nakedness of the Believer is forbidden unto the Believer?’ He-asws said: ‘Yes’. I said, ‘Meaning, his lowness?’ He-asws 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’far-asws 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 Lord-azwj! You-azwj Know that You-azwj captured my soul and I did not shed blood’. He-azwj 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’far-asws having said: ‘Rasool-Allah-saww said: ‘Indeed! Do not be surprised at the arms welcoming with the blood. For it, in the Presence of Allah-azwj 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’far-asws, from his-asws father-asws who found a parchment of Rasool-Allah-saww attached to his-saww sword which said: ‘The people would come against Allah-azwj, 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 Allah-azwj, and the Angels, and all the people together. Allah-azwj 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’far-asws having said: ‘The one who kills a Believer deliberately, Allah-azwj would Affirm upon his heart all the sins of the killed and free him from it. And these are the Words of Allah-azwj 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 Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Revealed unto Musa-as Bin Imran-as: “O Musa-as! 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, Allah-azwj 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’far-asws having said: ‘The first of what Allah-azwj would Judge on the Day of Judgement is the blood. So the two sons of Adam-as 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 Allah-azwj’.[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 Abdullah-asws 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’far-asws regarding the words of Rasool-Allah-saww: ‘When the man commits adultery, the spirit of faith separates from him’. He-asws 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 Abdullah-asws from his-asws father-asws 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 Lord-azwj, 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 Abdullah-asws having said: ‘Yaqoub-as said to his-as son-as: ‘O my-as son-as! 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 Abdullah-asws, so it was said to him-asws, ‘The adulterer commits adultery and he is a Believer?’ He-asws 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)?’ He-asws 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’far-asws having said: ‘We-asws found in the Book of Ali-asws that: ‘Rasool-Allah-saww 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 Abdullah-asws having said: ‘When the scholar (Prophet Khizr-as) erected the wall, Allah-azwj Revealed unto Musa-as: “I-azwj 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’far-asws having said: ‘Allah-azwj Revealed unto Musa Bin Imran-as: “Do not commit adultery, for I-azwj shall Veil from you the Light of My-azwj Face, and Lock the doors of the sky, blocking your-as 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’far-asws saying: ‘When the man commits adultery, the Satan-la includes himself-la 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 Satan-la’.[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 Ali-asws who said, ‘Amir-ul-Momineen-asws 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 Allah-azwj without having repented, therefore curse them with the Curse of Allah-azwj’. So there would not remain anyone in the pausing station except that he would say, ‘Our Allah-azwj! 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 Abdullah-asws having said: ‘There are three to whom Allah-azwj 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 Abdullah-asws having said: ‘Ali-asws said: ‘Shall I-asws inform you of the great adultery?’ They said, ‘Yes’. He-asws 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 Allah-azwj 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’far-asws having said: ‘No one murdered the Prophets-as, nor the children of the Prophets-as 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’far-asws 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 Abdullah-asws 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 him-asws, ‘And what is the traveller of the Children of Israel?’ He-asws said: ‘He was a worshipper’. So it was said to him, ‘One born of adultery will not be good, ever, nor will Allah-azwj 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 Abdullah-asws, said, ‘I heard him-asws saying: ‘The looking is a portion from the poisonous portions of Iblees-la, 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,
He-asws said: ‘Isa Bin Maryam-as 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When the people of Lut-as did what they did, the earth wept to its Lord-azwj to the extent that its tears reached the sky, and the sky wept to the extent that its tears reached the Throne. So Allah-azwj 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’far-asws having said: ‘The people of Lut-as used to be the best of the people Created by Allah-azwj, therefore, Iblees-la 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, Iblees-la did not cease to be accustomed with them. So whenever they used to return, Iblees-la 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.
He-asws said: ‘So the man kept massaging him until he taught him how to do it himself. The first one to teach him was Iblees-la, and the second one was him. Then he-la 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 (Iblees-la) saw that his-la matter has been decided among the men, he-la came to the women. So he turned himself-la into a woman and said, ‘Your men are doing it with each other’. So they said, ‘Yes, we have seen that’. And all that, Lut-as had advised them against it and exhorted them. And Iblees-la 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, Allah-azwj Sent Jibraeel-la, and Mikaeel-la, and Israfeel-as in the attire of young men. So they-as passed by Lut-as and he-as was farming, so he-as said, ‘Where are you-as intending, for I-as have not seen anyone more beautiful than you-as at all!’ So they-as said: ‘We-as are the Messengers Sent by our-as Master-azwj to the lord of this city’. He-as said: ‘Has it not reached your Lord-azwj what the people of this city are indulging in? O my-as sons-as! By Allah-azwj, they are taking to the men, so they are doing it with them until the blood comes out’. So they-as said: ‘Our-as Master-azwj has Commanded us that we-as should pass by in the middle of it’. He-as said: ‘For me-as, there is a need from you-as’. So they-as said: ‘And what is it?’ He-as 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.
He-asws said: ‘So he-as sent for his-as daughter and said, ‘Come to me-as with some bread for them, and come to me-as with water for them in a canteen, and come to me-as with a robe for them to cover themselves by it from the cold’. So when the daughter went, rain fell upon the valley, so Lut-as said: ‘At this time the young boys would go into the valley. Arise, until we-as go from here’. So Lut-as walked by the wall, and Jibraeel-la, and Mikaeel-la, and Israfeel-as were walking in the middle of the road. So he-as said: ‘O my-as sons-as! Walk over here’. So they-as said: ‘Our Master-azwj has Commanded us-as that we-as 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 Lut-as was under the cover of darkness, and Ibless-la passed by. So he-la 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 Lut-as. So when they saw the young men in the house of Lut-as, they said, ‘O Lut-as! You-as have (also) entered into our deeds’. So he-as said: ‘These are my-as guests, so do not embarrass me-as with regards to my-as guests’. They said, ‘They are three, so take one and give us two’. So they entered the chamber, and he-as said: ‘If only there were some of my-as family members here, they would have prevented you from me-as’.
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».
He-asws said: ‘They jolted at the door, and broke the door of Lut-as, and set aside Lut-as. So Jibraeel-la 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 he-as 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 Lut-as said to them-as: ‘O Messengers of my-as Lord-azwj, so what did your-as Lord-azwj Command with regards to them?’ They-as said: ‘He-azwj Commanded us that we-as should seize them at sunrise’. I-as have need to you-as’. So they-as said: ‘And what is it?’ He-as said: ‘Seize them all now, so I-as am afraid that my-as Lord-azwj may Reconsider them’. So they said: ‘O Lut-as! [11:81] surely their appointed time is the morning; is not the morning near? So the ones whom you-as want to take with you-as, so take with yourself-as, your-as daughters and go, and leave your-as 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’far-asws said: ‘May Allah-azwj have Mercy on Lut-as. Had he-as known the ones who were with him-as in the chamber, he-as would have known that he-as is a Supported one, where he-as 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 Jibraeel-la who was with him-as in the chamber! So Allah-azwj Mighty and Majestic Said to Muhammad-saww [11:83] Marked (for Punishment) with your Lord and it is not far off from the unjust, the unjust ones from your-saww community, if they were to do what the people of Lut-as did’.
قال: «و قال رسول الله (صلى الله عليه و آله): من ألح في وطء الرجال لم يمت حتى يدعو الرجال إلى نفسه».
He-asws said: ‘Rasool-Allah-saww 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 Abdullah-asws regarding a man who played with a young boy. He-asws 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 he-asws 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 Abdullah-asws said: ‘Amir-ul-Momineen-asws said: ‘The sodomy what is besides the anus, so he is a sodomist, and the (entering the) anus, so he is a disbeliever with Allah-azwj’.[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 Abdullah-asws, from his-asws father-asws having said: ‘A man came up to my-asws father-asws, so he said, ‘O son-asws of Rasool-Allah-saww! I have been Tested with an affliction, so supplicate for me’. So he-asws said: ‘It was said to him-asws, ‘He lets people come to his behind’. So he-asws said: ‘Allah-azwj has not Tested anyone with an affliction and there was a need for him in it’. Then he-asws said: ‘My-asws father-asws said: Allah-azwj Mighty and Majestic Said: “By My-azwj Honour and My-azwj 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 Abdullah-asws 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 him’. He consulted Amir-ul-Momineen Ali-asws Bin Abu Talib-asws, so he-asws 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 Ali-asws 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’far-asws, said, ‘It was said to him-asws, ‘Does the Believer become afflicted?’ He-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww 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, Allah-azwj Destroyed the people of Lut-as 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 Abdullah-asws, from his-asws father-asws, from Ali-asws that Allah-azwj Mighty and Majestic has servant, He-azwj 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-Momineen-asws! Do they not get impregnated?’ He-asws 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,
He-asws having said, ‘The one who give the possibility upon himself willingly to be played with (immoralities), Allah-azwj 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 Abdullah-asws having said: ‘Allah-azwj Blessed and High does not Test our-asws 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 Abdullah-asws, 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?’ He-asws 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 Lut-as. 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 Imam-asws) 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 Abdullah-asws, said, ‘A married woman came up to him-asws and asked him-asws about the lesbian woman, so he-asws said: ‘Her Limit (capital punishment) would be the Limit of the adulterer’. So the woman said, ‘Has not Allah-azwj Mentioned that in the Quran?’ He-asws 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’far-asws. It was said to him-asws, ‘It has reached us that Rasool-Allah-saww cursed the ‘Al-Waasilat’ and ‘Al-Mowsilat’.’ He-asws said: ‘But rather, Rasool-Allah-saww 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 Abdullah-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘Allah-azwj 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Ibrahim-as was very honourable (غيورا), and I-asws am honourable, and may Allah-azwj 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’far-asws having said: ‘Three (types of people) from whom Allah-azwj 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’far-asws, said, ‘I heard him-asws saying: ‘Iblees-la presented himself-la to Noah-as whilst he-as was offering Salat. So he-la envied him-as upon the beauty of his-as prayer, so he-la said, ‘O Noah-as! Allah-azwj Mighty and Majestic Created the Garden of Eden with His-azwj Hands, and Planted its trees, and Constructed its castles, and split its rivers, then Notified towards it, so He-azwj Said: ‘The Believers have succeeded. No! By My-azwj Honour and My-azwj Majesty, I-azwj 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 Abdullah-asws 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’far-asws having said: ‘The man who commits the sin, the sustenance is denied from him’. And he-asws 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 Abdullah-asws 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 Abdullah-asws said: ‘A people committed 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 Allah-azwj Mighty and Majestic Sent down Punishment upon them, then the Blessed and High Said: “Fear Me-azwj 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 Abdullah-asws having said: ‘When the people take to being disobedient to Allah-azwj, so if there were to be riders among them, they would be from the cavalry of Iblees-la, and if there were to be foot soldiers, they would be from his-la 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’far-asws, said, ‘I heard him-asws saying: ‘There is no year which is less of rain than a year, but Allah-azwj Places it wherever He-azwj so Wishes to. When a people do disobedient deeds, Allah-azwj Mighty and Majestic Exchanges from them what He-azwj had Ordained for them from the rain during that particular year, to others, to the deserts, and the oceans, and the mountains. And Allah-azwj 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 Allah-azwj 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’far-asws 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’far-asws having said: ‘Allah-azwj Mighty and Majestic Said: “Whichever people disobey Me-azwj, I-azwj would Send the kings against them as a curse”, so that you don’t become fond of the insults of the kings. Repent to Allah-azwj 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 Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Sent a Prophet-as to his-as people, so Allah-azwj Revealed unto him-as: “Say to your-as people: ‘There is none from the people of the town nor a household who used to be upon My-azwj obedience. Therefore, I-azwj will Hit them with evil, so they would turn from what I-azwj love toward what I-azwj 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 Abdullah-asws 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 Lord-azwj Looks at him and Says: “By My-azwj Honour and My-azwj Majesty! I-azwj 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 Abdullah-asws having said: ‘Ali-asws was among you when he-asws 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 our-asws 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 (our-asws 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 Abdullah-asws saying: ‘The servant lies until he is Written to be from the liars. So when he lies (again), Allah-azwj 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-Hassan-asws Al-Reza-asws having said: ‘Rasool-Allah-saww was asked, ‘Does the Believer become a coward?’ He-saww said: ‘Yes’. It was said, ‘And he becomes stingy?’ He-saww said: ‘Yes’. It was said, ‘And he becomes a liar?’ He-saww 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,
‘Ali-asws 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 Allah-azwj 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 Allah-azwj and against Rasool-Allah-saww and against the successors-asws
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 Abdullah-asws having said: ‘The lie against Allah-azwj, and against Rasool-Allah-saww, and against the successors-asws is from the major sins. And Rasool-Allah-saww said: ‘The one who says about me-saww that which I-saww 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 Allah-azwj
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’far-asws having said: ‘Allah-azwj 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 He-azwj (Commands it) to yell. So it flaps its wings then says: ‘Glory be to Allah-azwj! Glory be to Allah-azwj the Magnificent, for Whom there is no resemblance’. So Allah-azwj Answers Him-azwj Saying: “He is not secure from Me-azwj, the one who swears a lies by Me-azwj”.[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 Salman-as, said, ‘Salman-as passed by the graves, so he-as 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 he-as left to go to his house and (closed) his-as eyes, a comer came to him-as and said, ‘And peace be upon you-as, O servant of Allah-azwj! You-as spoke and we heard, and you-as greeted and we responded. And you-as said, ‘Do you know that today is Friday’, and did not teach us what the bird says during the day of Friday’. So he-as said: ‘And what is the bird saying during the day of Friday? It is saying, ‘Holy, Holy is our Lord-azwj, the Beneficent, the King! He does not recognise the Greatness of our Lord-azwj, the one who swears a lie by His-azwj 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 Abdullah-asws 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 Abdullah-asws having said: ‘The one who swears an oath and he knows that it is a lie, so he has duelled against Allah-azwj’.
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 Abdullah-asws having said: ‘Allah-azwj 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 Abdullah-asws 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-azwj, 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 Abdullah-asws having said: ‘The one who is sworn to by Allah-azwj so he speaks the truth; and the one who does not speak the truth so it is not from Allah-azwj. And the one who was sworn to by Allah-azwj so he is pleased, and the one who is not pleased, so it is not from Allah-azwj’.[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’far-asws 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 Allah-azwj 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 Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [26:94] So they shall be flung into it, they and the erring ones. He-asws 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’far-asws having said: ‘If a servants does a deed seeking by it the Face of Allah-azwj, 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 Abdullah-asws said: ‘The one who does something for the people, his reward is upon the people. O Yazeed! Every showing-off is Polytheism (شرك). And he-asws (i.e., Abu Abdullah-asws) said: ‘Allah-azwj Mighty and Majestic Said: “The one who works for Me-azwj 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 Abdullah-asws, ‘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’. He-asws 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 Abdullah-asws having said: ‘There was a she-camel for Rasool-Allah-azwj 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-Allah-saww said: ‘But rather it was higher, so it is a right upon Allah-azwj that nothing would be higher than it except that Allah-azwj 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 Abdullah-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws having said: ‘There is a valley in Hell called Saqar, for the arrogant ones. It complained to Allah-azwj of the intensity of its own self and asked His-azwj 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’far-asws 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’far-asws having said: ‘Allah-azwj 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 Allah-azwj Sent to it a ‘Nuweyra from the Fire’. I said, ‘And what is the ‘Nuweyra’?’ He-asws 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’far-asws having said: ‘The Prophet-saww advised a man from the Clan of Tameem. He-saww said: ‘Beware of letting the trouser and the shirt to be let down below the ankle, so that is from the pomp, and Allah-azwj does not Love the pompous ones’.
وقال أبو عبد الله عليه السلام: ما جاز الكعبين من الثوب ففي النار.
And Abu Abdullah-asws 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 he-asws 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’far-asws in the Masjid, when there passed by us a black (man) who was swaggering in his walking. So Abu Ja’far-asws said: ‘He is snobbish’. I said, ‘He is a beggar’. He-asws 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 Abdullah-asws said: ‘Ali Bin Al-Husayn-asws used to walk with such a (humble) walk as if the birds were upon his-asws head. His-asws right did not precede his-asws 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 Abdullah-asws having said: ‘A drinker of wine would meet Allah-azwj Mighty and Majestic as if he had worshipped the idols. And the one who drinks from it a drink, Allah-azwj 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 Abdullah-asws, said, ‘A man asked him-asws, ‘May Allah-azwj Keep you-asws well! Is the (drinking of) wine more evil or the neglect of the Salat?’ So he-asws said: ‘Drinking the wine is more evil than the neglecting of the Salat’. Then he-asws said: ‘Or do you know why that is so?’ He said, ‘No’. He-asws said: ‘Because he comes to be in a state whereby he does not recognise his Lord-azwj’.[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 Allah-azwj and from Him-azwj, and Blessings upon Muhammad-saww and all of his-saww Progeny-asws.
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj 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 Allah-azwj Blessed and High Created the Believer from His-azwj 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-Reza-asws, ‘He-asws said to me: ‘O Suleyman! Allah-azwj Blessed and High Created the Believer from His-azwj Noor, and Coloured them with His-azwj Mercy, and Took their Covenant for us-asws 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 Allah-azwj from which He-azwj 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’far-asws having said: ‘Allah-azwj Blessed and High Caused to flow within the Believer from a wind, a Spirit of Allah-azwj, and Allah-azwj 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 Abdullah-asws having said: ‘Allah-azwj Blessed and High Created the Believer from the Noor (Light) of His-azwj Magnificence, and the Majesty of His-azwj Greatness. So the one who insults a Believer refuting against him, so he has refuted against Allah-azwj in His-azwj Throne, and he is not from Allah-azwj regarding Wilayah, but rather he is an associate of the Satan-la’.[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 Allah-azwj 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, ‘Allah-azwj 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 Abdullah-asws saying: ‘Allah-azwj Blessed and High Created us-asws from the High Illiyeen, and Created the hearts of our-asws Shiah from what He-azwj Created us-asws from, and Created their bodies from besides that. Their hearts incline towards us-asws, because these have been Created from what we-asws have been Created from’. Then he-asws 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 Ali-asws Bin Al-Husayn-asws having said: ‘Allah-azwj Created the Prophets-as, their-as 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 Prophets-as
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 Abdullah-asws, ‘May I be sacrificed for you-asws! From which thing did Allah-azwj Creat the clay of the Believer?’ He-asws said: ‘From the clay of the Prophets-as, 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 Abdullah-asws, ‘The Believers are from the clay of the Prophets-as?’ He-asws 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’far-asws 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’far-asws, then I said, ‘O son-asws of Rasool-Allah-saww! 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 Imam-asws said: ‘Yes, O Jabir’. I said, ‘And why is that, O son-asws of Rasool-Allah-saww?’ He-asws said: ‘And what would you do with (knowing) that?’ I said, ‘I would like to know it’. So he-asws said: ‘O Jabir! Allah-azwj Created the Believer from a clay of the Gardens (of Paradise), and Made to flow within them a wind and His-azwj 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’far-asws having said: ‘The Believer is a brother of the Believer, as (having the same) father and the mother, because Allah-azwj Created their clay, both of them, from the seventh sky, and it is the clay of the Gardens’. Then he-asws recited [48:29] compassionate among themselves. He-asws 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 His-azwj 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’far-asws having said: ‘The Believer is a brother of the Believer (as having the same) the father and the mother, and that is that Allah-azwj 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 His-azwj 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 Abdullah-asws having said: ‘Allah-azwj Blessed and High Created our-asws 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’far-asws having said: ‘Us-asws and our-asws 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 Abdullah-asws said: ‘The Believer is the friendliest of the humans, best of race, from our-asws clay of the People-asws 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’far-asws was saying: ‘Allah-azwj Blessed and High Took a Covenant from our-asws Shiah with the Wilayah for us-asws, and they were particles, on the day He-azwj Took the Covenant upon the particles with the acceptance for Him-azwj with the Lordship, and for Muhammad-saww with the Prophet-hood, and Presented to Muhammad-saww, his-asws community in the clay, and they were shadows. And Created them from the clay from which Allah-azwj Created Adam-as, and Created the spirits of our-asws Shiah two thousand years before their bodies, and Presented to them and Introduced them to Rasool-Allah-saww and Ali-asws Bin Abu Talib-asws. And we-asws 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’far-asws, 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’far-asws?’ He said, ‘Yes’. I said, ‘So what did he-asws say to you?’ He said, ‘He-asws said to me: ‘O Imran! What is the news of the people?’ So I said, ‘I left Al-Hajaaj insulting your-asws forefather-asws upon the Pulpit (meaning Ali-asws Bin Abu Talib-asws). So he-asws said: ‘The enemies of Allah-azwj instinctively insult us-asws. But, had they had been able to become from our-asws Shiah, they would have been so, but they are not able to. Allah-azwj Took our-asws Covenant and the Covenant of our-asws Shiah, and us-asws 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’far-asws having said: ‘Do not argue with the people (in religion), for the people, if they had the ability to come to us-asws, they would have come to us-asws. Allah-azwj 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘I went on/to the ascension, so Allah-azwj Revealed unto me-saww from behind the Veil, what He-azwj Revealed, and Spoke with me-saww from besides Him-azwj with what He-azwj Spoke to me-saww. So, with regards to what He-azwj Spoke to me-saww was that He-saww Said: “O Muhammad-saww! The humblest one for Me-azwj is a Guardian-asws, Allocated to Me-azwj for the wars, and the one who battles against Me-azwj, he-asws (My Hujjat-asws) would battle against him’.
So I-saww said: ‘O Lord-azwj! And who this Guardian-asws of Yours-azwj? So that I-saww know that he-asws is the one who is fighting Your-azwj battles’. So He-azwj Said: “He-asws is the one for whom I-azwj Covenanted for you-saww, as your-saww successor-asws, and for both of you-asws 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 Abdullah-asws, ‘May I be sacrificed for you-asws! I am your-asws slave Abdullah Bin Kaysan’. So he-asws said: ‘As for the lineage, so I-asws recognise it, and as for you, so I-asws do not recognise you’. So I said to him-asws, ‘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 your-asws 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 your-asws Wilayah. So how can that be?’
The Imam-asws said: ‘Do you not know, O Ibn Kaysan, that Allah-azwj Blessed and High Took a clay from the Paradise and a clay from the Fire, and Mixed them up altogether. Then Allah-azwj 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 Abdullah-asws, ‘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 he-asws said: ‘Do you know why that is so?’ I said, ‘No’. He-asws said: ‘Allah-azwj Blessed and High Mixed the two clays, and Rubbed the two, and Said by His-azwj Hands: “This is how one is above the other”. Then He-azwj Split the two and said: “These to the Paradise, and these to the Fire, and I-azwj 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! You-asws have relieved me, may Allah-azwj Relieve you-asws’.[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 Abdullah-asws having said: ‘When Allah-azwj 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 Abdullah-asws 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The one who loves us-asws, the People-asws of the Household, so he should Praise Allah-azwj for the first Bounty’. I said, ‘And what is the first Bounty?’ He-asws said: ‘The ‘طيب’ purified birth. And he does not love us-asws, 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 Abdullah-asws said: ‘When one of you feels the coolness of our-asws love upon his heart, so he should Praise Allah-azwj for the first Bounty’. I said, ‘For the nature of Al-Islam?’ He-asws said: ‘No, but, for the ‘طيب’ of the birth. He will not love us-asws except the one whose birth is ‘طيب’, nor will he hate us-asws 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 us-asws, ever, nor will anyone love us-asws 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 Abdullah-asws saying: ‘The one from among you who finds the coolness of our-asws love upon his heart, so he should Praise Allah-azwj for the first Bounty’. I said, ‘And what is the first Bounty?’ He-asws 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 Ali-asws Bin Al-Husayn-asws saying: ‘None shall enter the Paradise except the one who is purely from Adam-as’ (without any share from Iblees-la – 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’far-asws 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 Abdullah-asws having said: ‘Allah-azwj 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 Abdullah-asws, and in his-asws 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 you-asws! I have not left behind in Al-Kufa, whether it be Arabs or non-Arabs who are more hostile (to you-asws) than these two’. So he-asws said: ‘These two are of correct lineage, and the one who is of correct lineage does not call upon anyone but an ideal like me-asws. 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’far-asws?’ So he said, ‘By Allah-azwj! We were not in (anything) except the Remembrance of Allah-azwj 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 him-asws’. 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’far-asws? Reconsider it. By Allah-azwj! Even if the head of a servant were from gold, his feet would be from wood. Go (away)! May Allah-azwj 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 Abdullah-asws 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 Abdullah-asws 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’far-asws has ordered me that I should seek assistance from you’. They said to me, ‘By Allah-azwj! If we were not with Wilayah of Ja’far-asws, it was an Obligation upon us regarding the correctness of his-asws lineage, that we should stand with regards to his-asws 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 Master-asws ’. 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 Abdullah-asws, I informed him-asws about that man, and of his neighbourhood from me and that he is one of opponents. I narrated the story to him-asws until he-asws asked me to seek permission for him to see you-asws but I did not give any answer to him. He-asws 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 Abdullah-asws faced towards him with the respect. Then he-asws called for the meal for him, and would not leave him to eat except from what he-asws ate himself-asws, and he-asws was saying: ‘Eat more, may Allah-azwj have Mercy upon you’, until when the meal was raised, Abu Abdullah-asws said: ‘Rasool-Allah-saww said (such and such). So he went on to hear such Ahadeeth from him-asws which I had never hear being reported from anyone from Abu Abdullah-asws’.
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 Abdullah-asws said towards the end of his-asws speech: ‘[13:38] And We had Sent Rasools before you and Gave them wives and offspring’. Thus, Allah-azwj, Gave children and wives to Rasool Allah-saww as they were given to the Rasools-as before him-saww. So, we-asws are the children and Progeny-asws of Rasool-Allah-saww. Allah-azwj has Made to flow for the last one of us-asws as Allah-azwj has Made it to flow for the first one of us-asws.
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 Abdullah-asws, so I said to him-asws, ‘Did I not inform you with the news of the man?’ He-asws said: ‘Yes, but the man, the man has an origin for him, so Allah-azwj Intended goodness with him before what he heard from us, and if He-azwj had Intended other than that, would have Prevented him. What I-asws 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 Abdullah-asws having said: ‘When it will be the Day of Judgement, a people would be called by the names of their mothers, except for us-asws and our-asws 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 Abdullah-asws 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 Allah-azwj to them, except for the Shiah of Ali-asws Bin Abu Talib-asws. 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 Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [20:82] to him who repents and believes and does righteous deeds, then follows the right Guidance. He-asws said: ‘To our-asws Wilayah, by Allah-azwj! Have you not seen how Allah-azwj Mighty and Majestic has Kept it (our-asws 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 Allah-azwj Mighty and Majestic [2:185] exclaim the Greatness of Allah for His having Guided you. He-asws said: ‘The exclamation of Greatness and the reverence is for Allah-azwj, 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’far-asws having said: ‘Rasool-Allah-saww 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 Allah-azwj and from His-azwj Rasool-saww for the one who is in the Wilayah of Ali-asws, and aspires for it’.[383]
11 – باب ما هو الا الله ورسوله ونحن وشيعتنا
Chapter 11 – What is only for Allah-azwj and His-azwj Rasool-saww and us-asws and our-asws 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 Abdullah-asws said: ‘How distant the others are from us-asws, and you all (Shiah) are with us-asws 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 Abdullah-asws said: ‘For everything is an ‘جوهرا’ excellence, and the ‘جوهر’ of the children of Adam-as are Muhammad-saww, and us-asws and our-asws 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 Abdullah-asws said: ‘You all (Shiah) are (to be included) in the Progeny-asws of Muhammad-saww! You all (Shiah) are (to be included) in the Progeny-asws of Muhammad-saww!’[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 Abdullah-asws faced towards me and said, ‘O Maalik! You all are our-asws true Shiah! O Maalik! Do you think that you have been excessive in speaking of our-asws merits? There is no one who has the ability over the Attributes of Allah-azwj, and have His-azwj Power and His-azwj Greatness, just as no other can have the Attributes of Allah-azwj and have His-azwj Power and His-azwj 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-Allah-saww, and our-asws merits, and what Allah-azwj has Given us-asws, and what He-azwj has Obligated from our-asws rights. Just as no one has the ability to have the attributes of our-asws merits, and what Allah-azwj has Given us-asws, and what He-azwj has Obligated from our-asws rights, similar to that, no one has the ability that he should have the attributes of the Believer, and stand by it from what Allah-azwj 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 Allah-azwj, O Maalik! The Believers would be meeting each other and shaking hands, every one of them to his companion. So Allah-azwj 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 Allah-azwj and the attributes of the one who is like this in the Presence of Allah-azwj?’[387]
12 – باب ” يوم ندعوا كل اناس بامامهم “
Chapter 12 – [17:71] The Day when We will Call every human being with their Imam-asws
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 Abdullah-asws 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 Abdullah-asws 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 Abdullah-asws, ‘[17:71] The Day when We will Call every human being with their Imam. So he-asws said: ‘Every generation of this community would be Called with their Imam-asws’. I said, ‘So Rasool-Allah-saww would come among his-asws generation, and Ali-asws among his-asws generation, and Al-Hassan-asws would come among his-asws generation, and Al-Husayn-asws would come among his-asws generation, and every Imam-asws among his-asws generation in whose presence he-asws passed away?’ He-asws 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’far-asws saying: ‘The man loves the man but hates his son, so Allah-azwj Mighty and Majestic Refused and Made loving us-asws as a Necessity. The one who took it, took it (an Obligation), and the one who neglected it, neglected it, an Obligation. Thus He-azwj 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’far-asws about the Words of Allah-azwj Mighty and Majestic [42:23] Say: I do not ask of you any reward for it but love for my near relatives, so he-asws said: ‘By Allah-azwj! It is an Obligation from Allah-azwj upon the servants to Muhammad-saww with regards to the People-asws of his-saww 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 Abdullah-asws saying to Abu Ja’far Al-Ahowl: ‘What are they saying in your presence regarding the Words of Allah-azwj 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 Abdullah-asws said: ‘But I-asws am saying among the Qureysh who are in our-asws presence: ‘It is for us-asws in particular’. So they are saying, ‘It is for us and for you-asws 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 I-asws am saying: ‘Inform me-asws about the Prophet-saww, when a difficulty descended upon him-saww, who was ‘خص’ specialised for it? Were we-asws not meant to be specialised by it? When Rasool Allah-saww intended to curse the people of Najran, he-saww grabbed the hand of Ali-asws, and Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws. And on the Day of Badr he-saww said to Ali-asws, and Hamza, and Ubeyda Bin Al-Haaris: ‘They have refused to accept me-saww’. So for you is the sweet, and for us-asws 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’far-asws about the Words of Allah-azwj Mighty and Majestic [42:23] Say: I do not ask of you any reward for it but love for my near relatives, so he-asws said: ‘They-asws are the Imams-asws who are not consuming the charity, nor is it Permissible for them-asws’.[394]
14 – باب ” أنتم أهل دين الله “
Chapter 14 – You (Shiah) are the People of the Religion of Allah-azwj
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 Abdullah-asws, and he-asws leant towards me and said: ‘O Amro! How abundant is the majority’ – meaning the people. So I said, ‘Certainly, may I be sacrificed for you-asws! According to you-asws’. He-asws said: ‘But, by Allah-azwj, no one is performing Hajj for the Sake of Allah-azwj apart from you (Shiah), nor will anyone will be Given the Recompense twice apart from you (Shiah). You all are, by Allah-azwj, herders of the sun and the moon; and you all are, by Allah-azwj, the people of the Religion of Allah-azwj. 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 Abdullah-asws said: ‘What I-asws wanted to do was to narrate to you and discuss with you, and advise you. And how should I not advise you all? By Allah-azwj! You are the army of Allah-azwj. By Allah-azwj! No one from the people of the Religion worship Allah-azwj apart from you. So grab it and do not circulate it, and do not withhold it from its deserving ones, for if I-asws had withheld it from you, it would have been withheld from me-asws’.[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 Abdullah-asws having said: ‘You all are, by Allah-azwj upon the Religion of Allah-azwj and His-azwj Rasool-as, and Religion of Ali-asws Bin Abu Talib-asws. And it is not except for the ‘آثار’ effects which in our-asws possession from Rasool-Allah-saww. We-asws 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 Abdullah-asws for his appointment, so Abu Abdullah-asws said: ‘But, by Allah-azwj, You all are upon the Truth, and the ones who are opposing you are upon other than the Truth. By Allah-azwj! There is no doubt that you all would be in the Paradise, so I-asws hope that Allah-azwj 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’far-asws having said: ‘But, there is not with us-asws of the rights of any one from the people, nor any correctness except from something they have taken it from us-asws, the People-asws 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 Ali-asws Bin Abu Talib-asws. 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 Ali-asws Bin Abu Talib-asws’.[399]
16 – باب ” ما على ملة ابراهيم غيركم “
Chapter 16 – There is none upon the Religion of Ibrahim-as 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 Allah-azwj. But, I heard Abu Abdullah Al-Husayn-asws Bin Ali-asws saying: ‘There is no one upon the Religion of Ibrahim-as except for us-asws and our-asws 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 Allah-azwj. I will narrate to you a Hadeeth from your Master-asws Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws. I heard him-asws saying: ‘By the One Who-azwj 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 he-asws said: ‘There is none upon the Religion of Ibrahim-as, except for us-asws and our-asws 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 Abdullah-asws said to me: ‘O Abaad! There is none upon the Religion of Ibrahim-saww apart from you (Shiah), and Allah-azwj 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’far-asws saying: ‘The closest of the people with Ibrahim-as are those who followed him-as, and this Prophet-saww and those who believed’. Then he-asws said: ‘You all (Shiah), by Allah-azwj, are upon the Religion of Ibrahim-as 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 my-asws Religion and the Religion of my-asws forefathers-asws
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 Ali-asws saying: ‘Fear Allah-azwj and let not a human being deceive you, nor a human being lie to you. But rather, my-asws Religion is one Religion – the Religion of Adam-as with which Allah-azwj was Pleased with for him-as. But rather, I-asws am a Created servant, and I-asws do not control for myself-asws any benefits or any harm except what Allah-azwj so Desires, and I-asws do not desire anything except what Allah-azwj so Desires’.[404]
18 – باب ” نظرتم حيث نظر الله “
Chapter 18 – You are looking at where the Allah-azwj 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 Abdullah-asws, said, ‘He-asws said to us and we were in his-asws presence: ‘You are looking at where Allah-azwj is Looking at, and you have chosen the Choice of Allah-azwj, and the people have taken to the right and the left, and you are aiming for what Muhammad-saww aimed at. By Allah-azwj! 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 Abdullah-asws about the Words of Allah-azwj Blessed and High [2:269] and whoever is Give the Wisdom, he indeed is Given a lot of good. So he-asws said: ‘It is the obedience to Allah-azwj and the recognition of the Imam-asws’.[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’far-asws 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’far-asws having said: ‘I-asws know very well that this love by which you are loving us-asws, there is nothing which you have made it, but it is Allah-azwj 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’far-asws, ‘Akrama, a slave of the Clan of Abbas, death had presented itself to him. He-asws said: ‘So he has died’. Then he-asws said: ‘I-asws 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 him-asws’. So he-asws said: ‘By Allah-azwj! 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 his-asws 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 he-asws said: ‘What are you saying?’ So I said, ‘That is what is said about him’. So he-asws 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 Allah-azwj 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. He-asws 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 His-azwj 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 he-asws 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 Abdullah-asws having said: ‘For everything there is a foundation, and the foundation of Al-Islam is love for us-asws, the People-asws 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 Abdullah-asws said to me: ‘On top of every worship is a worship, and love for us-asws, the People-asws 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-Hassan-asws, ‘Which this is the most preferable what brings the servant closest to Allah-azwj regarding what He-azwj has Obligated upon him?’ So he-asws said: ‘The most preferable of what the servant can be closest to Allah-azwj, is being obedient to Allah-azwj and His-azwj Rasool-saww, and love for Allah-azwj and love for His-azwj Rasool-saww, and the Masters-asws of the Command. And Abu Ja’far-asws was saying: ‘Love for us-asws is the Eman (faith), and hatred for us-asws 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 Ali-asws Bin Abu Talib-asws said to me: ‘O Abu Abu Abdullah! Shall I-asws 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, Allah-azwj would Fling him into the Fire upon his face?’ I said, ‘Yes’. He-asws said: ‘The good deed – love for us-asws, and the evil deed – hatred for us-asws’.[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 Abdullah-asws saying: ‘Rasool-Allah-saww was seated in a group of his-saww companions, when he-saww stood up shuddering. So there came up four Ethiopian men with (carrying) a dead body upon (their shoulders). So he-saww said: ‘Place him down’. Then he-saww uncovered his face, so he-saww said: ‘Which ones of you recognise this one?’ So Ali-asws Bin Abu Talib-asws said: ‘I-asws do, O Rasool-Allah-saww! This is a servant of the Clan of Riyaah who never met me-asws except that he said, ‘By Allah-azwj! I love you-asws’.
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 Imam-asws said: ‘Rasool-Allah-saww said: ‘None will love you-asws except for a Believer, and none will hate you-asws 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.
He-asws said: ‘Then he-asws 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 you-asws, O Ali-asws’.[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 Abdullah-asws said: ‘Rasool-Allah-saww 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 Ali-asws to his heart. He has lied, O Ali-asws! The one who claim that he loves me-saww but hates you-asws’.
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.
He-asws said: ‘So two men from the hypocrites said, ‘Rasool-Allah-saww has been mesmerised by this young boy’. So Allah-azwj 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. He-asws 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-Momineen-asws saying: ‘Rasool-Allah-saww said: ‘For my-saww daughter Fatima-asws, both of them are associated in their submission for her-asws – the righteous ones as well as the immoral ones (among our-asws Shiah). And it has been Oradined for me-asws that there would not love me-asws 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 Abdullah-asws saying: ‘You did not answer us-asws due to the gold and silver in our-asws possession’. Ayoub said, ‘Our companions said, ‘And we recognised the place (what he-asws 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’far-asws having said: ‘Rasool-Allah-saww 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 Allah-azwj Blessed and High to the one who loves Ali-asws Bin Abu Talib-asws, and they have a right upon me-saww that I-saww should include them in my-saww intercession, and a right upon my-azwj Lord-azwj that He-azwj should Answer me-saww (my-saww intercession) regarding them. And they are obedient to me-saww, and the one who is obedient to me-saww, so he is from me-saww.
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 Ibrahim-as and in the successors-asws from after me-saww, because I-saww am from Ibrahim-saww, and Ibrahim-as is from me-saww. His-as Religion is my-saww Religion, and his-as Sunnah is my-saww Sunnah. And I-saww am higher than him-as, and my merit is from his-as merit, and his-as merit is my-as merit. And the ratification of my-saww speech are the Words of my-saww Lord-azwj [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 Abdullah-asws said to me: ‘The love for us-asws, the People-asws of the Household, will benefit you in seven places – (1) in the Presence of Allah-azwj, (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 us-asws 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 Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww 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 us-asws by his heart, and helps us-asws, by his tongue, and his hands (resources). And in the second Level would be one who loves us-asws by his heart and helps us-asws by his tongue. And in the third Level would be the one loves us-asws 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 us-asws by his heart, and supported against us-asws by his tongue and his hands. And in the second lowest Abyss of the Fire would be the one who hated us-asws by his heart, and supported against us-asws by his tongue. And in the third lowest Abyss of the Fire would be the one who hated us-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww said to Amir-ul-Momineen-asws: ‘Your-asws 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 you-asws 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 you-asws by his heart, and helps you-asws by his tongue, there would be for him similar to the deeds of two thirds of (all) the servants. And the one who loves you-asws by his heart, and helps you-asws 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 Imam-asws
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 Abdullah-asws said: ‘Rasool-Allah-saww said: ‘The one who dies not having recognised his Imam-asws, 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 Ali-asws follow, and you would be dying with something which the people have no excuse due to their ignorance. For us-asws are the Honours of the Quran, and we-asws are the people to whom Allah-azwj has Obligated the obedience to, and for us-asws 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 Abdullah-asws said: ‘The earth cannot be in a correct state except with the (presence of) Imam-asws. And the one who dies not having recognised his Imam-asws, died the death of the ignorant (Pre-Islamic period). And it is most needy that one of you should come to his-asws recognition, when his soul reaches here’ – and he-asws gestured with his-asws hand to his-asws 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 Abdullah-asws about the words of Rasool-Allah-saww: ‘The one who dies and there is no Imam-asws for him, died the death of an ignorant (Pre-Islamic period)’. So he-asws said: ‘If only the people were to follow Ali-asws Bin Abu Talib-asws and neglect Abdul Malik Bin Marwan, they would be Guided. So we said, ‘So the one who died not having recognised his Imam-asws, died the death of an ignorant (Pre-Islamic period), died as an Infidel?’ So he-asws 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 Abdullah-asws saying: ‘My-asws father-asws said: ‘The one who died not having an Imam-asws 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-Sadiq-asws narrated to me from Ali-asws having said: ‘Rasool-Allah-saww 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’far-asws Bin Muhammad-asws, so he-asws said: ‘Yes’. So we said, ‘So he died the death of an ignorant (Pre-Islamic period)?’ He-asws 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 Abdullah-asws said: ‘[17:71] The Day when We will Call every human being with their Imam. Then he-asws said: ‘Rasool-Allah-saww said: ‘And we-asws are your Imams-asws, and how many Imams would come on the Day of Judgement cursing their companions (followers) and they would be cursing him. We-asws are the descendants of Muhammad-saww, and our-asws mother-asws is Syeda Fatima-asws. And Allah-azwj has not Given anything to the Mursil Prophets-as except that He-azwj Gave it to Muhammad-saww similar to what was Given to the Mursil Prophets-as before him-saww’. Then he-asws 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’far-asws 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-Allah-saww! Are you-saww not the Imam-asws of all the people together?’ So Rasool-Allah-saww said: ‘I-saww am Rasool-Allah-saww to the people altogether, but there would be coming after me-saww, Imams-asws upon the people, from the People-asws of my-saww Household, from Allah-azwj. They-asws would be standing among the people, but they-asws 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 their-asws Wilayah, and follows them-asws, and ratifies them-asws, so he is from me-saww and with me-saww, and would be meeting me-saww. Indeed! And the one who oppresses them-asws, and gives support to the one who oppresses them-asws, and belies them-asws, so he is not from me-saww, and not with me-saww, and I-saww 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’far-asws saying: ‘The one who died and there is no Imam-asws 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 Imam-asws. And the one who dies and he recognised his Imam-asws, this matter (death) would not harm him whether it is brought forward or delayed. And the one who died having recognised his Imam-asws would be as if he was with Al-Qaim-asws in his-asws 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 Abdullah-asws and he-asws was upon a bed, so he-asws 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 Abdullah-asws 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 Abdullah-asws 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 Allah-azwj Guided you to His-azwj Love, and to love the one whose love for him-asws benefits in His-azwj 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 Abdullah-asws 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 us-asws for the Sake of Allah-azwj’.
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 he-asws 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 Allah-azwj! Allah-azwj had Lineage Isa-as Bin Maryam-as in the Quran, to Ibrahim-as from before (the Revelation of Chapter 4 ) – Al-Nisaa’.
ثم قال: ” ومن ذريته داود وسليمان ” إلى قوله: ” ويحيى وعيسى “.
Then he-asws said: ‘[6:84] and of his descendants, Dawood and Sulaiman and Ayoub and Yusuf and Haroun – up to His-azwj 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 Abdullah-asws, he-asws said: ‘No, by Allah-azwj! They are not upon anything from what Rasool-Allah-saww 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 Abdullah-asws having said: ‘By Allah-azwj! It is a good name (Al-Rafizi) granted (to you for the Sake) of Allah-azwj so long as you are taking by our-asws speech, and are not belying against us-asws’.
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 Abdullah-asws said to me: ‘This word (Al-Rafizi), I-asws had experienced it when a man said to me-asws ‘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 Allah-azwj Deafen his ears just as He-azwj would Blind his eyes, had I not heard Abu Ja’far-asws saying when he (someone) said, ‘So and so has named us with a name’. He-asws said: ‘And what is that name?’ He said ‘He named us as ‘Al-Rafizi’ (The rejecters)’. So Abu Ja’far-asws said by gesturing with his-asws hand to his-asws own chest: ‘And I-asws am (also) from Al-Rafizi, and he (it?) is from me’. He-asws 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 Abdullah-asws, ‘May I be sacrificed for you-asws! 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 Imam-asws said: ‘And what is it?’ He said, ‘Al Rafizi’ (The rejecters)’. So Abu Ja’far-asws said: ‘Seventy men from the army of Pharaoh-la rejected Pharaoh-la, so they came to Musa-as. There was none among the people of Musa-asws more intense in his struggle, nor more intense for his love for Haroun-as, than them. So the people of Musa-as called them Al-Rafizi. So Allah-azwj Revealed unto Musa-as: “This name has been Affirmed for them in the Torah, for it is a Name which I-azwj have Granted it to them”. And that is a name which Allah-azwj 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 Abdullah-asws saying: ‘If you are on the Wilayah of Ali-asws, 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 Abdullah-asws was asked and I was seated, about the Words of Allah-azwj 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 you-asws?’ So he-asws 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 him-asws, ‘May Allah-azwj Keep you well! What do you-asws say for the ones who Fast, and Pray, and keep away from the Prohibitions, and are good and pious, and are not hostile (to you-asws)?’ So he-asws said: ‘Allah-azwj may Enter them into the Paradise due to His-azwj 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 Abdullah-asws and in his-asws presence was a group of his-asws companions, so he-asws said to him: ‘O Sudeyr! Our-asws 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 Creator-azwj, and the well-being of their sincere intentions to their Imams-asws and they respect for their brethren, and sympathise with the weak ones, and are charitable to the ones with the starvation among them. We-asws do not order for the injustice, but we-asws 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 Allah-azwj have never ceased to be weak, few in number, since Allah-azwj Created Adam-as’.[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 Abdullah-asws having said: ‘Six (things) cannot come to be in a Believer’. It was said, ‘And what are these?’ He-asws 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 he-asws 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 Abdullah-asws said: ‘You should become alone. Rasool-Allah-saww was alone in calling the people, but no one answered to him-saww. And the first one to answer him-saww was Ali-asws Bin Abu Talib-asws. And Rasool-Allah-saww said: ‘You-asws are from me-saww at the status which Haroun-as hand from Musa-as except that there is no Prophet-as after me-saww’.[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 Abdullah-asws saying: ‘Allah-azwj 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 Abdullah-asws saying: ‘Allah-azwj Blessed and High Said: “I-azwj do not Hesitate from anything which I-azwj do, like I-azwj Hesitate about the Believer, so I-azwj Loved to meet him but he dislikes the death, so I-azwj Impede (delay) it from him. And even if there were not to be in the earth anyone except for a single Believer, I-azwj would be Content with him from all the rest of My-azwj 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 Abdullah-asws said: ‘Allah-azwj Blessed and High Said: “Proclaim a war from Me-azwj (against the one who) humiliates My-azwj servant, the Believer. And I-azwj do not Hesitate about anything like I-azwj Hesitate with regards to the death of the Believer. I-azwj Love to Meet him, and he dislikes the death, so I-azwj Exchange it from him. And he supplicates to Me-azwj, so I-azwj 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 Abdullah-asws 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 Allah-azwj’.[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’far-asws came out to his-asws companions, and they were awaiting his-asws coming out, so he-asws said to them: ‘You will be Recompensed with glad tidings from Allah-azwj. There is none who would be Recompensed with the glad tidings from Allah-azwj 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 Abdullah-asws, he-asws said: ‘The people have taken (to go to the) right and the left, and you have adhered to the People-asws of the Household of your Prophet-saww, so receive glad tidings’. I said, ‘May I be sacrificed for you-asws! I hope that Allah-azwj would not Make us and them to be equal’. So he-asws said: ‘No, by Allah-azwj! No, by Allah-azwj!’ – 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’far-asws 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 we-asws will express our-asws concern to the Prophet-saww, and you would be relying upon us-asws (for help). Therefore, received glad tidings, then glad tidings, then glad tidings. Indeed! By Allah-azwj! Allah-azwj will not Equalise you with others. No! And there will not be any Prestige for them’.[450]
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 Abdullah-asws, so a man in the gathering said, ‘I ask Allah-azwj for the Paradise’. So Abu Abdullah-asws said: ‘You all are in the Paradise (already), therefore ask Allah-azwj that He-azwj should not Dispel you from it’. So we said, ‘May we be sacrificed for you! (But) we are in the world’. So he-asws said: ‘Have you not accepted our-asws Imamate?’ They said: ‘Yes’. So he-asws said: ‘This is the meaning of the Paradise. The one who has adhered to it, he is in the Paradise. Therefore, ask Allah-azwj 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’far-asws 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 Abdullah-asws having said: ‘You have recognised us-asws and the people have rejected us-asws; and you have loved us-asws and the people have hated us-asws; and you have maintained good relationship with us-asws and the people have cut-off from us-asws. Allah-azwj would Sustain you with the friendship of Muhammad-saww, and quench you all from his-saww 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 Abdullah-asws saying: ‘You have maintained relationship (with us-asws) and the people have cut-off; and you have loved (us-asws) and the people have hated (us-asws) but you have recognised (us-asws) and the people have rejected (us-asws), 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 Abdullah-asws said: ‘You have recognised (us-asws), among a lot of rejecters; and you have loved (us-asws) among a lot of haters; and the love can be for the Sake of Allah-azwj and His-azwj Rasool-saww, and love for the sake of the world. So whatever was for the Sake of Allah-azwj and His-azwj Rasool-saww, so its Reward is upon Allah-azwj; and whatever was for the sake of the world, so it is not with anything’. Then he-asws shook his-asws 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-Sheykh-asws, so he-asws said to me: ‘The people fought, (and) the people fought, O Muhammad, and you believed in Allah-azwj 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 Abdullah-asws saying: ‘Allah-azwj Blessed and High Educated His-azwj Prophet-saww upon His-azwj Manifesto, so He-azwj 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-Allah-saww delegated to Ali-asws, so you (Shiah) submitted and the people fought against. By Allah-azwj, it is sufficient for you to be speaking when we-asws speak, and to be silent when we-asws are silent. And we-asws are in what is between you and Allah-azwj’.[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 Abdullah-asws having said: ‘By Allah-azwj! 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 Abdullah-asws saying: ‘By Allah-azwj! I love your (Shiah) aroma and your fragrances, and to see you all and your visitations. And I am on the Religion of Allah-azwj and the Religion of His-azwj Angels, thus you (Shiah) should support me-asws upon that by piety as I-asws am Al Medina at the status of the loner until I-asws see the man from among you, so I-asws 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 Abdullah-asws saying: ‘And we are a community. I-asws 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-Husayn-asws Bin Ali-asws having said: ‘There is none from our-asws Shiah except (he is) a true martyr’. I said, ‘May I be sacrificed for you-asws! And how can that be and most of them are dying upon their beds?’ So he-asws said: ‘Have you not recited the Book of Allah-azwj 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 Allah-azwj Mighty and Majestic, at all!’ He-asws 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 Abdullah-asws, said, ‘He-asws 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?’ He-asws said: ‘Yes, by Allah-azwj! Even if he died upon his bed. He is alive in the Presence of his Lord-azwj, 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 Abdullah-asws, ‘Supplicate for me for the martyrdom’. So he-asws said: ‘The Believer is a martyr wherever he dies. Have you not heard the Words of Allah-azwj in His-azwj 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 Abdullah-asws, when there was a mention of those who were killed in Al-Saghour, The Imam-asws 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 Allah-azwj! There are not Martyrs except for our-asws 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 Abdullah-asws 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 Allah-azwj’.
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 Abdullah-asws said: ‘A man from our-asws 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 Allah-azwj! He is a Martyr’.[465]
33 – باب الموالاة في الله والمعاداة
Chapter 33 – Friendship and enmity regarding Allah-azwj
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 Ali-asws Bin Al-Husayn-asws Bin Ali-asws, 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 you-asws, for maintaining the relationship to Rasool-Allah-saww’. So Ali-asws Bin Al-Husayn-asws said: ‘To shorten from a lengthy (matter) – The one who loves us-asws, not for the sake of the world would get it from us-asws, and is inimical to our-asws enemies, not out of spite between him and him, would come on the Day of Judgement with Muhammad-saww, and Ibrahim-as, and Ali-asws’.[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 Abdullah-asws said: ‘Which bond of faith is firmer?’ So they said, ‘Allah-azwj and His-azwj Rasool-saww know?’ So he-asws said: ‘Say it’. So they said, ‘O son-asws of Rasool-Allah-saww! (It is) the Prayer’. So he-asws 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’. He-asws said: ‘For the Zakat there is merit, but it is not the Zakat’. So they said, ‘Fasting in the Month of Ramazan’. So he-asws said: ‘For the Ramazan there is merit, but it is not the Ramazan’. They said, ‘It is the Hajj and the Umrah’. He-asws 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 Allah-azwj’. He-asws said: ‘For the Jihad in the Way of Allah-azwj there is merit, but it is not the Jihad’. They said, ‘So Allah-azwj, and His-azwj Rasool-saww, and the son-asws of His-azwj Rasool-saww 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 he-asws said: ‘Rasool-Allah-saww said: ‘The firmest bond of the ‘Eman’ (faith) is the love for the Sake of Allah-azwj, and the hatred for the Sake of Allah-azwj. To befriend the Guardians-asws of Allah-azwj and be inimical to the enemies of Allah-azwj’.[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 Abdullah-asws 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 Abdullah-asws: ‘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 he-asws said: ‘Have you not seen that Allah-azwj 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’far-asws regarding the Words of Allah-azwj [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 Allah-azwj and His-azwj Rasool-saww and the Masters-asws of the Command from us-asws, the People-asws of the Household, Allah-azwj 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 Abdullah-asws 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 Abdullah-asws, 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 he-asws said, ‘Return and you will remember, if Allah-azwj so Desires it’. Then he-asws said: ‘So you came out with them in order to protect them from the aggression?’ I said, ‘Yes’. He said: ‘By Allah-azwj! 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 Abdullah-asws said to me: ‘How abundant are the majority!’ I said, ‘Certainly, O son-asws of Rasool-Allah-saww’. He-asws said: ‘But, by Allah-azwj, 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 Abdullah-asws, so someone came up and said, ‘O son-asws of Rasool-Allah-saww! How abundant are the Pilgrims this year?’ So he-asws said: ‘If they want they can be the majority, and if they want they can be a few. By Allah-azwj! Allah-azwj 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 Abdullah-asws, ‘There is a Verse in the Quran which has place me in doubt’. He-asws said: ‘And which one is it?’ I said, ‘The Words of Allah-azwj [5:27] But rather, Allah only Accepts from those who are pious’. He-asws said: ‘And which thing places you in doubt?’ I said, ‘The one who Prays, and Fasts, and worships Allah-azwj, it would be Accepted from him?’ He-asws said: ‘But rather, Allah-azwj 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 he-asws said: ‘Are you more ascetic in the world or Al-Zahaak Bin Qays?’ I said, ‘But, it is Al-Zahaak Bin Qays’. He-asws said: ‘So if that is so, Allah-azwj 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’far-asws having said: ‘Rasool-Allah-saww said: ‘Even if a worshipper were to worship for a thousand years, then be slaughtered just as the ram is slaughtered, then comes to Allah-azwj with hatred for us-asws, the People-asws of the Household, Allah-azwj 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 Abdullah-asws 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 him-asws, until he-asws responded to himself-asws, so he-asws said: ‘Makkah’. So he-asws said: ‘Which of the remaining (things) is greater in sanctity?’ He (the narrator) said, ‘Not a single one of us answered him-asws, until he-asws responded to himself-asws, so he-asws 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 Allah-azwj! Even if a worshipper were to worship Allah-azwj for a thousand years until he dies at a very old age, then comes to Allah-azwj with hatred for us-asws, the People-asws of the Household, Allah-azwj 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 Abdullah-asws, ‘Huzeyfa Bin Al-Yamani used to recognise the hypocrites?’ So he-asws said: ‘Certainly! He recognised twelve men, and you recognise twelve thousand men. Allah-azwj 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 Allah-azwj!’ He-asws said: ‘Hatred for Ali-asws Bin Abu Talib-asws, by the Lord-azwj 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 Abdullah-asws about the Words of Allah-azwj [22:24] And they are Guided to goodly words and they are Guided to the Path of the Praised One. So he-asws said: ‘By Allah-azwj! 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 Abdullah-asws and I was seated, about the Words of Allah-azwj 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. He-asws said: ‘We-asws are those who know, and our enemies are those who do not know and our-asws 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 Abdullah-asws, for he-asws had permitted me, but he-asws was not in his gathering place. So he-asws came out to us from the side of the house, from his women’s quarters, and he-asws had no outer overcoat upon him-asws. So when he looked at us and said: ‘I-asws love to meet you all’. Then he-asws sat down, then said: ‘You (Shiah) are the people of the understanding (Mentioned) in the Book of Allah-azwj [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 Allah-azwj. But, if you were to remain (alive) until you see what your necks are extending for, Allah-azwj 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 Allah-azwj 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 Allah-azwj which He-azwj is Pleased with for His-azwj Prophet-saww, and Sent it to him-saww’.[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 Abdullah-asws called out to me: ‘Read, O Suleyman! And I-asws 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 he-asws said: ‘By Allah-azwj! These are regarding us-asws. But, by Allah-azwj! He-azwj has Advised us-asws and He-azwj Knows that we-asws do not commit adultery. Read, O Suleyman!’. So I recited until I ended up to His-azwj 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،
He-asws 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 Allah-azwj 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 Lord-azwj!’ He-asws 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 He-azwj would be Saying: “I-azwj Veiled these for you in the world, and I-azwj Forgive these for you today. Change these for My-azwj 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 ”
He-asws said: ‘So he would raise his Parchment (Book of deeds) to the people, and they would be saying, ‘Glory be to Allah-azwj! There is not a single sin to this servant!’ So these are the Words of Allah-azwj 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 His-azwj 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 he-asws said: ‘This is regarding us-asws’.
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 he-asws said: ‘This is regarding you all (Shiah). When our-asws 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 he-asws said: ‘This is regarding us-asws’.[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 Abdullah-asws regarding the Words of Allah-azwj [15:42] Surely, with regards to My servants, you (Satan) have no authority over them. So he-asws said: ‘There is not upon this group especially (Shiah), an authority’. I said, ‘And how, regarding them is what is regarding them?’ So he-asws said: ‘It is not where you are going with it (understanding it). But rather, he (Satan-la) has no authority over them that he-la 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’far-asws, ‘His-azwj 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’far-asws said: ‘O Zarara! But rather, he (Satan-la) 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’far-asws regarding the Words of Allah-azwj Mighty and Majestic [74:38] Every soul is held in pledge for what it earns, [74:39] Except the people of the right hand. He-asws said: ‘They are our-asws Shiah, of the People-asws 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’far-asws regarding the Words of Allah-azwj [98:7] (As for) those who believe and do good, surely they are the best of the created beings. He-asws said: ‘They are our-asws Shiah of the People-asws 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 Abdullah-asws said: ‘By Allah-azwj! 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 he-asws said: ‘If it was that, Allah-azwj 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 Allah-azwj 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 Allah-azwj, 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 Abdullah-asws, ‘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 he-asws 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 Allah-azwj 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 Abdullah-asws, so he-asws 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 he-asws said: ‘Do you not know what my-asws father-asws has said about this?’ He-asws said: ‘When the man among them repents for any of those sins, Allah-azwj 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-Qaim-asws) would be as if he was martyred with Rasool-Allah-saww
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 Abdullah-asws said: ‘The one from among you who dies upon this matter of ours-asws (awaiting Al-Qaim-asws), would be as if he was martyred with Rasool-Allah-saww’.[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 Abdullah-asws said: ‘The one from among you who dies upon this matter of ours-asws (awaiting Al Qaim-asws), so he is of the status of the one who put up his tent to a corridor of Al Qaim-asws; but, at the status of the one who struck with his sword, along with him-asws; but, at the status of the one who was martyred with him-asws; but, at the status of the one who was martyred with Rasool-Allah-saww’.[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 Abdullah-asws, ‘What are you-asws saying regarding the one who dies upon this matter waiting for himajfj (Al-Qaim-asws)?’ The Imam-asws said: ‘He is at the status of the one who was with Al-Qaim-asws in his-asws camp’. Then he-asws was silent, pleasant. Then he-asws said: ‘He is at the status of the one who was with Rasool-Allah-saww’.[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 Abdullah-asws said: ‘The one from among you who dies upon this matter waiting for him-asws (Al-Qaim-asws), would be like the one who was in the camp of Al-Qaim-asws’.[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’far-asws, ‘May Allah-azwj Keep you-asws well! We have neglected our markets (businesses) awaiting for this matter (Al-Qaim-asws) to the extent that the man from us asks for what is in his hands (poor)’. So he-asws said: ‘O Abdul Hameed! Have you ever seen one who locks himself to Allah-azwj, Allah-azwj does not Make a way out for him? Yes, by Allah-azwj! Allah-azwj would Make a way out for him. May Allah-azwj have Mercy upon a servant who has locked himself to us-asws! May Allah-azwj have Mercy upon the one who revived our-asws matter’. I said, ‘So if he were to die before he sees Al-Qaim-asws?’ So he-asws said: ‘The speaker among you who says, ‘If I were to see Al-Qaim-asws of the Progeny-asws of Muhammad-saww, I will help him-asws’, is like the one who joined up with him-asws with his sword. And is martyred with him-asws, 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 Abdullah-asws, or a man, (reports) from Abu Abdullah-asws having said: ‘The one who dies upon this matter (awaiting Al-Qaim-asws) would be at the status of the one who was present with Al-Qaim-asws, and martyred with Al-Qaim-asws’.[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 Abdullah-asws said to me: ‘The dead among you who were upon this matter (awaiting Al-Qaim-asws) is at the status of the one who struck with his sword in the Way of Allah-azwj’.[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 Abdullah-asws saying: ‘The one from among you who dies, and he was awaiting for this matter (Al-Qaim-asws), is like the one who would be with Al-Qaim-asws in his-asws camp’. Then he-asws was silent, pleasant. Then he-asws said: ‘No, but, like the one who joined up with him-asws with his sword’. Then he-asws said: ‘No, by Allah-azwj! But, like the one who was martyred with Rasool-Allah-saww’.[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 Abdullah-asws said: ‘There is nothing in between one who is described to be upon this matter (awaiting Al-Qaim-asws), 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 Imam-asws. Proceed towards Rasool-Allah-asws, and Ali-asws, and Al-Hassan-asws, and Al-Husayn-asws’.[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 Abdullah-asws saying: ‘I-asws hereby testify to my-asws father-asws that he-asws 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 he-asws gestured by his-asws hand to his-asws own throat – ‘And Allah-azwj Blessed and High Said [13:38] And We had Sent Rasools before you and Gave them wives and children. So we-asws, by Allah-azwj, are the children of Rasool-Allah-saww’.[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 Abdullah-asws 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 he-asws gestured by his-asws hand to his-asws 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 Abdullah-asws 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-Allah-saww, and Ali-asws, and Syeda Fatima-asws’.
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 Abdullah-asws, and in it is more: ‘Al-Hassan-asws and Al-Husayn-asws’.[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 Abdullah-asws said: ‘The most intense of what your enemy would become hateful to this matter is when his soul reaches this’ – and he-asws gestured by his-asws hand to his-asws 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 he-asws gestured by his-asws hand to his-asws 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-Allah-saww, and Ali-asws, and Syeda Fatima-asws’. Then he-asws said: ‘As for Syeda Fatima, so do not mention her-asws’ (by her-asws 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 Abdullah-asws said: ‘I-asws 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 he-asws gestured by his hand to his windpipe. Rasool-Allah-saww and Ali-asws would come to him, so they-asws would be saying: ‘As for what you were fearing from, so Allah-azwj 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 Abdullah-asws; I and Moala Bin Khunays. So he-asws said: ‘Allah-azwj 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 he-asws gestured by his-asws hand to his-asws 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 he-asws reclined and gestured to Al-Moala to question him-asws. So I said, ‘O son-asws of Rasool-Allah-saww! When his soul reaches to here, which thing would he see?’ So he-asws responded to him with a finger, ten times ‘Which thing would he see?’ So he-asws said during each of it: ‘He sees’ – not increasing to him. Then he-asws became seated at the end of it, so he-asws said: ‘O Uqba! I said, ‘Here I am, at your-asws service!’ So he-asws said, ‘You refuse, except to know?’ So I said, ‘Yes, O son-asws of Rasool-Allah-saww! 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 you-asws, O son-asws of Rasool-Allah-saww, every time, and I weep, (of your-asws) 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 he-asws said: ‘He sees the both of them-asws, by Allah-azwj’. I said, ‘May my father and my mother be sacrificed for you-asws! Who two?’ So he-asws said: ‘That is Rasool-Allah-saww and Ali-asws. O Uqba! Never does a believing soul die, ever, until he sees the two of them-asws’. I said, ‘So when the Believer sees the two of them-asws, does he return to the world?’ He-asws said: ‘But, he dies in front of them-asws’.
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 him-asws, ‘Do the two of them-asws say anything, may I be sacrificed for you-asws?’ So he-asws said: ‘Yes. They both-asws come up to the Believer, so Rasool-Allah -saww sits at his head, and Ali-asws at his feet. So Rasool-Allah-saww turns towards him saying: ‘O friend of Allah-azwj! Be joyful. I-saww am Rasool-Allah-saww, and I-saww am better for you than what you have left from the world’. Then Rasool-Allah-saww rises, and Ali-asws comes forward until he-asws turns towards him saying: ‘O friend of Allah-azwj! Be joyful. I-asws am Ali-asws Bin Abu Talib-asws, the one-asws whom you used to love. I-asws 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 Abdullah-asws said): ‘But, this is in the Book of Allah-azwj’. I said, ‘And where is this from the Book of Allah-azwj, may I be sacrificed for you-asws?’ He-asws said to me: ‘Surah Yunus (Chapter 10), the Words of Allah-azwj 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 Abdullah-asws having said: ‘But you would become in dire need for our-asws love when the soul of one of you reaches this’ – and he-asws gestured by his hand to his-asws throat. Then he-asws said: ‘No, but to over here’ – and he-asws gestured by his-asws hand to his-asws 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 Abdullah-asws, so he-asws said: ‘Narrate to your companions that my-asws father-asws was saying: ‘There is nothing in between one of you and him being joyful except the reaching of his soul to here’ – and he-asws gestured by his-asws hand to his-asws 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 Abdullah-asws having said to Sudeyr: ‘By the One Who-azwj Sent Muhammad-saww with the Prophet-hood and Hastened his-saww 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 Allah-azwj Mighty and Majestic Said in His-azwj 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 Allah-azwj 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 he-asws 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-Allah-saww and Amir-ul-Momineen-asws, he would be meeting the two of them-asws turning their-asws 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 Allah-azwj Mutilate his nose’. Abu Abdullah-asws 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’far-asws saying: ‘Fear Allah-azwj, and seek Assistance for what you are upon by the piety and the striving in obedience to Allah-azwj, 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 Allah-azwj, 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 Abdullah-asws said: ‘When the Believers take to their beds, Allah-azwj Causes their souls to ascend to Him-azwj. So the one for whom the death has been Ordained, Makes his to be in a Garden of the Paradise, among the treasures of His-azwj Mercy, and Light of His-azwj 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 Abdullah-asws, said, ‘There was a mention of souls, the souls of the Believers, so he-asws said: ‘They are meeting (each other)’. I said, ‘Meeting?’ So he-asws 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 Abdullah-asws, ‘Where are the souls of the Believers?’ So he-asws 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 Lord-azwj! 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 he-asws said: ‘In chambers in the Fire, eating from its food, and drinking from its drinks, and visiting (each other) therein, and saying, ‘Our Lord-azwj! 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 Abdullah-asws said: ‘Allah-azwj would Resurrect our-asws 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 Allah-azwj Blessed and High in His-azwj 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 Abdullah-asws 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-Allah-saww was explaining matters among a number of his-saww companions, among whom was Ali-asws Bin Abu Talib-asws. So he-saww 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 Ali-asws said: ‘Who would they be, O Rasool-Allah-saww?’ So he-saww said: ‘They would be your-asws Shiah, and you are their Imam-asws’.[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-Allah-saww said: ‘I-saww would be seated on the Day of Judgement in between Ibrahim-as and Ali-asws. Ibrahim-as being on my-saww right, and Ali-asws on my-saww left. So a Caller would Call out: ‘The best of the fathers is your-saww father-as Ibrahim-as, and the best of the brothers is your-saww brother-asws Ali-asws!’[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 Abdullah-asws regarding the Words of Allah-azwj 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 Abdullah-asws having said: ‘When it will be the Day of Judgement, Rasool-Allah-saww would be summoned, and he-saww would be wearing a rosy garment’. So I said, ‘May I be sacrificed for you-asws! A rosy garment?’ He-asws said: ‘Yes. Have you not heard the Words of Allah-azwj Mighty and Majestic [55:37] So when the sky is split, would become rosy like red hide? Then Ali-asws will be Called. He-asws will stand on the right of Rasool-Allah-saww. Then Allah-azwj will Call whosoever that He-azwj so Desires to. They will all stand on the right of Ali-asws. Then our-asws Shiah will be Called. They will all stand on the right of whosoever that Allah-azwj so Desires.’ Then he-asws said: ‘O Abu Muhammad! Where do you see yourself going with us-asws?’ I said, ‘To Paradise.’ He-asws said: ‘Whatever Allah-azwj 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’far-asws and Abu Abdullah-asws, having said: ‘Rasool-Allah-saww said to Ali-asws: ‘When I-saww was Ascended with, I-saww 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 Jibraeel-as flapped his-as 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 he-saww said: ‘By the One is Whose Hand is the soul of Muhammad-saww, 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. You-asws are their Imam-asws 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 Allah-azwj – O servant of Allah-azwj – 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 Allah-azwj 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 he-azwj said: ‘By the One in Whose hand is the soul of Muhammad-azwj, 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 Abdullah-asws 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 Allah-azwj, 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 Allah-azwj, he would be entering the Paradise?’ He-asws 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’far-asws said: ‘When you proceed to Al-Kufa, if Allah-azwj so Desires it, then report this Hadeeth: ‘The one who testifies that there is no god except for Allah-azwj, the Paradise would be Obligated upon him’. So I said, ‘May I be sacrificed for you-asws! There will come to me every type (of people), so I should report to them this Hadeeth?’ He-asws said: ‘Yes. O Aban Bin Taghlub: When it will be the Day of Judgement, Allah-azwj Blessed and High would Gather the former ones and the later ones in one Garden, so He-azwj would Confiscate, ‘There is no god except for Allah-azwj’ except from the one who was upon this matter (Al-Wilayah)’.[520]
43 – باب ” شيعتنا أقرب الخلق من الله “
Chapter 43 – Our-asws Shiah are the closest of the creatures from Allah-azwj
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 Abdullah-asws said: ‘Rasool-Allah-saww 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 Prophets-as, but they would be neither Prophets-as nor Martyrs’. So they said, ‘O Prophet-saww of Allah-saww! And who are these additional ones from Allah-azwj, when they will neither be Prophets-as, nor Martyrs, but they are in the Proximity from Allah-azwj?’ He-saww said: ‘Those would be the Shiah of Ali-asws, and Ali-asws is their Imam-asws’.[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’far-asws approximately, and there is a differing with regards to its wordings. He-asws said: ‘They would be the envy of the Prophets-as and the Mursil Prophets-as’. I said, ‘May I be sacrificed for you-asws! What great is the status of these people?’ So he-asws said: ‘By Allah-azwj! (They are) the Shiah of Ali-asws, and Ali-asws is their Imam-asws’.[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 Abdullah-asws said: ‘Our-asws Shiah are the closest of the creatures from the Throne of Allah-azwj on the Day of the Judgement, after us-asws’.[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 Abdullah-asws said: ‘O Husayn! No one is closer to Allah-azwj than our-asws Shiah, and how beautiful is Allah-azwj’s Conduct towards them on the Day of Judgment! By Allah-azwj! 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 – Our-asws 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 Abdullah-asws said: ‘My-asws father-asws was saying: ‘Our-asws Shiah would be attaching themselves to us-asws and we-asws would be attaching ourselves-asws to the our-asws Prophet-saww, and our-asws Prophet-saww would be attaching himself-saww to Allah-azwj’.[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 Abdullah-asws said: ‘When it will be the Day of Judgement, Rasool-Allah-saww would be attached to his-saww Lord-azwj, and Ali-asws would attach himself-asws to Rasool-Allah-saww, and we-asws would be attaching ourselves-asws to Ali-asws, and our-asws Shiah would be attaching themselves to us-asws. So where do you see Rasool-Allah-saww 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’far-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘The most rightful of the people with the piety and the striving is what Allah-azwj loves, and what the successors-asws are pleased with, and following them-asws. 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 us-asws, and we would be going to out Prophet-saww, and our-asws prophet-saww would be attaching himself-saww to his-saww Lord-azwj, and we-asws would be attaching ourselves-asws to our-asws Prophet-saww, and our-asws Shiah would be attaching themselves to us-asws’.[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’far-asws 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 we-asws would be alarmed to our-asws Prophet-saww, and you would be alarmed to us-asws?’[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 Abdullah-asws about the Words of Allah-azwj 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. He-asws said: ‘By Allah-azwj! We-asws are the Permitted ones during that day, and the speakers of the right thing’. I said, ‘May I be sacrificed for you-asws! And what would you-asws be saying when you-asws speak?’ He-asws said: ‘We-azwj would be Glorifying our-asws Lord-azwj, and sending ‘Salawaat’ upon our-asws Prophet-saww, and interceding for our-asws Shiah. So, our-asws Lord-azwj would not be Repulsing us-asws’.[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 Abdullah-asws, ‘His-azwj 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?’ He-asws said: ‘We-asws 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 Ali-asws Bin Al-Husayn-asws called Ayman came up to Abu Ja’far-asws, so he said, ‘The people are deceiving and they are saying, ‘Intercession is for (the sins of) Muhammad-saww’. He (the narrator) said, ‘Abu Ja’far-asws got angered to the extent that his-asws face clouded, then he-asws said: ‘Woe be unto you, O Abu Ayman! Have you been drowned due to your stomach and your private parts? But, by Allah-azwj! If only you could see the panic of the Day of Judgement, you would be needy of the intercession of Muhammad-saww. 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 Abdullah-asws, ‘For us there is a neighbour from the Khawarijites who are saying, ‘Muhammad-saww himself-saww would be worried on the Day of Judgment, so how would he-saww intercede (for others)?’ Abu Abdullah-asws said: ‘There would be no one from the former ones or the later ones who would not be needy of the intercession of Muhammad-saww 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 Abdullah-asws regarding the Words of Allah-azwj [26:100] So we have none from the intercessors [26:101] Nor a true friend. He-asws said: ‘The interceders are the Imams-asws, 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’far-asws said: ‘It is for Rasool-Allah-saww to intercede for his-saww 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 Prophet-saww to interceded regarding his-saww community, and for us-asws is intercession regarding our-asws Shiah, and for our-asws 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 Abdullah-asws said: ‘The neighbour would intercede for his neighbour, and the friend for his friend, and the Angels of Proximity and the Prophets-as and the Mursil Prophets-as, 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 Abdullah-asws was asked about the Believer – would he be interceding regarding his family?’ He-asws 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 Abdullah-asws 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 Allah-azwj 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’far-asws said: ‘O Jabir! Do not seek assistance from our-asws 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 Allah-azwj, thus believing in His-azwj security’.[539]
47 – باب الراد لحديث آل محمد صلى الله عليه وآله
Chapter 47 – The referring of the Hadeeth to the Progeny-asws of Muhammad-saww
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 Abdullah-asws, ‘Do you-asws view the repelling of this matter, as being repelling against you-asws?’ So he-asws said:’O Abu Muhammad-saww! The one who repels this matter against you, so he is like the one who repelled against Rasool-Allah-saww’.[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 Abdullah-asws, ‘The one who establishes a war against Ali-asws is like the one who established it against Rasool-Allah-saww?’ So he-asws said: ‘Yes, by Allah-azwj! 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-Allah-saww’.[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 Abdullah-asws having said: ‘Noah-as carried in the ship, the dog and the pig, but he-as 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’far-asws, ‘For us there is a neighbour who violates all Prohibitions to the extent that he neglects the Prayer as well’. So he-asws said: ‘Glory be to Allah-azwj! And that is most grievous’. Then he-asws said: ‘Shall I inform you of the one who is more evil than him?’ I said, ‘Yes’. He-asws said: ‘The Nasibi (Hostile one) to us-asws 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 Abdullah-asws 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 Prophets-as, and the Angels of Proximity, (Allah-azwj) 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 Allah-azwj Mighty and Majestic [2:185] Allah Desires ease for you, and He does not Desire for you the difficulty. He-asws said: ‘The ease is the Wilayah, and the difficulty – the opposition and the friends of the enemies of Allah-azwj’.[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’far-asws saying: ‘The one who hates Ali-asws would enter the Fire. Then Allah-azwj would Make in his neck twelve thousand segments, upon every segment from it would be a Satan-la 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’far-asws having said: ‘Rasool-Allah-saww said: ‘The neglecters of the Wilayah of Ali-asws and the deniers of his-asws merits, and the displayers of enmity to him-asws, 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 Allah-azwj and from Him-azwj and the Blessing upon Muhammad-saww and his-saww Progeny-asws
IN THE NAME OF ALLAH-azwj 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 Abdullah-asws 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 you-asws?’ He-asws 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 Ali-asws Bin Abu Talib-asws having said: ‘Jibraeel-as descended unto Adam-as, so he-as said: ‘O Adam-as! I-as have been Commanded to tell you to chose between three, therefore choose one and leave two’. So Adam-as said to him-as: ‘O Jibraeel-as! And what are the three?’ So he-as said: ‘The intellect, and the decency, and the Religion’. So Adam-as said: ‘So I-as choose the intellect’. So Jibraeel-as said to the decency and the Religion: ‘Disperse and leave him-as’. So they both said: ‘O Jibraeel-as, we have been Commanded that we should be with the intellect wherever it may be’. He-as said: ‘So it is up to you’. And he-as 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 Abdullah-asws said: ‘Allah-azwj 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 Abdullah-asws having said: ‘Allah-azwj Created the intellect, so He-azwj Said to it: “Come forward!” So it came. Then He-azwj Said to it: “Turn back!” So it turned back’. Then He-azwj Said: “By My-azwj Honour and My-azwj Majesty, I-azwj 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’far-asws and Abu Abdullah-asws both having said: ‘When Allah-azwj Created the intellect, Said to it: “Turn Back!” So it turned back. Then Said to it: “Come forward!” So it went (forward). So Allah-azwj Said: ‘By My-azwj Honour and My-azwj Majesty! I-azwj have not Created a creation more beautiful than you. It is to you that I-azwj Command, and to you I-azwj Prohibit, and to you that I-azwj Reward, and to you that I-azwj 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’far-asws having said: ‘When Allah-azwj Created the intellect, Interrogated it, then Said to it: “Come Forward!” So it came. Then He-saww Said to it: “Turn back!” So it turned back. Then He-azwj Said to it: “By My-azwj Honour and My Majesty! I-azwj have not Created a creature more Beloved to Me-azwj than you, nor have I-azwj Completed it except in the one whom I-azwj Love. But it is to you that I-azwj Command, and to you I-azwj Prohibit, and to you that I-azwj Punish, and to you I-azwj 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 Abdullah-asws said: ‘When Allah-azwj 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 My-azwj Honour and My-azwj Majesty, I-azwj have not Created a creature that is more Beloved to Me-azwj than you. It is by you that I-azwj Seize, and by you that I-azwj Give, and to you that I-azwj 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Created the intellect, so He-azwj Said to it: “Turn back!” So it turned back. Then Said to it: “Come forward!” So it came. Then Said: “I-azwj did not Create a creature more Beloved to Me-azwj than you”.
قال: فأعطى الله محمدا ” (صلى الله عليه وآله) تسعة وتسعين جزءا ثم قسم بين العباد جزءا واحدا.
The Imam-asws said: ‘So Allah-azwj Gave Muhammad-saww 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 Musa-asws Bin Ja’far-asws having said: ‘Allah-azwj did not Send a Prophet-as at all except as an intellectual, and some Prophets-as being more preferable than others-as. And Dawood-as did not leave behind Suleyman-as until he-as had tested his-as Intellect. And when Dawood-as left behind Suleyman-as 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’far-asws having said: ‘Musa-as saw a man from the Children of Israel performing lengthy Prostrations, and (maintaining) lengthy silence. So he-as went very near to the place and was with him. So he-saww was with him for one day from the days, regarding one of his-as needs, when they passed by a land wich was plush and green. So the man sighed. So Musa-as said to him: ‘And what is that which makes you sigh?’ He said, ‘I wish that there was a donkey from my Lord-azwj, 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 him-as: “What is that which makes you-as to be aggrieved from the speech of My-azwj servant? I-azwj will Seize My-azwj servants in accordance of what I-azwj 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-Allah-saww said: ‘Allah-azwj 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 Allah-azwj neither Sent a Rasool-as nor a Prophet-as until he-as was of complete intellect, and his-as intellect came to be higher than the intellects of all of his-as community. And what the Prophet-as thinks within himself-as 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 Allah-azwj 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 Allah-azwj 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-Reza-asws saying: ‘Rasool-Allah-saww 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,
He-asws 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 he-asws said: ‘Those are not from the ones whom Allah-azwj has Addressed in His-azwj Book as the people of understanding. Allah-azwj Created the intellect, so He-azwj Said to it: “Come forward!” So it came. Then Said to it: “Turn back!” So it turned back. So He-azwj Said: “By My-azwj Honour and My-azwj Majesty! I-azwj have not Created anything more beautiful than you, or more Beloved to Me-azwj than you. With you I-azwj shall Seize, and by you I-azwj 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 Abdullah-asws, from his forefathers-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws: ‘What is the intellect?’ He-asws said: ‘What the Beneficent is worshipped by, and the Paradise is attained by’. I said, ‘So that which was with Muawiya?’ He-asws 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’far-asws having said: ‘But rather, Alah-azwj 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-Allah-saww said: ‘We-as, the group of the Prophets-as, 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-Husayn-asws Bin Ali-asws was asked about the intellect. He-asws 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,
‘He-asws 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 Abdullah-asws said: ‘The man is evidenced upon his intellect by a Book (of Allah-azwj) and the placement of his insight, and by His-azwj Rasool-saww 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 Abdullah-asws from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj 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 Abdullah-asws, and in his-asws presence were a number of his-as loyalists. So there flowed a mention of the intellect and the ignorance. So he-asws 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 you-asws! We do not understand except what you-asws make us to understand’. So Abu Abdullah-asws said: ‘Allah-azwj 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 His-azwj Light. So He-azwj Said to it: “Turn back!” so it turned back. Then Said to it: “Come forward!” So it came. So Allah-azwj Mighty and Majestic Said to it: ‘I-azwj have Created you as a magnificent creature, and Honoured you over all of My-azwj 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
He-asws said: ‘Then He-azwj Created the ignorance from the salty dark ocean. So He-azwj Said to it: “Turn back” So it turned back. Then Said to it: “Come forward!” But it did not come forward. So Allah-azwj Said to it: “Are you being arrogant?” So He-azwj Cursed it. Then He-azwj Made seventy-five armies for the intellect. So when the ignorance saw what Prestige Allah-azwj has Honoured the intellect with, and what He-azwj had Given it, harboured enmity towards it. So the ignorance said: ‘O Lord-azwj! This is a creature similar to me. You-azwj 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 You-azwj have Given it’. So He-azwj Said: “Yes. But, if you were to disobey Me-azwj after that, I-azwj will Throw you and your army out from My-azwj Mercy”. It said, ‘I have agreed’. Thus, He-azwj 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 Allah-azwj 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 Prophet-as or a successor-as of a Prophet-as, or a Believer whose heart Allah-azwj has Tested for the faith. As for the rest of those who are in our-asws 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 Prophets-as and the successors-as. 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 Allah-azwj Cause us-asws and you all to achieve His-azwj obedience and His-azwj 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws 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 Abdullah-asws saying: ‘Allah-azwj neither Accepts the deeds except with understanding, nor does He-azwj 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, ‘Eman’ 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 Abdullah-asws having said: ‘Allah-azwj 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 Abdullah-asws about the Words of Allah-azwj [58:22] these are they into whose hearts He has Impressed Imaan (faith). Is there for them a cause other than that?’ He-asws 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 Abdullah-asws about the Imaan. Is it for the servants to make?’ He-asws said: ‘No. And there is no prestige, but it is from Allah-azwj, 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 Abdullah-asws about the Words of Allah-azwj [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?’ He-asws 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 Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [28:88] Everything will perish except for His Face. So he-asws 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-Momineen-asws stood upon the Pulpit so he-asws said: ‘Allah-azwj Sent Muhammad-saww with the Prophet-hood and Chose him-azwj with the Message. Therefore beware of the people and beware! And in our-asws possession, the People-asws 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 us-asws, the People-asws 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 us-asws, the People-asws of the Household, his Eman (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 Allah-azwj 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’far-asws having said: ‘It is not upon the people that they would know unless Allah-azwj Becomes the Teacher for them. So when He-azwj 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 Abdullah-asws saying: ‘Allah-azwj Created His-azwj creatures, so He-azwj Created a people who love us-asws. If one of them were to exit from this view, Allah-azwj would Return him to it, even if it be through his nose. And Allah-azwj Created a people who hate us-asws. They will never love us-asws, 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 Abdullah-asws 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 Allah-azwj, 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 Allah-azwj, 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 Allah-azwj, 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 Allah-azwj 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 Allah-azwj Throws a Word in his heart, by which He-azwj 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 Abdullah-asws said: ‘O Suleyman! Verily for your heart is a hearing. And when Allah-azwj Intends to Guide a servant, (Allah-azwj) Opens the hearing of his heart. And when He-azwj Intends with him other than that, (Allah-azwj) Seals the hearing of his heart, so he would not be correct, ever. And these are the Words of Allah-azwj 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 Abdullah-asws said: ‘What is it with you and the people? Whenever Allah-azwj Intends good with a servant, (Allah-azwj) 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 Abdullah-asws said: ‘Whenever Allah-azwj Intends good with a servant, (Allah-azwj) 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 Abdullah-asws saying: ‘Make your matters to be for (the Sake) of Allah-azwj and do not make them to be for the (sake of) the people, for what was for (the Sake of) Allah-azwj, so it is for Allah-azwj, and what was for the (sake of the) people, so it would not ascend to Allah-azwj.
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. Allah-azwj Said to His-azwj Prophet-saww [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-Allah-saww and Ali-asws, and it is not the same. I-asws heard my-asws father-asws saying: ‘Allah-azwj, when He-azwj 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 Allah-azwj 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 Abdullah-asws 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 Abdullah-asws saying: ‘A man came to my-asws father-asws, so he said, ‘I am a disputing man. I dispute with people and wish that they enter into this matter (Al-Wilayah)’. So my-asws father-asws said to him: ‘Do not dispute with anyone, for whenever Allah-azwj 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’far-asws 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 he-asws joined his-asws 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 Abdullah-asws having said: ‘Do not invite to this matter (Al-Wilayah), for whenever Allah-azwj Intends good for a servant, (Allah-azwj) 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 Abdullah-asws said: ‘Whenever Allah-azwj intends good for a servant, (Allah-azwj) 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 Abdullah-asws, ‘Shall we invite the people to this matter (Al-Wilayah)?’ He-asws said: ‘No Fazeyl! Whenever Allah-azwj Intends good with a servant, (Allah-azwj) 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 Abdullah-asws, ‘I do not ask you-asws 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 he-asws said: ‘No! Whenever a human being is created, be he an Alawite or a Ja’farite, Allah-azwj 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 Abdullah-asws having said: ‘My-asws father-asws was saying: ‘Whenever Allah-azwj Intends good for a servant, (Allah-azwj) Seizes him by his neck, and Enter him into this matter (Al-Wilayah)’. He (the narrator) said, ‘And he-asws gestured by his-asws hand to his-asws 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 Abdullah-asws, and in the house were approximately forty men. So Maysar went on to say, ‘May I be sacrificed for you-asws! 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 Abdullah-asws said: ‘Whenever Allah-azwj Intends good for a servant, (Allah-azwj) 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-Hajaaj-la, so I said to him, ‘Did you meet Abu Ja’far-asws’. So he said, ‘yes’. So I said, ‘What did he-asws say to you?’ He said, ‘He-asws said to me: ‘O Imran! What is the news of the people?’ So I said, ‘I left Al-Hajaaj insulting your-asws father-asws upon the Pulpit (Meaning Ali-asws Bin Abu Talib-asws). So he-asws said: ‘The enemies of Allah-azwj. They are insulting us-asws on the spur of the moment (instinctively). But, if they had the ability that they should become from our-asws Shiah, they would have done so, but they do not have the ability for it. Allah-azwj Took our-asws Covenant, and Covenant from our-asws Shiah, we-asws 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’far-asws having said: ‘Do not dispute with the people, for the people (to become like you), if they had the ability to come to us-asws, they would have come to us-asws. Allah-azwj Took a Covenant from our Shiah on the day He-azwj Took a Covenant from the Prophets-as. 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 Allah-azwj Mighty and Majestic upon His-azwj 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 Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [3:102] O you who believe! Fear Allah with the fear, which is due to Him? The Imam-asws 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 Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘The one who becomes from my-saww community, but his main concern is other than Allah-azwj, so he (does) not (get anything) from Allah-azwj’.[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 Abdullah-asws said: ‘The one who wants to know what is for him in the Presence of Allah-azwj, so he should look at what is for the Sake of Allah-azwj 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 Abdullah-asws, ‘What is the Right of Allah-azwj upon His-azwj creatures?’ He-asws said: ‘A Right of Allah-azwj upon His-azwj 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 Allah-azwj, they would have fulfilled to Him-azwj, His-azwj 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 Abdullah-asws said: ‘I-asws forbid you from two characteristics with regards to these two which have (led) men (before you) to destruction. I-asws forbid you from making a Religion of Allah-azwj 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 Abdullah-asws 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 Abdullah-asws about a gathering of the people of opinions, so he-asws 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 Abdullah-asws 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-Hassan-asws 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 Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww 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’far-asws having said: ‘The one who issues verdicts (Fatwas) to the people without knowledge, and without Guidance from Allah-azwj, 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’far-asws Bin Muhammad-asws which nearly cracked my heart. He-asws said: ‘My-asws father-asws said to me-asws, from my-asws grandfather-asws, from Rasool-Allah-saww. (Ibn Shabrama said, ‘I swear by Allah-azwj, neither did his-asws father-asws (forged a) lie to his-asws grandfather-asws, nor did his-asws grandfather-asws (forged a) lie to Rasool-Allah-saww).
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 he-asws said: ‘Rasool-Allah-saww 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’far-asws having said: ‘What you know of, so say it, and what you do not know, so say, ‘Allah-azwj 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 Abdullah-asws 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, ‘Allah-azwj 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 them-asws (5th or 6th Imam-asws) having said: ‘When the scholar is asked about something he does not know, he should be saying, ‘Allah-azwj 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 Abdullah-asws 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 Abdullah-asws, from his-asws father-asws having said: ‘Ali-asws said in a speech of his-asws: ‘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,
He-asws 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’far-asws 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-Allah-saww said: ‘Allah-azwj Refuses (to Accept) the repentance of the innovator’. It was said, ‘O Rasool-Allah-saww! Why is that?’ He-saww 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 Abdullah-asws; and Muhammad Bin Hamran, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws 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 Satan-la 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
He-la 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 Allah-azwj Turns to me (with Mercy)’. So Allah-azwj Revealed unto a Prophet-saww from His-azwj Prophets-as : “Say to so and so, son of so and so: “By My-azwj Honour and My-azwj Majesty! Even if you supplicate to Me-azwj until you are cut apart, I-azwj 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 Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘By Allah-azwj, with every innovation which would take place after me-saww by which the Imaan would be plotted against, there would be a Guardian-asws from the People-asws of my-saww Household, allocated to defend it (the Imaan). He-asws would speak by the Inspiration from Allah-azwj, and would proclaim the Truth, and by his-asws Light, repel the plots of the plotters (meaning from the weak ones). Therefore, learn a lesson, O people of insight! And rely upon Allah-azwj’.[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,
He-asws 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 Ali-asws 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’far-asws having said: ‘Amir-ul-Momineen-asws 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 Allah-azwj 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 Satan-la enchains his-la friends, those for whom the goodness has preceded from Allah-azwj 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’far-asws: ‘The one who is audacious (fearless) to Allah-azwj 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 Allah-azwj, 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 Abdullah-asws in his-asws 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 Allah-azwj, Allah-azwj would not have Sent the Rasools-as 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 Allah-azwj, due to their ignorance and their management, and contented themselves with that, besides His-azwj Rasools-as and standing by their-as 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, Allah-azwj’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 Allah-azwj was Pleased with them, and their Ijtihaad, and their opinions with regards to what they invited from that, Allah-azwj 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 Allah-azwj is other than that, by the Sending of the Rasools-as 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 He-azwj Made them-as as His-azwj Doors, and His-azwj Way, and the Directors towards Him-azwj by matters veiled from the opinions and the analogies. So the one who seeks what was is in the Presence of Allah-azwj by the analogy and opinion, it will not increase from Allah-azwj anything except for the remoteness. And Allah-azwj did not Send a Rasool-as at all, and Lengthened his-as age, and faced opposition from the people due to what he-as came with, until he-as 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 he-as (the Prophet-as) was not seen as well, with regards to what he-as came with, using (his-as own) opinion, nor an analogy, until that became clear with him-as like the Revelation from Allah-azwj. 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 Rasools-as and not in the Rasools-as.
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 One-azwj 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 we-asws 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 Abdullah-asws in Masjid Al-Kheef, and he-asws was in a circle wherein were approximately one hundred men, among whom was Abdullah Bin Shabrama. So he said, ‘O Abu Abdullah-asws! 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 Abdullah-asws faced towards the ones to his-asws 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 Allah-azwj so Desired, then Ibn Shabrama said, ‘O son-asws of Rasool-Allah-saww! 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 Abdullah-asws faced to the ones to his-asws 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 Allah-azwj so desired, then repeated similar to his speech. So Abu Abdullah-asws faced him and said: ‘Which man was (with) Ali-asws Bin Abu Talib-asws? He-asws was among you at Al-Iraq, and for you, by him-asws was news (Hadeeth)’. He (the narrator) said, ‘So Ibn Shabrama frowned and said a grievous thing about him-asws. So Abu Abdullah-asws said: ‘Surely Ali-asws refused to include the opinion in the Religion of Allah-azwj, and that you should be saying regarding something from the Religion of Allah-azwj 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 Abdullah-asws, and he-asws said to me: ‘O Abu Sasaan! Your companion Ibn Shabrama would not have left me-asws until I-asws answered him’. Then he-asws 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 Abdullah-asws, from his-asws father-asws having said: ‘Amir-ul-Momineen-asws 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 Abdullah-asws 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 Allah-azwj 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 Abdullah-asws said to Abu Haneefa: ‘Woe be unto you! The first one to analogise what Iblees-la when he-la was Commanded to prostrate to Adam-as, saying, ‘You-azwj have Created me-la from fire and Created him-as 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 Abdullah-asws having said: ‘Iblees-la analogised himself-la with Adam-as, so he-la said, ‘You-azwj Created me-la from fire and Created him-as from clay’. If only he-la had compared the essence with which Allah-azwj Created Adam-as 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 Abdullah-asws, ‘What is the lowest of that makes a servant exit from the Imaan (faith)?’ So he-asws 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-Momineen-asws said: ‘I-asws 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 Abdullah-asws, ‘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 he-asws said: ‘This is the better of the two men’ – or he-asws 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 Abdullah-asws said: ‘I-asws heard my-asws father-asws 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-Hassan-asws, ‘With us is one who has seen your-asws father-asws and your-asws grandfather, and the man from us gets indulged with something which is not with us, so can he analogise?’ So he-asws 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 Abdullah-asws, ‘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 he-asws 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 Musa-asws Bin Ja’far-asws, ‘May I be sacrficied for you-asws! We ponder in the Religion, and Allah-azwj has Made us to be needless from the people through you-asws, 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 Allah-azwj has Bestowed upon us through you-asws.
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 you-asws, nor from your-asws forefathers-asws. So we look at the best of what is present with us, and the most satisfactory things which have come to us from you-asws, so shall we take to it?’
So the Imam-asws said: ‘Impossible! Impossible! By Allah-azwj! 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 Imam-asws said: ‘May Allah-azwj Curse Abu Haneefa for saying, ‘Ali-asws spoke (this), and I speak (this)’ (implying my judgement is better than Ali-asws)[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 Allah-azwj! I did not intend, except for him-asws 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 Abdullah-asws, ‘Matters are referred to us, we neither recognise these in the Book nor in the Sunnah, so should we look into these?’ So The Imam-asws said: ‘No’. But, if you were to be correct, you would not be Recompensed (by Allah-azwj) but if you were to err, you would have lied against Allah-azwj’.[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-Hassan-asws, ‘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 Allah-azwj has Bestowed upon us by you-asws. 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 Imam-asws 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 he-asws said: ‘May Allah-azwj Curse Abu so and so (Abu Haneefa). He-la used to say, ‘Ali-asws 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 he-asws said: ‘You used to sit with him-la?’ I said, ‘No, but this is his-la speech’. So Abu Al-Hassan-asws 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 he-asws placed his-asws hand upon his-asws mouth. So I said, ‘And why is that?’ He-asws said: ‘Because Rasool-Allah-saww gave to the people with what was sufficient for them in his-saww era, and they are not needy from after him-saww 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’far-asws said to me: ‘Do you dispute with the people?’ I said, ‘Yes’. He-asws said: ‘And they do not ask you for anything, but you say something with regards to it?’ I said, ‘Yes’. He-asws 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-Hassan-asws, ‘We analogise upon the effects. We hear the report and analogise upon it’. So he-asws refused that and said: ‘The matter is to be referred (to us-asws) 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 Musa-asws about the analogy. So he-asws said: ‘What have you to do with the analogy? Allah-azwj 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 Abdullah-asws, and Waraqa was asking him-asws, so Abu Abdullah-asws said to him: ‘You all are a people who are bearing the Permissible upon the Sunnah, and we-asws 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’far-asws 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 Abdullah-asws, ‘A man cut off the finger of a woman’. So he-asws said: ‘With regard to it are ten camels (compensation)’. I said, ‘Cut off two?’ He-asws said: ‘With regards to the two are twenty camels’. I said, ‘Three fingers?’ He-asws 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?’ He-asws 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 Abdullah-asws in the Book of Ethics of Amir-ul-Momineen-asws having said: ‘Do not analogise in the Religion, for the Commands of Allah-azwj 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 Abdullah-asws, ‘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 he-asws said: ‘But, if you were to be correct, there would be no Recompense (from Allah-azwj) for you, and if you were to err, you would have lied against Allah-azwj’.[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’far-asws having said: ‘Rasool-Allah-saww 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’far-asws having said: ‘Rasool-Allah-saww said: ‘The patience is from Allah-azwj, and the haste is from the Satan-la’.[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’far-asws or Abu Abdullah-asws 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’far-asws 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 Abdullah-asws 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 Imams-asws of the Muslims until you understand the Truth regarding it, and it carries you upon the intended way. Allah-azwj 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 Abdullah-asws 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 Abdullah-asws some of the sermons of his-asws father-asws, until he reach a subject from it, he-asws said: ‘Pause!’ Abu Abdullah-asws said to him: ‘Write!’ So he-asws 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 Imams-asws 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’far-asws saying: ‘O Maalik! Allah-azwj the High Gives the world to the one He-azwj Loves and (as well as to) the one He-azwj Hates; but (Allah-azwj) does not Give the Religion except to the one He-azwj 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 Abdullah-asws said: ‘The world, Allah-azwj Gives it to the one He-azwj Loves and to the one He-azwj Hates; but the Imaan (faith), He-azwj does not Give it except to the one He-azwj 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’far-asws 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 Abdullah-asws said: ‘Allah-azwj Gives the world to the one He-azwj Loves and to the one He-azwj Hates; but (Allah-azwj) does not Give the faith except to the people with qualities from His-azwj 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 Abdullah-asws in one of the roads of Al-Medina, he-asws turned around to me and said: ‘Allah-azwj Gives the world to the righteous and to the immoral, but does not Give the Religion except to the people with qualities from His-azwj 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 Abdullah-asws having said: ‘Allah-azwj Gives the wealth to the righteous and the immoral, but does not Give the Imaan (faith) except to the one He-azwj 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 his-asws companions came up to Abu Abdullah Ja’far-asws Bin Muhammad-asws, 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 him-asws, so he-asws 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 Abdullah-asws asked from him: ‘How is his state in his Religion?’ So he said to the Imam-asws ‘Just as you-asws would like’. So the Imam-asws said: ‘By Allah-azwj, 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’far-asws having said: ‘Amir-ul-Momineen-asws gave a sermon, so he-asws 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 Allah-azwj 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 Satan-la enchains his-la friends, those for whom the goodness has preceded from Allah-azwj 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-Husayn-asws Bin Ali-asws and Abdullah Bin Umar circumambulating the House (Kabah). So Ibn Umar asked, ‘(What about) the Words of Allah-azwj [93:11] And as for the Favour of your Lord, so narrate (it)?’ The Imam-asws said: ‘Rasool Allah-saww was Commanded to narrate what Allah-azwj had Favoured him-saww 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-Husayn-asws Bin Ali-asws, ‘(What about) the Words of Allah-azwj the High [93:11] And as for the Favour of your Lord, so narrate (it)?’ He-asws said: ‘Rasool Allah-saww was Commanded to narrate what Allah-azwj had Favoured him-saww from His-azwj 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’far-asws, (What about) the Words of Allah-azwj the High: ‘[28:88] Everything will perish except for His Face?’ He-asws said: ‘So everything would perish and His-azwj Face would remain’. Then he-asws said: ‘Allah-azwj is greater than to be described, but its Meaning is – everything will perish except for His-azwj Religion, and the ‘Face’ (Divine Imam-asws) which is Given from Him-azwj’.[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 Abdullah-asws about the Words of Allah-azwj the High [28:88] Everything will perish except for His Face? He-asws said: ‘Everything would perish except the one who takes to ‘طريق الحق’ the Divine Direction (the Imam-asws)’.[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 Abdullah-asws regarding the Words of Allah-azwj [28:88] Everything will perish except for His Face. The Imam-asws said: ‘The one who comes to Allah-azwj with what He-azwj has Commanded by, from His-azwj obedience, and the obedience to Muhammad-saww. So it is the Face which would not perish, and it is for that, He-azwj 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 Abdullah-asws regarding the Words of Allah-azwj the High [40:45] So Allah Saved him from the evil of what they planned. The Imam-asws said: ‘But they would have pillaged (plundered) him-as (Musa-as) and murdered him-as, but do you know what he-as was saved from? – He-as was saved from Fitna (strife) in his-as 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 Abdullah-asws 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 Abdullah-asws 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 Allah-azwj 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir-ul-Momineen-asws 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww was asked about the group of his-saww community’. So he-asws said: ‘A group of my-saww 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-Allah-saww, ‘What is a group of your-saww community?’ He-saww 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’far-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws 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’far-asws regarding the Words of Allah-azwj [80:24] Then let the human being look at his food. He (the narrator said), I said, ‘What is his food?’ He-asws 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 Abdullah-asws saying: ‘Everything refers back to the Book of Allah-azwj and the Sunnah, and every Hadeeth which is not in accordance with the Book of Allah-azwj, 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 Abdullah-asws having said: ‘Whatever from our-asws Hadeeth which comes to you, (and) the Book of Allah-azwj 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 Prophet-saww addressed and said: ‘O you people! Whatever comes to you from me-saww which is compatible with the Book of Allah-azwj, so I-saww have said it; and whatever comes to you in opposition to the Quran, so I-saww 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 Abdullah-asws has said: ‘Rasool-Allah-saww said: ‘When you narrate the Hadeeth from me-saww, 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 Allah-azwj , then I-saww have said it, and if it is not compatible with the Book of Allah-azwj , then I-saww 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’far-asws in a Hadeeth of his-asws, 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’far-asws 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,
‘Ali-asws Bin Al-Husayn-asws 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’far-asws Bin Muhammad-asws Bin Ali-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww 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 Allah-azwj is greater than the charity; and the charity is higher than the Fasting; and the Fasting is a shield from the Fire. Rasool-Allah-saww 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-Momineen-asws said: ‘I-asws shall be describing Al-Islam today (in such a manner) that no one before me-asws has describing it, nor will anyone after me-asws 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 Lord-azwj, 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 One-azwj in Whose Hand is my-asws soul, they have not recognised the Command of their Lord-azwj. 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 Abdullah-asws saying: ‘The people said to Ali-asws, ‘Shall we fall behind a man who Prays with the weak people during the two Eids?’ So Ali-asws 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 Abdullah-asws and my (face) colour had changed. So he-asws said: ‘From where did you wear Ihraam?’ I said, ‘From such and such a place’. He-asws said: ‘It is not from the well-know places. Perhaps in seeking the good, his feet slipped’. Then he-asws said ‘Is it easier for you to Pray the Zohr (Prayer) during the travelling as four (Cycles)?’ I said, ‘No’. He-asws: ‘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 Abdullah-asws, ‘I Pray six (Cycles) in the afternoon, and I Pray sixteen Cycles at night’. He-asws said: ‘Then, you have opposed the Sunnah of Rasool-Allah-saww. Rasool-Allah-saww 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,
‘Ali-asws Bin Al-Husayn-asws, when he-asws travelled, Prayed two Cycles, then he rode upon his ride, and his-asws slaves remained doing more than what was required of them Praying optional (Prayers). So he-asws paused awaiting them. So it was said to him-asws: ‘Will you-asws not prohibit them?’ So he-asws said: ‘I-asws do not like that I-asws should prohibit a servant when he Prays, and the Sunnah is beloved to me-asws’.[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 Abdullah-asws having said: ‘Abu Ja’far-asws was asked a question in which the man said, ‘The jurists are not saying this’. So he-asws said: ‘My-asws father-asws 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 Prophet-saww’ (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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir-ul-Momineen-asws 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 Abdullah-asws, from his father, from Ali-asws Bin Al-Husayn-asws having said: ‘Musa-as Bin Imran-as passed by a man, and he had raised his hands towards the sky supplicating to Allah-azwj. So Musa-as went away for his-as needs, then returned to him after seven days, and he had his hands raised towards the sky. So he-as said: ‘O Lord-azwj! This is Your-azwj servant, raising his hands to You-azwj, Asking You-azwj for a need, and asks You-azwj for Forgiveness since the last seven days, You-azwj has not Answered him?’ The Imam-asws said: ‘So Allah-azwj Revealed unto him-as: “O Musa-as! Even if he were to supplicate to Me-azwj until his hands fall down, and his tongue is cut-off, I-azwj will not Answer him until he comes to Me-azwj from the Door which I-azwj have Commanded him by (My-azwj Prophet-as/Imam-asws)”.[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 Abdullah-asws that Amir-ul-Momineen-asws 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 I-asws am for him with the repentance. By Allah-azwj! Even if he were to perform Prostrations until his neck is cut-off, Allah-azwj would not Accept from him except with the understanding of the Truth (following a Divine Imam-asws/his-asws 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’far-asws regarding the Words of Allah-azwj [2:189] and go into the houses by their doors. He-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who attaches to my-saww Sunnah during the differing in my-saww 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 Allah-azwj
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 Abdullah-asws 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 he-asws said: ‘When a Hadeeth is reported to you, and you find evidence for it from the Book of Allah-azwj, or from the words of Rasool-Allah-saww, 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 Abdullah-asws 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 Abdullah-asws said: ‘Seeking the knowledge is an Obligation upon every Muslim. Indeed! And surely Allah-azwj 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 Abdullah-asws 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 Musa-asws Bin Ja’far-asws, ‘Is there any leeway for the people to neglect the asking about what they are needy for?’ He-asws 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww 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-Allah-saww) 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 Abdullah-asws, from his-asws forefathers, from Ali-asws 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 Allah-azwj, so take by it, and whatever opposes the Book of Allah-azwj, 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’far-asws having said: ‘Rasool-Allah-saww, during one of his-asws travels, met some riders who said, ‘Peace be on you-saww, O Rasool-Allah-saww! So he-saww said: ‘Who are you all?’ They said, ‘We are Believers, O Rasool-Allah-saww!’ He-saww said: ‘So what is the reality of your beliefs?’ They said, ‘The satisfaction with the Judgements of Allah-azwj, and the delegation (of matters) to Allah-azwj, and the submission to the Commands of Allah-azwj’. So Rasool-Allah-saww 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 Allah-azwj 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 Abdullah-asws 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 Allah-azwj [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’far-asws 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’far-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws 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’far-asws having said: ‘Hasten regarding seeking the knowledge. By the One-azwj in Whose Hand is my-asws soul, one single Hadeeth with regards to the Permissible and the Prohibited which you take from the Truthful-asws is better than the world and what it carries from the gold and the silver, and that is what Allah-azwj is Saying [59:7] and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back. And Ali-asws 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’far-asws having said: ‘O Jabir! By Allah-azwj! A Hadeeth which you grasp from the Truthful-asws 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’far-asws 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 Abdullah-asws 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’far-asws saying: ‘It was in a sermon of Abu Dharr-as, may Allah-azwj 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 Abdullah-asws and Abu Ja’far-asws said: ‘If only you would bring a youth from the youths of the Shiah but you do not ponder! I-asws would educate him’. And Abu Ja’far-asws 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’far-asws 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 Abdullah-asws saying: ‘Ponder in the Religion of Allah-azwj and do not become Bedouins, for the one who does not ponder in the Religion of Allah-azwj, Allah-azwj 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 Abdullah-asws saying: ‘Ponder in the Religion, for the one who does not ponder, from among you, so he is a Bedouin. Allah-azwj Mighty and Majestic is Saying in His-azwj 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 Abdullah-asws from his-asws father-asws having said: ‘Ali-asws said in a speech of his-asws: ‘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 Abdullah-asws saying: ‘If only I-asws could whip lashes upon the heads of my-asws 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 Abdullah-asws having said: ‘A Hadeeth regarding the Permissible and the Prohibited which you take from a Truthful-asws, 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 Abdullah-asws 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 Abdullah-asws, ‘My sons would love to ask you-asws about Permissible and Prohibited. They would not ask you-asws about what is meaningless’. The Imam-asws 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 (Isa-as) 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 Allah-azwj, 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 Abdullah-asws, from his-asws forefathers-asws, from Rasool-Allah-saww 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-Momineen-asws 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’far-asws having said: ‘The Messiah (Isa-as) 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-Momineen-asws was asked: ‘Who is the most knowledgeable of the people?’ He-asws 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 Abdullah-asws. And Ahmad Bin Waheyb reported it, from Abu Abdullah-asws, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,
Abu Abdullah-asws 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 Abdullah-asws 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 us-asws, for you do not know perhaps therein is something from the Truth, otherwise you would end up belying Allah-azwj on top of His-azwj 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-Allah-saww said: ‘When the innovation appears in my-saww community, so the scholar should manifest his knowledge, for if he were not to do it, then the Curse of Allah-azwj 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Ali-asws 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 Abdullah-asws having said: ‘The man who speaks with a speech, so Allah-azwj Writes faith by it in the heart of another, so He-azwj 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’far-asws having said: ‘Do not dispute with the people, (in the matters of Religion), if people could love us-asws, they would have loved us-asws’.[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 Abdullah-asws, ‘I have a family, and they are listening to me. Shall I call them to this matter (Al-Wilayah)?’ He-asws said: ‘Yes’. Allah-azwj is Saying in His-azwj 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 Abdullah-asws, said, ‘I said to him-asws, ‘(What about) the Words of Allah-azwj 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 Imam-asws 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’far-asws, ‘(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?’ He-asws said: ‘From burning or drowning’. I said, ‘So the one who extracts if from straying to the Guidance?’ So he-asws 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 Abdullah-asws, ‘Shall I ask you-asws, may Allah-azwj Keep you-asws well?’ He-asws 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 Allah-azwj Saves the one whom He-azwj so Desires to. And today I do not invite anyone?’ So he-asws said: ‘And what is with you that you interfere between the people and their Lord-azwj? So the one whom Allah-azwj Intends to Extract from darkness to Light, He-azwj 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 he-asws said: ‘And it is not upon you to entertain a good from anyone, if you were to cast aside the thing to him, we-asws would cast it aside’. I said, ‘Inform me about the Words of Allah-azwj [5:32] and whoever revives, it is as though he revived all the people together?’ He-asws said: ‘From burning, or drowing, or betrayal’. Then he-asws was silent. Then he-asws 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’far-asws, ‘Shall I call the people to your-asws love with what is in my hands?’ So he-asws said: ‘No’. I said, ‘If someone sought guidance from me, shall I guide him?’ He-asws 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 Abdullah-asws having said: ‘Ali-asws 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 Allah-azwj. 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 Abdullah-asws, ‘The one who stands up in his gathering, in reverence for a man?’ He-asws 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-Momineen-asws 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 Abdullah-asws saying: ‘The knowledge of all of the people are in four – the first of it is that you should recognise your Lord-azwj; 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 Abdullah-asws having said: ‘Allah-azwj did not Send a Prophet-as at all until He-azwj Took three (Covenants) with him-as – The acceptance for Allah-azwj for the worship, and uprooting the rivals (set up as gods). And Allah-azwj Deletes whatever He-azwj so Desires to, and Affirms whatever He-azwj 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 Abdullah-asws saying: ‘A Prophet-as was not entitled with Prophet-hood at all until he-as accepted five – The change (in Allah-azwj’s Will), and the Decision (of Allah-azwj, 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 one-asws
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’far-asws having said: ‘The earth would never in a state except that in it is (present) a knowledgeable one-asws’.[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 Abdullah-asws, ‘Will the earth ever become such except that therein is not a knowledgeable one-asws?’ The Imam-asws replied: ‘No! By Allah-azwj! 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 Abdullah-asws saying: ‘The earth will never come to be in a state except that therein would be a Proof-asws. 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 Abdullah-asws, said, ‘I heard him-asws saying: ‘The earth will not be left except with a knowledgeable one-asws, the people being needy to him-asws, and he-asws would not be needy to the people. He-asws 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 Abdullah-asws saying: ‘The earth would never remain (in a state) except that therein would be a knowledgeable one-asws, who-asws 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’far-asws said: ‘The knowledge which descended with Adam-as was not Raised up, and the knowledge is inherited; and he-asws, the knowledgeable one-asws does not pass away except that he-asws leaves behind from him-asws, the one-asws who knows similar to his-asws own knowledge, or whatever Allah-azwj so Desires (him-asws 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 Abdullah-asws saying: ‘When the Prophet-hood of Adam-as came to an end, and his-as consumption was being cut-off, Allah-azwj Revealed unto him-as: “O Adam-as! Your-as Prophet-hood has come to an end and your-as consumption is being cut-off, therefore look at what is in your-as 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 your-as children, with Hibatullah-as, for I-azwj never Leave the earth without a knowledgeable one-as, by whom-as My-azwj Religion is recognised, and by whom-as My-azwj obedience is recognised, and he-as would become (a means) to salvation for the ones who would be born between the passing away of the Prophet-as up to the appearance of another Prophet-as’.[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 Abdullah-asws, ‘Was there ever for the people (a time) except that among them was one whom they had been Commanded to obey since Noah-as (was around)?’ So he-asws 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 Abdullah-asws having said: ‘That which ended up to my-asws father-asws was the bequest of Isa-as’.
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 him-asws, he-asws 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 Musa-as having said: ‘Rasool-Allah-saww gave them what was sufficient for them during his-saww era, and the ones after him-saww 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’far-asws having said: ‘Never will the earth be devoid from a man who recognises the Truth. So if the people made additions to it, he-asws would say: ‘You have added’. And if the people had reduced from it, he-asws would say: ‘You have reduced’, and when they come with it, he-asws 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 Abdullah-asws having said: ‘By Allah-azwj! The earth will never cease to remain in a state in which there is a Proof-asws who-asws recognises the Permissible and the Prohibited, and calls to the Way of Allah-azwj. And the Proof-asws will never be cut-off from the earth except for forty days before the Day of Judgement. So when the Proof-asws is Raised up, the door of repentance would be Locked, and no soul who did not believe before the Raising of the Proof-asws would benefit by his faith, and they would be the most evil of the creatures of Allah-azwj, and it is to them that the Day of Judgement would be Established’.[751]
22 – باب حجج الله على خلقه
Chapter 22 – Argument of Allah-azwj upon His-azwj 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 Abdullah-asws saying: ‘But rather, Allah-azwj would Argue upon the servant with what He-azwj 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 Abdullah-asws, said, ‘He-asws said to me: ‘Write! So I-asws am dictating. It is from our-asws speech: ‘Allah-azwj Argues over the creatures by that which He-azwj has Given them, and Caused them to understand. Then He-azwj Sent Rasoolssa to them, and Revealed unto him-as the Book, and Commanded therein and Prohibited. And Allah-azwj Commanded therein for the Salaat (Praying), and the Soam (Fasting). So Rasool-Allah-saww announced about the Salaat, so he-saww said: ‘I let you sleep and I-saww 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: I-saww cause you to be sick and I-saww 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 Abdullah-asws 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 Allah-azwj there is an Argument, and that there is the Decision in it. And I-asws 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 he-asws said: ‘Allah-azwj Guides and Lets to stray, and Allah-azwj Said: “I-azwj 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 he-asws 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. He-asws said: ‘So He-azwj 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 Abdullah-asws regarding the Words of Allah-azwj Blessed and High [8:24] and know that Allah Intervenes between a person and his heart. So he-asws 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 Abdullah-asws said: ‘O Suleyman! Allah-azwj is Saying [53:42] And that to your Lord is the ending, so when the speech (discussion) ends up to Allah-azwj (His-azwj 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 Abdullah-asws about something from the Attributes (of Allah-azwj)? So he-asws raised his-asws hands towards the sky, then said: ‘Allah-azwj is Higher, the Compeller! The One who took to whatever, then perished’. He-asws 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 Abdullah-asws saying: ‘The one who considers regarding Allah-azwj, how would He-azwj 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 Abdullah-asws said: ‘O Muhammad! The talking has never ceased to be with the people, until they are speaking regarding Allah-azwj. So when you hear that from them, so say, ‘There is no god except for Allah-azwj’.[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’far-asws 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 Allah-azwj. 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’far-asws 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 Allah-azwj, 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 Musa-asws, and he-asws was asked about the Meaning of the Words of Allah-azwj [20:5] The Beneficent Established (Himself) upon the Throne. So he-asws 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 Abdullah-asws about “[1:1] In the Name of Allah the Beneficent the Merciful”. So he-asws said: ‘The ‘Ba’ is for Bahaullah (Beauty of Allah-azwj) and the ‘Seen’ is for Sanaullah (The Splendour of Allah-azwj) and the ‘Meem’ is for Majdullah (The Glory of Allah-azwj)’. And some of them said, ‘(He-asws) said: ‘Mulkullah (The Kingdom of Allah-azwj).
و ” الله ” اله كل شئ، و ” الرحمن ” بجميع خلقه، و ” الرحيم ” بالمؤمنين خاصة.
And “Allah-azwj” is the God of everything; and the “Beneficent” to all of His-azwj 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 Musa-asws Bin Ja’far-asws about something from the Attributes (of Allah-azwj), so he-asws 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-Reza-asws about something from the Oneness (Tawheed), so he-asws said: ‘Have you not read the Quran?’ I said, ‘Yes’. He-asws said: ‘[6:103] Vision cannot comprehend Him, and He Comprehends (all) vision’. So I recited it. So he-asws said: ‘And what is the vision?’ I said, ‘Vision of the eyes’. He-asws said: ‘No. But rather, it means the imaginations. The imaginations do not comprehend His-azwj Nature, and He-azwj 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’far-asws, approximately (the same), except that he-asws said: ‘The ‘visions’ over here are imaginations of the servants, for the imaginations are more than the visions. And He-azwj Comprehends the imaginations, and the imaginations do not comprehend Him-azwj’.[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 Abdullah-asws having said: ‘A man from the Jews came up to Amir-ul-Momineen-asws, so he said, ‘O Ali-asws! Have you-asws seen your-asws Lord-azwj?’ So he-asws said: ‘I-asws have not worshipped a God I-asws cannot not see’. Then he-asws said: ‘The eyes do not see Him-azwj 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-Allah-saww, narrates that ‘Amir-ul-Momineen-asws was asked, ‘With what do you-asws recognise your-asws Lord-azwj?’ So he-asws said: ‘With that I-asws recognise myself-asws’.
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 you-asws recognise yourself-asws?’ So he-asws said: ‘Neither does an image resemble Him-azwj, nor can He-azwj be felt by the senses, nor can He-azwj be analogised by the analogies. He-azwj is near in His-azwj remoteness, and remote in His-azwj nearness.
He-asws is higher than every thing, and it cannot be said, ‘Something is under Him-azwj’, and everything is underneath; nor can it be said, ‘Something is above Him-azwj, and everything is in front of Him-azwj; nor can it be said, ‘For Him-azwj there is a front; He-azwj is inside the things, not like the thing goes inside a thing. And He-azwj 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 Him-azwj. 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 man-asws is the most knowledgeable (meaning Ali-asws Bin Abu Talib-asws), therefore come with us to him-asws, so that we can question him-asws’. So they came. It was said to them, ‘He-asws is in the mansion. So they waited for him-asws until he-asws came out. The head of the Catholics said to him-asws, ‘O Amir-ul-Momineen-asws! We have come to ask you-asws (certain questions)’. He-asws 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 you-asws about our Lord-azwj, (since) when was He-azwj?’ So he-asws said: ‘I ask you about our Lord, when was He-azwj (came into being)?’ So he said: ‘Allah-azwj has always been, without having come into being. He-azwj has never ceased to Be, without quantity or without ‘how’. There is no ‘before’ for Him-azwj, and He-azwj was the ‘before; He-azwj is without ‘before’, no beginning nor an end to a beginning, nor is there a beginning for Him-azwj. The beginnings are all cut-off from Him, so He-azwj is the Beginning of all beginnings’. So the head of the Catholics said to the Jews, ‘Let us return, for this man-asws is more knowing that what is said about him-asws’.[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 Abdullah-asws having said: ‘A king was in his gathering, so he (tried to) grasp the Lord-azwj 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’far-asws was asked, ‘Is it permissible to say for Allah-azwj, ‘He-azwj Exists’?’ He-asws said: ‘Yes. Keep Him-azwj 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’far-asws having said: ‘The Firmest Handle of Allah-azwj 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 Abdullah-asws about the Words of Allah-azwj [30:30] the nature made by Allah in which He has Made the people? He-asws 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’far-asws about the Words of Allah-azwj [22:31] Being upright for Allah, not associating anything with Him, what is the ‘upright’?’ He-asws said: ‘It is the nature which the people have been Natured upon. Allah-azwj Natured the creatures upon recognising Him-azwj’.[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’far-asws about the Words of Allah-azwj Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people?’ He-asws said: ‘Natured them upon the recognition that He-azwj is their Lord-azwj, and had it not been for that, they would not have known when asked, who their Lord-azwj 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 Abdullah-asws about the Words of Allah-azwj [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!’ He-asws 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 Abdullah-asws having said: ‘Which thing of Allah-azwj is the Greatest?’ So I said, ‘Allah-azwj is Greater than everything’. He-asws said: ‘And He-azwj was, then there was something, so He-azwj became Greater than it?’ I said, ‘And what is it?’ So he-asws said: ‘Allah-azwj 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’far-asws said: ‘Allah-azwj, Blessed are His-azwj Names which He-azwj is Called by, and Higher and Exalted than anyone, One with the Oneness in His-azwj Oneness. Then He-azwj Manifested Himself upon His-azwj creatures. So He-azwj is One, Last, Holy. Everything worships Him-azwj and Holds to Him-azwj, and He-azwj is Higher than what the eyes can reach, and His-azwj 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’far-asws having said: ‘Allah-azwj Blessed and High was, and there was nothing apart from Him-azwj. 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 He-azwj is today, and such He-azwj 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 Abdullah-asws 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!’ He-asws said: ‘Yes, for Allah-azwj is the Argument over all of His-azwj creatures. He-azwj Seized them on the day He-azwj Took the Covenant. This is how His-azwj 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’far-asws having said: ‘The wonder of all the wonders to the doubter in the Power of Allah-azwj while he sees the creation of Allah-azwj. 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 Ali-asws Bin Al-Husayn-asws having said: ‘I-asws 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 Allah-azwj 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’far-asws saying: ‘The knowledge are two (types) – So there is a Knowledge which is in the Presence of Allah-azwj, Treasured. He-azwj does not Notify it to anyone from His-azwj creatures. And a Knowledge which He-azwj Taught to His-azwj Angels, and His-azwj Rasools-as. So as for what He-azwj Taught His-azwj Angels and His-azwj Rasools-as, neither does He-azwj Himself-saww Deny it, not His-azwj Angels, Nor His-azwj Rasools-as. And the Knowledge which is Treasured with Him-azwj, He-azwj Brings forward regarding it whatsoever He-azwj so Desires to, and Delays whatever He-azwj so Desires to, and Affirms whatever He-azwj 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’far-asws saying: ‘From the Commands are Commands which are Suspended in the Presence of Allah-azwj. He-azwj Brings forwards Whatever He-azwj so Desires to, and Delays whatever He-azwj 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 Abdullah-asws, ‘What do you-asws think (about) what was and what will be happening up to the Day of Judgement. Was it not in the Knowledge of Allah-azwj before He-azwj even Created the skies and the earth?’ He-asws 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’far-asws about the Words of Allah-azwj 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 he-asws said: ‘He was a thing and was not being mentioned’. I said, ‘So His-azwj Words [19:67] Or does not the human being remember that We Created him before, when he was nothing?’ He-asws 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 Abdullah-asws said: ‘Whenever Allah-azwj Intends something, Ordains it. So when He-azwj Ordains it, Fulfils it. So when He-azwj 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’far-asws 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-Reza-asws, said, ‘I said, Nothing happens except what Allah-azwj so Desires, and Wills, and Ordains?’ So he-asws said: ‘Nothing happens except what Allah-azwj so Desires, and Wills, and Pre-determines and Ordains’. I said, ‘What is the meaning of ‘Desire’?’ He-asws said: ‘Beginning of a thing’. I said, ‘So what is the meaning of ‘Will’?’ He-asws said: ‘Permanence of it’. I said, ‘So what is the meaning of ‘Pre-determination?’ He-asws said: ‘The Measurement of the thing, from its length and its width’. I said, ‘What is the meaning of ‘Ordain’?’ He-asws 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-Hassan-asws 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 Allah-azwj Wills, and Desires, and Ordains, and Pre-determines’. So he-asws said: ‘It is not like this. But, I-asws am saying: ‘Nothing comes into being except what Allah-azwj 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 Imam-asws asked: ‘Do you know what is the Desire?’ So he said, ‘No’. So the Imam-asws said: ‘His-asws main Concern with the thing. Or, do you know what is the Will?’ He said, ‘No’. The Imam-asws said: ‘Completion upon the Decision’. So the Imam-asws asked: ‘Or, do you know what is Pre-determination?’ He said, ‘No’. The Imam-asws 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 he-asws said: ‘Whenever Allah-azwj Desires a thing, Wills it. And when He-azwj Wills it, Pre-determines it. And when He-azwj Pre-determines it, Ordains it. And when He-azwj 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 Iblees-la [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 he-asws said:’ Allah-azwj Says: “O son of Adam-as! It is by My-azwj Desire that you desire, and it is by My-azwj Strength that you fulfil to My-azwj Obligations, and it is by My-azwj Favour that you have strength upon disobeying Me-azwj. And I-azwj have Made you as hearing, seeing, strong. So whatever hits you from good, so it is from Me-azwj, and what hits you from evil, so it is from yourself, and that is because I-azwj cannot be questioned about what I-azwj do, and they are to be questioned”. Then the Imam-asws said: ‘He-azwj 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 Abdullah-asws, 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 he-asws 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 Abdullah-asws, ‘Shall I point out to the disbelief and the Will?’ So he-asws said: ‘Yes’. I said, ‘So is that His-azwj Love and His Pleasure?’ So He-asws said: ‘No’. I said, ‘Does He-azwj Desire what He does not Love or is not Happy with?’ The Imam-asws said: ‘This is how it has come out to us-asws’.[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 Abdullah-asws having said: ‘The Ordainment and the Pre-determination are two creations from the creations of Allah-azwj, and Allah-azwj Increases in the creation whatever He-azwj 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 Abdullah-asws 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 Abdullah-asws said: ‘The people are Commanded and Forbidden, and the one who had an excuse for himself, Allah-azwj 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww 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 Creator-azwj
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’far-asws regarding the Words of Allah-azwj the High [9:31] They took their Rabbis and their Monks for lords besides Allah. He-asws said: ‘By Allah-azwj! They neither Prayed to them, nor Fasted, but they obeyed them in disobedience to Allah-azwj’.[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 Abdullah-asws regarding the Words of Allah-azwj [9:31] They took their Rabbis and their Monks for lords besides Allah. So he-asws said: ‘By Allah-azwj! 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 Abdullah-asws about the Words of Allah-azwj [9:31] They took their Rabbis and their Monks for lords besides Allah, so he-asws said: ‘By Allah-azwj! 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 Abdullah-asws having said: ‘Rasool-Allah-saww met Haaris Bin Maalik Bin Al-No’man, so he-saww said: ‘How are you, O Haaris?’ So he said, ‘O Rasool-Allah-saww! I have become a true Believer’. So Rasool-Allah-saww said: ‘O Haaris! For everything there is a reality, so what is the reality of your speech?’ He said, ‘O Rasool-Allah-saww! 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 Lord-azwj 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-Allah-saww said: ‘A servant has the Light of Allah-azwj in his heart for the faith, so it is Affirmed’. So he said, ‘O Rasool-Allah-saww! Supplicate for me that I should receive the Martyrdom’. So he-asws said: ‘Our Allah-azwj! Let Haaris receive the Martyrdom’. So it was not long, except for a few days, until Rasool-Allah-saww 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 Ali-asws having said: ‘A friend of Allah-azwj and an enemy of Allah-azwj got together. So the friend of Allah-azwj said, ‘The Praise is for Allah-azwj and the end result is for the pious’. And the other one said, ‘The Praise is for Allah-azwj 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 Allah-azwj 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 Iblees-la emerged in a good looking body. So the friend of Allah-azwj said, ‘The Praise is for Allah-azwj and the end result is for the pious’. So the other one said, ‘The Praise is for Allah-azwj and the end result is for the kings’. So Iblees-la 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-Reza-asws about the Words of Allah-azwj to Ibrahim-as [2:260] Or you do not believe? He said: Yes, but to reassure my heart. Was there a doubt in his-as heart?’ He-asws said: ‘No. He-as was upon conviction, but, he-as wanted an increase of conviction in his-as heart from Allah-azwj’.[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 Abdullah-asws regarding the Words of Allah-azwj [102:5] If only you had known with certain knowledge. He-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws regarding the Words of Allah-azwj [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. He-asws 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 Abdullah-asws 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 Abdullah-asws having said: ‘A man came up to Rasool-Allah-saww and said, ‘O Rasool-Allah-saww! I have come to you-saww, to pledge allegiance upon Al-Islam’. So Rasool-Allah-saww said to him: ‘I-saww take your allegiance (on the basis) that you shall kill your father’. So the man withheld of his-saww hand, then left. Then he returned, so he said, ‘O Rasool-Allah-saww! I had come to you-as that I shall pledge allegiance upon Al-Islam’. So he-saww said: ‘Upon that you shall kill your father?’ He said, ‘Yes’. So Rasool-Allah-saww said to him: ‘By Allah-azwj! We do not command you to kill your fathers, but now I-saww know from you the reality of the faith, and that you should never take any confidant besides Allah-azwj. Obey your fathers with regards to what they are ordering you to, and do not obey them regarding the disobedience to Allah-azwj’.
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 Abdullah-asws who said, ‘A Bedouin came up to Rasool-Allah-saww and said, ‘O Rasool-Allah-saww! Take my allegiance upon Al-Islam’. So he-saww said: ‘Upon that you shall kill your father’. So the Bedouin withheld his hand, and Rasool-Allah-saww faced towards the people to narrate to them. So the Bedouin said, ‘O Rasool-Allah-saww! Take my allegiance upon Al-Islam’. So he-saww said: ‘Upon that you shall kill your father’. So the Bedouin withheld his hand, and Rasool-Allah-saww faced the people narrating to them. So the Bedouin said, ‘O Rasool-Allah-saww! Take my allegiance upon Al-Islam’. So he-saww said: ‘Upon that you shall kill your father’. So the Bedouin withheld his hand, and Rasool-Allah-saww 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-Allah-saww! So he-saww said: ‘Upon that you shall kill your father?’ He said, ‘Yes’. So Rasool-Allah-saww took his allegiance. Then Rasool-Allah-saww said: ‘Now, do not take a confidant besides Allah-azwj, and His-azwj Rasool-saww, and the Believers. I-saww 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-Momineen-asws said in a sermon of his-asws: ‘O you people! Ask Allah-azwj for the ‘اليقين’ conviction (certainty), and hope to Him-azwj 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 Ali-asws Bin Al-Husayn-asws used to prolong the seating after the Magrib (Prayer) asking Allah-azwj 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 Abdullah-asws 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 Abdullah-asws regarding the Words of Allah-azwj 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. He-asws 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 Abdullah-asws having said: ‘Ali-asws 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 Allah-azwj 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-Allah-saww’. So I mentioned that to Abu Abdullah-asws, so he-asws 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 Abdullah-asws having said: ‘Ali-asws said: ‘The doubter and the disobedient are in the Fire. Both of them are neither from us-asws nor (linked) to us-asws’.[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 Abdullah-asws 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 Abdullah-asws 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 Allah-azwj the High [64:11] and whoever believes in Allah, He Guides aright his heart. He-asws 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’far-asws having said: ‘Allah-azwj Sent an Ethiopian Prophet-as to his-as people, but they fought against him-as and killed his-as 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 Prophet-as, 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 Abdullah-asws saying: ‘Ask your Lord-azwj 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’far-asws having said: ‘Some people came to Rasool-Allah-saww after having converted to Al-Islam, so they said, ‘O Rasool-Allah-saww! Will the man from us be Seized (by Allah-azwj) for what he had done during the era of ignorance after his (professing to) Al-Islam?’ So Rasool-Allah-saww said: ‘The one whose (conversion to) Islam is good, and is certain of his Imaan (faith), Allah-azwj 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), Allah-azwj 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 Abdullah-asws saying: ‘Rasool-Allah-saww Prayed the Dawn Prayed with the people. So he-saww 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-Allah-saww said to him: ‘How have you become, O so and so?’ So he replied: ‘O Rasool-Allah-saww! 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-Allah-saww 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-Allah-saww, 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 Lord-azwj, 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-Allah-saww said to his-saww companions: ‘This is a servant, ‘Noor’ the Light of Allah-azwj is in his heart for the Imaan (faith)’. Then Rasool-Allah-saww said: ‘Necessitate what you are upon’. So the youth said, ‘O Rasool-Allah-saww! Supplicate to Allah-azwj for me that I should receive the Martyrdom’. So Rasool-Allah-saww supplicated for him with that. So it was not long before he went out in one of the military expeditions of the Prophet-saww, 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 Abdullah-asws: ‘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’far-asws having said: ‘Rasool-Allah-saww said: ‘O you people! But rather, it is Allah-azwj and the Satan-la, 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 Allah-azwj, and whatever was from the sins, so it is for the Satan-la’.[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 Abdullah-asws regarding the Words of Allah-azwj the High [3:67] (an) upright (man), a Muslim. He-asws 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 Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Said: “I-azwj am the best Associate. The one who associates someone else with Me-azwj in a deed, I-azwj will not Accept it except what was for Me-azwj 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 Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic is Saying: “I-azwj am the best Associate, so the one who works for Me-azwj 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 Abdullah-asws, from his-asws father-asws 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The one who would love to know what is there for him in the Presence of Allah-azwj, so he should get to know what is with him for the Sake of Allah-azwj.[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 Abdullah-asws 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 Imam-asws 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 Abdullah-asws having said: ‘When a servant stands, meaning during the Salaat (Prayer), so he stands for his need. Allah-azwj Blessed and High Says: “But, My-azwj servant recognises Me-azwj 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 Abdullah-asws saying: ‘Surely, your Lord-azwj is Merciful to the one who gives even a little thanks. The servant Prays two Cycles, intending by these ‘two’ (cycles) the Face of Allah-azwj, so that Allah-azwj would Enter him into the Paradise. And he gives one Dirham in charity, intending by it the Face of Allah-azwj, so that Allah-azwj 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-Allah-saww 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 Allah-azwj! By Allah-azwj, nothing would rescue you from what has occurred, except that you are truthful Allah-azwj. So let each one of us relate what he has done for the Sake of Allah-azwj 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 Allah-azwj! You-azwj 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 You-azwj. Our Allah-azwj! 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 Allah-azwj! You-azwj 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 Allah-azwj 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 You-azwj Know that I did it out of fear from You-azwj, so Raise this rock from us’. He-saww 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 Allah-azwj! You-azwj 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 Allah-azwj! So You-azwj Know that I did that seeking Your-azwj 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 Prophet-saww said: ‘The one who is truthful to Allah-azwj 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 Abdullah-asws having said: ‘A man came to the Prophet-saww, so he said, ‘O Rasool-Allah-saww! I have been a hypocrite’. So Rasool-Allah-saww said: ‘If you have become a hypocrite, what you are saying, the Satan-la comes to you’. So he-la says, ‘Who Created you?’ So you say, ‘Allah-azwj’. So he-la says, ‘And who created Allah-azwj? – 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 Abdullah-asws.
And it has been reported from Abu Ya’four,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj would Bring everything which was worshipped besides Him-azwj, from a sun, and a moon, or resemblances, or images, so He-azwj 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’far-asws 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 son-asws of Rasool-Allah-saww?’ He-asws said: ‘The servant works which is for the Sake of Allah’s-azwj Pleasure, but if he intends by it other than Allah-azwj. But if it was sincerely for the Sake of Allah-azwj 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 Abdullah-asws 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 Abdullah-asws having said: ‘Ali-asws said: ‘Fear Allah-azwj with a fear which is not with treachery, and work for the Sake of Allah-azwj neither to show off nor for reputation, for the one who works for other than Allah-azwj, Allah-azwj 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 Abdullah-asws saying: ‘When the Believer makes good deeds, Allah-azwj Increases his deeds, for each of his good deed, seven hundred. And these are the Words of Allah-azwj 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 Allah-azwj’. So I said to him-asws, ‘And what is the goodness?’ He-asws 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’. He-asws said: ‘And do all of your work for the Sake of Allah-azwj, 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 Abdullah-asws having said: ‘Whoever intends (the Sake of) Allah-azwj with the little of his deeds, Allah-azwj 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, Allah-azwj 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 Abdullah-asws 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 Abdullah-asws said: ‘O Moala! Conceal our-asws matter and do not broadcast it, for the one who conceals our-asws matter and does not broadcast it, Allah-azwj 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 our-asws Hadeeth, and our-asws matter and does not conceal it, Allah-azwj 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 my-asws Religion and the Religion of my-asws forefathers. And there is no Religion for the one who has no dissimulation to him. O Moala! Allah-azwj Loves to be worshipped in the secrecy just as He-azwj Loves to be worshipped publicly. O Moala! The broadcaster of our-asws matter is like the one who fought against it (our-asws 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 Abdullah-asws in his-asws house. He-asws narrated to us regarding (certain) things. So when we were leaving, he-asws paused at the door of his-asws house before entering back in, then turned towards us and said: ‘May Allah-azwj have Mercy upon you all! Do not broadcast our-asws matter, nor narrate with it except to its deserving ones, for the broadcaster against us-asws of our-asws secrets is harsher against us-asws than the supplier of our-asws enemies. Disperse! May Allah-azwj have Mercy upon you all, and do not broadcast our-asws 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 Abdullah-asws having said: ‘What the speaker speaks about us-asws what he dislikes, is harsher in supporting against us-asws 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 Abdullah-asws having said: ‘The one who broadcasts regarding us-asws anything from our-asws matter, so he is like the one who killed us-asws deliberately, and did not kill us-asws 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 Abdullah-asws regarding the Words of Allah-azwj [3:112] and slew the Prophets unjustly. So he-asws said: ‘But, by Allah-azwj! They did not kill them-as by the swords, but they broadcast their-as secrets, and spread it (which they heard) from them-as, therefore they killed them-as’.[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 Abdullah-asws 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 he-asws said: ‘By Allah-azwj! Neither did they stike them-as with their hands nor did they kill them with their swords, but, they heard their-as Ahadeeth, so they broadcast these. So these were taken against them, and they-as 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 Abdullah-asws having said: ‘The broadcaster of our-asws Ahadeeth did not kill us-asws is error, but killed us-asws 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 Abdullah-asws said: ‘Allah-azwj Rebuked a people for the broadcasting, so He-azwj 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 Abdullah-asws said to me: ‘I-asws heard my-asws father-asws saying: ‘No, by Allah-azwj! There is no thing which is more beloved to me-asws than ‘التقية’ the dissimulation’. O Habeeb! The one who had dissimulation for him, Allah-azwj would Raise him. O Habeeb! The one does not have dissimulation, Allah-azwj 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 Abdullah-asws said to me: ‘O Suleyman! You all are upon a Religion, the one who conceals it is Honoured by Allah-azwj, and the one who broadcasts it, Allah-azwj 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 Abdullah-asws regarding the Words of Allah-azwj [28:54] These shall be Granted their reward twice, because they were patient. The Imam-asws said: ‘With what they were patient upon due to dissimulation’ and they repelled evil with good. He-asws 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 Abdullah-asws regarding the Words of Allah-azwj [41:34] And the good and the evil are not alike. The Imam-asws said: ‘The ‘good’ is the dissimulation, and the ‘evil’ is the broadcasting. And His-azwj Words Refute (evil) with what is best. The Imam-asws 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 Abdullah-asws regarding the Words of Allah-azwj [17:26] and do not squander wastefully. He-asws said: ‘Do not squander (spend/disseminate) wastefully the Wilayah of Ali-asws’.[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 Abdullah-asws 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 Abdullah-asws having said: ‘Fear Allah-azwj 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 us-asws, the People-asws of the Household, they would have eaten you up by their tongues and destroyed you all in the secrecy and publicly. May Allah-azwj have Mercy upon a servant who was upon our-asws 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 Abdullah-asws said: ‘My-asws father-asws was saying: ‘There is nothing which delights the eyes of your-asws father-asws 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,
He-asws 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-Hassan-asws regarding the Words of Allah-azwj [49:13] surely the most honourable of you in the Presence of Allah is the one among you most pious. He-asws 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 Abdullah-asws said: ‘The ‘لتقية’ dissimulation is from the Religion of Allah-azwj’. I said, ‘From the Religion of Allah-azwj?’ The Imam-asws said: ‘Yes, by Allah-azwj, from the Religion of Allah-azwj. And Yusuf-as had said [12:70] O caravan! You are stealing. By Allah-azwj, they had not stolen. And Ibrahim-as had said: ‘[37:89] Then he said: I feel sick. By Allah-azwj! He-as 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’far-asws having said: ‘If there were restraints upon your tongues, I-asws 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 Abdullah-asws, ‘What is the matter with us (preventing you-asws) from informing us with what is going to happen to us just as Ali-asws used to inform his-asws companions?’ So he-asws said: ‘Yes, by Allah-azwj! But, give me one Hadeeth which I-asws have narrated to you, so you have concealed it’. So Abu Baseer said, ‘By Allah-azwj! 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 Abdullah-asws about abundance of Hadeeth. So he-asws said: ‘Have you concealed anything at all?’ So I remained thinking. So when he-asws saw what was with me, said: ‘But, as for what I-asws narrate to your companions, so there is no problem!! But rather, it is the broadcasting of what I-asws 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’far-asws 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’far-asws saying: ‘The dissimulation is regarding every necessity, and everything which the son of Adam-as has been coerced into (to be intimidated with), so Allah-azwj 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 Abdullah-asws 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’far-asws 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 Abdullah-asws 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 Abdullah-as 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 Abdullah-asws said to me: ‘I-asws reckon that if Ali-asws 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 Allah-azwj, may I be sacrificed for you-asws! For me and my family it is like this’. So he-asws said to me: ‘But do not do it, for by Allah-azwj, sometimes I-asws hear the one who insults Ali-asws, and there is not between me-asws and him except a pillar, so I-asws hide by it. So when I-asws am free from my-asws Prayer, I-asws enjoin by it, so I-asws 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’far-asws, ‘Abu Bakr said, ‘The people are fighting with regards to Ali-asws’. So Abu Ja’far-asws said to me: ‘I-asws see you as one, if you were to hear a person insulting Ali-asws and you had the ability to cut off his neck, you would have done it’. I said, ‘Yes’. He-asws said: ‘Do not do it’. Then he-asws said: ‘I-asws heard a man reviling Ali-asws, I-asws hid from him behind a pillar. So when he was free, I-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww 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’far-asws 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 Imam-asws 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 Abdullah-asws, from his-asws father-asws having said: ‘The Prophet-saww Prayed a Prayer and recited loudly in it. So when he-saww had finished, he-saww said to his-saww companions: ‘Did I-saww drop anything in the recitation?’ The people were silent. So the Prophet-saww said: ‘Is there among you Ubayy Bin Ka’ab?’ So they said, ‘Yes’. So he-saww said: ‘Did I-saww drop anything in it?’ He said, ‘Yes, O Rasool-Allah-saww! 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 he-saww was angered, then said: ‘What is the matter with a people, the Book of Allah-azwj 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 Allah-azwj 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 Abdullah-asws said: ‘The one who improves his intention, Allah-azwj 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 Abdullah-asws about the Words of Allah-azwj 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 Imam-asws 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 Abdullah-asws having said: ‘The poor believing servant says, ‘O Lord-azwj! Give me sustenance until I do such and such from the righteous deeds and in a good perspective’. So if Allah-azwj Knows that from him, being with the true intention, Allah-azwj Writes for him the Recompense similar to what He-azwj would have Written for him if he had actually done it. Allah-azwj 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 Abdullah-asws and I was present, so he said, ‘What is the worship?’ So he-asws said: ‘Goodness of intention along with the obedience towards His-azwj Cause, this is the Obedience of Allah-azwj’.
وفي حديث آخر قال: حسن النية بالطاعة من الوجه الذي أمر به.
And in another Hadeeth, he-asws said: ‘Goodness of the intention with the obedience towards His-azwj Cause through which He-azwj 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-Momineen-asws killed the Khawarijites on the day of (the battle of) Naharwaan, a man stood up to him-asws and said, ‘O Amir-ul-Momineen-asws! Good news for us that we are present with you-asws at this place, and fought alongside you-asws against these Khawarijites’. So Amir-ul-Momineen-asws said: ‘By the One-azwj Who Split the seed and formed the person, there are present with us at this place, a people whom Allah-azwj 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?’ He-asws 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 us-asws. 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-Momineen-asws 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 Abdullah-asws having said: ‘If the inhabitants of the skies and the earth do not love to be present with Rasool-Allah-saww, 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 Abdullah-asws having said: ‘Allah-azwj 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 Allah-azwj
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 Abdullah-asws about the love and the hatred, is it from the Imaan (faith)?’ The Imam-asws said: ‘And is the faith other than the love and the hatred?’ Then he-asws 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’far-asws in a Hadeeth of his-asws, said: ‘O Ziyad, woe be unto you! And is the Religion other than the love?’ Have you not seen the Words of Allah-azwj [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 Allah-azwj to Muhammad-saww [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 Abdullah-asws having said: ‘From the firmest of the bonds of the Imaan (faith) is that you should love for the Sake of Allah-azwj, and hate for the Sake of Allah-azwj, and Give for the Sake of Allah-azwj and holds back for the Sake of Allah-azwj’.[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’far-asws that Rasool-Allah-saww said: ‘The cordiality of the Believer for the Believer for the Sake of Allah-azwj is from the greatest springs of the Imaan (faith). And the one who loves for the Sake of Allah-azwj, and hates for the Sake of Allah-azwj, and Gives for the Sake of Allah-azwj, and holds back for the Sake of Allah-azwj, so he is from the elites of Allah-azwj’.[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 Abdullah-asws having said: ‘The one who loves for the Sake of Allah-azwj, and hates for the Sake of Allah-azwj, and Gives for the Sake of Allah-azwj, and prevents for the Sake of Allah-azwj, 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’far-asws 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 Allah-azwj and hates the people who are disobedient to Allah-azwj, so there is goodness in you, and Allah-azwj Loves you. And if it was that it hates the people who are obedient to Allah-azwj and loves the people who are disobedient to Allah-azwj, so there is evil in you, and Allah-azwj 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 Abdullah-asws having said: ‘Three are from the signs of the Believer – He (for the Sake of Allah-azwj) learns, and (for the Sake of Allah-azwj) he loves, and (for the Sake of Allah-azwj) 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 Abdullah-asws 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 Abdullah-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww said to his companions: ‘Which bond of the Imaan (faith) is firmer?’ So they said, ‘Allah-azwj and His-azwj Rasool-saww 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-Allah-saww 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 Allah-azwj, and the hatred for the Sake of Allah-azwj, and to befriend the Guardians-asws of Allah-azwj, and disavowing from the enemies of Allah-azwj 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 Ali-asws Bin Al-Husayn-asws having said: ‘When Allah-azwj 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 Allah-azwj?’ 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 Allah-azwj’. They would say: ‘And what was your deed?’ They would say, ‘We used to love for the Sake of Allah-azwj and we used to hate for the Sake of Allah-azwj’. 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’far-asws having said: ‘Rasool-Allah-saww said: ‘On the Day of Judgement, the ones who used to love for the Sake of Allah-azwj would be upon a land of green aquamarine in the shadow of His-azwj Throne, on His-azwj Right Hand, and both of His-azwj 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 Prophet-as. 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 Allah-azwj’.[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’far-asws having said: ‘On the Day of Judgement, the ones who love for the Sake of Allah-azwj 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 Allah-azwj’.[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 Abdullah-asws saying: ‘On the Day of Judgement, the ones who used to love for the Sake of Allah-azwj 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 Allah-azwj’.[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 Abdullah-asws having said: ‘Woe be upon who changes the Favour of Allah-azwj by disbelief. Good news for the ones who love for the Sake of Allah-azwj!’[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 Abdullah-asws saying: ‘The one who loves Allah-azwj and hates His-azwj 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, Allah-azwj 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’far-asws having said: ‘Even if a man loves a man for the Sake of Allah-azwj, Allah-azwj would Reward him for his love for him, even if the loved one was an inhabitant of the Fire in the Knowledge of Allah-azwj. And even if a man were to hate a man for the Sake of Allah-azwj, Allah-azwj would Reward him upon his hatred of him, even if the hated one was an inhabitant of the Paradise, in the Knowledge of Allah-azwj’.[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 Abdullah-asws said: ‘A man who loves a Guardian-asws of Allah-azwj and does not know what he-asws said, Allah-azwj would Enter him into the Paradise. And if the man were to hate a ‘ولي الله’ Guardian-asws of Allah-azwj, and does not know what he-asws 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 Abdullah-asws having said: ‘There would be occurring a love for the Sake of Allah-azwj and His-azwj Rasool-saww, and love for the Sake of the world. So what was for the Sake of Allah-azwj and the sake of His-azwj Rasool-saww, so its Reward is upon Allah-azwj, 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 Abdullah-asws 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 Abdullah-asws 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’far-asws was seated along with Abu Abdullah-asws. So one of those seated said to him-asws, ‘By Allah-azwj! I love this man’. So Abu Ja’far-asws 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 Abdullah-asws 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 Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws about a man saying, ‘I have cordiality for you-asws, so how do I know if he has cordiality for me?’ He-asws 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 Musa-asws Bin Ja’far-asws, ‘A man who shows-off to the people met me, so he took oath by Allah-azwj that he loves me (for the sake of Allah-azwj). Shall I oath by Allah-azwj that he is truthful?’ So he-asws 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 Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed in the Quran, an explanation for everything to the extent, by Allah-azwj, it did not neglect anything which the servant would be needy for. By Allah-azwj! There is no leeway for a servant that he should be saying, ‘If only this was in the Quran’, except that Allah-azwj 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 Abdullah-asws saying: ‘Allah-azwj Sent down to you His-azwj 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 one-asws 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 Abdullah-asws 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 I-asws went out to the entrance of the tent in a moonlit night, so the Mu’tazalite spoke. So I-asws said: ‘I-asws do not know what is this speech of yours, the link which you are linking it to. Allah-azwj Created the creatures into two sects, so He-azwj Made the best of it to be in one of the sects. Then He-azwj Made them a third and Made His-azwj 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 He-azwj did not cease to Choose until He-azwj Chose Abd Manaf-as. Then He-azwj Chose from Abd Manaf-as, Hashim-as. Then Chose from Hashim-as, Abd Al-Muttalib-as. Then Chose from Abd Al-Muttalib-as, Abdullah-as. Then Chose from Abdullah-as, Muhammad-saww, Rasool-Allah-saww. So he-saww was the best of the people sent. So Allah-azwj Sent him-saww with the Truth, and Revealed the Book unto him-saww. So there is nothing from the things except that it’s explanation is in the Book of Allah-azwj’.[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 Abdullah-asws said: ‘There is none from the matters in which two (people) differed, except that its origin is in the Book of Allah-azwj, 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 Abdullah-asws 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 people-asws who know it exclusive to other, and a people-asws who recite it as it deserves to be recited, and they-asws 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-Allah-saww 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 Allah-azwj 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, Allah-azwj Intended to Encrypt regarding that, so that you would end up to His-azwj Door, and His-azwj Way, and if you worship Him-azwj, you will end up with regards to His-azwj Words, to the obedience to the people-asws by His-azwj Book, and the speakers from His-azwj Command, and that they-asws would be speaking what they are needy from that, from Him-azwj and not from themselves-asws.
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 Allah-azwj and His-azwj Prohibition have not reached. Thus, Allah-azwj has Made the authority special in order to Guide (people) by them-asws the ones who have not been specialised by that. So I-asws (hope) you will understand that, if Allah-azwj 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 His-azwj 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 Allah-azwj has Made for it. So, I-asws (hope) you will understand that, if Allah-azwj so Desires it, and seek the matter from its (rightful) place. You will find it, if Allah-azwj 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’far-asws said: ‘The Quran bears testimony to the Truth, and Muhammad-saww was firmly upon that. So the one who takes a motive to a Motive of Allah-azwj, 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 Allah-azwj.
Allah-azwj 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 Allah-azwj, your Lord-azwj.
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 Allah-azwj, you would be Guided, and do not become among the party of the Satan-la, for you would stray. Destroyed was the one who was destroyed, and revived was the one who was revived, and upon Allah-azwj is the explanation, Explaining to you. So be Guided by the words of the knowledgeable ones-asws, and benefit, and in that is the Way to Allah-azwj. Whoever Allah-azwj Guides, so he is Guided, and the one whom Allah-azwj Lets to stray, so he will never find for himself any Guardian-asws, a Guide-asws’.[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’far-asws said: ‘Whenever I-asws narrate to you with anything, so ask me-asws about it from the Book of Allah-azwj’.
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 he-asws said in one of his-asws Hadeeth: ‘Rasool-Allah-saww had forbidden from the gossip, and the squandering of the wealth, and mischief in the earth, and the frequency of questioning’. They said, ‘O son-asws of Rasool-Allah-saww! And where is this in the Book of Allah-azwj?’ He-asws said: ‘Allah-azwj is Saying in His-azwj 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 Abdullah-asws, ‘(What about) the Words of Allah-azwj [46:35] Therefore bear up patiently as did the Determined Ones from the Rasools bear up’. So the Imam-asws said: ‘Noah-as, and Ibrahim-as, and Musa-as, and Isa-as, and Muhammad-saww’. I said, ‘How did they-as 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 Imam-asws said: ‘Because Noah-as was Sent with a Book and a Law. So, everyone who came after Noah-as took by his-as Book, and his-as Law, and his-as Manifesto, until Ibrahim-as came with the Parchment with determination by it, left the Book of Noah-as without disbelieving in it. And every Prophet-as who came after Ibrahim, did so with the Law of Ibrahim-as, and his-as Manifesto, and his-as Parchments, until Musa-as came up with the Torah, and his-as Law, and his-as 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 Prophet-as who came after Musa-as, took by the Torah, and his-as Law, and his-as Program, until the Messiah-as came with the Evangel, and by the determination with it, left the Law of Musa-as, and his-as Manifesto, until Muhammad-saww came up. So he-saww came with the Quran, and his-saww Law, and his-as Manifesto. Thus, his-saww Permissible is Permissible until the Day of Judgement, and his-saww Prohibition is Prohibited until the Day of Judgement. So these are the Determined ones from the Rasools-as’.[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’far-asws at Makkah. So he asked him-asws certain questions, and he-asws answered these. Then the man said to him-asws, ‘Are you the one-asws who claims that there is nothing from the Book of Allah-azwj except that it is well known?’ The Imam-asws said: ‘I-asws did not say it like this. But, there is nothing from the Book of Allah-azwj, except that there is a speaking evidence from Allah-azwj in His-azwj 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 you-asws are the one who claims that there is nothing from the Book of Allah-azwj except that they people are needy to it?’ The Imam-asws said: ‘Yes, not even one letter’. So he said: ‘And what is [7:1] Alif Lam Meem Suad?’ Abu Labeed said, ‘So the Imam-asws 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 I-asws 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 Imam-asws said: ‘Yes. For the Book of Allah-azwj, 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 Allah-azwj 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-Hassan-asws having said: ‘Rasool-Allah-saww gave them what made them to be needless by, during his-saww era, and what was sufficient for them from after him-saww – Book of Allah-azwj and the Sunnah of His-azwj Prophet-saww’.[910]
38 – باب تصديق رسول الله صلى الله عليه وآله والتسليم له
Chapter 38 – Ratification of Rasool-Allah-saww and the submission to him-saww
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 Abdullah-asws said: ‘Allah-azwj Absolved Muhammad-saww from three – that he-saww speaks against Allah-azwj, or speaks from his-saww 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 Abdullah-asws about the Words of Allah-azwj 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. He-asws said: ‘Blessings upon him-saww and the submission to him-saww with regards to everything which he-saww 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’far-asws regarding the Words of Allah-azwj [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 Imam-asws said: ‘The submission, and the pleasure, and the satisfaction with his-saww 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 Abdullah-asws said: ‘Even if a people were to worship Allah-azwj as One with no associates to Him-azwj, 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 Allah-azwj the High has Done, or the Prophet-saww 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 Imam-asws 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 Abdullah-asws 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’far-asws said: ‘[23:1] Successful indeed are the Believers – do you know who they are?’ I said, ‘You-asws are more knowing’. He-asws said: ‘The Believers have succeeded, the submitters (to our-asws Ahadeeth). It is the submitters who are the excellent. The Believer is a ‘غريب’ (foreign, stranger), and the Believer is a ‘غريب’’. Then he-asws 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’far-asws said: ‘O Kaamil! The Believer is a ‘غريب’ stranger/foreigner, the Believer is a ‘غريب’! Then he-asws said: ‘Do you know what (is the Meaning of) the Words of Allah-azwj ‘[23:1] Successful indeed are the Believers?’ I said, ‘They have succeeded, and are victorious, and enter the Paradise’. So he-asws said: ‘Successful indeed are the Believers, the submitters (to our-asws 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 Abdullah-asws, similar to it, having said: ‘O Abu Al-Sabah! It is the submitters (to our-asws 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 Abdullah-asws said: ‘Everyone who attaches himself with the Firmest Handle, so he would attain salvation’. I said, ‘And what is it?’ He-asws 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 Abdullah-asws having said:’ Rasool-Allah-saww said: ‘There are Landmarks for you therefore follow them-asws, and eventually, end up to them-asws’.[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 Abdullah-asws said: ‘For the Religions there are Limits like the limits of my-asws house, this’ – and he gestured by his-asws hand to a wall in (his-asws 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 Abdullah-asws having said: ‘There is none from the things except that there is a Limit for it, like the limits of this house of mine-asws. 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 Abdullah-asws saying: ‘Allah-azwj did not Create a Permissible, nor a Prohibition, except that there is a Limit for it like the limits of this house of mine-asws. 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 Abdullah-asws saying: ‘Ali-asws 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 Abdullah-asws 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 Abdullah-asws having said: ‘The stoning is the great Limit of Allah-azwj, and the whipping is the small Limit of Allah-azwj’.[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 Abdullah-asws having said: ‘It is in the Book of Ali-asws that he-asws 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, he-asws used to take a whip in his-asws hand from its middle, or from its third, so he-asws would strike by it in accordance to their ages. And he-asws never invalidate a Limit from the Limits of Allah-azwj’.[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 Abdullah-asws 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 Abdullah-asws having said: ‘Abu Al-Hassan Musa-asws Bin Ja’far-asws passed by a man (upon whom) the Limit (was being applied) in the winter. So he said: ‘Glory be to Allah-azwj! 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-Allah-saww 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 Abdullah-asws, from his-asws father-asws having said: ‘Sa’ad Bin Abada said, ‘O Rasool-Allah-saww! I saw a man with my wife, shall I kill him?’ He-saww 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 Abdullah-asws saying: ‘The companions of the Prophet-saww 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 Imam-asws said: ‘Rasool-Allah-saww 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 Allah-saww said: ‘O Sa’ad! So how would you have got the four witnesses?’ So he said, ‘O Rasool-Allah-saww! After seeing him with my own eyes, and Allah-azwj Knows that he has done it?’ So Rasool Allah-saww said: ‘Yes, because Allah-azwj 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’far-asws, said, ‘A man came to him-asws at Makkah and said to him-asws, ‘O Muhammad-asws Bin Ali-asws! You-asws are the one who claims that there is nothing except that there is a Limit for it?’ So Abu Ja’far-asws said: ‘Yes. I-asws am saying that there is nothing from what Allah-azwj has Created, be it small or big, except that Allah-azwj has Made a Limit for it. When that Limit is exceeded, the Limit of Allah-azwj 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 yours-asws?’ He-asws said: ‘You should mention the Name of Allah-azwj when you place it, and you should Praise Allah-azwj when you raise it, and what you set up beneath it’. He said, ‘So what is the Limit of this pitcher of yours-asws?’ The Imam-asws 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 Satan-la. And when you place it upon your mouth, so mention the Name of Allah-azwj, and when you raise it from your mouth, so Praise Allah-azwj, 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 Abdullah-asws 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 Allah-azwj, I would have struck his neck with the sword’. So the Prophet-saww came out and said, ‘Who is the one whom you would be striking with the sword, O sa’ad?’ So he informed the Prophet-saww with their news and what Sa’ad said. So the Prophet-saww said: ‘O Sa’ad! So where are the four witnesses whom Allah-azwj is Speaking about?’ So he said, ‘O Rasool-Allah-saww! After having seen it with my own eyes, and Allah-azwj Knows with regards to it that he has done it?’ So the Prophet-saww said: ‘By Allah-azwj, O Sa’ad! After your eyes having seen it and Allah-azwj having Known it. Surely, Allah-azwj has Made a Limit for everything, and Made a Limit for the one who exceeds a Limit from the Limits of Allah-azwj, 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 Abdullah-asws from his forefathers-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws 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’far-asws 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 Abdullah-asws saying: ‘But rather, Allah-azwj Argues over the people with when He-azwj 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 Abdullah-asws regarding the Words of Allah-azwj [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 Imam-asws said: ‘Until He-azwj Makes them understand what Pleases Him-azwj and what Angers Him-azwj’.
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 Imam-asws 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 Imam-asws 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 him-asws about the Words of Allah-azwj [8:24] and know that Allah Intervenes between a person and his heart. He-asws 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 Imam-asws 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 Abdullah-asws about the Words of Allah-azwj [76:3] Surely, We have shown him the way: he may be thankful or unthankful?’ The Imam-asws 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 Abdullah-asws 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 Allah-azwj Saying in His-azwj 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 Abdullah-asws, ‘Has there been Made to be in the people, a tool by which he can attain the understanding?’ He-asws said: ‘No’. I said, ‘So, is the understanding Assigned?’ He-asws said: ‘No. The explanation is upon Allah-azwj. Allah-azwj does not Burden the servant except to the extent of their abilities, and does not Burden a soul except what He-azwj 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’far-asws has said: ‘Allah-azwj Blessed and High Favoured upon a people and what was good among them. So He-azwj Argued against them, and Necessitated the Proof-asws 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 Abdullah-asws has said: ‘Allah-azwj Refused for the Falsehood to be recognised as Truth. Allah-azwj Refused to Make the Truth to be in the heart of the Believer as Falsehood (so there would be) no doubt in it. And Allah-azwj 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 He-azwj 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 Abdullah-asws 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 Abdullah-asws 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’far-asws regarding the Words of Allah-azwj Blessed and High [21:78] And Dawood and Sulaiman when they both gave judgement concerning the field. The Imam-asws said: ‘The two of them did not judge. But rather, they were considering it, so Suleyman-as 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 Abdullah-asws 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’far-asws having said: ‘Rasool-Allah-saww said in his-saww sermon during the Farewell Pilgrimage: ‘O you people! Fear Allah-azwj! There is none from the things which would take you closer to the Paradise and distance you from the Fire except that I-saww 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 Abdullah-asws, when a man from the Mugheyriyya asked him-asws about something from the Sunnah. So the Imam-asws said, ‘There is none from the things which the son of Adam-as is needy for except that there has flowed with regards to it a Sunnah from Allah-azwj and from His-azwj Rasool-saww. 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?’ He-asws said: ‘Remember Allah-azwj, and seek Refuge from the Satan-la. So when you are free (from it), say, ‘The Praise is due to Allah-azwj 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 Imam-asws 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 Adam-saww! 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 Abdullah-asws has said: ‘There is nothing in which there is a constriction or a relaxation from what Allah-azwj has either Commanded or Forbidden from, except that therein is a Trial and an Ordainment from Allah-azwj’.[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 Abdullah-asws has said: ‘There isn’t for the servant any constriction or a relaxation from what Allah-azwj has Commanded with or Forbidden from, except that therein is a Trial from Allah-azwj’.[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 Abdullah-asws has said: ‘There is none from the constraints nor relaxations except, by Allah-azwj, 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 Abdullah-asws regarding the Words of Allah-azwj 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 Imam-asws 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 Imam-asws said: ‘There is neither a constraint nor a relaxation regarding the servant, from what Allah-azwj has Commanded for or Prohibited from, except that therein is a Trial and an Ordainment from Allah-azwj’.[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 Abdullah-asws has said: ‘Allah-azwj Created the happiness and the misery before He-azwj Created His-azwj creatures. So the one whom Allah-azwj Created as successful, Allah-azwj would not Hate him, ever. And if he were to do an evil deed, He-azwj would Hate his deeds, and would not Hate him. And if he was a cursed one, Allah-azwj would not Love him ever. And if he worked a righteous deed, Allah-azwj would Love his deed, and Hate him for what he had come to it. So when Allah-azwj Loves a thing, He-azwj does not Hate it, ever. And if Allah-azwj Hates a thing, He-azwj 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 Abdullah-asws, ‘Does Allah-azwj love the servant, then Hates him?’ So he-asws said: ‘You never cease to come to me-asws with something’. So I said, ‘This is my Religion, and by it I dispute with the people. So if you-asws are forbidding me from it, I shall leave it’. Then I said to him-asws, ‘Did Allah-azwj Detest Muhammad-saww upon a (any) situation from the situations?’ So the Imam-asws said: ‘If He-azwj had Detested him-saww upon a situation from the situations, why did He-azwj Turn to him-saww and Took him-saww from one situation to another, so Made him-saww a Prophet-saww?’
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, ‘You-asws did not answer me for years about the curesed and the successful. Were these two from before He-azwj Created the creatures?’ The Imam-asws said: ‘Yes, and I-asws am saying it at this time’. I said, ‘So inform me about the successful one. Does Allah-azwj Hate him upon a (any) situation from the situations?’ So the Imam-asws said: ‘If Allah-azwj Hated him upon a situation from the situations, why did He-azwj Turn to him until He-azwj 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 Allah-azwj Love him upon a (any) situation from the situations?’ So the Imam-asws said: ‘If Allah-azwj Loved him in a situation from the situations, Allah-azwj would not have Left him as a cursed one, and would have Recovered him from the misery to the success’. I said, ‘So, does Allah-azwj Hate the servant, then Loves him? Or Loves him, then Hates him?’ So the Imam-asws 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 Abdullah-asws saying: ‘Allah-azwj Created His-azwj creatures, so He-azwj Created a people to love us-asws. Even if one of them were to come out from this view, Allah-azwj would Return him even reluctantly, by his nose. And He-azwj Created a people to hate us-asws, so they would never love us-asws, 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 Abdullah-asws has said: ‘Allah-azwj Created a people to love us-asws, and Created a people to hate us-asws. So if the ones who have been Created to love us were to exit from this matter to someone else, Allah-azwj would Return them to it, even if (they are) reluctant (or to be pulled) by their noses. And Allah-azwj Created a people to hate us-asws, so they would never love us-asws, 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 Abdullah-asws has said: ‘Two men disputed, at Al-Medina, a Qadiriyya and a man from the people of Makkah. So they both made Abu Abdullah-asws to be in between the two of them. So they came to him-asws, and they both mentioned their speeches. So he-asws said: ‘If you both so desire, I shall inform both of you with a speech of Rasool-Allah-saww?’ 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 he-asws said: ‘Rasool-Allah-saww stood up and ascended the Pulpit. So he-saww Praised Allah-azwj and Extolled Him-azwj, then said: ‘Allah-azwj Wrote a Book by His-azwj Right Hand, and both of His-azwj 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 Allah-azwj, 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 Allah-azwj has Ordained salvation. And even if there were not to remain from the world anything except for the hiccups of the camel, Allah-azwj would Seal the deliverance for it’. [958]
43 – باب التطول من الله على خلقه
Chapter 43 – The Conferring (of Benefit) from Allah-azwj over His-azwj 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 Salih-asws (7th Imam-asws), ‘Is there ability in the people to come to the understanding by it?’ The Imam-asws said: ‘No. But rather, it is a Benefit Conferred from Allah-azwj’. 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 Imam-asws said: ‘No. But rather, it is a Conferment from Allah-azwj 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 Abdullah-asws regarding the Words of Allah-azwj 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 Imam-asws said: ‘That was a Preview of Allah-azwj, 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 Allah-azwj [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’far-asws 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 he-asws said: ‘Allah-azwj Blessed and High, before He-azwj Created the creatures, Said: “Be, sweet water! I-azwj shall Created from you My Garden and the people of My-azwj obedience”. And Allah-azwj Said: “Be, salty water, bitter! I-azwj shall Created from you My-azwj Fire, and the people of My-azwj disobedience”. Then He-azwj 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 Allah-azwj Took the clay of Adam-as from the crust of the earth, so Scrubbed it with an intense Scrubbing. So they were like the particles in the beginning. So Allah-azwj Said to the companions of the right hand: “To the Paradise, with the safety”. And Allah-azwj Said to the companions of the Fire: “To the Fire, and I-azwj 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 Allah-azwj Commanded a Fire, so it raged. So Allah-azwj Said to the companions of the left: “Enter it!” But, they feared it. And Allah-azwj Said to the companions of the right: “Enter it!” So they entered into it. So Allah-azwj Said: “Be cool and safe!” So the companions of the left said, ‘O Lord-azwj! 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.
Allah-azwj Said: “I-azwj 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’far-asws and Abu Abdullah-asws both having said: ‘It was at the beginning of creation that Allah-azwj 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 Allah-azwj Took from the cream of that clay, clay of the Imams-asws. Then Allah-azwj Took another Handful from the lower (part) of that clay, and it is the clay of the children of the Imams-asws and their Shiah. If your clay had been left just as our-asws clay was left, you and us-asws 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?’ Imam-asws said: ‘Allah-azwj 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 Allah-azwj Grabbed from the crust of that clay, clay of the imams of the disbelief. So, had the clay of our-asws enemies been left just as it was Taken, they would not have testified to the two testimonies, that there is no god except for Allah-azwj, and that Muhammad-saww is Rasool-Allah-saww, 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 Imam-asws said: ‘Then Allah-azwj Took the clay of our-asws Shiah and the clay of our-asws enemies, and Mixed the two and Scrubbed them with a Scrubbing of the surface. Then Allah-azwj Blended these two with the water, then Separated this from this and Said: “This is in the Paradise, and I-azwj do not Care, and this is in the Fire, and I-azwj 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 Abdullah-asws saying: ‘From what Allah-azwj Revealed unto Musa-as, and Revealed in the Torah – : “I-azwj am Allah-azwj! There is no god except for Me-azwj! I-azwj Created the creation, and Created the good, and Caused it to flow upon the hands of the ones I-azwj Love. So, Good news for the one upon whose hands it flows. And I-azwj am Allah-azwj! There is no god except for Me-azwj! I-azwj Created the creation, and Created the evil. And I-azwj Caused it to flow upon the hands of the ones I-azwj 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’far-asws saying: ‘With regards to some of what Allah-azwj Revealed in His-azwj Books – : “I-azwj am Allah-azwj! There is no god except for Me-azwj. I-azwj 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’far-asws has said:’ Allah-azwj is Saying: “I-azwj am Allah-azwj! There is no god except for Me-azwj, Creator of the good and the evil, and both of these are creations from My-azwj 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 Abdullah-asws, and in his-asws presence there was a mentioned of the Destiny and the speech of the abilities, so he-asws said: ‘This is a bad speech. I-asws am upon the Religion of my-asws fathers-asws. I-asws cannot return from it. The destiny, the sweet and the bitter are (all) from Allah-azwj, and the good and the evil, all of it is from Allah-azwj’.[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 Abdullah-asws about something from the abilities, so he-asws said: ‘O Abu Muhammad! The good and the evil, it’s sweet and its bitter, and its small and its big, are from Allah-azwj’.[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 Abdullah-asws has said: ‘The one who claims that Allah-azwj Commands for the immoralities, so he has lied against Allah-azwj; and the one who claims that the good and the evil are to Him-azwj, so he has lied against Allah-azwj’.[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’far-asws has said: ‘With regards to Allah-azwj, Musa-as whispered to Him-azwj: ‘O Lord-azwj! This is Samiri-la, who made the calf. (As for) the mooing, who made it?’ So Allah-azwj Blessed and High Revealed unto him-as: “That was from My-azwj 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 Abdullah-asws has narrated that ‘Rasool-Allah-saww said: ‘O you people! I-azwj have been Commanded to fight you all until you testify that there is no god except for Allah-azwj, and that I-saww, Muhammad-asws, am Rasool-Allah-azwj. 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 Allah-azwj’.[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’far-asws, so Salam said to him-asws, ‘Khaseyman Bin Abu Khaseyman narrated to us that he asked you-asws about Al-Islam, so you-asws said to him: ‘The Islam is from accepting our-asws Qiblah, and testify to our-asws testimonies, and (perform) rituals of our-asws rituals, and befriend our-asws friends, and be inimical to our-asws enemies, so would he be a Muslim?’ He-asws said: ‘He spoke the truth’. And he asked you-asws about the Imaan (faith), so you-asws said, ‘The believing in Allah-azwj, and the raitifcation of His-azwj Book, and love for the sake of Allah-azwj, and hate for the sake of Allah-azwj? So he-asws 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 Abdullah-asws 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’far-asws about the Imaan (faith)?’ So he-asws 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 Abdullah-asws, ‘Which thing is higher, Al-Imaan or Al-Islam? – for the ones before us are saying, ‘The Islam is superior’. So he-asws 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’. He-asws said: ‘So what are you saying about the one who brings forth something in the Kabah, deliberately?’ O said, ‘He should be killed’. He-asws 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’far-asws has said: ‘Rasool-Allah-saww said: ‘Shall I-saww 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 Allah-azwj 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 Abdullah-asws has narrated that Rasool-Allah-saww 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 us-asws, the Progeny-asws 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 Ali-asws 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’far-asws 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 Abdullah-asws 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 he-asws said: ‘Al-Wilayah is the highest of these, because it is their key, and the Guardian-asws 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?’ He-asws said: ‘The Salaat. Rasool-Allah-saww 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 Imam-asws said: ‘The Zakat, because it has been paired with it, and beginning (Zakat) with the Salaat, makes it Acceptable. And Rasool-Allah-saww 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?’ He-asws said: ‘The Hajj, because Allah-azwj 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-Allah-saww 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 he-saww said about the day of Arafa, and the day of Muzdalifa, what he-saww 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?’ He-asws 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 he-asws said: ‘Rasool-Allah-saww said: ‘Fasting is a shield from the Fire’. Then the Imam-asws 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 Imam-asws 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 Imam-asws is after recognising him-asws. Allah-azwj 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 Allah-azwj, all of his deeds would become evidence against him, and there would not be for him a right upon Allah-azwj with regards to the Reward, not would he be from the people of the Imaan’. Then he-asws said: ‘Those ones, the good ones among them, Allah-azwj would Enter them into the Paradise by the Grace of His-azwj 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 Abdullah-asws has said: ‘Allah -azwj Blessed and High Gave to Muhammad-saww the Laws of Noah-as, and Musa-as, and Isa-as, 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, his-saww merit can be recognised by that. Then Obligated upon him-saww 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 Allah-azwj, and Increased for him-saww the ablution, and Graced him-saww 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 him-saww 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 him-saww what no one from the Prophets-as had been Imposed with – Descended upon him-saww a sword from the sky, without its sheath, and Said to him-saww: [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 them-asws (5th or 6th Imam-asws) 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 Imam-asws said: ‘So the one of the most beautiful of these images, says: ‘Who are you, may Allah-azwj 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 Progeny-asws of Muhammad-saww’.[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 Abdullah-asws, so I said to him-asws, ‘This is my brother Umar, and he wants to hear something from you-asws’. So the Imam-asws said to him: ‘Ask, whatever occurs to you’. So he said, ‘I ask you-asws about which Allah -azwj does not Accept from the servant, apart from it, nor does He-azwj 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 he-asws said: ‘The testimony that there is no god except for Allah-azwj, and that Muhammad-saww is Rasool-Allah-saww, 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 Allah-azwj, in its entirety, and the following the Imams-asws of the Truth from the Progeny-asws of Muhammad-saww’.
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 them-asws for me, may Allah-azwj Keep you-asws well’. So the Imam-asws said: ‘Ali-asws Amir-ul-Momineen-asws, and Al-Hassan-asws, and Al-Husayn-asws, and Ali-asws Bin Al-Husayn-asws, and Muhammad-asws Bin Ali-asws, and the good (which) Allah-azwj Gives to the one whom He-azwj so Desires to’. So he said to him-asws, ‘So, (what about) you-asws, may I be sacrificed for you-asws?’ The Imam-asws said: ‘This matter flow to the last one-asws of us-asws just as it flowed to our-asws first one-asws, and to Muhammad-saww and Ali-asws, for both-asws there are merits’. He said, ‘So (what about) you-asws, may I be sacrificed for you-asws?’
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 Imam-asws said: ‘This is a matter which flows just as the day and the night flow’. He said, ‘So (what about) you-asws, may I be sacrificed for you-asws?’ This matter flow just as the flowing of the Limits of the adulterer and the thief’. He said, ‘So (what about) you-asws, may I be sacrificed for you-asws?’ The Imam-asws 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 you-asws! You-asws 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 Abdullah-asws said: ‘Shall I-asws 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 you-asws’. The Imam-asws 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 Imam-asws 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’far-asws has said: ‘Shall I-asws 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 you-asws’. The Imam-asws 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 Imam-asws said: ‘If you so like, I-asws shall inform you of the doors of the goodness?’ I said, ‘Yes, may I be sacrificed for you-asws’. He-asws 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 Allah-azwj’. Then he-asws 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 Ali-asws who was saying: ‘The most preferable of what the beseeching ones beseech with is the belief in Allah-azwj and in His-azwj Rasool-saww, and the Jihaad in the Way of Allah-azwj, 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 Allah-azwj, and Fasts of the Month of Ramazan for these are a shield from His-azwj 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 Lord-azwj, 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 Allah-azwj 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 Abdullah-asws, ‘May I be sacrificed for you-asws! Inform me about the Obligations which Allah-azwj has Obligated upon the servants, what are these?’ So the Imam-asws said: ‘The testimony that there is god except Allah-azwj, and that Muhammad-saww is Rasool-Allah-saww, 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 brother-asws Musa-asws Bin Ja’far-asws, from his-asws father-asws Al-Sadiq-asws who said: ‘Rasool-Allah-saww 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 Progeny-asws of the Household of Rasool-Allah-saww, 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 Abdullah-asws said: ‘The highest of the worship is the knowing about Allah-azwj’.[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 Abdullah-asws, from his-asws forefathers-asws, from Amir-ul-Momineen-asws having said: ‘The highest worship of the Believer is awaiting the Relief (Al-Qaim-asws) of Allah-azwj’.[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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The highest worship is the speech that, ‘There is no god except for Allah-azwj, and there is no Power of Might except by Allah-azwj, and the best of the supplications is the seeking of the Forgiveness’. Then the Prophet-saww 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-Allah-saww said to Ali-asws: ‘Allah-azwj has Adorned you-asws with an adornment which He-azwj has not Adorned the servants with a thing more beloved to Allah-azwj than it, nor more eloquent in His-azwj Presence than it – the asceticism in the word. And Allah-azwj has Given that to you-asws, and Made the world such that it would not achieve anything from you-asws, and Made for you-asws from that, a mark, you-asws 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Said: “Nothing Endears Me-azwj more to My-azwj servant with something more Beloved to me from what I-azwj have Obligated upon him, that he should gift to Me-azwj with the Optional Prayers until I-azwj love him. So when I-azwj Love him, I-asws 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 Me-azwj, I-azwj shall Answer him; and when he asks Me-azwj, I-azwj shall Give it to him. And I-azwj do not Hesitate in anything which I-azwj do like I-azwj 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 Abdullah-asws having said: ‘A man from Khas’am came to Rasool-Allah-saww and said to him-saww, ‘Inform me, what is the highest of the Islam?’ So Rasool Allah-saww said: ‘The Imaan (belief) in Allah-azwj’. He said, ‘Then what?’ He-saww said: ‘Maintaining relations with the relatives’. He said, ‘Then what?’ So he-saww 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 Abdullah-asws, ‘Which deed is the highest?’ He-asws said: ‘The Prayer at its (prescribed) time, and goodness with the parents, and the Jihad in the Way of Allah-azwj’.[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-Allah-saww and said, ‘O Rasool-Allah-saww! Which deed is the highest?’ He-saww 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’far-asws 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 Allah-azwj 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’far-asws having said: ‘A man said to him-asws, ‘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 Imam-asws 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 Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww 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 Abdullah-asws said: ‘There is no drop more beloved to Allah-azwj than the drop of tear during the darkness of the night, shed by the servant in fear from Allah-azwj, not intending by it anyone else. And there is none from the swallowings which a servant swallows, more Beloved to Allah-azwj 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 Abdullah-asws has said: ‘Allah-azwj 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’far-asws saying: ‘Allah-azwj 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 Abdullah-asws having said: ‘Musa-as Bin Imran-as said: ‘O Lord-azwj! Which is the best deed in Your-azwj Presence?’ So Allah-azwj Said: “Love of the children, for I-azwj have Natured them upon My-azwj Oneness (Tawheed), so if I-azwj were to Cause them to die, I-azwj Shall enter them into My-azwj 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 Abdullah-asws, from his-asws father-asws, from his-asws grandfather-asws Ali-asws Bin Al-Husayn-asws having said: ‘Musa-as Bin Imran-as said: ‘O Lord-azwj! Who are the deserving ones whom You-azwj would be Shading in the Shadow of Your-azwj Throne on the Day in which there will be no shadow except for Your-azwj 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.
Allah-azwj Said: “The (ones who) purified their hearts, and (did) righteousness with their hands, the one who are remembering My-azwj Permissibles, the one who are content with My-azwj obedience just as the young ones are content with the milk, the ones who harbour to My-azwj Masjids like the eagle harbours to its nest, and the ones who get angered if My-azwj 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 Abdullah-asws, from his-asws father-asws who said,: ‘Allah-azwj Blessed and High Said: “But rather, I-azwj Accept the Prayer of the one who humbles himself to My-azwj Magnificence, and restrains himself from the lustful desires for My-azwj Sake, and cuts his day by My-azwj Remembrance, and does not magnify My-azwj 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. I-azwj shall Enlighten for him a Light in the darkness, and knowledge in the ignorance, and he shall eat by My-azwj Honour, and My-azwj Angels would Protect him. He supplicates to Me-azwj and I-azwj Bestow upon him, and he asks Me-azwj and I-azwj Give it to him. His example in My-azwj 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 Abdullah-asws 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’far-asws having said: ‘Rasool-Allah-saww said: ‘The most Beloved of the deeds to Allah-azwj 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 Abdullah-asws 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 Allah-azwj). 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 Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The first of what Allah-azwj 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 Abdullah-asws having said: ‘A man from Khash’am came to Rasool-Allah-saww and said: ‘Which deeds are Abhorrent to Allah-azwj?’ So he-saww said: ‘The association (Shirk) with Allah-azwj’. He said, ‘Then what?’ Rasool Allah-saww said: ‘Cutting off of relationships’. He said, ‘Then what?’ Rasool Allah-saww 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 Abdullah-asws saying: ‘Allah-azwj 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-Allah-saww), in a lengthy Hadeeth of his, said, ‘Rasool-Allah-saww said: ‘I-saww 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 Abdullah-asws, said: ‘Hafs Al-Owr asked him, and I was listening, so he said, ‘May Allah-azwj Make me to be sacrificed for you-asws! What about the Words of Allah-azwj [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?’ He-asws 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 Imam-asws 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 him-asws, ‘It has reached us from Abu Ja’far-asws that he-asws was saying: ‘The delegations for Hajj are Ordained’, so he cut off his speech’. So he-asws said: ‘My-asws father-asws was saying: ‘It is Ordained during the night for which Allah-azwj 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?’ He-asws said: ‘No, Allah-azwj Forbid!’ So Hafs Bin Saalim spoke, so he-asws 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 Abdullah-asws has said: ‘Allah-azwj is more Benevolent than to Impose upon the people what they cannot endure. And Allah-azwj is more Honourable than for there to be in His-azwj Government what He-azwj 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 Abdullah-asws has said: ‘Allah-azwj does not Impose upon the servant what they cannot endure. But rather, He-azwj 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, He-azwj 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 him-asws, ‘We are saying that Allah-azwj does not Impose upon the servant except what He-azwj has Given them, and everything that they cannot endure, so it is their own placing, and nothing happens except what Allah-azwj so Desires, and Judges, and Pre-determines, and Intends’. So the Imam-asws said: ‘By Allah-azwj! This is of my-asws Religion and the Religion of my-asws 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 Abdullah-asws, ‘A man had wealth for himself, so it went away. The Hajj presented itself to him, so should he revive it?’ So he-asws 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. My-asws father-asws was saying: ‘It is Ordained during the night for which Allah-azwj 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?’ He-asws said: ‘No, Allah-azwj Forbid!’ So Hafs Bin Saalim spoke, so he-asws said: ‘It is not from your disputes regarding a thing, the affair of which is like this’.[1016]
المحاسن
THE BEAUTIES
(FROM THE PROGENY-asws OF MUHAMMAD-saww)
أحمد بن محمد بن خالد البرقى ج 1
AHMAD BIN MUHAMMAD BIN KHALID AL BARQY (DIED 274 AH)
VOLUME TWO
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj THE BENEFICENT THE MERCIFUL
كتاب العلل
Book 1 – The Book of Reasons
أحمد بن أبى عبد الله البرقى، عن أبيه محمد بن خالد البرقى عن خلف بن حماد، عن عمرو بن شمر، عن جابر، قال: قلت لابي جعفر (ع): كيف اختلف أصحاب النبي صلى الله عليه وآله في المسح على الخفين؟ – فقال: كان الرجل منهم يسمع من النبي صلى الله عليه وآله الحديث فيغيب عن الناسخ ولا يعرفه، فإذا أنكر ما يخالف في يديه كبر عليه تركه،
Ahmad Bin Abu Abdullah Al Barqy, from his father Muhammad Bin Khalid Al Barqy, from Khalaf Bin Hamaad, from Amro Bin Shimr, from Jabir who said,
‘I said to Abu Ja’far-asws, ‘How did the companions of the Prophet-saww come to differ regarding the wiping upon the two socks?’ So he-asws said: ‘There was the man among them who heard the Hadeeth from the Prophet-saww but he was absent from the Abrogating Verses and did not understand it. So when it denied that which contradicted what in front of him, he was too proud to leave it.
وقد كان الشئ ينزل على رسول الله صلى الله عليه وآله فيعمل به زمانا ثم يؤمر بغيره فيأمر به أصحابه وأمته حتى قال أناس: يا رسول الله صلى الله عليه وآله إنك تأمرنا بالشئ حتى إذا اعتدناه وجرينا عليه، أمرتنا بغيره، فسكت النبي صلى الله عليه وآله عنهم فأنزل الله عليه: ” قل ما كنت بدعا من الرسل إن أتبع إلا ما يوحى إلى وما أنا إلا نذير مبين “.
And it was so that something was Revealed unto Rasool-Allah-saww, so he-saww acted upon it, then he-saww was Commanded for something else. So he ordered his-saww companions and his-saww community until the people said, ‘O Rasool-Allah-saww! You-saww had ordered us with the thing until we were habitual in it and we flowed upon it, (now) you-saww are ordering us with something else?’ So the Prophet-saww was silent from them. Allah-azwj Revealed unto him-saww [46:9] Say: I am not the first of the Rasools, and I do not know what will be Done with me or with you: I do not follow anything but that which is Revealed unto me, and I am nothing but a plain warner’.[1017]
عنه، عن أبيه، رفعه، قال قال أبو عبد الله (ع) لرجل: أحكم الاخرة كما أحكم أهل الدنيا أمر ديناهم، فانما جعلت الدنيا شاهدا يعرف بها ما غاب عنها من الآخرة، فاعرف الآخرة بها ولا تنظر إلى الدنيا إلا باعتبار
From him, from his father, raising it, said,
‘Abu Abdullah-asws said to a man: ‘Judge the Hereafter just as the people of the world judge the matters of their world. But rather, the world has been made to be a witness, from it, it can be understood what is hidden from it from the Hereafter. Therefore, recognise the Hereafter by it and do not look at the world except with a view to learning a lesson from it’.[1018]
عنه، عن أبيه، رفعه قال: قال أبو عبد الله (ع): المسجون من ديناه عن آخرته.
From him, from his father, raising it, said,
‘Abu Abdullah-asws said: ‘The prisoner is the one who is in debt about his Hereafter’.[1019]
عنه، عن أبيه، عن على بن النعمان، عن عبد الله بن مسكان، عن عبد الاعلى بن أعين، قال: سأل على بن حنظلة أبا عبد الله (ع) عن مسألة وأنا حاضر فأجابه فيها، فقال له على: فان كان كذا وكذا فأجابه بوجه آخر، حتى أجابه بأربعة أوجه، فقال على بن حنظلة: يا با محمد هذا باب قد أحكمناه، فسمعه أبو عبد الله (ع) فقال تقل هكذا با أبا الحسن، فانك رجل ورع، إن من الاشياء أشياء مضيقة، ليس يجرى إلا على وجه واحد، منها وقت الجمعة ليس وقتها إلا حد واحد حين تزول الشمس، ومن الاشياء أشياء موسعة، تجرى على وجوه كثيرة وهذا منها والله إن له عندي لسبعين وجها.
From him, from his father, from Ali Bin Al No’man, from Abdullah Bin Muskan, from Abdul A’la Bin Ayn who said,
‘Ali Bin Hanzala asked Abu Abdullah-asws about a problem, and I was present, so the Imam-asws answered him with regards to it, So Ali said to the Imam-asws, ‘So if it was such and such?’ So the Imam-asws answered him with another answer, to the extent that he-asws answered him upon four aspects. So Ali Bin Hanzala said, ‘O Abu Muhammad! This is a door, which we have being the wisest of all’. Abu Abdullah-asws overheard him, so he-asws said: ‘You are saying it like this, O Abu Al-Hassan, for you are a pious man. There is a thing from the things (for which) there is a restriction, it does not flow except upon one aspect, from it is the Friday (Prayer). There is no time for it except for one Limit when the sun sets. And there is a thing from the things which is extensive, so it flows upon many aspects. And this is from it, by Allah-azwj! For it, there are seventy aspects with me-asws’.[1020]
عنه، عن أبيه، عن على بن الحكم، عن محمد بن الفضيل، عن شريس الوابشى، عن جابر بن يزيد الجعفي، قال: سألت أبا جعفر (ع) عن شئ من التفسير فأجابني، ثم سألته عنه ثانية فأجابني بجواب آخر، فقلت: جعلت فداك كنت أجبتني في هذه المسألة بجواب غير هذا قبل اليوم، فقال: يا جابر إن للقرآن بطنا وللبطن بطنا وله ظهر وللظهر ظهر، يا جابر ليس شئ أبعد من عقول الرجال من تفسير القرآن، إن الآية يكون أولها في شئ وآخرها في شئ وهو كلام متصل منصرف على وجوه.
From him, from his father, from Ali Bin Al Hakam, from Muhammad Bin Al Fazeyl, from Shareys Al Wabishi, from Jabir Bin Yazeed Al Ju’fy who said,
‘I asked Abu Ja’far-asws about something from the interpretation (of the Quran), so he-asws answered me. Then I asked him-asws about it for a second time, so he-asws answered me with another answer, so I said, ‘May I be sacrificed for you-asws! You had answered me with regards to this question with an answer other than this, before today’. So the Imam-asws said: ‘O Jabir! For the Quran there is an esoteric, and for the esoteric there is an esoteric (Meaning), and for it there is the apparent for an apparent. O Jabir! There is nothing more remote from the intellects of the men, than the interpretation of the Quran. There would be a Verse, the beginning of it would be regarding something, and the middle of it would be regarding something, and the end of it would be regarding something. And it is a connected speech which goes upon its aspect’.[1021]
عنه، عن أبيه، عن الحسن بن محبوب، عن محمد بن قزعة، قال: قلت لابي – عبد الله (ع): إن من يقولون: إن إبراهيم ختن نفسه بقدوم على دن، فقال، سبحان الله ليس كما يقولون، كذبوا على إبراهيم (ع) فقال: كيف ذلك؟ – قال: إن الانبياء كانت تسقط عنه غلفهم مع سررهم اليوم السابع، فلما ولد لابراهيم إسماعيل من هاجر سقطت عنه غلفته مع سرته، وعيرت بعد ذلك سارة هاجر بما تعير به الامآء، قال: فبكت هاجر واشتد ذلك عليها، (قال:) فلما رآها إسماعيل فبكى لبكائها، فدخل إبراهيم (ع) فقال: ما يبكيك يا إسماعيل؟ – قال له إن سارة عيرت أمي بكذا وكذا فبكت فبكيت لبكائها،
From him, from his father, from Al Hassan Bin Mahboub, from Muhammad Bin Qaz’at who said,
‘I said to Abu Abdullah-asws, ‘There are ones who are saying that Ibrahim-as circumcised himself-as before the arrival’. So he-asws said: ‘Glory be to Allah-azwj! It is not as they are saying. They are lying against Ibrahim-as!’ So he said, ‘How is that?’ The Imam-asws said: ‘The Prophets-as, their-as wrapping falls off from them-as along with their-as navel, on the seventh day. So when Ibrahim-as was awarded with Ismail-as from Hajar-as, his-as wrapping fell off from him-as along with his-as navel. Afer that, Sarah-as taunted Hajar-as with what the maid is taunted with. So Hajar-as cried, and that was intense upon her. So when Ismail-as saw her-as, he-as also cried upon her-as crying. So Ibrahim-as came up and said: ‘O Ismail-as, why are you-as crying?’ He-as said to him-as: ‘Sarah-as taunted my-as mother-as with such and such, so she-as is crying, therefore I-as am crying upon her-as crying’.
فقام إبراهيم (ع) إلى مصلاه، فناجى فيه ربه وسأله أن يلقى ذلك عن هاجر، فألقاه الله عنها، فلما ولدت سارة إسحاق وكان اليوم السابع سقطت عن إسحاق سرته ولم تسقط عنه غلفته، فجزعت سارة من ذلك، فلما دخل عليها إبراهيم (ع) قالت له: يا إبراهيم ما هذا الحادث الذى حدث في آل إبراهيم (ع) وأولاد الانبياء، هذا ابنك إسحاق قد سقطت عنه سرته ولم تسقط عنه غلفته؟!
So Ibrahim-as stood upon his-as Prayer mat and whispered therein to his-as Lord-azwj and asked Him-azwj to Cast that away from Hajar-as. So Allah-azwj Cast it away from her-as. So when Is’haq-as was born unto Sarah-as, and on the seventh day his-as navel fell off Is’haq, but his-as wrapping did not fall off. So Sarah-as panicked from that. So when Ibrahim-as came up to her-as, she-as said to him-as: ‘O Ibrahim-as! What is this event which has occurred in the Progeny of Ibrahim-as and the children of the Prophets-as. This is your-as son-as Is’haq-as. His-as navel has fallen off him-as, but his-as wrapping has not fallen off from him-as?’
فقام إبراهيم (ع) إلى مصلاه، فناجى فيه ربه، وقال: يا رب ماذا الحادث الذى قد حدث في آل ابراهيم وأولاد الانبياء؟ هذا إسحاق ابني قد سقط عنه سرته ولم تسقط عنه غلفته؟! فأوحى الله إليه: أن يا إبراهم هذا لما عيرت سارة هاجر فآليت ألا أسقط ذلك عن أحد من أولاد الانبياء بعد تعيير سارة هاجر، فاختن إسحاق بالحديد، وأذقه حر الحديد،
So Ibrahim-as stood upon his-as Prayer mat, and whispered to his-as Lord-azwj and said: ‘O Lord-azwj! What is this event which has occurred in the Progeny of Ibrahim-as and the children of the Prophets-as? This is Is’haq-as, my-as son-as. His-as navel has fallen off from him-as but his wrapping has not fallen off from him-as?’ So Allah-azwj Revealed unto him-as: “This is due to what Sarah-as taunted Hajar-as with. Therefore, I-azwj Wish that, that would not fall from anyone from the children of the Prophets-as after the taunting of Sarah-as upon Hajar-as”. Therefore he-as circumcised Is’haq-as with the iron, and he-as tasted the heat of the iron.
قال فختنه إبراهيم بالحديد، فجرت السنة بالختان في إسحاق بعد ذلك.
The Imam-asws said: ‘So Ibrahim-as circumcised him-as with the iron, and the Sunnah flowed by the circumcision with regards to Is’haq-as, after that’.[1022]
عنه، عن أبيه، عن حماد، عن حريز، عن محمد بن أسحاق، قال: قال أبو – جعفر (ع) مرة: أتدرى من أين صارت مهور النساء أربعة آلاف؟ – قلت: لا، قال: إن ابنة أبى سفيان كانت بالحبشة فخطبها النبي صلى الله عليه وآله فساق عنه النجاشي أربعة آلاف درهم، فمن ثمة ترى هؤلاء يأخذون به، فأما المهر فاثنا عشرة أوقية ونش
From him, from his father, from Hamaad, from Hareyz, from Muhammad Bin Is’haq who said,
‘Abu Ja’far-asws said: ‘Do you know from where the dowry of the women has come to be four thousand?’ I said, ‘No’. A daughter of Abu Sufyan was in Ethiopia, so the Prophet-saww addressed her. So Najjashi bound it at four thousand Dirhams from it. So the one who sees those, so he should take by it. So, as for the dowry, it is twelve ounces (of gold) and nothing more nor less.[1023]
عنه، عن أبيه، عن محمد بن يحيى، عن حماد بن عثمان، قال: قال أبو جعفر (ع): قبض رسول الله صلى الله عليه وآله على صوم ثلاثة أيام في الشهر، وقال يعدلن الدهر ويذهبن بوحر الصدر، قلت: كيف صارت هذه الايام هي التى تصام؟ – فقال: إن من قبلنا من الامم إذا نزل عليهم العذاب نزل في هذه الايام، فصام رسول الله صلى الله عليه وآله الايام المخوفة.
From him, from his father, from Muhammad Bin Yahya, from Hamaad Bin Usmaan who said,
‘Abu Ja’far-asws said: ‘Rasool-Allah-saww Fasted three days in the month, and said: ‘The proportion of the time takes away the heat of the chest’. I said, ‘How did these three days come to be the ones in which to Fast?’ So he-asws said: ‘The communities from before us, when the Punishment descended upon them, it descended during these days, therefore Rasool-Allah-saww Fasted these frightening days’.[1024]
عنه، عن أبيه، عن محسن بن أحمد، عن أبان، عن إسحاق بن عمار، قال: قال أبو عبد الله (ع): إن رسول الله صلى الله عليه وآله مشى في جنازة سعد بغير رداء، فقيل له: يا رسول الله تمشى بغير رداء؟ – فقال: إنى رأيت الملائكة تمشى بغير أردية فأحببت أن أتأسى بهم
From him, from his father, from Mohsin Bin Ahmad, from Abaan, from Is’haq Bin Amaar who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww walked in the funeral of Sa’ad, without a robe. So it was said to him-saww, ‘O Rasool-Allah-saww! You-saww are walking without a robe?’ So he-saww said: ‘I-saww saw the Angels walking without robes, so I-saww loved it that I-saww should do the same’.[1025]
عنه، عن محمد بن على، عن محمد بن أسلم، عن محمد بن سليمان و يونس بن عبد الرحمن، عن أبى الحسن الثاني (ع) والحسين بن سيف، عن محمد بن سليمان، عن أبى الحسن (ع) (كذا) وعنه، عن أبيه، وعلى بن عيسى الانصاري القاسانى، عن أبى – سليمان الديلمى، قال: سألت أبا الحسن الثاني (ع) عن رجل استغاث به قوم لينقذهم من قوم يغيرون عليهم ليبيحوا أموالهم ويسبوا ذراريهم ونساءهم، فخرج الرجل يعدو بسلاحه في جوف الليل ليغيثهم، فمر برجل قام على شفير البئر يستقى منها، فدفعه وهو لا يعلم ولا يريد ذلك فسقط في البئر ومات، ومضى الرجل فاستنقذ أموال الذين استغاثوا به،
From him, from Muhammad Bin Ali, from Muhammad Bin Aslam, from Muhammad Bin Suleyman and Yunus Bin Abdul Rahman, from Abu Al-Hassan the 2nd -asws; and Al Husayn Bin Sayf, from Muhammad Bin Suleyman, from Abu Al-Hassan-asws; and from him, from his father, and Ali Bin Isa Al Ansary Al Qasany, from Abu Suleyman Al-Daylami who said,
‘I asked Abu Al-Hassan the 2nd -asws about a man who was asked for help by a people who were being raided by some people, looting their money, and captivating their offspring and their women. So the man went out with nothing more than his weapon in the middle of the night in order to help them. So he passed by a man who was standing by the brink of the well, drawing water from it. So he repulsed him, and he did not know, nor did he intend that, so he fell down the well and died. So the man went away, and he recovered the wealth for which he had been sought the help for.
فلما انصرف قالوا: ما صنعت؟ – قال: قد سلموا وآمنوا، قالوا: أشعرت أن فلانا سقط في البئر فمات؟ – قال: أنا والله طرحته، خرجت أعدو بسلاحي في ظلمة الليل وأنا أخاف الفوت على القوم الذين استغاثوا بى، فمررت بفلان وهو قائم يستقى من البئر فزحمته ولم أرد ذلك فسقط في البئر فعلى من دية هذا؟
So when he left, they said, ‘What did you do?’ He said, ‘You have become safe and secure’. They said, ‘We have been notified that so and so fell down the well and died?’ He said, ‘By Allah-azwj! I tossed him. I went out with my weapon in the darkness of the night, and I feared the loss of the people who sought help from me, so I passed by so and so, and he was standing drawing water from the well. I confronted him, and I did not intend that, but he fell in the well’. So, upon whom is the blood-money compensation for this?
قال: ديته على القوم الذين استنجدوا الرجل فأنجدهم وأنقذ أموالهم ونساءهم وذراريهم، أما لو كان آجر نفسه بأجرة لكانت الدية عليه وعلى عاقلته دونهم، وذلك أن سليمان بن داود (ع) أتته امرأة عجوزة مستعدية على الريح، فدعا سليمان الريح، فقال لها: ما دعاك إلى ما صنعت بهذه المرأة؟ – قالت: إن رب العزة بعثنى إلى سفينة بنى فلان لانقذها من الغرق وكانت قد أشرفت على الغرق، فخرجت في سنن عجلى إلى ما أمرنى الله به، فمررت بهذه المرأة و هي على سطحها، فعثرت بها ولم أردها فسقطت فانكسرت يدها،
He-asws said: ‘The blood-money is upon the people who called the man (for help), for he rescued them and saved their wealth, and their women, and their offspring. But, if he had recompensed himself with a wage, the blood-money would have been upon him and upon his rationale, besides them. And that is, (because) Suleyman Bin Dawood-as, an old woman came up to him-as, assisted upon by the wind. So Suleyman-as beckoned the wind and said to it: ‘I-as did not call you except for what you did by this woman?’ It said, ‘The Lord-azwj of Honour Sent me to a ship of the Clan of so and so, in order to rescue her from drowning, and she had overseen the sinking (of the ship). So I hastily went out to what my Lord-azwj had Commanded me with. So I passed by this woman and she was upon its surface. I came by her and did not surround her, so she fell and broke her hand’.
فقال سليمان: يا رب بما أحكم على الريح؟ – فأوحى الله إليه، يا سليمان احكم بأرش كسر هذه المرأة على أرباب السفينة التى أنقذها الريح من الغرق، فانه لا يظلم لذى أحد من العالمين.
So Suleyman-as said: ‘O Lord-azwj! With what did You-azwj Command the wind?’ So Allah-azwj Revealed unto him-as: “O Suleyman! I-azwj Judged the compensation to be the breaking of the arm of this woman upon the owners of the ship which the wind rescued from the drowning’. Allah-azwj does not do injustice to anyone from the worlds’.[1026]
عنه، عن أبيه وعلى بن عيسى الانصاري، عن محمد بن سليمان الديلمى، عن أبى خالد الهيثم الفارسى قال: سئل أبو الحسن الثاني (ع) كيف صار الزوج إذا قذف إمرأته كانت شهادته أربع شهادات بالله؟ – وكيف لم يجز لغيره؟ – وإذا قذفها غير الزوج جلد الحد ولو كان أخا أو ولدا؟
From him, from his father and Ali Bin Isa Al Ansary, from Muhammad Bin Suleyman Al Daylami, from Abu Khalid Al Haysam Al Farsy who said,
‘Abu Al-Hassan-asws the 2nd was asked, ‘How it came to be that the husband, when he slanders his wife, his testimony are four testimonies with Allah-azwj! And how come it is not allowed for someone else? And if someone other than the husband slanders her, he would be flogged by one lash, even though it may be a brother or a parent?’
قال: قد سئل جعفر بن محمد (ع) عن هذا فقال: ألا ترى أنه إذا قذف الزوج امرأته قيل له: وكيف علمت أنها فاعلة؟ – قال: ” رأيت ذلك بعينى ” كانت شهادته أربع شهادات بالله، وذلك أنه يجوز للزوج أن يدخل المدخل في الخلوة التى لا يجوز لغيره أن يدخلها، ولا يشهدها ولد ولا والد في الليل والنهار، فلذلك صارت شهادته أربع شهادات إذا قال: ” رأيت بعينى “، وإذا قال: ” لم أعاين ” صار قاذفا في حد غيره، وضرب الحد إلا أن يقيم البينة،
The Imam-asws said: ‘Ja’far-asws Bin Muhammad-asws had been asked about this, so he-asws said: ‘Do you not see that when the husband slanders his wife, it is said to him, ‘And how did you know that she did it?’ He says, ‘I saw that by my own eyes’. His testimony (equates to) four testimonies with Allah-azwj. And that is (because) it is allowable for the husband that he can enter the doorway in privacy which is not allowable for someone else to enter it, not does the son, nor the parent can see it in the day and the night. So it is due to that, his testimony (equates to) four testimonies, when he says, ‘I saw it with my own eyes. And if he says, ‘I did not see it with my own eyes’, his slander would be subject to a Limit of someone else, and he would be struck by the Limit unless he establishes the evidence.
وإن غير الزوج إذا قذف وادعى أنه رأى ذلك بعينيه قيل له: وأنت كيف رأيت ذلك بعينيك؟ وما أدخلك ذلك المدخل الذى رأيت هذا وحدك؟ أنت متهم في دعواك وان كنت صادقا وأنت في حد التهمة فلابد من أدبك بالحد الذى أوجبه الله عليك، وانما صارت شهادة الزوج أربع شهادات بالله لمكان الاربع الشهداء، مكان كل شاهد يمين،
And if someone other than the husband slanders and claims that he saw it with his own eyes, it is said to him, ‘And you, how did you see that with your own eyes? And what made you enter the doorway alone where you saw this? You are guilty in your claim, even if you are truthful, and you are within a Limit of the accusation, therefore it is inevitable that you be educated (taught a lesson) with the Limit which Allah-azwj has Obligated upon you’. But rather, the testimony of the husband (equates to) four testimonies with Allah-azwj in place of the four testimonies, (one) in place of each sworn testimony’.
قال: وسألته كيف صارت عدة المطلقة ثلاث حيض أو ثلاثة أشهر، وصار في المتوفى عنها زوجها أربعة أشهر وعشرا؟ – قال: أما عدة المطلقة ثلاث حيضات أو ثلاثة أشهر لاستبراء الرحم من الولد، وأما المتوفى عنها زوجها، فان الله شرط للنساء شرطا فلم يحابهن فيه، وشرط عليهن شرطا فلم يحمل عليهن فيما شرط لهن، بل شرط عليهن مثل ما شرط لهن
He (the narrator) said, ‘And I asked him-asws, ‘How did the waiting period of the divorced woman came to be three menstruation or three months, and came to be for the one whose husband had died (widow), four months and ten (days)?’ The Imam-asws said: ‘As for the waiting period of the divorced being three menstruation, or three months, is for the purgation of the womb from the birth. And as for the one whose husband has died (widow), so Allah-azwj Placed a condition to the women, that they would not get married during it, and did not Burden them with the condition that Allah-azwj Placed upon them, but Allah-azwj Imposed a condition against them what Allah-azwj Stipulated for them.
فاما ما شرط عليهن فانه جعل لهن في الايلاء أربعة أشهر، لانه علم أن ذلك غاية صبر النساء، فقال في كتابه: ” للذين يؤلون من نسائهم تربص أربعة أشهر ” فلم يجز للرجال أكثر من أربعة أشهر في الايلاء، لانه علم أن ذلك غاية صبر النساء عن الرجال
So as for the condition that Allah-azwj Placed upon them with regards to the swearing, it is four months. Allah-azwj Mighty and Majestic is saying [2:226] Those who swear that they will not go in to their wives should wait four months. Thus, it is not Permissible for anyone to wait for more than four months with regards to the swear, for the Blessed and High Knows that it is the limit of the patience of the woman from the man.
وأما ما شرط عليهن، فقال: ” عدتهن أربعة أشهر وعشرا ” يعنى إذا توفى عنها زوجها، فأوجب عليها إذا أصيبت بزوجها وتوفى عنها مثل ما أوجب لها في حياته إذا آلى منها، وعلم أن غاية صبر المرأة أربعة أشهر في ترك الجماع، فمن ثم أوجبه عليها ولها.
And as for what condition is upon them, so Allah-azwj Said [2:234] they should keep themselves in waiting for four months and ten days, meaning if her husband were to die on her. So He-azwj Obligated upon her, similarly, that if she has been hit by the death of her husband what Allah-azwj Obligated upon her during his lifetime, if he were to swear from her, and Allah-azwj Knows that the limit of the patience of the woman is four months, with regards to the neglecting of the copulation. So from then He-azwj Enjoined it to her and upon her’.[1027]
عنه، عن أبيه ومحمد بن على، عن محمد بن أسلم، عن رجل من أهل – الجزيزه، قال: سألت أبا الحسن الرضا (ع) عن قوم كسرت بهم سفينتهم في البحر فخرجوا عراة ليس عليهم إلا مناديل متزرين بها فإذا هم برجل ميت عريان وليس على القوم فضل ثوب يوارون به الرجل، وكيف يصلون عليه وهو عريان؟ – فقال: إذا كانوا كذلك فليحفروا قبره وليضعوه في لحده ويواروا عورته بلبن أو حجارة أو تراب، ويصلون عليه ويوارونه في قبره، قلت: ولا يصلى عليه وهو مدفون؟ – قال: لا، لو جاز ذلك لاحد لجاز لرسول الله صلى الله عليه وآله بل لا يصلى على المدفون ولا على العريان.
From him, from his father and Muhammad Bin Ali, from Muhammad Bin Aslam, from a man from the people of Algiers who said, said,
‘I asked Abu Al-Hassan Al Reza-asws about a people whose ship broke up in the sea. So they came out naked, and they had nothing upon them except for scanty coverings. So there was a man who had died naked and there was nothing with the people to clothe the nakedness of the man with. And how should they have Prayed (Salaat) over him and he was naked?’ So the Imam-asws said: ‘If it was like that, they should dig out his grave, and place him on the brink of it, cover him up with milk, or stones, or dust, and Pray over him, and bury him in his grave’. I said, ‘And not Pray over him when he is buried?’ He-asws said: ‘No. If that was allowed for anyone, if would have been allowed for Rasool-Allah-saww. But, neither Pray over the buried one, nor the naked’.[1028]
عنه، عن أبيه، عن ابن الديلمى، عن عبد الله بن سنان، قال: قال أبو عبد الله (ع): من الخف والظلف يدفع إلى المتجملين، وأما الصدقة من الذهب والفضة وما أخرجت الارض فللفقراء، فقلت: ولم صار هذا هكذا؟ – قال: لان هؤلاء يتجملون، يستحيون من الناس، فيدفع أجمل الامرين عند الصدقة، وكل صدقة.
From him, from his father, from Ibn Al Dulaymi, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘From the shoes and the outfits, hand these over to the elegant ones (among the needy), but as for the charity from the gold and the silver and whatever comes from the earth, so it is for the poor (folks)’. So I said, ‘And why did this become like this?’ The Imam-asws said: ‘Those ones are dressing up elegantly being embarrassed from the people (without good clothing), so hand over the elegant from the two matters with the charity, and all of it is charity’.[1029]
عنه، عن أبيه، عن هارون بن الجهم، عن محمد بن مسلم، قال: كنت عند أبى عبد الله بمنى إذا أقبل أبو حنيفة على حمار له، فاستأذن على أبى عبد الله (ع) فأذن له، فلما جلس قال لابي عبد الله (ع): إنى أريد أن أقايسك، فقال أبو عبد الله (ع): ليس في دين الله قياس ولكن أسألك عن حمارك هذا فيم أمره؟ – قال: عن أي أمره تسأل؟
From him, from his father, from Haroun Bin Al Jaham, from Muhammad Bin Muslim who said,
‘I was in the presence of Abu Abdullah-asws at Mina, when Abu Hanifa came over upon a donkey of his. So he sought permission to (see) Abu Abdullah-asws. He-asws gave him permission. So when he was seated, he said to Abu Abdullah-asws, ‘I intend to analogise’. So Abu Adullah-asws said: ‘Analogy is not in the Religion of Allah-azwj, but I-asws ask you about your donkey. Is this without its matter?’ He said, ‘And which matter of it are you-asws asking about?’
– قال: أخبرني عن هاتين النكتتين اللتين بين يديه، ما هما؟ – فقال أبو حنيفة: خلق في الدواب كخلق أذنيك وأنفك في رأسك، فقال له أبو عبد الله (ع): خلق الله أذنى لاسمع بهما، وخلق عينى لابصر بهما، وخلق أنفى لاجد به الرائحة الطيبة والمنتنة، ففيما خلق هذان؟ – وكيف نبت الشعر على جميع جسده ما خلا هذا الموضع؟ – فقال أبو حنيفة: سبحان الله أتيتك أسألك عن دين الله، وتسألني عن مسائل الصبيان! فقام وخرج،
The Imam-asws said: ‘Inform me-asws about these two points (palms) which are in your hands, what are these two?’ So Abu Haneefa said: ‘There has been Created for the animal the like of the creation of your-asws ears, and your-asws neck in your-asws head’. So Abu Abdullah-asws said to him: ‘And how come the hair grows upon the whole of the body except for this place?’ So Abu Haneefa said: ‘Glory be to Allah-azwj! I came to you-asws to ask you-asws about the Religion of Allah-azwj, and you-asws are asking me a question about the young ones (small things)?’ So he stood up and left.
قال محمد بن مسلم: فقلت له: جعلت فداك سألته عن أمر أحب أن أعلمه، فقال: يا محمد إن الله تبارك وتعالى يقول في كتابه: ” لقد خلقنا الانسان في كبد ” يعنى منتصبا في بطن أمه، مقاديمه ألى مقاديم أمه، ومواخيره إلى مواخير أمه، غذاؤه مما تأكل أمه، ويشرب مما تشرب أمه، تنسمه تنسيما، وميثاقه الذى أخذه الله عليه بين عينيه، فإذا دنا ولادته أتاه ملك يسمى الزاجر، فيزجره، فينقلب، فيصير مقاديمه إلى مواخير أمه، ومواخيره ألى مقاديم أمه، ليسهل الله على المرأة والولد أمره، ويصيب ذلك جميع الناس إلا إذا كان عاتيا، فإذا زجره فزع وانقلب ووقع إلى الارض باكيا من زجرة الزاجر، ونسى الميثاق،
Muhammad Bin Muslim said, ‘So I said to him-asws, ‘May I be sacrificed for you-asws! You-asws asked about a matter, I would love to know it’. So the Imam-asws said: ‘O Muhammad! Allah-azwj Blessed and High is Saying in His-azwj Book [90:4] Certainly We have created man to be in distress – Meaning standing upright in the belly of his mother. His feet being towards the feet of his mother and his head being towards the head of his mother. His food is from what his mother eats, and drinks from what his mother drinks, and smells it by her smelling, and his Covenant which Allah-azwj Took from him is in front of his eyes. So when his birth approaches, an Angel called Zaajar comes to him, to rebuke, so he turns him – his feet towards the head of his mother, and his head towards the feet of his mother. Allah-azwj Makes the birth easier for his mother, and that affects all the people except when he was fierce. So when he is expelled, he panics and turn and falls upon the earth crying from the rebuke of Al-Zaajar, and forgets the Covenant’.
وإن الله خلق جميع البهائم في بطون أمهاتها منكوسين، مقدمها إلى مواخر أمهاتها ومؤخرها إلى مقدم أمهاتها، وهى تربض في الارحام منكوسة، قد أدخل رأسه بين يديه ورجليه، يأخذ الغذاء من أمه، فإذا دنا ولادتها انسلت إنسلالا وموضع أعينها في بطون أمهاتها، وهاتان النكتتان اللتان بين أيديها كلها موضع أعينها في بطون أمهاتها، وما في عراقيبها موضع مناخيرها، لا ينبت عليه الشعر،
And Allah-azwj Created all the animals in the bellies of its mothers as inverted. Its feet being towards the head of its mother, and its head being towards the feet of its mother, and it lies down inverted in the womb of its mother, with its head being entered in between its hands and its feet. It takes its food from its mother. So these two are the two points which are in its hands (palms), all of these are placed upon the eyes in the womb of its mother, and what was in its front it in its end, the hair does not grow upon it.
وهو للدواب كلها ما خلا البعير فان عنقه طال فنفذ رأسه بين قوائمه في بطن أمه.
And it is for all of the animals except for the camels, for its neck it long, so its head is in between its limbs in the belly of its mother.
قال: وقال أبو جعفر (ع): أيما ظئر قوم قتلت صبيا لهم وهى نائم انقلبت عليه فقتلته فان عليها الدية من مالها خاصة إن كانت انما ظأرت طلب العز والفخر، وإن كانت أنما ظأرت من الفقر فان الدية على عاقلتها.
He said: ‘And Abu Ja’far-asws said: ‘Wherever there is a people which killed its young one whilst it is asleep, turning it, so they killed it. Therefore, upon it is the blood-money compensation from its wealth especially if it was for the seeking of the honour and the pride, but if it was out of poverty, so the blood-money is on rationale’.[1030]
عنه، عن ابن فضال، عن هارون بن مسلم، عن ابن بكير، عن عبيد بن زرارة، قال: سألت أبا عبد الله (ع) عن رجل أخرج زكوة ماله، ألف درهم، فلم يجد مؤمنا يدفع ذلك إليه، فنظر إلى مملوك يباع فاشتراه بتلك الالف درهم التى أخرجها من زكوته فأعتقه، هل يجوز ذلك؟ – قال: نعم، لا بأس بذلك، قلت: فانه لما أعتق وصار حرا اتجر واحترف فأصاب مالا كثيرا ثم مات وليس له وارث فمن يرثه إذا لم يكن له وارث؟ – قال: يرثه الفقراء من المؤمنين الذين يستحقون الزكوة لانه إنما اشترى بمالهم
From him, from Ibn Fazaal, from Haroun Bin Muslim, from Ibn Bakeyr, from Ubeyd Bin Zarara who said,
‘I asked Abu Abdullah-asws about a man who took out Zakaat of his wealth, one thousand Dirhams. So he could not find a Believer to hand that over to him. So he looked at the slaves being sold. So he bought him with those one thousand Dirham which he had taken it out from his Zakaat, and freed him. Is that allowed?’ He-asws said: ‘Yes. There is no problem with that’. I said, ‘So when he emancipated him, and he became free, he (the freed slave) took up trading as his profession and collected a lot of wealth, then died, and there was no heir for him to inherit. So who would inherit when there is no heir for him?’ The Imam-asws said: ‘The poor from the Believers would inherit from him, those who were deserving of the Zakaat, because he had been bought from their wealth’.[1031]
عنه، عن أبيه، عن إسماعيل بن مهران، عن حسين بن خالد، قال: سئل أبو عبد الله (ع) عن رجل قطع رأس ميت؟ – فقال: إن الله حرم منه ميتا كلما حرم منه حيا فمن فعل بميت فعلا يكون في مثله اجتياح نفس الحى فعليه الدية كاملة،
From him, from his father, from Ismail Bin Mahran, from Husayn Bin Khalid who said,
‘Abu Ja’far was asked about a man who cut the head of a dead person?’ So he-asws said: ‘Allah-azwj has Forbidden from it to do with a dead person all that has been Forbidden for a live person. So, the one who does this with a dead person, there would become in it an annihilation of a soul of the live person. Therefore, upon him would be the complete blood-money compensation’.
فسألت عن ذلك أبا الحسن (ع) فقال: صدق أبو عبد الله (ع)، هكذا قال رسول الله صلى الله عليه وآله، قلت: فمن قطع رأس ميت أو شق بطنه أو فعل به ما يكون اجتياح نفس الحى فعليه دية النفس كاملة؟! – قال: لا، ولكن ديته دية الجنين في بطن أمه أن ينشأ فيه الروح، وذلك مائة دينار وهى لورثته، ودية هذا هي له لا للورثة،
So I asked Abu Al-Hassan-asws about that, so he-asws said: ‘Abu Abdullah-asws spoke the truth, this is what Rasool-Allah-azwj said’. I said, ‘So the one who cuts off the head of a dead person, or slits open his body, or does with it what would become an annihilation of the live soul, so upon him would be the complete blood-money compensation?’ He-asws said: ‘No, but his blood-money would be the blood-money of the foetus in the belly of its mother in which the soul has arisen, and that is one hundred Dinars, and it would be for his heirs, whilst this blood-money, it is for him, not for his heirs’.
قلت: فما الفرق بينهما؟ – قال إن الجنين أمر مستقبل مرجو نفعه، وهذا أمر قد مضى وذهبت منفعته، فلما مثل به بعد موته صارت دية تلك له لا لغيره يحج بها عنه ويفعل بها أبواب البر من صدقة أو غيره، قلت: فان أراد الرجل أن يحفر له بئرا ليغسله في الحفرة، فيدير به فمالت مسحاته في يده فأصابت بطنه فشقه فما عليه؟ – قال: إذا كان هكذا فهو خطاء وكفارته عتق رقبة، أو صيام شهرين متتابعين، أو صدقة على ستين مسكينا، مد لكل مسكين بمد النبي صلى الله عليه وآله.
I said, ‘So what is the different between these two?’ He-asws said: ‘The foetus is a matter of the future, hopeful of its benefits, and this matter has expired and its benefits have gone. So when it is compared by it after its death, its blood-money would come to be for it not for someone else. (For example) Going to Hajj by it for his behalf, or to do with it the doors of righteousness from charities, or something similar’. I said, ‘So if the man intends that he should dig a well for him, to wash him in the pit, so he turns him, so the spade in his hand strikes him and his belly gets split , so what is upon him?’ He-asws said: ‘So if it was like that, so he has erred and his expiation would be to emancipate a neck, or Fasting for two months consecutively, or charity to sixty poor persons, a ‘Mudd’ (handful) for every poor with a ‘Mudd’ of the Prophet-saww’.[1032]
عنه، عن محمد بن على، عن محمد بن أسلم، عن الفضل بن إسماعيل الهاشمي، عن أبيه، قال: سألت أبا عبد الله (ع) أو أبا الحسن (ع) عن امرأة زنت فأتت بولد، وأقرت عند إمام المسلمين بأنها زانية، وأن ولدها ذلك من الزنا، وأن ذلك الولد نشأ حتى صار رجلا فافترى عليه رجل فكم يجلد من افترى عليه؟ – قال: يجلد ولا يجلد؟! قلت: كيف يجلد ولا يجلد؟ – قال: من قال: ” يا ولد الزنا ” لا يجلد، إنما يعزر، وهو دون الحد، ومن قال: ” يا بن الزانية ” جلد الحد تاما، قلت: وكيف صار هكذا؟ – قال: لانه إذا قال: ” يا ولد الزنا ” فقد صدق فيه، وإذا قال: ” يا بن الزانية ” جلد الحد تاما لفريته عليها بعد اظهارها التوبة وإقامة الامام عليها الحد.
From him, from Muhammad Bin Ali, from Muhammad Bin Aslam, from Al fazal Bin Ismail Al Hashimi, from his father who said,
‘I asked Abu Abdullah-asws, or Abu Al-Hassan-asws, about a woman adulteress, so she came with a child, and accepted in the presence of an Imam of the Muslim that she is an adulteress, and that child of hers is from the adultery. And that child grows until he becomes a man. So a man slanders him, so how many lashes should there be for the one who slanders against him?’
The Imam-asws said: ‘He should be lashed and not lashed’. I said, ‘How can he be lashed and not lashed?’ He-asws said: ‘The one who said, ‘O son of adultery’, would not be lashed, but would be punished (instead with another punishment) and it would be besides the lashing. And the one who says, ‘O son of adulteress’, would be lashed fully, for it would be a slander against her after she had manifested the repentance and the Imam had (already) established the Limit against her’.[1033]
عنه، عن يعقوب بن يزيد، عن يحيى بن الحر الخراساني، قال: سأل رجل أبا عبد الله (ع) وأنا حاضر، ما حال سبة الرجال يثبت وسبة المرأة لا يثبت؟ – فقال: إن الله حمى ذلك من الرجال وجعله مرعى في النساء
From him, from Yaqoub Bin Yazeed, from Yahya Bin Al Hurr Al Khurasany who said, ‘A man asked Abu Abdullah-asws and I was present, ‘What is the state of the men to that of the women?
So he-asws said: ‘Allah-azwj Guarded that from the men, and Made it as a meadow for the women’.[1034]
عنه، عن أبيه، عن عمرو بن عثمان، عن الحسن بن خالد، قال: قلت لابي – الحسن موسى (ع): أخبرني عن المحصن إذا هرب من الحفرة، هل يرد حتى يقام عليه الحد؟ – فقال: يرد ولا يرد قلت: فكيف ذلك؟ – قال: إن كان هو أقر على نفسه ثم هرب من الحفرة بعدما يصيبه شئ من الحجارة يرد، وإن كان إنما قامت عليه البينة وهو يجحد ثم هرب رد وهو صاغر، حتى يقام عليه الحد،
From him, from his father, from Amro Bin Usman, from Al Hassan Bin Khalid who said,
‘I said to Abu Abdullah Al-Hassan Musa-asws, ‘Inform me about the married man if he were to flee from the pit (being stoned due to adultery), should he be returned until the Limit is established upon him?’ So he-asws said: ‘Returned and not returned’. I said, ‘And how can that be?’ The Imam-asws said: ‘If he was one who had accepted upon himself, then flees from the pit after having been wounded by something from the stones, so he should be returned. And if the evidence had been established against him, and he was fighting against it, then flees, so he should be returned having been belittled, until the Limit is established upon him.
وذلك أن مالك بن ماغر بن مالك أقر عند رسول الله صلى الله عليه وآله فأمر به أن يرجم، فهرب من الحفرة، فرماه الزبير بن – العوام بساق بعير، فعقله به فسقط، فلحقه الناس، فقتلوه، فأخبر النبي صلى الله عليه وآله بذلك، فقال: هلا تركتموه يذهب إذا هرب، فانما هو الذى أقر على نفسه، وقال، أما لو أنى حاضركم لما طلبتم قال: ووداه رسول الله صلى الله عليه وآله من مال المسلمين
And that is that Malik Bin Magar Bin Malik accepted in the presence of Rasool-Allah-saww, so Rasool-Allah-saww ordered for him to be stoned, but, he escaped from the pit. Al-Zubeyr Bin Al-Awaan stoned him at the base of the well. He met him and felled him, so the people came over and killed him. So the Prophet-saww was informed about that, so he-saww said: ‘If only you had not left him and gone, when he fled. But rather, he is the one who accepted upon himself’. And he-saww said: ‘If I-saww was present I-saww would not have sought him’. He-asws said: ‘And Rasool-Allah-saww bid him farewell from the wealth of the Muslims’.[1035]
عنه، عن أبيه، عن عبد الرحمن بن حماد، عمن حدثه، عن عمر بن يزيد، قال: قلت لابي عبد الله (ع): أخبرني عن الغائب عن أهله يزنى، هل يرجم أذا كانت له زوجة وهو غائب عنها؟ – قال: لا يرجم الغائب عن أهله، ولا المملك الذى لم يبن بأهله، ولا صاحب المتعة، قلت: ففى أي حد سفره ولا يكون؟ – قال: إذا قصر وأفطر فليس بمحصن.
From him, from his father, from Abdul Rahman Bin Hamaad, from the one who narrated it, from Umar Bin Yazeed who said,
‘I said to Abu Abdullah-asws, ‘Inform me about the absentee from his wife, he commits adultery. Should he be stoned when he had a wife and he was absent from her?’ He-asws said: ‘The one absent from his wife is not to be stoned, nor the slave who had not built his family, nor the one who had done Mut’ah’. I said, ‘So what Limit should there be, if any?’ He-asws said: ‘If he is restricted, and not Fasting (أفطر) so he is not with marriage’.[1036]
عنه، عن أبيه، عن ابن محبوب، عن ابن رئاب، عن ابن سوقة، عن أبى – جعفر (ع) في رجل افتض امرأته أو أمته فرأت دما كثيرا لا ينقطع عنها يومها، قال: تمسك – الكرسف معها، فان خرجت القطنة مطوقة بالدم فانه من العذرة، فتغتسل وتمسك معها قطنة وتصلى، وان خرجت القطنة منغمسة في الدم فهو من الطمث، فتقعد عن الصلوة أيام الحيض.
From him, from his father, from Ibn Mahboub, from Ibn Ra’aib, from Ibn Sowqat,
(It has been narrated) from Abu Ja’far-asws regarding a man who deflowered his wife or his slave girl, so he saw a lot of blood which did not stop from her that day’. The Imam-asws said: ‘Hold it with cotton, so if the cotton comes out enclosed in blood, so it is from her virginity. So she should wash, and hold it with cotton, and Pray, And if the cotton comes out bogged down in blood, so it is from the menstruation. So she should sit back from the Prayer for the days of the menstruation’.[1037]
عنه، عن أبيه، عن خلف بن حماد الكوفى، قال: تزوج بعض أصحابنا جارية معصرا لم تطمث، فلما افتضها سال الدم فمكث سائلا لا ينقطع نحوا من عشرة أيام، قال: فأروها القوابل ومن ظنوا أنه يبصر ذلك من النساء، فاختلفن، فقال بعضهن: هذا دم الحيض، وقال بعضهن: هو دم العذرة، فسألوا عن ذلك فقهائهم، فقالوا: هذا شئ قد أشكل علينا والصلوة فريضة واجبة، فلتتوضأ ولتصل وليمسك عنها زوجها حتى ترى لبياض، فان كان دم الحيض لم تضرها الصلوة، وإن كان دم العذرة كانت قد أدت الفريضة، ففعلت الجارية ذلك وحججت في تلك السنة،
From him, from his father, from Khalaf Bin Hamaad Al Kufy who said,
‘One of our companions married a young girl who had yet to menstruate. When blood was shed, it kept on flowing and was not cut-off for approximately ten days. So the midwives looked at it and guessed that such was seen from the women. So they differed over it. Some of them said, ‘This is the blood of menstruation’; and some of them said, ‘It is the blood of virginity’. So I asked some of their jurists who said, ‘This is something which has created problems to us, and the Prayer is a necessary Obligation. Therefore, she should perform ablution and Pray, and her husband should keep away from her until he sees whiteness. So if it was the blood of menstruation, the Prayer would not harm her, and if it was the blood of virginity, she would have fulfilled the Prayer’. So the maid did that, and went on Pilgrimage during that year.
فلما صرنا بمنى بعثت إلى أبى الحسن موسى (ع) فقلت: جعلت فداك إن لنا مسألة قد ضقنا بها ذرعا فان رأيت أن تأذن لى فأتيك فأسألك عنها؟ – فبعث إلى: إذا هدأت الرجل وانقطع الطريق فأقبل إن شآء الله،
So when we were at Mina, I sent a message to Abu Al-Hassan Musa-asws, ‘May I be sacrificed for you! We have a question which has been troubling us, so I think that if you-asws could give permission, I can come to you-asws and ask you-asws about it?’ So he-asws sent a message to me: ‘When the man cuts off your way, so come, if Allah-azwj so Desires’.
قال خلف: فرعيت الليل حتى إزا رأيت الناس قد قل اختلافهم بمنى توجهت إلى مضربه، فلما كنت قريبا إذا أنا بأسود قاعد على الطريق، فقال: من الرجل؟ – فقلت: رجل من الحاج، قال: ما اسمك؟ – قلت: خلف بن حماد، قال: ادخل بغير أذن، فقد أمرنى أن أقعد ههنا، فإذا أتيت أذنت لك، فدخلت فسلمت فرد على السلام وهو جالس على فراشه وحده ما في الفسطاط غيره،
Khalaf said, ‘So I was in a gathering during the night until I saw the people had reduced their differing at Mina, and directed themselves to the marquee. Soon I was by a black man sitting upon the road. So he said, ‘Who is the man?’ So I said, ‘A man from the Pilgrims’. He said, ‘What is your name?’ I said, ‘Khalaf Bin Hamaad’. He said, ‘Enter, without permission (knocking), for he-asws has ordered me that I should sit over here. So when you come over, I should allow you’. So I entered (the tent) and greeted. So the Imam-asws returned the greeting and he-asws was seated upon his-asws bed, alone. There was no one in the tent apart from him-asws’.
فلما صرت بين يديه سألني عن حالى، فقلت له: إن رجلا من مواليك تزوج جارية معصرا لم تطمث، فافترعها زوجها فغلب الدم سائلا نحوا من عشرة أيام لم ينقطع، وإن القوابل اختلفن في ذلك، فقال بعضهن: دم – الحيض، وقال بعضهن: دم العذرة، فما ينبغى لها أن تصنع؟ – قال فلتتق الله فان كان من الحيض فلتمسك عن الصلوة حتى ترى الطهر وليمسك عنها بعلها، وان كان من العذرة فلتتق الله ولتتوضأ ولتصل وليأتها بعلها إن أحب ذلك،
So when I came in front of him-asws, he-asws asked me about my state. So I said to him-asws, ‘A man from the ones in your-asws Wilayah married a young maid who had yet to menstruate. So her husband deflowered her, and the blood flowed overwhelmingly for approximately ten days, and would not cut off. And the midwives differed with regards to that, so some of them said, ‘Blood of the menstruation’, and some of them said, ‘Blood of the virginity’. So what is befitting for her to do?’ The Imam-asws said: ‘She should fear Allah-azwj, so if it was from the menstruation, she should withhold from the Prayer until she sees the cleanliness, and her husband should withhold from her. And if it was from the virginity, so she should fear Allah-azwj and perform ablution, and she should Pray, and her husband can come to her. And I-asws would like that’.
فقلت: وكيف لهم أن يعلموا مما هو حتى يفعلوا ما ينبغى؟ – قال: فالتفت يمينا وشمالا في الفسطاط مخافة أن يسمع كلامه أحد، قال: ثم نفذ إلى، فقال: يا خلف سر الله سر الله سر الله فلا تذيعوه، و لا تعلموا هذا الخلق أصول دين الله بل ارضوا لهم بما رضى الله لهم من ضلال،
So I said, ‘And how can they know from what it is, so that they can do what is befitting?’ He-asws looked towards the right and left in the tent, fearing that his-asws speech would be heard by someone, then reached towards me and said: ‘O Khalaf! Secret of Allah-azwj! Secret of Allah-azwj! Secret of Allah-azwj, therefore, do not broadcast it. And these people do not know the Fundamentals of the Religion (Usool Al-Deen) of Allah-azwj. But, be pleased with them with what Allah-azwj is Pleased with them, from the straying’.
(قال) ثم عقد بيده اليسرى تسعين، ثم قال: تستدخل قطنة ثم تدعها مليا ثم تخرجها إخراجا رقيقا، فان كان الدم مطوقا في القطنة فهو من العذرة، وإن كان مستنقعا في القطنة فهو من الحيض،
Then he-asws clasped his left hand, then said: ‘Enter the cotton (into her), then leave it for a while, then take is out slightly. So if the cotton was encircled with the blood, so is from the virginity, and if the blood was swamped in the cotton, so it is from the menstruation’.
قال خلف: فاستخفني الفرح فبكيت، فقال: ما أبكاك؟ – (بعد أن سكن بكائى) فقلت: جعلت فداك، من كان يحسن هذا غيرك؟ – قال: فرفع رأسه إلى السماء فقال: إى والله ما أخبرك إلا عن رسول الله صلى الله عليه وآله، عن جبرئيل، عن الله عزوجل.
Khalaf said, ‘I was overcome with joy, so I cried. He-asws said: ‘What makes you cry?’ (After I calmed down from my crying), I said, ‘Many I be sacrificed for you-asws! Who else is good at this apart from you-asws?’ He-asws raised his-asws head towards the sky and said: ‘By Allah-azwj! I-asws do not inform you except from Rasool-Allah-saww, from Jibraeel-as, from Allah-azwj Mighty and Majestic’.[1038]
عنه، عن أبيه، عن على بن حمزة، عن أبى بصير، عن عمران بن ميثم، عن أبيه، (أو عن صالح بن ميثم، عن أبيه) قال: أتت أمرأة محج أمير المؤمنين (ع)، فقالت: يا أمير المؤمنين طهرني إنى زنيت، فطهرني طهرك الله، فان عذاب الدنيا أيسر على من عذاب الآخرة الذى لا ينقطع، فقال لها: مما أطهرك؟ – فقالت: إنى زنيت، فقال لها: أذات بعل أنت أم غير ذلك؟ – فقالت: ذات بعل، قال لها: أفحاضرا كان بعلك إذ فعلت ما فعلت أم غائبا؟ – قالت: بل حاضرا، فقال لها: انطلقي فضعى ما في بطنك، قال: فلما ولت عنه المرأة، فصارت حيث لا تسمع كلامه، قال: اللهم إنها شهادة،
From him, from his father, from Ali Bin Hamza, from Abu Baseer, from Imran Bin Maysam, from his father (or from Salih Bin Maysam, from his father) who said,
‘A woman came pleading to Amir Al-Momineen-asws, so she said, ‘O Amir Al-Momineen-asws! Purify me from I have committed adultery, therefore purify me, may Allah-azwj Purify you-asws, for the Punishment of the world is easier to me than the Punishment of the Hereafter which will never be cut off’.
So Amir Al-Momineen-asws said to her: ‘From what shall I-asws purify you?’ So she said, ‘I committed adultery’. So he-asws said to her: ‘Have you got a husband, or not?’ So she said, ‘I do have a husband’. He-asws said to her: ‘Was your husband around, when you did what you did, or absent?’ She said, ‘But he was present’. So he-asws said to her: ‘Go, and place what is in your belly (give birth)’. He (the narrator) said, ‘When the woman was gone from him-asws, where she could not hear his-asws speech, Amir Al-Momineen-asws said: ‘O Allah-azwj! It is one testimony’.
فم يلبث أن عادت إليه المرأة، فقال: يا أمير – المؤمنين قد وضعت فطهرني، قال فتجاهل عليها، وقال: يا أمة الله أطهرك مماذا؟ – قالت: إنى زنيت فطهرني، قال: أو ذات بعل أنت إذ فعلت ما فعلت؟ – قالت: نعم، قال: فكان زوجك حاضرا إذ فعلت ما فعلت أو كان غائبا؟ – قالت: بل حاضرا، قال: انطلقي حتى ترضعيه حولين كاملين كما أمرك الله، فانصرفت المرأة، فلما صارت حيث لا تسمع كلامه قال: اللهم شهادتان،
It was not long before the woman returned to him-asws, so she said, ‘O Amir Al-Momineen-asws! I have placed (given birth), therefore, purify me’. He-asws ignored her and said: ‘O maid of Allah-azwj! Purify you from what?’ She said, ‘I committed adultery, so purify me’. Amir Al-Momineen-asws said: ‘Did you have a husband when you did what you did?’ She said, ‘Yes’. He-asws said: ‘Was your husband around when you did what you did, or was he absent?’ She said, ‘But, he was present’. Amir Al-Momineen-asws said: ‘Go until you have weaned (the child) for two complete years just as Allah-azwj has Commanded you to do’.
So the woman left. So when she went to where she could not hear his-asws speech, Amir Al-Momineen-asws said: ‘O Allah-azwj! Two testimonies’.
قال: فلما مضى حولين أتت المرأة، فقالت: قد أرضعته حولين فطهرني، قال: فتجاهل عليها، فقال، أطهرك مماذا؟ – قالت: إنى زنيت فطهرني، قال: أو ذات بعل أنت إذ فعلت ما فعلت؟ – قالت: نعم، قال: أو كان بعلك غائبا عنك إذ فعلت ما فعلت أم حاضرا؟ – قالت: بل حاضرا، قال: انطلقي فاكفليه حتى يعقل أن يأكل و يشرب ولا يتردى من السطح ولا يتهوى في بئر، فانصرفت وهى تبكى، فلما ولت وصارت حيث لا تسمع كلامه، قال: اللهم ثلاث شهادات،
He (the narrator) said, ‘So when two years had passed, the woman came up and said, ‘I have weaned him for two years, therefore, purify me’. Amir Al-Momineen-asws ignored her and said: ‘Purify you from what?’ She said, ‘I committed adultery, so purify me’. Amir Al-Momineen-asws said: ‘Did you have a husband when you did what you did?’ She said, ‘Yes’. He-asws said: ‘Was he absent from you, when you did what you did, or present?’ She said, ‘But, present’. Amir Al-Momineen-asws said: ‘Go, and care for him (the child) until he achieves understanding, and eats and drinks (by himself), and does not fall off from the surface, nor into the well’. So she left and she was crying. So when she went where she could not hear his-asws speech, he-asws said: ‘O Allah-azwj! Three testimonies’.
قال: فاستقبلها عمرو بن حريث المخزومى، فقال: ما يبكيك يا أمة الله، فقد رأيتك تخلفين إلى أمير المؤمنين تسألينه أن يطهرك؟ – فقالت: أتيته فقلت له ما قد علمتموه، فقال: اكفليه حتى يعقل أن يأكل ويشرب و لا يتردى من سطح ولا يتهوى في بئر ولقد خفت أن يأتي على الموت ولم يطهرني، فقال لها عمرو: ارجعي فأنا أكفله،
He (the narrator) said, ‘Amro Bin Hareys Al-Makhzumy met her, so he said, ‘What makes you cry, O maid of Allah-azwj, for I saw you going to Amir Al-Momineen-asws asking him-asws that he-asws should purify you?’ So she said, ‘I came up to him-asws for what you know of, so he-asws said: ‘Take care of him until he achieves understanding, and eats and drinks (for himself), nor falls off from the surface, nor into the well. And I fear that the death might come upon me, and I have not been purified’. So Amro said to her, ‘Return, for I will look after him’.
فرجعت فأخبرت أمير المؤمنين (ع) بقول عمرو، فقال لها أمير المؤمنين (ع) وهو يتجاهل عليها: ولم يكفل عمرو ولدك؟ – قالت: يا أمير المؤمنين إنى زنيت فطهرني، فقال: ذات بعل أنت إذ فعلت ما فعلت؟ – قالت: نعم، قال: فغائب عنك بعلك إذ فعلت ما فعلت أم حاضر؟ – قالت: بل حاضر، قال فرفع رأسه إلى السماء فقال: اللهم إنه قد ثبت لك عليها أربع شهادات، فانك قد قلت لنبيك صلى الله عليه وآله فيما أخبرته به من دينك: يا محمد من عطل حدا من حدودى فقد عاندني وطلب مضادتى، اللهم فانى غير معطل حدودك، ولا طالب مضادتك ولا معاندتك، ولا مضيع لاحكامك، بل مطيع لك ومتبع سنة نبيك،
So she returned and informed Amir Al-Momineen-asws of the words of Amro. So, Amir Al-Momineen-asws said to her, ignoring her, ‘And why did Amro take the responsibility of your son?’ She said, ‘O Amir Al-Momineen-asws! I committed adultery, so purify me’. So he-asws said: ‘Did you have a husband when you did what you did?’ She said, ‘Yes’. He-asws said: ‘So, was he absent from you, when you did what you did, or was he present?’ She said, ‘But, present’. So Amir Al-Momineen-asws raised his-asws head towards the sky and said: ‘O Allah-azwj! Four testimonies have been affirmed against her, for You-azwj had Said to Your-azwj Prophet-saww with regards to what You-azwj Informed him-saww with from Your-azwj Religion: “O Muhammad-saww! The one who counteracts a Limit from My-azwj Limits so he has become obstinate to Me-azwj and sought to oppose Me-azwj”. O Allah-azwj! I-asws do not want to counter Your-azwj Limits, nor do I-asws seek to oppose You-azwj, nor to be obstinate to You-azwj, nor waste Your-azwj Regulations, but I-asws am obedient to You-azwj, and a follower of the Sunnah of Your-azwj Prophet-saww’.
قال: فنظر إليه عمرو بن حريث فكأنما تفقأ في وجهه الرمان، فلما رأى ذلك عمرو قال يا أمير المؤمنين إنى إنما أردت أن أكفله إذ ظننت أنك تحب ذلك، فأما إذ كرهته فانى لست أفعل، فقال له أمير المؤمنين (ع): بعد أربع شهادات؟! لكتفلنه وأنت صاغر،
He (the narrator) said, ‘So, Amro Bin Hareys looked at him as if he was glaring like the face of the pomegranate (red faced). So when Amro looked like that, he said, ‘O Amir Al-Momineen-asws! But rather, I intended to take responsibility for him thinking that you-asws would like that. So, if you dislike it, I shall not do it’. Amir Al-Momineen-asws said to him: ‘After four testimonies!? You are concealing it, and you have been made submissive’.
ثم قام أمير المؤمنين (ع) فصعد المنبر فقال: يا قنبر ناد في الناس: ” الصلوة جامعة ” فنادى قنبر في الناس، فاجتمعوا حتى غص المسجد بأهله، فقام أمير المؤمنين على بن أبى طالب صلوات الله عليه خطيبا، فحمد الله وأثنى عليه، وقال: يا أيها الناس إن إمامكم خارج بهذه المرأة إلى هذا الظهر ليقيم عليها الحد إن شاء اللله فعزم عليكم أمير المؤمنين إلا خرجتم متنكرين، ومعكم أحجاركم، لا ينصرف أحد منكم إلى أحد حتى تنصرفوا إلى منازلكم إن شاء الله،
Then Amir Al-Momineen-asws arose and ascended the Pulpit, so he-asws said: ‘O Qanbar, call out to the people, ‘The congregational Prayer!”. So Qanbar called out among the people. So they gathered until the Masjid was clogged with its people. So, Amir Al-Momineen Ali-asws Bin Abu Talib-asws stood up (to give) sermon. So he-asws Prised Allah-azwj and Extolled Him-azwj, and said: ‘O you people! You Imam-asws would be going out with this woman to this back (yard) in order to establish the Limit against her, if Allah-azwj so Desires it. So, Amir Al-Momineen-asws determines that you should all come out disguised, and with you should be your stoned. Not one of you should leave anyone of you until you all return to your houses, if Allah-azwj so Desires’.
فلما أصبح بكرة خرج بالمرأة، وخرج الناس متنكرين متلثمين بعمائمهم وأرديتهم والحجارة في أرديتهم وفى أكمامهم، حتى انتهى بها والناس معه إلى ظهر الكوفة، فأمر فحفر لها بئر، ثم دفنها إلى حقويها، ثم ركب بغلته فأثبت رجليه في غرز الركاب ثم وضع اصبعيه السبابتين في أذنيه، ثم نادى بأعلى صوته، فقال: يا أيها الناس إن الله تبارك وتعالى عهد إلى نبيه صلى الله عليه وآله وعهده محمد صلى الله عليه وآله إلى بأنه لا يقيم الحد من لله عليه حد، فمن كان لله تبارك وتعالى عليه ماله عليها فلا يقيمن عليها الحد،
So when it was the morning, he-asws went out with the woman, and the people came out disguised by their turbans, and their cloaks, and the stones were in their hands and in their sleeves, until he-asws ended up with her, and the people to the back of Al-Kufa. So he-asws ordered for a pit to be dug out for her. Then he-asws had her buried up to her waist, then he-asws upon his-asws mule, placed his-asws feet in the reins, then placed his-asws two fingers in his-asws ears, then called out in a loud voice: ‘O you people! Allah-azwj Blessed and High Oathed to His-azwj Prophet-saww, and Muhammad-saww oathed it unto me-asws, that no one should establish the Limit against whom there is a Limit of Allah-azwj. So the one had upon him from Allah-azwj Blessed and High, what is there upon her, so he should not be establishing the Limit upon her’.
قال: فانصرف الناس ما خلا أمير المؤمنين (ع).
He (the narrator) said: ‘So the people dispersed, except for Amir Al-Momineen-asws’.[1039]
عنه، عن محمد بن على أبوسمينه، عن محمد بن أسلم، عن صباح الحذاء، عن إسحاق بن عمار، قال: قلت لابي الحسن (ع): ما تقول في رجل محل وقع على امرأته محرمة؟ – قال: أخبرني موسر هو أم معسر؟ – قلت: أجنبي فيهما جميعا، قال: عالم هو أم جاهل؟ – قلت: أجبني فيهما جميعا، قال: هو أمرها بالاحرام أم هي أحرمت من قبل نفسها بغير إذنه؟ – قلت: وأجبني فيهما جميعا، قال: إن كان موسرا أو كان عالما فانه لا ينبغى له أن يفعل، فان كان هو أمرها بالاحرام، فان عليه بدنة، وأن شاء بقرة، وإن شآء شاة، فان لم يكن أمرها بالاحرام فلا شئ عليه موسرا كان أو معسرا، فان كان معسرا وكان أمرها فعليه شاة، أو صيام، أو صدقة.
From him, from Muhammad Bin Ali Abu Sameena, from Muhammad Bin Aslam, from Sabah Al Haza’a, from Is’haq Bin Amaar who said,
‘I said to Abu Al-Hassan, ‘What are you-asws saying regarding a man who allowed himself to occur upon his wife in Ihraam?’ The Imam-asws said: ‘Inform me, is he rich or poor?’ I said, ‘Answer me regarding both of them together’. The Imam-asws said: ‘He is knowing or ignorant?’ I said, ‘Answer me regarding both of them together’. He-asws said: ‘Did he order her to be in Ihraam or did she wear the Ihraam herself from before without his permission?’
The Imam-asws (after having established these conditions) said: ‘If he was rich, or was knowing, so it was not befitting for him that he should do it. If he ordered her to be in Ihraam, so upon him is a camel, and if he so likes, a cow, and if he so likes, a sheep. If he did not order her with the Ihraam, so there is nothing upon him, whether he is rich or poor. If he was poor, and he had ordered her (to be in Ihraam), so upon him is a sheep, or Fasts, or charity’.[1040]
وعنه بهذا الاسناد، عن محمد بن أسلم، عن الحسين بن خالد، قال: سألت أبا الحسن موسى (ع) هل يحل أكل لحم الفيل؟ – فقال: لا، فقلت: ولم؟ – قال: لانه مثلة وقد حرم الله لحوم الامساخ ولحوم ما مثل به في صورها.
And from him, by this chain, from Muhammad Bin Aslam, from Al Husayn Bin Khalid who said,
‘I asked Abu Al-Hassan Musa-asws, ‘Is it Permissible to eat the flesh of the elephant?’ So the Imam-asws said: ‘No’. So I said, ‘And why not?’ He-asws said: ‘Because it is a resemblance (to those who had sinned and were transformed into elephants)[1041], and Allah-azwj has Forbidden the flesh of the metamorphosed one and what resembles it in its image’.[1042]
وعنه بهذا الاسناد، عن ابن أسلم، عن عبد الرحمن بن سالم، عن أبيه، عن أبى جعفر (ع) قال: قلت له: هل يكره الجماع في وقت من الاوقات وإن كان حلالا؟ – قال: نعم، ما بين طلوع الفجر إلى طلوع الشمس، ومن مغيب الشمس إلى مغيب الشفق، و في اليوم الذى تنكسف فيه الشمس، وفى الليلة التى ينكسف فيها القمر، وفى اليوم والليلة التى يكون فيهما الريح السوداء، والريح الحمراء، والريح الصفراء، واليوم و الليلة التى يكون فيهما الزلزلة،
From him, by this chain, from Ibn Aslam, from Abdul Rahman Bin Saalim, from his father,
‘I said to Abu Ja’far-asws, ‘Is it disliked to copulate during a time from the times, even though it is Permissible?’ He-asws said: ‘Yes, what is in between the emergence of the day to the emergence of the sun, and from the setting of the sun to the disappearance of the redness, and during the day in which the sun is eclipsed, and during a night in which the moon is eclipsed, and during the day and the night during which the black wind has occurred, and the red wind, and the yellow wind, and the day and the night in which the earthquake has occurred.
ولقد بات رسول الله صلى الله عليه وآله عند بعض نسائه في ليلة انكسف فيها القمر، فلم يكن في تلك الليلة ما يكون منه في غيرها حتى أصبح، فقالت له: يا رسول الله البغض هذا منك في هذه الليلة؟ – قال: لا، ولكن هذه الاية ظهرت في هذه الليلة، فكرهت أن أتلذذ وألهو فيها وقد عير الله أقواما في كتابه، فقال: ” وإن يروا كسفا من السماء ساقطا يقولوا سحاب مركوم، فذرهم يخوضوا ويلعبوا، حتى يلاقوا يومهم الذى فيه يصعقون ”
And Rasool-Allah-saww had come to one of his-saww wives during a night in which the moon had been eclipsed, so there did not happen during that night what would happen from him-saww during other (nights) until the morning. So she said to him-saww, ‘O Rasool-Allah-saww! This grudge is from you-saww during this night?’ He-saww said: ‘No, but this is the Sign which appeared during this night, so I-saww disliked that I-saww should enjoy and play during it, and Allah-azwj has Rebuked a people in His-azwj Book [52:44] And if they should see a portion of the sky coming down, they would say: Piled up clouds. [52:45] Leave them fighting and playing then till they meet that Day of theirs wherein they shall be made to swoon’.
ثم قال أبو جعفر (ع): وأيم الله لا يجامع أحد فيرزق ولدا فيرى في ولده ذلك ما يحب.
Then Abu Ja’far-asws said: ‘And I-asws swear by Allah-azwj, no one would copulate (during those disliked days), and he would receive a child, so he would see in his child that what he does not like’.[1043]
عنه، عن أبيه، عن عثمان بن عيسى، عن سماعة بن مهران، قال كنت عند أبى الحسن موسى (ع) فصلى الظهر والعصر بين يدى، وجلست عنده حتى حضرت المغرب، فدعا بوضوء فتوضأ وضوء الصلوة، ثم قال لى: توضأ فقلت: إنى على وضوء، فقال: وأنا قد كنت على وضوء ولكن من توضأ للمغرب كان وضوءه ذلك كفارة لما مضى من ذنوبه في ليله ما خلا الكبائر.
From him, from his father, from Usman Bin Isa, from Sama’at Bin Mahran who said,
‘I was in the presence of Abu Al-Hassan Musa-asws, so I Prayed Al-Zohr and Al-Asr in front of him-asws, and was seated in his-asws presence until Al-Magrib presented itself. So he-asws called for the ablution, so he-asws performed the ablution for the Prayer, then said to me: ‘Perform ablution’. So I said, ‘I am upon ablution’. So he-asws said: ‘And I-asws was also upon the ablution, but the one who performs ablution for Al-Magrib, that ablution of his would be an expiation for what has passed from his sins during his night, except for the major sins’.[1044]
عنه، عن أبى سمينة، عن ابن أسلم الجبلى، عن على، عن أبان بن تغلب عن أبى عبد الله (ع) قال: قلت: جعلت فداك نسافر فلا يكون معنا نخالة فنتدلك بالدقيق؟ قال: لا بأس بذلك إنما يكون الفساد فيما أضر بالبدن وأتلف المال، فأما ما أصلح البدن فانه ليس بفساد، إنى إنما أمرت غلامي أن يلت لى النقى بالزيت ثم أتدلك
From him, from Ibn Sameena, from Ibn Aslan Al Jabaly, from Ali, from Aban Bin Taglub,
‘I said to Abu Abdullah-asws, May I be sacrificed for you-asws! We travel and we do not have bran, so we massage with the flour?’ The Imam-asws said: ‘There is no problem with that. But rather, if there happens spoiling – if something harms the body and damages the money. But, what is good for the body, so it is not from spoiling. But rather, I-asws ordered my-asws slave that he brings to me pure oil, then I-asws massage’.[1045]
عنه، بهذا الاسناد، عن على بن أسلم، عن صباح الحذاء عن أسحاق بن عمار قال: سألت أبا الحسن موسى (ع) عن قوم خرجوا في سفر لهم، فلما انتهوا إلى الموضع الذى يجب عليهم في التقصير قصروا فلما أن صاروا على فرسخين أو ثلاثة أو أربعة فراسخ، تخلف عنهم رجل لا يستقيم لهم السفر إلا بمجيئه إليهم، فأقاموا على ذلك أياما لا يدرون هل يمضون في سفرهم أو ينصرفون فهل ينبغى لهم أن يتموا الصلوة أم يقيموا على تقصيرهم؟
From him, by this chain, from Ali Bin Aslam, from Ssabah Al Haza’a, from Is’haq Bin Amaar who said,
‘I asked Abu Al-Hassan Musa-asws about a people who went out in a journey. So when they ended up to the place which Obligated upon them the shortening (of the Salaat), they shortened it. So when they travelled upon two Farsakhs, or three, or four Farsakhs, a man stayed behind from them. Not travelling with them except by joining to them (some time later). So there were some days when he did not know whether he should go to join them or stay behind. So is it befitting for him that he should complete the Salaat, or stay upon their shortened ones?’
فقال: إن كانوا بلغوا مسيرة أربعة فراسخ فيلقيموا على تقصيرهم أقاموا أم انصرفوا، وان كانوا ساروا أقل من أربعة فراسخ فليتموا الصلوة ما أقاموا، فإذا مضوا فليقصروا،
So the Imam-asws said: ‘If the travel reaches four Farsakhs, so he should stay upon their shortening, whether he stays or leaves. But if the travel was less than four Farsakhs, so he should Pray the complete Salaat. So, when he goes (with them), so he should shorten’.
ثم قال: وهل تدرى كيف صار هكذا؟ – قلت: لا أدرى، قال: لان التقصير في بريدين، ولا يكون التقصير في أقل من ذلك، فإذا كانوا قد ساروا بريدا وأرادوا أن ينصرفوا بريدا كانوا قد ساروا سفر التقصير، وان كانوا ساروا أقل من ذلك لم يكن لهم إلا إتمام الصلوة، قلت: أليس قد بلغوا الموضع الذى لا يسمعون فيه أذان مصرهم لذى خرجوا منه؟ – قال: بلى إنما قصروا في ذلك الموضع، لانهم لم يشكوا في مسيرهم، وأن السير سيجد بهم، فلما جاءت العلة في مقامهم دون البريد صاروا هكذا،
Then the Imam-asws said: ‘And do you know how this came to be?’ I said, ‘I do not know’. He-asws said: ‘Because the shortening is regarding two ‘Bareeds’ (بريدين), and the shortening does not happen regarding to less than that. So if he has travelled one Bareed, and intends to leave one Bareed, so he has travelled a journey of the shortening (as it will be two Bareed if he returns home). And if he had travelled less than that, then there would not be for him except the complete Salaat’.
I said, ‘Is it not that he reached the place in which the Azaan cannot be heard, of the city which he came out from?’ He-asws said: ‘Yes, but rather, he should shorten in that place, because he did not complain with regards to travelling with them, and that he set out with them. So when the reason came with regards to their place besides the Bareed, it became like this’.[1046]
عنه بهذا الاسناد، عن محمد بن أسلم، عن الحسين بن خالد قال: سألت أبا الحسن موسى (ع) عن الغسل يوم الجمعة، هو واجب على الرجال والنساء؟ – قال: نعم، لان الله عزوجل أتم صلوة الفريضة بصلوة النافلة، وأتم صيام شهر رمضان الفريضة بصيام النافلة، وتمم الحج بالعمرة، وتمم الزكوة بالصدقة على كل حر وعبد وذكر وأنثى، وأتم وضوء الفريضة بغسل الجمعة.
From him, by this chain, from Muhammad Bin Aslam, from Al Husayn Bin Khalid who said,
‘I asked Abu Al-Hassan Musa-asws about the washing (Ghusl) on the day of Friday, is it Obligatory upon the men and the women?’ He-asws said: ‘Yes, because Allah-azwj Mighty and Majestic Completed the Obligatory Prayers with the Optional (Prayers); and Completed the Obligatory Fasts of the Month of Ramazan with the Optional Fasts; and Completed the Hajj with the Umrah; and Completed the Zakaat with the charity upon every free person, and slave, and male and female; and Completed the Obligatory ablution with the washing on Friday’.
قال: وسألته عن مهر السنة، كيف صار خمس مائة؟ – فقال: إن الله تبارك وتعالى أوجب على نفسه أن لا يكبره مؤمن مائة تكبيرة ويحمده مائة تحميدة ويسبحه مائة تسبيحة ويهلله مائة تهليلة ويصلى على محمد وآل محمد صلى الله عليه وآله مائة مرة ثم يقول: ” اللهم زوجنى من الحور العين ” إلا زوجه حوراء وجعل ذلك مهرها، ثم أوحى إلى نبيه صلى الله عليه وآله أن سن مهور النساء المؤمنات خمس مائة ففعل ذلك رسول الله صلى الله عليه وآله.
He (the narrator) said, ‘And I asked him-asws about the dowry of the women, how did it come to be five hundred?’ So the Imam-asws said: ‘Allah-azwj Blessed and High Obligated upon Himself-azwj that no Believer would Exclaim His-azwj Greatness with one hundred exclamations, and Praise Him-azwj with one hundred Praised, and Glorify Him-azwj with one hundred Glorification, and Extol Him-azwj with one hundred Extollations of His-azwj Holiness, and send Salawaat upon Muhammad-saww and the Progeny-asws of Muhammad-saww one hundred times, then says, ‘O Allah-azwj! Pair me (Marriage) from the Maiden Houries’, except that He-azwj Would Get him to be married to the Houries, and would Make that to be her dowry. Then Allah-azwj Revealed unto His-azwj Prophet-saww that the Sunnah of the dowry of the Believing women is five hundred. So Rasool-Allah-saww did that’.[1047]
عنه بهذا الاسناد، عن الحسين بن خالد، قال: سمعت أبا الحسن موسى بن جعفر (ع) يقول: لما قبض إبراهيم بن رسول الله صلى الله عليه وآله جرت في موته ثلاث سنن، أما واحدة، فانه لما قبض انكسفت الشمس، فقال الناس: إنما انكسفت الشمس لموت ابن رسول الله صلى الله عليه وآله، فصعد رسول الله صلى الله عليه وآله المنبر، فحمد الله وأثنى عليه، ثم قال: أيها الناس إن كسوف الشمس والقمر آيتان من آيات الله، يجربان بأمره، مطيعان له، لا ينكسفان لموت أحد ولا لحياته، فإذا انكسفا أو أحدهما صلوا،
From him, by this chain, from Al Husayn Bin Khalid who said,
‘I heard Abu Al-Hassan Musa-asws Bin Ja’far-asws saying: ‘When Ibrahim-as, son-as of Rasool-Allah-saww passed away, three Sunnahs flowed regarding his-as passing away. As for one, so when he-as passed away, the sun was eclipsed. So the people said, ‘But rather, the sun is eclipsed at the passing away of the son-as of Rasool-Allah-saww’. So Rasool-Allah-saww ascended the Pulpit, Praised Allah-azwj and Extolled Him-azwj, then said: ‘O you people! The eclipsing of the sun and the moon are two Signs from the Signs of Allah-azwj, occurring by His-azwj Command, obedient to Him-azwj. These do not get eclipsed at the death of someone nor for his life, so if these two were to be eclipsed, or one of them, (you should offer) Salaat’.
ثم نزل من المنبر، فصلى بالناس الكسوف، فلما سلم قال: يا على قم فجهز ابني، قال: فقام على بن أبى طالب (ع) فغسل إبراهيم وكفنه وحنطه ومضى،
Then Rasool-Allah-saww descended from the Pulpit, and Prayed the eclipse Salaat with the people. So when he-saww greeted (finished the Prayer), he-saww said: ‘O Ali-asws! Arise, prepare my-saww son-as’. So Ali-asws Bin Abu Talib-asws arose, washed Ibrahim-as, and shrouded him-as, and embalmed him-as, and went.
فمضى رسول الله صلى الله عليه وآله حتى انتهى به إلى قبره، فقال الناس: إن رسول الله صلى الله عليه وآله نسى أن يصلى على ابنه لما دخله من الجزع عليه، فانتصب قائما ثم قال: إن جبرئيل (ع) أتانى فأخبرني بما قلتم، زعمتم أنى نسيت أن أصلى على ابني لما دخلنى من الجزع، ألا وإنه ليس كما ظننتم ولكن اللطيف الخبير فرض عليكم خمس صلوات، وجعل لموتاكم من كل صلوة تكبيرة، وأمرني أن لا أصلى إلا على من صلى،
So, Rasool-Allah-saww went until he-saww ended up by him-as to his-as grave. So the people said, ‘Rasool-Allah-saww forgot to Pray over his-saww son, when anxiety entered unto him-saww. So he-saww stood straight, then said: ‘Jibraeel-as came to me-saww and informed me-saww with what you have said. You are thinking that I-saww forgot to Pray over my-saww son-as when anxiety entered unto me-saww. Never! It is not as you are thinking! But, the Kind, the Aware Obligated upon you five Prayers, and Made for your dead ones, from each of the Prayers, one Exclamation of Greatness (Takbeer), and Commanded me-saww that I-saww should not Pray except upon the one who has Prayed’.
ثم قال: يا على انزل وألحد ابني، فنزل على (ع) فألحد إبراهيم في لحده، فقال الناس: إنه لا ينبغى لاحد أن ينزل في قبر ولده إذا لم يفعل رسول الله صلى الله عليه وآله بابنه، فقال رسول الله صلى الله عليه وآله: يا أيها الناس إنه ليس عليكم بحرام أن تنزلوا في قبور أولادكم، ولكن لست آمن إذا حل أحدكم الكفن عن ولده أن يلعب به الشيطان فيدخله عن ذلك من الجزع ما يحبط أجره ثم انصرف صلى الله عليه وآله.
Then he-saww said: ‘O Ali-asws! Descend and lay my-saww son-as down’. So Ali-asws descended and laid Ibrahim-as in his-as grave. So the people said, ‘It is not befitting for anyone that he should descend in the grave of his son, when Rasool-Allah-saww did not do it with his-saww son-as’. So Rasool-Allah-saww said: ‘O you people! It is not Prohibited upon you that you should be descending in the graves of your children, but I-saww am not safe that one of you might move the shroud from his son and the Satan-la would play with him, so the anxiety would enter into him due to that, what would Confiscate his Recompense’. Then Rasool-Allah-saww went away’.[1048]
عنه، عن الوشاء، عن على بن أبى حمزة، عن أبى بصير، عن أبى عبد الله (ع)، قال: حججنا مع أبى عبد الله (ع) في السنة التى ولد فيها ولده موسى (ع) فلما نزلنا الابواء وضع لنا الغداء، وكان إذا وضع الطعام لاصحابه أكثره وأطابه، قال فبينا نحن نأكل إذا أتاه رسول حميدة، فقال: إن حميدة تقول لك إنى قد أنكرت نفسي وقد وجدت ما كنت أجد إذا حضرتني ولادتي، وقد أمتنى أن لا أسبقك بابنى هذا،
From him, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,
(Abu Baseer says):, ‘We performed the Hajj with Abu Abdullah-asws in the year in which Abu Abdullah-asws was blessed with his-asws son-asws Musa-asws. So when we encamped at Al-Abwa in the morning, he-asws placed the food for us. And whenever he-asws used to place the food, he-asws used to increase it and made it to be even better. So while we were eating, a messenger of (Syeda) Hameeda-as came to him-asws, so he-asws said: ‘(Syeda) Hameeda-as is saying to you-asws that she-as has denied herself-as (joining in for Hajj) and has said that she-as had found her-as little son-asws, and would not like you-asws to go further but to come back and be with my-as son-asws.
قال: فقام أبو عبد الله (ع) فانطلق مع الرسول فلما انطلق قال له أصحابه: سرك الله وجعلنا فداك ما صنعت حميدة؟ – قال: قد سلمها الله وقد وهب لى غلاما وهو خير من برأ الله في خلقه، ولقد أخبرتني حميدة ظنت أنى لا أعرفه، ولقد كنت أعلم به منها،
He (the narrator) said, ‘So Abu Abdullah-asws arose and went with the messenger. So when he-asws came back, his-asws companions said to him-asws, ‘May Allah-azwj Make you-asws joyful and Make us to be sacrificed for you-asws, what has (Lady) Hameeda-as done?’ He-asws said: ‘Allah-azwj has Kept her safe, and has Bestowed upon me-asws a son-asws, and he-asws is better than the righteous ones of His-azwj creatures. And (Lady) Hameeda-as has informed me-asws, thinking that I-asws do not recognise him-asws, and I-asws am more knowing of him-asws than she-as is’.
فقلت: وما أخبرتك به حميدة عنه؟ – فقال: ذكرت أنه لما سقط من بطنها سقط واضعا يده على الارض رافعا رأسه إلى السماء، فأخبرتها أن تلك أمارة رسول الله صلى الله عليه وآله وأمارة الوصي من بعده،
So I said, ‘And what did (Lady) Hameeda-as inform you-asws about him-asws?’ So he-asws said: ‘She-as mentioned that upon his-asws appearance, he fell with his-asws hands upon the ground, raised his-asws head towards the sky. So I-asws informed her-as that it was a sign of Rasool-Allah-saww and a sign of the successor-asws from after him-saww’.
فقلت: وما هذا من علامة رسول الله صلى الله عليه وآله وعلامة الوصي من بعده؟ – فقال: يا أبا محمد إنه لما أن كانت الليلة التى علقت فيها بابنى هذا المولود أتانى آت فسقاني كما سقاهم، وأمرني بمثل الذى أمرهم به، فقمت بعلم اللله مسرورا بمعرفتي ما يهب الله لى فجامعت فعلقت بابنى هذا المولود، فدونكم فهو والله صاحبكم من بعدى، إن نطفة الامام مما أخبرتك فانه إذا سكنت النطفة في الرحم أربعة أشهر وأنشأ فيه الروح بعث الله تبارك وتعالى إليه ملكا يقال له ” حيوان ” يكتب في عضده الايمن ” وتمت كلمة ربك صدقا وعدلا لا مبدل لكلماته ”
So I said, ‘And what is this sign of Rasool-Allah-saww and a sign of the successor-asws from after him-saww?’ So the Imam-asws said: ‘O Abu Muhammad! When it was the night in which she-as was with my-asws son, a comer came to me-asws, so he quenched me-asws just as he quenched them, and ordered me-asws with the like of what he ordered them-asws with. So I got the Knowledge of the night, joyful at my-asws understanding of what Allah-azwj is Bestowing upon me-asws, so I-asws went to her, so my-asws son-asws was created (in the Heavens). By Allah-azwj! He-asws is your Master-asws from after me-asws. The seed of the Imam-asws, from what I-asws have informed you, settles in the forehead for four months, and the spirit is established in him-asws, Allah-azwj Sends an Angel called ‘Haywaan’, who inscribed in his right upper arm [6:115] And the Word of your Lord has been accomplished truly and justly; there is none who can change His Words’.
فإذا وقع من بطن أمه وقع يديه على الارض رافعا رأسه إلى السماء، فلما وضع يده على الارض فان مناديا يناديه من بطنان العرش من قبل رب العزة من الافق الاعلى باسمه واسم أبيه، يا فلان بن فلان اثبت مليا لعظيم خلقتك، أنت صفوتي من خلقي، وموضع سرى، وعيبة علمي، وأميني على وحيى، و خليفتي في أرضى، ولمن تولاك أوجبت رحمتى، ومنحت جناني، وأحللت جواري، ثم وعزتي لاصلين من عاداك أشد عذابي، وإن أوسعت عليهم في الدنيا من سعة رزقي “،
So when he-asws appears in front of his-asws mothers, occurs upon the ground with his-asws hands upon the ground and his-asws head raised towards the sky. So when he-asws places his-asws hand upon the ground, a Caller Calls out to him-asws from the middle of the Throne, from the Sight of the Lord-azwj of Honour, from the high Horizon by his-asws name and the name of his-asws father-asws: ‘O so and so son of so and so! Your-asws nature has been Affirmed as being of magnificent creation. You-asws are My-azwj elite from My-azwj creation, and a place of My-azwj secret, and a repository of My-azwj Knowledge, and trustworthy upon My-azwj Revelation, and My-azwj Caliph in My-azwj earth. And the one who is in your-asws Wilayah, My-azwj Mercy would be Obligated upon him, and Awarding of My-azwj Paradise, and the Holiness of My-azwj Vicinity. Then by My-azwj Honour, the ones from your-asws enemies will arrive to the harshest of My-azwj Punishment, even if I-azwj Heap upon them the vastness of My-azwj sustenance to them in the world’.
قال: فإذا انقضى صوت المنادى أجابه هو وهو واضع يده على الارض رافعا رأسه إلى السماء، ويقول ” شهد الله أنه لا إله إلا هو والملائكة واولو العلم قائما بالقسط، لا إله إلا هو العزيز الحكيم ”
The Imam-asws said: ‘When the voice of the Caller ceases, he-asws answers him, while placing his-asws hands upon the ground and his-asws head raised towards the sky, and says: ‘I-asws testify that Allah-azwj, there is no god except for Him-azwj, and the Angels and the ones with the Knowledge-asws stand with the justice. There is no god except for Him-azwj. He-azwj is the Mighty, the Wise’.
فإذا قال ذلك أعطاه الله العلم الاول والعلم الآخر، واستحق زيارة الروح في ليلة القدر، قلت: والروح ليس هو جبرئيل؟ – قال: لا، الروح خلق أعظم من جبرئيل، إن جبرئل من الملائكة وإن الروح خلق أعظم من الملائكة، أليس يقول الله تبارك وتعالى: ” تنزل الملائكة والروح “؟.
So when he-asws says that, Allah-azwj Gives him-asws the Knowledge of the first and the Knowledge of the last (Representative of Allah-azwj), and becomes rightful of the visit of the (Holy) Spirit during the night of Pre-determination (ليلة القدر)’. I said, ‘The Spirit, is it not Jibraeel-as?’ The Imam-asws said: ‘No. The Spirit is a creature superior than Jibraeel-as. Jibraeel-as is from the Angels, and the Spirit is a creature superior than the Angels. Is Allah-azwj the High not Saying [97:4] Therein come down the angels and the Spirit by the Permission of their lord?’[1049]
عنه، بهذا الاسناد، عن محمد بن أسلم، عن عبد الله بن سنان، قال: قلت لابي عبد الله (ع): رجل عليه من النوافل ما لا يدرى كم هو؟ من كثرته، قال: يصلى حتى لا يدرى كم صلى؟ من كثرته، فيكون قد قضى بقدر ما عليه من ذلك،
From him, by this chain, from Muhammad Bin Aslam, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘A man, upon him are the optional (Salaat), what he does not know how many they are, from its frequency?’ The Imam-asws said: ‘He should Pray until he does not know how many he has Prayed, from its frequency, so these would become a fulfilment in accordance to what is upon him from that’.
قلت: فانه لا يقدر على القضاء من شغله، قال: إن شغل في طلب معيشة لابد منها أو حاجة لاخ مؤمن فلا شئ عليه، وأن كان شغله لجمع الدنيا، فتشاغل بها عن الصلوة فعليه القضاء وإلا لقى الله وهو مستخف متهاون مضيع لسنة رسول الله صلى الله عليه وآله،
I said, ‘He does not have the ability for that due to his occupation’. He-asws said: ‘If he is occupied in seeking the livelihood, it should be done, or a need for a Believing brother, so there is nothing upon him. And if he is occupied with gathering the world, so he is too occupied due to it from the Prayer, so upon him is the fulfilment, or else he would meet Allah-azwj, as having belittled, negligent, having wasted the Sunnah of Rasool-Allah-saww’.
قلت: فانه لا يقدر على القضاء فهل يصلح له أن يتصدق؟ – فسكت مليا ثم قال: نعم، فليتصدق بقدر طوله وأدنى ذلك مد لكل مسكين مكان كل صلوة، قلت: وكم الصلوة التى يجب عليه فيها مد لكل مسكين؟ – قال: لكل ركعتين من صلوة الليل والنهار، قلت: لا يقدر، قال: فمد إذا لكل صلوة الليل، ومد لصلوة النهار، والصلوة أفضل.
I said, ‘He does not have the ability to fulfil, so is it Permissible for him that he should give charity?’ So he-asws was silent for a while, then said: ‘Yes. So let him give charity in accordance with his endurance, and the lowest of that is a handful for every poor, in place for each Prayer’. I said, ‘And how many Prayers which Obligated upon him a handful for every poor?’ He-asws said: ‘For each of the two Cycles from the Night Prayer, and the day’. I said, ‘He is not able’. He-asws said: ‘So, a handful for each of the night Prayer, and a handful for the day prayer, but (offering) the Salaat is higher’.[1050]
عنه، عن أبيه، قال: حدثنا على بن الحكم، عن عثمان بن عبد الملك – الحضرمي، عن أبى بكر الحضرمي، قال: قال لى أبو جعفر (ع): يا أبا بكر تدرى لاى شئ وضع عليكم التطوع وهو تطوع لكم وهو نافلة للانبياء، إنه ربما قبل من الصلوة نصفها وثلثها وربعها، وإنما يقبل منها ما أقبلت عليها بقلبك، فزيدت النافلة عليها حتى تتم بها.
From him, from his father, from Ali Bin Al Hakam, from Usman Bin Abdul Malik Al Hazramy, from Abu Bakr Al Hazramy who said,
‘Abu Ja’far-asws said to me: ‘O Abu Bakr! Do you know which thing has been Placed upon you as the voluntary, and it is voluntary to you and an optional for the Prophets-as. Perhaps it is before the Prayer, half of it, and a third of it, and a fourth of it. But rather, He-azwj Accept from it what is acceptable to it upon your heart. So increase the Optional (Prayers) upon it until you are settled by it’.[1051]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: إن الله تبارك وتعالى تطول على عباده بثلاثة، ألقى عليهم الريح بعد الروح ولو لا ذلك ما دفن حميم حميما، وألقى عليهم السلوة ولولا ذلك لانقطع النسل، وألقى على هذه الحبة الدابة ولولا ذلك لكنزها ملوكهم كما يكنزون الذهب والفضة.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim,
Abu Abdullah-asws has said: ‘Allah-azwj Blessed and High Prolonged upon His-azwj servants with three (things) – He-azwj Cast upon them the wind after the spirit, and had it not been for that, a friend would not have buried a friend; and Cast upon them the consolation, and had it not been for that, the offspring would not have been cut off; and Cast upon this grain, the animals (insects), and had it not been for that, the kings would have hoarded it just are they are hoarding the gold and the silver’.[1052]
عنه، عن أبيه، عن على بن الحكم، عن الوشاء، عن أبان الاحمر، عمن ذكره، عن أبى عبد الله (ع) قال: لولا أن الله حبس الريح على الدنيا لاخوت الارض، ولولا السحاب لخربت الارض، فما أنبتت شيئا، ولكن الله يأمر السحاب فيغربل الماء، فينزل قطرا، وإنه أرسل على قوم نوح بغر سحاب.
From him, from his father, from Ali Bin Al Hakam, from Al Washa, from Aban Al Ahmar, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Had it not been for Allah-azwj Withholding the wind upon the world, the land would have been scattered, and had it not been for the clouds, the land would have been spoilt. There does not sprout anything, but Allah-azwj Commands the cloud, so it shakes out the water, and the drops descend. He-azwj Sent clouds upon the people of Noah-as without measure’.[1053]
عنه، عن أبيه، عن هارون بن الجهم، عن مفضل بن صالح، عن سعد بن طريف، عن الاصبغ بن نباتة، قال: سب الناس هذه الدابة التى تكون في الطعام، فقال على (ع): لا تسبوها، فو الذى نفسي بيده لولا هذه الدابة لخزنوها عندهم كما يخزنون الذهب والفضة.
From him, from his father, from Haroun Bin Al Jaham, from Mufazzal Bin Salih, from Sa’ad Bin Tareyf, from Al Asbag Bin Nabata who said,
‘The people reviled this insect which happens to be in the food’. So Ali-asws said: ‘Do not revile it, for, by the One-azwj in Whose Hand is my-asws soul, it was but for this insect, that they cannot hoard it, just as they have hoarded the gold and the silver’.[1054]
عنه، عن محمد بن على، عن وهب بن حفص، عن على بن أبى حمزة، قال: سألت أبا عبد الله (ع) كيف أصنع أذا خرجت مع الجنازة، أمشى أمامها، أو خلفها، أو عن يمينها، أو عن شمالها؟ – قال: إن كان مخالفا فلا تمش أمامها فان ملائكة العذاب يستقبلونه بألوان العذاب.
From him, from Muhammad Bin Ali, from Wahab Bin Hafs, from Ali Bin Abu Hamza who said,
‘I asked Abu Abdullah-asws what I should do when I go out with the funeral procession, walk in front of it, or behind it, or on its right, or on its left?’ The Imam-asws said: ‘If he was an opponent, so do not walk in front of it, for the Angels of the Punishment would be receiving him with (various) types of Punishment’.[1055]
عنه، عن أبيه، عن على بن الحكم، عن عثمان بن عبد الملك الحضرمي، قال: قال أبو بكر الحضرمي: قال لى أبو جعفر (ع): يا أبا بكر أتدرى كم الصلوة على الميت؟ – قلت: لا، قال: خمس تكبيرات، فتدرى من أين أخذت الخمس التكبيرات؟ – قلت: لا، قال: أخذت من الخمس الصلوات، من كل صلوة تكبيرة.
From him, from his father, from Ali Bin Al Hakam, from usman Bin Abdul Malik Al Khazramy, from Abu Bakr Al Khazram who said,
‘Abu Ja’far-asws said to me: ‘O Abu Bakr! Do you know how many Prayers are upon the dead one?’ I said, ‘No’. He-asws said: ‘Five Exclamations of Greatness (Takbeers). So, do you know from where these five Exclamations of Greatness have been taken?’ I said, ‘No’. He-asws said: ‘These have been taken from the Five Prayers, from each Prayer, one Takbeer’.[1056]
عنه، عن أبيه، عن صفوان بن يحيى، عن منصور بن حازم، قال: سألت أبا – عبد الله (ع) عن المضطر إلى الميتة وهو يجد الصيد؟ – فقال: الصيد، قال: قلت: إن الله قد أحل الميتة إذا اضطر إليها ولم يحل له الصيد؟ – قال: تأكل من مالك أحب إليك أو ميتة؟ – قلت: من مالى، قال: هو من مالك لان عليك الفدية من مالك، قال: قلت: فان لم يكن عندي مال؟ – قال: تقضيه إذا رجعت إلى مالك.
From him, from his father, from Safwan Bin Yahya, from Mansour Bin Hazim who said,
‘I asked Abu Abdullah-asws about a person (in Ihraam for Hajj) who only has available to him the carcasses or to hunt. The Imam-asws replied: He can eat from hunting. I said: Allah-azwj has Made carcasses lawful but not hunting (during Hajj)? The Imam-asws then asked: Do you like to eat from your belongings more or eating from carcasses? I replied: I like eating from my belongings. The Imam-asws said: That is of your belongings, you only have to pay the ‘الفدية’ ransom. I then said, What happens if I do not have anything (to pay the ransom). The Imam-asws said: Borrow and pay when you are back at home.[1057]
عنه، عن أبيه، عن صفوان، عن منصور بن حازم، عمن ذكره عن أبى جعفر (ع) أنه قال: لبعض نسائه أو لجارية له، ناوليني الخمرة أسجد عليها، قالت: إنى حائض، قال: أحيضك في يدك؟!
From him, from his father, from Safwan, from Mansour Bin Hazim, from the one who mentioned it,
Abu Ja’far-asws having said to one of his-asws wives, or slave girls: ‘Hand over to me-asws the ‘Khumra’ so that I-asws can Prostrate upon it’. She said, ‘I am menstruating’. He-asws said: ‘Is your menstruation in your hands?’[1058]
عنه، عن أبيه عن القاسم بن محمد الجوهرى، عن إسحاق بن إبراهيم، عن ابن رشيد، عن أبيه، قال: سمعت أبا عبد الله (ع) يقول: لا يجامع الرجل أمرأته ولا جاريته وفى البيت صبى، فان ذلك مما يورث الزنا.
From him, from his father, from Al Qasim Bin Muhammad Al Jowfary, from Is’haq Bin Ibrahim, from Ibn Rasheed, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘The man should neither copulate with his wife nor with his slave girls, if there is a young child in the house, for that is from the inheritance of the adultery’.[1059]
عنه، عن بعض أصحابنا، رفعه عن حريز، قال: سألت أبا عبد الله (ع) عن المحرم يشم الريحان؟ – قال: لا، قلت: فالصائم؟ – قال: لا، قلت له: يشم الصائم الغالية والدخنة؟ – قال: نعم، قلت: فكيف جاز له أن يشم الطيب ولا يشم الريحان إذا كان صائما؟ – فقال: لان الطيب سنة، والريحان بدعة للصائم.
From him, from one of our companions, raising it from Hareyz who said,
‘I asked Abu Abdullah-asws about the one in Ihraam, can he smell the basil?’ The Imam-asws said, ‘No’. I said, ‘The Fasting one?’ He-asws said: ‘No’. I said to him-asws, ‘The Fasting one can smell the grain and the millet?’ The Imam-asws said: ‘Yes’. I said, ‘So how come it is allowable for him to smell the good things, but cannot smell the fragrances if he was Fasting?’ So he-asws said: ‘Because the perfume is Sunnah, and the basil is an innovation for the Fasting one’.[1060]
عنه، عن أبيه، عن محمد بن سليمان، عن الحسين بن خالد، قال: قلت لابي – الحسن: (ع) لكم تصلح البدنة؟ – قال: عن نفس واحدة، قلت: فالبقرة؟ – تجزى عن خمسة إذا كانوا يأكلون على مائدة واحدة، قلت: كيف صارت البدنة لا تصلح إلا عن واحد والبقرة عن خمس؟ – قال: لان البدنة لم تكن فيها من العلة ما كان في البقرة، إن الذين كانوا آمنوا على عهد موسى بعبادة العجل كانوا خمسة أنفس، وكانوا أهل بيت يأكلون على خوان واحد، وهم ” اذينوه “، وأخوه ” ميذويه “، وابن اخيه، وابنته، وامرأته، فهم الذين أمروا بعبادة العجل فيمن كان بينهم، وهم الذين ذبحوا البقرة التى أمر الله بذبحها.
From him, from his father, from Muhammad Bin Suleyman, from Al Husayn Bin Kahlid who said,
‘I said to Abu Al-Hassan-asws, ‘For how many is a (Sacrificial) camel correct for?’ He-asws said: ‘For one soul’. I said, ‘The cow?’ He-asws said: ‘It is allowed for five if they were eating upon one table’. I said, ‘How come the camel is not correct except from one, and the cow from five?’ The Imam-asws said: ‘Because the camel does not have a reason for it which was in the cow. Those who believed, in the era of Musa-as with the worship of the cow were five souls, and they were a family eating upon the one buffet, and they were allowed it, and his brother prevented it, and the son of his brother, and his daughter, and his wife. So they are the ones who were ordered for the worship of the cow, with regards to what was between them, and they are the one who slaughtered the cow which Allah-azwj had Commanded to be slaughtered’.[1061]
عنه، عن أبيه، عن يونس بن عبد الرحمن، عن حماد بن عثمان، عن حماد اللحام، قال: سألت أبا عبد الله (ع) عن المملوكة تقنع رأسها أذا صلت؟ – قال: لا، قد كان أبى إذا رأى الجارية تصلى في مقنعة ضربها لتعرف الحرة من المملوكة.
From him, from his father, from Yunus Bin Abdul Rahman, from Hamaad Bin Usman, from Hamaad Al Laham who said,
‘I asked Abu Abdullah-asws about the slave girl, should she cover her head when she Prays?’ He-asws said: ‘No. It was so that then my-asws father-asws saw the maid Praying in a veil (Maqna), struck her, in order for the free to be recognised from the slave’.[1062]
عنه، عن أبيه، عن يونس، عن معاوية بن وهب، قال: قلت لابي عبد الله (ع): إن رجلا من الانصار مات وعليه دين ولم يصل النبي صلى الله عليه وآله عليه وقال: لا تصلوا على صاحبكم حتى يضمن عنه الدين، فقال أبو عبد الله (ع): ذلك حق، ثم قال: إنما فعل ذلك رسول الله صلى الله عليه وآله ليتعاطوا الحق، ويؤدى بعضهم إلى بعض، ولئلا يستخفوا بالدين، قد مات رسول الله صلى الله عليه وآله وعليه دين، ومات الحسن (ع) وعليه دين، وقتل الحسين (ع) وعليه دين
From him, from his father, from Yunus, from Muawiya Bin Wahab who said,
‘I said to Abu Abdullah-asws, ‘A man from the helpers died and there were debts upon him, and the Prophet-saww did not Pray over him and said: ‘Do not Pray over your companions until the debt is paid off from him’. So Abu Abdullah-asws said, that, then he-asws said: ‘But rather, Rasool-Allah-saww did that in order for the right to be taken, and some of them leave each other, and perhaps they would fear to be in debt. Rasool-Allah-saww passed away while in debt, and Al-Hassan-asws passed away while in debt, and Al-Husayn-asws was killed while in debt’.[1063] (their-asws debts were paid off by their-asws successors-asws)
وعنه، عن أبيه، عن يونس، عن ابن سنان، قال: سمعت أبا عبد الله (ع) يقول: إنما وضعت القسامة لاجل الحوط، فيحتاط بها على الناس لكى إذا رأى الفاجر عدوه فر منه مخافة القصاص.
And from him, from his father, from Yunus, from Ibn Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘But rather, the sworn testimony has been placed for the sake of the protection. So it gives protection over the people when the immoral one of his enemy sees him, he would flee from him fearing the retribution’.[1064]
عنه، عن أبيه، عن يونس، عن مبارك العقرقوفى، قال: سمعت أبا الحسن (ع) يقول، إنما وضعت الزكوة قوتا للفقراء وتوفيرا لاموالهم.
From him, from his father, from Yunus, from Mubarak Al Aqarquqy who said,
‘I heard Abu Al-Hassan-asws saying: ‘But rather Zakaat has been placed as staple food for the poor and as a saving for their wealth’.[1065]
عنه، عن أبيه، عن ابن محبوب، عن أبى ولاد، قال: قال أبو عبد الله (ع): لا يعطى أحد أقل من خمسة دراهم من الزكوة، وهو أقل ما فرض الله من الزكوة .
From him, from his father, from Ibn Mahboub, from Abu Walaad who said,
‘Abu Abdullah-asws said: ‘No one should give less than five Dirhams from Zakaat, and it is the lowest of what Allah-azwj has Obligated from the Zakaat’.[1066]
عنه، عن أبيه، عن يونس، عن ابن مسكان، عن زرارة، عن أبى جعفر (ع) قال: إنما وضعت الشهادة للناكح لمكان الميراث.
From him, from his father, from Yunus, from Ibn Muskan, from Zarara,
Abu Ja’far-asws has said: ‘But rather, the testimony for the marriage is in place of the inheritance’.[1067]
عنه، عن أبيه، عن يونس بن عبد الرحمن، عن إسحاق بن عمار، عن أبى – بصير، عن أبى عبد الله (ع) قال: قلت له: محرم نظر إلى ساق امرأة فأمنى؟ – قال: إن كان موسرا فعليه بدنة، وإن كان بين ذلك فعليه بقرة، وإن كان فقيرا فعليه شاة، أما إنى لم أجعل ذلك عليه من أجل الماء ولكن من أجل أنه نظر إلى مالا يحل له.
From him, from his father, from Yunus Bin Abdul Rahman, from Is’haq Bin Amaar, from Abu Baseer,
(The narrator says) ‘I said to Abu Abdullah-asws, ‘One in Ihraam looks at a leg of a woman (wife?), so he ejaculates?’ He-asws said: ‘If he, was (financially) solvent, so upon him is the camel (as an expiation); and if he was between that, so upon him is a cow; and if he was poor, so upon him is a sheep. But, that has not been made upon him for the water (ejaculation), but from having looked at what was not Permissible for him (to look at)’.[1068]
عنه، عن أبيه، عن يونس، عمن ذكره، عن أبى إبراهيم (ع) قال: لا تجب الزكوة فيما سبك، قلت: فان كان سبكه فرارا به من الزكوة؟ – قال: أما ترى أن المنفعة قد ذهبت منه، فلذلك لا تجب عليه الزكوة.
From him, from his father, from Yunus, from the one who mentioned it,
Abu Ibrahim-asws (7th Imam-asws) having said: ‘The Zakaat is not Obligatory upon what you revile’. I said, ‘So if I revile it, I can flee with it from the Zakaat?’ He-asws said: ‘But, you see that the benefit has gone from it, so it is due to that, the Zakaat is not Obligated upon it’.[1069]
عنه، عن أبيه، عن يونس بن أبان، عن الاحول، عن ابن سنان، قال: قلت لابي عبد الله (ع): لاى شئ يصام يوم الاربعاء؟ – قال: لان النار خلقت يوم الاربعاء.
From him, from his father, from Yunus Bin Abaan, from Al Ahowl, from Ibn Sinan who said,
‘I said to Abu Abdullah-asws, ‘For which thing is the Fasting for Wednesday?’ He-asws said: ‘Because the Fire (Hell) was Created on the Wednesday’.[1070]
عنه، عن أبيه، عن يونس، عن إسحاق بن عمار، عن أبى عبد الله (ع) قال: إنما يصام يوم الاربعاء لانه لم تعذب أمة في ما مضى إلا يوم الاربعاء وسط الشهر، فيستحب أن يصام ذلك اليوم.
From him, from his father, from Yunus, from Is’haq Bin Amaar,
Abu Abdullah Has said: ‘But rather, he-saww Fasted on Wednesday because the communities of the past had not been Punished except for on Wednesday, middle of the month. So he-saww loved it that he-saww should Fast on that day’.[1071]
عنه، عن أبيه، عن يونس، عن بكار بن أبى بكر الحضرمي، قال: سمعت أبا عبد الله (ع) يقول: لسيرة على بن أبى طالب (ع) في أهل البصرة كانت خيرا لشيعته مما طلعت عليه الشمس، إنه علم أن للقوم دولة، فلو سباهم لسبيت شيعته، قال: قلت: فأخبرني عن القائم، أيسير بسيرته؟ – قال: لا، لان عليا (ع) سار فيهم بالمن لما علم من دولتهم، وإن القائم (ع) يسير فيهم بخلاف تلك السيرة، لانه لا دولة لهم.
From him, from his father, from Yunus, from Bakaar Bin Abu Bakr Al Hazramy who said,
‘I heard Abu Abdullah-asws saying: ‘The method of Ali-asws Bin Abu Talib-asws among the people of Basra was better for his-asws Shiah from what the sun emerges upon. He-asws knew that the people would become dominant (more powerful), so if he-asws were to make them prisoners, his-asws Shiah would have been prisoners’. I said, ‘So, inform me about Al-Qaim-asws. Would he-asws be adopting his-asws way?’ He-asws said: ‘No, because Ali-asws dealt among them with the favours as he-asws knew that they will dominate, but Al-Qaim-asws would deal with them differently because they will not have any dominance’.[1072]
عنه، عن أبيه، عن ابن أبى عمير، عن جميل، عن محمد بن مسلم، عن أبى – جعفر (ع) قال: إن رسول الله صلى الله عليه وآله نهى أن تحبس لحوم الاضاحي فوق ثلاثة أيام من أجل الحاجة، فأما اليوم فلا بأس.
From him, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Muslim,
Abu Ja’far-asws has said: ‘Rasool-Allah-saww forbid that you should withhold the sacrificial meat for more than three days from the term of need. But, as for today, so there is no problem’.[1073]
عنه، عن أبيه، عن يونس، عن جميل بن دراج، قال: سألت أبا عبد الله (ع) عن حبس لحم الاضاحي فوق ثلاثة بمنى؟ – قال: لا بأس بذلك اليوم، إن رسول الله صلى الله عليه وآله إنما قال ذلك لان الناس كانوا يومئذ مجهودين، فأما اليوم فلا بأس.
From him, from his father, from Yunus, from Jameel Bin Daraaj who said,
‘I asked Abu Abdullah-asws about withholding the sacrificial meat for more than three (days) at Mina?’ The Imam-asws said: ‘There is no problem with that today. But rather, Rasool-Allah-saww had said that because in those days the people exerted twice. But, as for today, there is no problem’.[1074]
عنه، عن محمد بن على، عن الحجال، عن حنان، عن ابن العسل رفعه، قال: إنما جعل الحصى في المسجد للنخامة.
From him, from Muhammad Bin Ali, from Al Hajaal, from Hanan, from Ibn Al Asl, raising it, said,
‘But rather, gravel has been made to be in the Masjid for the spitting’.[1075]
عنه، عن أبيه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع)، عن آباءه، عن على (ع) أنه أتاه رجل فقال: إنى كسبت مالا أغمضت في مطالبه حلالا و وحراما وقد أردت التوبة لا أدرى الحلال منه من الحرام وقد اختلط على؟ – فقال على (ع): تصدق بخمس مالك، فان الله قد رضى من الاشياء بالخمس، وسائر المال لك حلال.
From him, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws, said: ‘A man came to him-asws, so he said, ‘I have earned wealth, and I closed my eyes in seeking it, whether it is Permissible or Prohibited, and I wanted to repent. I do not know the Permissible from it from the Prohibited, and it has been mixed up?’ So he-asws said: ‘Give a fifth of your wealth in charity, for Allah-azwj is Pleased with the things with the fifth, and the rest of your wealth is Permissible unto you’.[1076]
عنه، عن إبراهيم، عن الحسين بن أبى الحسن الفارسى، عن سليمان بن جعفر البصري، عن أبى عبد الله، عن آبائه (ع) أنه كره أن يغشى الرجل امرأته وهى حائض، فان غشيها فخرج الولد مجذوما أو أبرص فلا يلومن إلا نفسه،
From him, from Ibrahim, from Al Husayn Bin Abu Al Hassan Al Farsy, from Suleyman Bin Ja’far Al Basry,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having abhorred that the man should overcome his wife whilst she is menstruation. So if he were to overwhelm her, and the child comes out as a leper or with vitiligo, so he should not blame anyone except for himself’.
وعنه قال: وكره أن يغشى الرجل أهله وقد احتلم حتى يغتسل من الاحتلام، فان فعل فخرج الولد مجنونا فلا يلومن إلا نفسه.
And from him, who said,
‘And he-asws abhorred that the man should overwhelm his wife, and has had a wet dream, until he washes himself from the wet dream. So, if he were to do that (copulate), and the child comes out as insane, so he should not blame anyone except for himself’.[1077]
عنه، عن ابن محبوب، عن هشام بن سالم، عن حبيب السجستاني، قال: سألت أبا عبد الله (ع) عن رجل قطع يدى رجلين، اليمينين؟ – فقال: يقطع يا حبيب يده اليمنى أولا وتقطع يده اليسرى للذى قطع يده اليمنى آخرا لانه قطع يد الاخير، ويده اليمنى قصاص للاول،
From him, from Ibn Mahboub, from Hisham Bin Salim, from Habib Al Sajastany who said,
‘I asked Abu Abdullah-asws about a man who had cut right hand of two men. The Imam-asws said: O Habib! First his right hand will be cut as an ‘قصاص’ retribution for the right hand of the first man, then his left hand will be cut-off which would be the retribution ‘قصاص’ for the right-hand of the second man. His right hand cut-off will be the expiation for the right hand will be for the first man’s right-hand cut-off.
قال: فقلت تقطع يداه جميعا فلا تترك له يد يستنظف بها؟ – قال: نعم، إنها في حقوق الناس فيقتص في الاربع جميعا، وأما في حق الله فلا يقتص منه إلا في يد ورجل، فان قطع يمين رجل وقد قطعت يمينه في القصاص قطعت يده اليسرى، وان لم يكن له يدان قطعت رجله باليد التى تقطع، ويقتض منه في جوارحه كلها إذا كانت في حقوق الناس.
I said: So, his both hands will be cut-off and he will not be able to clean himself (after attending his needs)? The Imam-asws replied: All four limbs can be cut-off for the retribution ‘قصاص’ on behalf of people but for the expiation for Allah-azwj, only one hand and one foot (on the opposite sides) is going to be cut-off. Thus, if he cuts-off someone’s right-hand while his own right-hand has already being cut-off (as expiation), then his left hand will be cut-off as expiation. But if he has no hands left on his body then his same side foot will be cut-off, and expiation will be implemented on all his limbs on behalf of his (crime) against other people (for the sake of the rights of the people).[1078]
عنه، عن أبيه، عن فضال بن أيوب، عن الحسين بن أبى العلاء، عن أبى – عبد الله (ع) قال: لما هبط آدم من الجنة ظهرت به شامة سوداء في وجهه، من قرنه إلى قدمه، فطال حزنه وبكاؤه على ما ظهر به، فأتاه جبرئيل (ع) فقال، ما يبكيك يا آدم؟ – قال: لهذه الشامة التى ظهرت بى، فقال: قم يا آدم فصل، هذا وقت الصلوة الاولى، فقام فصلى فانحطت الشامة إلى عنقه،
From him, from his father, from Fazal Bin Ayoub, from Al Husayn Bin Abu Al A’ala,
(It has been narrated) from Abu Abdullah-asws: ‘When Adam-as descended from the Paradise, black spots appeared in his-as face, from the top of his-as head to his-as feet. So he-as prolonged his grief and crying upon what had appeared upon him-as. Jibraeel-as came to him-as and said: ‘What makes you-as cry, O Adam-as?’ He-as said: ‘It is due to these black spots which have appeared upon me-as’. So he-as said: ‘Arise, O Adam-as, and Pray. This is the time for the first Prayer’. So he-as arose and Prayed, so the black spots degenerated to his-as neck.
فجاءه في الصلوة الثانية، فقال: يا آدم قم فصل، هذا وقت الصلوة الثانية، فقام فصلى فانحطت الشامة إلى سرته، فجاء في الصلوة الثالثة فقال: يا آدم قم فصل، هذا وقت الصلوة الثالثة، فقام فصلى، فانحطت الشامة إلى ركبتيه، فجاءه في وقت الصلوة الرابعة، فقال: يا آدم قم فصل، فهذا وقت الصلوة الرابعة، فقام فصلى فانحطت الشامة إلى رجله، فجاءه في الصلوة الخامسة، فقال: يا آدم قم فصل، فهذا وقت الصلوة الخامسة، فقام فصلى وخرج منها، فحمد الله وأثنى عليه،
So he-as came to him-as for the second Prayer and said: ‘O Adam-as! Arise and Pray, this is the time for the second Prayer’. So he-as arose and Prayed, and the black spots degenerated to his-as navel. So he-as came to him-as for the third Prayer and said: ‘Arise O Adam-as and Pray, this is the time for the third Prayer’. So he-as arose and Prayed, and the black spots degenerated to his knees. So he-as came to him-as for the fourth Prayer and said: ‘Arise O Adam-as and Pray, this is the time for the fourth Prayer’. So he-as arose and Prayed, and the black spots degenerated to his feet. So he-as came to him-as for the fifth Prayer and said: ‘Arise O Adam-as and Pray, this is the time for the fifth Prayer’. So he-as arose and Prayed, and the black spots exited from him-as. So he-as Praise Allah-azwj and Extolled Him-azwj.
فقال: يا آدم مثل ولدك في هذه الصلوة كمثلك في هذه الشامة، من صلى من ولدك في كل يوم خمس صلوات خرج من ذنوبه كما خرجت من هذه الشامة.
So he-as (Jibraeel-as) said: ‘O Adam-as! The example for your-as children with regards to these Prayers is like the example of these black spots of yours-as. The ones from your-as children who Pray these five Prayers every day, would come out from his sins just as you-as have come out from these black spots’.[1079]
عنه بهذا الاسناد، قال: قال أبو عبد الله (ع): قال الحسن بن على بن أبى طالب (ع): جاء نفر إلى رسول الله صلى الله عليه وآله فقالوا في حديث سألوه عنه طويلا: يا محمد وأخبرنا لاى شئ وقت الله الصلوة في خمس مواقيت على أمتك في ساعات الليل والنهار؟ – قال النبي صلى الله عليه وآله: إن الشمس إذا صارت في الجو عند زوال الشمس لها حلقة تدخل فيها، فإذا دخلت فيها زالت، فسبح كل شئ ما دون العرش لوجه ربى، وهى الساعة التى يصلى فيها على ربى،
From him, by this chain, said,
‘Abu Abdullah-asws said: ‘Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws said: ‘A number of persons came to Rasool-Allah-saww, so they spoke in a lengthy discussion in which they asked him-saww, ‘O Muhammad-saww! And inform us, for which thing did Allah-azwj Prescribe five timings for the Prayers upon your-saww community, during the times of the night and the day?’ The Prophet-saww said: ‘When the sun come to be in the atmosphere when it sets, there is a loop in which it enters. So when it enters into it, it sets. So, everything which is beneath the Throne Glorifies for the Sake of my-saww Lord-azwj, and it is the time in which my-saww Lord-azwj is Prayed to.
فافترض الله على وعلى أمتى فيها الصلوة، وقال: ” أقم الصلوة لدلوك الشمس إلى غسق الليل ” وهى الساعة التى يؤتى فيها بجهنم يوم القيامة، فما من مؤمن وفق له في تلك الساعة أن يقوم أو يسجد أو يركع إلا حرم الله جسده على النار،
Thus, Allah-azwj Obligated the Prayers therein upon me-saww and upon my-saww community, and Said [17:78] Establish the Prayer from the declining of the sun till the darkness of the night. And it is the time in which they will bring the hell on the Day of Judgement. So there is none from a Believer who stands, or Prostrates, or Bows in accordance to it, except that Allah-azwj Forbids his body unto the Fire.
وأما صلوة العصر فهى الساعة التى أكل آدم من الشجرة فأخرجه الله من الجنة، وأمر ذريته بهذه الصلوة إلى يوم القيامة واختارها لامتي، فهى أحب الصلوات إلى الله، وأوصاني ربى أن أحفظها من بين الصلوات،
As for Al-Asr Prayer, so it is the time in which Adam-as ate from the tree, therefore Allah-azwj Exited him from the Paradise, and Commanded his-as offspring with these Prayers up to the Day of Judgement, and Chose these for my-saww community. Thus, these are the most Beloved of the Prayers to Allah-azwj, and my-saww Lord-azwj Advised me-saww that I-saww should protect these from between the Prayers.
وأما صلوة المغرب فهى الساعة التى تاب الله على آدم، وكان بين ما أكل من الشجرة وبين ما تاب عليه ثلاث مائة سنة من أيام الدنيا، ويوم من أيام الآخرة ألف سنة، وكان ما بين العصر إلى العشاء، فصلى آدم ثلاث ركعات، ركعة لخطيئته، وركعة لخطيئة حواء، وركعة لتوبته، فافترض الله هذه الثلاث الركعات على أمتى، وهى الساعة التى يستجاب فيها الدعاء، ووعدني ربى أن يستجيب لمن دعاه فيها بالدعاء، وهى الصلوة التى أمرنى ربى بها فقال: سبحان الله حين تمسون وحين تصبحون،
And As for the Magrib Prayers, so it is the time in which Allah-azwj Turned to Adam-as (with Mercy), and there was in between him-as eating from the tree, and Allah-azwj Turning to him-as, three hundred years from the days of the world, and a thousand years from the days of the Hereafter, and what is in between Al-Asr to Al-Isha. So, Adam-as Prayed three Cycles, and one Cycle for his-as error, and one Cycle for the error of Hawwa-as, and one Cycle for his-as repentance. Thus, Allah-azwj Obligated these three Cycles upon my-saww community, and it is the time in which Allah-azwj Answers the supplication. And my-saww Lord-azwj has Promised me-saww that He-azwj will Answer the one who supplicates with the supplication. And these are the Prayers which my-saww Lord-azwj has Commanded me-saww with, so Allah-azwj Said: [30:17] Therefore Glorify Allah when you come up to the evening and when you come up to the morning.
وأما صلوة العشاء الاخرة، فان للقبر ظلمة، وليوم القيامة ظلمة، أمرنى الله وأمتى بهذه الصلوة في ذلك الوقت لينور القبر والصراط، وما من قدم مشت إلى صلوة العتمة إلا حرم الله صاحبها على النار، وهى الصلوة التى اختارها الله للمرسلين قبلى،
And as for the Isha Prayer, the last one, so it is for the darkness of the grave, and for the darkness of the Day of Judgement. Allah-azwj Commanded me-saww and my-saww Community with these Prayers during that time in order to Lighten up the grave and the Bridge. And there are none from the feet which walked to the Prayer in the darkness, except that Allah-azwj would forbid its owner upon the Fire. And it is the Prayer which Allah-azwj has Chosen for the Mursil Prophets-as before me-saww.
وأما صلوة الفجر، فان الشمس إذا طلعت تطلع على قرنى شيطان، فأمرني الله أن أصلى في ذلك الوقت صلوة الفجر، قبل طلوع الشمس من قبل أن يسجد لها الكفار، فتسجد أمتى لله، وسرعتها أحب إلى الله، وهى الصلوة التى تشهد لها ملائكة الليل وملائكة النهار،
And as for Al-Fajr Prayer, so when the sun emerges, so does a Satan-la. So Allah-azwj Commanded me-saww that I-saww should Pray in that time, Al-Fajr Prayer, before the emergence of the sun, before the Infidel prostrates to it. So my-saww community prostrates to Allah-azwj and hastens to be Loved by Allah-azwj. And it is the Prayer which the Angels of the night and the Angels of the day witness.
قالوا: صدقت يا محمد، فأخبرنا لاى شئ تغسل هذه الجوارح الاربع وهى أنظف المواضع في الجسد؟ – قال النبي صلى الله عليه وآله: لما أن وسوس الشيطان إلى آدم (ع) دنا آدم من الشجرة، ونظر إليها ذهب ماء وجهه، ثم قام ومشى إليها، وهى أول قدم مشت إلى الخطيئة، ثم تناول بيده منها ما عليها وأكل، فطار الحلى والحلل عن جسده، فوضع آدم يده على أم راسه، وبكى، ثم تاب الله عليه وفرض عليه وعلى ذريته غسل هذه الجوارح الاربع، أمره بغسل الوجه لما أن نظر إلى الشجرة، وأمره بغسل الساعدين إلى المرفقين لما تناول بيده، وأمره بمسح الرأس لما وضعه على أم رأسه، وأمره بمسح القدمين لما أن مشى بها إلى الخطيئة.
They said, ‘You-saww have spoken the truth, O Muhammad-saww! So, inform us, for which thing these body parts have to be washed when these are the cleanest parts of the body?’ The Prophet-saww said: ‘When the Satan-la suggested unto Adam-as, he-as approached the tree and looked at it, the water of his-as face went away. Then he-as stood up, and walked towards it, and it was the first step walked towards the error. Then he-as took by his-as hand, from it and ate. So the ornaments and robes flew off from his-as body. So Adam-as placed his-as hands upon the top of his-as head and cried. Then Allah-azwj Sent towards him-as, and Obligated upon him-as and upon his-as offspring the washing of these four parts (of the body). Allah-azwj Commanded him-as to wash the face for having looked at the tree; and Commanding him-as to wash the two forearms up to the two elbows because he-as took it by his-as hands; and Commanded him-as (wash) the head because he-as placed (his-as hands) upon his-as head; and Commanded him for the wiping upon the feet, when he-as went by these to the error’.[1080]
عنه بهذا الاسناد، قال: قلت لابي عبد الله (ع): إن أصحاب الدهر يقولون: كيف صارت الصلوة ركعة وسجدتين، ولم تكن ركعتين وسجدتين؟ – فقال: إذا سألت عن شئ ففرغ قلبك لفهمه، إن الناس يزعمون أن أول صلوة صلاها رسول الله صلى الله عليه وآله صلاها في الارض أتاه جبرئيل بها وكذبوا،
From him, by this chain, said,
‘I said to Abu Abdullah-asws: ‘The companions of the time are saying, ‘How did the Prayer come to be one Cycle and two Prostrations, and did not become one Cycle and one Prostration?’ So the Imam-asws said: ‘When you ask something, so free your heart in order to understand. The people are alleging that the first Prayer which Rasool-Allah-saww Prayed was on the earth. Jibraeel-as came to him-saww with it, but they are lying.
إن أول صلوة صلاها في السماء بين يدى الله تبارك وتعالى مقابل عرشه جل جلاله، أوحى إليه وأمره أن يدنو من صاد، فيتوضأ، و قال: أسبغ وضوءك، وطهر مساجدك وصل لربك،
The first Prayer, Rasool-Allah-saww Prayed was in the sky in front of Allah-azwj Blessed and High, facing His-azwj Throne, Majestic is His-azwj Majesty. Allah-azwj Revealed unto him-saww, and Commanded him-saww that he-saww should approach [38:1] Saad. So he-saww performed ablution. And He-azwj Said: “Perfect your-saww ablution, and clean your-saww prostration places (Masjids), and Pray to your-saww Lord-azwj”.
قلت له: وما الصاد؟ – قال: عين تحت ركن من أركان العرش أعدت لمحمد صلى الله عليه وآله ثم قرأ أبو عبد الله (ع) ” ص والقرآن ذى الذكر ” فتوضأ منها وأسبغ وضوءه، ثم استقبل عرش الرحمن، فقام قائما فأوحى الله إليه بافتتاح الصلوة ففعل، ثم أوحى الله إليه بفاتحة الكتاب وأمره أن يقرأها،
I said to him-asws, ‘And what is the ‘Saad’?’ He-asws said: ‘A spring beneath a corner from the corners of the Throne, Prepared for Muhammad-saww’. Then Abu Abdullah-asws recited [38:1] Saad. I Swear by the Quran, full of Remembrance. So he-saww performed his-saww ablution from it, and perfected his-saww ablution, and faced the Throne of the Beneficent. So he-saww stood upright, and Allah-azwj Revealed unto him-saww with the Opening of the Prayer, so he-saww did that. Then, Allah-azwj Revealed unto him-saww, with the Opening of the Book (Surah Al-Fatiha) and Commanded him-saww that he-saww should read it.
ثم أوحى إليه أن اقرأ يا محمد نسب ربك فقرأ: ” قل هو الله أحد، الله الصمد ” ثم أمسك تبارك وتعالى عنه القول، فقرأ رسول الله صلى الله عليه وآله من تلقاء نفسه: ” الله أحد، الله الصمد، الله الواحد الاحد الصمد “،
Then Allah-azwj Revealed unto him-saww: “Read, O Muhammad-saww! Lineage your-saww Lord-azwj”. So Rasool-Allah-saww recited: [112:1] Say: He, Allah, is One. [112:2] Allah is the One on Whom all depend. Then the Blessed and High Held back the Speech from him-saww. So, Rasool-Allah-saww recited from his-saww own self: Allah-azwj is One, Allah-azwj is ‘Al-Samad’, the Alone, the One, the ‘Samad’.
ثم أوحى الله إليه تبارك وتعالى: أن اقرأ: ” لم يلد ولم يولد، ولم يكن له كفؤا أحد ” فقرأ وأمسك الله عنه القول، فقرأ رسول الله صلى الله عليه وآله من تلقاء نفسه ” كذلك الله ربنا ”
Then, Allah-azwj Blessed and High Revealed unto him-saww: “Read – [112:3] He begets not, nor is He begotten. [112:4] And none is like Him. So he-saww recited it, and Allah-azwj Held back the Speech from him-saww. So, Rasool-Allah-saww recited from his-saww own self: ‘Such is Allah-azwj, our Lord-azwj’.
فلما قال ذلك أوحى الله إليه أن استو قائما لربك يا محمد وانحر، فاستوى ونصب نفسه بين يدى الله، فأوحى الله إليه أن اسجد لربك فخر ساجدا، فأوحى الله إليه أن استو جالسا يا محمد، ففعل، فلما رفع رأسه من أول السجدة تجلى له ربه تبارك وتعالى فخر ساجدا من تلقاء نفسه، لا لامر ربه، فجرى ذلك الفضل من الله وسنة من رسول الله صلى الله عليه وآله.
So when Rasool-Allah-saww said that, Allah-azwj Revealed unto him-saww: “Stand straight for your-saww Lord-azwj, O Muhammad-saww, and make a sacrifice”. So he-saww stood up and established himself-saww in front of Allah-azwj. So Allah-azwj Revealed unto him-saww: “Prostrate to your-saww Lord-azwj”. So he-saww fell down in prostration. And Allah-azwj Revealed unto him-saww: “Sit upright, O Muhammad-saww’. So he-saww did it. So when he-saww raised his-saww head from the first Prostration, his-azwj Lord-azwj Blessed and High Unveiled (His-azwj Light) unto him-saww, so he-saww fell down in prostration from his-saww own self, not by the Command of his-saww Lord-azwj. So that flowed as a Grace from Allah-azwj, and as a Sunnah from Allah-azwj and from Rasool-Allah-saww’.[1081]
عنه، عن أبيه، عن خلف بن حماد، عن ابن مسكان، عن الحلبي وأبى بصير، عن أبى عبد الله (ع) قال: تخفيف الفريضة وتطويل النافلة من العبادة.
From him, from his father, from Khalaf Bin Hamaad, from Ibn Muskan, from Al Halby and Abu Baseer,
Abu Abdullah-asws has said: ‘Lightening of the Obligations, and prolongation of the optional are from the worship’.[1082]
عنه، عن أبيه، عن أبى إسماعيل، قال: سأل رجل شريكا ونحن حضور، فقال: ما تقول في رجل على باب داره مسجد لا يقنت فيه ووراء ذلك المسجد مسجد يقنت فيه؟ – قال: يأتي المسجد الذى يقنت فيه، فقال: ما تقول في رجل يرى القنوت فسها ولم يقنت؟ – قال: يسجد سجدتي السهو، فقال: ما تقول في رجل لم ير القنوت فسها فقنت؟ – قال: فضحك وقال: هذا رجل سها فأصاب
From him, from his father, from Abu Ismail who said,
‘What are you-asws saying regarding a man, upon the door of his house is a Masjid, they do not ‘القنوت’ invocation (Qunoot) in it, and behind that Masjid there is a Masjid in which ‘القنوت’ invocation (Qunoot) is done in it?’ The Imam-asws said: ‘He should come to the Masjid in which there is ‘القنوت’ invocation (Qunoot) done’. So he said, ‘What are you-asws saying regarding a man who sees the ‘القنوت’ invocation, so he forgets it and does not offer ‘القنوت’?’ The Imam-asws said: ‘He should perform two Prostrations of forgetfulness (Sahw)’. So he said, ‘What are you-asws saying regarding a man who sees the ‘القنوت’ invocation, so he forgets it, but then he offers ‘القنوت’ (upon remembering it)?’ The Imam-asws laughed and said: ‘This is a man who forgot, so he got it right’.[1083]
عنه، عن أبيه، عن محمد بن سنان، عن ابن مسكان، عن أبى عبد الله (ع). قال: سئل عن رجل صلى الفريضة فلما رفع رأسه من السجدة الثانية من الركعة الرابعة أحدث؟ – فقال: أما صلوته فقد مضت، وأما التشهد فسنة في الصلوة، فليتوضأ وليعد إلى مجلسه أو مكان نظيف فيتشهد.
From him, from his father, from Muhammad Bin Sinan, from Ibn Muskan,
Abu Abdullah-asws was asked about a man who Prayed the Obligatory Prayer, so when he raised his head from the second Prostration from the fourth Cycle (he breaks his ablution), shall he start anew?’ So he-asws said: ‘As for his Prayer, so it has passed, and as for the Tashahhud, so it is a Sunnah in the Prayer. So he should perform ablution, and return to his seating or a clean place, so he should perform Tashahhud’.[1084]
عنه، عن أبيه، عن العباس بن معروف، عن على بن مهزيار، عن الحسين بن سعيد رفع الحديث، قال: سئل أبو عبد الله (ع) عن رجل نسى صلوة من الصلوات الخمس، لا يدرى أيتها هي؟ – قال: يصلى ثلاثة، وأربعة، وركعتين، فان كانت الظهر والعشاء، كان قد صلى، وإن كان المغرب والغداة، فقد صلى.
From him, from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, raising the Hadeeth, said,
‘Abu Abdullah-asws was asked about a man forgot one Prayer from the five Prayers, not knowing which one it was?’ The Imam-asws said: ‘He should Pray three, and four, and two Cycles, so if it was Al-Zohr and Al-Isha, so he has Prayed, and if it was Al-Magrib and the morning, so he has Prayed’.[1085]
عنه، عن يونس، عن معاوية بن وهب، عن أبى عبد الله (ع) قال: في رجل دخل مع الامام في الصلوة وقد سبقه الامام بركعة فخرج مع الامام فذكر أنه فاتته ركعة؟ – قال: يعيد ركعة واحدة.
From him, from Yunus, from Muawiya Bin Wahab,
Abu Abdullah-asws having said with regards to a man who includes himself in the Prayer with the Imam, and the Imam has preceded him by one Cycle, so he comes out with the Imam, and remembers that he has lost one Cycle?’ He-asws: ‘He should repeat one Cycle’.[1086]
عنه، عن أبيه، عن محمد بن مهران، عن القاسم الزيات، عن عبد الله بن حبيب بن جندب، قال: قلت لابي عبد الله (ع): إنى أصلى المغرب مع هؤلاء وأعيدها، فأخاف أن يتفقدوني؟ – قال: إذا صليت الثانية فمكن في الارض إليتيك ثم انهض وتشهد وأنت قائم، ثم اركع واسجد، فانهم يحسبون أنها نافلة.
From him, from his father, from Muhammad Bin Mahran, from Al Qasim Al Zayaat, from Abdullah Bin Habeeb Bin Jandab who said,
‘I said to Abu Abdullah-asws, ‘I Prayed Al-Magrib with those ones, and I returned to it. So I feared that they might be surveying (looking) at me?’ He-asws said: ‘When you Pray for a second time, so sit yourself upon the ground, then rise up, and testify while you are standing, then bow and Prostrate, so they would be reckoning that it is an Optional (Prayer)’.[1087]
وعنه، عن العباس بن معروف، عن على بن مهزبار، عن النضر بن سويد، عن محمد بن أبى حمزة وفضالة، عن الحسين بن عثمان جميعا، عن أبى ولاد جعفر بن سالم، قال: سألت أبا عبد الله (ع) عن التسليم في ركعتي الوتر؟ – قال نعم، وان كانت لك حاجة فاخرج واقضها ثم عد إلى مكانك واركع ركعة.
And from him, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza and Fazaalat, from Al Husayn Bin Usman together, from Abu Walad Ja’far Bin Saalim who said,
‘I asked Abu Abdullah-asws about the greeting in the two Cycles of Al-Witr (Prayer)’. He-asws said: ‘Yes, if there was a need for you, so go out and fulfil it, then return to your place, and Pray one Cycle’.[1088]
وعنه، عن أيوب بن نوح، وسمعته منه، عن العباس بن عامر، عن الحسين بن المختار، قال: سئل عن رجل فاتته ركعة من المغرب من الامام وأدرك الاثنتين، فهى الاولى له والثانية للقوم، أيتشهد فيها؟ – قال: نعم، قلت: ففى الثانية أيضا؟ – نعم، هن بركات.
And from him, from Ayoub Bin Nuh, and I heard it from him, from Al Abbas Bin Aamir, from Al Husayn Bin Al Mukhtar who said,
‘The Imam-asws was asked about a man who missed a Cycle from the Magrib Salaat from the Imam, and realised it was the second, so for him it was the first and for the people it was the second, should be (perform) Tashahhud in it?’ He-asws said: ‘Yes’. I said, ‘And in the second as well?’ He-asws said: ‘Yes, there is Blessing in these’.[1089]
وعنه، عن أبيه، عن صفوان وعبد الرحمن بن أبى بخران، عن ابن بكير، عن زرارة، قال: سألت أبا عبد الله (ع) عن إمام أكون معه فأفرغ من القراءة قبل أن يفرغ؟ – قال: أمسك آية ومجد الله وأثن عليه، فإذا فرغ فاقرأها ثم اركع.
And from him, from his father, from Safwan and Abdula Rahman Bin Abu Bakhran, from Ibn Bakeyr, from Zarara who said,
‘I asked Abu Abdullah-asws about an Imam which I come to be with him (in the Prayer), so I become free from the recitation before he is free from it?’ He-asws said: ‘Hold the Verse, and Glorify Allah-azwj and Praise Him-azwj. So when he is free from its recitation, then Bow down’.[1090]
وعنه، عن أبيه، عن صفوان الجمال، قال: قلت لابي عبد الله (ع): إن عندنا مصلى لا نصلى فيه وأهله نصاب وإمامهم مخالف، أفأءتم به؟ – قال: لا، فقلت: إن قرأ أقرأ خلفه؟ – قال: نعم، قلت: فان نفدت السورة قبل أن يفرغ؟ – قال: سبح الله وكبر، إنما هو بمنزلة القنوت، وكبر وهلل.
And from him, from Safwan Al Jamal who said,
‘I said to Abu Abdullah-asws, ‘There is a Prayer place with us in which we do not Pray, and its people are Nasibis (Hostile ones), and their imam is an opponent, shall I follow him?’ The Imam-asws said: ‘No’. So I said, ‘If he recites, and I recite behind him?’ The Imam-asws said: ‘Yes’. I said, ‘So if I finish the Chapter before he is free from it?’ He-asws said: ‘Glorify Allah-azwj and Exclaim His-azwj Greatness. But rather, it is of the status of Al-Qunoot; and exclaim His-azwj Greatness and extol His-azwj Holiness’.[1091]
وعنه، عن أحمد بن الحسن بن على بن فضال، عن عمرو بن سعيد، عن مصدق بن صدقة، عن عمار بن موسى الساباطى، عن أبى عبد الله (ع) عن رجل جاء مبادرا والامام راكع فركع؟ – قال: أجزأته تكبيرة لدخوله في الصلوة وللركوع
And from him, from Ahmad Bin Al Hassan Bin Ali Bin Fazaal, form Amro Bin Saeed, from Masdaq Bin Sadaqa, from Amaar Bin Musa Al Sabatany,
(It has been narrated) from Abu Abdullah-asws, from a man who came initiating (the Prayer) and the Imam had Bowed, so should he be Bowing?’ He-asws said: ‘He is allowed to exclaim (Takbeer) to enter into the Prayer, and (to joining) from the Bowing’.[1092]
وعنه، عن يعقوب بن يزيد، عن محمد بن زياد، عن الحسين بن أبى العلاء، عن أبى عبد الله (ع) قال: سألته عن المجذوم والابرص منا، أيؤم المسلمين؟ – قال: نعم، وهل يبتلى الله بهذا إلا المؤمن؟! وهل كتب البلاء إلا على المؤمنين؟!
And from him, from Yaqoub Bin Yazeed, from Muhammad Bin Ziyad, from Al Husayn Bin Abu Al A’ala,
‘I asked Abu Abdullah-asws about the leper and (one suffering from) vitiligo from us, is it caused to the Muslims?’ He-asws said: ‘Yes, and does Allah-azwj Test by this (all) except for the Believer? And Allah-azwj Afflicts none except for the Believers?’[1093]
وعنه، عن أبيه، عن العباس بن معروف، عن على بن مهزيار، عن ابن أبى عمير، ورواه أبى، عن ابن أبى عمير، عن بعض أصحابنا، عن أحدهما (ع) في مسافر أدرك الامام ودخل معه في صلوة الظهر؟ – قال: فليجعل الاوليين الظهر والاخريين السبحة، وإن كانت صلوة العصر جعل الاوليين سبحة والاخريين العصر.
And from him, from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Ibn Abu Umeyr, and my father reported it, from Ibn Abu Umeyr, from one of our companions,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws) with regards to a traveller who sees the Imam, and includes himself with him in Al-Zohr Prayer?’ The Imam-asws said: ‘So he should make the first two to be for Al-Zohr, and the last two as Al-Subah (morning). If it was Al-Asr Prayer, make the first two to be the morning (Prayer), and the last two to be Al-Asr’.[1094]
وعنه، عن أبيه، عن العباس بن معروف، عن على بن مهزيار قال: قال بعض أصحابنا لابي عبد الله (ع): ما بال صلوة المغرب لم يقصر فيها رسول الله صلى الله عليه وآله في السفر والحضر مع نافلتها؟ – قال: لان الصلوة كانت ركعتين ركعتين، فأضاف رسول الله صلى الله عليه وآله إلى كل ركعتين ركعتين ووضعها عن المسافر وأقر المغرب على وجهها في السفر والحضر، ولم يقصر في ركعتي الفجر أن يكون تمام الصلوة سبعة عشر ركعة في السفر والحضر.
And from him, from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar who said,
‘One of our companions said to Abu Abdullah-asws, ‘What is the matter that Rasool-Allah-saww did not shorten the Magrib Prayer during the travel as well as hazards along with its optional (Salaat)?’ The Imam-asws said: ‘Because the Salaat used to consist of two Cycles or/and two Cycles. So Rasool-Allah-saww increased two Cycles to each of the two Cycles (which are now four cycles), and placed is (away) from the traveller, but let the Magrib upon its aspect (three cycles) during the travels and hazards, and did not shorten in the Cycles of Al-Fajr in order to the whole of the Prayers to be seventeen Cycles during the travel and the hazards’.[1095]
وعنه، عن أبيه رفع الحديث، قال: قال جعفر بن بشير: وحدثني محمد بن الحسين، عن جعفر بن بشير، قال: سئل أحدهم عن رجل ذكر أنه لم يسجد في الركعتين الاوليين إلا سجدة وهو في التشهد الاول؟ – قال: فليسجدها ثم ينهض، وإن ذكره وهو في التشهد الثاني قبل أن يسلم فليسجدها ثم يسلم ويسجد سجدتي السهو.
And from him, from his father, raising the Hadeeth from Ja’far Bin Bashir, from Muhammad Bin Al Husayn, from Ja’far Bin Bashir who said,
‘One of them-asws (5th or 6th Imam-asws was asked about a man who remembered that he had not Prostrated in the first two Cycles, except for one Prostration, and he was in the first Tashahhud?’ The Imam-asws said: ‘He should Prostrate it, then rise, and if he remembered it and he is in the second Tashahhud, before he greets (finishes the Prayer), so he should Prostrate it, then greet, then Prostrate the Prostration of the forgetfulness (Sahw)’.[1096]
وعنه، عن إبراهيم بن هاشم، عن محمد بن حفص، عن صباح الحذاء، عن قثم عن أبى عبد الله (ع) قال: قلت له: جعلت فداك، أخبرني عن الزكوة، كيف صارت من كل ألف خمسا وعشرين؟ – ولم يكن أقل ولا أكثر، ما وجهها؟ – قال: إن الله خلق الخلق كلهم، فعرف صغيرهم وكبيرهم وغنيهم وفقيرهم، فجعل من كل ألف إنسان خمسة وعشرين مسكينا، فعلى قدر ذلك أمر بالزكوة، ولو علم أن ذلك لا يسعهم لزادهم، لانه خالقهم وهو أعلم بهم.
And from him, from Ibrahim Bin Hashim, from Muhammad Bin Hafs, from Sabah Al Haza’a, from Qasam,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! Inform me about the Zakaat, how did it come to be twenty five from every thousand? – and did not come to be less or more, what is its reason?’ The Imam-asws said: ‘Allah-azwj Created all the people, so He-azwj Recognises their small ones and their great ones, and their rich ones and the poor ones. So, He-azwj Made from every thousand human beings, twenty five poor ones. Therefore, Allah-azwj in accordance to that, Commanded for the Zakaat. And if only they knew that there is no leeway for increasing for them, because Allah-azwj Created them and is more Knowing of them’.[1097]
وعنه، عن على بن محمد القاسانى، عن القاسم بن محمد، عن أبى أيوب وحفص بن غياث، عن أبى عبد الله (ع) قال: سألته عن نساء اليهود والنصارى والمجوس، كيف سقطت عنهن الجزية ورفعت؟ – قال: لان رسول الله صلى الله عليه وآله نهى عن قتل النساء والولدان في الحرب الا أن تقاتل،
From him, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Abu Ayoub and Hafs Bin Gayas,
‘I asked Abu Abdullah-asws about the Jewish, and the Christian, and the Magian women, how the tax was reduced from them and raised?’ The Imam-asws said: ‘Because Rasool-Allah-saww Prohibited from killing the women and the children during the war except if they were fighting’.
ثم قال: وإن قاتلت فأمسك اعنها ما أمكنك ولم تخف خللا، فلما نهى عن قتلهم في دار الحرب كان ذلك في دار الاسلام أولى، فلو امتنعت أن تؤدى الجزية كانوا ناقضى العهد، وحلت دمائهم وقتلهم، لان قتل الرجال مباح في دار الشرك وكذلك المقعد من أهل الذمة والاعمى والشيخ الفاني ليس عليهم جزية، لانه لا يمكن قتلهم لما نهى رسول الله صلى الله عليه وآله عن قتل المقعد والاعمى والشيخ الفاني والمرأة والولدان في دار الحرب، فمن أجل ذلك رفعت عنهم الجزية.
Then the Imam-asws said: ‘Even if they are inclined to flight but try to avoid their killing, and Rasool-Allahaww has forbidden killing them during the war, and in peace and stability, targeting them is strictly forbidden. If they stop paying taxes ‘الجزية’ then they have violated the agreement and spilling their blood will be justified. This would be the killing of their men, as Rasool-Allahaww said it is not permissible to kill the infirm, old, and disabled, along with children and women even in the war, this is the reason taxes ‘الجزية’ is not applicable on the latter ones.[1098]
عنه، عن على بن محمد القاسانى، عن القاسم بن محمد، عن سليمان بن داود، عن فضيل بن غياث، قال: قلت لابي عبد الله (ع): ما معنى هذه اللفظة ” الحج الاكبر “؟ – قال: لانها هي السنة التى حج فيها المسلمون والمشركون بأجمعهم، ثم لم يحج المشركون بعد تلك السنة.
From him, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Fazeyl Bin Gayaas who said,
‘I said to Abu Abdullah-asws, ‘What is the meaning of these words, ‘[9:3] ‘الحج الاكبر’ The greater Hajj?’ The Imam-asws said: ‘Because it was the year in which the Muslims and the Polytheists performed Hajj. Then the Polytheists did not perform Hajj after that year’.[1099]
وعنه، عن أبيه، عن داود بن القاسم قال: قال: سئل أحدهم عن الواحد ما هو؟ – قال: المجتمع عليه بجميع الالسن بالوحدانية.
And from him, from his father, from Dawood Bin Al Qasim who said,
‘One of them-asws (5th or 6th Imam-asws) was asked about the ‘الواحد’ One, what is it?’ The Imam-asws said: ‘The gathering to Him-azwj of all the tongues (narrating) with the Oneness’.[1100]
عنه، عن على بن السندي، قال: حدثنى معلى بن محمد البصري، عن على بن أسباط، عن عبد الله بن محمد صاحب الحجال، قال: قلت لجميل بن دراج، قال رسول الله صلى الله عليه وآله: إذا أتاكم شريف قوم فأكرموه؟ – قال: نعم، قلت: فما الحسب؟ فقال: الذى يفعل الافعال الحسنة بماله وغير ماله، فقلت: فما الكرم؟ – فقال: التقى.
From him, from Ali Bin Al Sindy, from Moala Bin Muhammad Al Basry, from Ali Bin Asbaat, from Abdullah Bin Muhammad, author of Al Hajaal, who said,
‘I said to Jamil Bin Daraaj, ‘Rasool-Allah-saww said: ‘If the noble person come to you, be benevolent with him?’ He said, ‘Yes’. I said, ‘So what is the ancestry?’ So he said, ‘By which he does the good deeds with his wealth and other than his wealth’. So I said, ‘So what is the benevolence?’ So he said, ‘To assemble together’.[1101]
عنه، عن أبيه، عن محمد بن سنان، عمن ذكره، عن أبى عبد الله (ع) في قول الله عزوجل: ” إن الله وملائكته يصلون على النبي، يا أيها الذين آمنو صلوا عليه وسلموا تسليما ” فقال: قال: أثنوا عليه وسلموا له، فقلت: كيف علمت الرسل أنها رسل؟ – قال: كشف عنها الغطاء، قلت: بأى شئ علم المؤمن أنه مؤمن؟ – قال: بالتسليم لله والرضى بما ورد عليه من سرور وسخط.
From him, from his father, from Muhammad Bin Sinan, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj 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.
So the Imam-asws said: ‘Acting upon his-saww command and submitting to him-as’. So I said, ‘How does the Rasool-saww know that he-saww is a Rasool-saww?’ The (Imam) said; ‘كشف عنها الغطاء’ Revelation of the Hidden from him-saww’. I asked, ‘Does ‘المؤمن’ the (Believer) know that he is a ‘مؤمن’ (Believer)?’ The Imam-asws said: ‘By the submission to Allah-azwj, and being pleased with what came to him from the joy and the anger’.[1102]
وعنه، عن أحمد بن محمد بن أبى نصر، عن الحسين بن خالد قال: قلت للرضا (ع): إنا روينا حديثا عن النبي صلى الله عليه وآله أنه قال: من شرب الخمر لم يقبل له صلوة أربعين يوما، فقال: صدقوا، قلت: فكيف لا يقبل صلوته أربعين يوما، لا أقل منه ولا أكثر؟
And from him, from Ahmad Bin Muhammad Bin Abu Nasr, form Al Husayn Bin Khalid who said,
‘I said to Al-Reza-asws, ‘We are reporting a Hadeeth from the Prophet-saww having said: ‘The one who drinks wine, his Salaat would not be Accepted for forty days’. So he-asws said: ‘It is true’. I said, ‘So how can his Prayer not be Accepted for forty days, neither less than that nor more?’
– قال: لان الله تبارك وتعالى قدر خلق الانسان، فجعلها نطفة أربعين يوما، ثم صيرها بعد ذلك علقة أربعين يوما، ثم صيرها بعد ذلك مضغة أربعين يوما، فإذا شرب الخمر بقيت في مشاشته أربعين يوما.
The Imam-asws said: ‘Because Allah-azwj Blessed and High Pre-determined the Creation of the human being, so He-azwj Made him a seed for forty days, then after that Caused it to become a clot for forty days, after that Caused it to become lump of flesh, for forty days. So when wine is drunk, it remains in his bones for forty days’.[1103]
وعنه، عن يعقوب بن يزيد، عن مروك بن عبيد، عن جميع بن عمرو، عمن رواه، عن أبى عبد الله (ع) قال: قال لى: أي شئ الله أكبر؟ – فقلت: لا والله ما – أدرى إلا أنى أراه أكبر من كل شئ، فقال: وكان ثم شئ سواه فيكون أكبر منه؟ – فقلت: وأى شئ هو الله أكبر؟ – قال: أكبر من أن يوصف.
And from him, from Yaqoub Bin Yazeed, from Marwak Bin Ubeyd, from Jami’e Bin Amro, from the one who reported it,
(The narrator says) Abu Abdullah-asws said to me: ‘Which thing of ‘الله أكبر’ Allah-azwj is the greatest?’ So I said, ‘No, by Allah-azwj, I do not know except that I see Him-azwj as Greater than everything’. So the Imam-asws said: ‘And He-azwj existed, and then there were things, so how was He-azwj greater than it?’ I said, ‘And which of Allah-azwj is the greatest?’ He-asws said: ‘He-azwj is Greater than from what can be described (beyond description)’.[1104]
عنه، عن يعقوب بن يزيد، عن مروك بن عبيد، عن سنان بن طريف، عن أبى عبد الله (ع) أنه قال: لم سمى المؤمن مؤمنا؟ – فقلت: لا أدرى، إلا أنه أراه يؤمن بما جاء من عند الله، فقال: صدقت وليس لذلك سمى المؤمن مؤمنا، فقلت: لم سمى المؤمن مؤمنا؟ – قال: إنه يؤمن على الله يوم القيامة فيجيز أمانه.
From him, from Yaqoub Bin Yazeed, from Marwak Bin Ubeyd, from Sinan Bin Tareyf,
Abu Abdullah-asws, having said, ‘Why has ‘المؤمن’ (the Believer) been named as a Believer?’ So I said, ‘I do not know, except that I see him as having believed in what has come from the Presence of Allah-azwj’. So he-asws said: ‘You have spoken the Truth, but it is not due to that, the Believer has been named as a Believer’. So I said, ‘Why has the Believer been named as a Believer?’ He-asws said: ‘Because he believes upon Allah-azwj to Authorise his safety on the Day of Judgement’.[1105]
عنه، عن أبيه ويعقوب بن يزيد جميعا، عن محمد بن أبى عمير، عن هشام بن سالم، قال: قال ابن أبى العوجاء للاحول: ما بال المرأة الضعيفة لها سهم واحد، وللرجل القوى الموسر له سهمان؟ – فذكرت ذلك لابي عبد الله (ع) فقال: إن المرأة ليس عليها عاقلة ولا نفقة ولا جهاد (وعد أشياء من نحو هذا)، وهذا على الرجل، فلذلك جعل للرجل سهمان وللمرأة سهم.
From him, from his father and Yaqoub Bin Yazeed together, from Muhammad Bin Abu Umeyr, from Hisham Bin Saalim who said,
‘Ibn Abu Al-Awja said to Al-Ahowl, ‘What is the matter that the weak woman has one portion (from inheritance) for her, whilst the strong man has two portions for him?’ So I mentioned that to Abu Abdullah-asws, so he-asws said: ‘The woman, it is not upon her, the rationale, nor expenses, nor Jihad (and a number of things similar to this), and this is upon the man. Thus, it is due to that two portions are Made to be for the man, and for the woman, one portion’.[1106]
وعنه، عن العباس بن معروف، عن القاسم بن عروة: عن عبد الحميد الطائى، عن محمد بن مسلم، قال: قلت لابي جعفر (ع): لم لا تورث المرأة عمن يتمتع بها؟ – قال: لانها مستأجرة، وعدتها خمسة وأربعون يوما.
And from him, from Al Abbas Bin Marouf, from Al Qasim Bin Urwat, from Abdul Hameed Al Ta’aiy, from Muhammad Bin Muslim who said,
‘I said to Abu Ja’far-asws, ‘Why does the woman not inherit the one who you have done Mut’ah with?’ He-asws said: ‘Because she has been recompensed for it, and her waiting period is of forty five days’.[1107]
وعنه، عن محمد بن عيسى، ورواه لى عن العباس، عن بعض أصحابنا، عن أبى عبد الله (ع) قال: حرم الله المسجد لعلة الكعبة، وحرم الحرم لعلة المسجد، ووجب الاحرام لعلة الحرم.
And from him, from Muhammad Bin Isa, from Al Abbas, from one of our companions,
Abu Abdullah-asws has said: ‘Allah-azwj has Sanctified the Masjid for the reason of the Kaabah, and Sanctified the Sanctuary for the reason of the Masjid, and Obligated the (wearing of) Ihram for the reason of the Sanctuary’.[1108]
وعنه، عن أبيه، عن على بن أحمد بن أشيم، عمن رواه، قال: قيل لابي عبد الله (ع): لم جعل في الزنا أربعة شهود وفى القتل شاهدين؟ – قال: إن الله أحل المتعة و علم أنها ستنكر عليكم، فجعل الاربعة الشهود احتياطا لكم، ولولا ذلك لاتى عليكم، وقلما يجتمع أربعة على شهادة بأمر واحد.
From him, from his father, from Ali Bin Ahmad Bin Aheym, from the one who reported who said,
‘It was said to Abu Abdullah-asws, ‘Why were there made to be four witnesses for the adultery, and only two witnesses for the murder?’ He-asws said: ‘Allah-azwj Permitted the Mut’ah (temporary marriage) and Knew that it is a matter which would be disliked upon you, so He-azwj Made the four witnesses as a protection for you, and had it not been for that, it would have come against you, and it is rare that four would gather upon testifying over one matter’.[1109]
وعنه، عن أبيه، عن أحمد بن محمد بن أبى نصر، عن عبد الكريم الحلبي، عن أبى عبد الله (ع) قال: قلت: لم جعل استلام الحجر؟ – فقال: إن الله حيث أخذ ميثاق بنى آدم دعا الحجر من الجنة فأمره بالتقام الميثاق، فالتقمه، فهو يشهد لمن وافاه بالحق،
And from him, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Al Halby,
‘I asked Abu Abdullah-asws said, ‘Why was revering the (Black) Stone made to be?’ So he-asws said: ‘Allah-azwj, when He-azwj Took the Covenant from the Children of Adam-as, Called the Stone from the Paradise, and Commanded it to take to the Covenant, so it took it, and it testified for the ones who were loyal to the Truth’.
قلت: فلم جعل السعي بين الصفا والمروة؟ – قال: لان إبليس تراءى لابراهيم في الوادي، فسعى إبراهيم من عنده كراهة أن يكلمه، وكانت منازل الشيطان،
I said, ‘So why was the Sa’ee made to be between Al-Safa and Al-Marwa?’ He-asws Because Iblees-la appeared to Ibrahim-as in the valley, so Ibrahim briskly walked away from him-la out of abhorrence from having to speak to him-la, and these were the places of the Satan-la’.
قلت: فلم جعل التلبية؟ – قال: لان الله قال لابراهيم: ” وأذن في الناس بالحج ” فصعد إبراهيم (ع) على تل، فنادى، فأسمع، فأجيب من كل وجه،
I said, ‘So why was Talbiyya made to be?’ He-asws said: ‘Because Allah-azwj Said to Ibrahim-as: [22:27] And proclaim among the people for the Pilgrimage. So Ibrahim-as ascended upon a hillock and called out, and it was heard. So he-as was answered from all directions’.
قلت: فلم سميت التروية تروية؟ – قال: لانه لم يكن بعرفات ماء، وإنما كانوا يحملون الماء من مكة، فكان ينادى بعضهم لبعض: ” ترويتم ” فسمى يوم التروية.
I said, ‘So why was Al-Tarwiyya named as Tarwiyya?’ He-asws said: ‘Because there did not happen to be any water at Arafat. But rather, they used to carry the water from Makkah. So some of them used to call out to the others, ‘You are irrigating’ (ترويتم), thus the day of Al-Tarwiyya was named as such’.[1110]
وعنه، عن على بن محمد القاسانى، عن القاسم بن محمد، عن سليمان بن داود المنقرى، عن أحمد بن يونس، عن أبى هاشم، قال: سألت أبا عبد الله (ع) عن الخلود في الجنة والنار؟ – فقال: أنما خلد أهل النار في النار لان نياتهم كانت في الدنيا أن لو خلدوا فيها أن يعصوا الله أبدا، وإنما خلد أهل الجنة في الجنة لان نياتهم كانت في الدنيا أن لو بقوا فيها أن يطيعوا الله أبدا، فبالنيات خلد هؤلاء وهؤلاء، ثم تلا قوله تعالى: ” قل كل يعمل على شاكلته ” أي على نيته.
And from him, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Manqary, from Ahmad Bin Yunus, from Abu Hashim who said,
‘I asked Abu Abdullah-asws about the eternal life in the Paradise and the Fire?’ So he-asws said: ‘But rather, eternity for the inhabitants of the Fire, in the Fire, is because their intentions in the world were such that they had been therein forever, they would have disobeyed Allah-azwj forever. But rather, eternity for the inhabitants of the Paradise is because their intentions were such in the world that hand they remain therein, they would have obeyed Allah-azwj forever. Thus, it is due to the intentions that eternity is for these ones as well as for those ones’. Then the Imam-asws recited the Words of the High [17:84] Say: Every one acts according to his own disposition – i.e., upon his intention’.[1111]
عنه، عن يعقوب بن يزيد، وأبوه، عن ابن أبى عمير، عن ابن أذينة، عن بكير بن أعين، عن أبى جعفر (ع) قال: قلت له: رجل شك ولم يدر أربعا صلى أو اثنتين وهو قاعد؟ – قال: يركع ركعتين وأربع سجدات وهو جالس.
From him, from Yaqoub Bin Yazeed, and his father, from Ibn Abu Umeyr, from Ibn Azina, from Bakeyr Bin Ayn,
‘I said to Abu Ja’far-asws, ‘A man doubts and does not know whether he Prayed four (Cycles) or two, and he is seated?’ The Imam-asws said: ‘He should perform two bowings and four Prostrations, while he is seated’.[1112]
عنه، عن أبيه، عن ابن أبى عمير، عن بعض رجاله، قال: قال أبو سعيد الخدرى، كنت مع النبي صلى الله عليه وآله بمكة إذ ورد عليه أعرابي طويل القامة عظيم الهامة، محتزم بكساء وملتحف بعبآء قطوانى، قد تنكب قوسا له وكنانة، فقال للنبى صلى الله عليه وآله: يا محمد أين على بن أبى طالب من قلبك؟ – فبكى رسول الله صلى الله عليه وآله بكاء شديدا حتى ابتلت وجنتاه من دموعه، وألصق خده بالارض، ثم وثب كالمنفلت من عقاله، وأخذ بقائمة المنبر،
From him, from his father, from Ibn Abu Umeyr, from one of his men, from Abu Saeed Al Khudry who said,
‘I was in the presence of the Holy Prophet-saww at Makkah, when a tall Bedouin with a great head came up wearing respectable clothes and wrapped up in a Qatwany cloak, carrying a bow of his and a quiver. So he said, ‘O Muhammad-saww! Where is Ali-asws Bin Abu Talib-asws from your-saww heart?’ So Rasool-Allah-saww cried with an intense crying to the extent that his-saww face was affected from his-saww tears, and he-saww placed his-saww cheek upon the ground. Then Rasool-Allah-saww rose up and grabbed a section of the Pulpit.
ثم قال: يا أعرابي والذى فلق الحبة وبرأ النسمة وسطح الارض على وجه الماء لقد سألتنى عن سيد كل أبيض وأسود، وأول من صام وزكى وتصدق، وصلى القبلتين، وبايع البيعتين، وهاجر الهجرتين، وحمل الرايتين، وفتح بدرا وحنين، ثم لم يعص الله طرفة عين،
Then he-saww said: ‘O Bedouin! By the One-azwj Who Split the seed and Formed the person on the surface of the earth and the face of the water, you have asked me-saww about the Chief of every white and black (person), and the first one to Fast, and give Zakaat, and charity, and Pray to the two Qiblahs, and pledged two allegiances, and emigrated with two emigrations, and carried two flags, and conquered Badr and Hunayn, then did not disobey Allah-azwj even for the blink of an eye’.
قال: فغاب الاعرابي من بين يدى رسول الله صلى الله عليه وآله فقال رسول الله صلى الله عليه وآله لابي سعيد: يا أخا جهينة هل عرفت من كان يخاطبني في ابن عمى على بن أبيطالب؟ – فقال: الله و رسوله أعلم، قال: كان والله جبرئيل، هبط من السماء ألى الارض ليأخذ عهودكم و مواثيقكم لعلى بن أبى طالب (ع).
The Imam-asws said: ‘Then the Bedouin disappeared from in front of Rasool-Allah-saww. So Rasool-Allah-saww said to Abu Saeed (Al-Khudry): ‘O brother of Juheyna! Did you recognise who was the one who addressed me-saww with regards to my-saww cousin Ali-asws Bin Abu Talib-asws?’ So he said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’. Rasool-Allah-saww said: ‘By Allah-azwj, it was Jibraeel-as, having descended from the sky to the earth in order to take your oaths and your Covenants for Ali-asws Bin Abu Talib-asws’.[1113]
عنه، عن أبى طالب عبد الله بن الصلت، عن أبى هدية، قال: حدثنى أنس بن مالك أن رسول الله صلى الله عليه وآله كان ذات يوم جالسا على باب الدار ومعه على بن أبى طالب (ع) إذ أقبل شيخ فسلم على رسول الله صلى الله عليه وآله فقال رسول الله صلى الله عليه وآله لعلى (ع): أتعرف الشيخ؟ – فقال على (ع)، ما أعرفه، فقال صلى الله عليه وآله: هذا إبليس، فقال على (ع): لو علمت يا رسول الله لضربته ضربة بالسيف، فخلصت أمتك منه، قال: فانصرف إبليس إلى على فقال له: ظلمتني يا أبا الحسن، أما سمعت الله عزوجل يقول: ” وشاركهم في الاموال والاولاد ” فو الله ما شاركت أحدا أحبك في أمه.
From him, from Abu Talib Abdullah Bin Salt, from Abu Hadiya who said,
‘Anas Bin Malik narrated to me that one day Rasool-Allah-saww was seated at the door of the house and with him-saww was Ali-asws Bin Abu Talib-asws, when an old man came up and greeted Rasool-Allah-saww. So Rasool-Allah-saww said to Ali-asws: ‘Do you-asws recognise the old man?’ So Ali-asws said: ‘(please) inform me-asws’. So Rasool-Allah-saww said: ‘This is Iblees-la’. So Ali-asws said: ‘Shall I-asws, O Rasool-Allah-saww, finish him-la off with one strike of my-asws sword to save your-saww community (from being destroyed by him-la)?’. Rasool-Allah-saww said: ‘So Iblees-la went to Ali-asws and said to him-asws, ‘You-asws are being unjust to me-la, O Abu Al-Hassan-asws, but, have you-asws not heard Allah-azwj Mighty and Majestic Saying [17:64] and share with them in wealth and the children. So, by Allah-azwj, I-la not be an associate with anyone in his mother, the one who loves you-asws’.[1114]
عنه، عن على بن حسان الواسطي رفع الحديث قال: أتت امرأة من الجن إلى رسول الله صلى الله عليه وآله فآمنت به وحسن إسلامها، فجعلت تجئ كل أسبوع، فغابت عنه أربعين يوما ثم أتته، فقال لها رسول الله صلى الله عليه وآله: ما الذى أبطأك يا جنية؟ – فقالت: يا رسول الله أتيت البحر الذى هو محيط بالدنيا في أمر أردته، فرأيت على شط ذلك البحر صخرة خضراء وعليها رجل جالس قد رفع يديه إلى السماء وهو يقول: ” اللهم إنى أسألك بحق محمد وعلى وفاطمة والحسن والحسين إلا ما غفرت لى “،
From him, from Ali Bin Hasaan Al Wasity, raising the Hadeeth, said,
‘There came to Rasool-Allah-saww, a female Jinn. So she believed in him-saww and her Islam was good. So she ended up coming every week. She was absent from him-saww for forty days, then she turned up. So Rasool-Allah-saww said to her: ‘What slowed you down, O Jinni?’ So she said, ‘O Rasool-Allah-saww! I came up to the sea which encompasses the world with regard to a matter which I intended for. So I saw upon the coast of that sea, a green rock, and upon it was a man seated, and he had his hands raised towards the sky and he was saying, ‘Our Allah-azwj! I ask You-azwj by the right of Muhammad-saww, and Ali-asws, and Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws, that You-azwj should Forgive me’.
فقلت له: من أنت؟ – قال: أنا إبليس، فقلت، ومن أين تعرف هؤلاء؟ – قال: إنى عبدت ربى في الارض كذا وكذا سنة، وعبدت ربى في السماء كذا وكذا سنة، ما رأيت في السماء أسطوانة إلا وعليها مكتوب ” لا إله إلا الله، محمد رسول الله، على أمير المؤمنين أيدته به “.
So I said to him, ‘Who are you?’ He said, ‘I am Iblees-la’. So I said, ‘And from where do you recognise them-asws?’ He-la said: ‘I-la worshipped my-la Lord-azwj in the earth for such and such years, and I-la worshipped my-la Lord-azwj in the sky for such and such years. I did not see in the sky any pillar except that there was Inscribed upon it: ‘There is no god except for Allah-azwj; Muhammad-saww is His-azwj Rasool-saww; Ali-asws Amir Al-Momineen-asws, he-saww (Rasool-Allah-saww) is supported by him-asws’.[1115]
عنه، عن أبيه، عن أبى هاشم الجعفري رفع الحديث قال: قال أبو عبد الله (ع)، دخل أمير المؤمنين (صلوات الله عليه) المسجد ومعه الحسن (ع) فدخل رجل، فسلم عليه، فرد عليه شبيها بسلامه، فقال: يا أمير المؤمنين جئت أسألك فقال: سل، قال: أخبرني عن الرجل إذا نام أين تكون روحه؟ – وعن المولود الذى يشبه أباه كيف يكون؟ – وعن الذكر والنسيان كيف يكونان؟ –
From him, from his father, from Abu Hashim Al Ja’fary, raising the Hadeeth, said,
‘Abu Abdullah-asws said: ‘Amir Al-Momineen-asws entered the Masjid and with him-asws was Al-Hassan-asws. A man came up and greeted him-asws, so he-asws returned it with a similar greeting. So he said, ‘O Amir Al-Momineen-asws! I have come to ask you-asws’. So he-asws said: ‘Ask’. He said, ‘Inform me about the man when he sleeps, where does his soul go to? – And about the male born who resembles his father, how that happens? – and about the remembrance and the forgetfulness, how do they come to be?’
قال: فنظر أمير المؤمنين (ع) إلى الحسن (ع) فقال: أجبه، فقال الحسن: إن الرجل إذا نام فان روحه متعلقة بالريح، والريح متعلقة بالهواء، فإذا أراد الله أن يقبض روحه جذب الهواء الريح، وجذبت الريح الروح، وإذا أراد الله أن يردها في مكانها جذبت الروح الريح، وجذبت الريح الهواء، فعادت إلى مكانها،
The Imam-asws added then Amir Al-Momineen-asws looked towards Al-Hassan-asws and said: ‘Answer him’. So Al-Hassan-asws said: ‘When the man sleeps, his soul meets with the winds, and the winds meet up with the atmosphere. So when Allah-azwj Intends to Capture his soul, the atmosphere attracts the wind, and the wind attracts the soul. And when Allah-azwj Intends to Return it in its place, the soul attracts the wind, and the wind attracts the atmosphere. Thus it returns to its place.
وأما المولود الذى يشبه أباه، فان الرجل أذا واقع أهله بقلب ساكن وبدن غير مضطرب وقعت النطفة في الرحم، فيشبه الولد أباه، وإذا واقعها بقلب شاغل وبدن مضطرب، فوقعت النطفة في الرحم، فان وقعت على عرق من عروق أعمامه يشبه الولد أعمامه، وإن وقعت على عرق من عروق أخواله يشبه الولد أخواله،
And as for the male born who resembles his father, so it is when the man comes to his wife with a tranquil heart, and a body which is not restless, the seed occurs in the womb, therefore child resembles its father. But when he comes to her with a concerned heart and a restless body, so the seed occurs in the womb. So if it occurs upon a vein from the veins of his paternal uncles, so the boy would resemble his paternal uncle, and if it occurs upon a vein from the veins of his maternal uncles, the boy would resemble his maternal uncle.
وأما الذكر والنسيان، فان القلب في حق، والحق مطبق عليه، فإذا أراد الله أن يذكر القلب سقط الطبق، فذكر،
And as for the remembrance and the forgetfulness. So, for the heart there are layers upon it. So when Allah-azwj Intends that the heart should remember, a layer drops off, so it remembers’.
فقال الرجل: ” أشهد أن لا إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله، وأشهد أن أباك أمير المؤمنين وصى محمد حقا حقا، ولم أزل أقوله، وأشهد أنك وصيه، وأشهد أن الحسين وصيك، حتى أتى على آخرهم “،
So the man said: ‘I testify that there is no god except for Allah-azwj with no associates to Him-azwj; and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww; and I testify that your-asws father-asws Amir Al-Momineen-asws is a successor-asws of Muhammad-saww, truly, truly; and I will not stop saying it. And I testify that you-asws are his-asws successor-asws; and I testify that Al-Husayn-asws is your-asws successor-asws, until I come to the last of them-asws’.
فقال: قلت لابي عبد الله (ع): فمن كان الرجل؟ – قال: الخضر (ع).
So he (the narrator) said, ‘I said to Abu Abdullah-asws, ‘So who was the man?’ The Imam-asws said: ‘Al-Khizr-as’.[1116]
وعنه، عن أبيه، عن يونس بن عبد الرحمن، عن جميل بن دراج، قال: سألت أبا عبد الله (ع) عن شئ من الحلال والحرام؟ – فقال: إنه لم يجعل شئ إلا لشئ
And from him, from his father, from Yunus Bin Abdul Rahman, from Jameel Bin Daraaj who said,
‘I asked Abu Abdullah-asws about something from the Permissible and the Prohibited?’ So he-asws said: ‘(Allah-azwj) did not Make anything but for something’.[1117]
وعنه، عن أبيه، عن حماد بن عثمان، عن عبيد بن زرارة، عن أبى عبد الله (ع) قال: كنت عند زياد بن عبيدالله وجماعة من أهل بيتى، فقال، يا بنى على ويا بنى فاطمة ما فضلكم على الناس؟ – فسكتوا، فقلت: إن من فضلنا على الناس أنا لا نحب أنا من أحد سوانا، وليس أحد من الناس لا يحب أنه منا إلا أشرك، ثم قال: ارووا هذا.
And from him, from his father, from Hamaad Bin Usmaan, from Ubeyd Bin Zarara,
Abu Abdullah-asws says I-asws was in the presence of Ziyad Bin Abdullah and a group of my-asws family members. So he said, ‘O sons of Ali-asws and Fatima-asws! What is your merit over the people?’ So they were silent, so I-asws said: ‘From our-asws merits over the people is that I-asws do not love myself-asws to be from anyone except from us-asws, and there is none from the people who does not love to be from us-asws except that he is included’. Then the Imam-asws said (to us): ‘You may report this’.[1118]
وعنه، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله، عن محمد بن إسحق، قال: قال أبو جعفر (ع): أتدرى من أين صارت مهور النساء أربعة آلاف؟ – قلت: لا، قال: إن أم حبيبة بنت أبى سفيان كانت بالحبش، فخطبها النبي صلى الله عليه وآله فساق عنه النجاشي أربعة آلاف، فمن ثمة ترى هؤلاء يأخذون به، فأما المهر فاثنا عشر أوقية ونش.
And from him, from his father, from Hamaad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Is’haq who said,
‘Abu Ja’far-asws said: ‘Do you know from where the dowry of the women came to be four thousand?’ I said, ‘No’. He-asws said: ‘Umm Habiba, daughter of Abu Sufyan was at Ethiopia. So the Prophet-saww addressed her, but Al-Najjashi bound it at four thousand Dirhams. So the one who see those, should take by it. But, as for the dowry, it is twelve thousand ounces (of gold?) and nothing more’.[1119]
وعنه، عن ابن محبوب، عن مالك بن عطية، عن حبيب السجستاني، قال: قال أبو جعفر (ع): إنما سميت سدرة المنتهى لان أعمال أهل الارض تصعد بها الملائكة الحفظة إلى محل السدرة، وقال: الحفظة الكرام البررة دون السدرة، يكتبون ما ترفعه إليهم الملائكة من أعمال العباد في الارض وينتهون بها إلى محل السدرة.
And from him, from Ibn Mahboub, from Maalik Bin Atiya, from Habeeb Al Sajastany who said,
‘Abu Ja’far-asws said: ‘But rather, Sidrat Al-Muntaha has been named as such because the Protective Angels ascend with the deeds of the people of the earth to a place of Al-Sidrat’. And the Imam-asws said: ‘The honourable protectors are the righteous, besides Al-Sidrat. They are writing what the Angel raise to them, from the deeds of the servants in the earth, and they end up with these to a place of Al-Sidrat’.[1120]
وعنه، عن محمد بن على، عن محمد بن أسلم، عن عبد الرحمان بن سالم، عن المفضل بن عمر قال: قلت لابي عبد الله (ع: أخبرني جعلت فداك لم حرم الله الخمر والميتة والدم ولحم الخنزير؟ – فقال: إن الله تبارك وتعالى لم يحرم ذلك على عباده وأحل لهم سواه من رغبة منه فيما حرم عليهم ولا زهدا فيما أحل لهم، ولكنه عزوجل خلق الخلق وعلم ما يقوم به أبدانهم وما يصلحهم، فأحله لهم وأباحه تفضلا منه عليهم به تبارك وتعالى لمصلحتهم وعلم عزوجل ما يضرهم فنهاهم عنه وحرمه عليهم، ثم أباحه للمضطر وأحله في الوقت الذى لا يقوم بدنه إلا به، فأمره أن ينال منه بقدر البلغة لا غير ذلك،
And from him, from Muhammad Bin Ali, from Muhammad Bin Aslam, from Abdul Rahman Bin Saalim, from Al Mufazzal, from Al Mufazzal Bin Umar who said,
‘I said to Abu Abdullah-asws, ‘Inform me, may I be sacrificed for you-asws, why did Allah-azwj Forbid the wine, and the dead, and the blood, and the flesh of the swine?’ So the Iman-asws said: ‘Allah-azwj Blessed and High did not Forbid that upon His-azwj servants, and Permitted for them the rest of it due to the wishing from it regarding what is Forbidden unto them, nor due to the ascetism regarding what was Permissible unto them. But, the Mighty and Majestic Created the creatures, and Knows what their bodies are strengthened with and what is correct for them, thus He-azwj Permitted it for them, and Allowed it by His-azwj Grace unto them, the Blessed and High, for them for their own correctness. And the Mighty and Majestic Knows what harms them, so He-azwj Prevent it from them and Prohibited it to them. Then Allah-azwj Allowed the restless, and Permitted it for him at a time when his body cannot stand except by it. So Allah-azwj Commanded him to take from it accordingly, but not other than that.
ثم قال: أما الميتة فلا يدمنها أحد إلا ضعف بدنه ونحل جسمه وذهبت قوته وانقطع نسله، ولا يموت آكل الميتة إلا فجاءة،
Then the Imam-asws said: ‘But, as for the dead, no one partakes it except that it weakens his body, and wastes away his body, and his strength goes away, and his lineage is cut off. And the eater of the dead does not die, except for suddenly’.
وأما الدم فانه يورث آكله الماء الاصفر ويبخر الفم ويسئ الخلق، ويورث الكلف والقسوة للقلب، وقلة الرأفة والرحمة، حتى لا يؤمن أن يقتل ولده ووالديه، ولا يؤمن على حميمه، ولا يؤمن على من يصحبه،
And as for the blood, so its consumer would inherit the yellow water, and steaming of the mouth, and evil manners, and inherit the freckles and cruelty of the heart, and lack of compassion and mercy, to the extent that there would be no safety if he were to kill his children, or his parents, and there is no safety upon his intimate spouse, nor any safety upon his companions.
وأما لحم الخنزير فان الله تبارك وتعالى مسخ قوما في صور شتى شبه الخنزير والدب والقرد وما كان من الامساخ، ثم نهى عن أكلها وأكل شبهها لكى لا ينتفع بها ولا يستخف بعقوبته،
And as for the flesh of the swine, so Allah-azwj Blessed and High Metamorphosed a people in various images, resembling the pigs, and the bears, and the monkeys, and whatever was from the metamorphosed ones. Then Allah-azwj Forbid from eating it, and eating what resembles it as there is no benefit with it, and (the people) should not underestimate the Punishment (for eating these).
وأما الخمر فانه حرمها لقطها وفسادها، وقال: مد من الخمر يورث الارتعاش، ويذهب بنوره، ويهدم مروءته، ويحمله على أن يجسر على المحارم من سفك الدماء وركوب الزنا، ولا يؤمن إذا سكر أن يثب على من حرمه ولا يعقل ذلك، والخمر لا تزيد شاربها ألا كل شر.
And as for the wine, so Allah-azwj Forbade it due to its corruption and Rasool-Allah-saww said: ‘A handful of the wine would make one inherit the jitters, and his light would go away, and demolish his manhood, and carry him upon that he would have the audacity upon the Prohibition from the shedding of the blood and indulging in adultery. And there is no safety when he is intoxicated, that he would not pounce upon the one who is forbidden unto him, nor would he make sense of that. And the wine, it does not increase its drinker, except for every evil’.[1121]
وعنه، عن محمد بن على، عن عمرو بن عثمان، عن محمد بن عبد الله، عن رجل، عن أبى عبد الله (كذا فيما عندي من النسخ).
And from him, from Muhammad Bin Ali, from Amro Bin Usman, from Muhammad Bin Abdullah, from a man,
(It has been narrated) from Abu Abdullah-asws (for example, what is in my possession from the metamorphosis)’.[1122]
وعنه، عن محمد بن على عن محمد بن أسلم، عن الحسين بن خالد، قال: سألت أبا الحسن موسى (ع) عن الفيل، هل يحل أكله؟ – فقال: لا، فقلت: ولم ذلك؟ – قال: لانه مثلة، وقد حرم الله لحوم الامساخ ولحوم ما مثل به في صورها.
And from him, from Muhammad Bin Ali Bin Muhammad Bin Aslam, from Al Husayn Bin Khalid who said,
‘I asked Abu Al-Hassan Musa-as about the elephant, is it permissible to eat it?’ So the Imam-asws said: ‘No’. So I said, ‘And why is that?’ The Imam-asws said: ‘Because it is a resemblance, and Allah-azwj has Forbidden the flesh of the metamorphosed ones, and also the flesh of that which resembles to its image’.[1123]
وعنه، عن أبيه، عن عمرو بن عثمان، عن الحسين بن خالد قال: كتبت لابي – الحسن (ع): كيف صار الحاج لا يكتب عليه ذنب أربعة أشهر من يوم يحلق رأسه؟ – فقال: إن الله أباح للمشركين الحرم أربعة أشهر إذ يقول: ” فسيحوا في الارض أربعة أشهر ” فأباح للمؤمنين إذا زاروه جلاء من الذنوب أربعة أشهر، وكانوا أحق بذلك من المشركين.
And from him, from his father, from Amro Bin Usman, from Al Husayn Bin Khalid who said,
‘I wrote to Abu Abdullah-asws, ‘How did the Pilgrim become such that no sin is Written against him for four months from the day he shaves off his head?’ So the Imam-asws said: ‘Allah-azwj Permitted for the Polytheists, four months when He-azwj Said [9:2] So go about in the land for four months. So Allah-azwj Permitted for the Believers, when they visit Him-azwj, evacuation from the sins for four months. And they were more deserving of that than the Polytheists’.[1124]
وعنه، عن أبيه، عن محمد بن سنان، عن بعض أصحابه، عن أبى عبد الله (ع) قال: سمعت أبا عبد الله (ع) يقول: من علم أنا لا نقول إلا حقا فليكتف منا بما نقول، فان سمع منا خلاف ما يعلم فليعلم أن ذلك دفاع منا عنه.
And from him, from his father, from Muhammad Bin Sinan, from one of his companions,
‘I heard Abu Abdullah-asws saying: ‘The one, who knows that we-asws do not speak except for truth, should be content with what we-asws are saying. So if he were to hear from us-asws different from what he already knows, so he should know that, that is a defence from us-asws for him’.[1125]
وعنه، عن أبيه، عن ثعلبة، عن معاوية، قال سألت أبا عبد الله (ع) عن عرفات، لم سمى عرفات؟ – فقال: إن جبرئيل (ع) خرج بابراهيم (ع) خصوصية يوم عرفة، فلما زالت الشمس قال له جبرئيل: ” يا إبراهيم اعترف بذنبك، واعرف مناسكك “، وقد عرفه ذلك فسميت عرفات لقول جبرئيل (ع): ” اعترف واعرف “.
And from him, from his father, from Sa’alba, from Muawiya who said,
‘I asked Abu Abdullah-asws about Arafat, why was it named as Arafat?’ So the Imam-asws said: ‘Jibraeel-as went out with Ibrahim-as especially on the day of Arafat. So when sun set, Jibraeel-as said to him-as: ‘O Ibrahim-as! Acknowledge your-as errors, and recognise your-as rituals’. So he-as recognised that. Thus, Arafat was named as such due to the words of Jibraeel (اعترف واعرف)’.[1126]
وعنه، عن أبيه، عن محمد بن سنان، عن إسماعيل بن جابر وعبد الكريم بن عمرو، عن عبد الحميد بن أبى الديلم، عن أبى عبد الله (ع) قال: إن الله اصطفى آدم ونوحا، وهبطت حواء على المروة، وإنما سميت المروة لان المرئة هبطت عليها، فقطع للجبل إسم من إسم المراة، وسمى النساء لانه لم يكن لآدم أنس غير حواء، وسمى المعرف لان آدم اعترف عليه بذنبه،
And from him, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al Daylam,
Abu Abdullah-asws has said: ‘Allah-azwj Chose Adam-as and Noah-as, and Caused Hawwa-as to descend upon Al-Marwa. But rather it has been named as Al-Marwa because the woman (المرئة) descended upon it. So the section of the mountain was named from the name of the woman, and the woman (النساء) because Adam-as did not have loving kindness for other than Hawwa-as. And Al-Ma’raf (Arafat) has been named as such because Adam-as acknowledged (اعترف) his-as error over there.
وسميت جمع لان آدم (ع) أمر أن ينبطح في بطحاء جمع، فانبطح حتى انفجر الصبح، ثم أمر أن يصعد جبيل جمع، وأمر إذا طلعت الشمس أن يعترف بذنبه، ففعل ذلك آدم (ع)، وإنما جعله اعترافا ليكون سنة في ولده، فقرب قربانا وأرسل الله تبارك وتعالى نارا من السماء فقبضت قربان آدم (ع).
And the gathering (جمع) has been named as such because Adam-as was Commanded to walk about in all of the land of ‘بطحاء’ (Mecca), so Adam-as continued to walk until the Fajr time, so then he-as was asked to go to the top of the mountain and when the sun rose he-as was Commanded to ask for Forgiveness, thus this was collectively accomplished by Adam-as which became Sunnah for his-as children. Then Adam-as offered a sacrifice, which was taken back by the Fire Sent down by Allah-azwj (as a sign of acceptance).[1127]
وعنه، عن أبيه، عن فضالة وصفوان، عن معاوية بن عمار، عن أبى عبد الله (ع) قال: سميت التروية لان جبرئيل (ع) أتى إبراهيم (ع) يوم التروية، فقال: يا إبراهيم ارتو من الماء لك ولاهلك، ولم يكن بين مكة وعرفات ماء، ثم مضى به إلى الموقف، فقال: ” اعترف واعرف مناسكك “، فذلك سميت عرفة، ثم قال له: ” ازدلف إلى المشعر الحرام ” فسميت المزدلفة.
And from him, from his father, from Fazalat and Safwan, from Muawiya Bin Amaar,
Abu Abdullah-asws has said: ‘Al-Tarwiyya has been named as such because Jibraeel-as came to Ibrahim-as on the day of Al-Tarwiyya, so he-as said: ‘O Ibrahim-as! Draw water for yourself-as or else you-as will die’. And there did not happen to be any water in between Makkah and Arafaat. Then he-as went by it to the Pausing station, so he-as said: ‘I-as acknowledge and recognise (اعترف واعرف) Your-azwj Rituals. Thus, it is due to that Arafaat was named as such. Then he-as said to him-as: ‘(Azdalaf) to the Signs of the Sanctuary’. So Al-Muzdalifa was named as such’.[1128]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد، عن الحلبي، قال: سألت أبا عبد الله (ع) لم سميت التروية؟ – قال: لانه لم يكن بعرفات ماء وكانوا يستقون من مكة الماء لريهم، وكان يقول بعضهم لبعض: ” ترويت من الماء “، فسميت التروية.
From him, from his father, from Ibn Abu Umeyr, from Hamaad, from Al Halby who said,
‘Abu Abdullah-asws was asked, ‘Why was Al-Tarawiyya named as such?’ He-asws said: ‘Because there did not happen to be any water at Arafaat, and they used to draw water from Makkah for their irrigation. And some of them used to say to the others, ‘You are irrigating (Tarwiyyat) from the water’. So it was named at Al-Tarwiyya’.[1129]
وعنه، عن أبيه ومحمد بن على، عن على بن النعمان، عن سعيد الاعرج، عن أبى عبد الله (ع) قال: إنما سميت البيت العتيق لانه أعتق من الغرق وأعتق الحرم معه، كف عنه الماء.
And from him, from his father and Muhammad Bin Ali, from Ali Bin Al No’man, from Saeed Al A’araj,
Abu Abdullah-asws has said: ‘But rather, the Bayt Al-Ateeq has been named as such because it has been redeemed from the drowning, and redeemed from the Sanctuary along with it. The water (from the flood of Noah-as) refrained from it’.[1130]
وعنه، عن أبيه، عن ابن أبى عمير، عن حماد، عن الحلبي قال: قلت لابي عبد الله (ع): لم سميت بكة؟ – قال: لان الناس يبك بعضهم بعضا بالايدي
And from him, from his father, from Ibn Abu Umeyr, from Hamaad, from Al Halby who said,
‘I said to Abu Abdullah-asws, ‘Why has Bakka been named as such?’ He-asws said: ‘Because the people cried, some of them to the others with their hands’.[1131]
عنه، عن أبيه، عن حماد بن عيسى، عن أبان بن عثمان، عمن أخبره، عن أبى جعفر (ع) قال: قلت: لم سميت البيت العتيق؟ – قال: هو بيت حر عتيق من الناس، لم يملكه أحد.
From him, from his father, from Hamaad Bin Isa, from Aban Bin Usman, from the one who informed him,
Abu Ja’far-asws, was asked, ‘Why has Bayt Al-Ateeq been named as such?’ He-asws said: ‘It is a free house, emancipated from the people. No one owns it’.[1132]
وعنه، عن ابن فضال، عن مفضل بن صالح، عن ليث المرادى قال: قلت لابي – عبد الله (ع): مسجد الفضيخ لم سمى؟ – قال: النخل يسمى الفضيخ، فلذلك سمى.
And from him, from Ibn Fazaal, from Mufazzal Bin Salih, from Lays Al Murady who said,
‘I said to Abu Abdullah-asws, ‘Why has Masjid Al-Fazeekh been named as such?’ He-asws said: ‘The palm tree called Al-Fazeekh, so it is due to that it has been named as such’.[1133]
وعنه، عن أبيه، عن حماد بن عيسى وفضالة، عن معاوية بن عمار، قال: قلت لابي عبد الله (ع): أقوم أصلى والمرأة جالسة بين يدى أو مارة؟ – فقال: لا بأس، إنما سميت بكة لانه يبك فيها الرجال والنساء.
And from him, from his father, from Hamaad Bin Isa and Fazaalat, from Muawiya Bin Amaar who said,
‘I said to Abu Abdullah-asws, ‘I stand to Pray, and the woman is seated in front, or a person?’ So he-asws said: ‘There is no problem. But rather, Bakka has been named as such because the man and the woman wept in it’.[1134]
وعنه، عن أبيه، عن ابن أبى عمير رفعه عن أحدهما (ع) أنه سئل عن تقبيل الحجر؟ – فقال: إن الحجر كان درة بيضاء لى الجنة، وكان آدم يراها، فلما أنزلها الله عزوجل إلى الارض نزل إليها آدم (ع) فبادر فقبلها (ع) فأجرى الله تبارك وتعالى بذلك السنة.
And from him, from his father, from Ibn Abu Umeyr, raising it,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws), having been asked about kissing the (Black) Stone?’ So the Imam-asws said: ‘The (Black) Stone was a white jewel of the Paradise, and Adam-as had seen it. So, when Allah-azwj Mighty and Majestic Made it to descend to the earth, it descended (near) to Adam-as. So he-as hastened towards it and kissed it. Thus, Allah-azwj Blessed and High Made it a Sunnah due to that’.[1135]
وعنه، عن أبيه، عن ابن أبى عمير، عن معاوية بن عمار، قال: سألته عن السعي فقال: إن إبراهم (ع) لما خلف هاجر وإسماعيل بمكة عطش إسماعيل فبكى، فخرجت هاجر حتى علت على الصفا وبالوادى أشجار، فنادت ” هل بالوادي من أنيس؟ ” فلم – يجبها أحد، فانحدرت حتى علت على المروة، فنادت ” هل بالوادي من أنيس؟ ” فلم تزل تفعل ذلك حتى فعلته سبع مرات،
And from him, from his father, from Ibn Abu Umeyr, from Muawiya Bin Amaar who said,
‘I asked him-asws about the ‘Saee’, so he-asws said: ‘When Ibrahim-as left behind Hajar-as and Ismail-as at Makkah, Ismail-as became thirsty and cried. So she-as went out upon Al-Safa, and trees were at the valley, so she-as called out: ‘Is there anyone in the valley with kindness?’ But, no one answered her-as. So she-as came down the slope until she-as climbed upon Al-Marwa, so she-as called out: ‘Is there anyone in the valley with kindness?’ She-as did not cease to do that until she-as had done it seven times.
فلما كانت السابعة هبط عليها جبرئيل (ع) فقال لها: أيتها المرأة من أنت؟ – قالت: أنا هاجر أم ولد إبراهيم، قال لها: وإلى من خلفك؟ – قالت: أما إذا قلت ذلك لقد قلت له: يا إبراهيم إلى من تخلفنى ههنا؟ – فقال: إلى الله عز وجل أخلفك، فقال لها جبرئيل (ع): نعم ما خلفك إليه، ولقد وكلك إلى كاف فارجعي إلى ولدك، فرجعت إلى البيت وقد انبعث زمزم والماء ظاهر يجرى، فجمعت حوله التراب فحبسته،
So when it was the seventh time, Jibraeel-as descended unto her-as and said to her-as: ‘O woman! Who are you-as?’ She-as said: ‘I-as am Hajar-as, mother-as of the boy-as Ismail-as’. He-as said to her-as: ‘And to whom did he-as leave you-as behind?’ She-as said: ‘But, when I-as said to him-as: ‘O Ibrahim-as! To whom are you-as leaving me-as behind over here?’ So he-as said: ‘To Allah-azwj Mighty and Majestic, that I-as leave you-as behind’. So Jibraeel-as said to her-as: ‘Yes, he-as left you-as behind, to the One-azwj Who is Sufficient. So, return to your-as son-as’. So she-as returned to the House (Kaabah), and Zamzam had spewed and water had appeared flowing. So she-as gathered the sand around it, to contain it.
قال أبو عبد الله (ع): ولو تركته لكان سيحا، ثم مر ركب من اليمن ولم يكونوا يدخلون مكة، فنظروا إلى الطير مقبلة على مكة من كل فج، فقالوا: ما أقبلت الطير على مكة إلا وقد رأت الماء، فمالوا إلى مكة حتى أتوا موضع البيت، فنزلوا واستقوا من الماء وتزودوا منه ما يكفيهم وخلفوا عندهما من الزاد ما يكفيهما، فأجرى الله لهم بذلك رزقا.
Abu Abdullah-asws said: ‘And had she-as left it, it would have evaporated. Then riders from Al-Yemen passed by, and they had yet to enter Makkah. So they looked at the birds around Makkah from every ravine, so they said, ‘The birds would not have gathered upon Makkah except that they had seen the water. So they came to Makkah until they came to the place of the House (Kaabah). So they encamped and drew from the water, and took provision from it what sufficed them, and left with the two of them-as, such provisions that would suffice for them-as. Thus, Allah-azwj Made the sustenance to flow for them-as, by way of that’.
وروى محمد بن خلف، عن بعض أصحابه، قال: فكان الناس يمرون بمكة فيطعمونهم من الطعام ويسقونهم من الماء.
And Muhammad Bin Khalaf reported, from one of his companions who said,
‘The people used to pass by Makkah, and they would feed them-as from the food, and they-as (in turn) would quench them from the water’.[1136]
وعنه، عن أبيه، عن ابن أبى عمير، عن بعض أصحابه، قال: سألته عن السعي بين الصفا والمروة؟ – فقال: إن هاجر لما ولدت إسماعيل (ع) دخل سارة غيرة شديدة فأمر الله إبراهيم (ع) أن يطيعها، فقال: يا إبراهيم احمل هاجر حتى تضعها ببلاد ليس فيها زرع ولا ضرع، فأتى بها البيت وليس بمكة إذ ذاك زرع ولا ضرع ولا ماء ولا أحد، فخلفها عند البيت وانصرف عنها إبراهيم (ع) فبكى.
And from him, from his father, from Ibn Abu Umeyr, from one of his companions who said,
‘I asked him-asws about the ‘Sa’ee’ between Al-Safa and Al-Marwa?’ So he-asws said: ‘When Hajar-as was blessed with Ismail-as, intense jealousy entered into Sarah-as. So, Allah-azwj Commanded Ibrahim-as that he-as should listen to her-as, so He-azwj Said: “O Ibrahim-as! Carry Hajar-as until you-as place her-as in a town in which there is neither a plantation nor an animal udder”. So he-asws came with her-as at the House, and there was not at Makkah any plantation or an animal udder, nor water, nor anyone. So he-as left her-as in the presence of the House (Kaabah), and Ibrahim-as left from her-as. So he-as cried’.[1137]
وعنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، قال: قلت لابي – عبد الله (ع): وكان رسول الله صلى الله عليه وآله إذا أتاه الوحى من الله وبينهما جبرئيل يقول: هو ذا جبرئيل، وقال لى جبرئيل، وإذا أتاه الوحى وليس بينهما جبرئيل يصيبه تلك السبتة ويغشاه منه ما يغشاه لثقل الوحى عليه من الله عزوجل.
And from him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim who said,
‘I said to Abu Abdullah-asws, ‘And when Revelation from Allah-azwj used to come unto Rasool-Allah-saww, Jibraeel-as used to be in between?’ The Imam-asws said: ‘He-saww was with Jibraeel-as, and said ‘Jibraeel-as said to me-saww’. And when the Revelation came unto him-saww, and Jibraeel-as was not in between, that would hit him-saww and he-saww would be overwhelmed from it, due to the overwhelming heaviness of the Revelation from Allah-azwj Mighty and Majestic’.[1138]
وعنه، عن أبيه، عن أبان، عن مسمع بن عبد الملك قال: سمعت أبا عبد الله (ع) يقول: لا يختضب الجنب ولا يجامع المختضب ولا يصلى، قلت: جعلت فداك لم لا يجامع المختضب ولا يصلى؟ – لانه مختضب
From him, from his father, from Abaan, from Masma’a Bin Abdul Malik who said,
‘I heard Abu Abdullah-asws saying: ‘Do not dye your sides, and the one who dyes should neither copulate nor Pray’. I said, ‘May I be sacrificed for you-asws, why should the dyed one neither copulate nor Pray?’ He-asws said: ‘Because of the dye (uncleanness)’.[1139]
وعنه، عن أبيه، عن فضالة، عن سيف، عن أبى بكر الحضرمي قال: قلت لابي عبد الله (ع): رجل حلف للسلطان بالطلاق والعتاق، فقال: إذا خشى سيفه وسوطه فليس عليه شئ، يا أبا بكر أن الله عزوجل يعفو، والناس لا يعفون.
From him, from his father, from Fazalat, from Sayf, from Abu Bakr Al Hazramy who said,
‘I said to Abu Abdullah-asws, ‘A man oathed for the authority (Sultan) with the divorce and the emancipation’. So he-asws said: ‘If he feared his sword, or his whip, so there is nothing upon him. Abu Bakr! Allah-azwj Mighty and Majestic Pardons, but the people do not pardon’.[1140]
عنه، عن أبيه، عن صفوان بن يحيى، عن أبى الحسن وأحمد بن محمد بن أبى نصر جميعا، عن أبى الحسن (ع) قال: سألته عن الرجل يستكره على اليمين فيحلف بالطلاق والعتاق وصدقة ما يملك، أيلزمه ذلك؟ – فقال: لا، قال رسول الله صلى الله عليه وآله: ” وضع عن أمتى ما أكرهوا عليه، وما لم يطيقوا، وما أخطأوا “.
From him, from his father, from Safwan Bin Yahya, from Abu Al Hassan and Ahmad Bin Muhammad Bin Abu Nasr together,
(The narrator says) ‘I asked Abu Al-Hassan-asws about the man who was unwillingly made to swear an oath for the divorce, and the emancipation, and charity of what he owned, is that binding upon him?’ So the Imam-asws said: ‘No. Rasool-Allah-saww said: ‘It has been Placed away from my-saww community, that which they were coerced into, and what they could not tolerate, and what they were mistaken of’.[1141]
وعنه، عن أبيه، عن ابن أبى عمير، عن أبى أيوب، عن معاذ بياع الاكسية قال: قلت لابي عبد الله (ع): أنا أستخلف بالطلاق والعتاق فما ترى؟ – أحلف لهم؟ – قال: احلف لهم بما أرادوا إذا خفت.
And from him, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Ma’az Baya’a Al Aksiya who said,
‘I said to Abu Abdullah-asws, ‘I swore an oath for the divorce and the emancipation, so what do you-asws see? Shall I oath for them?’ The Imam-asws said: ‘Oath for them with what is intended when you fear’.[1142]
وعنه، عن أبيه، عن محمد بن سليمان، عن داود بن النعمان، عن عبد الرحيم القصير قال: قال أبو جعفر (ع): أما لو قد قام قائمنا لقد ردت عليه الحميراء حتى يجلدها الحد، وهو ينتقم لامه فاطمة (ع) منها، قلت: جعلت فداك ولم تجلد الحد؟ – قال: لفريتها على أم إبراهيم، قلت: فكيف أخره الله عزوجل للقائم؟ – قال: إن الله بعث محمدا صلى الله عليه وآله رحمة ويبعت القائم (ع) نقمة.
And from him, from his father, from Muhammad Bin Suleyman, from Dawood Al No’man, from Abdul Raheem Al Qaseyr who said,
‘Abu Ja’far-asws said: ‘If our-asws Qaim-asws rises, ‘Al-Humeyra’ would be returned until she is flogged with the Limit, and it is the revenge for his-asws mother-asws Fatima-asws from it’. I said, ‘May I be sacrificed for you-asws! And why would she be flogged with the Limit?’ He-asws said: ‘For her slandering the Umm Ibrahim (Lady Mariah Qibtiyya)’. I asked, ‘So how comes Allah-azwj Mighty and Majestic Delay it for Al-Qaim-asws?’ He-asws said: ‘Allah-azwj Sent Muhammad-saww as a Mercy, and He-azwj would be Sending Al-Qaim-asws as vengeance’.[1143]
وعنه، عن أبيه، عن محمد بن يحيى، عن حماد بن عثمان، قال: قلت لابي – عبد الله (ع): أدنى ما يجزى في الهدى من أسنان الغنم؟ – فقال: الجذع من الضأن، فقلت: هل يجزى الجذع من المعز؟ – فقال: لا، فقلت له: كيف يجزى الجذع من الضأن ولا يجزى الجذع من المعز؟ – فقال: إن الجذع من الضأن يلقح، والجذع من المعز لا يلقح.
From him, from his father, from Muhammad Bin Yahya, from Hamaad Bin Usmaan who said,
‘I said to Abu Abdullah-asws, ‘The smallest of what is recompensed with regards to teeth of the sheep for the sacrifice?’ So he-asws said: ‘The torso of the lamb’. So I said, ‘Is there recompense for the torso of the goats?’ So he-asws said: ‘No’. So I said, ‘How is it allowed for the torso of the lamb and it is not allowed for the torso of the goats?’ So he-asws said: ‘The torso of the lamb gets impregnated, and the torso of the goat does not get impregnated’.[1144]
وعنه، عن أبيه، عن صفوان بن يحيى، عن معاوية بن عمار، عن أبى – عبد الله (ع) قال: إنما سمى الخيف لانه مرتفع عن الوادي، وكل ما ارتفع عن الوادي سمى خيفا.
And from him, from his father, from Safwan Bin Yahya, from Muawiya Bin Amaar,
Abu Abdullah-asws has said: ‘But rather, Al-Khief has been named as such because it is higher than the valley, and everything which is higher than the valley is named a Khief’.[1145]
عنه، عن أبيه. عن حماد بن عيسى وفضالة وابن أبى عمير، عن معاوية بن عمار، عن أبى عبد الله (ع) قال: إن الله تبارك وتعالى لما أخذ مواثيق العباد أمر الحجر فالتقمها، فلذلك يقال: ” أمانتى أديتها، وميثاقي تعاهدته، لتشهد لى بالموافاة”
From him, from his father, from Hamaad Bin Isa and Fazaalat, and Ibn Abu Umeyr, from Muawiya Bin Amaar,
Abu Abdullah-asws has said: ‘When Allah-azwj Blessed and High Took the Covenants of the servants, Commanded the (Black) Stone to take to it, so it is due to that He-azwj Said: ‘My-azwj Entrustments, fulfil these; and My-azwj Covenant, oath to it; and testify to Me-azwj for its fulfilment”.[1146]
عنه، عن أحمد بن محمد أبى نصر قال: قال ابو الحسن (ع): أتدرى لم سميت طائف؟ – قلت: لا، قال: إن إبراهيم (ع) لما دعا ربه عزوجل أن يرزق أهله من كل الثمرات قطع لهم قطعة من الاردن، فأقبلت حتى طافت بالبيت سبعا، ثم أقرها الله في موضعها، فانما سميت الطائف للطواف بالبيت.
From him, from Ahmad Bin Muhammad Abu Nasr who said,
‘Abu Al-Hassan-asws said: ‘ Do you know why ‘Ta’if’ has been named as such?’ I said, ‘No’. The Imam-asws said: ‘When Ibrahim-as supplicated to his-as Lord-azwj Mighty and Majestic that He-azwj should Sustain his-as family with every kind of fruit, a piece of land from Jordan was cut out for them. So it came until it circled the House (Kaaba) seven times, then Allah-azwj Settled it in its place. So Al-Ta’aif was names as such for the ‘Tawaaf’ of the House’.[1147]
تم كتاب العلل من المحاسن بمن الله وعونه وصلى الله على نبيه محمد وآله وسلم تسليما.
This completes the Book of the Reasons from Al-Mahaasin with the Favour of Allah-azwj and His-azwj Support and Blessings of Allah-azwj be upon His-azwj Prophet-saww Muhammad-saww and submit to him-saww with a (complete) submission.
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj THE BENEFICENT THE MERCIFUL
كتاب السفر
Book 2 – The Book of the Journey
1 – باب فضل السفر
Chapter 1 – Merits of the Travel
أحمد بن أبى عبد الله البرقى قال: حدثنى عثمان بن عيسى، عن سعيد بن يسار، عن أبى عبد الله (ع) قال: سافروا تصحوا، سافروا تغنموا.
Ahmad Bin Abu Abdullah Al Barqy, from Usma Bin Isa, from Saeed Bin Yasaar,
Abu Abdullah-asws has said: ‘Travel, (and you will) wake up (acquire knowledge), travel (and you will) gain’.[1148]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع)، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: سافروا تصحوا، وجاهدوا تغنموا، وحجوا تستغنوا.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, who from his-asws forefathers who said, ‘Rasool-Allah-saww said: ‘Travel (and you will) wake up, and do Jihad (and you will) gain, and perform Hajj (and you will) become self-sufficient’.[1149]
عنه، عن محمد بن على، عن جعفر بن بصير، عن إبراهيم بن الفضل، عن أبى عبد الله (ع) قال: إذا سبب الله للعبد الرزق في أرض جعل له فيها حاجة.
From him, from Muhammad Bin Ali, from Ja’far Bin Baseer, from Ibrahim Bin Al Fazal,
Abu Abdullah-asws has said: ‘When Allah-azwj Caused the sustenance for the servant, He-azwj Made a need for him (also to spend it)’.[1150]
عنه، عن بعض أصحابنا، بلغ به سعد بن طريف، عن الاصبغ بن نباتة قال: قال أمير المؤمنين (ع) للحسن ابنه (ع): ليس للعاقل أن يكون شاخصا إلا في ثلاثة، مرمة لمعاش، أو خطوة لمعاد، أو لذة في غير محرم.
From him, from one of our companions, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nabata who said,
‘Amir Al-Momineen-asws said to his-asws son Al-Hassan-asws: ‘It is not for the intellectual to stare except with regards to three – (efforts for the) restoration of the livelihood; or following the footsteps which would return (to Allah-azwj), or (seeking) the pleasures from that which are not forbidden’.[1151]
قال: وحدثني محمد بن إسماعيل بن بزيع، عن منصور بن يونس، عن عمرو بن أبى المقدام عن أبى عبد الله (ع) قال: في حكمة آل داود صلى الله عليه وآله أن العاقل لا يكون ظاعنا إلا في تزود لمعاد، أو مرمة لمعاش، أو طلب لذة في غير محرم.
And he said, ‘It was narrated to me from Muhammad Bin Ismail Bin Bazi’e, from Mansour Bin Yunus, from Amro Bin Abu Al Maqdan,
Abu Abdullah-asws having said regarding the wisdom of the Progeny of Dawood-as that: ‘The intellectual does not become a traveller except to provide for the return (to Allah-azwj, or for the restoration of the livelihood, or seeking the pleasures (from that which are) not forbidden’.[1152]
2 – باب الايام التى يستحب فيها السفر والحوائج
Chapter 2 – The days in which the travelling is recommended and the needs
عنه، عن القاسم بن محمد، عن سليمان بن داود، عن حفص بن غياث، قال قال أبو عبد الله (ع): من أراد سفرا فليسافر يوم السبت، فلو أن حجرا زال عن جبل في يوم سبت لرده الله عزوجل إلى مكانه.
From him, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from hafs Bin Gayas who said,
‘Abu Abdullah-asws said: ‘The one who intends to travel, so he should travel on the day of Saturday, for even if a rock were to roll down from a mountain on the day of Saturday, Allah-azwj Mighty and Majestic would Return it back to its place’.[1153]
عنه، عن بعض أصحابه، يرفعه قال: قال أبو عبد الله (ع): من كانت له حاجة فليطلبها يوم الثلثاء، فان الله تبارك وتعالى ألان فيه الحديد لداود (ع).
From him, from one of his companions, raising it, said,
‘Abu Abdullah-asws said: ‘The one for whom there is a need, so he should seek it on the Tuesday, for Allah-azwj the High Softened the iron for Dawood-as, in it’.[1154]
عنه، عن عثمان بن عيسى، عن عبد الله بن سنان وأبى أيوب الخزاز، قالا: سألنا أبا – عبد الله (ع) عن قول الله عزوجل: ” فإذا قضيتم الصلوة فانتشروا في الارض وابتغوا من فضل الله. ” قال: الصلوة من يوم الجمة والانتشار يوم السبت. وقال: السبت لنا والاحد لبنى أمية.
From him, from Usman Bin Isa, from Abdullah Bin Sinan and Abu Ayoub Al Khazaz who both said,
‘We asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [62:10] But when the prayer is ended, then disperse in the land and seek of Allah’s Grace. He-asws said: ‘The Prayer is on the day of Friday and the seeking is on the day of Saturday’. And said: ‘The Saturday is for us-asws, and the Sunday is for the Clan of Umayya’.[1155]
3 – باب الاوقات
Chapter 3 – The Timings (for the travelling)
عنه، عن محمد بن إسماعيل بن بزيع، عن منذر بن حفص، عن هشام بن سالم، قال: سمعت أبا عبد الله (ع) يقول: سيروا البردين، قلت: إنا نتخوف الهوام، فقال: إن صابكم شئ فهو خير لكم، مع أنكم مضمونون.
From him, from Muhammad Bin Ismail Bin Bazi’ee, from Manzar Bin Hafs, from Hisham Bin Saalim who said,
‘I heard Abu Abdullah-asws saying: ‘Travel when it is cool (time of the day)’. I said, ‘We are afraid of the pests’. So he-asws said: ‘Even if something affects you, it is better for you in view to the fact that you will be safe (from sunstroke), as you are the protected ones (from pests)’.[1156]
4 – باب الاوقات المحبوب فيها السفر
Chapter 4 – The beloved timings in which to travel
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: عليكم بالسير بالليل، فان الارض تطوى بالليل.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, having said: ‘Rasool-Allah-saww said: ‘It is upon you to travel by the night, for the land rolls/folds up at night’.[1157]
عنه، عن أبيه، عمن ذكره، عن أبى عبد الله (ع) قال: كان أمير المؤمنين (ع) إذا أراد سفرا أدلج: قال: ومن ذلك حديث الطائر والخف والحية.
From him, from his father, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws that ‘whenever Amir Al-Momineen-asws intended to travel, he-asws would set out at nightfall, said: ‘And from that is the narration of the birds, and the mules, and the snakes’.[1158]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان، عن أبى عبد الله (ع) قال: إن الارض تطوى من آخر الليل.
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usmaan,
Abu Abdullah-asws has said: ‘The land rolls up at the end part of the night’.[1159]
عنه، عن إسماعيل بن مهران، عن سيف بن عميرة، عن بشير النبال، عن حمران بن أعين، قال: قلت لابي جعفر (ع): يقول الناس: تطوى الارض بالليل، كيف تطوى؟ -. قال: هكذا ثم عطف ثوبه.
From him, from Ismail Bin Mahran, from Sayf Bin Umeyra, from Basheer Al Nabaal, from Hamran Bin Ayn who said,
‘I said to Abu Ja’far-asws, ‘The people are saying, ‘The land rolls up at night, how does it folds up?’ The Imam-asws said: ‘Like this’ – then he-asws curled up his-asws clothes’.[1160]
5 – باب الايام التى يكره فيها السفر
Chapter 5 – The days in which the travelling is abhorred
عنه، عن أبى عبد الله، عن القاسم بن محمد، عن عبد الله بن عمران الحلبي، عن رجل، عن أبى عبد الله (ع): قال: لا تسافر يوم الاثنين، ولا تطلب فيه حاجة.
From him, from Abu Abdullah, from Al Qasim Bin Muhammad, from Abdullah Bin Imran Al Halby, from a man,
Abu Abdullah-asws has said: ‘Do not travel on the day of Monday, and do not seek a need during it’.[1161]
عنه، عن القاسم بن محمد الجوهرى، عن جميل بن صالح، عن محمد بن أبى الكرام قال: تهيأت للخروج إلى العراق، فأيتت أبا عبد الله (ع) لاسلم عليه وأودعه، فقال: أين تريد؟ – قلت: أريد الخروج إلى العراق، فقال لى: في هذا اليوم؟! وكان يوم الاثنين، فقلت: إن هذا اليوم يقول الناس: إنه يوم مبارك، فيه ولد النبي صلى الله عليه وآله فقال: إنه ليوم مشوم، فيه قبض النبي صلى الله عليه وآله وانقطع الوحى، ولكن أحب لك أن تخرج يوم – الخميس وهو اليوم الذى كان يخرج فيه إذا غزا.
From him, from Al Qasim Bin Muhammad Al Jowhary, from Jameel Bin Salih, from Muhammad Bin Abu Al Karam who said,
‘I prepared to go out to Iraq, so I came up to Abu Abdullah-asws to bid farewell to him-asws, so he-asws said: ‘Where are you intending (to go)?’ I said, ‘I want to go to Iraq.’ So he-asws said: ‘In this day?’ And it was the day of Monday. So I said, ‘This is the day the people are saying, that it is a Blessed day for during it the Prophet-saww came (to this world)’. So the Imam-asws said to me: ‘It is an inauspicious day, in which the Prophet-saww passed away and the Revelation was cut off. But I-asws would love it if you could go out on the day of Thursday, and it is the day in which he-saww used to go out for military expeditions’.[1162]
عنه، عن عثمان بن عيسى، عن أبى أيوب الخزاز، قال: أردنا أن نخرج، فجئنا نسلم على أبى عبد الله (ع) فقال: كأنكم طلبتم بركة يوم الاثنين؟ – فقلنا: نعم، قال: وأى يوم أعظم شؤما من يوم الاثنين، يوم فقدنا فيه نبينا، وارتفع فيه الوحى عنا، لا تخرجوا، واخرجوا يوم الثلثاء.
From him, from Usman Bin Isa, from Abu Ayoub Al Khazaz who said,
‘We intended to go out, so we came to greet Abu Abdullah-asws, so he-asws said: ‘It is as if you are seeking Blessing on the day of Monday?’ So we said, ‘Yes’. He-asws said: ‘And which day is greater is inauspiciousness than the day of Monday, the day in which we lost our Prophet-saww, and the Revelation was Raised from us? Do not go out, and go out on the day of Wednesday’.[1163]
عنه، عن محمد بن على، عن عبد الرحمان بن أبى هاشم، عن إبراهيم بن يحيى المدايني، عن أبى عبد الله (ع) قال: لا بأس بالخروج في السفر ليلة الجمعة.
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Ibrahim Bin Yahya Al Mada’iny,
Abu Abdullah-asws has said: ‘There is no problem with the going out regarding the travelling on the night of Friday’.[1164]
6 – باب الاوقات التى يكره فيها السفر
Chapter 6 – The timings in which the travelling is abhorred
عنه، عن بعض أصحابنا، عن على بن أسباط، عن عمه يعقوب بن سالم، رفعه إلى على (ع) قال: قال رسول الله صلى الله عليه وآله: إذا نزلتم فسطاطا أو خباء فلا تخرجوا، فانكم على غرة.
From him, from one of our companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Saalim,
(It has been narrated that) Ali-asws having said: ‘Rasool-Allah-saww said: ‘When you encamp in a pavilion or a tent, so do not go out, for you would be caught off guard’.[1165]
وباسناده، قال: قال أمير المؤمنين (ع): إتقو الخروج بعد نومة فان دوارا بينها، يفعلون ما يؤمرون.
And by this chain, said, ‘Amir Al-Momineen-asws said: ‘fear the going out after sleep, for there are rotating (Angels) between it, doing what they are Commanded to do’.[1166]
عنه، عن بعض أصحابنا، عن على بن أسباط، عن إبراهيم بن محمد بن حمران، عن أبيه، عن أبى عبد الله (ع) قال: من سافر أو تزوج والقمر في العقرب لم ير الحسنى.
From him, from one of our companions, from Ali Bin Asbaat, from Ibrahim Bin Muhammad Bin Hamran, from his father,
Abu Abdullah-asws having said: ‘The one who travels or gets married when the moon is in Scorpio, would not see goodness’.[1167]
7 – باب ما يتشأم به المسافر
Chapter 7 – What is inauspicious with the traveller
عنه، عن بكر بن صالح، عن سليمان بن جعفر الجعفري، عن أبى الحسن موسى بن جعفر (ع) قال: الشؤم للمسافر في طريقه خمسة، الغراب الناعق عن يمينه الناشر لذنبه، والذئب العاوى الذى يعوى في وجه الرجل وهو مقع على ذنبه، يعوى ثم يرتفع ثم ينخفض، ثلاثا، والظبى السانح من يمين إلى شمال، والبومة الصارخة، والمرأة الشمطاء تلقاء فرجها، والاتان العضباء يعنى الجدعاء فمن أوجس في نفسه منهن شيئا فليقل: ” اعتصمت بك يا رب من شر ما أجد في نفسي فاعصمني من ذلك ” قال: فيعصم من ذلك.
From him, from Bakar Bin Salih, from Suleyman Bin Ja’far Al Ja’fary,
Abu Al-Hassan Musa-asws Bin Ja’far-asws has said: ‘There are five inauspicious (things) for the traveller in a road – The crow cawing on his right spreading its tail; and the howling wolf who howls in the face of the man while sitting on its tail, and the howling is raised and lowered, three times; and the deer crossing from the right towards the left; and the crying owl; and the grey haired woman exposing herself, and confronting a stray donkey. So, the one who feels anything from these within himself, so he should say, ‘O Lord-azwj! I rely upon You-azwj from the evil of what I find within myself (from these), therefore Protect me from that’. The Imam-asws said: ‘So he would be Protected from that’.[1168]
8 – باب افتتاح السف بالصدقة
Chapter 8 – Beginning the travel with charity
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان، قال: قلت لابي عبد الله (ع) أيكره السفر في شئ من الايام المكروهة، الاربعاء وغيره؟ – فقال: افتتح سفرك بالصدقة واقرأ آية الكرسي إذا بدالك.
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘Are there abhorrence’s for the travel with regards to things from the disliked days, the Wednesday etc.?’ So he-asws said: ‘Begin your travel with the charity, and recite the Verse of the Throne (Chapter 2:255), if instead’.[1169]
عنه، عن الحسن بن محبوب، عن عبد الرحمان بن الحجاج، قال: قال أبو عبد الله (ع): تصدق واخرج أي يوم شئت.
From him, from Al Hassan Bin Mahboun, from Abdul Rahman Bin Al Hajaaj who said,
‘Abu Abdullah-asws said: ‘Give charity and go out in whichever day you so like to’.[1170]
عنه، عن الحسن بن على بن يقطين، عن يونس بن عبد الرحمان، عن عبد الله بن سليمان، عن أحدهما (ع) قال: كان أبى إذا خرج يوم الاربعاء من آخر الشهر وفى يوم يكرهه الناس من محاق أو غيره تصدق بصدقة ثم خرج.
From him, from Al Hassan Bin Ali Bin Yaqteen, from Yunus Bin Abdul Rahman, from Abdullah Bin Suleyman,
(It has been narrated) from of the them-asws (5th or 6th Imam-asws) having said: ‘Whenever my-asws father-asws went out on the day of Wednesday from the end of the month, and in a day the people disliked from the new moon etc., gave charity, then went out’.[1171]
عنه، عن عثمان بن عيسى، عن هارون بن خارجة، عن محمد بن مسلم، عن أبى جعفر (ع) قال: كان على بن الحسين (ع) إذا أراد الخروح إلى بعض أمواله اشترى السلامه من الله عزوجل بما تيسر، ويكون ذلك إذا وضع رجله في الركاب، وإذا سلمه الله وانصرف حمد الله وشكره أيضا بما تيسر له.
From him, from Usman Bin Isa, from Haroun Bin Kharjat, from Muhammad Bin Muslim,
Abu Ja’far-asws has said: ‘Whenever Ali-asws Bin Al-Husayn-asws intended to go out to one of his properties, sought his-asws safety from Allah-azwj Mighty and Majestic with what He-azwj would Facilitate (Sadaqa), and that would happen when he-asws placed his-asws feet in the stirrups (of the ride). And when Allah-azwj Kept him-asws Safe and left, he-asws would Praise Allah-azwj and Thank Him-azwj as well with what He-azwj has Facilitated for him-asws’.
ورواه محمد بن على بن حسان، عن عبد الرحمان بن كثير، قال: كنت عند أبى جعفر (ع) إذ أتاه رجل من الشيعة ليودعه بالخروج إلى العراق، فأخذ أبو جعفر (ع) بيده، ثم حدثه عن أبيه بما كان يصنع، قال: فودعه الرجل ومضى، فأتاه الخبر بأنه قطع عليه، فأخبرت بذلك أبا جعفر (ع) فقال: سبحان الله! أو لم أعظه؟ – فقلت: بلى، ثم قلت: جعلت فداك، فإذا أنا فعلت ذلك أعتد به من الزكوة؟ – فقال: لا، ولكن إن شئت أن يكون ذلك من الحق المعلوم.
And it has been reported by Muhammad Bin Ali Bin Hasaan, from Abdul Rahman Bin Kaseer who said,
‘I was in the presence of Abu Ja’far-asws when a Shia man came to bid farewell to him-asws, to go out to Iraq. So Abu Ja’far-asws grabbed his hand, then narrated a Hadeeth from his-asws father-asws with what he should do. So the man bid farewell and went. There came the news that he was cut off (robbed by bandits). So I informed Abu Ja’far-asws about that, so he-asws said: ‘Glory be to Allah-azwj! Or did I-asws not advise him?’ So I said, ‘Yes’. Then I said, ‘May I be sacrificed for you-asws! So if I were to do that, I should prepare by it from the Zakat?’ So the Imam-asws said: ‘No, but if you like, that can be from the known right (charity)’.[1172]
عنه، عن أبيه، عن ابن أبى عمير، عن ابن أذينة، عن سفيان بن عمر، قال: كنت أنظر في النجوم فأعرفها، وأعرف الطالع فيدخلني من ذلك، فشكوت ذلك إلى أبى عبد الله (ع) فقال: إذا وقع في نفسك شئ فتصدق على أول مسكين ثم امض، فان الله عزوجل يدفع عنك.
From him, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Sufyan Bin Umar who said,
‘I was looking at the stars, so I understood it (omen), and I recognised the horoscope (bad omen), so it (fear) entered me from that, so I complained about that to Abu Abdullah-asws, so he-asws said: ‘There has occurred within yourself something, so give charity to the first needy one, then go, for Allah-azwj Mighty and Majestic would Repulse it from you’.[1173]
عنه، عن ابن أبى عمير، عن بشر بن سلمة، عن مسمع كردين، عن أبى – عبد الله (ع) قال (ع): من تصدق بصدقة إذا أصبح دفع الله عنه نحس ذلك اليوم.
From him, from Ibn Abu Umeyyr, from Bishr Bin Salma, from Masma’a Kardeyn,
Abu Abdullah-asws has said: ‘The one who gives charity in the morning, Allah-azwj would Repulse from him the inauspiciousness of that day’.[1174]
عنه، عن الحسن بن على بن يقطين، عن يونس بن عبد الرحمان، عن عبد الله بن سليمان، عن أحدهما (ع) قال: كان أبى إذا خرج يوم الاربعاء من آخر – الشهر، أو في يوم يكرهه الناس من محاق أو غيره تصدق بصدقة ثم خرج.
From him, from Al Hassan Bin Ali Bin Yaqteen, from Yunus Bin Abdul Rahman, from Abdullah Bin Suleyman,
(It has been narrated) from one of them-asws (5th or 6th Imam-asws) having said: ‘Whenever my-asws father-asws went out on the day of Wednesday from the end of the month, and in a day the people disliked from the new moon etc., (first) gave charity, then went out’.[1175]
9 – باب القول عند الخروج في السفر، وما تقول إذا خرجت من منزلك
Chapter 9 – The words during the going out regarding the travel, and what you should be saying when going out from your house
عنه، عن النوفلي، باسناده، قال: قال رسول الله صلى الله عليه وآله: ما استخلف رجل على أهله بخلافة أفضل من ركعتين يركعهما إذا أراد الخروج إلى سفر، يقول: ” اللهم إنى أستودعك نفسي وأهلي ومالى وذريتي ودنياى وآخرتي وأمانتي وخاتمة عملي ” إلا أعطاه الله ما سأل “.
From him, from Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘A man cannot leave behind a Caliph (caretaker) over his family better than two Bowings (of Prayer), kneeling in both of these whenever intending for the going out on a journey, saying, ‘O Allah-azwj! I entrust to You-azwj myself, and my family, and my wealth, and my children, and my world, and my Hereafter, and my entrustments, and the completion of my work’, except that Allah-azwj would Give him whatever he asks for’.[1176]
عنه، عن ابن محبوب، عن الحارث بن محمد أبى جعفر الاحوال، عن بريد بن معاوية العجلى، قال: كان أبو جعفر (ع) إذا أراد سفرا جمع عياله في بيت ثم قال ” اللهم إنى أستودعك الغداة نفسي ومالى وأهلي وولدى والشاهد منا والغائب، اللهم اجعلنا في جوارك، اللهم لا تسلبنا نعمتك، ولا تغير ما بنا من عافيتك وفضلك “.
From him, from Ibn Mahboun, from Al Haris Bin Muhammad Abu Ja’far Al Ahowl, from Bureyd Bin uawiya Al Ajaly who said,
‘Whenever Abu Ja’far-asws intended to travel, he-asws would gather his-asws family in the house, then say: ‘O Allah-azwj! I-asws entrust to You-asws from tomorrow, myself-asws, and my-asws wealth, and my-asws family, and my-asws children, and the ones present from us and absent. O Allah-azwj! Make us to be in Your-azwj Vicinity. O Allah-azwj! Do not Confiscate Your-azwj Bounties, and do not Change what is with us of good health from You-azwj and Your-azwj Grace’.[1177]
عنه، عن موسى بن القاسم، قال: حدثنا الصباح، قال: سمعت أبا الحسن موسى بن جعفر (ع) يقول: لو كان الرجل منكم إذا أراد سفرا قام على باب داره من تلقاء وجهه الذى يتوجه له فقرأ فاتحة الكتاب أمامه، وعن يمينه، وعن شماله، وآية الكرسي أمامه، وعن يمينه، وعن شماله، ثم قال: ” اللهم احفظني واحفظ ما معى، وسلمنى وسلم ما معى، وبلغني وبلغ ما معى، ببلاغك الحسن الجميل ” لحفظه الله وحفظ ما عليه، وحفظ ما معه، وسلمه الله وسلم ما معه، وبلغ الله وبلغ ما معه،
From him, from Musa Bin Al Qasim, from Al Sabah who said,
‘I heard Abu Al-Hassan Musa-asws Bin Ja’far-asws saying: ‘If only the man from among you, when he intends to travel, would stand by the door of his house face the direction that he intends for and recite the Opening of the Book (Chapter 1 – Surah Al Fatiha) in front of him, and on his right, and on his left, and the Verse of the Chair (Chapter 2: 255 – Ayat Al-Kursy) in front of him, and on his right, and on his left, then say, ‘O Allah-azwj! Protect me and Protect what is with me, and Safeguard me and Safeguard what is with me, and Deliver me (to the destination) and Deliver what is with me, with Your-azwj good and beautiful Deliverance’. Allah-azwj would Protect him and Protect what he is upon, and Protect what is with him, and Allah-azwj would Safeguard him and Safeguard what is with him, and Allah-azwj would Deliver him and Deliver what is with him’.
ثم قال لى: يا صباح أما رأيت الرجل يحفظ ولا يحفظ ما معه، ويسلم ولا يسلم ما معه، ويبلغ ولا يبلغ ما معه؟ – قلت: بلى جعلت فداك
Then he-asws said to me: ‘O Sabah! But, have you seen the man who has been Protected whilst what is with him has not been Protected, and he is safe but what is with him is not safe, and he reaches (his destination) and what is with him does not reach?’ I said, ‘Yes, may I be sacrificed for you-asws’.[1178]
عنه، عن الحسن بن الحسين أو غيره، عن محمد بن سنان، رفعه قال: كان أبو عبد الله (ع) إذا أراد سفرا قال: ” اللهم خل سبيلنا، وأحسن سيرنا، (أو قال: ” مسيرنا “) وأعظم عافيتنا ”
From him, from Al Hassan Bin Al Husayn or someone else, from Muhammad Bin Sinan, raising it, said:
‘Whenever Abu Abdullah-asws intended to travel, would said: ‘O Allah-azwj! Open our way for us-asws, and Make good our-asws journey, (or said: ‘our-asws marching), and Magnify our-asws good health’.[1179]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن أبى الحسن الرضا (ع) قال: قال لى: إذا خرجت من منزلك في سفر أو حضر، فقل: ” بسم الله، آمنت بالله، توكلت على الله، ما شاء الله، لا حول ولا قوة ألا بالله “. فتلقاه الشيطان فتضرب الملائكة وجوهها وتقول: ما سبيلكم عليه وقد سمى الله وآمن به، وتوكل على الله، وقال: ” ما شآء الله، لا قوة إلا بالله ”
From him, from a number of our companions, from Ali Bin Asbaat,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, who said to me: ‘If you go out from your house regarding a journey or (face) a hazard, so say, ‘In the Name of Allah-azwj, I believe in Allah-azwj, rely upon Allah-azwj, whatever Allah-azwj so Desires, there is no Might nor Strength except by Allah-azwj’. So if the Satans-la were to come across you, the Angels would strike his-la face and would be saying, ‘There is no way for you-la against him, and he has taken the Name of Allah-azwj and believed in Him-azwj’. And say, ‘Whatever Allah-azwj so Desires, there is no Might or Strength except by Allah-azwj’.
ورواه ابن فضال، عن الحسن بن الجهم، عن الرضا (ع) إلا أنه قال: ” لا حول ولا قوة إلا بالله “.
And Ibn Fazal reported from Al Hassan Bin Al Jaham,
(Also the same has been narrated) from Al-Reza-asws except that he-asws said: ‘There is no Might or Strength except by Allah-azwj’.[1180]
عنه، عن على بن الحكم، عن عاصم بن حميد، عن أبى بصير، عن أبى جعفر (ع) قال: من قال حين يخرج من باب داره: ” أعوذ بما عاذت به ملائكة الله ورسله من شر هذا اليوم الجديد الذى إذا غابت شمسه لم تعد من شر نفسي ومن شر الشياطين، ومن شر من نصب لاولياء الله، ومن شر الجن والانس، ومن شر السباع والهوام، ومن شر ركوب المحارم كلها، أجير نفسي بالله من كل سوء ” غفر الله له وتاب عليه، وكفاه المهم، وحجزه عن السوء، وعصمه من الشر.
From him, from Ali Bin Al Hakam, from Aasim Bin Hameed, from Abu Baseer,
Abu Ja’far-asws has said: ‘The one who says when going out of the door of his house, ‘I seek Refuge with the Angels of Allah-azwj and His-azwj Rasool-saww, from whatever would harm me, and from the evil of this new day whose sun when it sets, from the evil of myself and from the evil of the Satan-la, and from the evil of the one who establishes hostility (Nasibi) against the Guardians-asws of Allah-azwj, and from the evil of the Jinn and the human beings, and from the evil of the predatory animals and the vermin (bugs), and from the evil of indulging in Forbidden (matters), all of them, earning for myself by Allah-azwj, from every evil’ – Allah-azwj would Forgive him and Turn towards him (with Mercy), and Suffice for him for his important (matters), and Keep away the evil from him, and Protect him from the wickedness’.[1181]
عنه، عن محمد بن على، عن عبد الرحمن بن أبى هاشم، عن أبى خديجة قال: كان أبو عبد الله (ع) إذا خرج يقول: ” اللهم لك خرجت، ولك أسلمت، وبك آمنت، وعليك توكلت، اللهم بارك لى في يومى هذا، وارزقني قوته ونصره وفتحه وظهوره وهداه وبركته، واصرف عنى شره وشر ما فيه، بسم الله والله أكبر والحمد لله رب العالمين، اللهم إنى خرجت، فبارك لى في خروجي وانفعني به ” وإذا دخل منزله يقول مثل ذلك.
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja who said,
‘Whenever Abu Abdullah-asws went out, he-asws was saying: ‘O Allah-azwj! It is for You-azwj that I-asws go out, and to You-azwj that I-asws submit, and in You-azwj that I-asws believe, and upon You-azwj that I-asws rely. O Allah-azwj Bless me-asws in this day of mine, and Sustain me-asws with its livelihood, and its help, and its victory, and its success, and its Guidance, and its Blessing, and Change from me-asws its evil and the evil of whatever is in it. In the Name of Allah-azwj, and Allah-azwj is the Greatest, and the Praise is for Allah-azwj the Lord-azwj of the Worlds. O Allah-azwj! I-asws am going out, so Bless me-asws in my-asws going out, and Make me-asws to benefit by it’. And when he-asws entered his-asws house, he-asws would say similar to that’.[1182]
عنه، عن أحمد بن محمد، عن أبان الاحمر، عن الحلبي، عن أبى عبد الله (ع) قال: كان أبو جعفر (ع) إذا خرج من بيته يقول: ” بسم الله خرجت، وبسم الله ولجت، و على الله توكلت، ولا حول ولا قوة إلا بالله العلى العظيم “.
From him, from Ahmad Bin Muhammad, from Aban Al Ahmar, from Al Halby,
Abu Abdullah-asws has said: ‘Whenever Abu Ja’far-asws went out from his-asws house, he-asws was saying: ‘It is by the Name of Allah-azwj that I-asws go out, and by the Name of Allah-azwj that I-asws enter, and upon Allah-azwj do I-asws rely, and there is no Might or Strength except by Allah-azwj, the Exalted, the Magnificent’.
قال محمد بن سنان: فكان أبو – الحسن الرضا (ع) يقول ذلك إذا خرج من منزله.
Muhammad Bin Sinan said,
‘And Abu Al-Hassan Al-Reza-asws used to say that when he-asws went out from his-asws house’.[1183]
عنه، عن عثمان بن عيسى، عن أبى حمزة الثمالى، قال: استاذنت على أبى جعفر (ع) فخرج على وشفتاه تتحركان، فقلت: جعلت فداك، خرجت وشفتاك تحركان؟ – فقال وألهمنا ذلك يا ثمالى، فقلت: نعم فأخبرني به، فقال: نعم يا ثمالى، من قال حين يخرج من منزله: ” بسم الله، حسبى الله، توكلت على الله، اللهم إنى أسألك خير أمورى كلها، وأعوذ بك من خزى الدنيا وعذاب الآخرة “، كفاه الله ما أهمه من أمر دنياه وآخرته.
From him, from usman Bin Isa, from Abu Hamza Al Sumaly who said,
‘I sought permission to (see) Abu Ja’far-asws, so the Imam-asws came out to me and his-asws lips were moving. So I said, ‘May I be sacrificed for you-asws! You-asws came out, and your lips were moving?’ So he-asws said: ‘And it is our-asws inspiration, O Sumaly!’ So I said, ‘Yes, so inform me of it’. So he-asws said: ‘Yes, O Sumaly! The one who says when he goes out from his house, ‘In the Name of Allah-azwj, Allah-azwj is Sufficient for me, I rely upon Allah-azwj. O Allah-azwj, I ask You-asws of the goodness in all of my affairs, and I seek Refuge with You-azwj from disgrace of the world and the Punishment of the Hereafter’ – Allah-azwj would Suffice him what worries from the matters of his world and his Hereafter’.[1184]
عنه، عن الحسن بن محبوب، عن معاوية بن عمار، قال: قال أبو عبد الله (ع): إذا خرجت من منزلك، فقل: ” بسم الله، توكلت على الله، ولا حول ولا قوة إلا بالله، اللهم إنى أسألك خير ما خرجت له، وأعوذ بك من شر ما خرجت له، اللهم أوسع على من فضلك، وأتمم على نعمتك، واستعملني في طاعتك، واجعل رغبتي فيما عندك، وتوفنى على ملتك وملة رسول الله صلى الله عليه وآله “.
From him, from Al Hassan Bin Mahboub, from Muawiya Bin Amaar who said,
‘Abu Abdullah-asws said: ‘When you go out from your house, so say, ‘In the Name of Allah-azwj. I rely upon Allah-azwj, and there is no Might or Strength except by Allah-azwj. I ask You-azwj for goodness of what I go out for, and I seek Refuge with You-azwj from the evil of what I go out for. O Allah-azwj! Expand Your-azwj Grace upon me, and complete Your-azwj Favours upon me, and Utilise me in Your-azwj obedience, and Make me with for what is in Your-azwj Presence, and Incline me towards Your-azwj Religion and the Religion of Rasool-Allah-saww’.[1185]
عنه، عن محمد بن على، عن محمد بن سنان، عن أبى الحسن الرضا (ع) قال: كان أبى يقول إذا خرج من منزلة: ” بسم الله الرحمن الرحيم، خرجت بحول الله وقوته، لا بحول منى ولا قوة، بل بحولك وقوتك يا رب متعرضا لرزقي فأتني به في عافية. ”
From him, from Muhammad Bin Ali, from Muhammad Bin Sinan,
Abu Al-Hassan Al-Reza-asws has said: ‘My-asws father-asws used to say when going out from the house: ‘In the Name of Allah-azwj, the Beneficent, the Merciful. I-asws go out by the Might of Allah-azwj and His-azwj Strength, not by my-asws might nor by my-asws strength, but by Your-azwj Might and Your-azwj Strength, O Lord-azwj. Bring to me my-asws sustenance, and Give me-asws by it good health’.[1186]
10 – باب القول عند الركوب
Chapter 10 – The words during the embarking
عنه، عن ابن فضال، عن أبى جميلة المفضل بن صالح، عن سعد بن طريف، عن الاصبغ بن نباتة، قال: أمسكت لامير المؤمنين (ع) بالركاب وهو يريد أن يركب، فرفع رأسه ثم تبسم، فقلت له: يا أمير المؤمنين رأيتك رفعت رأسك فتبسمت قال: نعم يا أصبغ، أمسكت لرسول الله صلى الله عليه وآله الشهباء، فرفع رأسه إلى السماء وتبسم، فقلت: يا رسول الله رفعت رأسك إلى السماء فتبسمت، فقال: يا على إنه ليس من أحد يركب ما أنعم الله عليه، ثم يقرأ آية السخرة ثم يقول: ” أستغفر الله الذى لا إله إلا هو الحى القيوم وأتوب إليه، اللهم اغفر لى ذنوبي، إنه لا يغفر الذنوب إلا أنت ” إلا قال السيد – الكريم: يا ملائكتي عبدى يعلم أنه لا يغفر الذنوب غيرى، اشهدوا أنى قد غفرت له ذنوبه.
From him, from Ibn Fazaal, from Abu Jameela Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf, from Al Asbag Bin Nabata who said,
‘Amir Al-Momineen-asws withheld from the reins and he-asws had intended to ride, so he-asws raised his-asws head towards the sky, then smiled. So I said to him-asws, ‘O Amir Al-Momineen-asws! I saw you-asws raise your-asws head, so you-asws smiled’. Amir Al-Momineen-asws said: ‘Yes, O Asbagh! (Once) I-asws held the coat of Rasool-Allah-azwj, so he raised his-saww head towards the sky and smiled.
So I-asws said: ‘O Rasool-Allah-saww! You-saww raised your-saww head towards the sky and you-asws smiled’. So he-saww said: ‘O Ali-asws! There is no one who embarks, but Allah-azwj Favours upon him’. Then he-saww recited that Verse of Al-Sakhrat, then he-saww said: ‘I-saww seek Forgiveness of Allah-azwj, Who, there is no god except for Him-azwj, the Living, the Eternal, and I-saww repent to Him-saww. O Allah-azwj! Forgive my-saww (nation’s) sins for me-saww, for no one Forgives the sins except for You-azwj’ – except that the Master, the Benevolent, Says: “O My-azwj Angels! My-azwj servant knows that no one Forgives the sins apart from Me-azwj. Be witnesses that I-azwj have Forgiven for him, his sins’.[1187]
عنه، عن ابن فضال، عن عنبسة بن هشام، عن عبد الكريم بن عمرو الجعفي، عن الحكم بن محمد بن القاسم، أنه سمع عبد الله بن عطاء يقول: قال لى أبو جعفر (ع): قم فأسرج لى دابتين، حمارا وبغلا، فأسرجت حمارا وبغلا، فقدمت إليه البغل فرأيت أنه أحبهما إليه، فقال: من أمرك أن تقدم إلى هذا البغل؟ – قلت: اخترته لك، قال: وأمرتك أن تختار لى؟
From him, from Ibn Fazaal, from Anbasat Bin Hisham, from Abdul Kareem Bin Amro Al Ju’fy, from Al Hakam Bin Muhammad Bin Al Qasim who heard Abu Abdullah Bin Ata’a saying,
‘Abu Ja’far-asws said to me: ‘Saddle two animals for me, a donkey and a mule. So I saddled a donkey and a mule. So I forward the mule towards him-asws for I viewed it as being more beloved to him-asws. So he-asws said: ‘Who asked you to forward this mule towards me?’ I said, ‘I chose it for you-asws’. He-asws said: ‘And did I-asws tell you to choose for me-asws?’
ثم قال: إن أحب المطايا إلى الحمر، فقال: قدمت إليه الحمار، وأمسكت له بالركاب وركب، فقال: ” الحمد لله الذى هدانا للاسلام، وعلمنا القرآن، ومن علينا بمحمد صلى الله عليه وآله، والحمد لله الذى سخر لنا هذا، وما كنا له مقرنين، وإنا إلى ربنا لمنقلبون، والحمد لله رب العالمين ”
Then he-asws said: ‘I-asws love the pack (animal) to the donkey’. So I forwarded the donkey to him-asws, and held the reins for him-asws and he-asws mounted. So he-asws said: ‘The Praise is for Allah-azwj who Guided us-asws to Al-Islam, and Taught us-asws the Quran, and Favoured upon us-asws with Muhammad-saww. And the Praise is for Allah-azwj who Made this (animal) subservient to us, although there are not two horns for it. And we-asws are turning towards our-asws Lord-azwj, and the Praise is for Allah-azwj, the Lord-azwj of the worlds’.
وسار وسرت، حتى إذا بلغنا موضعا، قلت: الصلوة جعلني الله فداك، قال: هذا أرض وادى النمل، لا نصلى فيه، حتى إذا بلغنا موضعا آخر قلت له مثل ذلك فقال: هذه الارض مالحة، لا نصلى فيها، حتى نزل هو من قبل نفسه،
And he-asws travelled, and I travelled (on the mule), until we reached a place. I said, ‘The Salaat, may Allah-azwj Make me to be sacrificed for you-asws’. He-asws said: ‘This is a land, valley of the ants. We shall not offer Salaat within it. Until we reached another place, I said to him-asws similar to that. So he-asws said: ‘This is a salty land, we shall not offer Salaat in it’ – until (later on after further away) he-asws descended by himself-asws.
فقال لى: صليت أم تصلى سبحتك؟ – قلت: هذه صلوة تسميها أهل العراق الزوال، فقال: أما إن هؤلاء الذين يصلون هم شيعة على بن أبى طالب (ع) وهى صلوة لاوابين، فصلى وصليت، ثم أمسكت له بالركاب ثم قال مثل ما قال في بدأته، ثم قال: ” اللهم العن المرجئة فانهم عدونا في الدنيا والآخرة ” قلت له: ما ذكرك جعلت فداك المرجئة؟ – قال: خطروا على بالى.
So he-asws said to me: ‘Will you Pray or will you Pray with your Glorification? – I said, ‘This is a Salaat the people of Iraq have named it as ‘Al-Zawaal’. So the Imam-asws said: ‘But rather, the ones who are Praying are the Shias of Ali-asws Bin Abu Talib-asws, and it is the Salaat of the Penitents’. So he-asws Prayed, and I Prayed, then I held the reins for him-asws. Then he-asws said similar to what he-asws had said at the beginning, then said: ‘O Allah-azwj! Curse the Murjiites, for they are our-asws enemies in the world and the Hereafter’. I said to him-asws, ‘May I be sacrificed for you-asws! What made you-asws mention the Murjiites?’ He-asws said: ‘They came to my-asws mind’.[1188]
عنه، عن أبيه، عن عبد الله بن الفضيل النوفلي، عن أبيه، عن بعض مشيخته، قال: كان أبو عبد الله (ع) إذا وضع رجله في الركاب يقول ” سبحان الذى سخر لنا هذا وما كنا له مقرنين ” ويسبح الله سبعا، ويحمد الله سبعا، ويهلل الله سبعا.
From him, from his father, from Abdullah Bin Al Fazeyl Al Mowfaly, from his father, from one of his Sheykhs who said,
‘Whenever Abu Abdullah-asws placed his-asws feet in the stirrups (of the ride), was saying: ‘Glory be to Allah-azwj Who Made this (animal) subservient to us-asws, and there are no two horns for it’. And he-asws would Glorify Allah-azwj seven (times), and Praised Allah-azwj seven (times), and Extolled His-azwj Holiness seven (times)’.[1189]
11 – باب ذكر الله في المسير
Chapter 11 – Remembering Allah-azwj during the journey
عنه، عن أبيه، عن محمد بن سنان، عن حذيفة بن منصور، قال: صحبت أبا عبد الله (ع) وهو متوجه إلى مكة، فلما صلى قال: ” اللهم خل سبيلنا، وأحسن تسييرنا، وأحسن عاقبتنا “، وكلما صعد إلى أكمة قال: ” اللهم لك الشرف على كل شرف.
From him, from his father, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I accompanied Abu Abdullah-asws and he-asws was going to Makkah. So when he-asws Prayed, said: ‘O Allah-azwj! Open our way for us, and Make good our journey, and Make good our health’. And every time he-asws ascended a hill, said: ‘Our Allah-azwj! For You-azwj is the Nobility over all nobilities’.[1190]
عنه، عن يعقوب بن يزيد، رفعه إلى أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: والذى نفس أبى القاسم بيده ما أهل مهلل وما كبر مكبر عند شرف من الاشراف، إلا أهل ما بين يديه وكبر ما بين يديه بتهليله وتكبيره حتى يقطع مقطع التراب.
From him, from Yaqoub Bin Yazeed,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww said: ‘By the One-azwj in Whose Hand is the soul of Abu Al-Qasim-saww, whenever one Praises and says Allah is the Great (beyond description), while standing on an elevated place, then the earth in front of it also repeats the same, (so) that piece (of land) will be raised on the Day of Judgement (to the Heavens).[1191]
12 – باب التشييع
Chapter 12 – The Farewell
عنه، عن أبيه، عن محمد بن سنان، عن إسحاق بن جرير الحريري وعن رجل من أهل بيته عن أبى عبد الله (ع) قال: لما شيع أمير المؤمنين (ع) أبا ذر (ره) وشيعه الحسن والحسين (ع) وعقيل بن أبى طالب وعبد الله بن جعفر وعمار بن ياسر (رض) قال لهم أمير المؤمنين (ع): ودعوا أخاكم فانه لابد للشاخص من أن يمضى و للمشيع من أن يرجع،
From him, from his father, from Muhammad Bin Sinan, from Is’haq Bin Jareyr and from a man from his family,
Abu Abdullah-asws has said: ‘When Amir Al-Momineen-asws paid the last honours to Abu Dharr-as, so did Al-Hassan-asws, and Al-Husayn-asws, and Aqeel-asws Bin Abu Talib-asws, and Abdullah-asws Bin Ja’far-asws, and Amaar-ra Bin Yaasir. Amir Al-Momineen-asws said to them: ‘Bid farewell to your brother-as, for it is a must for the one who is present that he goes, and for the one who leaves that he hopes (for the relief)’.
قال: فتكلم كل رجل منهم على حياله، فقال الحسين بن على (ع): رحمك الله يا أبا ذر إن القوم إنما امتهنوك بالبلاء لانك منعتهم دينك فمنعوك دنياهم، فما أحوجك غدا إلى ما منعتهم وأغناك عما منعوك! فقال أبو ذر (ره): ” رحمكم الله من أهل بيت، فمالى في الدنيا من شجن غيركم، إنى إذا ذكرتكم ذكرت رسول الله صلى الله عليه وآله “.
He-asws said: ‘So, every man from them spoke upon his-as situation. Al-Husayn-asws Bin Ali-asws said: ‘May Allah-azwj has Mercy on you-as, O Abu Dharr-as. But rather, the people tested you-as with affliction, because you-as prevented them from (invading) your-as Religion, and they prevented you-as from (invading) their world. So what is more needful tomorrow than what you-as prevented them from, and more needless from what you-as were prevent from?’ So Abu Dharr-as said, ‘May Allah-azwj have Mercy upon the People-asws of the Household. So what is there for me-as in the world from a sadness from others? Whenever I-as remember you-asws, I-as remember Rasool-Allah-saww’.[1192]
13 – باب توديع المسافر والدعاء له
Chapter 13 – Farewell of the traveller and supplicating for him
عنه، عن أبى عبد الله البرقى، عن على بن النعمان، عن ابن مسكان وغيره، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله إذا ودع المؤمن قال: ” رحمكم الله وزودكم التقوى، ووجهكم إلى كل خير، وقضى لكم كل حاجة، وسلم لكم دينكم ودنياكم، وردكم سالمين إلى سالمين “.
From him, from Abu Abdullah Al Barqy, from Ali Bin Al No’man, from Ibn Muskan and someone else,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww said when bidding farewell to the Believers: ‘May Allah-azwj have Mercy upon you and Provide you with piety, and Direct you to every goodness, and Fulfil for you all your needs, and Safeguard for you your Religion and your world, and Return you safely to safety’.[1193]
عنه، عن أبيه، عن خلف بن حماد، عن عبد الله بن مسكان وغيره، عن عبد الرحيم، عن أبى جعفر (ع) قال: كان رسول الله صلى الله عليه وآله إذا ودع مسافرا أخذ بيده ثم قال: ” أحسن الله لك الصحابة، وأكمل لك المعونة، وسهل لك الحزونة، وقرب لك البعيد، وكفاك المهم، وحفظ لك دينك وأمانتك وخواتيم عملك، ووجهك لكل خير، عليك بتقوى الله، أستودعك الله سر على بركة الله “.
From him, from his father, from Khalaf Bin Hamaad, from Abdullah Bin Muskan and someone else, from Abdul Raheem,
Abu Ja’far-asws has said: ‘Whenever Rasool-Allah-saww bid farewell to a traveller, grabbed his hand, then said: ‘May Allah-azwj Make good your companions, and Complete for you the assistance, and to Ease for you the grief, and to Bring Closer to you that which is remote, and to Suffice you for the important (matters), and to Protect for you your Religion and your entrustments and completion of your work, and to Divert you towards every goodness. It is for you to fear Allah-azwj. I-saww entrust you to Allah-azwj and to Extend the Blessings of Allah-azwj’ upon you.[1194]
عنه، عن محمد بن الحسين، عن على بن أسباط، عمن ذكره، عن أبى – عبد الله (ع) قال: ودع رجلا فقال: ” أستودع الله نفسك، وأمانتك، ودينك، وزودك زاد التقوى، ووجهك للخير حيث توجهت ” قال: ثم التفت إلينا أبو عبد الله (ع) فقال: هذا وداع رسول الله صلى الله عليه وآله لعلى (ع) إذا وجهه في وجه من الوجوه.
From him, from Muhammad Bin Al Hassan, from Ali Bin Asbaat, from the one who mentioned it,
Abu Abdullah-asws has said: ‘(when you) Bid farewell to the men, so say, ‘I entrust you to Allah-azwj for yourself, and your entrustments, and to Provide you a provision of the piety, and to Direct you towards the goodness wherever you may go’.
Then Abu Abdullah-asws turned towards us and said: ‘This is the farewell of Rasool-Allah-saww to Ali-asws whenever he-saww directed him-asws towards a direction from the directions’.[1195]
عنه، عن ابن فضال، عن عبد الله بن ميمون القداح، عن أبى عبد الله (ع)، عن أبيه (ع) قال: كان إذا ودع رسول الله صلى الله عليه وآله رجلا قال: ” أستودع الله دينك وأمانتك، و خواتيم عملك، ووجهك للخير حيث ما توجهت، ورزقك، وزودك التقوى، وغفر لك الذنوب “.
From him, from Ibn Fazaal, from Abdullah Bin Maymoun Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Whenever Rasool-Allah-saww bid farewell to the men, he-saww said: ‘I-saww entrust to Allah-azwj for your Religion, and your entrustments, and the completion of your work, and to Direct you towards the goodness wherever you may direct yourself to, and Sustain you, and Provide you with the piety, and Forgive for you your sins’.[1196]
عنه، عن يعقوب بن يزيد، عن عبيد البصري، عن رجل، عن إدريس بن يونس، عن أبى عبد الله (ع) قال: ودع رسول الله صلى الله عليه وآله رجلا فقال له: ” سلمك الله وغنمك، والميعاد له “.
From him, from Yaqoub Bin Yazeed, from Ubeyd Al Basry, from a man, from Idrees Bin Yunus,
Abu Abdullah-asws having said: ‘Rasool-Allah-saww bid farewell to a man, so he-saww said to him: ‘May Allah-azwj Safeguard you and your flock, and the Promise for it’.[1197]
عنه، عن الوشاء، عن محمد بن حمران وجميل بن دراج، كلاهما عن أبى – عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله إذا بعث سرية بعث أميرها فأجلسه إلى جنبه وأجلس أصحابه بين يديه، ثم قال: ” سيروا بسم الله وبالله، وفى سبيل الله، وعلى ملة رسول الله صلى الله عليه وآله، لا تغدروا، ولا تغلوا، ولا تمثلوا، ولا تقطعو شجرا إلا أن تضطروا إليها، ولا تقتلوا شيخا فانيا ولا صبيا ولا امراة،
From him, from Al Washa, from Muhammad Bin Hamran and Jameel Bin Daraaj, both of them,
Abu Abdullah-asws having said: ‘Whenever Rasool-Allah-saww sent a (military) brigade, sent for its commander and had him to be seated by his-saww side, and his companions in front of him-saww, then said: ‘March in the Name of Allah-azwj, and by Allah-azwj, and in the Way of Allah-azwj, and upon the Religion of Rasool-Allah-saww. Neither be treacherous, nor act excessively, nor mutilate, nor cut down a tree except that you are restless (desperate for food) for it, nor kill a very old man, nor a child, nor a woman.
وأيما رجل من أدنى المسلمين أو أقصاهم نظر إلى أحد من المشركين فهو جار حتى يسمع كلام الله، فإذا سمع كلام الله، فان تبعكم فأخوكم في دينكم، وإن أبى فاستعينوا بالله عليه وأبلغوه إلى مأمنه.
And whatever a man of a higher or lower positions (from the army) looks with sympathy at anyone from the Polytheists, so such a polytheist is in his protection until he hears the Words of Allah-azwj. So if he were to follow you, so he is your brother in your Religion, and if he refuses, so seek Assistance of Allah-azwj against him, and send him back to his safe place’.
ورواه عن أبيه، عن ابن أبى عمير، عن أبى عبد الله (ع) مثله، إلا أنه قال: ” وأيما رجل من – المسلمين نظر إلى رجل في أقصى العسكر أو أدناه فهو جار “.
And it has been reported from his father, from Ibn Abu Umeyr,
(A) Similar to it, except that the Imam-saww said: ‘And whatever a man from the Muslims looks at a pagan man in highest of the soldiers or its lowest, so he is under his protection.[1198]
عنه، عن ابن فضال، عن الحسين بن موسى، قال: دخلنا على أبى عبد الله (ع) نودعه، فقال: ” اللهم اغفر لنا ما أذنبنا وما نحن مذنبون، وثبتنا وإياهم بالقول الثابت في الاخرة والدنيا، وعافنا وإياهم من شر ما قضيت في عبادك وبلادك في سنتنا هذه – المستقبلة، وعجل نصر آل محمد ووليهم، واخز عدوهم عاجلا “.
From him, from Ibn Fazaal, from Al Husayn Bin Musa who said,
‘We came up to Abu Abdullah-asws to bid farewell to him-asws, so he-asws said: ‘O Allah-azwj! Forgive us from what we have sinned and what we are sinning, and Affirm us and them with the Secure Position in the Hereafter as well as in the world, and Give us and them good health and Protection from the evil of what may fall on Your-azwj servant and in Your-azwj city, in this time of ours, and Hasten the helper-asws of the Progeny-asws of Muhammad-saww, and Seize their-asws enemies, quickly’.[1199]
عنه، عن بكر بن صالح، عن سليمان بن جعفر، عن أبى الحسن موسى بن جعفر (ع) قال: من خرج وحده في سفر فليقل: ” ما شاء الله، لا حول ولا قوة إلا بالله، اللهم آنس وحشتي، وأعنى على وحدتي، وأد غيبتى “.
From him, from Bakr Bin Salih, from Suleyman Bin Ja’far,
Abu Al-Hassan Musa-asws Bin Ja’far-asws having said: ‘The one who goes out alone in a journey, so he should say, ‘Whatever Allah-azwj so Desires, there is no Might or Strength except by Allah-azwj. O Allah-azwj Be Kind upon my desolation, and Assist me upon my loneliness, and Bid farewell to my solitude’.[1200]
عنه، عن أبيه، عن النضر بن سويد، عن هشام بن سالم، قال: دعا أبو عبد الله (ع) لقوم من أصحابه مشاة حجاج، فقال: ” اللهم احملهم على أقدامهم وسكن عروقهم ”
From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim who said,
‘Abu Abdullah-asws called a group of his-asws companions who were Pilgrims walking for the Hajj, so he-asws said: ‘O Allah-azwj! Carry them upon their feet and Settle their veins’.[1201]
عنه، عن أبيه، عن أبى الجهم هارون بن الجهم، عن موسى بن بكر الواسطي قال: أردت وداع أبى الحسن (ع) فكتب إلى رقعة، ” كفاك الله المهم، وقضى لك بالخير، و سير لك حاجتك، وفى صحبة الله وكنفه “.
From him, from his father, from Abu Al Jahm Haroun Bin Al Jahm, from Musa Bin Bakr Al Wasity who said,
‘I wanted to bid farewell to Abu Al-Hassan-asws, so he-asws wrote a note to me: ‘May Allah-azwj Suffice you for the important (matters), and Decide for you with the goodness, and Travel you to your needs, and in the Companionship of Allah-azwj and His-azwj Protection’.[1202]
14 – باب كراهة الوحدة في السفر
Chapter 14 – The abhorrence of the one regarding the journey
عنه، عن أبيه، عمن ذكره، عن أبى الحسن موسى، عن أبيه، عن جده، (ع) قال: في وصية رسول الله صلى الله عليه وآله لعلى (ع) يا على لا تخرج في سفر وحدك، فان الشيطان مع الواحد وهو من الاثنين أبعد، يا على إن الرجل إذا سافر وحده فهو غاو والاثنان غاويان، والثلاثة نفر. (وروى بعضهم ” سفر “)
From him, from his father, from the one who mentioned it,
(It has been narrated) from Abu Al-Hassan Musa-asws, from his-asws father-asws, from his-asws grandfather having said: ‘ (Rasool-Allah-saww said) in a bequest of Rasool-Allah-saww to Ali-asws: ‘O Ali-asws! Do not go out alone in a journey, for the Satan-as is with the loner, and he-la is further away from the two. O Ali-asws! The man, when he travels alone, so he is misguided, and the two are both misguided, and the three is a group’. (And some of them reported it as, ‘Journey’)’.[1203]
عنه، عن محمد بن عيسى، عن عبد الله الدهقان، عن درست، عن إبراهيم بن عبد الحميد. عن أبى الحسن موسى (ع) قال: لعن رسول الله صلى الله عليه وآله ثلاثا، أحدهم راكب الفلاة وحده.
From him, from Muhammad Bin Isa, from Abdullah Al Dahqan, from Darast, from Ibrahim Bin Abdul Hameed,
Abu Al-Hassan Musa-asws having said: ‘Rasool-Allah-saww cursed three, – one of them was a lone rider in the wilderness’.[1204]
عنه، عن بكر بن صالح، محمد بن سنان، عن إسماعيل بن جابر، قال: كنت عند أبى عبد الله (ع) بمكة أذ جاءه رسول من المدينة، فقال له: من صحبك؟ – فقال: ما صحبت أحدا، فقال له أبو عبد الله (ع): أما لو كنت تقدمت إليك لاحسنت أدبك ثم قال: واحد شيطان، واثنان شيطانان، وثلاثة صحب، وأربعة رفقاء
From him, from Bakr Bin Salih, from Muhammad Bin Sinan, from Ismail Bin Jabir who said,
‘I was in the presence of Abu Abdullah-asws at Makkah when a messenger from Medina came up to him-asws, so he-asws said to him: ‘Who accompanied you?’ So he said, ‘No one accompanied me’. So Abu Abdullah-asws said to him: ‘If I-asws had proceeded to you, I-asws would have bettered your manners’. Then the Imam-asws said: ‘One is a Satan-la, two are two Satans-la, and three are a company, and four are friends’.[1205]
عنه، عن الحسين بن سيف، عن أخيه على، عن أبيه، قال: حدثنى محمد بن مثنى، قال: حدثنى رجل من بنى نوفل بن عبد المطلب، عن أبيه قال: حدثنا أبو جعفر محمد بن على (ع) قال: قال رسول الله صلى الله عليه وآله: البائت في البيت وحده، والسائر وحده، شيطانان، والاثنان لمة، والثلاثة أنس.
From him, from Al Husayn Bin Sayf, from his brother Ali, from his father, from Muhammad Bin Masny, from A man from the Clan of Nowfal Bin Abdul Muttalib, from his father who said,
‘Abu Ja’far Muhammad-asws Bin Ali-asws narrated to us saying: ‘Rasool-Allah-saww said: ‘The inactive alone in the house and the traveller alone are both Satans-la, and the two are fellow-travellers, and the three are friends’.[1206]
عنه، عن على بن أسباط، عن عبد الملك بن سلمة، عن السندي بن خالد، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: ألا أنبئكم بشر الناس؟ – قالوا: بلى يا رسول الله، فقال: من سافر وحده، ومنع رفده، وضرب عبده.
From him, from Ali Bin Asbaat, from Abdul Malik Bin Salma, from Al Sindy Bin Khalid,
(It has been narrated) from Abu Abdullah-asws that Rasool-Allah-saww said: ‘Shall I inform you of the most evil of the people?’ They said, ‘Yes, O Rasool-Allah-saww! So he-saww said: ‘The lone traveller, and the preventer of his support, and the hitter of his slave’.[1207]
15 – باب الاصحاب
Chapter 15 – The companions
عنه، عن النوفلي، باسناده، قال: قال رسول الله صلى الله عليه وآله: الرفيق ثم الطريق.
From him, from Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘(First select the) the companions, then (take to) the road’.[1208]
باسناده قال: قال أمير المؤمنين (ع): لا تصحبن في سفر من لا يرى لك الفضل عليه كما ترى له الفضل عليك.
By his chain, said,
‘Amir Al-Momineen-asws said: ‘Do not take a companion in the journey, the one who does not see the merit for you upon (accompanying) him, just as you see the merit for him upon (accompanying) you’.[1209]
عنه، عن أبيه، عن ابن سنان، عن إسحاق بن حريز، عن أبى عبد الله (ع) قال: قال لى: من صحبت؟ – فأخبرته، فقال: كيف طابت نفس أبيك يدعك مع غيره؟ – فخبرته، فقال: كيف كان يقال: ” اصحب من تزين به ولا تصحب من تزين بك”.
From him, from his father, from Ibn Sinan, from Is’haq Bin Hareyz,
Abu Abdullah-asws said to me: ‘Who accompanied you?’ So I informed him-asws. So he-asws said: ‘How can you make good the soul of your father, being called with someone else?’ So I informed him-asws. So he-asws said: ‘How come it was said: ‘Accompany the one you would be adorned by, and do not accompany the one who is (only) adorned by you?’[1210]
عنه، عن أبيه، عن حماد، عن حريز، عمن ذكره، عن أبى جعفر (ع) قال: إذا صحبت فاصحب نحوك، ولا تصحبن من يكفيك، فان ذلك مذلة للمؤمن.
From him, from his father, from Hamaad, from Hareyz, from the one who mentioned it,
Abu Ja’far-asws has said: ‘When you (take) companions, so (take) companions who are near (compatible) to you, but do not take companions from the ones who are needless from you, in that is the humiliation for the Believers’.[1211]
عنه، عن الحسن بن الحسين اللؤلؤي، عن محمد بن سنان، عن حذيفة بن منصور، عن شهاب بن عبد ربه، قال: قلت لابي عبد الله (ع): قد عرفت حالى وسعة يدى وتوسيعي على إخوانى، فأصحب النفر منهم في طريق مكة فأتوسع عليهم، قال: لا تفعل يا شهاب، إن بسطت وبسطوا أجحفت بهم، وإن هم أمسكوا أذللتهم، فاصحب نظراءك فاصحب نظراءك.
From him, from Al Hassan Bin Al Husayn Al Louly, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour, from Shahaab Bin Abd Rabihi who said,
‘I said to Abu Abdullah-asws, ‘I value my status by how much I spend on my fellow brethren. So I got a number of them to accompany me on the road to Makkah, so I treated them well (spent on them)’. The Imam-asws said: ‘Do not do it, O Shahaab! If you spend on them you would spoil them, but if you withheld from them you would humiliate them. So accompany your equivalents, accompany your equivalents (people like yourselves)’.[1212]
عنه، عن أبيه، عمن ذكره، عن أبى محمد الحلبي، قال: سألت أبا عبد الله (ع) عن القوم يصطحبون، فيكون فيهم الموسر وغيره، أينفق عليهم الموسر؟ – قال: إن طابت بذلك أنفسهم فلا بأس به، قلت: فان لم تطب أنفسهم؟ – قال: يصير معهم، يأكل من الخبز، ويدع أن يستثنى من ذلك الهرات.
From him, from his father, from the one who mentioned it, from Abu Muhammad Al Halby who said,
‘I asked Abu Abdullah-asws about the group of people accompanying me, so there happens to be among them who are well to do than the others. Shall I spend upon the ones who are well to do?’ He-asws said: ‘If they, feel good themselves, there is no problem with it’. I said, ‘But if they do not feel good themselves?’ He-asws said: ‘Be with them, and eat from the bread, but beyond that excluding the frivolous (silly) discussions.[1213]
عنه، عن إسماعيل بن مهران، عن محمد بن حفص، عن أبى الربيع الشامي قال: كنا عند أبى عبد الله (ع) والبيت غاص بأهله، فقال: ليس منا من لم يحسن صحبة من صحبه ومرافقه من رافقه، وممالحة من مالحه، ومحالفة من حالفه.
From him, from Ismail Bin Mahran, from Muhammad Bin Hafs, from Abu Al Rabi’e Al Shamy who said,
‘We were in the presence of Abu Abdullah-asws and the house was filled with its people. So the Imam-asws said: ‘He is not from us-asws who does not treat well a companion who accompanies him, and extends friendship towards a friend (worthy of friendship), and eats with the one he eats with, and allies with the one who he (worthy of) taking side with’.[1214]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: ما اصطحب اثنان إلا كان أعظمهما أجرا وأحبهما إلى الله أرفقهما بصاحبه.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘No two (took to) companionship except that one of them was greater is Recompense and more Beloved to Allah-azwj – the one who is friendlier with his companion’.[1215]
16 – باب حسن الصحابة
Chapter 16 – The good companions
عنه، عن أبيه، عن حماد بن حريز، عن محمد بن مسلم، عن أبى جعفر (ع) قال: من خالطت فان استطعت أن تكون يدك العليا عليه فافعل.
From him, from his father, from Hamaad Bin Hareyz, from Muhammad Bin Muslim,
Abu Ja’far-asws having said: ‘The one who mixes (interacts), so if you have the ability for your hand to be higher than his (able to be more generous), then do it’.[1216]
عنه، عن القاسم بن محمد، عن المنقرى، عن حفص بن غياث، قال: سمعت أبا عبد الله (ع) يقول، ليس من المروءة أن يحدث الرجل بما يلقى في سفره من خير أو شر.
From him, from Al Qasim Bin Muhammad, from Al Maqary, from Hafs Bin Gayas who said,
‘I heard Abu Abdullah-asws saying: ‘It is not from the noble character of a man to argue with the (other) with what happens in his journey, (be it) from a good or an evil’.[1217]
عنه، عن أبيه، عن محمد بن سنان، عن عمار بن مروان الكلبى، قال: أوصاني أبو عبد الله (ع) فقال: أوصيك بتقوى الله، وأداء الامانة، وصدق الحديث، وحسن الصحابة لمن صحبت، ولا حول ولا قوة إلا بالله.
From him, from his father, from Muhammad Bin Sinan, from Amaar Bin Marwan Al Kalby who said,
‘Abu Abdullah-asws advised me, so he-asws said: ‘I-asws advise you to fear Allah-azwj, and fulfil the entrustment, and of truthful discussion, and goodly companionship to the one whom you accompany, and there is no Might or Strength except by Allah-azwj’.[1218]
17 – باب حق الصاحب في السفر
Chapter 17 – Right of the companions during the journey
عنه، عن أبى يوسف يعقوب بن يزيد الكاتب، عن عدة من أصحابنا رفعوا الحديث قال: حق المسافر أن يقيم عليه أصحابه إذا مرض ثلاثا.
From him, from Abu Yusuf Yaqoub Bin Yazeed the scribe, from a number of our companions, raising the Hadeeth,
The Imam-asws has said: ‘A right of the traveller is that his companion should stay with him when he is ill, for three (days)’.[1219]
18 – باب الحداء
Chapter 18 – The footwear
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: زاد المسافر الحداء والشعر ما كان منه ليس فيه جفاء.
From him, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws says that Rasool-Allah-saww said: ‘Provision of the traveller is the footwear, and the food, what was from it in which there was no spoiling’.[1220]
19 – باب حفظ النفقة في السفر
Chapter 19 – Conservation of the expenditure during the journey
عنه، عن أحمد بن محمد بن أبى نصر، عن صفوان الجمال، قال: قلت لابي – عبد الله (ع): إن معى أهلى وأنا أريد الحج أشد نفقتى في حقوتى؟ – قال: نعم، إن أبى كان يقول: من قوة المسافر حفظ نفقته.
From him, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jamaal who said,
‘I said to Abu Abdullah-asws, ‘With me is my family, and I intend the Hajj, shall I be harder (cutback) with my expenses with regards to my purchasing?’ The Imam-asws said: ‘Yes. My-asws father-asws was saying: ‘The strength of the traveller is in the savings of expenses’.[1221]
عنه، عن بعض أصحابه، عن على بن أسباط، عن عمه يعقوب بن سالم قال: قلت لابي عبد الله (ع): يكون معى الدراهم فيها تماثيل وأنا محرم فأجعلها في هميانى وأشده في وسطى؟ – قال: لا بأس، أو ليس نفقتك تعينك بعمل الله؟!.
From him, from one of his companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Saalim who said,
‘I said to Abu Abdullah-asws, ‘There happen to me Dirhams in which are images, and I am in Ihraam, so shall I make these to be in my ‘Himyaan’ and tighten it to my middle (waist)?’ He-asws said: ‘There is no problem, or is not your expenditure helping you with the work of Allah-azwj!?’[1222]
20 – باب التخارج
Chapter 20 – The exit
عنه، عن النوفلي، عن السكوني، باسناده، قال: قال رسول الله صلى الله عليه وآله: من السنة إذا خرج القوم في سفر أن يخرجوا نفقتهم، فان ذلك أطيب لانفسهم، وأحسن لاخلاقهم.
From him, from Al Nowfaly, from Al Sakuny by his chain, said,
‘Rasool-Allah-saww said: ‘It is from the Sunnah, when the people go out in a journey that they should take out their expenses, for that is better for themselves, and better for their morals’.[1223]
عنه، عن ابن محبوب، عن ابن رئاب، عن عبد الله بن أبى يعفور، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: ما من نفقة أحب إلى الله من نفقة قصد، ويبغض الاسراف إلا في حج وعمرة.
From him, from Ibn Mahboub, from Ibn Ra’aib, from Abdullah Bin Abu Yafour,
(Imam) Abu Abdullah-asws has narrated that ‘Rasool-Allah-saww said: ‘There is none from the expenses more Beloved to Allah-azwj that the economical expenditure, and Allah-azwj Hates the extensive spending except during Hajj and Umrah’.[1224]
عنه، عن أبيه، عن ابن أبى عمير وعلى بن الحكم، عن هشام بن الحكم، عن أبى عبد الله (ع): أنه كان يكره للرجل أن يصحب من يتفضل عليه، وقال: اصحب مثلك.
From him, from his father, from Ibn Abu Umeyr, and Ali Bin Al Hakam, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws who-asws used to dislike for the man he should accompany someone who would do favours unto him, and said: ‘Accompany the one similar to you’.[1225]
عنه، عن على بن الحكم، عن على بن أبى حمزة، عن أبى بصير، قال: قلت لابي – عبد الله (ع)، يخرج الرجل مع قوم مياسير وهو أقلهم شيئا، فيخرج القوم نفقتهم ولا يقدر هو أن يخرج مثل ما أخرجوا؟ – فقال: ما أحب أن يذل نفسه ليخرج مع من هو مثله.
From him, fro Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘A man goes out travelling with a group and he is less than them in something, so the group take out their expenses and he does not have the ability that he should take out similar to what they have taken out?’ So he-asws said: ‘I-asws do not love it that he should humiliate himself. He should go out with the one who is similar to him’.[1226]
عنه، عن محمد بن على، عن موسى بن سعدان، عن حسين بن أبى العلاء قال: خرجنا إلى مكة نيف وعشرون رجلا، فكنت أذبح لهم في كل منزل شاة، فلما أردت أن أدخل على أبى عبد الله (ع) قال لى: يا حسين، وتذل المؤمنين؟ – قلت أعوذ بالله من ذلك، فقال: بلغني أنك كنت تذبح لهم في كل منزل شاة؟ – قلت: ما أردت إلا الله، فقال: أما كنت ترى أن فيهم من يحب أن يفعل فعلك فلا يبلغ مقدرته ذلك فتقاصر إليه نفسه؟ – فقلت: أستغفر الله ولا أعود.
From him, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Husayn Bin Abu Al A’ala who said,
‘We went out to Makkah, twenty odd men. So there used to be slaughtered a sheep for them at every encampment. So when I intended to come up to Abu Abdullah-asws, he-asws said to me: ‘O Husayn! And you humiliated the Believers?’ I said, ‘I seek Refuge with Allah-azwj from that’. So the Imam-asws said: ‘It has reached me-asws that you slaughtered a sheep for them at every encampment?’ I said, ‘I did not intend (it for anything else) except Allah-azwj’. So the Imam-asws said: ‘But, did you not see that among them was one who would have loved to do your deed, but his ability did not reach to that, so he shrunk to himself?’ So I said, ‘I seek Forgiveness of Allah-azwj and I shall not repeat it’.[1227]
21 – باب الزاد
Chapter 21 – The provision
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من شرف الرجل أن يطيب زاده إذا خرج في سفر.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that Rasool-Allah-saww said: ‘It is from the nobility of the man that he should make good his provision whenever he intends to go out on a journey’.[1228]
عنه، عن بعض أصحابنا رفعه، قال: قال أبو عبد الله (ع): إذا سافرتم فاتخدوا سفرة وتنوقوا فيها.
From him, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘When you travel, so take a prepared meal and good camels in it (reliable transportation)’.[1229]
عنه، عن أبيه، عمن ذكره، عن شهاب بن عبد ربه، عن أبى عبد الله (ع) قال: كان على بن الحسين (ع) إذا سافر إلى مكة للحج والعمرة تزود من أطيب الزاد من اللوز والسكر والسويق المحمض والمحلى.
From him, from his father, from the one who mentioned it, from Shahaab Bin Abd Rbihi,
Abu Abdullah-asws has narrated that whenever Ali-asws Bin Al-Husayn-asws travelled to Makkah for the Hajj and the Umrah, provided with the best of the provisions, from the almonds, and the sugar, and the sour and the sweetened vegetables’.[1230]
عنه، عن بعض أصحابنا رفعه، قال: قال أبو عبد الله (ع): تبرك بأن تحمل الخبز في سفرك وزادك.
From him, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘It is a blessing that you carry the bread during your journey and (among) your provisions’.[1231]
22 – باب ما يحمل المسافر معه من السلاح والالات
Chapter 22 – What the traveller should carry from the weapons and the tools
عنه، عن القاسم بن محمد، عن سليمان بن داود المنقرى عن حماد بن عيسى، عن أبى عبد الله (ع) في وصية لقمان لابنه ” يا بنى سافر بسيفك وخفك وعمامتك و خبائك وسقائك وإبرتك وخيوطك ومخرزك، وتزود معك الادوية تنتفع بها أنت ومن معك، وكن لاصحابك موافقا مرافقا إلا في معصية الله. (وزاد فيه بعضهم ” وقوسك “).
From him, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Manqary, from Hamaad Bin Isa,
(It has been narrated) from Abu Abdullah-asws in a bequest of Luqman-as to his-as son: ‘O my-as son! Travel with your sword, and your shoes, and your turban, and your tent, and your water container, and your needle and your thread, and your shoe-repair kit, and take medicines with you which can benefit you and the one with you, and select your companion, (who is) compatible and friendly, except in the disobedience of Allah-azwj’. (And some of them have an addition (in the text of the Hadeeth), ‘and your bow’.[1232]
23 – باب الدفع عن نفسك
Chapter 23 – The defending from your self
عنه، عن أبيه، عن ابن أبى عمير، عن أبان بن عثمان، عن رجل، عن الحلبي، عن أبى – عبد الله (ع) قال: قال أمير المؤمنين (ع): اللص المحارب فاقتله، فما أصابك فدمه في عنقي.
From him, from his father, from Ibn Abu Umeyr, from Aban Bin Usman, from a man, from Al Halby,
Abu Abdullah-asws has narrated that Amir Al-Momineen-asws said: ‘The thief (intends to) fight, so fight him. So whatever injuries (are inflicted) upon him, its blood would be upon my-asws neck’.[1233]
24 – باب الرفق بالدابة وتعهدها
Chapter 24 – Being humane with the animal and its commitment
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه، عن على (ع) قال: قال رسول الله صلى الله عليه وآله: إن الله يحب الرفق ويعين عليه، فإذا ركبتم الدواب العجف فأنزلوها منازلها، فان كانت الارض مجدبة فألحوا عليها، وإن كانت مخصبة فانزلوها منازلها.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Loves the kindness and (Allah-azwj) Assists in it. So when you mount a lean animal allow it to rest whenever needed, so if it was a barren land, so pass it (without stopping), and if it was a fertile land, so let them rest therein (so it can graze)’.[1234]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن ابن مسلم، عن أبى – عبد الله (ع) قال: قال على (ع) من سافر منكم بدابة فليبدأ حين ينزل بعلفها وسقيها.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Ibn Muslim,
Abu Abdullah-asws has narrated that Ali-asws said: ‘The one from among you who travels by an animal, he should begin after resting it, feeding it and giving water to it’.[1235]
عنه، عن عبد الرحمن بن حماد، عن جميل بن سدير، عن أبيه، عن أبى جعفر (ع) قال: إذا سرت في أرض مخصبة فارفق بالسير، وإذا سرت في أرض مجدبة فعجل السير
From him, from Abdul Rahman Bin Hamaad, from Jameel Bin Sudeyr, from his father,
from Abu Ja’far-asws having said: ‘When you pass by a fertile land, so walk gently, but when you pass by a barren land, so walk briskly’.[1236]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) عن آبائه (ع) ان النبي صلى الله عليه وآله: أبصر ناقة معقولة وعليها جهازها، فقال: أين صاحبها؟ – مروه فليستعد غدا للخصومة.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws that the Prophet-saww saw a stationed she-camel which was loaded up, so he-saww said: ‘Where is its owner? Tell him to get ready the Questioning in the Hereafter (for being cruel as he should have relieved her from her load before parking her)’.[1237]
عنه، عن ابن فضال، عن حماد اللحام، قال: مر قطار لابي عبد الله (ع) فرأى زاملة قد مالت فقال: يا غلام اعدل على هذا الجمل فان الله يحب العدل.
From him, from Ibn Fazaal, from Hamaad Al Laham who said,
‘A line of camels passed by Abu Abdullah-asws, so he-asws saw a water-bearing she-camel who had leaned, so he-asws said: ‘O boy! Be fair to this camel, for Allah-azwj Loves the justice’.[1238]
عنه، عن يعقوب بن يزيد، عن محمد بن سنان، عن أبى عبد الله (ع) قال: لقد سافر على بن الحسين (ع) على راحلة عشر حجج ما قرعها بسوط.
From him, from Yaqoub Bin Yazeed, from Muhammad Bin Sinan,
Abu Abdullah-asws has narrated that Ali-asws Bin Al-Husayn-asws had journeyed upon a camel for twenty Hajj without striking it with a whip’.[1239]
عنه، عن يعقوب، عن ابن أبى عمير، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: حج على بن الحسين (ع) عى راحلة عشر حجج ما قرعها بسوط ولقد بركت به سنة من سنواته فما قرعها بسوط.
From him, from Yaqoub, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
Abu Abdullah-asws has narrated that Ali-asws Bin Al-Husayn-asws went for Hajj upon a camel for twenty Hajj without having struck it by a whip, and it has knelt by it (not moved) for a year from its years (of service), but he-asws did not strike it by a whip’.[1240]
عنه، عن محمد بن على، عن الحكم بن مسكين، عن أيوب بن أعين، قال: سمعت الوليد بن صبيح يقول لابي عبد الله (ع): أن أبا حنيفة رأى هلال ذى الحجة بالقادسية وشهد منها عرفة، فقال: ” ما لهذا صلوة، ما لهذا صلوة “.
From him, from Muhammad Bin Ali, from Al Hakam Bin Maskeyn, from Ayoub Bin Ayn who said,
‘I heard Al-Waleed Bin Sabeeh saying to Abu Abdullah-asws, ‘Abu Haneefa-la saw the new moon of Zilhajj at Qadisiyya (which is near Karbala) and he joined us in Arafaat’ (travelling a long distance in only within eight days). So the Imam-asws said: It is not possible for him to offer Salaat (if he had travelled so fast) other than reciting (by making signs)’[1241]
25 – باب معونة المسافر
Chapter 25 – Assisting the traveller
عنه، عن محمد بن سنان، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من أعان مؤمنا مسافرا نفس الله عنه ثلاثا وسبعين كربة، وأجاره في الدنيا من الهم والغم ونفس عنه كربه العظيم، قيل: يا رسول الله وما كربه العظيم؟ – قال: حيث يغشى بأنفاسهم.
From him, from Muhammad Bin Sinan, from Abdullah Bin Sinan,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘The one who assists a travelling Believer, Allah-azwj would Relieve him of seventy three adversities, and Protect him in the world from the worries and grief, and Relieve him from the great adversity’. It was said, ‘O Rasool-Allah-saww! What is the great adversity?’ He-saww said: ‘Where one is overwhelmed by his breathing (faints)’.[1242]
قال حدثنى عبد الرحمان بن حماد، عن عبد الله بن إبراهيم، عن أبى عمرو الغفاري، عن جعفر بن إبراهيم الجعفري، عن أبى عبد الله (ع)، عن أبيه (ع) قال: من أعان مؤمنا مسافرا على حاجته نفس الله عنه ثلاثا وعشرين كربة في الدنيا، واثنتين وسبعين كربة في الاخرة، حيث يغشى على الناس بأنفاسهم.
Abdul Rahman Bin Hamaad, narrated to me, from Abdullah Bin Ibrahim, from Abu Amro Al Ghafary, from Ja’far Bin Ibrahim Al Ja’fary,
Abu Abdullah-asws has narrated from his-asws father-asws who said: ‘The one who assists a travelling Believer upon his need, Allah-azwj would Relieve him from seventy three adversities in the world, and seventy two adversities in the Hereafter, where the people would be fainting upon their breathing (due to suffocation)’.[1243]
26 – باب دعاء الضال عن الطريق
Chapter 26 – Supplication for the one who strays from the road
عنه، عن جعفر بن محمد الاشعري، عن القداح، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: إذا أخطأتم الطريق فتيامنوا.
From him, from Ja’far Bin Muhammad Al Ashary, from Al Qadah,
Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When you err from the road, so go towards the right’.[1244]
27 – باب ارشاد الضال عن الطريق
Chapter 27 – Guiding the straying one from the road
عنه، عن أبيه، عن عبيد بن الحسين الزرندى، عن على بن أبى حمزة، عن أبى بصير، عن أبى عبد الله (ع) قال: إذا ضلت في الطريق فناد: ” يا صالح ويا با صالح أرشدانا إلى الطريق رحمكما الله ” قال عبيد الله: فأصابنا ذلك فأمرنا بعض من معنا أن يتنحى وينادى كذلك، قال: فتنحى فنادى ثم أتانا فأخبرنا أنه سمع صوتا يرد دقيقا يقول: ” الطريق يمنة ” (أو قال: ” يسرة “) فوجدناه كما قال.
From him, from his father, from Ubeyd Bin Al Husayn Al Zarandy, from Ali Bin Abu Hamza, from Abu Baseer,
Abu Abdullah-asws having said: ‘When you stray off the road, so call out, ‘O Salih and O Abu Salih! Guide us to the road, may Allah-azwj have Mercy on both of you!’ Ubeydullah said, ‘We came across that (situation), so one of us was ordered that he should call out like that. So he stepped out and called out. Then he came to us and informed us that he heard a faint voice saying: ‘The road is to the right’ (or he said: ‘Left’). So we found it as he had said’.
وحدثني به أبى أنهم حادوا عن الطريق بالبادية، ففعلنا ذلك فأرشدونا، وقال صاحبنا: سمعت صوتا رقيقا يقول: ” الطريق يمنة ” فما سرنا إلا قليلا حتى عارضنا الطريق.
And my father narrated to me that he had departed from the road at Al-Abadiya, so we did that and we were Guided. And our companion said, ‘I heard a faint voice saying: ‘The road is to the right’. So we had not travelled except for a little until we recognised the road’.[1245]
عنه، عن محمد بن على، عن عمر بن عبد العزيز، عن رجل، عن أبيه، عن أبى حمزة الثمالى، عن أبى جعفر (ع) قال: من نفرت له دابة فقال هذه الكلمات: ” يا عباد الله الصالحين أمسكوا على رحمكم الله بان في ع ح وياه ى ح ح ” قال: ثم قال أبو جعفر (ع): إن البر موكل به في حرح والبحر موكل به ه ح ح قال عمر: فقلت أنا ذلك في بغال ضلت فجمعها الله لى.
From him, from Muhammad Bin Ali, from Umar Bin Abdul Aziz, from a man, from his father, from Abu Hamza Al Sumaly,
Abu Ja’far-asws has said: ‘The one whose camel flees away from him so he should say these words, ‘O righteous servants of Allah-azwj! Seize for me, may Allah-azwj have Mercy upon you! Be it by ‘Hurr Haa!’ and by Haa Haa!’ (بان في ع ح وياه ى ح ح)’. He (the narrator) said, ‘Then Abu Ja’far-asws said: ‘The land has been allocated with ‘Hurr Haa!’ (حرح), and the sea has been allocated with ‘Haa Haa’ (ح ح)’. Umar said, ‘So I said that with regards to a mule which had strayed, so Allah-azwj Gathered it for me’.[1246]
عنه، عن محمد بن على، عن عبيس بن هشام، عن أبى أسماعيل الفرآء، عن زيد الشحام، عن أبى عبد الله (ع) قال: تدعو للضالة ” اللهم إنك إله من في السماء وإله من في الارض وعدل فيهما، وأنت الهادى من الضلالة وترد الضالة، رد على ضالتي، فانها من رزقك وعطيتك، اللهم لا تفتن بها مؤمنا، ولا تغن بها كافرا، اللهم صل على محمد عبدك ورسولك وعلى أهل بيته “.
From him, from Muhammad Bin Ali, from Ubeys Bin Hisham, from Abu Ismail Al Fara’a, from Zayd Al Shahaam,
Abu Abdullah-asws has said: ‘Call to the straying (animals), ‘O Allah-azwj! You-azwj are God for the ones in the sky and God for the ones in the earth, and Just regarding both of these. And You-azwj are the Guide of the one who strays and Returns the straying one. Return the ones who have strayed from me, for these are from Your-azwj sustenance and Your-azwj Gifts. O Allah-azwj! Do not Test a Believer by it, and do not do Away a disbeliever by it. O Allah-azwj! Send Blessings upon Muhammad-saww, Your-azwj servant, and Your-azwj Rasool-saww, and upon the People-asws of his-saww Household’.[1247]
عنه، عن محمد بن على، عن يونس بن يعقوب، عن أبى عبيدة الحذاء قال: كنت مع أبى جعفر (ع) فضل بعيرى، فقال: صل ركعتين ثم قل كما أقول: ” اللهم راد الضالة هاديا من الضلالة، رد على ضالتي فانها من فضل الله وعطائه ” قال: ثم إن أبا جعفر (ع) أمر غلامه فشد على بعير من إبله محمله، ثم قال: يا با عبيدة تعال فاركب، فركبت مع أبى جعفر (ع) فلما سرنا إذا سواد على الطريق، فقال: يا با عبيدة هذا بعيرك فإذا هو بعيرى.
From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Abu Ubeyda Al Haza’a who said,
‘I was with Abu Ja’far-asws, so my camel went astray. So he-asws said: ‘Pray two Cycles, then say just as I-asws am saying, ‘O Allah-azwj! Return the straying one from the straying. Return to me my strayed one for it is from Grace of Allah-azwj and His-azwj Gift’. Then Abu Ja’far-asws ordered his servant to make ready the loader of his camel. Then he-asws said: ‘O Abu Ubeyda! Come, ride!’ So I rode with Abu Ja’far-asws. So when we travelled, there was darkness upon the road, so he-asws said: ‘O Abu Ubeyda! This is your camel’. And there was my camel’.[1248]
28 – باب ارتياد المنازل
Chapter 28 – Frequenting the encampments
عنه، عن أبى عبد الله، عن صفوان بن يحيى، عن معاوية بن عمار، قال: قال لى أبو عبد الله (ع): إنك ستصحب أقواما فلا تقولن: ” انزلوا ههنا، ولا تنزلوا ههنا ” فان فيهم من يكفيك.
From him, from Abu Abdullah, from Safwan Bin Yahya, from Muawiya Bin Amaar who said,
‘Abu Abdullah-asws said to me: ‘When you accompany a group so you should not be saying, ‘Encamp over here, and do not encamp over here’, for there is among them the one who suffices for you’.[1249]
29 – باب الامكنة التى لا ينزل فيها
Chapter 29 – The places in which not to encamp therein
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه، عن على (ع) قال: قال رسول الله صلى الله عليه وآله: إياكم والتعريس على ظهر الطريق وبطون الاودية، فانها مدارج السباع، ومأوى الحيات.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Beware of meddling (hanging around) upon the back of the roads and in the middle of the valleys, for these are the paths of the predatory animals and the shelter of the snakes’.[1250]
عنه، عن بعض أصحابنا، عن على بن أسباط، عن عمه يعقوب رفعه قال: قال على (ع): قال رسول الله صلى الله عليه وآله: لا تنزلوا الاودية فانها مأوى السباع والحيات
From him, from one of our companions, from Ali Asbaat, from his uncle Yaqoub, raising it, said,
‘Ali-asws said: ‘Rasool-Allah-saww said: ‘Do not encamp in the middle of the valleys, for these are the shelters of the predatory animals and the snakes’.[1251]
عنه، عن أبيه، عمن ذكره، عن أبى الحسن موسى بن جعفر، عن أبيه، عن جده (ع) قال: قال رسول الله صلى الله عليه وآله: يا على إذا سافرت فلا تنزل الاودية فانها مأوى – الحيات والسباع
From him, from his father, from the one who mentioned it,
(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! When you-asws travel, so do not encamp at the valleys, for these are the shelters of the snakes and the predatory animals’.[1252]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن مفضل بن عمر، قال: سرت مع أبى عبد الله (ع) إلى مكة، فصرنا إلى بعض الاودية فقال: انزلوا في هذا الموضع ولا تدخلوا الوادي، فنزلنا فما لبثنا أن أظلتنا سحابة، فهطلت علينا حتى سال الوادي فآذى من كان فيه.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Mufazzal Bin Umar who said,
‘I travelled with Abu Abdullah-asws to Makkah, so we passed by one of the valleys, so he-asws said: ‘Encamp in this place but do not enter the valley. So we encamped, and is was not long before a cloud shaded us. So it poured on us (rain) until the valley was flooded and the ones who were in it were harmed’.[1253]
30 – باب الامكنة التى لا يصلى فيها
Chapter 30 – The places in which (One) should not Pray
عنه، عن أبيه، عن صفوان، عن العلاء بن رزين، عن محمد بن مسلم، عن أحدهما (ع) قال: سألته عن الصلوة على ظهر الطريق؟ – فقال: لا تصل على الجادة وصل على جانبيها.
From him, from his father, from Safwan, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
I asked from one of them-asws (5th or 6th Imam-asws), about the Prayer on the back of the road?’ So he-asws said: ‘Do not Pray upon the street, but Pray by its side’.[1254]
عنه، عن صفوان، عن عثمان، عن معلى بن خنيس، قال: سألت أبا عبد الله (ع) عن الصلوة على ظهر الطريق؟ – فقال: لا، اجتنبوا الطريق.
From him, from Safwan, from Usman, from Moala Bin Khunays who said,
‘I asked Abu Abdullah-asws about the Prayer on the back of the road?’ So he-asws said: ‘No, keep away from the road’.[1255]
عنه، عن الحسن بن محبوب، عن جميل بن صالح، عن الفضيل بن يسار، قال: قلت لابي عبد الله (ع): أقوم في الصلوة في بعض الطريق، فأرى قدامى في القبلة العذرة؟ – قال: تنح عنا ما استطعت، لا تصل على الجواد.
From him, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Al Fazeyl Bin Yasaar who said,
‘I said to Abu Abdullah-asws, ‘I stand for Prayer in one of the roads, so I see the footsteps of the one who was before me?’ He-asws said: ‘Let go from it in accordance to your ability. Do not Pray upon the horseback’.[1256]
عنه، عن النوفلي، باسناده، قال: قال رسول الله صلى الله عليه وآله: الارض كلها مسجد إلا الحمام والقبر.
From him, from Al Nowfaly, by his chain who said,
‘Rasool-Allah-saww said: ‘The whole of the earth is a Masjid (Prostration place) except for the bathroom and the grave’.[1257]
عنه، عن صفوان، عن أبى عثمان، عن المعلى بن خنيس، قال سألت أبا – عبد الله (ع) عن الصلوة في معاطن الابل؟ – فكرهه، ثم قال: إن خفت على متاعك شيئا فرش بقليل ماء وصل.
From him, from Safwan, from Abu Usman, from Al Moala Bin Khunays who said,
‘I asked Abu Abdullah-asws about the Prayer in the enclosure of the camels, so he-asws expressed his-asws abhorrence, then said: ‘If you fear anything for your belongings, sprinkle a little water then Pray’.[1258]
عنه، باسناده، قال: سألته عن السبخة أيصلى الرجل فيها؟ – فقال: إنما يكره الصلوة فيها من أجل أنها فتك، ولا يتمكن الرجل يضع وجهه كما يريد، قلت: أرأيت إن هو وضع وجهه متمكنا؟ – فقال: حسن.
From him, by his chain, said,
‘I asked him-asws about the marshland (swamp), shall the man Pray in it?’ So he-asws said: ‘But rather, the Prayer is disliked therein due to its lethality, and it is not possible for the man to place his face like he wants to’. I said, ‘What is your-asws view if he places his face skilfully?’ So he-asws said: ‘Good’.[1259]
عنه، عن ابن أبى عمير، عن حماد بن عثمان وعبد الرحمان بن الحجاج وغيرهما، عن أبى عبد الله (ع) قال: لا تصل في ذاب الجيش، ولا ذات الصلاصل، ولا البيداء، ولا ضجنان.
From him, from Ibn Abu Umeyr, from Hamaad Bin Usman and Abdul Rahman Bin Al Hajaj and someone else than these two,
Abu Abdullah-asws has said:’ Neither Pray in Zaat Al Jaysh, nor Zaat Al Salaasil, nor Al Bayda, nor Zajnaan (Names of places)’.[1260]
عنه، عن أحمد بن أبى نصر، قال: سألت أبا الحسن (ع) عن الصلوة في البيداء؟ – فقال: البيداء لا يصلى فيها، قلت: وأين حد البيداء؟ – قال أما رايت ذلك الرفع والخفض؟ – قلت: إنه كثير، فأخبرني أين حده؟ – فقال: كان أبو جعفر (ع) إذا بلغ ذات الجيش جد في السير ثم لم يصل حتى يأتي معرس النبي صلى الله عليه وآله، قلت: وأين ذات الجيش؟ – قال: دون الحفيرة بثلاثة أميال.
From him, from Ahmad Bin Abu Nasr who said,
‘I asked Abu Al-Hassan-asws about Prayer in the desert?’ So he-asws said: ‘The desert, do not Pray in it’. I said, ‘And where is the boundary of the desert?’ He-asws said: ‘But have you seen that rising and the submerging?’ I said, ‘It is a lot, so inform me, where is its boundary?’ So he-asws said: ‘Whenever Abu Ja’far-asws reached the ‘Zaat Al Jaysh’ became serious in the travel, then he-asws did not Pray until he-asws came to the building of the Prophet-saww’. I said, ‘And where is ‘Zaat Al Jaysh’? He-asws said: ‘Besides the mine by three miles’.[1261]
عنه، عن ابن أبى جميلة، عن عمار الساباطى، قال: قال أبو عبد الله (ع): لا تصل في وادى الشقرة فان فيه منازل الجن.
From him, from Ibn Abu Jameela, from Amaar Al Saabaty who said,
‘Abu Abdullah-asws said: ‘Do not Pray in a valley of the ‘الشقرة’ (opened up) for therein are the houses of the Jinn’.[1262]
عنه، عن أبيه، عن عبد الله بن المفضل النوفلي، عن أبيه، عن مشيخته، قال: قال أبو عبد الله (ع): عشرة مواضع لا يصلى فيها، الطين، والماء، والحمام، والقبور، ومسان الطريق، وقرى النمل، ومعاطن الابل، ومجرى الماء، والسبخة، والثلح.
From him, from his father, from Abdullah Bin Al Mufazzal Al Nowfaly, from his father, from Masheykha who said,
‘Abu Abdullah-asws said: ‘(There are) ten places wherein you cannot Pray – The clay, and the water, and the bathroom, and the graves, and middle of the road, and the anthills, and the enclosure of the camels, and the flowing water, and the marsh (swamp), and the snow’.[1263]
31 – باب التحرز
Chapter 31 – The Protection Charms
عنه، عن موسى بن القاسم، عن محمد بن أبى عمير، عن الحسن بن عطية، عن عمر بن يزيد، عن أبى عبد الله (ع)، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: من نزل منزلا يتخوف عليه من السبع فقال: ” أشهد أن لا إله إلا الله وحده لا شريك له، وله – الحمد بيده الخير وهو على كل شئ قدير، اللهم إنى أعوذ بك من شر كل سبع ” إلا أمن من شر ذلك السبع حتى يرحل من ذلك المنزل باذن الله إن شاء الله.
From him, from Musa Bin Al Qasim, from Muhammad Bin Abu Umeyr, from Al Hassan Bin Atiya, from Umar Bin Yazeed,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The one who encamps at a place where he fears the predatory animals, so he should say, ‘I testify that there is no god except for Allah-azwj, One, with no associates for Him-azwj, and for Him-azwj is the Praise, in His-azwj Hands is the good, and He-azwj has Power of everything. O Allah-azwj! I seek Refuge from evil of every predatory animal’ – except that Allah-azwj would Secure him from every evil of that predatory animal until he moves on from that place, by the Permission of Allah-azwj, if Allah-azwj so Desires it’.[1264]
عنه، عن أبى عبد الله، عن حماد، عن حريز، عن إبراهيم بن نعيم، عن أبى – عبد الله (ع) قال: إذا دخلت مدخلا تخافه فاقرأ هذه الاية ” رب أدخلني مدخل صدق وأخرجنى مخرج صدق، واجعل لى من لدنك سلطانا نصيرا ” وإذا عاينت الذى تخافه فاقرء آية الكرسي.
From him, from Abu Abdullah, from Hamaad, from Hareyz, from Ibrahim Bin Naeem,
Abu Abdullah-asws has said: ‘If enter an entrance which you fear, so recite this Verse [17:80] And say: Lord! Make me to enter a goodly entering, and Cause me to go exit a goodly exit, and Grant me from Yourself an Authority, a persistent helper. And when you see that which you fear, so recite the Verse of the Chair (Ayat Al-Kursy – 2:255)’.[1265]
عنه، عن ابن فضال: عن أبى جميلة، عن ثوير بن أبى فاخته، عن أبيه، قال: كان جعدة بن هبيرة يبعثنى إلى سورآء، فذكرت ذلك لابي الحسن على (ع) فقال: سأعلمك ما إذا قلته لم يضرك الاسد ” أعوذ برب دانيال والجب من شر هذا الاسد ” ثلات مرات، قال فخرجت، فإذا هو باسط ذراعيه عند للجسر، فقلتها، فلم يعرض لى، ومرت بقرات فعرض لهن، وضرب بقرة، وقد سمعت أنا من يقول: ” اللهم رب دانيال والجب اصرفه عنى “.
From him, from Ibn Fazaal, from Abu Jameela, from Suweyr Bin Abu Fakhta, from his father who said,
‘Jo’da Bin Hubeyra sent me to Sowra’a, and I mentioned it to Abu Al-Hassan Ali-asws, so he-asws said: ‘I-asws shall teach you what, if you were to say it, the lion would not harm you – ‘I seek Refuge with the Lord-azwj of Dainel-as and the pit from this lion’ – three times’. He (the narrator) said, ‘So I went out, and there it was (a lion) with extended paws by the bridge. So I said it. It did not turn towards me, and a cow passed and it turned towards it, and attacked it. And it had heard that I was one who was saying, ‘O Lord-azwj of Daniel-as and the pit, turn it away from me’.[1266]
عنه، عن محمد بن على، عن عبد الرحمان بن أبى هاشم، عن أبى خديجة، عن أبى عبد الله (ع) قال: أتى أخوان رسول الله فقالا: إنا نريد الشام في تجارة فعلمنا ما نقول؟ فقال: نعم إذا أويتما إلى المنزل فصليا العشاء الاخرة، فإذا وضع أحدكما جنبه على فراشه بعد الصلوة فليسبح تسبيح فاطمة الزهراء (ع) ثم ليقرأ آية الكرسي فانه محفوظ من كل شئ حتى يصبح،
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,
Abu Abdullah-asws has said: ‘Two brothers (in Islam) came to Rasool-Allah-saww and said, ‘We want to (go to) Syria regarding the business, so teach us what we should be saying?’ So Rasool-Allah-saww said: ‘Yes. When the two of you come to the encampment, so Pray the last Isha (Prayer), so when one of you lie down by your side upon his bed after the Prayer, so he should glorify with ‘تسبيح فاطمة الزهراء (ع)’ the Glorification of Fatima Al-Zahra-asws. Then he should recite the Verse of the Chair (Ayat Al-Kursy – 2:255), for it would be a protection from everything until the morning’.
وإن لصوصا تبعوهما حتى إذا نزلا بعثوا غلاما لهم ينظر كيف حالهما، ناما؟ – أم مستيقظين؟ فانتهى الغلام إليهما وقد وضع أحدهما جنبه على فراشه وقرأ آية الكرسي وسبح تسبيح فاطمة الزهراء (ع)
And thieves followed the two of them until they encamped. So they sent a young boy to see what their state was, asleep? – or awake? So the young boy ended up to them, and one of them was lying by his side upon his bed, and reciting the Verse of the Chair (Ayat Al-Kursy – 2:255) and Glorifying with ‘تسبيح فاطمة الزهراء (ع)’ the Glorification of Fatima Al Zahra-asws.
قال: فإذا عليهما حائطان مبنيان، فجاء الغلام فطاف بهما، فما دار لم ير إلا الحائطين مبنيين، فقالوا له: أخزاك الله لقد كذبت، بل ضعفت وجبنت، فقاموا فنظروا، فلم يجدوا إلا حائطين، فداروا بالحائطين فلم يسمعوا ولم يروا إنسانا فانصرفوا إلى منازلهم،
He-asws said, ‘So there were two snakes upon them, So the young boy went and said, ‘I circled the two of them but I did not see except for two snakes’. They said, ‘May Allah-azwj Pierce you. You are lying. But, you are a weak and a coward’. So they arose and looked, but they did not find except for two snakes. They circled around the two snakes, but neither hear nor see a human being. So they left to go to their houses.
فما كان من الغد جاؤوا إليهما فقالوا: أين كنتم؟ – فقالا: ما كنا إلا ههنا وما برحنا، فقالوا: والله لقد جئنا وما رأينا إلا حائطين مبنيين، فحدثونا ما قصتكم؟ – قالا: أتينا رسول الله صلى الله عليه وآله فسألناه أن يعلمنا، فعلمنا آية الكرسي وتسبيح فاطمة الزهراء (ع) فقلنا، فقالوا، انطلقوا، لا والله ما نتبعكم أبدا، ولا يقدر عليكم لص أبدا بعد هذا الكلام.
So when it was the morning, they came to the two of them. So they said, ‘Where were you two?’ So they said, ‘We were (nowhere) except for here, and did not go anywhere’. So they said, ‘By Allah-azwj! We came over, but did not see except for two snakes. Can you narrate to us what your story is?’ The two of them said, ‘We came up to Rasool-Allah-saww, so we asked him-saww to teach us. So he-saww taught us the Verse of the Chair (Ayat Al-Kursy – 2: 255), and the Glorification of ‘تسبيح فاطمة الزهراء (ع)’ (Lady) Fatima Al Zahra-asws. So we recited it’. So they said, ‘We are leaving, and by Allah-azwj, we will not follow you, ever, and a thief will never have power over you, ever, after these words’.[1267]
عنه، عن أبيه، عن أبى الجهم هارون بن الجهم، عن ثوير بن أبى فاختة، عن أبى خديجة صاحب الغنم، قال: سمعت أبا عبد الله (ع) يقول: قال: وحدثنا بكر بن صالح الضبى، عن الجعفري، عن أبى الحسن (ع) قال: إذا أمسيت فنظرت إلى الشمس في غروب وادبار فقل: ” بسم الرحمن الرحيم، الحمد لله الذى لم يتخذ ولدا ولم يكن له شريك في الملك، والحمد لله الذى يصف ولا يوصف، ويعلم ولا يعلم،
From him, from his father, from Abu Al Jaham Haround Bin Al Jaham, from Suweyr Bin Abu Fakhta, from Abu Khadeeka, owner of the sheep, said, ‘I heard Abu Abdullah-asws saying’, and it was narrated to us by Bakr Bin Salih Al Zaby, from Al Ja’fary,
Abu Al-Hassan-asws has said: ‘When it is the evening, so look towards the sun during its setting and retreat, so say, ‘In the Name of Allah-azwj, the Beneficent, the Merciful. The Praise is for Allah-azwj who did not Take a son, and there is no associate for Him-azwj in the Kingdom. And the Praise is for Allah-azwj Who Describes but cannot be described, and Teaches but cannot be taught.
يعلم خائنة الاعين وما تخفى الصدور، أعوذ بوجه الله الكريم وباسم الله العظيم من شر ما ذرأ وبرأ، ومن شر ما تحت الثرى، ومن شر ما ظهر وما بطن، وشر ما في الليل والنهار، وشر أبى قترة وما ولد، ومن شر الرسيس، ومن شر ما وصفت وما لم أصف، والحمد لله رب العالمين ”
Allah-azwj Knows the treacherous eyes and what is hidden in the chests. I seek Refuge with the Benevolent Face of Allah-azwj, and by the Name of Allah-azwj the Magnificent, from the evil of what has been Produced and Created, and from the evil of what is buried underneath, and from the evil of what is apparent and hidden, and the evil of what is in the night and the day, and the evil of Abu Qatra and what he begot, and the evil of ‘Al-Rasays’, and the evil of what I can describe and what I cannot describe. And the Praise is for Allah-azwj, the Lord-azwj of the Worlds’.
قال: وذكر أنها أمان من كل سبع ومن الشيطان الرجيم، وذريته، ومن كل ما عض ولسع، ولا يخاف صاحبها إذا تكلم بها لصا ولا غولا.
He (the narrator) said, ‘And he-asws mentioned that it is a security from every predatory animal, and the from the outcast Satan-la, and his-la offspring, and from all bites and stings. And the reciter of it, when he speaks it, should neither fear a thief, nor a devil’.[1268]
عنه، عن بكر بن صالح الرازي، عن الجعفري، عن أبى الحسن (ع) قال: من خرج وحده في سفر فليقل: ” ما شاء الله، لا حول ولا قوة إلا بالله، اللهم آنس وحشتي وأعنى على وحدتي، وأد غيبتى ” قال: ومن بات في بيت وحدء، أو في دار أو في قرية وحده، فليقل: ” اللهم آنس وحشتي وأعنى على وحدتي “.
From him, from Bakr Bin Salih Al Razy, from Al Ja’fary,
Abu Al-Hassan-asws has said: ‘The one who goes out alone in a journey, so he should say, ‘Whatever Allah-azwj so Desires, there is no Might nor Strength except with Allah-azwj. O Allah-azwj! Make me (feel) at ease in my loneliness, and Support me on my being alone’.
قال: وقال له قائل: إنى صاحب صيد سبع، وأبيت بالليل في الخرابات، والمكان الوحش، فقال: إذا دخلت فقل: ” بسم الله ” وأدخل رجلك اليمنى، وإذا خرجت فأخرج رجلك اليسرى وقل: ” بسم الله ” فانك لا ترى مكروها إن شاء الله.
He (the narrator) said, ‘And a speaker said to him-asws, ‘I am as owner of seven animals, and I sleep the nights in the ruins, and places of loneliness’. So he-asws said: ‘Whenever you enter (these places), so say, ‘In the Name of Allah-azwj!’, and enter your right foot. And whenever you come out, so come out with your left foot and say, ‘In the Name of Allah-azwj’. So you would not see abhorrence, if Allah-azwj so Desires it’.[1269]
32 – باب موت الغريب
Chapter 32 – Death of the foreigner
عنه، عن أحمد بن محمد بن عيسى، عن أحمد بن يوسف بن عقيل، عمن رواه، عن أبى عبد الله (ع) قال: إن الغريب إذا حضره الموت التفت يمنة ويسرة فلم ير أحدا رفع رأسه فيقول الله عزوجل: إلى من تلتفت؟ – إلى من هو خير لك منى؟ – وعزتي وجلالى لان اطلقت عقدتك لاصيرنك إلى طاعتي، ولان قبضتك لاصيرنك إلى كرامتي.
From him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Yusuf Bin Aqeel, from the one who reported it,
Abu Abdullah-asws has said: ‘If death approaches the foreigner, he turns towards the left and right, so he does not see anyone, raises his head, so Allah-azwj Mighty and Majestic Says: ‘Towards whom are you turning to? To the one who is better for you than Me-azwj? By My-azwj Honour and My-azwj Majesty, because you let go of your Covenant you did not come to My-azwj obedience, and if I-azwj has Captured you (your soul), you would not have come to My-azwj Benevolence’.[1270]
عنه، عن ابن محبوب، عن الوابشى، عن أبى محمد، عن أبى عبد الله (ع) قال: ما من مؤمن يموت في أرض غربة يغيب عنه فيها بواكيه إلا بكته بقاع الارض التى كان يعبد الله عليها، وبكته أبوابها، وبكته أبواب السماء التى كان يصعد فيها عمله، وبكى الملكان الموكلان به.
From him, from Ibn Mahboub, from Al Wabishy, from Abu Muhammad,
Abu Abdullah-asws has said: ‘There is no Believer who dies in a foreign land being lost in it, except that the land upon which he used to Pray would weep over him, and it’s gates would weep over him, and the gates of the sky through which his deeds used to ascend would weep over him, and the two Angels allocated to him would weep over him’.[1271]
33 – باب جمل من التقصير
Chapter 33 – Summary of the shortening (of the Prayer)
عنه، عن أبيه، عن ابن أبى عمير، حماد بن عثمان، عن رجل، عن أبى جعفر (ع) في الرجل يخرج مسافرا، قال: يقصر إذا خرج من البيوت
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman, from a man,
(It has been narrated) from Abu Ja’far-asws regarding the man who goes out on a journey, said: ‘He should shorten (the Prayer), when he goes out from the houses’.[1272]
وباسناده، عن حماد بن عثمان، عن رجل، عن أبى عبد الله (ع) قال: المسافر يقصر حتى يدخل المصر
And by his chain, from Hamaad Bin Usman, from a man,
Abu Abdullah-asws has said: ‘The traveller should shorten (the Prayer) until he enters the city’.[1273]
وباسناده، عنه، قال: إذا سمع الاذان أتم المسافر.
And by his chain, from him, he-asws said: ‘If the Azan can be heard (from his city), the traveller should (Pray) the complete (Prayer)’.[1274]
عنه، عن محمد بن خالد الاشعري، عن إبراهيم بن محمد الاشعري، عن حذيفة بن منصور، قال: سمعت أبا جعفر (ع) يقول: الصلوة في السفر ركعتان بالنهار، ليس قبلهما ولا بعدهما شئ.
From him, from Muhammad Bin Khalid Al Ashary, from Ibrahim Bin Muhammad Al Ashary, from Huzeyfa Bin Mansour who said,
‘I heard Abu Ja’far-asws saying: ‘The Prayer during the journey is of two Cycles in the day, nothing before it or after it’.[1275]
عنه، عن بعض أصحابنا، عن على بن أسباط، عن ابن بكير، قال: سألت أبا عبد الله (ع) عن الرجل يتصيد اليوم، واليومين، والثلاثة، يقصر الصلوة؟ – قال: لا إلا أن يشيع الرجل أخاه في الدين، وإن المتصيد لهوا باطل لا يقصر. وقال: يقصر الصلوة إذا شيع أخاه
From him, from one of our companions, from Ali Bin Asbaat, from Ibn Bakeyr who said,
‘I asked Abu Abdullah-asws about the man who goes fishing (hunting) for a day, or two days, or three days, shall he shorten the Prayer?’ The Imam-asws said: ‘No, unless he is accompanying his brother in the Religion (funeral), and the fisherman (hunter) to what is amusement, he should not shorten’. And the Imam-asws said: ‘He should shorten the Prayer when he accompanies his brother (funeral)’.[1276]
عنه، عن أبيه، عن سليمان الجعفري، عمن ذكره، عن أبى عبد الله (ع) قال: كل من سافر فعليه التقصير والافطار غير الملاح فانه في بيت وهو يتردد حيث شاء.
From him, from his father, from Suleyman Al Ja’fary, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Everyone who travels, so it is upon him, the shortening (of the Prayer), and the breaking of the Fast (Iftaar) except for the sailor for he is in a house and he can pause there whenever he so wishes to’.[1277]
عنه، عن الجعفري، عن موسى بن حمزة بن بزيع، قال: قلت لابي – الحسن (ع): جعلت فداك إن لى ضيعة دون بغداد، فأقيم في تلك الضيعة، أقصر أم أتم؟ قال: إن لم تكن تنو المقام عشرا فقصر.
From him, from Al Ja’fary, from Musa Bin Hamza Bin Bazi’e who said,
‘I said to Abu Al-Hassan-asws, ‘May I be sacrificed for you! I have a property besides Baghdad, so I stay in that property, shall I shorten (the Prayer) or complete?’ The Imam-asws said: ‘If you are not intending to be in the place for ten (days), so shorten (the Prayer)’.[1278]
34 – باب الضرورات
Chapter 34 – The Necessities
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان الناب، عن عبيدالله الحلبي، عن أبى عبد الله (ع) قال: في الرجل: إذا أجنب ولم يجد ماء فانه تيمم بالصعيد فإذا وجد الماء اغتسل ولا يعيد الصلوة.
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman Al Naab, from Ubeydullah Al Halby,
Abu Abdullah-asws has said: ‘The man, if he becomes impure (in requirement of the major ablution) and does not find water, so he should perform Tayammum with the sand. But if he finds the water, he should wash, and not leave the Prayer’.[1279]
وباسناده، قال: سألت عن الرجل يمر بالركية وهو جنب وليس معه دلو؟ – قال: ليس عليه دخول الركية، إن رب الماء رب الصعيد فليتيمم.
And by his chain, said,
‘I asked about the man passing through Al-Rakiyya and he is in requirement of a major ablution, and he has no bucket with him?’ The Imam-asws said: ‘It is not upon him to enter Al-Rakiyya; perhaps the water, perhaps the sand, so he should perform Tayammum’.[1280]
وباسناده، قال: سألت عن الرجل يجنب في الارض فلا يجد إلا ماء جامدا ولا يخلص إلى الصعيد؟ – قال: يصلى بالمسح، ثم لا يعود إلى تلك الارض التى يوبق فيها دينه.
And by his chain, said,
‘I asked about the man who became to be in requirement of a major ablution in the land, so he could neither find static water, nor the sand to purify?’ The Imam-asws said: ‘He should Pray with the wiping, then he should not return to that land in which his Religion was devastated’.[1281]
عنه، عن ابن أبى عمير، عن محمد بن أبى حمزة، عن عبد الله بن مسكان عن أبى جعفر (ع) في رجل عريان ليس معه ثوب قال: إذا كان حيث لا يراه أحد فليصل قائما.
From him, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Abdullah Bin Muskan,
(It has been narrated) from Abu Ja’far-asws regarding a naked man, who had no clothes with him. The Imam-asws said: ‘If he was where no one could see him, so he should Pray standing up’.[1282]
عنه، عن محمد بن عيسى اليقطينى، عن محمد بن سنان، عن العلاء بن فضيل، عن أبى عبد الله (ع) قال: ليس في السفر جمعة، ولا أضحى، ولا فطر، ورواه أبو عبد الله أبوه، عن خلف بن حماد، عن الربعي، عن أبى عبد الله مثله.
From him, from Muhammad Bin Isa Al Yaqteeny, from Muhammad Bin Sinan, from Al A’ala Bin Fazeyl,
Abu Abdullah-asws has said: ‘During the journey, there is neither Friday, nor Azha (Eid), nor Fitr (Eid) (Prayers)’.[1283]
35 – باب النوادر
Chapter 35 – The Rarities
عنه، عن محمد بن عيسى، عن عبيدالله الدهقان، عن درست، عن إبراهيم ابن عبد الحميد، قال: قال أبو الحسن (ع): أنا ضامن لمن خرج يريد سفرا معتما تحت حنكه ثلاثا، لا يصيبه السرق، والغرق، والحرق.
From him, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from Darast, from Ibrahim Ibn Abul Hameed who said,
‘Abu Al-Hassan-asws said: ‘I am a guarantor of three (things) for the one who goes out intending a journey having ‘تحت حنكه’ a turban (with one end on the chest and the other on the back) – he will not be struck by the thief, and the drowning, and the burning’.[1284]
عنه، عن ابن أبى عمير، عن قاسم الصيرفى، عن حفص بن القاسم، قال: سمعت أبا عبد الله (ع) يقول، إن على ذروة كل جسر شيطانا، فإذا انتهيت إليه فقل: ” بسم الله ” يرحل عنك.
From him, from Ibn Abu Umeyr, from Qasim Al Sayrafi, from Hafs Bin Al Qasim who said,
‘I heard Abu Abdullah-asws saying: ‘At the height of every bridge is a Satan-la, so whenever you end up at it, say, ‘In the Name of Allah-azwj’, he would go away from you’.[1285]
عنه، عن على بن النعمان، عمن ذكره، عن أبى عبد الله (ع) في الرجل يصلى وهو على دابته متلثما يومى؟ – قال: يكشف موضع السجود.
From him, from Ali Bin Al No’man, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws regarding the man who performs ‘Sajdah’ (prostration) on the saddle while on horseback, (Imam-asws) said: ‘He should uncover the place of the Prostration’.[1286]
عنه، عن على بن الحكم، عمن ذكره، قال: رأيت أبا عبد الله (ع) في المحمل يسجد على القرطاس وأكثر ذلك يومى إيماء.
From him, from Ali Bin Al Hakam, from the one who mentioned it, said,
‘I saw Abu Abdullah-asws in the (camel) loader Prostrating upon a (piece of) paper, and most of that gesturing with gestures’.[1287]
36 – باب دخول بلدة
Chapter 36 – Entry into a town
عنه، عن أبيه، عمن ذكره، عن أبى الحسن موسى بن جعفر (ع)، عن أبيه (ع)، عن جده (ع) قال: كان في وصية رسول الله صلى الله عليه وآله لعلى (ع): يا على إذا أردت مدينة أو قرية فقل حين تعاينها: ” اللهم إنى أسألك خيرها وأعوذ بك من شرها، اللهم أطعمنا من جناها وأعذنا من وباءها، وحببنا إلى أهلها، وحبب صالحي أهلها إلينا “.
From him, from his father, from the one who mentioned it,
(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘It was in the bequest of Rasool-Allah-saww to Ali-asws: ‘O Ali-asws! Whenever you-asws intend to go to a city or a town, so say when you-asws see it: ‘O Allah-azwj! I-asws ask You-asws of its good and seek Refuge from its evil. O Allah-azwj! Feed us-asws from its food and Shelter us-asws from its epidemic, and Let its righteous ones endear us-asws’.[1288]
وباسناده، قال: قال رسول الله صلى الله عليه وآله: يا على إذا نزلت منزلا فقل: ” اللهم أنزلنى منزلا مباركا وأنت خير المنزلين “.
And by his chain, said,
‘Rasool-Allah-saww said: ‘O Ali-asws! When you-asws encamp at a place, so say: ‘O Allah-azwj! Make me-asws to encamp at a Blessed place, and You-azwj are the best (to Bless/protect) our bases/sites’.[1289]
محمد بن على، عن موسى بن سعدان، عن رجل، عن على بن المغيرة قال: قال لى أبو عبد الله (ع): إذا سافرت فدخلت المدينة التى تريدها فقل حين تشرف عليها وتراها: ” اللهم رب السماوات السبع وما أظلت، ورب الارضين السبع وما أقلت، ورب الرياح وما ذرت، ورب الشياطين وما أضلت، أسألك أن تصلى على محمد وآل محمد وأسألك من خير هذه القرية وما فيها، وأعوذ بك من شرها وشر ما فيها “.
Muhammad Bin Ali, from Musa Bin Sa’dan, from a man, from Ali Bin Al Mugheira who said,
‘Abu Abdullah-asws said to me: ‘When you travel and enter the city which you intended for, so say when you come to it and see it: ‘O Allah-azwj! Lord-azwj of the seven skies and what they shade, and Lord-azwj of the seven firmaments and what they carry, and Lord-azwj of the winds and what they scatter, and Lord-azwj of the Satans-la and what they stray. I ask You-azwj to send Blessings upon Muhammad-saww and the Progeny-asws of Muhammad-saww, and I ask You-azwj of the good from this town and what is in it, and I seek Refuge with You-azwj from its evil and the evil of what is in it’.[1290]
أبو عبد الله أبوه، عن عبد الله بن الفضل الهاشمي، عن أبيه، عن بعض مشيخته، عن أبى عبد الله (ع) قال: أما يستحيى أحدكم أن يغنى على دابته وهى تسبح.
Abu Abdullah Abwa, from Abdullah Bin Al Fazal Al Hashimy, from his father, from one of his Sheykhs,
Abu Abdullah-asws has said: ‘But you should be ashamed of scolding your animal whilst it Glorifies (Allah-azwj)’.[1291]
37 – باب آداب المسافر
Chapter 37 – Etiquettes of the traveller
عنه، عن القاسم بن محمد، عن المنقرى، عن حماد بن عثمان، (أو ابن عيسى،) عن أبى عبد الله (ع) قال: قال لقمان لابنه: ” إذا سافرت مع قوم فأكثر استشارتهم في أمرك وأمرهم، وأكثر التبسم في وجوههم، وكن كريما على زادك بينهم، فإذا دعوك فأجبهم، وإذا استعانوا بك فأعنهم، واغلبهم بثلاث، طول الصمت، وكثرة الصلوة، وسخاء – النفس بما معك من دابة أو مال أو زاد،
From him, from Abu Al Qasim Bin Muhammad, from Al Manqary, from Hamaad Bin Usman (or Ibn Isa),
Abu Abdullah-asws having said; ‘Luqman-as said to his-as son: ‘Whenever you travel with a group, take a lot of advice about them for your affairs and their affairs, and smile frequently in their faces, and be generous with your provisions. And if they call you, respond to them, and if they seek your support, help them. And be overcome them with three things – the length of silence, and the frequency of the Prayer, and generosity of the self with whatever is with you from the animal, or wealth, or provisions.
وإذا استشهدوك على الحق فاشهد لهم، وأجهد رأيك لهم إذا استشاروك، ثم لا تعزم حتى تثبت وتنظر، ولا تجب في مشورة حتى تقوم فيها وتقعد وتنام وتأكل وتصلى وأنت مستعمل فكرتك وحكمتك في مشورته، فان من لم يمحض النصيحة لمن استشاره سلبه الله رأيه ونزع عنه الامانة،
And if they ask you to testify to the Truth, so testify for it, and exhaust your opinion for them if they consult you. Then do not advise them until you are sure about it and reconsider it, and do not answer in your advice until you stand regarding it, and sit, and sleep, and eat, and Pray, and you are utilising your thoughts and your wisdom with regards to your advice. So the one who does not refine his advice for the one who consulted him, Allah-azwj Crucifies his opinion, and Removes from him the trust.
وإذا رأيت أصحابك يمشون فامش معهم، وإذا رأيتهم يعملون فاعمل معهم، وإذا تصدقوا وأعطوا قرضا فأعط معهم، واسمع لمن هو أكبر منك سنا، وإذا أمروك بأمر وسألوك فتبرع لهم وقل: ” نعم ” ولا – تقل: ” لا ” فان ” لا ” عى ولؤم، وإذا تحيرتم في طريقكم فانزلوا، وإن شككتم في القصد فقفوا وتؤامروا،
And if you see your companions walking, so you should walk with them, and if you see them doing something, so do it with them, and if they give charity and give a loan, so give with them. And listen to the one who is older than you in age, and if he orders you and asks you, so say, Yes’, and do not say, ‘No’, for the ‘No’ is a fault and blamable. And if you are confused regarding your road, so stop and encamp, and if you are in doubt regarding the intended course, pause and plan.
وإذا رأيتم شخصا واحدا فلا تسألوه عن طريقكم ولا تسترشدوه، فان الشخص الواحد في الفلاة مريب، لعله أن يكون عينا للصوص أو أن يكون الشيطان الذى حيركم، واحذروا الشخصين أيضا إلا أن تروا مالا أرى، فان العاقل إذا أبصر بعينيه شيئا عرف الحق منه، والشاهد يرى مالا يرى الغائب،
And if you see one person, do not ask him about your direction of road, and do not heed his guidance, for the one person in the wild is suspect for he could be an eye for the thieves, or he could be the Satan-la who confused you. And be cautious of two persons as well, unless you can see what I-as don’t, for the intellectual, when he sees something with his own eyes recognises the truth from it, and the witness can see what the absentee does not.
يا بنى وإذا جاء وقت الصلوة فلا – تؤخرها لشئ، صلها واسترح منها فانها دين، وصل في جماعة ولو على رأس زج، ولا تنامن على دابتك، فان ذلك سريع في دبرها، وليس ذلك من فعل الحكماء، إلا أن تكون في محمل يمكنك التمدد لاسترخاء المفاصل،
O my son! And when the time of Salaat comes up, so do not delay it for anything, and offer Salaat and seek comfort from it for it is the Religion. And Pray in congregation even if there is pushing upon the head. And do not sleep upon your animal for that is injurious to its back, and that is not from the actions of the wise except if you are in a carriage and it is possible for you to stretch your joints.
وإذا قربت من المنزل فانزل عن دابتك فانها تعينك، وابدأ لعلفها قبل نفسك فانها نفسك، وإذا أردتم النزول فعليكم من بقاع الارضين بأحسنها لونا، وألينها تربة، وأكثرها عشبا، وإذا نزلت فصل ركعتين قبل أن تجلس، وإذا أردت قضاء حاجة فأبعد المذهب في الارض، وإذا ارتحلت فصل ركعتين ثم ودع الارض التى حللت بها وسلم عليها وعلى أهلها، فان لكل بقعة أهلا من الملائكة،
And when you come close to the destination, so descend from your animal and begin by feeding it before yourself. And when you intend to encamp, so it is upon you to remain in a land, which is good in colour, soft in soil, and abundance of grass. And if you encamp, so Pray two cycles before you sit down. And if you intend to fulfill your need (toilet), go far away. And when you embark (upon your journey) Pray two cycles, and say farewell to the land on which you spent time, and send greetings of peace upon it and upon its people, because for every patch of land has its inhabitants from the Angels.
وإن استطعت أن لا تأكل طعاما حتى تبدأ فتصدق منه فافعل، وعليك بقراءة كتاب الله عزوجل ما دمت راكبا، وعليك بالتسبيح ما دمت عاملا عملا، وعليك بالدعاء ما دمت خاليا، وإياك والسير من أول الليل، وعليك بالتعريس والدلجة من لدن نصف الليل إلى آخره، وإياك ورفع الصوت في مسيرك.
If you are able to, do not eat food until you begin by giving charity from it, so do it. And it is upon you to recite the Book of Allah-azwj Mighty and Majestic as long as you are riding. And it is upon you for the Glorification for as long as you are working. And it is upon you to supplicate for as long as you are alone. And beware of travelling in the first part of the night. And it is upon you for the travelling in the end part of the night, from the middle of the night to its end. And beware of raising your voice during your travel’.[1292]
عنه، عن ابن نجران، عمن ذكره، عن أبى عبد الله (ع) قال: سير المنازل ينفد الزاد، ويسئ الاخلاق، ويخلق الثياب، السير ثمانية عشر.
From him, from Ibn Najran, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Travelling (for leisure) depletes the provisions, spoils the manners, ruins the outfits and ‘Al-Sayr’ (leisurely travel) is 18 Farsakhs.[1293]
عنه، عن النوفلي، عن السكوني، باسناده، قال: قال رسول الله صلى الله عليه وآله: السير قطعة من العذاب، وإذا قضى أحدكم سفره فليسرع الاياب إلى أهله.
From him, from Al Nowfaly, from Al Sakuny, by his chain, said,
‘Rasool-Allah-saww said: ‘The journey is a piece from the Punishment, and if one of you has fulfilled his journey, so he should hasten his travel back to his family’.[1294]
وباسناده عن أبى عبد الله (ع) عن أبيه، عن جابر بن عبد الله الانصاري، قال: نهى رسول الله صلى الله عليه وآله أن يطرق الرجل أهله ليلا إذا جاء من الغيبة حتى يؤذنهم.
And by his chain,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Jabir Bin Abdullah Al-Ansari who said, ‘Rasool-Allah-saww forbid the man knocking on the door of his family at night when he has come from the absence, unless they permit him’.[1295]
38 – باب تهنئة القادم
Chapter 38 – Congratulating the marchers
عنه، قال حدثنى أبى مرسلا، عن أبى عبد الله (ع)، عن آبائه (ع) أن رسول الله صلى الله عليه وآله كان يقول للقادم من مكة، ” تقبل الله منك وأخلف عليك نفقتك، وغفر ذنبك “.
From him, from Abu Mursala,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww used to say to the walkers from Makkah: ‘May Allah-azwj Accept from you, and Give you back your expenses, and Forgive your sins’.[1296]
39 – باب المشى
Chapter 39 – The walking
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله (ع) عن أبيه (ع) أن قوما مشاة أدركهم النبي صلى الله عليه وآله فشكوا إليه شدة المشى، فقال لهم: ” استعينوا بالنسل.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘The Prophet-saww met a group of the infantry, so they complained to him-saww of the hardship of walking, so Rasool-Allha-saww said to them: ‘Seek assistance of the cattle’.[1297]
عنه، عن محمد بن إسماعيل بن بزيع، عن منذر بن جفير، عن يحيى بن طلحة النهدي، قال: قال لنا أبو عبد الله (ع): سيروا وانسلوا فانه أخف عليكم.
From him, from Muhammad Bin Ismail Bin Bazi’e, from Manzar Bin Jufeyr, from Yahya Bin Talha Al Nahdy who said,
‘Abu Abdullah-asws said to us: ‘Go on and trot (brisk walk) for it would be lighter for you’.[1298]
عنه، عن ابن فضال، عن القداح، عن أبى عبد الله (ع) عن أبيه (ع) أن رسول الله صلى الله عليه وآله رأى قوما قد جهدهم المشى، فقال: ” أخببوا انسلوا “، ففعلوا فذهب عنهم الاعياء.
From him, from Ibn Fazaal, from Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww saw a group of people who were making effort in their walking, so he-saww said: ‘Trot briskly, sneakily’. So they did that, and the tiredness went away from them’.[1299]
عنه، عن ابن محبوب، عن هشام بن سالم، عن أبى عبد الله (ع) قال: جاءت المشاة إلى النبي صلى الله عليه وآله فشكوا إليه الاعياء، فقال: ” عليكم بالنسلان “. ففعلوا، فذهب عنهم الاعياء، فكأنما نشطوا من عقال. عنه، عن ابن محبوب، عن عبد الله بن سنان، عن أبى عبد الله (ع) مثله إلا أنه قال: ” عليكم بالنسلان فانه يذهب بالاعياء ويقطع الطريق “.
From him, from Ibn Mahboub, from Hisham Bin Salim,
Abu Abdullah-asws has said: ‘The infantry came to the Prophet-saww and complained to him-saww of the fatigue, so he-saww said: ‘It is upon you with the trotting’. So they did that, and their fatigue went away from them. It was as if they had been active from the cramp’.[1300]
وعنه، عن محمد بن على، عن عبد الرحمان بن أبى هاشم، عن إبراهيم بن يحيى المدنى، عن أبى عبد الله (ع) قال: راح رسول الله صلى الله عليه وآله من كراع الغميم فصف له المشاة وقالوا: نتعرض لدعوته فقال صلى الله عليه وآله: ” اللهم أعطهم أجرهم، وقوهم. ” ثم قال: ” لو استعنتم بالنسلان لخفف أجسامكم وقطعتم الطريق ” ففعلوا فخفف أجسامهم.
And from him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Ibrahim Bin Yahya Al Madany,
Abu Abdullah-asws has narrated that Rasool-Allah-saww rested from tending the sheep, so the infantry formed a row to him-saww and said, ‘We are exposed to his-saww call’ (i.e. complained). So he-saww said: ‘O Allah-azwj! Give them their Recompense, and Protect them’. Then Rasool-Allah-saww said: ‘If you had resorted to the trotting, your bodies would have been lightened and you would have cut the road (finished your journey quicker)’.[1301]
عنه، عن الحجال، عن ابن إسحاق المكى قال: تعرضت المشاة للنبى صلى الله عليه وآله بكراع الغميم ليدعو لهم فدعا لهم وقال خيرا وقال: ” عليكم بالنسلان والبكور وشئ من الدلج، فان الارض تطوى بالليل.
From him, from Al Hajaal, from Ibn Is’haq Al Makky who said,
‘The infantry made a representation to the Prophet-saww to seek blessings. So he-saww supplicated for them and said good (words), and said: ‘It is on you for the trotting, and (eating) what is permitted, and (marching) something from the end part of the night, for the land coils up at night’.[1302]
تم كتاب السفر من المحاسن.
This completes the Book of the Journey from Al-Mahaasin
ثم وجدنا هذه الزيادة من نسخة أخرى
Then we found this addition from another copy –
باب [ كذا فيما عندي من النسخ ]
Chapter – Such regarding was is in my possession from the copy
محمد بن أحمد، عن محمد بن الحسن، عن ابن سنان، عن داود الرقى، قال: خرجت مع أبى عبد الله (ع): إلى ينبع، قال: وخرج على وعليه خف أحمر، قال: قلت: جعلت فداك ما هذا الخف الذى أراه عليك؟ – قال: خف اتخذته للسفر وهو أبقى على الطين والمطر. قال: قلت: فأتخذها وألبسها؟ – فقال: أما للسفر فنعم، وأما الخف فلا تعدل بالسود شيئا.
Muhammad Bin Ahmad, from Muhammad Bin Al Hassan, from Ibn Sinan, from Dawoood Al Raqy who said,
‘We went out with Abu Abdullah-asws to Yanba’a. And he-asws came out and he-asws had red shoes on him-asws. I said, ‘May I be sacrificed for you-asws! What is this which I see on you-asws?’ The Imam-asws said: ‘Shoes which I-asws have taken for the journey, and it would remain upon the clay and the rain’. I said, ‘So you-asws have taken these and worn them?’ So he-asws said: ‘As for the journey, so yes; and as for the shoes, so I-asws did not modify with black, anything’.[1303]
الحسن بن بندار، عن على بن الحسن بن فضال، عن بعض أصحابنا، عن منصور بن العباس، عن عمرو بن سعيد، عن عيسى بن أبى حمزة، عن أبى عبد الله (ع) قال: من اعتم ولم يدر العمامة تحت حنكه فأصابه ألم لا دواء له فلا يلومن إلا نفسه.
Al Hassan Bin Bandaar, from Ali Bin Al Hassan Bin Fazaal, from one of our companions, from Mansour Bin Al Abbas, from Amro Bin Saeed, from Isa Bin Abu Hamza,
Abu Abdullah-asws has said: ‘One who wears a turban, and does not ‘تحت حنكه’ circle it under his jaw, and is hit by an illness with no medication for it, should not blame anyone except for himself’.[1304]
عنه، عن أبيه البرقى، عن محمد بن أبى القاسم ماجيلويه، عن على بن سليمان بن رشيد، عن على بن الحسين القلانسى، عن محمد بن سنان، عن عمر بن يزيد، قال: ضللنا سنة من السنين ونحن في طريق مكة فأقمنا ثلاثة أيام نطلب الطريق فلم نجده، فلما أن كان في اليوم الثالث وقد نفد ما كان معنا من الماء عمدنا إلى ما كان معنا من ثياب الاحرام ومن الحنوط، فتحنطنا وتكفنا بازار إحرامنا، فقام رجل من أصحابنا فنادى: ” يا صالح، يا أبا الحسن ” فأجابه مجيب من بعد، فقلنا له: ” من أنت يرحمك الله؟ – ” فقال: أنا من النفر الذى قال الله عزوجل في كتابه: ” وإذ صرفنا إليك نفرا من الجن يستمعون القرآن، (إلى آخر الآية) ” ولم يبق منهم غيرى، فأنا مرشد الضال إلى الطريق ” قال: فلم نزل نتبع الصوت حتى خرجنا إلى الطريق.
From him, from his father Al Barqy, from Muhammad Bin Abu Al Qasim Majaylawiya, from Ali Bin Suleyman Bin Rasheed, from Ali Bin Al Husayn Al Qalanasy, from Muhammad Bin Sinan, from Umar Bin Yazeed who said,
‘We strayed, in a year from the years, and we were on the road to Makkah. So we stayed for three days upon the road and could not find it. So when it was the third day, and the ones who were with us ran out of water, and all we had left was the Ihraam and some balm. So we embalmed ourselves and sufficed ourselves with our Ihraam. So a man from our companions stood up and called out, ‘O Salih, O Abu Al-Hassan-asws!’ So an answerer answered him from afar. So we said to him, ‘Who are you, may Allah-azwj have Mercy upon you?’ So he said, ‘I am from a number, for whom Allah-azwj Mighty and Majestic has Spoken of in His-azwj Book [46:29] And when We turned towards you a party of the Jinn who listened to the Quran (up to the end of the Verse). There does not remain from them anyone apart from myself, so I guide the straying one to the road’. He (the narrator) said, ‘We did not cease to follow the voice until we came out to the road’.[1305]
عنه، عن العباس بن عامر القصبانى، عن عبد الله بن بكير، عن زرارة قال: سمعت أبا جعفر (ع) يقول: إن العفاريت من أولاد الابالسة تتخلل وتدخل بين محامل المؤمنين فتنفر عليهم إبلهم، فتعاهدوا ذلك بآية الكرسي.
From him, from Al Abbas Bin Aamir Al Qasbany, from Abdullah Bin Bakeyr, from Zarara who said,
‘I heard Abu Ja’far-asws saying: ‘The audacious from the children of the Devils interfere and enter in between the loaders of the Believers, so they disperse their camels. Therefore, commit that with the Verse of the Chair (Ayat Al-Kursy – 2:255)’.[1306]
عنه، عن إبراهيم بن إسحاق النهاوندي، عن على بن محمد، عن زكريا بن يحيى رفعه إلى على بن الحسين (ع): أن هاتفا هتف به، فقال: يا على بن الحسين أي شئ كانت العلامة بين يعقوب ويوسف؟ – فقال: لما قذف إبراهيم (ع) في النار هبط عليه جبرئيل (ع) بقميص في قصبة فضة فألبسه إياه، ففرت عنه النار ونبت حوله النرجس، فأخذ إبراهيم (ع) القميص، فجعله في عنق إسحاق (ع) في قصبة فضة، وعلقها إسحاق (ع) في عنق يعقوب (ع) وعلقها يعقوب (ع) في عنق يوسف (ع) وقال له: إن نزع هذا القميص من بدنك علمت أنك ميت أو قد قتلت،
From him, from Ibrahim Bin Is’haq Al Nahawandy, from Ali Bin Muhammad, from Zakariyya Bin Yahya,
It is (narrated) from Ali-asws Bin Al-Husayn-asws, when, ‘A shouter shouted at him-asws, so he said, ‘O Ali-asws Bin Al-Husayn-asws! Which thing was a sign in between Yaqoub-as and Yusuf-as?’ So he-asws said, ‘When Ibrahim-as was thrown into the fire, Jibraeel-as descended unto him-as with a shirt in a silver rod and dressed him-as with it. So the fire fled from him-as and the daffodils grew around him. So, Ibrahim-as took the shirt, and made it to be in the neck of Is’haq-as in a silver rod. And Is’haq-as hung it in the neck of Yaqoub-as; and Yaqoub-as hung it in the neck of Yusuf-as, and said to him-as: ‘If this shirt is removed from your body, I-as would come to know that you-as are dead or have been murdered’.
فلما دخل عليه إخوته أعطاهم القصبة وأخرجوا – القميص، فاحتملت الريح رائحته فألقتها على وجه يعقوب بالاردن فقال: ” إنى لاجد ريح يوسف لولا أن تفندون ”
So when his-as brothers came up to him-as, they took the shirt out from the rod, and the wind carried its aroma and cast it upon the face of Yaqoub-as in Jordan, so he-as said [12:94] Surely I find the aroma of Yusuf, unless you pronounce me to be weak minded’.[1307]
تم كتاب السفر مع زيادته من المحاسن بمن الله وجوده وصلى الله على محمد وآله الطاهرين وسلم تسليما كثيرا.
This completes the Book of the Journey along with the addition, from Al-Mahaasin, with the Favour of Allah-azwj and His-azwj Benevolence, and Blessings be upon Muhammad-saww and his-saww Purified Progeny-asws, and submission to them-asws of abundant greetings
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj THE BENEFICENT THE MERCIFUL
كتاب المآكل
Book 3a – The Foodstuff
1 – باب الاطعام
Chapter 1 – The Food
أحمد بن محمد بن خالد البرقى، عن محمد بن على، عن الحسن بن على بن يوسف، عن سيف بن عميرة، عن فيض بن المختار، عن أبى عبد الله (ع) قال: المنجيات إطعام الطعام، وإفشاء السلام، والصلوة بالليل والناس نيام.
Ahmad Bin Muhammad Bin Khalid Al Barqy, from Muhammad Bin Ali, from Al Hassan Bin Ali Bin Yusuf, from Sayf Bin Umeyra, from Fayz Bin Al Mukhtar, from
Abu Abdullah-asws has said: ‘The Rescuers (things which lead to salvation) – Feeding of the food, and the initiating of the greetings (Salaam), and the Prayer at night while the people sleep’.[1308]
عنه، عن على بن محمد القاسانى، عمن حدثه، عن عبد الله بن القاسم الجعفري، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: خيركم من أطعم الطعام، وأفشى السلام، وصلى والناس نيام.
From him, from Ali Bin Muhammad Al Qasany, from the one who narrated it, from Abdullah Bin Al-Qasim Al Ja’fary, from
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The best of you is the one who feeds the food, and initiates the greetings (Salaam), and Prays while the people sleep’.[1309]
عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبى عبد الله (ع) قال: جمع رسول الله صلى الله عليه وآله بنى عبد المطلب فقال: يا بنى عبد المطلب أفشوا السلام وصلوا الارحام، وتهجدوا والناس نيام، وأطعموا الطعام وأطيبوا الكلام تدخلوا الجنة بسلام.
From him, from Usman Bin Isa, from Sama’at Bin Mahran, from
(It has been narrated) from Abu Abdullah-asws that Rasool-Allah-saww gathered the Clan of Abdul Muttalib-as, so he-saww said: ‘O Clan of Abdul Muttalib-as! Initiate the greeting (Salaam), and maintain the relationships (with relatives), and Pray the night Prayer (Tahajjud) while the people sleep, and feed the food, and say what is good, you will enter the Paradise with the safety’.[1310]
عنه، عن محمد بن على، عن الحسن بن على، عن سيف بن عميرة، عن عمرو بن شمر، عن جابر، عن أبى جعفر (ع) قال: كان على (ع) يقول: إنا أهل بيت أمرنا أن نطعم الطعام، ونؤوى في النائبة، ونصلي إذا نام الناس.
From him, from Muhammad Bin Ali, from Al Hassan Bin Ali, from Sayf Bin Umeyra, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws that Ali-asws used to say: ‘We-asws the People-asws of the Household have been Commanded that we-asws should feed the food, and obviously greet the people (loudly), and we-asws should Pray when the people sleep’.[1311]
عنه، عن أبيه، عن عبد الله بن الفضل النوفلي، عن عيسى بن عبد الله الهاشمي، عن خالد بن محمد بن سليمان، عن رجل، عن أبى المنكدر قال: أخذ رجل بلجام دابة النبي صلى الله عليه وآله فقال: يا رسول الله أي الاعمال أفضل؟ – فقال: إطعام الطعام، وإطياب الكلام.
From him, from his father, from Abdullah Bin Al Fazal Al Nowfaly, from Isa Bin Abdullah Al Hashimy, from Khalid Bin Muhammad Bin Suleyman, from a man, from Abu Al Mankadar who said,
‘A man grabbed the reins of the (riding) animal of the Prophet-saww, so he said, ‘O Rasool-Allah-saww! Which deed is the most preferable?’ So Rasool-Allah-saww said: ‘Feeding the food, and goodness of the speech’.[1312]
عنه، عن الحسن بن على بن فضال، عن ثعلبة، عن محمد بن قيس، قال: سمعت أبا جعفر (ع) يقول: إن الله يحب إطعام الطعام، وهراقة الدماء.
From him, from Al Hassan Bin Ali Bin Fazaal, from Sa’alba, from Muhammad Bin Qays who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj Loves feeding of the food, and spilling of the blood (Sacrificial animal)’.[1313]
عنه، عن الحسن بن على، عن ثعلبة، عن زرارة، قال: سمعت أبا جعفر (ع) يقول: إن الله يحب إطعام الطعام، وإفشاء السلام.
From him, from Al Hassan Bin Ali, from Sa’alba, from Zarara who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj Loves the feeding of the food, and initiating of the ‘السلام’ greeting’.[1314]
عنه، عن الحسن بن على بن الحكم، عن على بن أبى حمزة، عن أبى بصير، عن أبى جعفر (ع) قال: إن الله يحب هراقة الدماء، وإطعام الطعام.
From him, from Al Hassan Bin Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer, from
Abu Ja’far-asws has said: ‘Allah-azwj Loves spilling of the blood (Sacrificial animal), and feeding the food’.[1315]
عنه، عن محمد بن الحسين بن أحمد، عن خالد، عن أبى عبد الله (ع) قال: إن الله يحب إطعام الطعام، وإراقة الدماء بمنى.
From him, from Muhammad Bin Al Husayn Bin Ahmad, from Khalid, from
Abu Abdullah-asws has said: ‘Allah-azwj Loves feeding of the food, and spilling of the blood (Sacrificial animal) at Mina’.[1316]
عنه، عن محمد بن على الصيرفى، عن الحسن بن على بن يوسف، عن سيف بن عميرة، عن عبيد الله بن الوليد الوصافى، عن أبى جعفر (ع) قال: إن الله يحب إراقة الدماء، وإطعام الطعام، وإغاثة اللهفان.
From him, from Muhammad Bin Ali Al Sayrafi, from Al Hassan Bin Ali Bin Yusuf, from Sayf Bin Umeyra, from Ubeydullah Bin Al Waleed Al Wasafy, from
Abu Ja’far-asws has said: ‘Allah-azwj Loves spilling of the blood (Sacrificial animal), and feeding the food, and helping the oppressed’.[1317]
عنه، عن أبيه، عن محمد بن أبى عمير، عن إبراهيم بن عبد الحميد، عن أبى – الجارود، عن أبى جعفر (ع) قال: إن أحب الاعمال إلى الله إدخال السرور على المؤمن، وشبعة مسلم، أو قضاء دينه.
From him, from his father, from Muhammad Bin Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Al Jaroud, from
Abu Ja’far-asws has said: ‘The most Beloved of the deeds to Allah-azwj is Making the joyfulness enter upon the Believer, and satiating (the hunger of) a Muslim, or fulfilling his debts’.[1318]
عنه، عن إسماعيل بن مهران، عن سيف بن عميرة، عن عاصم بن حميد، عن أبى حمزة، عن أبى جعفر (ع) قال: سمعته يقول: ثلاث خصال هن من أحب الاعمال إلى الله، مسلم أطعم مسلما من جوع، وفك عنه كربه، وقضى عنه دينه.
From him, from Ismail Bin Mahran, from Sayf Bin Umeyra, from Aasim Bin Hameed, from Abu Hamza, from:
(The narrator says) I heard Abu Ja’far-asws saying: ‘Three qualities are from the most Beloved to Allah-azwj – a Muslim feeding a Muslim from hunger, and removing his anguish from him, and fulfilling his debts’.[1319]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن الحكم، عن أبى عبد الله (ع) قال: من أحب الاعمال إلى الله إشباع جوعة المؤمن، أو تنفيس كربته، أو قضاء دينه.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from
Abu Abdullah-asws has said: ‘From the most Beloved of the deeds to Allah-azwj – satiating the hunger of the Believer, or making an outlet for his anguish, or fulfilling his debts’.[1320]
عنه، عن محمد بن على بن الحكم، عن الحسين بن أبى سعيد المكارى عن رجل، عن أبى عبد الله (ع) قال: أتى رسول الله صلى الله عليه وآله بأسارى، فقدم منهم رجلا ليضرب عنقه، فقال له جبرئيل، يا محمد ربك يقرئك السلام ويقول: إن أسيرك هذا يطعم الطعام ويقرى الضيف، ويصبر على النائبة، ويحتمل الحمالات، فقال له النبي صلى الله عليه وآله: إن جبرئيل أخبرني عنك عن الله بكذا وكذا وقد أعتقتك، فقال له: وإن ربك ليحب هذا؟ – فقال: نعم، فقال: أشهد أن لا إله إلا الله، وأنك رسول الله، والذى بعثك بالحق لارددت عن مالى أحدا أبدا.
From him, from Muhammad Bin Ali Bin Al Hakam, from Al Husayn Bin Abu Saeed Al Makary, from a man, from
Abu Abdullah-asws has narrated that (once), they brought captives to Rasool-Allah-saww, so a man among them was moved forward for his neck to be cut off. So Jibraeel-as said to him-saww: ‘O Muhammad-saww! Your-saww Lordzwj Conveys His-azwj Greetings and is Saying: ‘This captive of yours-saww fed the food and welcomed the guests, and was patient upon the afflictions, and carried the burdens’. So the Prophet-saww said to him: ‘Jibraeel-as informs me-saww what you have (Brought) from Allah-azwj regarding such and such, and I-saww have Imaancipated you’. So the man said to him-saww, ‘And your-saww Lord-azwj Loves this?’ So he-saww said: ‘Yes’. So he (the captive man) said, ‘I testify that there is no god except for Allah-azwj, and that you-saww are Rasool-Allah-saww. And by the One-azwj Who Sent you with the Truth, I will not repulse anyone from my wealth, ever’.[1321]
عنه، عن إبراهيم، عن ابن أبى عمير، عن حماد بن عثمان، عن أبى عبد الله (ع) قال: من الايمان حسن الخلق، وإطعام الطعام.
From him, from Ibrahim, from Ibn Abu Umeyr, from Hamaad Bin Usmaan, from
Abu Abdullah-asws has said: ‘From the ‘Imaan’ (faith) are beautiful manners and feeding the food’.[1322]
عنه، عن أحمد بن محمد، عن الحكم بن أيمن، عن ميمون اللبان، عن أبى جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: الايمان حسن الخلق، وإطعام الطعام، وإراقة الدماء.
From him, from Ahmad Bin Muhammad, from Al Hakam Bin Ayman, from Maymoun Al Labaan, from
Abu Ja’far-asws has narrated that Rasool-Allah-saww said: ‘The ‘Imaan’ (faith) is beautiful manners, and feeding the food, and spilling of the blood (Sacrificial animals)’.[1323]
عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبى عبد الله (ع) قال: من أطعم مسلما حتى يشبعه لم يدر أحد من خلق الله ماله من الاجر في الآخرة، لا ملك مقرب ولا نبى مرسل إلا الله رب العالمين
From him, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah, from
Abu Abdullah-asws has said: ‘The one who feed a Muslim until he satiates him, none from the creatures of Allah-azwj would (be able to) comprehend what Recompense there is for him in the Hereafter, neither the Angels of Proximity, nor Mursil Prophets-as, only the Lord-azwj of the Worlds’.
ثم قال: من موجبات الجنة والمغفرة إطعام الطعام السغبان، ثم تلا قول الله عزوجل: ” أو إطعام في يوم ذى مسغبة، يتيما ذا مقربة، أو مسكينا ذا متربة، ثم كان من الذين آمنوا “.
Then he-asws said: ‘From the Obligations (for achieving) the Paradise and the Forgiveness is feeding of the food to the hungry’. Then he-asws recited the Words of Allah-azwj Mighty and Majestic [90:14] Or the giving of food in a day of hunger [90:15] To an orphan, having relationship, [90:16] Or to the poor man lying in the dust’.[1324]
عنه، عن أبيه، عن عبد الله بن المغيرة، عن موسى بن بكر، عن أبى الحسن (ع) قال: كان رسول الله صلى الله عليه وآله يقول: من موجبات مغفرة الرب إطعام الطعام.
From him, from his father, from Abdullah Bin Al Mugheira, from Musa Bin Bakr, from
Abu Al-Hassan-asws has narrated that Rasool-Allah-saww was saying: ‘From the (things which Obligate the achieving of) Forgiveness of the Lord-azwj is feeding of the food’.[1325]
عنه، عن أبيه، عن سعدان بن مسلم العامري، عن بعض أصحابه، عن أبى عبد الله (ع) قال: من موجبات المغفرة إطعام السغبان.
From him, from his father, from Sa’dan Bin Muslim Al Aamiry, from one of his companions, from one of his companions, from
Abu Abdullah-asws has said: ‘From the Obligations (things which Obligate the achieving of) the Forgiveness, is feeding the hungry’.[1326]
عنه، عن أبيه، عن معمر بن خلاد، قال: رأيت أبا الحسن الرضا (ع) يأكل فتلا هذه الآية ” فلا اقتحم العقبة، وما أدريك ما العقبة، فك رقبة، أو أطعام في يوم ذى مسغبة، يتيما ذا مقربة، أو مسكينا ذا متربة ” ثم قال: علم الله أن ليس كل خلقه يقدر على عتق رقبة فجعل لهم سبيلا إلى الجنة باطعام الطعام.
From him, from his father, from Moamar Bin Khalad who said,
‘I saw Abu Al-Hassan Al-Reza-asws eating, so he-asws recited this Verse [90:11] But he would not attempt the uphill road, [90:12] And what will make you comprehend what the uphill road is? [90:13] (It is) the setting free of a slave, [90:14] Or the giving of food in a day of hunger [90:15] To an orphan, having relationship, [90:16] Or to the poor man lying in the dust’. Then he-asws said: ‘Allah-azwj Knows that it is not for every person to have the ability for freeing a slave, so He-azwj Made a way for them to the Paradise by feeding the food’.[1327]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: إن أهون أهل النار عذابا عبد الله بن جذعان، فقيل له: ولم يا رسول الله؟ – قال: إنه كان يطعم الطعام.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The easiest of the Punishments of the inhabitants of the Fire would be upon Abdullah Bin Jaz’an’. So it was said to him-saww, ‘And why, O Rasool-Allah-saww?’ He-saww said: ‘He used to feed the food’.[1328]
عنه، عن عثمان بن عيسى، عن سماعة، عن أبى عبد الله (ع) قال: من أشبع كبدا جائعة وجبت له الجنة.
From him, from Usman Bin Isa, from Sama’at, from
Abu Abdullah-asws has said: ‘The one who satiates the hunger of a hungry one, the Paradise would be Obligated upon him’.
وباسناده قال: من أشبع جائعا أجرى له نهر في الجنة.
And by his chain,
The Imam-asws said: ‘The one who satiates a hungry one, the Recompense for him would be a river in the Paradise’.[1329]
عنه، عن ابن فضال، عن ميمون، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الرزق أسرع إلى من يطعم الطعام من السكين في السنام.
From him, from Ibn Fazaal, from Maymoun,
It has been narrated from Abu Abdullah-asws that Rasool-Allah-saww said: ‘The sustenance (comes) easier to the one who feeds the food than the knife in the hump (of a camel)’.[1330]
عنه، عن أبيه، عن محمد بن سنان، عن موسى بن بكر، عن فضيل بن يسار، قال: أخبرني من سمعه عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الخير أسرع إلى البيت الذى يطعم فيه الطعام من الشفرة في سنام البعير.
From him, from his father, from Muhammad Bin Sinan, from Musa Bin Bakr, from Fazeyl Bin Yasaar, from the one who heard it,
It has been narrated from Abu Abdullah-asws that Rasool-Allah-saww said: ‘The goodness (comes) easier into the house in which food is fed, than the blade in the hump of the camel’.[1331]
عنه، عن أبى عبد الله الجامورانى، عن الحسن بن على بن أبى حمزة، عن عمرو بن جميع، عن أبيه، رفعه قال: قال رسول الله صلى الله عليه وآله: البيت الذى يمتار منه الخبز، البركة أسرع إليه من الشفرة في سنام البعير.
From him, from Abu Abdullah Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Amro Bin Jami’e, from his father, raising it, said,
‘Rasool-Allah-saww said: ‘The house from which bread is provided, the Blessings (come) quicker to it than the blade in the hump of the camel’.[1332]
عنه، عن أبيه، عن ابن أبى عمير، عن أبى محمد الوابشى قال: ذكر أصحابنا عند أبى عبد الله (ع) فقلت: ما أتغدى ولا أتعشى إلا ومعى منهم اثنان أو ثلاثة أو أقل أو أكثر، قال أبو عبد الله (ع): فضلهم عليك أكثر من فضلك عليهم، فقلت: جعلت فداك كيف وأنا أطعمهم طعامي وأنفق عليهم مالى ويخدمهم خادمي؟! فقال: إنهم إذا دخلوا إليك دخلوا من الله بالرزق الكثير، وإذا خرجوا خرجوا بالمغفرة لك.
From him, from his father, from Ibn Abu Umeyr, from Abu Muhammad Al Wabishy who said,
‘I neither have lunch nor dinner except that there are with me two or three, or less or more (invited people)’. Abu Abdullah-asws said: ‘Their grace over you is more than your grace over them’. So I said, ‘May I be sacrificed for you-asws! How? And I feed them my food, and spend upon them from my wealth, and serve them with my servants?’ So he-asws said: ‘When they come up to you, they come from Allah-azwj with a lot of sustenance, and when they go out, they do so with the Forgiveness for you’.[1333]
عنه، عن أبيه، عن سعدان، عن الحسين بن نعيم الصحاف، قال: قلت لابي عبد الله (ع): الاخ لى أدخله منزلي، فأطعمه طعامي، وأخدمه بنفسى، ويخدمه أهلى وخادمي، أبنا أعظم منة على صاحبه؟ – قال: هو عليك أعظم منة، قلت: جعلت فداك، أدخله منزلي، وأطعمه طعامي، وأخدمه بنفسى، ويخدمه أهلى وخادمي، ويكون أعظم منة على منى عليه؟! قال: نعم، لانه يسوق إليك الرزق، ويحمل عنك الذنوب.
From him, from his father, from Sa’dan, from Al Husayn Bin Naeem Al Sahaaf who said,
‘I said to Abu Abdullah-asws, ‘The brother of mine, I entered him into my house, so I fed him my food, and served him by myself, and my family and my servants served him. Between us, who is greater in favour over his companion?’ He-asws said: ‘He is greater in favour over you’. I said, ‘May I be sacrificed for you-asws! I entered him into my house, and fed him my food, and served him myself, and my family and my servant (also) served him, and he became greater in favour over me rather than me over him?’ He-asws said: ‘Yes, because he ushered the sustenance over to you, and carried the sins (away) from you’.[1334]
عنه، عن عثمان بن عيسى، عن الحسين بن نعيم، قال: قال لى أبو عبد الله (ع): أتحب إخوانك يا حسين؟ – قلت: نعم، قال، تنفع فقراءهم؟ – قلت،: نعم، قال: أما إنه يحق عليك أن تحب من يحب الله أما والله لا تنفع منهم أحدا حتى تحبه، أتدعوهم إلى منزلك؟ – قلت: ما آكل إلا ومعى منهم الرجلان أو الثلاثة أو أقل أو أكثر، فقال أبو عبد الله (ع): فضلهم عليك أعظم من فضلك عليهم، فقلت: أدعوهم إلى منزلي، وأطعمهم طعامي وأسقيهم، وأوطئهم رحلى، ويكونون على أفضل منا؟! قال: نعم إنهم إذا دخلوا منزلك دخلوا بمغفرتك ومغفرة عيالك، وإذا خرجوا من منزلك خرجوا بذنوبك وذنوب عيالك
From him, from Usman Bin Isa, from Al Husayn Bin Naeem who said,
‘Abu Abdullah-asws said to me: ‘Do you love your brothers, O Husayn?’ I said, ‘Yes’. The Imam-asws said: ‘Did you serve their poor ones?’ I said, ‘Yes’. The Imam-asws said: ‘But it is a right over you that you should love the one who loves Allah-azwj. But, by Allah-azwj, do not serve anyone from them until you love him. Do you invite them to your house?’ I said, ‘I do not eat except that with me are two men from them, or three, or less or more’. So, Abu Abdullah-asws said: ‘Their grace over you is greater than your grace over them’. So I said, I invite them to my house, and feed them my food and quench them, and give them my rides, and they become preferable to me?’ The Imam-asws said: ‘Yes. When they enter into your house, they, enter with Forgiveness for you and your family, and when they go out from your house, they go out (along) with your sins and sins of your family’.[1335]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع)، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: أضف بطعامك من تحب في الله.
From him, from Al Nowfaly, from Al Sakuny,
It has been narrated from Abu Abdullah-asws, from his-asws forefathers-asws that ‘Rasool-Allah-saww said: ‘Make an increase with your feeding the one whom you love for the Sake of Allah-azwj’.[1336]
عنه، عن محمد بن على، عن الحسن بن على بن يوسف، عن سيف بن عميرة، عن سعيد بن الوليد قال: دخلنا مع أبان بن تغلب على أبى عبد الله (ع) فقال أبو عبد الله (ع) لان أطعم مسلما حتى يشبع أحب إلى من أن أطعم أفقا من الناس، قيل: وما الافق من الناس؟ – قال: مائة ألف إنسان من غيركم.
From him, from Muhammad Bin Ali, from Al Hassan Bin Ali Bin Yusuf, from Sayf Bin Umeyra, from Saeed Bin Al Waleed who said,
‘We came up, along with Aban Bin Taghlub, to Abu Abdullah-asws. So Abu Abdullah-asws said: ‘Feeding a Muslim (Momin) until he is satiated is more Beloved to Allah-azwj than feeding Afqa from the people’. It was said, ‘And what is the Afqa from the people?’ He-asws said: ‘One hundred thousand human beings from others than you (Shiah)’.[1337]
عنه، عن محمد بن الحسن بن شمون، عن عبد الله بن عمرو بن الاشعث، عن عبد الله بن حماد الانصاري، عن عبد الله بن سنان، عن عمرو بن أبى المقدام، عن أبيه قال: قال لى أبو جعفر (ع): يا بالمقدام والله لان أطعم رجلا من شيعتي أحب إلى من أن أطعم أفقا من الناس، قلت: كم الافق؟ – قال: مائة ألف.
From him, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hamaad Al Ansary, from Abdullah Bin Sinan, from Amro Bin Abu Al Maqdam, from his father who said,
‘Abu Ja’far-asws said to me: ‘O Abu Al-Maqdam! By Allah-azwj! Feeding a man from my-asws Shiah, is more beloved to me-asws than feeding Afqa from the people’. I said, ‘How many is the Afaq?’ He-asws said: ‘One hundred thousand’.[1338]
عنه، عن أبيه، عن ابن أبى عمير، عن محمد بن مقرن، عن عبيدالله الوصافى، عن أبى جعفر (ع) قال: لان أطعم رجلا مسلما أحب إلى من أن أعتق أفقا من الناس، قلت: وكم الافق؟ – قال: عشرة آلاف.
From him, from his father, from Ibn Abu Umeyr, from Muhammad Bin Maqran, from Ubeydullah Al Wasafy,
from Abu Ja’far-asws having said: ‘Feeding a Muslim man is more beloved to me-asws than Imaancipating (freeing) Afqa from the people’. I said, ‘And how many is the Afaq?’ He-asws said: ‘Ten thousand’.[1339]
عنه، عن على بن الحكم، عن سيف بن عميرة، عن حسان بن مهران، عن صالح بن ميثم، عن أبى جعفر (ع) قال: إطعام مسلم يعدل عتق نسمة.
From him, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Hasaan Bin Mahran, from Salih Bin Maysam,
Abu Ja’far-asws has said: ‘Feeding a Muslim equates to Emancipating (freeing) a person’.[1340]
عنه، عن أبيه، عن حماد بن عيسى، عن ربعى، قال: قال أبو عبد الله (ع) من أطعم أخا له في الله كان له من الاجر مثل من أطعم فئاما من الناس، قلت: وما الفئام من الناس؟ – قال: مائة ألف من الناس.
From him, from his father, from Hamaad Bin Isa, from Rabi’e who said,
‘Abu Abdullah-asws said: ‘One who feeds a brother of his for the Sake of Allah-azwj, there would be for him the Recompense the like of the one who fed Fa’ma from the people?’ I said, ‘And what is the Fa’ma from the people?’ He-asws said: ‘One hundred thousand from the people’.[1341]
عنه، عن ابن فضال، عن على بن عقبة، عن الوصافى، قال: قال أبو جعفر (ع): لان أشبع أخا لى في الله أحب إلى من أن أشبع عشرة مساكين.
From him, from Ibn Fazaal, from Ali Bin Uqba, from Al Wasafy who said,
‘Abu Ja’far-asws said: ‘If I were to feed a brother of mine-asws for the Sake of Allah-azwj, it would be more beloved to me-asws than if I-asws were to feed ten poor ones’.[1342]
عنه، عن أبيه، عن بعض أصحابنا، عن صفوان بن مهران الجمال قال: قال أبو – عبد الله (ع): لان أطعم رجلا من أصحابي حتى يشبع أحب إلى من أن أخرج إلى السوق فأشترى رقبة وأعتقها، ولان أعطى رجلا من أصحابي درهما أحب إلى منن أن أتصدق بعشرة، ولان أعطيه عشرة أحب إلى من أن أتصدق بمائة.
From him, from his father, from one of our companions, from Safwan Bin Mahran Al Jamaal who said,
‘Abu Abdullah-asws said: ‘If I-asws were to feed a man from my-asws companion, it is more beloved to me-asws than if I-asws were to go to the market, and I-asws were to buy a slave girl and freed her, and if I-asws were to give one Dirham to a man from my-asws companions, it is more beloved to me-asws than that I-asws should give ten in charity, and giving ten to him is more beloved to me than giving a hundred in charity’.[1343]
عنه، عن محمد بن على بن يعقوب الهاشمي، عن هارون بن مسلم القرشى، عن أيوب بن الحر، عن الوصافى عن أبى جعفر (ع): قال: لاكلة أطعمها أخا لى في الله أحب إلى من أن أشبع مسكينا، ولان أشبع أخا لى في الله أحب إلى من أن أشبع عشرة مساكين، ولان أعطيه عشرة دراهم أحب إلى من أن أعطى مائة درهم في المساكين.
From him, from Muhammad Bin Ali Bin Yaqoub Al Hashimy, from Haroun Bin Muslim Al Qarshy, from Ayoub Bin Al Hurr, from Al Wasafy, from
Abu Ja’far -asws has said: ‘(As) for the eating, I-asws feed a brother of mine-asws for the Sake of Allah-azwj, it is more beloved to me-asws than if I-asws were to satiate the poor, and if I-asws were to satiate a brother of mine-asws for the Sake of Allah-azwj is more beloved to me-asws than if I-asws were to satiate ten poor ones, and if I-asws were to give ten Dirhams to him, it is more beloved to me-asws than if I-asws were to give one hundred Dirhams among the poor’.[1344]
عنه، عن أبى عبد الله أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن الحر، عن الوصافى، عن أبى جعفر (ع) قال: لا أطعم أخا في الله أكلة أو لقمة أحب إلى من أن أشبع مسكينا، ولا أشبع أخا لى مواخيا في الله أحب إلى من أن أشبع عشرة مساكين.
From him, from Abu Abdullah his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ayoub Bin Al Hurr, from Al Wasafy, from
Abu Ja’far-asws has said: ‘If I-asws feed a brother of mine-asws for the Sake of Allah-azwj, a meal or a morsel, it is more beloved to me-asws than if I-asws were to satiate a poor one, and if I-asws were to satiate a brother of mine-asws, a brotherhood for the Sake of Allah-azwj is more beloved to me-asws than if I-asws were to satiate ten poor ones’.[1345]
عنه، عن أبيه، عن معمر بن خلاد، قال: كان أبو الحسن الرضا (ع) إذا أكل أتى بصحفة، فتوضع قرب مائدته، فيعمد إلى أطيب الطعام مما يؤتى به، فيأخذ من كل شئ شيئا، فيوضع في تلك الصحفة، ثم يأمر بها للمساكين، ثم يتلو هذه الآية: ” فلا اقتحم العقبة “، ثم يقول: علم الله عزوجل أن ليس كل إنسان يقدر على عتق رقبة، فجعل لهم سبيلا إلى الجنة باطعام الطعام.
From him, from his father, from Moamar Bin Khalad who said,
‘Abu Al-Hassan Al-Reza-asws when he used to eat, would come with a bowl, so he-asws would place it near to his-asws meal. So he-asws would extend his-asws hand to the best of the food from what has been brought, and he-asws would take something from everything, place it in that bowl, then order for it to be given to the poor. Then he-asws would recite this Verse [90:11] But he would not attempt the uphill road’. Then he-asws was saying: ‘Allah-azwj Mighty and Majestic Knows that every human being does not have the ability to fee a slave, so He-azwj Made a way for them to the Paradise by feeding the food’.[1346]
عنه، عن أبيه، عن هارون بن الجهم، عن المفضل، عن سعد بن طريف، عن أبى – جعفر (ع) قال: من أطعم جائعا أطعمه الله من ثمار الجنة.
From him, from his father, from Haroun Bin Al Jaham, from Al Mufazzal, from Sa’ad Bin Tareyf, from
Abu Ja’far-asws has said: ‘The one who feeds a hungry one, Allah-azwj would Feed him from the fruits of the Paradise’.[1347]
عنه، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن أبى حمزة الثمالى، عن على بن الحسين (ع) قال: من أطعم مؤمنا أطعمه الله من ثمار الجنة.
From him, from his father, from Hamaad Bin Isa, from Ibrahim Bin Umar Al Yamany, from Abu Hamza Al Sumaly, from
Ali-asws Bin Al-Husayn-asws having said: ‘The one who feeds a Believer, Allah-azwj would Feed him from the fruits of the Paradise’.[1348]
عنه، عن أبيه، عن سعدان بن مسلم، عن أبى حمزة الثمالى، عن أبى عبد الله (ع) قال: ما من مؤمن يطعم مؤمنا شبعة من طعام إلا أطعمه الله من طعام الجنة، ولا – سقاه ريه إلا سقاه الله من الرحيق المختوم.
From him, from his father, from Sa’dan Bin Muslim, from Abu Hamza Al Sumaly, from
Abu Abdullah-asws has said: ‘There is none from a Believer who feeds a Believer (until he is) satiated from food, except that Allah-azwj would Feed him from the food of the Paradise, nor quench him from a drink, except that Allah-azwj would Quench him from [83:25] a pure drink that is sealed’.[1349]
عنه، عن ابن أبى نجران، عن صفوان بن مهران الجمال، عن أبى حمزة، عن أبى جعفر (ع) قال: من أطعم ثلاثة نفر من المسلمين أطعمه الله من ثلاث جنان، ملكوت السماء الفردوس، ومن جنة عدن، ومن شجرة في جنة عدن غرسها ربى بيده
From him, from Ibn Abu Najran, from Safwan Bin Mahran Al Jamaal, from Abu Hamza, from
Abu Ja’far-asws has said: ‘The one who feeds three persons from the Muslims, Allah-azwj would Feed him from three Gardens, Kingdom of the sky, Al-Firdows, and from the Garden of Eden, and from a tree in the Garden of Eden which my-asws Lord-azwj has Planted by His-azwj Hands’.[1350]
عنه، عن على بن الحكم، عن أبان بن عثمان، عن عبد الرحمان بن أبى – عبد الله، عن أبى عبد الله (ع) قال: لان آخذ خمسة دراهم فأدخل إلى سوقكم هذه، فأبتاع بها الطعام ثم أجمع نفرا من المسلمين، أحب إلى من أن أعتق نسمة.
From him, from Ali Bin Al Hakam, from Aban Bin Usmaan, from Abdul Rahman Bin Abu Abdullah,
Abu Abdullah-asws has said: ‘If I-asws were to take five Dirhams and enter this market of yours, so I buy the food with it, then I-asws gather a number of the Muslims (Believers for eating it), it is more beloved to me than if I-asws were to free a person’.[1351]
عنه، عن الحسن بن على الوشاء، عن على بن أبى حمزة، عن أبى بصير، عن أبى عبد الله (ع) قال: سئل محمد بن على (ع) ما يعدل عتق رقبة؟ – قال: أطعام رجل مسلم
From him, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,
Abu Abdullah-asws has reported that Muhammad-asws Bin Ali-asws was asked, ‘What equates to freeing a slave?’ He-asws said: ‘Feeding a Muslim man’.[1352]
عنه، عن ابن أبى نجران وعلى بن الحكم، عن صفوان الجمال، عن أبى عبد الله (ع) قال: أكلة يأكلها المسلم عندي أحب إلي من عتق رقبة.
From him, from Ibn Abu Najran and Ali Bin Al Hakam, from Safwan Al Jamaal, from
Abu Abdullah-asws has said: ‘Food that I-asws feed the Muslim in my-asws presence, is more beloved to me-asws than freeing a slave’.[1353]
عنه، عن عبد الرحمان بن حماد، عن القاسم بن محمد، عن إسماعيل بن إبراهيم، عن أبى معاوية الاشتر، قال: سمعت أبا عبد الله (ع) يقول: ما من مؤمن يطعم مؤمنا موسرا كان أو معسرا إلا كان له بذلك عتق رقبة من ولد إسماعيل.
From him, from Abdul Rahman Bin Hamaad, from Al Qasim Bin Muhammad, from Ismail Bin Ibrahim, from Abu Muawiya Al Ashtar who said,
‘I heard Abu Abdullah-asws saying; ‘There is none from a Believer who feeds a Believer, whether he was (financially) solvent, or insolvent (rich or poor), except that there would be (a Recompense) for him, due to that, of freeing a slave from the children of Ismail-as’.[1354]
عنه، عن محمد بن الحسن بن شمون، عن عبد الله بن عمرو الاشعث، عن عبد الله بن حماد الانصاري، عن حنان بن سدير، عن أبيه، عن أبى جعفر (ع) قال: يا سدير تعتق كل يوم نسمة؟ – قلت: لا، قال: كل شهر؟ – قلت: لا، قال: كل سنة؟ – قلت: لا، قال: سبحان الله! أما تأخذ بيد واحد من شيعتنا، فتدخله ألى بيتك، فتطعمه شبعة، فو الله لذلك أفضل من عتق رقبة من ولد إسماعيل.
From him, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Amro Al Ash’as, from Abdullah Bin Hamaad Al Ansary, from Hanaan Bin Sudeyr, from his father, from
Abu Ja’far-asws has said: ‘O Sudeyr! Do you free a slave every day?’ I said, ‘No’. The Imam-asws said: ‘Every month?’ I said, ‘No’. The Imam-asws said: ‘Every year?’ I said, ‘No’. The Imam-asws said: ‘Glory be to Allah-azwj! But, you should take the hand of one of our-asws Shiah, bring him into your house, so you feed him until he is satiated. By Allah-azwj! That is more preferable than freeing a slave from the children of Ismail-as’.[1355]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن الحكم، عن سدير الصيرفى، قال: قال لى أبو عبد الله (ع): ما يمنعك أن تعتق كل يوم نسمة؟ – فقلت: لا يحتمل ذلك مالى، فقال: لا تقدر أن تشبع كل يوم رجلا مسلما؟ – فقلت: موسرا أو معسرا؟ – فقال: إن الموسر قد يشتهى الطعام.
From him, from his father, from Ibn Abu Umeyr, from Hishan Bin Al Hakam, from Sudeyr Al Sayrafi who said,
‘Abu Abdullah-asws said to me: ‘What is preventing you from freeing a slave every day?’ So I said, ‘My wealth does not allow that’. So the Imam-asws said: ‘You are not able to satiate a Muslim man every day?’ So I said, ‘(Financially) solvent or insolvent?’ So the Imam-asws said: ‘If he is (financially) solvent, he would desire the food’.[1356]
عنه، عن أبيه، صفوان، عن فضيل بن عثمان، عن نعيم الاحول، قال: دخلت على أبى عبد الله (ع) فقال لى: اجلس فأصب معى من هذا الطعام حتى أحدثك بحديث سمعته من أبى، كان أبى يقول: لان أطعم عشرة من المسلمين أحب إلى من أن أعتق عشر رقبات.
From him, from his father Safwan, from Fazeyl Bin Usmaan, from Naeem Al Ahowl who said,
‘I came up to Abu Abdullah-asws, so he-asws said to me: ‘Be seated! So participate with me-asws from this food until I-asws narrate to you a Hadeeth I-asws heard from my-asws father-asws. My-asws father-asws had said: ‘If I-asws were to feed ten from the Muslims, it would be more beloved to me than if I-asws were to free ten slaves’.[1357]
عنه، عن أبيه، عن صفوان، عن أبى المغرا، عن بكار الواسطي، عن ثابت – الثمالى، قال: قال لى أبو جعفر (ع): يا ثابت أما تستطيع أن تعتق كل يوم رقبة؟ – قلت: لا والله جعلت فداك ما أقوى على ذلك، قال: فقال: أما تستطيع أن تعشى أو تغدى أربعة من المسلمين؟ – قلت: أما هذا فأنا أقوى عليه، قال: هو والله يعدل عند الله عتق رقبة.
From him, from his father, from Safwan, from Abu Al Magra, from Bakaar Al Wasity, from Sabit Al Sumaly who said,
‘Abu Ja’far-asws said to me: ‘O Sabit! Have you got the ability to free a slave every day?’ I said, ‘No, by Allah-azwj, may I be sacrificed for you-asws! I have no (financial) strength over that’. So He-asws said: ‘But have you got the ability to (feed) lunch or dinner to four from the Muslims?’ I said, ‘As for this, so I have got the strength for that’. The Imam-asws said: ‘By Allah-azwj, it equates to freeing a slave in the Presence of Allah-azwj’.[1358]
عنه، عن إسماعيل بن مهران، عن صفوان الجمال، عن أبى عبد الله (ع) قال: قال لان أشبع رجلا من إخوانى أحب إلى من أن أدخل سوقكم هذه، فأبتاع منها رأسا، فأعتقه.
From him, from Ismail Bin Mahran, from Safwan Al Jamaal, from
Abu Abdullah-asws has said: ‘If I-asws were to feed a man from my-asws brethren, it would be more beloved to me-asws than if I-asws were to enter this market of yours, so I-asws buy a head (slave) from it, and I-asws free it’.[1359]
عنه، عن أحمد بن محمد بن أبى نصر، عن صفوان الجمال، عن أبى عبد الله (ع) قال: أكلة يأكلها أخى المسلم عندي، أحب إلى من عتق رقبة.
From him, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jamaal, from
Abu Abdullah-asws has said: ‘Food which my-asws Muslim brother eats in my-asws presence, is more beloved to me than freeing a slave’.[1360]
عنه، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن أبى عبد الله (ع) قال: ما من مؤمن يدخل بيته مؤمنين، فيطعمها شبعهما، إلا كان ذلك أفضل من عتق نسمة
From him, from his father, from Hamaad Bin Isa, from Ibrahim, Bin Umar Al Yamany, from
Abu Abdullah-asws having said: ‘There is none from a Believer who lets enter two Believers into his house, so he feeds both of them and satiates them both, except that would be more preferable than freeing a slave’.[1361]
عنه، عن محمد بن على، عن حسين بن على بن يوسف، عن زكريا بن محمد، عن أبى عبد الله (ع) قال: من أطعم مؤمنين شبعهما كان ذلك أفضل من عتق رقبة
From him, from Muhammad Bin Ali, from Husayn Bin Ali Bin Yusuf, from Zakariyya Bin Muhammad, from
Abu Abdullah-asws has said: ‘One who feeds two Believers, satiating them both, that would be more preferable than freeing a slave’.[1362]
عنه، عن على بن الحكم، عن سيف بن عميرة، عن حسان بن صالح بن ميثم قال: سأل رجل أبا جعفر (ع) أي عمل يعمل به يعدل عتق نسمة؟ – فقال أبو جعفر (ع) لان أطعم ثلاثة من المسلمين أحب إلى من نسمة، ونسمة، (حتى بلغ سبعا)، وإطعام مسلم يعدل نسمة.
From him, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Hasaan Bin Salih Bin Maysam who said,
‘A man asked Abu Ja’far-asws, ‘Which deed, if done would equate to freeing a person?’ So Abu Ja’far-asws said: ‘If you were to feed three from the Muslim, it would be more beloved than (freeing) a person, and a person (until he-asws reached seven), and feeding a Muslim equates to (freeing) a person’.[1363]
عنه، عن محمد بن على، عن الحسن بن على بن سوسف، عن سيف بن عميرة، عن أبى على حسان بن مهران النخعي، عن صالح بن ميثم، قال: سأل رجل أبا – جعفر (ع) فقال: خبرني بعمل يعدل عتق رقبة؟ – فقال أبو جعفر (ع) لان أدعو ثلاثة من المسلمين، فأطعمهم حتى يشبعوا، وأسقيهم حتى يرووا، أحب إلى من عتق نسمة ونسمة (حتى عد سبعا أو أكثر).
From him, from Muhammad Bin Ali, from Al Hassan Bin Ali Bin Sowsuf, from Sayf Bin Umeyra, from Abu Ali Hasaan Bin Mahran Al Nakhai’e, from Salih Bin Maysam who said,
‘A man asked Abu Ja’far-asws, so he said, ‘Inform me of a deed which equates to freeing a slave?’ So Abu Ja’far-asws said: ‘If you were to invite three from the Muslims, so you feed them until they are satiated, and quench them until they are fully quenched, it would be more beloved to me-asws than freeing a person, and a person (until he-asws reached seven or more)’.[1364]
عنه، عن إسماعيل بن مهران، عن سيف بن عميرة، عن داود بن النعمان، قال: حدثنى حسين بن على قال سمعت أبا عبد الله (ع) يقول: من أطعم ثلاثة من – المسلمين غفر الله له.
From him, from Ismail Bin Mahran, from Yusuf Bin Umeyra, from Dawood Bin Al No’man, from Husayn Bin Ali, said,
‘I heard Abu Abdullah-as saying: ‘The one who feeds three from the Muslims, Allah-azwj would Forgive him’.[1365]
عنه، عن أبيه، عن صفوان بن يحيى، عن أبان بن عثمان، عن فضيل بن يسار، قال: قال أبو جعفر (ع): شبع أربع من المسلمين يعدل عتق رقبة من ولد إسماعيل
From him, from his father, from Safwan Bin Yahya, from Aban Bin Usman, from Fazeyl Bin Yasaar, said,
‘Abu Ja’far-asws said: ‘Satiating four from the Muslims equates to freeing a slave from the children of Ismail-as’.[1366]
عنه، عن محمد بن أحمد، عن أبان، عن فضيل بن يسار، عن أبى جعفر (ع) قال: شبع أربعة من المسلمين يعدل محررا من ولد إسماعيل.
From him, from Muhammad Bin Ahmad, from Aban, from Fazeyl Bin Yasaar, from
Abu Ja’far-asws has said: ‘Satiating four from the Muslim equates to giving freedom from the children of Ismail-as’.[1367]
عنه، عن ابن فضال، عن هارون بن مسلم، عن أيوب بن الحر، عن السميدع، عن مالك بن أعين الجهنى، عن أبى جعفر (ع) قال: لان أفطر رجلا مؤمنا في بيتى أحب إلى من عتق كذا وكذا نسمة من ولد إسماعيل
From him, from Ibn Fazaal, from Haround Bin Muslim, from Ayoub Bin Al Hurr, from Al Sameyda, from Malik Bin Ayn Al Jahny, from
Abu Ja’far-asws has said: ‘If I-asws provide for the breaking of the Fast (Iftaar) of a Believer in my-asws house, it would be more beloved to me-asws than freeing such and such person from the children of Ismail-as’.[1368]
عنه، عن إسماعيل بن مهران، عن سيف بن عميرة، عن داود بن النعمان، عن حسين بن على قال: سمعت أبا عبد الله (ع) يقول: من أطعم عشرة من المسلمين أوجب الله له الجنة.
From him, from Ismail Bin Mahran, from Sayf Bin Umeyra, from Dawood Bin Al No’man, from Husayn Bin Ali who said,
‘I heard Abu Abdullah-asws saying: ‘The one who feeds ten from the Muslims, Allah-azwj would Obligate the Paradise for him’.[1369]
عنه، عن أبيه، عن حماد بن عيسى، عن ربعى، عن أبى عبد الله (ع) قال: لان آخذ خمسة دراهم، ثم أخرج إلى سوقكم هذه، فأشترى طعاما ثم أجمع عليه نفرا من المسلمين أحب إلى من أن أعتق نسمة.
From him, from his father, from Hamaad Bin Isa, from Rabi’e, from
Abu Abdullah-asws has said: ‘If I-asws were to take five Dirhams, then go out to this market of yours, so I buy food, then gather a number of the Muslims for it, it would be more beloved to me-asws than if I-asws were to free a slave’.[1370]
2 – باب الاطعام في شهر رمضان
Chapter 2 – The feeding in the Month of Ramazan
عنه، عن ابن محبوب، عن هشام بن سالم، عن أبى بصير، عن أبى جعفر (ع) قال: أيما مؤمن فطر مؤمنا ليلة من شهر رمضان كتب الله له بذلك أجر من أعتق نسمة مؤمنة، ومن فطر شهر رمضان كله كتب الله له بذلك أجر من أعتق ثلاثين نسمة مؤمنة، وكان له بذلك عند الله دعوة مستجابة.
From him, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer, from
Abu Ja’far-asws having said: ‘Whichever Believer provides Iftaar (for breaking of the Fast) for a Believer on a night from the Month of Ramazan, Allah-azwj would Write for him, due to that, a Recompense of the one who freed a Believing slave. And the one who provides Iftaar for the whole of the Month of Ramazan, Allah-azwj would Write for him, due to that, a Recompense of the one who freed thirty Believing persons, and there would be for him, due to that, in the Presence of Allah-azwj, an Answered supplication’.[1371]
عنه، عن ابن محبوب، عن أبى أيوب، عن أبى جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: من فطر مؤمنا في شهر رمضان كان له بذلك عتق رقبة ومغفرة لذنوبه في ما مضى، فان لم يقدر إلا على مذقة لبن ففطرها صائما، أو شربة من ماء عذب وتمر لا يقدر على أكثر من ذلك أعطاه الله هذا الثواب.
From him, from Ibn Mahboub, from Abu Ayoub, from
Abu Ja’farsws has narrated that Rasool-Allah-saww said: ‘The one who provides Iftaar for a Believer in the Month of Ramazan, there would be for him, due to that, (a Recompense of) freeing of a slave, and Forgiveness of his sins of the past. So even if he does not have the ability except for diluted milk, so he should provide it as Iftaar for a Fasting one, or a drink from clear water, and dates, if he does not have the ability for more than that, Allah-azwj would Give him this Reward’.[1372]
عنه، عن أبيه، عن سعدان، عن موسى بن بكر، عن أبى الحسن موسى (ع) قال: فطرك أخاك الصائم أفضل من صيامك.
From him, from his father, from Sa’dan, from Musa Bin Bakr,
Abu Al Hassan Musa-asws has said: ‘(Providing) Iftaar for your Fasting brother is more preferable than your own Fast’.[1373]
عنه، عن محمد بن على بن أسباط، عن سيابة بن ضريس، عن حمزة بن حمران، عن أبى عبد الله (ع): قال: كان على بن الحسين (ع) إذا كان اليوم الذى يصوم فيه يأمر بشاة، فتذبح وتقطع أعضاؤها وتطبخ، فإذا كان عند المساء أكب على القدور حتى يجد ريح المرق وهو صائم، ثم يقول: هات القصاع، اغرفوا لال فلان، واغرفوا لال فلان، حتى يأتي على آخر القدور، ثم يؤتى بخبز وتمر فيكون ذلك عشاءه.
From him, from Muhammad Bin Ali Bin Asbaat, from Sayabat Bin Zareys, from Hamza Bin Hamran,
Abu Abdullah-asws has said: ‘Whenever it was a day in which Ali-asws Bin Al-Husayn-asws Fasted in it, ordered for a sheep, so he-asws slaughtered it, and cut off its parts and cooked these. So when it was the evening, he-asws would come up to the pots until he-asws found the aroma of the gravy, and he-asws was Fasting, then he-asws would be saying: ‘Bring the ladle!’ So he-asws would scoop out a scoop for so and so, and a scoop for so and so, until he came to the end of the pot. Then he-asws would bring bread, and dates, so these would then become their dinner’.[1374]
3 – باب شهوة الطعام
Chapter 3 – Desire for the food
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن زرارة، عن أبى جعفر (ع) قال: إن الله خلق ابن آدم أجوف.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Zarara,
Abu Ja’far-asws has said: ‘Allah-azwj Created the son of Adam-as as hollow’ (needs food).[1375]
عنه، عن أبيه، عن القاسم بن عروة، عن عبد الله بن بكير، عن زرارة، قال: سألت أبا جعفر (ع) عن قول الله عزوجل ” يوم تبدل الارض غير الارض ” قال: تبدل خبزة نقى يأكل الناس منها حتى يفرغ الناس من الحساب، فقال له فآئل: ” إنهم لفى شغل يومئذ عن الاكل والشرب ” قال: إن الله خلق ابن آدم أجوف، فلابد له من الطعام والشراب، أهم أشد شغلا يومئذ أم من في النار؟ – فقد استغاثوا، والله يقول: ” وإن يستغيثوا يفاثوا بماء كالمهل يشوى الوجوه بئس الشراب “.
From him, from his father, from Al Qasim Bin Urwat, from Abdullah Bin Bakeyr, from Zarara who said,
‘I asked Abu Ja’far -asws about the Words of Allah-azwj Mighty and Majestic [14:48] The Day when the earth shall be Changed into a different earth. The Imam-asws said: ‘It would be changed into pure bread which the people would eat from until the people are free from the Reckoning’. So the speaker said to him-asws, ‘They would be in an occupation on that Day (too busy) to eat and drink’. The Imam-asws said: ‘Allah-azwj Created the son of Adam-as as hollow, thus it is inevitable for him to eat and drink. Would they be in a more difficult occupation on that Day or the people in the Fire? So they would be crying out for help, and Allah-azwj is Saying [18:29] and if they cry for water, they shall be given water like molten brass which will scald their faces; evil is the drink’.[1376]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام، عن زرارة، عن أبى جعفر (ع) قال: سأل الابرش الكلبى عن قول الله عزوجل: ” يوم تبدل الارض غير الارض ” قال: تبدل خبزة نقى يأكل الانسان منها حتى يفرغ من الحساب، فقال الابرش: إن الناس يومئذ لفى شغل عن الاكل، فقال أبو جعفر (ع): هم وهم في النار لا يشغلون عن أكل الضريع وشرب الحميم وهم في العذاب، فكيف يشغلون عنه في الحساب
From him, from his father, from Ibn Abu Umeyr, from Hisham, from Zarara,
Al-Abrash Al-Kalby asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic [14:48] The Day when the earth shall be Changed into a different earth. He-asws said: ‘It would change to pure bread. The human being would eat from it until he is free from the Reckoning’. So Al-Abrash said, ‘The people on that Day would be too pre-occupied (but would still) eat’? So Abu Ja’far-asws said: ‘They, the ones in the Fire, would not be pre-occupied from eating the thorns and drinking the boiling water, and they would be in the Punishment, so how can these ones be too busy in the Reckoning?’[1377]
عنه، عن أبيه، عن معمر بن خلاد، عن أبى الحسن الرضا (ع)، في قول الله: ” ويطعمون الطعام على حبه مسكينا ” قال: قلت حب الله أو حب الطعام؟ – قال حب الطعام
From him, from his father, from Moamar Bin Khalad,
Abu Al-Hassan Al-Reza-asws regarding the Words of Allah-azwj [76:8] And they give food out of love for Him to the poor. He (the narrator) said, ‘I asked, ‘Love of Allah-azwj or love of the food?’ The Imam-asws said: ‘(to give away for Allah-azwj) the food (which one) loves’.[1378]
عنه، عن إبراهيم بن هاشم، عمن ذكره، عن حسين بن نعيم، عن أبى عبد الله (ع) قال: ينبغى للمؤمن أن لا يخرج من بيته حتى يطعم، فانه أعز له.
From him, from Ibrahim Bin Hisham, from the one who mentioned it, from Husayn Bin Naeem,
Abu Abdullah-asws has said: ‘It is befitting for the Believer that he should not go out from his house until he feeds, for it is more honourable for him’.[1379]
عنه، عن أحمد بن محمد بن عيسى، عن بعض أصحابه، يرفعه إلى أبى – عبد الله (ع)، قال: إذا أردت أن تأخذ في حاجة فكل كسرة بملح فهو أعز لك وأقضى للحاجة.
From him, from Ahmad Bin Muhammad Bin Isa, from one of his companions,
Abu Abdullah-asws has said: ‘When you want to ask for a need, so eat grains even (the size of) salt for it is a reinforcement for you and fulfilment for the need’.[1380]
4 – باب اجتماع الايدى على الطعام
Chapter 4 – Meeting of the hands upon the food
عنه، عن أبيه، عن محمد بن سنان، عن عبد الله بن مسكان، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الطعام إذا جمع أربعا فقد تم إذا كان من حلال، وكثرت الايدى عليه، وسمى الله في أوله، وحمد الله في آخره.
From him, from his father, from Muhammad Bin Sinan, from Abdullah Bin Muskan,
Abu Abdullah-asws says that Rasool-Allah-saww said: ‘The food – when four gather characteristics are complete, to be from the Permissible, and hands are multiplied over it (sharing it), and Allah-azwj is Named at its beginning, and Allah-azwj is Praised at its end’.[1381]
عنه، عن محمد بن على، عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبى – عبد الله، (ع) عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله: طعام الواحد يكفى الاثنين، وطعام الاثنين يكفى الثلاثة، وطعام الثلاثة يكفى الاربعة.
From him, from Muhammad Bin Ali, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,
Abu Abdullah-asws, from his-asws father-asws has narrated that Rasool-Allah-saww said: ‘Food of the one is sufficient for the two, and food for the two is sufficient for the three, and food for the three is sufficient for the four’.[1382]
5 – باب الانفراد بالطعام
Chapter 5 – The exclusive dining
عنه، عن محمد بن عيسى، عن عبيد الله بن عبد الله الدهقان، عن درست الواسطي، عن إبراهيم بن عبد الحميد، عن أبى الحسن موسى (ع) قال: لعن رسول الله ثلاثة، أحدهم الآكل زاده وحده.
From him, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah Al Dahqan, from Darsat Al Wasity, from Ibrahim Bin Abdul Hameed,
Abu Al-Hassan Musa-asws says that Rasool-Allah-saww three are cursed – one of them was the eater of his provision, alone’.[1383]
عنه، عن محمد بن على، عن عبد الرحمان الاسدي، عن سالم بن مكرم، عن أبى عبد الله (ع) قال: إنما ابتلى يعقوب (ع) بيوسف (ع) إنه ذبح كبشا سمينا، ورجل من أصحابه يدعى ” فيوم ” محتاج لم يجد ما يفطر عليه، فأغفله فلم يطعمه، فابتلى بيوسف (ع) قال: فكان بعد ذلك ينادى مناديه كل صباح: ” من لم يكن صائما فليشهد غداء يعقوب ” وإذا أمسى نادى: ” من كان صائما فليشهد عشاء يعقوب “.
From, from Muhammad Bin Ali, from Abdul Rahman Al Asady, from Saalim Bin Makram,
Abu Abdullah-asws having said: ‘But rather, Yaqoub-as was Afflicted with Yusuf-as (being taken away). He-as slaughter a fat ram, and a man from his-as companions called out, ‘Today the needy one did not find anything to break the Fast with’. So he-as was heedless of him and did not feed him, for he-as had been afflicted with Yusuf-as’. The Imam-asws said: ‘So it was after that, a caller of his-as called out every morning, ‘Whoever is not Fasting should present himself at the lunch of Yaqoub-as!’ And when it was evening he called out, ‘One who was Fasting should present himself at the dinner of Yaqoub-as’.[1384]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن عمه يعقوب بن سالم، عن إسحاق بن عمار، عن الكاهلى، قال: سمعت أبا عبد الله (ع) يقول: إن يعقوب (ع) لما ذهب منه ابن يامين نادى يا رب يا رب أما ترحمني؟ – أذهبت عينى وأذهبت ابني؟ – فأوحى الله تبارك وتعالى لو أمتهما لاحييتهما حتى أجمع بينك وبينهما، ولكن أما تذكر الشاة التى ذبحتها وشويتها، وأكلت وفلان إلى جنبك صائم، لم تنله منها شيئا؟
Fromhim, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Is’haq Bin Amaar, from Al Kahily who said,
‘I heard Abu Abdullah-asws saying: ‘When he-as went from him-as, Yaqoub-as called out: ‘O Lord-azwj! O Lord-azwj! But, will You-azwj not have Mercy upon me-as? My eyesight has gone, and my-as son-as has gone?’ So, Allah-azwj Blessed and High Revealed: “Even if you-as two were to die, I-azwj would Revive the both of you-as until I-azwj Gather you-as and him-as. But, remember the sheep that was slaughtered and cooked and eaten, and so and so by your-as side (neighbour) is Fasting, and he did not attain anything from it?”
– قال ابن أسباط: قال: يعقوب: حدثنى الميثمى، عن أبى عبد الله (ع): أن يعقوب بعد ذلك كان ينادى مناديه كل غداة من منزله على فرسخ: ” ألا من أراد الغداء فليأت آل يعقوب ” وإذا أمسى نادى: ” ألا من أراد العشاء فليأت آل يعقوب “.
Ibn Asbat, from Yaqoub, from Al Maysami,
Abu Abdullah-asws has said: ‘Yaqoub-as, after that, got his-as caller to call out every morning from his-as house, to (a distance of) a Farsakh, ‘Indeed! The one who wants food should come to the Progeny of Yaqoub-as!’ And when it was evening, called out, ‘Indeed! The one who intends the dinner, so he should come to the Progeny of Yaqoub-as’.[1385]
6 – باب لا سرف في الطعام
Chapter 6 – There is no extravagance in (eating of) the food
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن الحكم، عن شهاب بن عبد ربه قال: قال أبو عبد الله (ع): ليس في الطعام سرف.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Shahaab Bin Abd Rabih who said,
‘Abu Abdullah-asws said: ‘There is no ‘Israf’ extravagance in (eating of) the food’.[1386]
عنه، عن ابن محبوب، عن على بن رئاب، عن الحلبي، عن أبى عبد الله (ع) قال: ثلاثة أشياء لا يحاسب العبد المؤمن عليهن، طعام يأكله، وثوب يلبسه، وزوجة صالحة تعاونه، ويحصن بها فرجه.
From him, from Ibn Mahboub, from Ali Bin Ra’ib, from Al Halby,
Abu Abdullah-asws has said: ‘There are three things which the Believing servant would not be held accountable for – Food that he eats, and clothes that he wears, and a righteous wife co-operating with him, and he fortifies by her, his relief’.[1387]
عنه، عن أبيه، عن ابن أبى عمير، عن حفص بن البخترى، عن أبى عبد الله (ع) في قوله تعالى: ” لتسئلن يومئذ عن النعيم ” قال: إن الله أكرم من أن يسأل مؤمنا عن أكله وشربه.
From him, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the High [102:8] Then on that day you shall most certainly be questioned about the Bounties. He-asws said: ‘Allah-azwj is more Benevolent than that He-azwj would Ask a Believer about his eating and his drinking’.[1388]
عنه، عن أبيه، عن القاسم بن محمد الجوهرى، عن الحارث بن حريز، عن منذر الصيرفى، عن أبى خالد الكابلي، قال: دخلت على أبى جعفر (ع) فدعا بالغداء، فأكلت معه طعاما ما أكلت قط طعاما أنظف منه ولا أطيب منه، فلما فرغنا من الطعام قال: يا با خالد كيف رأيت طعامنا؟ – قلت: جعلت فداك ما رأيت أنظف منه قط ولا أطيب، ولكني ذكرت الآية التى في كتاب الله ” لتسئلن يومئذ عن النعيم ” فقال أبو جعفر (ع): لا إنما تسئلون عما أنتم عليه من الحق.
From him, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Al Haris Bin Hareyz, from Manzar Al Sayrafi, from Abu Khalid Al Kabily who said,
‘I came up to Abu Ja’far-asws, so he-asws called for the food (to be served). So I ate with him-asws such food that I had not eaten at all, neither cleaner than it nor better than it. So when we were free from the food, the Imam-asws said: ‘O Abu Khalid! How did you see our-asws food?’ I said, ‘May I be sacrificed for you-asws! I have not seen any cleaner than it at all, nor better, but I remember the Verse which is in the Book of Allah-azwj [102:8] Then on that day you shall most certainly be questioned about the Bounties’. So Abu Ja’far-asws said: ‘No. But rather, you will be questioned about what you are upon, from the ‘الحق’ Truth’.[1389]
عنه، عن عثمان بن عيسى، عن أبى سعيد، عن أبى حمزة، قال: كنا عند أبى عبد الله (ع) جماعة، فدعا بطعام مالنا عهد بمثله لذاذة وطيبا، حتى تملينا وأتينا بتمر، ينظر فيه إلى وجوهنا من صفائه وحسنه، فقال رجل: ” لتسئلن يومئذ عن النعيم ” عن هذا النعيم الذى نعمتم عند ابن رسول الله صلى الله عليه وآله فقال أبو عبد الله (ع): الله أكرم و أجل من أن يطعمكم طعاما فيسوغكموه، ثم يسألكم عنه، ولكنه أنعم عليكم بمحمد وآل محمد صلى الله عليه وآله.
From him, from Usman Bin Isa, from Abu Saeed, from Abu Hamza having said,
‘There was a group in the presence of Abu Abdullah-asws, so he-asws called for the food (to be served). There had never been for us the like of it in our time in taste and goodness, until it was complete, and brought us some dates. We looked at each other’s faces due to their cleanliness and beauty. So a man said, ‘[102:8] Then on that day you shall most certainly be questioned about the Bounties – is about these bounties which we have eaten in the presence of the son-asws of Rasool-Allah-saww’. So Abu Abdullah-asws said: ‘Allah-azwj is more Benevolent than that He-azwj would Feed you your food justifiably, then Question you all about it. But, He-azwj has Favoured upon the with Muhammad-saww and the Progeny-asws of Muhammad-saww’.[1390]
عنه، عن ابن فضال، عن ابن بكير، عن بعض أصحابه، قال: كان أبو عبد الله (ع) ربما أطعمنا الفرانى والاخبصة، ثم يطعم الخبز والزيت، فقيل له: لو دبرت أمرك حتى يعتدل؟ – فقال: إنما تدبيرنا من الله، إذا أوسع الله علينا أوسعنا، وإذا قتر قترنا.
From him, from Ibn Fazaal, from Ibn Bakeyr, from one of his companions who said,
‘Abu Abdullah-asws used to feed us Al-Farany and Al-Akhbas (High quality foods), then sometimes feed us the bread and the oil. So it was said to him-asws, ‘If you-asws could manage your-asws affairs until you-asws equalise?’ So he-asws said: ‘But rather, our-asws management is from Allah-azwj. When Allah-azwj Expands upon us-asws, we-asws expand, and when He-azwj Withholds, we-asws withhold’.[1391]
عنه، عن محمد بن على، عن يونس بن يعقوب، عن عبد الاعلى، قال: أكلت مع أبى عبد الله (ع) فدعا وأتى بدجاجة محشوة وبخبيص، فقال أبو عبد الله (ع): هذه أهديت لفاطمة ثم قال يا جارية ايتينا بطعامنا المعروف، فجاءت بثريد خل وزيت.
From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Abdul A’ala who said,
‘I ate with Abu Abdullah-asws, so he-asws called (for the meal to be served), and they brought the stuffed chicken and Khabis (a sweet made of bread and dates). So Abu Abdullah-asws said: ‘This, I-asws dedicated (gifted) to Syeda Fatima-asws’. Then he-asws said: ‘O maid! Bring us-asws (also) our-asws well-known (regular) food’. So she came with porridge, vinegar and oil’.[1392]
عنه، عن محمد بن على، عن ابن سنان، عن أبى الجارود، قال: سألنا أبا – جعفر (ع) عن اللحم والسمن يخلطان جميعا؟ – قال: كل وأطعمني
From him, from Muhammad Bin Ali, from Ibn Sinan, from Abu Al Jaroud who said,
‘We asked Abu Ja’far-asws about the meat and the butter, shall we mix them together?’ He-asws said: ‘Eat (it), and (it has been) fed to me-asws’.[1393]
عنه، عن ابن فضال، عن يونس بن يعقوب، قال. أرسل إلينا أبو عبد الله (ع) بقباع من رطب ضخم مكوم، وبقى شئ فمحض فقلت: رحمك الله، ما كنا نصنع بهذا؟ – قال: كل وأطعم
From him, from Ibn Fazaal, from Yunus Bin Yaqoub who said,
‘Abu Abdullah-asws sent to us a huge pile of dates, and it remained clean, so I said, ‘May Allah-azwj have Mercy upon you-asws! What was to be done with these?’ The Imam-asws said: ‘Eat and feed’.[1394]
7 – باب الالوان
Chapter 7 – The varieties (of food)
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه، عن على (ع) قال الالوان يعظم عليهن البطن ويخدرن المتنين.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘The (eating of the) variety (of food at the same time) enlarges the belly and numbs the back’.[1395]
عنه، عن محمد بن على، عن يونس بن يعقوب، عمن ذكره، عن أبى عبد الله (ع) قال: أعطينا من هذه الاطعمة (أو من هذه الالوان) ما لم يعط رسول الله صلى الله عليه وآله.
From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from the one who mentioned it,
Abu Abdullah-asws has said: ‘We-asws have been Given from these foods (or from these varieties) what Rasool-Allah-azwj had not been Given’.[1396]
عنه، عن محمد بن على، عن يونس بن يعقوب، قال: أرسلنا ألى أبى عبد الله (ع) بقديرة فيها نار باج، فأكل منها ثم قال: احبسوا بقيتها على، قال: فأتى بها مرتين أو ثلاثة، ثم إن الغلام صب فيها ماء وأتاه بها، فقال: ويحك أفسدتها على.
From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub who said,
‘We sent to Abu Abdullah-asws a (cooking) pot in which there was Nar Baaj (broth made of Pomegranate), so he-asws ate from it, then (the Imam-asws) said: ‘Save the remainder of these’ so have it twice or thrice. But the servant poured water over it and brought it (to him-asws), so he-asws said: ‘Fie upon you! You have spoilt these’.[1397]
عنه، عن أبيه، عن سعدان، عن يوسف بن يعقوب، قال: إن أحب الطعام كان إلى رسول الله صلى الله عليه وآله النار باجة.
From him, from his father, from Sa’dan, from Yusuf Bin Yaqoub who said,
‘The most beloved of the foods to Rasool-Allah-saww was Nar Baaj (broth of) pomegranate.[1398]
عنه، عن أبيه، عن النضر بن سويد، عن رجل، عن أبى بصير، قال كان أبو عبد الله (ع) يعجبه الزبيبة
From him, from his father, from Al Nazar Bin Suweyd, from a man, from Abu Baseer who said,
‘Abu Abdullah-asws used to like raisins’.[1399]
8 – باب الثريد
Chapter 8 – The porridge
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع)، عن آبائه (ع) قال: أول من ثرد الثريد إبراهيم (ع) وأول من هشم الثريد هاشم.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The first one to mix several foods was Ibrahim-as, and the first one to produce ‘الثريد’ porridge was Hashim-as’.[1400]
عنه، عن بعض رواة يرفعه، قال: قال النبي صلى الله عليه وآله: الثريد بركة.
From him, from one of the reporters, raising it,
(It has been) said, ‘The Prophet-saww said: ‘The ‘الثريد’ porridge is a blessing’.[1401]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله (ع) عن أبيه (ع) أن النبي صلى الله عليه وآله قال: بورك لامتي في الثرد والثريد. وقال جعفر ” الثرد ” ما صغر، و ” الثريد ” ما كبر.
From him, from Ja’far Bin Muhammad, from Ibn Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from the Prophet-saww having said: ‘There is Blessing for my-saww community in Al-Sard and Al-Sareed’. And Ja’far-asws said: ‘Al-Sard is what is small, and Al-Sareed is what is big’.[1402]
عنه، عن أبى القاسم، عن القندى، عن ابن سنان وأبى البخترى، عن أبى – عبد الله (ع) قال: الثريد طعام العرب،
From him, from Abu Al Qasim, from Al Qindy, from Ibn Sinan and Abu Al Bakhtary,
Abu Abdullah-asws has said: ‘The porridge is the food of the Arabs’.
ورواه النهيكى ويعقوب بن يزيد، عن القندى، ورواه أحمد، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) مثله، وزاد فيه ابن فضال، عن محمد بن أبى حمزة، عن عمر بن يزيد قال: العقارجات تعظم البطن، وترخى الاليتين
And it has been reported by Al Nahiky and Yaqoub Bin Yazeed, from Al Qindy, and reported by Ahmad, from Al Nowfaly, from Al Sakuny, from Abu Abdullah-asws, similar to it, and there is an increase in it from Ibn Fazal, from Muhammad Bin Abu Hamza, from Umar Bin Yazeed,
he-asws said: ‘Al-Aqarjaat’ (Variety of foods eaten together) enlarges the belly and loosens the two backsides’.[1403]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سلام، عن سلمة بن محرز، قال: قال لى أبو عبد الله (ع): عليك بالثريد، فانى لم أجد شيئا أقوى لى منه
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salaam, from Salmat Bin Mahraz who said,
‘Abu Abdullah-asws said to me: ‘It is on you (to eat) the porridge, for I-asws have not seen anything more strengthening for me-asws, than it’.[1404]
عنه، عن أبيه، عن صفوان، عن معاوية بن وهب، عن أبى أسامة، قال: دخلت على أبى عبد الله (ع) وهو يأكل سكباج بلحم البقر.
From him, from his father, from Safwan, from Muawiya Bin Wahab, from Abu Asama who said,
‘I came up to Abu Abdullah-asws and he-asws was eating Sakbaaj (Vinegar soup) with beef’.[1405]
عنه، عن سعدان بن مسلم، عن إسماعيل بن جابر، قال: كنت عند أبى عبد الله (ع) فدعا بالمآئدة فأتى بثريد ولحم، فدعا بزيت فصبه على اللحم فأكلت معه.
From him, from Sa’dan Bin Muslim, from Ismail Bin Jabir who said,
‘I was in the presence of Abu Abdullah-asws, so he-asws called for the meal (to be served), so they came up with the porridge and meat. So he-asws called for the oil which he-asws poured upon the meat, so I ate with him-asws’.[1406]
عنه، عن منصور بن العباس، عن سليمان بن رشيد، عن أبيه، عن المفضل بن عمر، قال: أكلت عند أبى عبد الله (ع) فأتى بلون فقال: كل من هذا فأما أنا فما شئ أحب إلى من الثريد ولوددت أن العقارجات حرمت.
From him, from Mansour Bin Al Abbas, from Suleyman Bin Rasheed, from his father, from Al Mufazzal Bin Umar who said,
‘I ate in the presence of Abu Abdullah-asws, so came up with a variety (of foods), so he-asws said: ‘From all of this, as far as I-asws am concerned, there is nothing more beloved to me-asws than the porridge, and I-asws would have liked it for the ‘Al-Aqarajaat’ to be forbidden’.[1407]
عنه، عن أبيه، عن محمد بن يحيى الخزاز، عن غياث بن إبراهيم، عن جعفر (ع)، عن أبيه (ع)، عن على (ع) قال: لا تأكلوا من رأس الثريد وكلوا من جوانبها فان البركة في رأسها.
From him, from his father, from Muhammad Bin Yahya Al Khazaz, from Gayas Bin Ibrahim,
(It has been narrated) from Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Do not eat from the top of the porridge, and eat from its sides, because Blessings are in its top (layer)’.[1408]
9 – باب الهريسة
Chapter 9 – The Al-Harisah (Mashed Grains and Meat)
عنه، عن محمد بن عيسى اليقطينى، عن عبيدالله بن عبد الله الدهقان، عن درست بن أبى منصور، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: إن نبيا من الانبياء شكا إلى الله الضعف وقلة الجماع فأمره بأكل الهريسة،
From him, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Bin Abdullah Ao Dahqaan, form Darsat Bin Abu Mansour, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘A Prophet-as from the Prophets-as complained to Allah-azwj of the weakness and the scarcity of the copulation, so he-as was Commanded to eat the mush (corn meal) (الهريسة)’.
قال: وفى حديث آخر يرفع إلى أبى – عبد الله (ع) قال: قال: إن رسول الله صلى الله عليه وآله شكا إلى ربه وجع ظهره، فأمره بأكل الحب باللحم (يعنى الهريسة).
He (the narrator) said, ‘And in another Hadeeth,
Abu Abdullah-asws has narrated that Rasool-Allah-saww complained to his-saww Lord-azwj of back pain, so He-azwj Commanded him-saww to eat the seeds with the meat (meaning the corn meal)’.[1409]
عنه، عن محمد بن عيسى، عن عبيد الله بن عبد الله الدهقان، عن درست بن أبى منصور، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: أتانى جبرئيل (ع) فأمرني بأكل الهريسة ليشتد ظهرى وأقوى بها على عبادة ربى.
From him, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah Al Dahqan, from Darsat Bin Abu Mansour, from Abdullah Bin Sinan,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww and ordered me-saww to eat the corn meal (الهريسة), to strengthen my-saww back so that I-saww can be stronger by it for the worship of my-saww Lord-azwj’.[1410]
عنه، عن معلى بن محمد البصري، عن بسطام بن مرة الفارسى قال: حدثنا عبد الرحمن بن يزيد الفارسى، عن محمد بن معروف، عن صالح بن رزين، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): عليكم بالهريسة فانها تنشط للعبادة أربعين يوما وهى المائدة التى أنزلت على رسول الله صلى الله عليه وآله.
From him, from Moala Bin Muhammad Al Basry, from Bustaan Bin Marat Al Farsy, from Abdul Rahman Bin Yazeed Al Farsy, from Muhammad Bin Marouf, from Salih Bin Razeyn,
Abu Abdullah-asws has narrated that Amir Al Momineen-asws said: ‘It is on you for (eating of) the corn meal (الهريسة) for it would activate you for the worship for forty days, and it is a meal which was Revealed unto Rasool-Allah-saww’.[1411]
عنه، عن أبيه، عن محمد بن سنان، عن منصور الصيقل، عن أبيه، عن أبى بصير، عن أبى عبد الله (ع) قال: إن الله تبارك وتعالى أهدى إلى رسوله صلى الله عليه وآله هريسة من هرائس – الجنة، غرست في رياض الجنة وفركها الحور العين فأكلها رسول الله صلى الله عليه وآله فزاد قوته بضع أربعين رجلا، وذلك شئ أراد الله أن يسر به نبيه صلى الله عليه وآله.
From him, from his father, from Muhammad Bin Sinan, from Mansour Al Sayqal, from his father, from Abu Baseer,
Abu Abdullah-asws has said: ‘Allah-azwj Blessed and High Gifted to Rasool-Allah-saww, a Hareys from the Hareys’s of the Paradise, planted in the Gardens of the Paradise, and peeled by the Maiden Houries. So Rasool-Allah-saww ate it, so it increased his-saww strength to (the strength of) some forty men, and that is something which Allah-azwj Intended His-azwj Prophet-saww to be facilitated by’.[1412]
عنه، عن معاوية بن حكيم، عن عبد الله بن المغيرة، عن إبراهيم بن معرض، عن أبى جعفر (ع) قال: إن عمر دخل على حفصة فقال: كيف رسول الله فيما فيه الرجال؟ – فقالت: ما هو إلا رجل من الرجال، فأنف الله لنبيه صلى الله عليه وآله فأنزل إليه صحفة فيها هريسة من سنبل الجنة فأكلها فزاد في بضعه بضع أربعين رجلا.
From him, from Muawiya Bin Hakeem, from Abdullah Bin Al Mugheira, from Ibrahim Bin Ma’raz,
Abu Ja’far-asws having said: ‘Umar came up to Hafsa, so he said, ‘How is Rasool-Allah-saww with regards to what is with the men?’ So she said, ‘He-saww is not, but a man from the men’. So Allah-azwj Sent down to His-azwj Prophet-saww a bowl in which was Hareys (mashed grains and meat) from ‘Harisah’ of the Paradise. So he-saww ate it, and there was an increase in him-saww (strength) of some forty men’.[1413]
10 – باب المثلثة والاحساء
Chapter 10 – Al-Masalsat and Al-Ahsa’a
عنه، عن يحيى بن إبراهيم بن أبى البلاد، عن أبيه، عن الوليد بن صبيح، عن أبى عبد الله (ع) قال: قال لى: أي شئ تطعم عيالك في الشتاء؟ – قلت: اللحم، فإذا لم يكن اللحم فالسمن، فالزيت، قال: فما يمنعك من هذا الكر كور؟ – فانه أصون شئ للجسد كله (يعنى المثلثة).
From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from Al Waleed Bin Sabeeh,
Abu Abdullah-asws said to me: ‘Which thing do you feed your family with in the winter?’ I said, ‘The meat. So if there is no meat, then the butter, and the oil’. The Imam-asws said: ‘So what is preventing you from this ‘Al-Kar Kour’? For it is something which safeguards the whole body (meaning Al-Masalsat)’. (It is made as described in Al-kafi, one third rice, one third beans and one third kidney beans or other grains, which then are mixed and cooked)
قال: أخبرني بعض أصحابنا يصف المثلثة قال: يؤخذ قفيز أرز، وقفيز حمص، وقفيز حنطة أو باقلى أو غيره من الحبوب، ثم ترض جميعا وتطبخ.
He (the narrator) said, ‘One of our companions informed me of the description of Al-Masalsat. He said, ‘A measure of rice is taken, and a measure of chick peas, and a measure of broad beans or what or some other grain, then it is all placed together and cooked’.[1414]
عنه، عن أبيه، عن سعدان، عن مولى لام هاني قال: مررت على أبى عبد الله (ع) وفى ردائي طعام بدينار، فقال لى: كيف أصحبت أي أبا فلان؟ – قال: قلت: جعلت فداك تسألني كيف أصبحت وهذا بدينار؟ – قال: أفلا أعلمك كيف تأكله؟ – قلت: بلى، قال: فادع بصحفة فاجعل فيها ماء وزيتا وشيئا من ملح واثرد فيها فكل والعق أصابعك.
From him, from his father, from Sa’dan, from a slave of the progeny of Hany who said,
‘I passed by to see Abu Abdullah-asws, and in my robe there was food of one Dinaar. So he-asws said to me: ‘How have you come to be, O Abu so and so?’ I said, ‘May I be sacrificed for you-asws! You-asws are asking me how I have come to be and this is of a Dinar?’ He-asws said: ‘Shall I teach you how to eat it?’ I said, ‘Yes’. The Imam-asws said: ‘So call for a bowl, and make water to be in it, and oil, and something from the salt, and mix it all in it. So eat, and lick your fingers’.[1415]
قال: وحدثني أبى مرسلا عمن ذكره، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: لو أغنى عن الموت شئ لاغنت التلبينة، قيل: يا رسول الله ما التلبينة؟ – قال: الحسو باللبن.
He said, ‘And it has been narrated to me with an unbroken chain from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘If there was anything which could make you needless from the death, Al-Taybinat would have made you needless of it’. It was said, ‘O Rasool-Allah-saww! What is Al-Taybinat?’ He-saww said: ‘Al-Hasou (Red bean soup) with the milk’.[1416]
عنه، عن على بن حديد، عمن ذكره، عن أبى عبد الله (ع) قال: إن التلبين يجلو قلب الحزين، كما تجلو الاصابع العرق من الجبين.
From him, from Ali Bin Hadeed, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Al-Talbayn stimulates the aggrieved heart, just as the fingers stimulate the vein from the forehead’.[1417]
11 – باب اللحم البارد
Chapter 11 – The cold meat
عنه، عن أبى عبد الله أبوه البرقى، عمن ذكره، عن أيوب بن الحر، عن شريك العامري، عن بشر بن غالب، قال: خرجنا مع الحسين بن على (ع) إلى المدينة ومعه شاة قد طبخت أعضاءها فجعل يتناول القوم عضوا عضوا.
From him, from Abu Abdullah his father Al Barqy, from the one who mentioned it, from Ayoub Bin Al Hurr, from Shareek Al Aamiry, from Bishr Bin Ghalib who said,
‘We went out with Al-Husayn-asws Bin Ali-asws to Al-Medina, and with him-asws was a sheep parts of which had been cooked. So the people went on to eat, part by part’.[1418]
عنه، عن أبى يوسف، عن إسماعيل المدايني، عن عبد الله بن بكير، قال: أمر أبو عبد الله (ع) بلحم فبردله، ثم أتى به، فقال: ” الحمد لله الذى جعلني أشتهيه ” ثم قال: النعمة في العافية أفضل من النعمة على القدرة.
From him, from Abu Yusuf, from Ismail Al Madainy, from Abdullah Bin Bakeyr who said,
‘Abu Abdullah-asws ordered for the meat, so it was stuffed, then they came with it, so he-asws said: ‘The Praise is for Allah-azwj Who Made me-asws desirous for eating’. Then he-asws said: ‘The Bounty in good heath is better than the Bounty with constraints’[1419]
12 – باب الطعام السخن
Chapter 12 – The heated food
عنه، عن بعضهم، رفعه قال: قال رسول الله صلى الله عليه وآله، السخون بركة.
(It has been narrated) from him, from one of them, raising it, said, ‘Rasool-Allah-saww said: ‘The heating (of the food) is a Blessing’.[1420]
عنه، عن محمد بن إسماعيل بن بزيع، عن جعفر بن محمد بن حكيم، عن مرازم، قال: بعث إلينا أبو عبد الله (ع) بطعام سخن، فقال: كلوا قبل أن يبرد فانه أطيب.
From him, from Muhammad Bin Ismail Bin Bazi’e, from Ja’far Bin Muhammad Bin Hakeem, from Marazim who said,
‘Abu Abdullah-asws sent to us heated food, so he-asws said: ‘Eat before it gets cold, for it is better (to eat while it iis still warm)’.[1421]
13 – باب الطعام الحار
Chapter 13 – The hot food
عنه، عن ابن فضال، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) قال: أتى النبي صلى الله عليه وآله بطعام حار، فقال: إن الله لم يطعمنا النار، نحوه حتى يبرد، فترك حتى برد.
From him, from Ibn Fazaal, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘The hot food (from the oven) was brought to the Prophet-saww, so he-saww said: ‘Allah-azwj does not Feeds us the fire, wait until it cools down’. So he-saww left it until it cooled’.[1422]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: إن النبي صلى الله عليه وآله أتى بطعام حار جدا، فقال: ما كان الله ليطعمنا النار، أقروه حتى يمكن، فانه طعام ممحوق، للشيطان فيه نصيب.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws from his-asws forefathers-asws having said: ‘They came to the Prophet-saww with extremely hot food, so he-saww said: ‘It was not for Allah-azwj to Feed us the fire. Let it settle down until it is possible (to eat), for it is a destructive food. For the Satan-la, there is a share in it’.[1423]
عنه، عن أبيه، عن سليمان الجعفري، عن أبى الحسن (ع) قال: الحار غير ذى بركة وللشيطان فيه نصيب.
From him, from his father, from Suleyman Al Ja’fary, from
Abu Al-Hassan-asws has said: ‘The (excessive) heat is other than with a Blessing, and for the Satan-la there is a share in it’.[1424]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): أقروا الحار حتى يبرد، فان رسول الله صلى الله عليه وآله قرب إليه طعام حار، فقال: أقروه حتى يمكن، ما كان الله ليطعمنا النار، والبركة في البارد.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,
Abu Abdullah-asws has narrated that Amir Al Momineen-asws said: ‘Let the heat settle down until it is cool, for Rasool-Allah-saww went near the (extremely) hot food, so he-saww said: ‘Let it settle until it is possible (to eat). It was not for Allah-azwj that He-azwj should Feed us the fire, and the Blessing is when it cools-down (to eatable level)’.[1425]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم ومحمد بن حكيم، عن أبى عبد الله (ع) قال: الطعام الحار غير ذى بركة.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim and Muhammad Bin Hakeem, from
Abu Abdullah-asws has said: ‘The (extremely) hot food is without ‘بركة’ Blessings’.[1426]
عنه، عن بعض أصحابنا، عن صالح بن عبد الله، عن محمد بن مروان، قال سمعت أبا عبد الله (ع) يقول: كل طعام ذى حرارة غير ذى بركة.
From him, from one of our companions, from Salih Bin Abdullah, from Muhammad Bin Marwan who said,
‘I heard Abu Abdullah-asws saying: ‘Every food with the (extreme) heat is without a Blessing’.[1427]
عنه، عن محمد بن على، عن عائذ بن حبيب بياع الهروي، قال: كنا عند أبى عبد الله (ع) فأتينا بثريد، فمددنا أيدينا إليه، فإذا هو حار فقال أبو عبد الله (ع): نهينا عن أكل النار، كفوا فان البركة في برده.
From him, from Muhammad Bin Ali, from A’iz Bin Habeeb Baya Al Harwy who said,
‘We were in the presence of Abu Abdullah-asws, so they came to us with the porridge. So we extended our hands towards it, and it was (very) hot. So Abu Abdullah-asws said: ‘We have been Forbidden to eat the fire. Restrain, for the Blessing is when it cools-down’.[1428]
عنه، عن ابن محبوب، عن يونس بن يعقوب، عن سليمان بن خالد، قال: حضرت عشاء أبى عبد الله (ع) في الصيف، فأتى بخوان عليه خبز، وأتى بجفنة ثريد ولحم، فقال: هلم إلى هذا الطعام، فدنوت فوضع يده فيه، فرفعها وهو يقول: ” أستجير بالله من النار، أعوذ بالله من النار، هذا لا نقوى عليه فكيف النار؟! هذا لا نطيقه فكيف النار؟! هذا لا نصبر عليه فكيف النار؟! ” قال: فكان يكرر ذلك حتى أمكن الطعام فأكل وأكلنا.
From him, from Ibn Mahboub, from Yunus Bin Yaqoub, from Suleyman Bin Khalid who said,
‘I attended a dinner of Abu Abdullah-asws in the summer. So they came up with a table spread and upon it was bread, and came with a bowl of porridge and meat. So the Imam-asws said: ‘Proceed to this food’. So the Imam-asws approached it and placed his-asws hand in it, but raised it and he-asws was saying: ‘I-asws take Shelter with Allah-azwj from the Fire, I-asws seek Refuge with Allah-azwj from the Fire. We have no strength over this, so how (can we) over the Fire? This, we cannot bear this, so how (can we bear) the Fire? This, we cannot be patient upon, so how (can we) upon the Fire?’ He (the narrator) said, ‘So the Imam-asws kept on repeating that until the food settled, so he-asws ate and we ate’.[1429]
عنه، عن ابن فضال، عن يونس بن يعقوب، عن سليمان بن محمد بن راشد، قال: حضرت عشاء جعفر بن محمد في الصيف، فأتى بجفنة فيها ثريد ولحم يفور، فوضع يده فوجدها حارة، ثم رفعها ثم ذكر مثله.
From him, from Ibn Fazal, from Yunus Bin Yaqoub, from Suleyman Bin Muhammad Bin Rashid who said,
‘I attended a dinner of Ja’far-asws Bin Muhammad-asws in the summer. So they came up with a bowl in which was porridge and boiling meat. So he-asws placed his-asws hand, but found it to be hot. Then he-asws raised it. Then the Imam-asws mentioned similar to it (the Hadeeth above)’.[1430]
14 – باب الحلواء
Chapter 14 – The Sweet
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال، قيل لرسول الله صلى الله عليه وآله: يا رسول الله أي الشراب أحب إليك؟ – قال: الحلواء البارد.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘It was said to Rasool-Allah-saww, ‘O Rasool-Allah-saww! Which drink is most beloved to you-saww?’ He-saww said: ‘The sweet cold drink’.[1431]
عنه، عن محمد بن عيسى اليقطينى، عن أبى محمد الانصاري، عن أبى – الحسين الاحمسي، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: المؤمن عذب يحب العذوبة، والمؤمن حلو يحب الحلاوة.
From him, from Muhammad Bin Isa Al Yaqteeny, from Abu Muhammad Al Ansary, from Abu Al Husayn Al ahmasy,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Believer is good-natured, he loves the goodness, and the Believer is sweet, he loves the sweets’.[1432]
عنه، عن سهل بن زياد، عن أحمد بن هارون بن موفق المدايني، عن أبيه، قال: بعث إلى الماضي (ع) يوما فأكلنا عنده، وأكثروا من الحلواء، فقلت: ما أكثر هذا الحلواء!! فقال: إنا وشيعتنا خلقنا من الحلاوة فنحن نحب الحلواء.
From him, from Sahl Bin Ziyad, from Ahmad Bin Haroun Bin Mowfaq Al Madainy, from his father who said,
‘One day, we visited the Imam-asws, so we ate in his-asws presence, and there was abundance from the sweets (sweet dishes). So I said, ‘How abundant are the sweets!’ So he-asws said: ‘Us-asws and our-asws Shiah have been Created from the sweetness, therefore we-asws love the sweets’.[1433]
عنه، عن ابن فضال، عن يونس بن يعقوب، عن عبد الاعلى قال: أكلت مع أبى عبد الله (ع) فأتى بدجاجة محشوة خبيصا ففككناها فأكلناها.
From him, from Ibn Fazaal, from Yunus Bin Yaqoub, from Abdul A’ala who said,
‘I ate with Abu Abdullah-asws, so they came up with chicken stuffed with Khabeysa (A sweet dish made of dates, cream and flour). So we opened it, and we ate it’.[1434]
عنه، عن على بن الحكم، عن على بن أبى حمزة، عن أبى بصير، عن أبى – جعفر (ع) قال: من لم يرد الحلواء أراد الشراب.
From him, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer, from
Abu Ja’far-asws has said: ‘The one who does not want the sweets, would want the drink’.[1435]
عنه، عن على بن الحكم، عن على بن حمزة، عن أبى الحسن (ع) قال: إنا أهل بيت نحب الحلواء ومن لم يحب الحلواء منا أراد الشراب. وقال: إن بى لمواد، وأنا أحب الحلواء.
From him, from Ali Bin Al Hakam, from Ali Bin Hamza, from
Abu Al Hassan-asws having said: ‘We-asws, the People-asws of the Household, we-asws love the sweet; and the one who does not love the sweet from us-asws would want the (sweet) drink’. And he-asws said: ‘These are my-asws (kind of) substances, and I-asws love the sweets’.[1436]
عنه، عن ابن فضال، عن يونس بن يعقوب، عن أبى عبد الله (ع) قال: كنا بالمدينة فأرسل إلينا اصنعوا لنا فالوذج وأقلوا فأرسلنا إليه في قصعة صغيرة.
From him, from Ibn Fazaal, from Yunus Bin Yaqoub, from Abu Abdullah-asws having said: ‘We were at Al-Medina, we were sent Falouzaj (a kind of sweet) made for us and fried, so we sent to him-asws in a small bowl’.[1437]
عنه، عن أبيه، عن سعدان، عن يوسف بن يعقوب قال: كان أبو عبد الله (ع) يعجبه الفالوذج وكان إذا أراده قال: ” اتخذوا لنا وأقلوا “.
From him, from his father, from Sa’dan, from Yusuf Bin Yaqoub who said,
‘Abu Abdullah-asws used to like Al-Falouzaj (a kind of sweet), and whenever he-asws wanted it, said: ‘Take it for us-asws and fry it’.[1438]
عنه، عن سعدان، عن هشام بن أبى حمزة، قال: بعثت إلى أبى الحسن (ع) بقصعة خشتيج، ثم دخلت عليه فوجدت القصعة موضوعة بين يديه، وقد دعا بقصعة فدق فيها سكرا فقال لى: تعال فكل، فقلت: جعلت فداك قد جعل فيها ما يكتفى به، قال: كل فانك ستجده طيبا.
From him, from Sa’dan, from Hisham Bin Abu Hamza who said,
‘Abu Al Hassan-asws sent to me a bowl of Khashteej (A sweet dish). Then I came up to him-asws, so I found the bowl placed in front of him-asws, and he-asws had called for a bowl in which sugar had been broken (into pieces). So I said, ‘May I be sacrificed for you-asws! What has come there is in it which is sufficient (sugar) in it’. He-asws said: ‘Eat, for you will find it good’.[1439]
15 – باب التواضع
Chapter 15 – The modesty
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله عن آبائه (ع) قال: دخل النبي صلى الله عليه وآله مسجد قبا، فأتى باناء فيه لبن حليب مخيض بعسل، فشرب منه حسوه أو حسوتين ثم وضعه، فقيل: يا رسول الله أتدعه محرما؟ – قال: لا اللهم إنى أدعه تواضعا لله.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww entered Masjid Al-Quba, so he-asws went to a container in which was buttermilk with honey. So he-saww drank from it, one sip or two sips, then placed it’. So it was said, ‘O Rasool-Allah-saww! Are you-saww leaving it because it is Forbidden?’ He-saww said: ‘No, O Allah-azwj! I-saww left it being modest for the Sake of Allah-azwj’.
جعفر بهذا الاسناد قال، أتى بخبيص فأبى أن يأكله، فقيل: أتحرمه؟ – قال: لا ولكني أكره أن تتوق إليه نفسي ثم تلا الاية ” أذهبتم طيباتكم في حياتكم الدنيا ”
Ja’far, by this chain, said, ‘They came with Khabeys, so Rasool-Allah-saww refused to eat it’. So it was said, ‘Are you-asws forbidding it?’ He-asws said: ‘No, but I dislike being eager to it by myself-asws’. Then he-asws recited the Verse [46:20] You squandered (wasted) your good things in your life of the world’.[1440]
عنه، عن محمد بن على، عن أرطاة بن حبيب، عن أبى داود الطهرى، عن عبد الله بن شريك العامري أن حبة العرنى، قال: أتى أمير المؤمنين (ع) بخوان فالوذج، فوضع بين يديه فنظر إلى صفائه وحسنه، فوجأ باصبعه فيه حتى بلغ بأسفله، ثم سلها ولم يأخذ منه شيئا وتلمظ اصبعه، وقال: إن الحلال طيب وما هو بحرام ولكني أكره أن أعود نفسي ما لم أعودها، ارفعوه عنى فرفعوه.
From him, from Muhammad Bin Ali, from Arta’a Bin Habeeb, from Abu Dawood Al Tahiry, from Abdullah Bin Shareek Al Aamiri, that Habat Al Arny said,
‘Amir Al-Momineen-asws was brought Falouzaj (sweet dish), so he-asws placed it in front of him-asws. So he-asws looked at its cleanliness and beauty. So he-asws placed his-asws finger in it until it reached its bottom, then licked it and did not take anything from it, and smacked his-asws finger, and said: ‘The Permissible is good, and it is not Prohibited, but I-asws dislike it that I-asws should love for myself-asws (rather I-asws will eat something simple). Raise it from me-asws!’ So they raised it’.[1441]
عنه، عن محمد بن على، عن سفيان، عن الصباح الحذاء، عن يعقوب بن شعيب، عن أبى عبد الله (ع) قال بينا أمير المؤمنين (ع) في الرحبة في نفر من أصحابه إذ أهدى له طست خوان فالوذج فقال لاصحابه، مدوا أيديكم فمدوا أيديهم فمد يده ثم قبضها، فقالوا: يا أمير المؤمنين أمرتنا أن نمد أيدينا فمددناها ومددت يدك ثم قبضتها، فقال: إنى ذكرت أن رسول الله صلى الله عليه وآله لم يأكله، فكرهت أكله.
From him, from Muhammad Bin Ali, from Sufyan, from Al Sabah Al Haza’a, from Yaqoub Bin Shuayb,
Abu Abdullah-asws has narrated that Amir Al-Momineen-asws was at Al-Rahba among a number of his-asws companions, when there was gifted to him-asws a tray of food Falouzaj (sweet dish). So he-asws said to his-asws companions: ‘Extend your hands!’ So they extended their hands. He-asws extended his-asws, then withheld it, so they said, ‘O Amir Al-Momineen-asws! You-asws ordered us that we should extend our hands, so we extended them, and you-asws extended your-asws hand, then withheld it?’ So he-asws said: ‘I remembered that Rasool-Allah-saww did not eat it, therefore I-asws did not like to eat it’.[1442]
عنه، عن أبى عبد الله البرقى أبيه، عن عبد الله بن المغيرة، عن طلحة بن زيد، عن أبى عبد الله (ع) قال: كان أمير المؤمنين (ع) يقول: لا تزال هذه الامة بخير ما – لم يلبسوا لباس العجم ويطعموا أطعمة العجم، فإذا فعلوا ذلك ضربهم الله بالذل.
From him, from Abu Abdullah Al Barqy his father, from Abdullah Bin Al Mugheira, from Talha Bin Zayd,
Abu Abdullah-asws has narrated that Amir Al-Momineen-asws was saying: ‘This community would not cease to be with goodness (if) they do not wear the dresses of the non-Arabs, and eat the food of the non-Arabs. So if they were to do that, Allah-azwj would Strike them with disgrace’.[1443]
16 – باب الاحتشاد
Chapter 16 – The congregating
عنه، عن أبيه، عن محمد بن أبى عمير، عن هشام بن الحكم، عن شهاب بن عبد ربه، قال: قال لى أبو عبد الله (ع): اعمل طعاما وتنوق فيه وادع عليه أصحابك
From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Al Hakam, from Shahaab Bin Abd Rabih who said,
‘Abu Abdullah-asws said to me: ‘Prepare the food and be overly nice in it, and invite your companions to it’.[1444]
عنه، عن ابن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: إذا أتاك أخوك فأته بما عندك، وإذا دعوته فتكلف له.
From him, from Ibn Abu Umeyr, from Hisham Bin Salim, from
Abu Abdullah-asws having said: ‘When your brother comes to you so give him what is with you, and when you invite him, so put some effort into it’.[1445]
17 – باب اجابة الدعوة
Chapter 17 – Answering the invitation
عنه، عن إسماعيل بن مهران، عن سيف بن عميرة النخعي، عن عمرو بن شمر، عن جابر، عن أبى جعفر (ع) قال: كان رسول الله صلى الله عليه وآله يجيب الدعوة.
From him, from Ismail Bin Mahran, from sayf Bin Umeyra Al Nakhai’e, from Amro Bin Shimr, from Jabir,
Abu Ja’far-asws has narrated that Rasool-Allah-saww used to answer to (accept) the invitation’.[1446]
عنه، عن على بن الحكم، عن مثنى الحناط، عن إسحاق بن يزيد ومعاوية بن أبى زياد، عن أبى عبد الله (ع) قال: من حق المسلم على المسلم أن يجيبه إذا دعاه.
From him, from Ali Bin Al Hakam, from Masny Al Hanaat, from Is’haq Bin Yazeed and Muawiya Bin Abu Ziyad, from
Abu Abdullah-asws has said: ‘It is a right of the Muslim upon the Muslim that he should answer him when he invites him’.[1447]
عنه، عن ابن فضال، عن ثعلبة بن ميمون، عن عبد الاعلى بن أعين، عن معلى بن خنيس، عن أبى عبد الله (ع) قال: من الحقوق الواجبات للمؤمن على المؤمن أن يجيب دعوته.
From him, from Ibn Fazaal, from Sa’alba Bin Maymoun, from Abdul A’ala Bin Ayn, from Moala Bin Khunays, from
Abu Abdullah-asws has said: ‘It is from the Obligatory rights of the Believer upon the Believer that he should answer his invitation’.[1448]
عنه، عن ابن محبوب، عن عمرو بن أبى المقدام، عن جابر، عن أبى – جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: أوصى الشاهد من أمتى والغائب أن يجيب دعوة – المسلم ولو على خمسة أميال فان ذلك من الدين.
From him, from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Jabir,
Abu Ja’far-asws says that Rasool-Allah-saww said: ‘I-saww bequeath it to the one who is present from my-saww community, and the absentee that he should respond to the invitation of the Muslim even if he is five miles away, for that is from the Religion’.[1449]
عنه، عن ابن محبوب، عن إبراهيم الكرخي، قال: قال أبو عبد الله (ع): قال رسول الله صلى الله عليه وآله: لو أن مؤمنا دعاني إلى طعام ذراع شاة لاجبته، وكان ذلك من الدين، أبى الله لى زاد المشركين والمنافقين وطعامهم.
From him, from Ibn Mahboub, from Ibrahim Al Karkhy who said,
‘Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Even if a Believer were to invite me-as to food, the arm of a sheep, I-saww would answer him, and that was (always) from the Religion. Allah-azwj has Refused for me-saww the provision of the Polytheists and the hypocrites, and their food’.[1450]
عنه، عن النوفلي باسناده قال: قال رسول الله صلى الله عليه وآله لو دعيت إلى ذراع شاة لاجبت.
From him, from Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘Even if I-saww were invited to an arm of a sheep (meal), I-saww would answer it’.[1451]
وعنه، عن الحسن بن على بن يقطين، عن إبراهيم بن سفيان بن براز، عن داود الرقى، قال: سمعت أبا عبد الله (ع) يقول: إفطارك في منزل أخيك المسلم أفضل من صيامك سبعين ضعفا، أو قال تسعين ضعفا.
From him, from Al Hassan Bin Ali Bin Yaqteen, from Ibrahim Bin Sufyam Bin Baraz, from Dawood Al Barqy who said,
‘I heard Abu Abdullah-asws saying: ‘Breaking your Fast in the house of your Muslim brother is better than your own Fast multiplied seventy times’ – or said: ‘(Ninety times)’.[1452]
عنه، عن بعض أصحابنا العراقيين، رفعه، قال: قال رسول الله صلى الله عليه وآله: من أعجز العجز رجل دعاه أخوه إلى طعام فتركه من غير علة.
From him, from one of our Iraqi companions, raising it, said,
‘Rasool-Allah-saww said: ‘From the most frustrating (things) is frustrating a man who invites his brother to food, so he neglects it without a reason’.[1453]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إذا دعى أحدكم إلى طعام فلا يستتبعن ولده، فانه إن فعل ذلك كان حراما ودخل.
From him, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Whenever one of you is invited for the food, so his (uninvited) son should not follow him, for if he were to do that, it would be Prohibited and he would be entering (into a sin)’.[1454]
18 – باب [ كذا فيما عندي من النسخ ]
Chapter 18 – Such regarding what was in my possession from the copy
عنه، عن أبيه، عن محمد بن أبى عمير، عن أبان، عن حسين بن حماد، قال: قلت لابي عبد الله (ع): أدخل على الرجل وأنا صائم، فيقول لى: أفطر؟ – فقال: إذا كان ذلك أحب إليه فأفطر.
From him, from his father, from Muhammad Bin Abu Umeyr, from Aban, from Husayn Bin Hamaad who said,
‘I said to Abu Abdullah-asws, ‘ A man came and I was Fasting, so he said to me, ‘Have you done Iftaar (broken your Fast)?’ So the Imam-asws said: ‘If that was more beloved to him (that you break your fast), so do Iftaar’.[1455]
عنه، عن إسماعيل بن مهران، عن محمد بن أبى حمزة، عن إسماعيل بن جابر، قال: قلت لابي عبد الله (ع): يدعوني الرجل من أصحابنا وهو يوم صومي؟ – قال: أجبه وأفطر.
From him, from Ismail Bin Mahran, from Muhammad Bin Abu Hamza, from Ismail Bin Jabir who said,
‘I said to Abu Abdullah-asws, ‘The man from our companions invited me, and it was a day I was Fasting?’ He-asws said: ‘Answer him and do Iftaar (break the Fast)’.[1456]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن حسين بن حماد، عن أبى عبد الله (ع) قال: إذا قال لك أخوك: ” كل ” وأنت صائم فكل، ولا تلجئه أن يقسم عليك.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Husayn Bin Hamaad,
Abu Abdullah-asws having said: ‘If your brother says to you, ‘Eat!’, and you are Fasting, so eat, and do not compel him to that which divides (creates a division between) you’.[1457]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: فطرك لاخيك المسلم وإدخالك السرور عليه أعظم أجرا من صيامك.
From him, from Al Nowfal, from Al Sakuny,
from Abu Abdullah-asws having said: ‘Your breaking of your Fast for your Muslim brother and the entering of the joyfulness to him is greater in Recompense than your own Fast’.[1458]
عنه، عن محمد بن على، عن محمد بن الفضيل، عن موسى بن البكر، عن أبى الحسن موسى بن جعفر (ع) قال: فطرك لاخيك وإدخالك السرور عليه أعظم من – الصيام وأعظم أجرا.
From him, from Muhammad Bin Ali, from Muhammad Bin Al fazeyl, from Musa Bin Al Bakr,
Abu Al-Hassan Musa-asws Bin Ja’far-asws having said: ‘Your breaking of your Fast for your brother, and entering of the joyfulness to him is greater than the Fasts, and greater in Recompense’.[1459]
عنه، عن بعض أصحابنا، عن صالح بن عقبة، عن جميل بن دراج، قال: قال أبو عبد الله (ع): من دخل على أخيه وهو صائم فأفطر عنده ولم يعلمه بصومه فيمن عليه كتب له صوم سنة.
From him, from one of our companions, from Salih Bin Uqba, from Jameel Bin Daraaj who said,
‘Abu Abdullah-asws said: ‘The one who comes up to his brother and he is Fasting, so he should break his Fast with him, and not let him know of his Fasting, and there would be Written for him (Recompense of) the Fasts of a year’.[1460]
عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبى عبد الله (ع) قال: إذا دخلت منزل أخيك فليس لك معه أمر.
From him, from Usman Bin Isa, from Sama’at Bin Mahran,
Abu Abdullah-asws has said: ‘When you enter the house of your brother, so there is not for you any command along with him’.[1461]
19 – باب جودة الاكل في منزل أخيك
Chapter 19 – The goodness of the eating in the house of your brother
عنه، عن محمد بن أبى عمير، عن هشام بن سالم، قال: سمعت أبا عبد الله (ع) وهو يقول لرجل كان يأكل: أما علمت أنه يعرف حب الرجل أخاه بكثرة أكله عنده
From him, from Muhammad Bin Abu Umeyr, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws and he-asws was saying to a man who was eating: ‘But, do you know that the love of the man for his brother is recognised by the frequency of his eating with him?’[1462] Al-Mahaasin – V 2 Bk 3 H 155
عنه، عن أبى عبد الله، عن محمد بن سنان، عن هشام بن سالم، قال: سمعت أبا عبد الله (ع) يقول: يعرف حب الرجل بأكله من طعام أخيه.
From him, from Abu Abdullah, from Muhammad Bin Sinan, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘Recognise the love of the man by his eating the food of his brother’.[1463]
عنه، عن ابن فضال، عن يونس بن يعقوب، قال: أكلت مع أبى عبد الله (ع) شواء، فجعل يلقى بين يدى ثم قال: إنه يقال: ” اعتبر حب الرجل بأكله من طعام أخيه “.
From him, from Ibn Fazaal, from Yunus Bin Yaqoub who said,
‘I ate with Abu Abdullah-asws, so he-asws went on to place grilled (food) in front of me, then said: ‘Consider the love of the man by his eating from the food of his brother’.[1464]
عنه، عن عدة من أصحابنا، عن يونس بن يعقوب، عن عبد الله بن سليمان الصيرفى قال: كنت عند أبى عبد الله (ع) فقدم إلينا طعاما شواء وأشياء بعده، ثم جاء بقصعة من أرز فأكلت معه فقال: ” كل “، قلت: قد أكلت، فقال: كل، فانه يعتبر حب الرجل لاخيه بانبساطه في طعامه، ثم حاز لى حوزا باصبعه من القصعة وقال لى: لتأكلن بعدما قد أكلت، فأكلته.
From him, from a number of our companions, from Yunus Bin Yaqoub, from Abdullah Bin Suleyman Al Sayrafi who said,
‘I was in the presence of Abu Abdullah-asws, so he-asws forwarded towards us grilled food and some things after it. Then he-asws came with a bowl of rice, so I ate with him-asws, so the Imam-asws said: ‘Eat!’ I said, ‘I have eaten’. So he-asws said: ‘Eat, for the love of the man for his brother is learnt from the extensiveness of his eating in his food’. Then the Imam-asws prepared for me a preparation from the vessel, and said to me: ‘You can eat after for I-asws have (already) eaten’. So I ate it’.[1465]
عنه، عن محمد بن على، عن يونس بن يعقوب، عن الحارث بن المغيرة قال: دخلت على أبى عبد الله (ع) فدعا بالخوان، فأتى بقصعة فيها أرز، فأكلت منها حتى امتلات فخط بيده في القصعة ثم قال: أقسمت عليك لما أكلت دون الخط.
From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Al Haris Bin Al Mugheira who said,
‘I came up to Abu Abdullah-asws, so he-asws called for the meal. So they came with a bowl in which was rice. So I ate from it until I was full up. So the Imam-asws drew a line by his-asws hand in the bowl, then said: ‘I-asws vow to you that you would eat until below the (marked) line’.[1466]
عنه، عن أبيه، عن محمد بن أبى عمير، عن هشام بن سالم، قال: دخلت مع عبد الله بن أبى يعفور على أبى عبد الله (ع) ونحن جماعة فدعا بالغداة فتغدينا وتغدى معنا وكنت أحدث القوم سنا فجعلت أقصر وأنا آكل، فقال لى: كل، أما علمت أنه تعرف مودة الرجل لاخيه بأكله من طعامه.
From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Salim who said,
‘I came up along with Abdullah Bin Yafour, to Abu Abdullah-asws, and we were a group. So he-asws called for the food (to be served). So we had lunch, and he-asws ate with us, and the older people were discussing and I was eating, so the Imam-asws said to me: ‘Eat! But, do you know, that the cordiality of the man for his brother is recognised by his eating from his food?’[1467]
عنه، عن إسماعيل بن مهران، عن سيف بن عميرة، عن أبى المغرا حميد بن المثنى العجلى، قال: حدثنى خالي عنبسة بن مصعب، قال أتينا أبا عبد الله (ع) وهو يريد الخروج إلى مكة فأمر بسفرته فوضعت بين أيدينا، فقال: ” كلوا ” فأكلنا وجعلنا نقصر في الاكل فقال: ” كلوا ” فأكلنا فقال: أبيتم أبيتم أنه كان يقال: ” اعتبر حب القوم بأكلهم “، قال: فأكلنا وذهبت الحشمة.
From him, from Ismail Bin Mahran, from Say Bin Umeyra, from Abu Al Magra Hameed Bin Al Masny Al Ajaly, from Anbasa Bin Mas’ab who said,
‘We came up to Abu Abdullah-asws and he-asws was intending to go out to Makkah. So he-asws ordered for the buffet and had it placed in front of us, so he-asws said: ‘Eat!’ So we ate, and we went on to shorten our eating, so the Imam-asws said: ‘Eat!’ So we ate. So he-asws said: ‘You are refusing, you are refusing! It has been said, ‘Learn the love of the people by their eating’. He (the narrator) said, ‘So we ate and the (our) shyness was gone’.[1468]
عنه، عن الوشاء، عن يونس بن ربيع، قال: دعا أبو عبد الله (ع) بطعام فأتى بهريسة فقال لنا: ادنوا فكلوا، قال: فأقبل القوم يقصرون، فقال: كلوا فانما تستبين مودة الرجل لاخيه في أكله، قال: فأقبلنا نصعر أنفسنا كما يصعر الابل.
From him, from Al Washa, from Yunus Bin Rabi’e who said,
‘Abu Abdullah-asws called for the food (to be served), so they came with Hareesa (A dish made out of ground wheat and meat). So he-asws said to us: ‘Come near and eat’. He (the narrator) said, ‘So the people came over and shortened (their eating), so the Imam-asws said: ‘Eat! But the manifestation of the cordiality of the man for his brother is in his eating’. So we came up and turned our faces at it like the camels turn’.[1469]
عنه، عن أحمد بن عيسى، عن عمر بن عبد العزيز الملقب بزحل، عن عبد الرحمن بن الحجاج، قال أكلنا مع أبى عبد الله (ع) فأتينا بقصعة من أرز فجعلنا نعذر، فقال: ما صنعتم شيئا، إن أشدكم حبا لنا أحسنكم أكلا عندنا،
From him, from Ahmad Bin Isa, from Umar Bin Abdul Aziz Al malqab Bazahal, from Abdul Rahman Bin Al Hajaaj who said,
‘We ate with Abu Abdullah-asws, so he-asws came to us with a bowl of rice. So we went on to excuse ourselves. He-asws said: ‘What thing are you all doing? The most intense of you in love for us-asws is the one who is the best of you in eating with us-asws’.
قال عبد الرحمن: فرفعت كشحة ما به فأكلت، فقال: الآن ثم أنشأ يحدثنا أن رسول الله صلى الله عليه وآله أهديت له قصعة أرز من ناحية الانصار فدعا سلمان والمقداد وأبا ذر (رحمهم الله) فجعلوا يعذرون في الاكل، فقال: ما صنعتم شيئا، إن أشدكم حبا لنا أحسنكم أكلا عندنا، فجعلوا يأكلون جيدا ثم قال أبو عبد الله (ع): ” رحمهم الله وصلى عليهم “.
Abdul Rahman (the narrator) said, ‘So I lifted the lid what was with it, so I ate. He-asws said: ‘Now then, I would like to narrate to you that Rasool-Allah-saww, a bowl of rice was gifted to him-saww from some of the Helpers, so he-saww called over Salman-as, and Al-Miqdad-as, and Abu Zarr-as, but they went on to excuse themselves with regards to the eating. So he-saww said: ‘What thing are you doing? The most intense of you in love for us-saww is the best of you who eats with us-saww’. So I went on to eat anew. Then Abu Abdullah-asws said: ‘May Allah-azwj have Mercy upon them-as’.[1470]
20 – باب أنس الرجل في منزل أخيه
Chapter 20 – Friendliness of the man in the house of his brother
عنه، عن أبيه، عن ابن أبى عمير، عن جميل بن دراج، عن أبى عبد الله (ع) قال: المؤمن لا يحتشم من أخيه، وما أدرى أيهما أعجب، أالذى يكلف أخاه إذا دخل عليه أن يتكلف له؟! أو المتكلف لاخيه؟!.
From him, from his father, from Ibn Abu Umeyr, from Jameel Bin Daraaj,
Abu Abdullah-asws has said: ‘The Believer is without shyness with his brother, and I-asws do not know which of the two is more marvellous – the one who troubles his brother when he comes up to him that he should take trouble for him!? Or the one taking trouble for his brother!?[1471]
عنه، عن بعض أصحابنا، عن سيف بن عميرة، عن سليمان بن عمر الثقفى، عن عبد الله بن عقيل، قال: حدثنى جابر بن عبد الله، عن رسول الله صلى الله عليه وآله قال: قال كفى بالمرء إثما أن يستقل ما يقرب إلى إخوانه، وكفى بالقوم إثما أن يستقلوا ما يقرب به إليهم أخوهم،
From him, from one of our companions, from Sayf Bu Umeyra, from Suleyman Bin Umar Al Saqafy, from Abdullah Bin Aqeel, from Jabir Bin Abdullah,
Rasool-Allah-saww has said: ‘It is sufficient as a sin for the person that he should be belittling what his brother brings near to him, and it is sufficient as a sin for the people that they should be belittling what they bring near to their brothers’.
وقال في حديث له آخر ” قال: إثم بالمرء “.
And he-saww said in another Hadeeth of his-saww: ‘Sin is with the person’.[1472]
عنه، عن نوح النيسابوري، عن صفوان بن يحيى، قال: جائنى عبد الله ابن سنان، قال: هل عندك شئ؟ – فقلت: نعم، بعثت ابني وأعطيته درهما يشترى به لحما وبيضا فقال: أين أرسلت ابنك؟ – فخبرته فقال: رده رده عندك خل؟ عندك زيت؟ – قلت: نعم، قال: فهاته، فانى سمعت أبا عبد الله (ع) يقول، هلك امرء احتقر لاخيه ما حضره، هلك امرؤ احتقر من أخيه ما قدم إليه.
From him, from Nuh Al Nayshapouri, from Safwan Bin Yahya who said,
‘Abdullah Bin Sinan came to me. He said, ‘Is there anything with you (to eat)?’ So I said, ‘Yes’. I sent my son and gave him a Dirham with which to buy meat and eggs. So he said, ‘Where did you sent your son?’ So I informed him of it. So he said, ‘Return him, return him! Is there vinegar with you? Is there oil with you?’ I said, ‘Yes. He said, ‘So bring it, for I hear Abu Abdullah-asws saying: ‘Destroyed is the person who belittled what his brother offers him. Destroyed is the person who belittles what his brother has brought forward (gave) to him’.[1473]
عنه، عن ابن محبوب، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: هلك بالمرء المسلم أن يخرج إليه أخوه ما عنده فيستقله، وهلك بالمرء المسلم أن يستقل ما عنده للضيف.
From him, from Ibn Mahboub, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘Destroyed is the Muslim man if his brother brings out to him what is with him, so he belittles it. And destroyed is the Muslim man if he belittles what is with him for the guest’.[1474]
عنه، عن النوفلي، عن السكوني، باسناده، قال: قال رسول الله صلى الله عليه وآله: من تكرمة الرجل لاخيه أن يقبل تحفته، وأن يتحفه بما عنده، ولا يتكلف له شيئا، وقال رسول الله صلى الله عليه وآله: ” لا أحب المتكلفين “.
From him, from Al Nowfaly, from Al Sakuny by his chain, said,
‘Rasool-Allah-saww said: ‘From the prestige of the man to his brother is that he should accept his gift, even if he gifts that which is (already) with him, and does not trouble him for anything (else as a replacement). And Rasool-Allah-saww said: ‘I-saww do not love the ones who give trouble (to their Muslim brothers)’.[1475]
عنه، عن على بن الحكم، عن مرازم بن حكيم، عمن رفعه قال: إن الحارث الاعور أتى أمير المؤمنين (ع) فقال: يا أمير المؤمنين جعلني الله فداك أحب أن تكرمني بأن تأكل عندي، فقال له على أمير المؤمنين (ع): على أن لا تتكلف شيئا، ودخل فأتاه الحارث بكسر، فجعل أمير المؤمنين (ع) يأكل، فقال له الحارث: إن معى دراهم، (وأظهرها) فإذا هي في كمه، فقال: إن أذنت لى اشتريت لك؟ – فقال أمير المؤمنين (ع): هذه مما في بيتك.
From him, from Ali Bin Al Hakam, from Marazam Bin Hakeem, from the one who raised it, said,
‘Al-Haris Al-Awr came to Amir Al-Momineen-asws, so he said, ‘O Amir Al-Momineen-asws! May Allah-azwj Make me to be sacrificed for you-asws! I would love it if you-asws could honour me, if you-asws could eat with me’. So Ali Amir Al-Momineen-asws said to him: ‘Upon (the condition) that you would not trouble yourself by going out (to bring in) anything’. And he-asws came up to him, so Al-Haris gave him something deficient. So Amir Al-Momineen-asws went on to eat it. So Al-Haris said to him-asws, ‘There are Dirhams with me’ (and he showed them), and these were in his sleeve, so he said, ‘If you-asws allow me, I would buy something for you?’ So Amir Al-Momineen-asws said: ‘This (food) is (sufficient which is) from your house’.[1476]
عنه، عن أبيه، عن محمد بن سنان، عن أبى الجارود، عمن ذكره، عن الحارث الاعور، فقال: أتانى أمير المؤمنين (ع) فقلت له: يا أمير المؤمنين ادخل منزلي، فقال: على شرط أن لا تدخرنى شيئا مما في بيتك، ولا تتكلف شيئا مما وراء بابك.
From him, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud, from the one who mentioned it, from Al Haris Al Awr, so he said,
‘Amir Al-Momineen-asws came to me, so I said to him-asws, ‘O Amir Al-Momineen-asws! Come to my house’. So he-asws said: ‘Upon the condition that you have not hoarded for me-asws anything from what is in your house, nor would you go to any trouble for anything from what is not in your house’.[1477]
21 – باب أكل الرجل في بيت أخيه بغير اذنه
Chapter 21 – Eating of the man in the house of his brother without his permission
عنه، عن أبيه، عن حماد بن عيسى، عن حسين بن المختار، عن أبى أسامة، عن أبى عبد الله (ع) في قوله عزوجل: ” ليس عليكم جناح، الآية ” قال: باذن وبغير إذن.
From him, from his father, from Hamaad Bin Isa, from Husayn Bin Al Mukhtar, from Abu Asama,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Mighty and Majestic [24:61] It is no blame on you (whether you eat together or separately) – the Verse. The Imam-asws said: ‘With or without permission’.[1478]
عنه، عن ابن سنان وصفوان بن يحيى، عن عبد الله بن سنان أو ابن مسكان، عن محمد الحلبي قال سألت أبا عبد الله (ع) عن هذه الآية ” ليس عليكم جناح أن تأكلوا من بيوتكم أو بيوت آبائكم، إلى آخر الآية ” قلت: ما يعنى بقوله ” أو صديقكم “؟ – قال: هو والله الرجل يدخل بيت صديقه فيأكل بغير إذنه.
From him, from Ibn Sinan and Safwan Bin Yahya, from Abdullah Bin Sinan or Ibn Muskan, from Muhammad Al Halby who said,
‘I asked Abu Abdullah-asws about this verse [24:61] There is no blame ….. on yourselves that you eat from your houses, or your fathers’ houses – up to the end of the Verse. I said, ‘What is the Meaning of His-azwj Words or your friends’ (houses)?’ He-asws said: ‘By Allah-azwj! He is the man who enters the house of his friend, so he eats without his permission’.[1479]
عنه، عن أحمد بن محمد بن أبى نصر، عن حماد بن عثمان، عن زرارة، عن أبى – جعفر (ع) قال: سألته عما يحل للرجل من بيت أخيه من الطعام؟ – قال: المأدوم والتمر، وكذلك يحل للمرءة من بيت زوجها.
From him, from Ahmad Bin Muhammad Bin Abu Nasr, from Hamaad Bin Usman, from Zarara,
‘I asked Abu Ja’far-asws about what is allowed for the man from the house of his brother, from the food?’ The Imam-asws said: ‘The fresh food and the dates, and similar to that is allowed for the woman from the house of her husband’.[1480]
عنه، عن أحمد ب محمد بن جميل، عن أبى عبد الله (ع) قال: للمرءة أن تأكل وتتصدق، وللصديق أن يأكل من منزل أخيه ويتصدق.
From him, from Ahmad Bin Muhammad Bin Jameel,
Abu Abdullah-asws has said: ‘For the wife is that she eats and gives charity, and for the friend is that he eats from the house of his brother and gives charity’.[1481]
عنه، عن أبيه، عن صفوان بن يحيى، عن موسى بن بكر، عن زرارة، عن أبى عبد الله (ع) في قول الله تبارك وتعالى: ” أو صديقكم أو ما ملكتم مفاتحه ” فقال: هؤلاء الذين سمى الله في هذه الآية يأكل بغير إذنهم من التمر والمأدوم، وكذلك تطعم المرءة بغير إذن زوجها، فأما ما خلا ذلك من الطعام فلا.
From him, from his father, from Safwan Bin Yahya, from Musa Bin Bakr, from Zarara,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Blessed and High [24:61] or what you possess the keys of, or your friends’ (houses). So he-asws said: ‘Those whom Allah-azwj has Named in this Verse are the ones who eat with their permission from the dates and the fresh food, and similar to that is the food of the wife without the permission of her husband. As for what is besides that from the food, so no’.[1482]
عنه، عن أبيه، عن القاسم بن عروة، عن عبد الله بن بكير، عن زرارة، قال: سألت أحدهما عن هذه الآية ” ليس عليكم جناح أن تأكلوا من بيوتكم، الآية ” قال: ليس عليك جناح فيما طعمت أو أكلت مما ملكت مفاتحه ما لم تفسد.
From him, from his father, from Al Qasim Bin Urwa, from Abdullah Bin Bakeyr, from Zarara who said,
‘I asked one of them-asws about this Verse [24:61] nor is there blame on the sick, nor on yourselves that you eat from your houses – the Verse. The Imam-asws said: ‘There is no blame upon you with regards to what you eat from what you possess the keys of, what is not spoilt’.[1483]
عنه، عن أبيه، عن ابن أبى عمير، عمن ذكره، عن أبى عبد الله (ع) في قوله تعالى: ” أو ما ملكتم مفاتحه ” قال: الرجل يكون له وكيل يقوم في ماله فيأكل بغير إذنه
From him, from his father, from Ibn Abu Umeyr, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the High [24:61] or what you possess the keys of. The Imam-asws said: ‘The man who becomes a representative of one’s wealth, so he can eat without his permission’.[1484]
22 – باب العرض على أخيك
Chapter 22 – The offering to your brother
عنه، عن على بن محمد القاسانى، عن أبى أيوب سليمان بن مقبل المدايني، عن دادو بن عبد الله بن محمد الجعفري، عن أبيه، أن رسول الله صلى الله عليه وآله كان في بعض مغازيه فمر به ركب وهو يصلى، فوفقوا على أصحاب رسول الله صلى الله عليه وآله فسألوهم عن رسول الله صلى الله عليه وآله ودعوا وأثنوا وقالوا: ” لولا أنا عجال لانتظرنا رسول الله صلى الله عليه وآله فأقرئوه السلام “، ومضوا، فانفتل النبي صلى الله عليه وآله مغضبا ثم قال لهم: يقف عليكم الركب يسئلونكم عنى ويبلغونني السلام ولا تعرضون عليهم الغداء، يعز على قوم فيهم خليلي جعفر أن يجوزوه حتى يتغدوا عنده.
From him, from Ali Bin Muhammad Al Qasany, from Abu Ayoub Suleyman Bin Maqbal Al Madainy, from Dadou Bin Abdullah Bin Muhammad Al Ja’fary, from his father who said,
‘When Rasool-Allah-saww was in one of his-saww military expeditions, some riders passed by him-saww while he-saww was Praying. So they paused by the companions of Rasool-Allah-azwj and asked them about Rasool-Allah-saww. So they bade them farewell and praised and said, ‘If we were not in a hurry we would have awaited Rasool-Allah-saww, so convey the greetings’. And they went. So the Prophet-saww turned angrily, then said to them: ‘The riders paused by you and asked about me-saww to deliver the greetings to me-saww and you did not present the lunch to them? It is difficult upon a people among whom is my-saww friend Ja’far that they should offend him until the makes them lunch with him?’[1485]
عنه، عن أحمد بن عيسى، عن عدة رفعوا إلى أبى عبد الله (ع) قال، إذا دخل عليك أخوك فاعرض عليه الطعام، فان لم يأكل فاعرض عليه الماء، فان لم يشرب فاعرض عليه الوضوء.
From him, from Ahmad Bin Isa, from a number, relating it to:
Abu Abdullah-asws says: ‘If your brother comes to you, so offer him the food. If he does not eat, then offer him the water. If he does not drink, so offer him the ablution’.[1486]
عنه، عن ابن محبوب، عن على بن الخطاب الخلال، عن رجل، عن أبى – عبد الله (ع) قال: أتاه مولى له، فسلم عليه ومعه ابنه إسماعيل فسلم عليه وجلس، فلما أنصرف أبو عبد الله (ع) انصرف معه الرجل، فلما انتهى أبو عبد الله (ع) إلى باب داره دخل وترك الرجل، فقال له إبنه إسماعيل: يا أبه، ألا كنت عرضت عليه الدخول؟ – فقال: لم يكن من شأني إدخاله، قال: فهو لم يكن يدخل، قال: يا بنى إنى أكره أن يكتبنى الله عراضا.
From him, from Ibn Mahboub, from Ali Bin Al Khattab Al Khalal, from a man,
Abu Abdullah-asws said: ‘A freed slave of his-asws came to him-asws, so he-asws greeted him, and with him-asws was his-asws son Ismail. So he greeted him and he was seated. When he started to leave, Abu Abdullah-asws left along with the man. So when Abu Abdullah-asws ended up at the door of his-asws house, he-asws entered back inside and left the man. So his-asws son Ismail said to him-asws, ‘O Father-asws! You-asws did not bring him inside and fed him-asws?’ So he-asws said: ‘It was not from my-asws glory that I-asws should bring him inside’. He said, ‘So he was not to be brought inside?’ The Imam-asws replied: ‘So my-asws son! I dislike that Allah-azwj should Write me-asws down as an ‘Araaza’ (One who feeds everybody)’.[1487]
23 – باب الدعاء إلى الطعام
Chapter 23 – The invitation to the food
عنه، عن النوفلي، عن السكوني، باسناده، قال، قال رسول الله صلى الله عليه وآله: الوليمة في أربع، العرس، والخرس، و (هو المولود يعق عنه ويطعم له)، وإعذار (وهو ختان الغلام)، والاياب (وهو الرجل يدعو إخوانه إذا آب من غيبة).
From him, from Al Nowfaly, from Al Sakuny, by his chain, said,
‘Rasool-Allah-saww said: ‘The Waleema (banquet) is with regards to four – the marriage, and Al-Khars (and it is the birth, performing Aqeeqa and feeding for him), and A’zaar (and it is the circumcision of the boy), and the Ayaab (and it is the man who invites his brethren after his absence)’.[1488]
عنه، عن ابن فضال، رفعه إلى أبى جعفر (ع) قال: الوليمة يوما أو يومين مكرمة وثلاثة أيام رياء وسمعة.
From him, from Ibn Fazaal, narrating from
Abu Ja’far-asws has said: ‘The banquet (Waleema) for one day or two days is prestigious, and for three days is for showing-off and for reputation’.[1489]
عنه، عن النوفلي عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: أول يوم حق والثانى معروف، وما زاد رياء وسمعة.
From him, from Al Nowfali, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers who said, ‘Rasool-Allah-saww said: ‘The first day (banquet) is a right, and the second is good, and what is more is show-off and for reputation’.[1490]
عنه، عن الحسن بن على الوشاء، عن أبى الحسن الرضا (ع) يقول: إن – النجاشي لما خطب لرسول الله (ض) أم حبيبة آمنة بنت أبى سفيان فزوجه دعا بطعام وقال: إن من سنن المرسلين الاطعام عند التزويج.
From him, from Al Hassan Bin Ali Al Washa, from
Abu Al-Hassan Al-Reza-asws has said: When ‘Al-Najjashi, proposed the marriage of Rasool-Allah-saww to Habeeba Amana daughter of Abu Sufyan, and pronounced them husband and wife, called for the food and said: ‘It is from the Sunnah of the Mursil Prophets-as, the feeding during the marriage’.[1491]
عنه، عن أبيه، عن محمد بن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: إن رسول الله صلى الله عليه وآله حين تزوج ميمونة بنت الحارث أولم عليها وأطعم الناس الحيس
From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Saalim,
Abu Abdullah-asws says that when Rasool-Allah-saww married Maymouna daughter of Al-Haaris, gave a banquet over it and fed Al-Hays (Made out of barley flour, ghee and dates) to the people’.[1492]
عنه، عن بعض العراقيين، عن إبراهيم بن عقبة، عن جعفر القلانسى، عن أبيه، قال: قلت لابي عبد الله (ع): إنا نتخذ الطعام ونجيده ونتنوق فيه ولا يكون له رائحة طعام العرس؟! قال: ذاك لان طعام العرس تهب فيه رائحة من الجنة، لانه طعام اتخذ لحلال.
From him, from one of the Iraqis, from Ibrahim Bin Uqba, from Ja’far Al Qalanasy, from his father who said,
‘I said to Abu Abdullah-asws, ‘We take the food and we freshen it and make it better but there does not happen to be the aroma for it like the aroma of the food for the marriage?’ He-asws said: ‘That is because the food of the marriage has been endowed with the aroma from the Paradise, because it is a food prepared for the Permissible (event)’.[1493]
24 – باب الاطعام في الخرس
Chapter 24 – The food regarding Al-Khars (Aqeeqa of the newborn)
عنه، عن على بن حديد، عن منصور بن يونس وداود بن رزين، عن منهال القصاب، قال: خرجت من مكة وأريد المدينة فمررت بالابواء وقد ولد لابي عبد الله موسى (ع) فسبقته إلى المدينة، ودخل بعدى بيوم، فأطعم الناس ثلاثا، فكنت آكل فيمن يأكل، فما آكل شيئا إلى الغد حتى أعود فآكل، فمكثت بذلك ثلاثا، أطعم حتى أرتفق ثم لا أطعم شيئا إلى الغد.
From him, from Ali Bin Hadeed, from Mansour Bin Yunus and Dawood Bin Razeyn, from Minhal Al Qasaab who said,
‘I went out from Makka and I had an intension to (go to) Al-Medina. So as I passed by Al-Abwa, and (there I knew that) Abu Abdullah-asws was blessed with Musa-asws. So I proceeded to Al-Medina, and came to him-asws after a day. So the Imam-asws fed the people for three days. So I ate with those who ate, and I did not eat anything (else) until the next day and return and eat (each day). So that prevailed for three days, feeding (us there) until it (the food spread) is raised, (so I did not) eat anything (apart from what I ate there) until the next day’.[1494]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان، قال: أولم إسماعيل (ره) فقال له أبو عبد الله (ع): عليك بالمساكين فأشبعهم، فان الله يقول: ” وما يبدئ الباطل وما يعيد “.
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman who said, ‘Ismail gave a banquet,
Abu Abdullah-asws said to him: ‘It is upon you to feed the poor, so satiate them, for Allah-azwj is Saying [34:49] and the falsehood neither creates (anything) nor restores (anything)’.[1495]
25 – باب الاطعام في المأتم
Chapter 25 – The food regarding the funeral
عنه، عن أبيه، عن سعدان، عن أبى بصير، عن أبى عبد الله (ع) قال: ينبغى لصاحب الجنازة أن يلقى رداءه حتى يعرف، وينبغى لجيرانه أن يطعموا عنه ثلاثة أيام
From him, from his father, from Sa’dan, from Abu Baseer,
Abu Abdullah-asws has said: ‘It is befitting for the owner of the funeral (the bereaved) that he should cast his robe until he is recognised, and it is befitting for his neighbours that they should feed him for three days’.[1496]
عنه، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة، عن أبى جعفر (ع) قال: يصنع للميت الطعام للمأتم ثلاثة أيام بيوم مات فيه.
From him, from his father, from Hamaad Bin Isa, from Hareyz, from Zarara,
Abu Ja’far-asws has said: ‘Make for the deceased, the food for the funeral for three days, including the day in which he died’.[1497]
عنه، عن أبيه، عن محمد بن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: لما قتل جعفر بن أبى طالب أمر رسول الله صلى الله عليه وآله فاطمة (ع) أن تتخذ طعاما لاسماء بنت عميس ثلاثة أيام، وتأتيها وتسليها ثلاثة أيام فجرت بذلك السنة أن يصنع لاهل المصيبة ثلاثة أيام طعام.
From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Saalim,
Abu Abdullah-asws has said: ‘When Ja’far Bin Abu Talib-as was killed, Rasool-Allah-saww ordered Syeda Fatima-asws that she-asws should take food to Asma daughter of Umays for three days. She-asws brought it for her and consoled her for three days. Thus, that flowed as the Sunnah to be made for the people of the difficulty (the bereaved), three days of food’.[1498]
عنه، عن أبيه، عن محمد بن أبى عمير، عن حفص بن البخترى، عن أبى – عبد الله (ع) قال: لما قتل جعفر بن أبى طالب أمر رسول الله صلى الله عليه وآله فاطمة (ع) أن تأتى بأسماء بنت عميس هي ونساؤها وتقيم عندها ثلاثا وتصنع لها طعاما ثلاثة أيام.
From him, from his father, from Muhammad Bin Abu Umeyr, from Hafs Bin Al Bakhtary,
Abu Abdullah-asws has said: ‘When Ja’far-asws Bin Abu Talib-asws was killed, Rasool-Allah-saww asked Syeda Fatima-asws that she-asws should go to Asma daughter of Umays, she-asws and her -asws ladies, and be with her for three days, and make the food for her for three days’.[1499]
عنه، عن أبى عبد الله البرقى، عن حماد بن عيسى، عن مرازم، قال: سمعت أبا عبد الله (ع) يقول: لما قتل جعفر بن أبى طالب دخل رسول الله صلى الله عليه وآله على أسماء بنت عميس فمسح على رأس ابنها، فقالت: يا رسول الله أحدث في أبيه حدث؟ – فقال: نعم استشهد الله جعفرا وجعل له جناحين من ياقوت يطير مع الملائكة في الجنة، فقالت: يا رسول الله اذكر هذا للناس (وكانت موفقة)، فخرج رسول الله (صلى الله عليه وآله) فصعد المنبر، فأعلم الناس ذلك ثم نزل فدخل فقال: اجعلوا لاهل جعفر طعاما فجرت السنة إلى اليوم.
From him, from Abu Abdullah Al Barqy, from Hamaad Bin Isa, from Marazam who said,
‘I heard Abu Abdullah-asws saying: ‘When Ja’far-asws Bin Abu Talib-asws was killed, Rasool-Allah-saww came up to Asma daughter of Umays, so he-saww wiped his-saww hand upon the head of her son. So she said, ‘O Rasool-Allah-saww! What is the latest which has happened with his father?’ So he-saww said: ‘Yes. Allah-azwj Martyred Ja’far-as and Made for him-as two wings of Sapphire which he flies by with the Angels in the Paradise’. So she said, ‘O Rasool-Allah-saww! Mention this to the people’. So Rasool-Allah-saww went out and ascended the Pulpit and let that be known to the people. Then he-saww descended and entered (the house), so he-saww said: ‘Make food for the family of Ja’far-as’. Thus, that flowed as the Sunnah until today’.[1500]
عنه، عن بعض أصحابنا، عن العباس بن موسى بن جعفر (ع) قال: سألت أبى عن المأتم؟ – فقال: إن رسول الله صلى الله عليه وآله لما انتهى إليه قتل جعفر بن أبى طالب دخل على أسماء بنت عميس امرأة جعفر، فقال: أين بنى؟ – فدعت بهم وهم ثلاثة، عبد الله، وعون، ومحمد، فمسح رسول الله رؤوسهم، فقالت: إنك تمسح رؤوسهم كأنهم أيتام؟ – فتعجب رسول الله صلى الله عليه وآله من عقلها فقال: يا أسماء ألم تعلمي أن جعفرا (رض) استشهد فبكت
From him, from one of our companions,
(It has been narrated) from Al-Abbas son of Musa Bin Ja’far-asws who said, ‘I asked my father-asws about the funeral? So he-asws said: ‘When Ja’far-asws Bin Abu Talib-asws was martyred, Rasool-Allah-saww came up to Asma Bint Umays, wife of Ja’far-as, so he-saww said: ‘Where are your sons?’ So she called them and they were three of them – Abdullah, Awn, and Muhammad. So Rasool-Allah-saww wiped over their heads. She said, ‘You-saww are wiping their heads as if they are orphans?’ So Rasool-Allah-saww was astounded from her intellect, so he-saww said: ‘O Asma! Do you not know that Ja’far-as has been martyred?’ So she cried.
فقال لها رسول الله صلى الله عليه وآله: لا تبكى فان جبرئيل (ع) أخبرني أن له جناحين في الجنة من ياقوت أحمر، فقالت: يا رسول الله صلى الله عليه وآله لو جمعت الناس وأخبرتهم بفضل جعفر لا ينسى فضله، فعجب رسول الله صلى الله عليه وآله من عقلها ثم قال رسول الله صلى الله عليه وآله: ابعثوا إلى أهل جعفر طعاما، فجرت السنة.
So, Rasool-Allah-saww said to her: ‘Do not cry, for Jibraeel-as informed me-saww that for him are two wings of red Sapphire in the Paradise’. So she said, ‘O Rasool-Allah-saww! If you-saww could gather the people and inform them of the merit of Ja’far-as so that they would not forget his-as merit’. So Rasool-Allah-saww was astounded by her intellect, then Rasool-Allah-saww said: ‘Send food to the family of Ja’far-as’. Thus, that flowed as the Sunnah’.[1501]
عنه، عن الحسن بن طريف بن ناصح، عن أبيه، عن الحسين بن زيد، عن عمر بن على بن الحسين، قال: لما قتل الحسين بن على (ع) لبسن نساء بنى هاشم السواد والمسوح وكن لا يتشتكين من حر ولا برد وكان على بن الحسين (ع) يعمل لهن الطعام للمأتم.
From him, from Al Hassan Bin Tareyf Bin Nasih, from his father, from Al Husayn Bin Zayd, from Umar Bin Ali Bin Al Husayn who said,
‘When Al-Husayn Bin Ali -asws was martyred, the womenfolk of the Clan of Hashim-as wore black and coarse clothes, and they became such that they neither complained of the heat nor the cold. And Ali-asws Bin Al-Husayn-asws worked for them upon the (preparation of the) food for the mourning (sessions)’.[1502]
26 – باب الغداء والعشاء
Chapter 26 – The Breakfast and the dinner
عنه، عن النضر بن سويد، عن على بن صامت، عن ابن أخى شهاب بن عبد – ربه قال: شكوت إلى أبى عبد الله (ع) ما ألقى من الاوجاع والتخم، فقال: تغد وتعش ولا تأكل بينهما شيئا فان فيه فساد البدن، أما سمعت الله عزوجل يقول: ” لهم رزقهم فيها بكرة وعشيا “.
From him, from Al Nazar Bin Suweyd, from Ali Bin Saamit, from a cousin of Shahaad Bin Abd Rabih who said,
‘I complained to Abu Abdullah-asws what I faced from the pains and the over-eating, so he-asws said: ‘Have breakfast and the dinner and do not eat anything in between these two, for therein is the spoiling of the body. Have you not heard Allah-azwj Mighty and Majestic Saying [19:62] and they shall have their sustenance therein morning and evening’.[1503]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): عشاء الانبياء بعد العتمة، فلا تدعوا العشاء، فان ترك العشاء خراب البدن.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hasan Bin Rashid, from Muhammad Bin Muslim,
Abu Abdullah-asws says that Amir Al-Momineen-asws said: ‘The dinner of the Prophets-as was after the darkness, so do not leave the dinner, for if you were to neglect the dinner, the body would be ruined’.[1504]
عنه، عن أبيه، عن محمد بن سنان، عن زياد بن أبى الحلال، قال: تعشيت مع أبى عبد الله (ع) فقال: العشاء بعد العشاء الاخرة عشاء النبيين.
From him, from his father, from Muhammad Bin Sinan, from Ziyad Bin Abu Al Halal who said,
‘I had dinner with Abu Abdullah-asws, so he-asws said: ‘The dinner after the Isha (Salaat), is the dinner of the Prophets-as’.[1505]
عنه، عن أبيه، عن القاسم بن عروة، عن محمد بن مروان، عن أبى عبد الله (ع) قال: ترك العشاء خراب البدن.
From him, from his father, from Al Qasim Bin Urwat, from Muhammad Bin Marwan,
Abu Abdullah-asws has said: ‘Neglecting the dinner ruins the body’.[1506]
عنه، عن محمد بن على، عن على بن أسباط، عن يعقوب بن سالم، عن الميثمى عن أبى عبد الله (ع) قال: كان منادى يعقوب (ع) ينادى كل غداة من منزله على فرسخ: ” ألا من أراد الغداء فليأت آل يعقوب ” وإذا أمسى نادى: ” ألا من أراد العشاء فليأت آل يعقوب “.
From him, from Muhammad Bin Ali, from Ali Bin Asbaat, from Yaqoub Bin Saalim, from Al Maysamy,
Abu Abdullah-asws has said: ‘A caller of Yaqoub-as used to call out every morning from his-as house, to a (distance of) one Farsakh, ‘Indeed! The one who wants the food, so he should come to the Progeny of Yaqoub-as’. And when it was the evening, called out, ‘Indeed! The one who wants the dinner, so he should come to the Progeny of Yaqoub-as’.[1507]
عنه، عن النوفلي عمن ذكره، عن أبى جعفر (ع) قال: أول خراب البدن ترك العشاء.
From him, from Al Nowfaly, from the one who mentioned it,
Abu Ja’far-asws has said: ‘The first ruination of the body is (due to) neglecting the dinner’.[1508]
عن جعفر، عن ابن القداح، عن محمد بن أبى حميد، عن محمد بن المنكدر، عن جابر بن عبد الله، قال: قال رسول الله صلى الله عليه وآله: لا تدعوا العشاء ولو على حشفة، إنى أخشى على أمتى من ترك العشاء الهرم، فان العشاء قوة الشيخ والشاب.
From Ja’far, from Ibn Al Qadah, from Muhammad Bin Abu Hameed, from Muhammad Bin Mankadar, from Jabir Bin Abdullah having said,
‘Rasool-Allah-saww said: ‘Do not neglect the dinner, even it be upon old age. I-saww fear upon my-saww community neglecting the dinner upon ageing, for the dinner is strength for the elderly and the youth’.[1509]
عنه، عن عبد الرحمن بن حماد، عن عبد الله بن إبراهيم، عن على بن المهلبى عن أبى عبد الله (ع) قال: ترك العشاء مهرمة. وقال: أول انهدام البدن ترك العشاء.
From him, from Abdul Rahman Bin Hamaad, from Abdullah Bin Ibrahim, from Ali Bin Al Mahalby,
Abu Abdullah-asws has said: ‘Neglecting of the dinner is forbidden’. And he-asws said: ‘The first destruction of the body is (due to) neglecting the dinner’.[1510]
عنه، عن أبيه، عن ابن أبى عمير، عن جميل بن صالح، عن أبى عبد الله (ع) قال: ترك العشاء مهرمه.
From him, from his father, from Ibn Abu Umeyr, from Jameel Bin Salih,
Abu Abdullah-asws has said: ‘Neglecting the dinner is forbidden’.[1511]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد، عن أبى عبد الله (ع) قال: ترك العشاء مهرمة، وينبغى للرجل إذا أسن ألا يبيت إلا وجوفه ممتلئ من الطعام.
From him, from his father, from Ibn Abu Umeyr, from Hamaad,
Abu Abdullah-asws has said: ‘Neglecting the dinner is forbidden, and it is befitting for the man, that he should not go to sleep overnight unless his empty (stomach) is filled from the food’.[1512]
عنه، عن منصور بن العباس، عن سليمان بن راشد، عن أبيه، عن المفضل بن عمر، قال: دخلت على أبى عبد الله (ع) ليلة وهو يتعشى، فقال: يا مفضل ادن فكل، قلت: تعشيت، فقال: ادن فكل فانه يستحب للرجل إذا اكتهل ألا يبيت إلا وفى جوفه طعام حديث، فدنوت فأكلت.
From him, from Mansour Al Abbas, from Suleyman Bin Rashid, from his father, from Al Mufazzal Bin Umar who said,
‘I came to Abu Abdullah-asws one night and he-asws was having dinner. So he-asws said: ‘O Mufazzal! Come near and eat’. I said, ‘I have had my dinner’. So the Imam-asws said: ‘Come near, so eat, for it is recommended for the man, if he is middle aged, then he should not sleep except that in his middle is new food’. So I went nearer and ate’.[1513]
عنه، عن أبيه، عن صفوان وأحمد بن محمد، عن حماد، عن الوليد بن صبيح، قال: سمعت أبا عبد الله (ع) يقول: لا خير لمن دخل في السن أن يبيت خفيفا، يبيت ممتليا خير له.
From him, from his father, from Safwan and Ahmad Bin Muhammad, from Hamaad, from Al Waleed Bin Sabeeh who said,
‘I heard Abu Abdullah-asws saying: ‘There is no goodness for the one with old age to spend the night very light, instead it is better for him to pass the night with full stomach’.[1514]
عنه، عن أبيه، عن ابن أبى عمير، عن بعض أصحابنا، عن ذريح بن العباس، عن سعيد بن جناح، عن أبى الحسن الرضا (ع) قال: إذا اكتهل الرجل فلا يدع أن يأكل بالليل شيئا فانه أهدأ لنومه وأطيب للنكهة.
From him, from his father, from Ibn Abu Umeyr, from one of our companions, from Zareeh Bin Al Abbas, from Saeed Bin Junah,
Abu Al-Hassan-asws Al-Reza-asws having said: ‘When the man is middle aged, so he should not leave eating something at night, for it is calmer for his sleep, and good for the aroma’.[1515]
عنه، عن أبى سليمان، عن أحمد بن الحسن (وهو الجبلى). عن أبيه، عن جميل بن دراج، قال: سمعت أبا عبد الله (ع) يوما يقول: من ترك العشاء ليلة السبت وليلة الاحد متواليتين ذهبت منه قوة لم ترجع إليه أربعين يوما.
From him, from Abu Suleyman, from Ahmad Bin Al Hasan (and he is Al Jabaly), from his father, from Jameel Bin Daraaj who said,
‘One day, I heard Abu Abdullah-asws saying: ‘The one who neglects the dinner on Saturday night and Sunday night consecutively, strength would leave him and would not return to him for forty days’.[1516]
عنه، عن أبى أيوب المدايني، عن ابن أبى عمير، عمن ذكره، عن أبى – عبد الله (ع) قال: من ترك العشاء نقصت منه قوة ولا تعود إليه.
From him, from Abu Ayoub Al Madainy, from Ibn Abu Umeyr, from the one who mentioned it,
Abu Abdullah-asws has said: ‘The one who neglects the dinner, strength reduces from him and does not return to him’.[1517]
عنه، عن أبيه، عن سليمان بن الجعفري، قال: كان أبو الحسن (ع) لا يدع العشاء ولو كعكة وكان يقول: إنه قوة للجسم. قال: ولا أعلمه إلا قال: وصالح للجماع.
From him, from his father, from Suleyman Bin Al Ja’fary who said,
‘Abu Al-Hassan-asws did not use to leave the dinner even though it was a piece of bread, and was saying: ‘It is strength for the body’. He (the narrator) said, ‘And I did not know it except that the Imam-asws said: ‘And it is correct for the reproduction’.[1518]
27 – باب حضور الطعام في وقت الصلوة
Chapter 27 – Presentation of the food during the time of the Prayer
عنه عن عثمان بن عيسى، عن سماعة بن مهران، قال: سئلت أبا عبد الله (ع) عن الصلوة تحضر وقد وضع الطعام؟ قال: إن كان في أول الوقت فليبدأ بالطعام، وإن كان قد مضى من الوقت شئ يخاف تأخيره فليبدأ بالصلوة.
From him, from Usman Bin Isa, from Sama’at Bin Mahran who said,
‘I asked Abu Abdullah-asws about the Salat having presented itself and the food is (also) placed?’ The Imam-asws said: ‘If it was in the first of the time (of Salat), so begin with the food, but if it was something past from the time (of Salat) (and) you fear losing it, then begin with the Salat’.[1519]
28 – باب حق المائدة
Chapter 28 – Right of the table (meal)
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد لله (ع)، عن أبيه، عن على (ع) قال: إذا وضع الطعام وجاء السائل فلا مرد له.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Ali-asws having said: ‘When the food is place and the beggar turns up, so there is for him (his share) in it’.[1520]
29 – باب مناولة الخادم
Chapter 29 – Handling the server
عنه، عن نوح بن شعيب، عن ياسر الخادم ونادر، قالا: قال لنا أبو الحسن (ع) إن قمت على رؤوسكم وأنتم تأكلون فلا تقوموا حتى تفرغوا، ولربما دعا بعضنا فيقال: هم يأكلون، فيقول: دعوهم حتى يفرغوا.
From him, from Nuh Bin Shuayb, from Yasser Al Khadaam and Nadir who both said,
‘Abu Al-Hassan-asws said to us, ‘If you are asked for by your chiefs, and you are eating, so do not attend until you are free (from eating), and they (the chiefs) calls, so it would be said (to them), ‘They are eating’. So he (the chief) would be saying, ‘Leave them until they are free (from eating)’.[1521]
عنه، عن نوح بن شعيب، عن نادر الخادم، قال: كان أبو الحسن الرضا (ع) يضع جوزينجة على الاخرى ويناولني.
From him, from Nuh Bin Shuayb, from Nadir Al Khadaam who said,
‘Abu Al-Hassan Al-Reza-asws placed a ‘جوزينجة’ (a kind of sweet) upon another, and he-asws gave it to me’.[1522]
30 – باب الوضوء قبل الطعام وبعده
Chapter 30 – The ablution before the food and after it
عنه، عن محمد بن أحمد بن أبى محمود، عن أبيه أو غيره، يرفعه قال: قال أبو عبد الله (ع): إذا غسلت يدك للطعام فلا تمسح يدك بالمنديل، فانه لا يزال البركة في الطعام ما دامت النداوة في اليد.
From him, from Muhammad Bin Ahmad Bin Abu Mahmoud, from his father or someone else, raising it, said,
‘Abu Abdullah-asws said: ‘If you wash your hands for the food, so do not wipe your hands with the hand towel, for there does not cease to be Blessing in the food for as long as there is moisture in the hand’.[1523]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: من سره أن يكثر خير بيته فليتوضأ عند حضور طعامه.
From him, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has said: ‘The one who wants abundance of goodness for his house, so he should perform ablution before (eating) his food’.[1524]
عنه، عن بكر بن صالح الجعفري، عن أبى الحسن (ع) قال: الوضوء قبل – الطعام وبعده يثبت النعمة.
From him, from Bakr Bin Salih Al Ja’fary,
‘Abu Al Hassan-asws has said: ‘The ablution before the food and after it ensures the Bounties’.[1525]
عنه، عن جعفر، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: من غسل يده قبل الطعام وبعده عاش في سعة وعوفى من بلوى جسده.
From him, from Ja’far, from Ibn Al Qadah,
Abu Abdullah-asws, from his-asws forefathers-asws has said: ‘The one who washes his hands before the food and after it would live in ease and be healed from the afflictions of his body’.[1526]
عنه، عن قاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى عبد الله (ع)، عن آبائه، قال: قال أمير المؤمنين (ع): غسل اليدين قبل الطعام وبعده زيادة في الرزق، وإماطة للغمر عن الثياب، ويجلو البصر.
From him, from Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
Abu Abdullah-asws, from his-asws forefathers-asws has narrated that Amir Al-Momineen-asws said: ‘Washing of the two hands before the food and after it, increases the sustenance, and removal of the hardship from the clothes, and polishes (clears) the vision’.[1527]
عنه، عن أبيه، عن محمد بن أبى عمير، عن ابن أبى عوف البجلى، قال: سمعت أبا عبد الله (ع) يقول: الوضوء قبل الطعام وبعده يزيدان في الرزق.
From him, from his father, from Muhammad Bin Abu Umeyr, from Ibn Abu Awf Al Bajaly who said,
‘I heard Abu Abdullah-asws saying: ‘The ablution before the food and after it, both increase the sustenance’.[1528]
عنه، عن بعض من ذكره، عن معاوية بن عمار، عن أبى عبد الله (ع)، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: يا على، إن الوضوء قبل الطعام وبعده شفاء في الجسد، ويمن في الرزق.
From him, from someone who mentioned it, from Muawiya Bin Amaar,
Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! The ablution before the food and after it is a healing for the body, and favourable for the sustenance’.[1529]
عنه، عن محمد بن على، عن محمد بن سنان، عن الحسن بن محمد الحضرمي، عن أبى عبد الله (ع) قال: الوضوء قبل الطعام وبعده يذيبان الفقر.
From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Al Hassan Bin Muhammad Al Hazramy,
Abu Abdullah-asws has said: ‘The ablution before the food and after it both dissolve the poverty’.[1530]
عنه، عن أحمد بن محمد بن أبى نصر والقاسم بن محمد، عن صفوان الجمال، عن أبى حمزة، عن أبى جعفر (ع) قال: قال لى: يا با حمزة الوضوء قبل الطعام وبعده يذيبان الفقر، قلت: يا بن رسول الله صلى الله عليه وآله بأبى أنت وأمى كيف يذيبان؟ – قال: يذهبان
From him, from Ahmad Bin Muhammad Bin Abu Nasr and Al Qasim Bin Muhammad, from Safwan Al Jamal, from Abu Hamza,
Abu Ja’far-asws said to me: ‘O Abu Hamza! The ablution before the food and after it both removes the poverty’. I said, ‘O son-asws of Rasool-Allah-saww! May my father and my mother be sacrificed for you-asws, how do they both dissolve it?’ He-asws said: ‘They both do away with it’.[1531]
عنه، عن بعض من رواه، قال: قال أبو عبد الله (ع): اغسلوا أيديكم قبل الطعام وبعده، فانه ينفى الفقر ويزيد في العمر.
From him, from one who reported it, said,
‘Abu Abdullah-asws said: ‘Wash your hands before the food and after it, for it negates the poverty and increases the life-span’.[1532]
عنه، عن على بن الحكم، عن سيف بن عميرة، عن أبى بكر الحضرمي، قال: كان أبو عبد الله (ع) يدعو لنا بالطعام، فلا يوضينا قبله ويأمر الخادم فيتوضأ بعد الطعام.
From him, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Abu Bakr Al Hazramy who said,
‘Abu Abdullah-asws used to call for the food for us. We did not perform ablution before him-asws, and he-asws used to order the servant to (provide water for the) ablution after the food’.[1533]
عنه، عن إبراهيم بن هاشم، عن إبراهيم بن أبى محمود، قال: أخبرني بعض أصحابنا قال: ذكر للرضا (ع) الوضوء قبل الطعام فقال: ذلك شئ أحدثته الملوك.
From him, from Ibrahim Bin Hashim, from Ibrahim Bin Abu Mahmoud who said that one of his companions informed him saying,
‘The ablution before the food was mentioned to Al-Reza-asws, so he-asws said: ‘That it is a thing which has been established’.[1534]
عنه، عن الفضل بن مبارك، عن الفضل بن يونس، قال: لما تغدى أبو الحسن موسى (ع) عندي وجئ بالطشت بدئ به، وكان في الصدر، فقال: إبدأ بمن عن يمينك، فلما توضأء واحد وأراد الغلام أن يرفع الطشت، فقال له أبو الحسن: أنزعها
From him, from Al Fazal Bin Mubarak, from Al Fazal Bin Yunus who said,
‘When Abu Al-Hassan Musa-asws had dinner with me, and the watering tray was brought to begin with, and he-asws was pleased, so he-asws said: ‘Begin by washing from your right’. So when we washed in one container and the boy wanted to raise it, so Abu Al-Hassan-asws said to him: ‘Remove it’.[1535]
عنه، عن أبيه، عن عثمان بن حماد، عن عمرو بن ثابت، عن أبى عبد الله (ع) قال: اغسلوا أيديكم في إناء واحد تحسن أخلاقكم.
From him, from his father, from Usman Bin Hamaad, from Amro Bin Sabit,
Abu Abdullah-asws has said: ‘Washing your hands in one vessel, improves your manners’.[1536]
عنه، عن عثمان بن عيسى، عن محمد بن عجلان، عن أبى عبد الله (ع) قال: الوضوء قبل الطعام، يبدأ صاحب البيت لئلا يحتشم أحد، فإذا فرغ من الطعام بدأ بمن على يمينه، وإذا رفع الطعام بدأ بمن على يسار صاحب المنزل، ويكون آخر من يغسل يده صاحب المنزل، لانه أولى بالصبر على الغمر، ويتمندل عند ذلك إن شآء.
From him, from Usman Bin Isa, from Muhammad Bin Ajlan,
Abu Abdullah-asws has said: ‘The ablution before the food – the owner of the house should begin lest someone is modest. So when (everyone) is free from the food, he should begin with the one upon his right. And when the food is raised, he should begin with the one upon the left of the owner of the house. And the last one to wash his hands should be the owner of the house, because he was the first one to be patient upon the immersion, and he should wipe their hands during that, if Allah-azwj so Desires it’.[1537]
عنه، عن عبد الرحمن بن أبى داود قال: تغدينا عند أبى عبد الله (ع) فأتى بالطشت فقال: أما أنتم يا معشر أهل الكوفة فلا تتوضأون إلا واحدا واحدا، وأما نحن فلا نرى بأسا أن نتوضأ جماعة. قال: فتوضأنا جميعا في طشت واحد.
From him, from Abdul Rahman Bin Abu Dawood who said,
‘We had dinner in the presence of Abu Abdullah-asws, so they brought the washing tray. So he-asws said: ‘As for you, O people of Al-Kufa, you should not perform ablution except for one by one, and as for us, and we-asws do not see any problem if we perform ablution together’. He (the narrator) said, ‘So we performed ablution together in one tray’.[1538]
عنه، عن أبى الخزرج الحسين بن الزبرقان، عن فضيل بن عثمان، قال: سمعت أبا عبد الله (ع) يقول: اتخذوا في أشنانكم السعد، فانه يطيب الفم ويزيد في الجماع.
From him, from Abu Al Khazraj Al Husayn Bin Al Zabarqan, from Fazeyl Bin Usman who said,
‘I heard Abu Abdullah-asws saying, ‘Take to in your washing of the mouth with Cyprus (a herb), for it is good for the mouth, and increases (strength) regarding the reproduction’.[1539]
عنه، عن نوح بن شعيب، عن نادر الخادم، قال: كان أبو الحسن (ع) إذا توضأ بالاشنان أدخله في فيه فيطعم به ثم يرمى عنه.
From him, from Nuh Bin Shuayb, from Nadir Al Khadim who said,
‘Abu Al-Hassan-asws, whenever he-asws performed ablution with the washing of the mouth with cyperus (a herb), entered it into his-asws mouth, so he-asws ate some of it, then threw it’.[1540]
عنه، عن بعض من رواه، عمن شهد أبا جعفر الثاني (ع) يوم قدم المدينة تغدى معه جماعة فلما غسل يديه من الغمر مسح بهما رأسه ووجهه قبل أن يمسحهما بالمنديل وقال: ” اللهم اجعلني ممن لا يرهق وجهه قتر ولا ذلة “.
From him, from someone who reported it,
(It has been narrated) from the one who saw Abu Ja’far-asws the 2nd the day he-asws proceeded to Al-Medina. A group had dinner with him-asws, so when he-asws washed his-asws hands from the immersion, wiped his-asws head and his-asws face with the two hands, before he-asws dried them with the hand towel, and said: ‘O Allah-azwj! Make me to be from the one whose face is neither covered with stinginess nor disgrace’.
قال: وفى حديث آخر يروى عن النبي صلى الله عليه وآله قال: قال: إذا اغتسلت يدك بعد الطعام فامسح وجهك وعينيك قبل أن تمسح بالمنديل وتقول: اللهم إنى أسألك الزينة، والمحبة وأعوذ بك من المقت والبغضة
He (the narrator) said, ‘And in another Hadeeth reported from the Prophet-saww having said: ‘When you wash your hand after the food, so wipe your face and your eyes before you wipe with the hand towel, and say, ‘O Allah-azwj! I ask You-azwj for the adornment, and the love, and I seek Refuge with You-azwj from the hatred and detestation’.[1541]
31 – باب مالا يجب فيه الوضوء
Chapter 31 – With regards to what the ablution is not Obligatory
عنه، عن أبيه، عن القاسم بن محمد، عن الحسين بن أبى العلاء قال: سألت أبا عبد الله (ع) عن الوضوء بعد الطعام؟ – فقال: إن رسول الله صلى الله عليه وآله كان يأكل فجاء ابن أم مكتوم وفى يد رسول الله صلى الله عليه وآله كتف يأكل منها، فوضع ما كان في يده منها ثم قام إلى الصلوة ولم يتوض فليس فيه طهور.
From him, from his father, from Al Qasim Bin Muhammad, from Al Husayn Bin Abu Al A’ala who said,
‘I asked Abu Abdullah-asws about the Ablution after the food? So he-asws said: ‘Rasool-Allah-saww was eating, so Ibn Umm Maktoum came over, and in the hand of Rasool-Allah-saww was a shoulder bone he-saww was eating from it. So he-saww placed down what was in his-saww hand, then arose for the Prayer, and did not perform ablution. So there was no cleaning with regards to it’.[1542]
عنه، عن عثمان بن عيسى، عن سماعة بن مهران، قال: سألت أبا عبد الله (ع) عمن أكل لحما أو شرب لبنا هل عليه وضوء؟ – قال: لا، قد أكل رسول الله صلى الله عليه وآله كتف شاة ثم صلى ولم يتوضأ.
From him, from Usman Bin Isa, from Sama’at Bin Mahran who said,
‘I asked Abu Abdullah-asws about the one who eats meat or drinks milk – is there ablution upon him?’ He-asws said: ‘No. Rasool-Allah-saww had eaten a shoulder of a sheep, then Prayed, and did not perform Ablution’.[1543]
عنه، عن حماد بن عيسى، عن يعقوب بن شعيب، عن أبى بصير، قال: سألت أبا عبد الله (ع) أيتوضأ من ألبان الابل؟ – قال: لا ولا من الخبز واللحم.
From him, from Hamaad Bin Isa, from Yaqoub Bin Shuayb, from Abu Baseer who said,
‘I asked Abu Abdullah-asws, ‘Should we perform ablution from (having drunk) the milk of the camel?’ He-asws said: ‘No, nor from the bread and the meat’.[1544]
عنه، عن ابن العزرمى (ع) عن زينب بنت أم سلمة، قالت: أتى رسول الله صلى الله عليه وآله بكتف شاة، فأكل منها وصلى ولم يمس ماء.
From him, from Ibn Al Azramy,
(It has been narrated) from Zaynab daughter of Umm Salma-as who said, ‘Rasool-Allah-saww came with a shoulder of a sheep, so he-saww ate from it and Prayed, and did not touch the water’.[1545]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن أبيه، عن على بن الحسين (ع) عن زينب بنت أم سلمة، عن أم سلمة قالت: إن رسول الله صلى الله عليه وآله أتى بكتف شاة فأكل منها ثم أذن بالعصر فصلى ولم يمس ماء.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Ali-asws Bin Al-Husayn-asws, from Zaynab daughter of Umm Salma-as, from Umm Salma-as having said: ‘Rasool-Allah-saww came with a shoulder of a sheep, so he-saww ate from it, then proclaimed the call for the Asr Prayer. So he-saww Prayed and did not touch the water’.[1546]
عنه، عن أبيه، عن النضر بن سويد، عن هشام بن سالم، عن سليمان بن خالد، قال: سألت أبا عبد الله (ع) هل يتوضأ من الطعام أو من شرب اللبن؟ – قال: لا.
From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Saalim, from Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws, ‘Is there ablution to be performed from the food or from drinking the milk?’ He-asws said: ‘No’.[1547]
32 – باب نوادر في الوضوء
Chapter 32 – Miscellaneous – regarding the ablution
عنه، عن أبيه، عن عبد الله بن فضل النوفلي، عن شعيب العقرقوفى، قال تغديت مع أبى عبد الله (ع) فما غسل يده قبل ولا بعد.
From him, from his father, from Abdullah Bin Fazal Al Nowfaly, from Shuayb Al Aqarquqy who said,
‘I had dinner with Abu Abdullah-asws, so he-asws neither washed his-asws hands before, nor after’ (to demonstrate it’s not obligatory).[1548]
عنه، عن سليمان بن جعفر الجعفري، قال: قال أبو الحسن (ع): ربما أتى بالمائدة فأراد بعض القوم أن يغسل يده فيقول: من كانت يده نظيفة فلم يغسلها فلا – بأس أن يأكل من غير أن يغسل يده.
From him, from Suleyman Bin Ja’far Al Ja’fary who said,
‘Abu Al-Hassan-asws said: ‘Sometimes the Imam-asws came with the meal, so one of the people wanted to wash his hands, so he-asws said, ‘The one whose hand was clean, so he does not need to wash it, for there is no problem that he eats without having washed his hands’.[1549]
عنه، عن أبيه، عن ابن أبى عمير، عن إبراهيم بن عبد الحميد، عن الوليد بن صبيح، قال: تعشينا عند أبى عبد الله (ع) ليلة جماعة، فدعا بوضوء، فقال: تعال حتى نخالف المشركين الليلة نتوضأ جميعا.
From him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh who said,
‘We ate food in the presence of Abu Abdullah-asws on Friday night, so he-asws called for the ablution, so he-asws said: ‘Come, until we oppose the Polytheists all night[1550]. Let us perform ablution together’.[1551]
33 – باب التمندل لوضوء الصلوة والطعام
Chapter 33 – The hand towel for ablution of the Prayer and the food
عنه، عن أبيه، عن محمد بن أبى عمير، عن مرازم، قال: رأيت أبا الحسن إذا توضأ قبل الطعام لم يمس المنديل، وإذا توضأ بعد الطعام مس المنديل.
From him, from his father, from Muhammad Bin Abu Umeyr, from Marazam who said,
‘I saw Abu Al-Hassan-asws, when he-asws performed ablution before the food, (the Imam-asws) did not wipe with the hand towel, but when he-asws performed ablution after the food, (the Imam-asws) wiped with the hand towel’.[1552]
عنه، عن ابن فضال، عن أبى المغرا حميد بن المثنى العجلى، عن زيد الشحام، عن أبى عبد الله (ع) أنه كره أن يمسح الرجل يده بالمنديل وفيها شئ من الطعام تعظيما للطعام حتى يمصها، أو يكون إلى جانبه صبى فيمصها.
From him, from Ibn Fazaal, from Abu Al Magra Hameed Bin Al Masny Al Ajaly, from Zayd Al Shaham,
(Imam) Abu Abdullah-asws (said that) he-asws dislike the man who wiped his hand with the hand towel and in it (his hand) was something from the food, in reverence for the food until he licks it, or there happens to be a boy by his side, so he licks it’.[1553]
عنه، عن أبيه، عن على بن النعمان، عن منصور بن حازم، قال: سألت أبا عبد الله (ع) عن الرجل يمسح وجهه بالمنديل؟ – قال: لا بأس به.
From him, from his father, from Ali Bin Al No’man, from Mansour Bin Hazam who said,
‘I asked Abu Abdullah-asws about the man who wiped his face with the hand towel?’ He-asws said: ‘There is no problem in it’.[1554]
عنه، عن أبيه، عمن ذكره، عن عبد الله بن سنان، قال: سألت أبا عبد الله (ع) عن التمندل عبد الوضوء؟ – فقال. كان لعلى (ع) خرقة في المسجد ليس إلا للوجه يتمندل بها.
From him, from his father, from the one who mentioned it, from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about the wiping cloth for the ablution?’ So he-asws said: ‘There was for Ali-asws, a rag in the Masjid, it was not for (anything else) except for his-asws faced to be wiped by it’.[1555]
وباسناده قال: كانت لعلى (ع)، خرقة يعلقها في مسجد بيته لوجهه، إذا توضأ يتمندل بها.
And by his chain, the Imam-asws said: ‘There was for Ali-asws, a rag hung in the Masjid to be utilised for his-asws face. Whenever he-asws performed ablution, he-asws used to wipe with it’.[1556]
عنه، عن الوشاء، عن محمد بن سنان، عن أبى عبد الله (ع) قال: كان لامير المؤمنين (ع) خرقة، يمسح بها وجهه إذا توضأ للصلوة، يعلقها على وتد ولا – يمسها غيره.
From him, from Al Washa, from Muhammad Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘There used to be a rag for Amir Al-Momineen-asws. He-asws wiped his face with it whenever he-asws performed ablution for the Prayer. It was hung upon a wedge, and no one else wiped with it’.[1557]
عنه، عن إبراهيم بن محمد الثقفى، عن على بن المعلى البغدادي، عن إبراهيم بن محمد بن حمران، عن أبيه، عن أبى عبد الله (ع) قال: من توضأ فتمندل كانت له حسنة، ومن توضأ ولم يتمندل حتى يجف وضوءه كانت له ثلاثون حسنة.
From him, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moala Al Baghdady, from Ibrahim Bin Muhammad Bin Hamran, from his father,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who performs ablution, so the wiping for him is one Reward; and the one who performs ablution and does not wipe until his ablution dries up, there would be for him, thirty Rewards’.[1558]
عنه، عن الفضل بن المبارك، عن الفضل بن يونس قال: لما تغدى عندي أبو الحسن (ع) أتى بمنديل ليطرح على ثوبه، فأبى أن يلقيه على ثوبه.
From him, from Al Fazal Bin Al Mubarak, from Al Fazal Bin Yunus who said,
‘When Abu Al-Hassan-asws had dinner with me, I gave him a hand towel to be placed upon his-asws clothes (as a napkin), but the Imam-asws refused to hang it upon his-asws clothes’.[1559]
عنه، عن أبيه، عن محمد بن سنان، عن العلاء بن الفضيل، عن أبى – عبد الله (ع) قال: إذا توضأ أحدكم ولم يسم كان للشيطان في وضوءه شرك وإن أكل أو شرب أو لبس وكل شئ صنعه ينبغى له أن يسمى عليه، فان لم يفعل كان للشيطان فيه شرك.
From him, from his father, from Muhammad Bin Sinan, from Al A’ala Bin Al Fazeyl,
Abu Abdullah-asws has said: ‘When one of you performs ablution and does not Name (recite Bismillah), there would be an association of the Satan-la in his ablution. But if he were to eat, or drink, or wear, and everything he does, it is befitting that he Names (recites Bismillah) over it, for if he were not to do it, there would be for the Satan-la, an association in it’.[1560]
عنه، عن أبى عبد الله البرقى، عن فضالة بن أيوب، عن داود بن فرقد، رفعه إلى أمير المؤمنين (ع) أنه قال: ضمنت لمن سمى الله تعالى على طعام أن لا يشتكى منه، فقال ابن الكوا: يا أمير المؤمنين (ع)، لقد أكلت البارحة طعاما فسميت عليه فأذاني، فقال أمير المؤمنين (ع): أكلت ألوانا فسميت على بعضها ولم تسم على كل لون يالكع.
From him, from Abu Abdullah Al Barqy, from Fazalat Bin Ayoub, from Fawood Bin Farqad,
Amir Al-Momineen-asws having said: ‘I-asws guarantee to the one who Names Allah-azwj the High upon food that he would not complain from it’. So Ibn Al-Kawa said, ‘O Amir Al-Momineen-asws! I had eaten food yesterday, so I Named (Allah-azwj) over it, but it harmed me’. So Amir Al-Momineen-asws said: ‘You ate a variety, so you Named upon one of it and did not Name over every type (of food) you ate, senseless (attitude towards eating)’.[1561]
عنه، عن أبيه، عن حماد بن عيسى، عن مسمع أبى سيار قال: قلت لابي ” عبد الله (ع)، إنى أتخم، قال: سم، قلت: قد سميت، قال: فلعلك تأكل ألوان الطعام؟ – قلت: نعم، قال: فتسمى على كل لون؟ – قلت: لا، فقال: من ههنا تتخم.
From him, from his father, from Hamaad Bin Isa, from Masma Abu Sayaar who said,
‘I said Abu Abdullah-asws, ‘I overate’. The Imam-asws said: ‘Name (Bismillah)’. I said, ‘I had Named’. He-asws said: ‘So, perhaps you ate a variety of the foods’. I said, ‘Yes’. The Imam-asws said: ‘So you Named over every type?’ I said, ‘No’. So he-asws said: ‘(It is) from here that you overate’.[1562]
34 – باب القول قبل الطعام وبعده
Chapter 34 – The Words before the food and after it
عنه، عن الحسن بن على الوشاء، عن أبى أسامة، عن أبى خديجة، عن أبى عبد الله (ع) قال: إن أبى أتاه أخوه عبد الله بن على يستأذن لعمر وبن عبيد وواصل وبشير الرحال فأذن لهم، فلما جلسوا قال: ما من شئ إلا وله حد ينتهى إليه، فجئ بالخوان فوضع، فقالوا فيما بينهم: قد والله استمكنا منه، فقالوا له: يا أبا جعفر هذا الخوان من الشئ هو؟ – قال: نعم، قالوا: فما حده؟ – قال: حده إذا وضع قيل: ” بسم الله ” وإذا رفع قيل: ” الحمد لله ” ويأكل كل إنسان مما بين يديه ولا يتناول من قدام الآخر شيئا.
From him, from Al Hassan Bin Ali Al Washa, from Abu Asama, from Abu Khadeeja,
Abu Abdullah-asws has said: ‘My father got the permission (to see Abu Ja’far-asws) for his brother Abdullah Bin Ali, and for Umar, and Ibn Ubeyd, and Waasil, and Basheer Al-Rahaal, so they were permitted. When they were seated, The Imam-asws said: ‘There is none from the things except that there is a Limit for it ending over it’. So they came with the food and placed it. So they said with regards to what was in between them, ‘And Allah-azwj has been Invoked over it’. So they said to him-asws, ‘O Abu Ja’far-asws! These banquet, is it from the ‘things’’ (having limits). He-asws said: ‘Yes’. They said, ‘So what is its Limit?’ The Imam-asws said: ‘Its Limit is that when it is placed, it is said, ‘بسم الله’ ‘In the Name of Allah-azwj’; and when it is raised, it is said, ‘الحمد لله’ ‘The Praise is for Allah-azwj’; and every person eats from what is in front of him, and does not deal with anything else’.[1563]
عنه، عن أبيه، عن عبد الله بن الفضل النوفلي، عن الفضل بن يونس قال قلت لابي الحسن (ع) وسمعته يقول وقد أتينا بالطعام: ” الحمد لله الذى جعل لكل شئ حدا ” قلنا: ما حد هذا الطعام إذا وضع؟ – وما حده إذا رفع؟ – فقال: حده إذا وضع أن يسمى على، وإذا رفع يحمد الله عليه.
From him, from his father, from Abdullah Bin Al Fazal Al Nowfaly, from Al Fazal Bin Yunus who said,
‘I said to Abu Al-Hassan-asws and I heard him-asws saying, and the food had been brought to us: ‘The Praise is for Allah-azwj Who Made a Limit for everything’. We said, ‘What is the Limit of this food when it is placed? – and what is its Limit when it is raised?’ So Imam-asws said: ‘It’s Limit, when it is placed is that you Name (Allah-azwj) over it, and when it is raised, you Praise Allah-azwj over it’.[1564]
عنه، عن أبيه، عمن ذكره، عن أبى الحسن موسى (ع) قال: في وصية رسول الله صلى الله عليه وآله لعلى (ع): يا على إذا أكلت فقل: ” بسم الله، وإذا فرغت فقل: ” الحمد لله ” فان حافظيك لا يبرحان يكتبان لك الحسنات حتى تبعده عنك.
From him, from his father, from one who mentioned it,
Abu Al-Hassan Musa-asws having said: ‘In a bequest of Rasool-Allah-saww to Ali-asws: ‘O Ali-asws! Whenever you-asws eat, so say: ‘بسم الله’ ‘In the Name of Allah-azwj’, and when you-asws finish, so say: ‘الحمد لله’ ‘The Praise is for Allah-azwj’, for you-asws Keepers (Angels) do not leave writing the Rewards for you-asws until it (food) is distant from you-asws’.[1565]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله إذا وضعت المائدة حفها أربعة أملاك فإذا قال العبد: ” بسم الله ” قالت الملائكة: ” بارك الله لكم في طعامكم ” ثم يقولون للشيطان: ” اخرج يا فاسق لا سلطان لك عليهم “، فإذا فرغوا قالوا: ” الحمد لله رب العالمين ” قالت الملائكة، ” قوم قد أنعم الله عليهم فأدوا شكر ربهم ” فإذا لم يسم قالت الملائكة للشيطان: ” ادن يا فاسق فكل معهم ” وإذا رفعت المائدة ولم يذكر الله قالت الملائكة: ” قوم أنعم الله عليهم فنسوا ربهم “.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When the food is placed, four Angels whisper over it. So when the servant says, ‘بسم الله’ ‘In the Name of Allah-azwj!, the Angels say: ‘May Allah-azwj Bless you with regards to your food’. Then they would be saying to the Satan-la: ‘Get out! O mischievous one, there is no authority for you-la over them’. So when they are free (from eating), they say, ‘الحمد لله رب العالمين’ ‘The Praise is for Allah-azwj, the Lord-azwj of the Worlds’, the Angels say: ‘A people who have been Favoured over by Allah-azwj, so they leave the association (Shirk) of their Lord-azwj’. But, if they do not Name (Allah-azwj), the Angels say to the Satan-la: ‘Approach, O mischievous one, for you-la were with them’. And when the food is raised, and they do not mention Allah-azwj, the Angels say: ‘A people whom Allah-azwj has Favoured, so they have forgotten their Lord-azwj’.[1566]
عنه، عن أبى أيوب المدايني، عن محمد بن أبى عمير، عن حسين بن مختار، عن رجل، عن أبى عبد الله (ع) قال: إذا أكلت الطعام فقل: ” بسم الله ” في أوله وآخره فان العبد إذا سمى في طعامه قبل أن يأكل لم يأكل معه الشيطان، وإذا لم يسم أكل معه الشيطان، وإذا سمى بعدما يأكل وأكل الشيطان معه تقيأ ما كان أكل.
From him, from Abu Ayoub Al Madainy, from Muhammad Bin Abu Umeyr, from Husayn Bin Mukhtar,
A man (reports) that Abu Abdullah-asws said: ‘Whenever you eat the food, so say, ‘بسم الله’ ‘In the Name of Allah-azwj’ during its beginning as well as its ending, for if the servant, when he Names (Allah-azwj) on his food before he eats it, the Satan-la does not eat it with him. However, if he does not Name (Allah-azwj), the Satan-la eats with him. And if he Names (Allah-azwj) after having eaten, and the Satan-la has eaten with him, he-la vomits what was eaten’.[1567]
عنه، عن ابن فضال، عن أبى جميلة، عن محمد بن مروان، عن أبى عبد الله (ع) قال: إذا وضع الغداء والعشاء فقل: ” بسم الله ” قان الشيطان يقول لاصحابه: ” اخرجوا فليس ههنا عشاء ولا مبيت ” وإن هو نسى أن يسمى قال لاصحابه: ” تعالوا فان لكم هناك عشاء ومبيتا ”
From him, from Ibn Fazaal, from Abu Jameela, from Muhammad Bin Marwan,
Abu Abdullah-asws has said: ‘When the lunch and the dinner are placed, so say, ‘بسم الله’ ‘In the Name of Allah-azwj’. The Satan-la would be saying to his-la companions, ‘Get out from here, so there is neither dinner over here nor overnight boarding’. And if you forget to Name (Allah-azwj), he-la says to his -la companions, ‘Come! For there is over there dinner as well as boarding overnight’.
قال: ورواه أيضا محمد بن سنان، عن حماد بن عثمان، عن ربعى بن عبد الله، عن الفضيل، عن أبى عبد الله (ع) مثله. وزاد فيه ” فقال: إذا توضأ أحدكم ولم يسم كان للشيطان في وضوءه شرك وإن أكل أو شرب أو لبس وكل شئ صنعه ينبغى أن يسمى عليه، فان لم يفعل كان للشيطان فيه شرك “.
He (the narrator) said, ‘And it has been reported as well by Muhammad Bin Sinan, from Hamaad Bin Usmaan, from Rabi’e Bin Abdullah, from Al Fazeyl,
(It has been narrated) from Abu Abdullah-asws, similar to it and there is an addition in it, he-asws having said: ‘When one of you performs ablution and does not Name (Allah-azwj), there would be for the Satan-la, in his ablution, an association. And if he were to eat, or drink, or wear, and everything he does, it is befitting that he Names (Allah-azwj) over it. So if he were not to do it, there would be for the Satan-la an association in it’.[1568]
عنه، عن أبيه، عن ابن فضال، عن أبى جميلة، عن زيد الشحام عن أبى – عبد الله (ع) قال: إذا توضأ أحدكم أو أكل أو شرب أو لبس لباسا ينبغى له أن يسمى عليه، فان لم يفعل كان للشيطان فيه شرك.
From him, from his father, from Ibn Fazal, from Abu Jameela, from Zayd Al Shaham,
Abu Abdullah-asws has said: ‘When one of you performs ablution, or eats, or drinks, or wears a cloth, it is befitting that he should Name (Allah-azwj) over it. So if he were not to do it, there would be for the Satan-la, an association in it’.[1569]
عنه، عن أبيه، عن محمد بن أبى عمير، عن على بن أبى حمزة، عن أبى – بصير، عن أبى عبد الله (ع) قال: إذا وضع الخوان فقل: ” بسم الله ” وإذا أكلت فقل: ” بسم الله ” في أوله وآخره، وإذا رفع الخوان فقل: ” الحمد لله “.
From him, from his father, from Muhammad Bin Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer,
Abu Abdullah-asws has said: ‘Whenever the food is placed, so say, ‘بسم الله’ ‘In the Name of Allah-azwj’. And when you eat, so say, ‘بسم الله’ ‘In the Name of Allah-azwj’ at the beginning of it and at its end. And when it is raised, so say, ‘الحمد لله’ ‘The Praise is for Allah-azwj’.[1570]
عنه، عن محمد بن عبد الله، عن عمرو المتطبب، عن أبى يحيى الصنعانى، عن أبى عبد الله (ع) قال: كان على بن الحسين (ع) إذا وضع الطعام بين يديه قال: ” اللهم هذا من منك وفضلك وعطاياك، فبارك لنا فيه وسوغناه، وارزقنا خلفا إذا أكلناه ورب محتاج إليه رزقت وأحسنت، اللهم اجعنالك من الشاكرين ” وإذا رفع الخوان قال: ” الحمد لله الذى حملنا في البر والبحر ورزقنا من الطيبات وفضلنا على كثير من خلقه (أو ممن خلق) تفضيلا “.
From him, from Muhammad Bin Abdullah, from Amro Al Mutabbab, from Abu Yahya Al Sana’any,
Abu Abdullah-asws has said: ‘Whenever food was placed in front of him-asws, Ali-asws Bin Al-Husayn-asws used to say: ‘O Allah-azwj! This is from You-azwj and Your-azwj Grace, and Your-azwj Gift. Therefore, Bless for us-asws in it and Allow it for us-asws, and Sustain us-asws afterwards when we-asws have eaten it, and Make us-asws to be needy for its sustenance and goodness. O Allah-azwj Make us-asws to be from the thankful ones’. And whenever the meal was raised, the Imam-asws would say: ‘The Praise is for Allah-azwj Who Carried us in the land and the sea and sustained us-asws from the good things, and Graced us-asws abundantly from His-azwj creatures (or ‘from the ones He-azwj Created), with abundant Grace’.[1571]
عنه، عن ابن فضال، عن عبد الله بن سنان، عن أبيه، قال: قال أبو عبد الله (ع) يا سنان من قدم إليه طعام فأكله، فقال: ” الحمد لله الذى رزقني بلا حول ولا قوة منى ” غفر له قبل أن يقوم (أو قال: ” قبل أن يرفع طعامه “).
From him, from Ibn Fazal, from Abdullah Bin Sinan, from his father who said,
‘Abu Abdullah-asws said: ‘O Ibn Sinan! The one to whom food is forwarded, so he should eat and say, ‘The Praise is for Allah-azwj Who Sustained us without any strength or might from me’. Allah-azwj would Forgive him before he rises’ (or said: ‘Before the food is raised’)’.[1572]
عنه، عن أبيه، عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبى عبد الله (ع) عن أبيه (ع) قال: قال أمير المؤمنين (ع): من أكل طعاما فليذكر اسم الله عليه فان نسى ثم ذكر الله بعده تقيأ الشيطان ما أكل واستقبل الرجل طعامه.
From him, from his father, from Muhammad Bin Yahya, from Gayas Bin Ibrahiim,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘The one who eats food so he should mentioned the Name of Allah-azwj over it. So if he forgets then mentions it afterwards, the Satan-la vomits what he-la had eaten and the man would welcome his food’.[1573]
عنه عن القاسم بن يحيى، عن جده، عن ابن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): أكثروا ذكر الله على الطعام ولا تلغطوا فيه فانه نعمة من الله ورزق من رزقه يجب عليكم شكره وحمده.
From him, from Al Qasim Bin Yahya, from his grandfather, from Ibn Muslim,
Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Frequent the mention of Allah-azwj over the food and do not express dissatisfaction in it, for it is a Bounty from Allah-azwj and a sustenance from His-azwj sustenance. It is Obligatory that you should Thank Him-azwj and Praise Him-azwj’.[1574]
عنه، قال: حدثنى أبى، عن حماد بن عيسى، عن ربعى بن عبد الله، عن فضيل بن يسار، عن أبى عبد الله (ع) قال: إذا أكلت أو شربت فقل: ” الحمد لله “.
From him, from his father, from Hamaad Bin Isa, from Rabi’e Bin Abdullah, from Fazeyl Bin Yasser,
Abu Abdullah-asws has said: ‘Whenever you eat or drink, so say, ‘The Praise is for Allah-azwj.’[1575]
عنه، عن أبى عبد الله البرقى، عن النضر بن سويد، عن القاسم بن سليمان، عن جراح المدايني، قال: قال أبو عبد الله (ع): اذكر اسم الله على الطعام والشراب، فإذا فرغت فقل: ” الحمد لله الذى يطعم ولا يطعم “.
From him, from Abu Abdullah Al Barqy, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarah Al Madainy who said,
‘Abu Abdullah-asws said: ‘Mention the Name of Allah-azwj upon the food and the drink. So when you are free from it, so say, ‘The Praise is for Allah-azwj Who Feeds and it not fed’.[1576]
عنه، عن أبيه، عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبى عبد الله، عن أبيه، عن على (ع) قال: من ذكر اسم الله على الطعام لم يسأل عن نعيم ذلك الطعام أبدا.
From him, from his father, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws, from his father, from Ali-asws having said: ‘The one who mentions the Name of Allah-azwj upon the food, would not be Question about the Bounty of that food, ever’.[1577]
عنه، عن أبيه، عن عبد الله العزرمى، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع) من ذكر اسم الله على طعام أو شراب في أوله وحمد الله في آخره لم يسأل عن نعيم ذلك الطعام أبدا.
From him, from his father, from Abdullah Al Azramy,
(It has been narrated) from Abu Abdullah-asws that Amir Al Momineen-asws said: ‘The one who mentioned the Name of Allah-azwj upon food or drink at its beginning, and Praises Allah-azwj at its end, would not be Questioned about the Bounty of that food, ever’.[1578]
عنه، عن ابن فضال، عن ابن القداح، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الطاعم الشاكر أفضل من الصائم الصامت.
From him, from Ibn Fazaal, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws that Rasool-Allah-saww said: ‘The thankful eater is higher than the silent (unthankful) Fasting one’.[1579]
عنه، عن محمد بن على، عن أبى جميلة، عن جابر بن يزيد الجعفي، عن أبى جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: إن المؤمن ليشبع من الطعام والشراب، فيحمد الله فيعطيه الله من الاجر مالا يعطى الصائم، ان الله شاكر عليم، يحب أن يحمد.
From him, from Muhammad Bin Ali, from Abu Jameela, from Jabir Bin Yazeed Al Ju’fy,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The Believer satiates from the food and the drink, so he Praises Allah-azwj. Therefore Allah-azwj Gives him from the Recompense what He-azwj does not Give to the Fasting one. Allah-azwj is Appreciative, All-Knowing. He-azwj Loves that He-azwj be Praised’.[1580]
عنه، عن موسى بن القاسم، عن صفوان بن يحيى، عن كليب الصيداوي، عن أبى عبد الله (ع) قال: إن الرجل المسلم إذا أراد أن يطعم طعاما فأهوى بيده وقال: ” بسم الله والحمد لله رب العالمين ” غفر الله له قبل أن يصير اللقمة إلى فيه.
From him, from Musa Bin Al Qasim, from Safwan Bin Yahya, from Kaleyb Al Saydawi,
Abu Abdullah-asws has said: ‘When a Muslim man wants to feed the food, he should gesture by his hand and say, ‘بسم الله والحمد لله رب العالمين’ ‘In the Name of Allah-azwj, and Praise is for Allah-azwj Lord-azwj of the Worlds’. Allah-azwj would Forgive him before the morsel comes to his mouth’.[1581]
عنه، عن بعض أصحابنا، عن الاصم عن عبد الله بن سنان، عن أبيه، عن أبى عبد الله (ع) قال: قال لى: يا سنان من قدم إليه طعام، فأكله وقال: الحمد لله رب العالمين الذى رزقنيه بلا حول منى ولا قوة ” غفر الله له قبل أن يقوم (أو قال: ” قبل أن يرفع طعامه “)
From him, from one of our companions, from Al Asam, from Abdullah Bin Sinan, from his father,
(The narrator says) Abu Abdullah-asws said to me: ‘The one to whom the food is forwarded, so he should eat it and say, ‘الحمد لله رب العالمين الذى رزقنيه بلا حول منى ولا قوة’ ‘The Praise is for Allah-azwj, Lord-azwj of the Worlds Whom Sustains without any might or strength from me’ – Allah-azwj would Forgive him before he arises’ (or said: ‘Before the food is raised’)’.[1582]
عنه، عن محمد بن على، عن سليمان بن سفيان، عن موسى العطار، عن جعفر بن عثمان الرواسى، عن سماعة بن مهران، قال: قال أبو عبد الله (ع): يا سماعة أكلا وحمدا لا أكلا وصمتا.
From him, from Muhammad Bin Ali, from Suleyman Bin Sufyan, from Musa Al Ataar, from Ja’far Bin Usman Al Rawasy, from Sama’at Bin Mahran who said,
‘Abu Abdullah-asws said: ‘O Sama’at! Eat and Praise. Do not eat and be silent’.[1583]
عنه، عن يعقوب بن يزيد، عن أحمد بن محسن الميثمى، رفعه قال: كان رسول الله صلى الله عليه وآله إذا وضعت المائدة بين يديه قال: سبحانك اللهم ما أحسن ما أثبت لنا، سبحانك ما أكثر ما تعطينا، سبحانك ما أكثر ما تعافينا، اللهم أوسع علينا وعلى فقراء المسلمين.
From him, from Yaqoub Bin Yazeed, from Ahmad Bin Mohsin Al Maysamy raising it, referring to the Rasool-Allah-saww
Whenever the meal was placed in front of Rasool-Allah-saww, (Rasool-Allah-saw would) say: ‘Glory be to You-azwj! O Allah-azwj! How good is what has been placed for us-saww! Glory be to You-azwj! How abundant is what has been Given to us-saww! Glory be to You-azwj! How abundant is the restoration of our-saww health! O Allah-azwj! Expand (sustenance) upon us-saww and upon the poor Muslims’.[1584]
عنه، عن أبى عبد الله البرقى، عن صفوان بن يحيى، عن معاوية بن وهب عن أبى حمزة، عن على بن الحسين (ع) أنه كان إذا اطعم قال: الحمد لله الذى أطعمنا، وسقانا، وكفانا، وأيدنا، وآوانا، وأنعم علينا، وأفضل، الحمد لله الذى يطعم ولا يعطم ”
From him, from Abu Abdullah Al Barqy, from Safwan Bin Yahya, from Muawiya Bin Wahab, from Abu Hamza,
(It has been narrated) Ali-asws Bin Al-Husayn-asws having said whenever he-asws ate: ‘The Praise is for Allah-azwj Who Feeds us-asws, and Quenches us-asws, and Suffices us-asws, and Supports us-asws, and Harbours us-asws, and Favours us-asws, and Preferred (us-asws). The Praise is for Allah-azwj Who Feeds and is not fed’.
قال: ورواه إسماعيل بن مهران، عن أيمن بن محرز، عن أبى حمزة ومحمد بن على، عن أحمد بن محسن الميثمى، عن مهزم، عن رجل، عن أبى جعفر (ع) قال: كان رسول الله صلى الله عليه وآله إذا رفعت المائدة قال: ” اللهم أكثرت وأطبت فباركه، وأشبعت وأرويت فهنئه، الحمد لله الذى يطعم ولا يطعم.
He (the narrator) said, ‘And Ismail Bin Mahran reported, from Ayman Bin Mahraz, from Abu Hamza and Muhammad Bin Ali, from Ahmad Bin Mohsin Al Maysami, from Mahzam, from a man,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww, when the meal was raised, said: ‘O Allah-azwj! You-azwj have Made it to be abundant, and good, so Bless it, and You-azwj have Satiated me-saww, and Quenched me-as, so Make it to be welcoming. The Praise is for Allah-azwj Who Feeds and is not fed’.[1585]
عنه، عن بعض أصحابنا، عن على بن أسباط، عن عمه يعقوب أو غيره، رفعه قال: كان أمير المؤمنين (ع) يقول: ” اللهم إن هذا من عطائك فبارك لنا فيه وسوغناه و أخلف لنا خلفا لما أكلناه أو شربناه من غير حول منا ولا قوة، رزقت فأحسنت فلك الحمد رب اجعلنا من الشاكرين ” وإذا فرغ قال: ” الحمد الله الذى كفانا وأكرمنا، وحملنا في البر والبحر، ورزقنا من الطيبات، وفضلنا على كثير ممن خلق تفضيلا، الحمد لله الذى كفانا المؤنة وأسبغ علينا “.
From him, from one of our companions, from Ali Bin Asbaat, from his uncle Yaqoub or someone else, raising it, said:
‘Amir Al-Momineen-asws was saying: ‘O Allah-azwj! This is from Your-azwj Gifts, therefore Bless in it for us-asws, and Allow it for us-asws, and let it remain for us-asws afterwards what we-asws have eaten and drunk without any might or strength from us-asws. You-azwj Sustain, therefore Make it good. For You-azwj is the Praise. Lord-azwj! Make us-asws to be from the thankful ones’.
And when Amir Al-Momineen-asws was free (from the meal), he-asws said: ‘The Praise is for Allah-azwj Who Sufficed us-asws and Honoured us-asws, and Carried us in the land and the sea, and Sustained us from the good things, and Preferred us-asws over numerous ones from the creatures with abundance Grace. The Praise is for Allah-azwj Who Sufficed us-asws for the supply and Bestowed it upon us-asws’.[1586]
عنه، عن أبيه، عن حماد بن عيسى، عن الحسن بن المختار، عن أبى بصير، قال: تغديت مع أبى جعفر (ع) فلما وضعت المائدة قال: ” بسم الله ” فلما فرغ قال: ” الحمد لله الذى أطعمنا وسقانا، ورزقنا وعافانا، ومن علينا بمحمد (صلى الله عليه وآله) وجعلنا مسلمين “.
From him, from his father, from Hamaad Bin Isa, from Al Hassan Bin Al Mukhtar, from Abu Baseer who said,
‘I ate with Abu Ja’far-asws. So when the meal was placed, he-asws said: ‘بسم الله’ ‘In the Name of Allah-azwj’. So when he-asws was free, (the Imam-asws) said: ‘The Praise is for Allah-azwj Who Fed us-asws, and Quenched us-asws, and Sutsained us-asws, and Restored our-asws health, and Favoured upon us-asws with Muhammad-saww and Made us-asws to be Muslims (submitters)’.[1587]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع)، قال: قال: ” الحمد لله الذى أشبعنا في جائعين، وأروانا في طمآنين، وكسانا في عارين، و آوانا في ضاحين، وحملنا في راجلين، وآمننا في خائفين، وأخدمنا في عانين،
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim, from Abu Abdullah-asws having said: ‘The Praise is for Allah-azwj Who Satiated us in our two hungers (day and night), and Quenched us in our two thirsts, and Clothed us in our two nakedness (front and back), and Supported us in our two periods (heat and shade) and Carried us regarding our two feet, and Secured us during out two fears (world and Hereafter), and took Care of us in our two sufferings’.
قال: وروى بعضهم: ” وأظلنا في ضاحين “.
He (the narrator) said, ‘And some of the have reported: ‘And Shaded us in two periods (night and day).[1588]
عنه، عن القاسم بن يحيى، عن جده، عن أبى بكر، قال: كنا عند أبى عبد الله (ع) فأطعمنا ثم رفعنا أيدينا، فقلنا: ” الحمد لله ” فقال أبو عبد الله (ع): ” ذا منك اللهم وبمحمد رسولك، اللهم لك الحمد، اللهم لك الحمد، صل على محمد وأهل بيته “.
From him, from Al Qasim Bin Yahya, from his grandfather, from Abu Bakr who said,
‘We were in the presence of Abu Abdullah-asws. So we were fed, then we raised our hands (finished eating), so we said, ‘الحمد لله’ ‘The Praise is for Allah-azwj’. So Abu Abdullah-asws said: ‘That was from You-azwj, O Allah-azwj and by Muhammad-saww, Your-azwj Rasool-saww. O Allah-azwj! For Your is the Praise. O Allah-azwj! For You-azwj is the Praise. Send Blessings upon Muhammad-saww and the People-asws of his-saww Household’.[1589]
عنه، عن ابن أبى نجران، عن عاصم بن حميد، عن محمد بن مسلم، عن أبى – جعفر (ع) قال: كان سلمان إذا رفع يده من الطعام قال: ” اللهم أكثرت وأطبت فزد، وأشبعت وأرويت فهنئه “.
From him, from Ibn Abu Najran, from Aasim Bin Hameed, from Muhammad Bin Muslim,
Abu Ja’far-asws has said: ‘Whenever Salman-as raised his-as hand from the food, said, ‘O Allah-azwj! You-azwj have Made it to be abundant, and Bettered it, so Increase, and You-azwj Satiated me-as and Quenched me-as, so Make it to be welcoming’.[1590]
عنه، عن الحسن بن على بن فضال، عن ابى بكير، عن عبيد بن زرارة، قال: أكلت مع أبى عبد الله (ع) طعاما، فما أحصى كم مرة قال: ” الحمد لله الذى جعلني أشتهيه “.
From him, fro Al HassanBin Ali Bin Fazal, from Abu Bakr, from Ubeyd Bin Zarara who said,
‘I ate food with Abu Abdullah-asws, and I could not count how many times he-asws said: ‘The Praise is for Allah-azwj Who Made me-asws desire it’.[1591]
عنه، عن محمد بن على، عن عبيس بن هشام، عن الحسين بن أحمد – المنقرى، عن يونس بن ظبيان، قال: كنت مع أبى عبد الله (ع) فحضر وقت العشاء فذهبت أقوم، فقال: اجلس يا عبد الله، فجلست حتى وضع الخوان، فسمى حين وضع الخوان، فلما فرغ قال: ” الحمد لله اللهم هذا منك وبمحمد صلى الله عليه وآله “.
From him, from Muhammad Bin Ali, from Ubeys Bin Hisham, from Al Husayn Bin Ahmad Al Manqary, from Yunus Bin Zibyan who said,
‘I was with Abu Abdullah-asws, so the time for the Isha (Prayer) presented itself. So I wanted to get-up, so the Imam-asws said: ‘Be seated, O Abdullah!’ So I sat down until the meal was placed. So he-asws Named (Allah-azwj) when the meal was placed. So when he-asws was free (from the meal), he-asws said: ‘الحمد لله اللهم هذا منك وبمحمد صلى الله عليه وآله’ ‘The Praise is for Allah-azwj. This is from You-azwj, and by Muhammad-saww’.[1592]
عنه، عن الحسن بن على بن فضال، عن داود بن فرقد، أظنه عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع) ضمنت لمن سمى على طعامه أن لا يشتكى منه، فقال ابن الكواء: يا أمير المؤمنين لقد أكلت البارحة طعاما فسميت عليه فأذاني فقال: لعلك أكلت ألوانا فسميت على بعضها ولم تسم على بعض يالكع.
From him, from Al Hassan Bin Ali Bin Sazaal, from Dawood Bin Farqad, he thinks it is,
Abu Abdullah-asws has narrated that Amir Al-Momineen-asws said: ‘I-asws guarantee to the one who Names (Allah-azwj) over his food that he would not complain from it’. So Ibn Al-Kawa said, ‘O Amir Al-Momineen-asws! I had eaten food yesterday, and Named (Allah-azwj) upon it, but it harmed me’. So he-asws said: ‘Perhaps you ate a variety, so you Named over some of it, and did not over some, (how) silly’.[1593]
عنه، عن أبيه، عن حماد بن عيسى، عن مسمع بن عبد الملك، قال: قلت لابي عبد الله (ع) إنى أتخم، فقال: أتسمى؟ – قلت: إنى قد سميت فقال: لعلك تأكل ألوانا؟ – فقلت: نعم، قال: تسمى على كل لون؟ – قلت: لا، قال: فمن ثم تتخم.
From him, from his father, from Hamaad Bin Isa, from Masma’a Bin Abdul Malik who said,
‘I said to Abu Abdullah-asws, ‘I overate’. So he-asws said: ‘Did you Name (Allah-azwj’. I said, ‘I had Named’. So he-asws said: ‘Perhaps you ate the variety?’ So I said, ‘Yes’. He-asws said: ‘You Named upon each variety?’ I said, ‘No’. He-asws said: ‘So it is then, that you overate’.[1594]
عنه، عن أبيه، عن أبى طالب البصري، عن مسمع، قال: شكوت إلى أبى عبد الله (ع) ما ألقى من أذى الطعام إذا أكلت، فقال: لم لم تسم؟ – قلت: إنى لاسمي وإنه ليضرني!! فقال: إذا قطعت التسمية بالكلام ثم عدت إلى الطعام تسمى؟ – قلت: لا، قال: فمن ههنا يضرك، أما لو كنت إذا عدت إلى الطعام سميت ما ضرك.
From him, from his father, from Abu Talib Al Basry, from Masma’a who said,
‘I complained to Abu Abdullah-asws what I faced from the harm of the food when I ate. So he-asws said: ‘Why did you not Name (Allah-azwj)?’ I said, ‘I did Name, and it harmed me!’ So the Imam-asws said: ‘When you cut off the Naming with the speech (talking), then returned to the food, did you Name?’ I said, ‘No’. The Imam-asws said: ‘(It is) from over here than you were harmed. But, if you had Named, when you returned to the food, it would not have harmed you’.[1595]
عنه، عن ابن فضال، عن عبد الله الارجانى، عن أبى عبد الله، عن آبائه (ع) قال: قال أمير المؤمنين (ع) ما اتخمت قط فقيل له ولم؟ – قال: ما رفعت لقمة إلى فمى إلا ذكرت اسم الله عليها.
From him, from Ibn Fazal, from Abdullah Al Arjany,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘I do not overeat at all’. It was said, ‘And why not?’ Amir Al-Momineen-asws said: ‘A morsel does not get raised to my-asws mouth except that I-asws mention the Name of Allah-azwj upon it’.[1596]
عنه، عن يعقوب بن يزيد، عن أحمد بن محسن الميثمى، عن أبى مريم الانصاري، عن الاصبغ بن نباتة قال: دخلت على أمير المؤمنين (ع) وبين يديه شواء، فدعاني، وقال: هلم إلى هذا الشواء، فقلت: أنا إذا أكلته ضرنى فقال: ألا أعلمك كلمات تقولهن وأنا ضامن لك ألا يؤذيك طعام؟ – قل ” اللهم إنى أسألك باسمك خير الاسماء ملا الارض والسماء، الرحمن الرحيم، الذى لا يضر معه داء ” فلا يضرك أبدا.
From him, from Yaqoub Bin Yazeed, from Ahmad Bin Mohsin Al Maysami, from Abu Maryam Al Ansary, from Al Asbagh Bin Nabata who said,
‘I came to Ali Amir Al-Momineen-asws, and in front of him-asws was grilled (food), so he-asws invited me, and said: ‘So, to this grilled (food)’. I said, ‘Whenever I eat it, it tends to harm me’. So he-asws said: ‘Shall I-asws teach you certain words, if you were to say these, and I-asws would guarantee to you that the food would not harm you? – Say, ‘اللهم إنى أسألك باسمك خير الاسماء ملا الارض والسماء، الرحمن الرحيم، الذى لا يضر معه داء’
‘O Allah-azwj! I ask You-azwj by Your-azwj Name (which is) the best of the names of what are in the earth and the sky, the Beneficent, the Merciful, by which the illness does not harm due to it’. So it would not harm you, ever’.[1597]
عنه، عن بعض أصحابنا، عن الاصم، عن عبد الله الارجانى، عن أبى عبد الله، عن آبائه (ع)، قال: قال أمير المؤمنين (ع): ما اتخمت قط قيل: وكيف لم تتخم؟! قال: ما رفعت لقمة إلى فمى إلا ذكرت اسم الله عليها.
From him, from one of our companions, from Al Asam, from Abdullah Al Arjany,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘I do not overeat at all’. It was said, ‘And how come you-asws do not overeat?’ Amir Al-Momineen-asws said: ‘A morsel does not get raised to my-asws mouth except that I-asws mention the Name of Allah-azwj upon it’.[1598]
عنه، عن بعض أصحابنا، رفعه إلى أبى عبد الله (ع) قال: شكوت إليه التخمة، فقال: إذ فرغت فامسح يدك على بطنك، وقل: ” اللهم هنئنيه، اللهم سوغنيه، اللهم مرئنيه.
From him, from one of our companions, the narrator says
‘I complained to Abu Abdullah-asws of the overeating, so he-asws said: ‘When you are finished from it, so wipe your hand over your belly and say, ‘اللهم هنئنيه، اللهم سوغنيه، اللهم مرئنيه’ ‘O Allah-azwj! Make it to be welcoming! O Allah-azwj! Make it to be allowable. O Allah-azwj! Make it palatable’.[1599]
عنه، عن محمد بن عيسى، عن صفوان بن يحيى، عن داود بن فرقد، قال: قلت لابي عبد الله (ع) كيف أسمى على الطعام؟ – فقال: إذا اختلفت الآنية فسم على كل إناء، قلت: فان نسيت أن أسمى؟ – فقال: تقول: بسم الله في أوله وآخره.
From him, from Muhammad Bin Isa, from Safwan Bin Yahya, from Dawood Bin Farqad who said,
‘I said to Abu Abdullah-asws, ‘How shall I Name (Allah-azwj) over the food?’ So he-asws said: ‘When different pots come up, so Name over every pot’. I said, ‘So if I were to forget Naming?’ So the Imam-asws said: ‘You should say, ‘In the Name of Allah-azwj in its beginning and its end’.[1600]
عنه، عن ابن محبوب، عن عبد الرحمن بن الحجاج، قال: سمعت أبا – عبد الله (ع) يقول: إذا حضرت المائدة وسمى رجل منهم أجزأ عنهم أجمعين.
From him, from Ibn Mahboub, from Abdul Rahman Bin Al Hajaaj who said,
‘I heard Abu Abdullah-asws saying: ‘When the meal is presented, and a man among them Names (Allah-azwj, if suffices for all of them’.[1601]
35 – باب الدعاء لصاحب الطعام
Chapter 35 – The supplication for the owner of the food (host)
عنه، عن النوفلي، باسناده، قال: كان رسول الله صلى الله عليه وآله إذا طعم عند أهل بيت قال: طعم عندكم الاخيار.
From him, from Al Nowfaly, by his chain, said,
‘Whenever Rasool-Allah-saww, ate with the family, said: ‘Eating in your presence is the choicest’.[1602]
عنه، عن يعقوب بن يزيد، عن ابن أبى عمير، عن أبى عبد الله السمان، أنه حمل إلى أبى عبد الله (ع) لطفا فأكل معه منه فلما فرغ قال: ” الحمد لله ” وقال له: أكل طعامك الابرار، وصلت عليك الملائكة الاخيار.
From him, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr,
Al-Samaan (reports) that he carried some excellent (food) to Abu Abdullah-asws, So he ate with him-asws, from it. So when he-asws was free, he-asws said: ‘The Praise is for Allah-azwj’, and said to him: ‘The righteous eat your food, and the choicest Angels arrive to you’.[1603]
36 – باب الاقتصاد في الاكل ومقداره
Chapter 36 – The moderation in the eating and its measure
عنه، عن أبيه، عن عمرو بن إبراهيم، قال: سمعت أبا الحسن (ع) يقول: لو أن الناس قصدوا في الطعام لاستقامت أبدانهم.
From him, from his father, from Amro Bin Ibrahim who said,
‘I heard Abu Al-Hassan-asws saying: ‘If only the people would be moderate with regards to the food, their bodies would be straightened’.[1604]
عنه، عن القاسم بن محمد الاصفهانى، عن سليمان بن داود المنقرى، عن حفص بن غياث، عن أبى عبد الله (ع) قال: ظهر إبليس ليحيى بن زكريا (ع) وإذا عليه معاليق من كل شئ فقال له يحيى: ما هذه المعاليق يا إبليس؟ – فقال: هذه الشهوات التى أصبتها من ابن آدم، قال: فهل لى منها شئ؟ – قال: ربما شبعت فثقلتك عن الصلوة والذكر، قال يحيى: ” لله على أن لا أملا بطني من طعام أبدا “، وقال إبليس: ” لله على أن لا أنصح مسلما أبدا “،
From him, from Al Qasim Bin Muhammad Al Isfahany, from Suleyman Bin Dawood Al Manqary, from Hafs Bin Gayas,
Abu Abdullah-asws has said: ‘Iblees-la appeared unto Yahya Bin Zakariyya-as and there were all kinds of entrapments upon him. So Yahya-as said to him-la: ‘What are these entrapments upon you-la, O Iblees-la?’ So he-la said, ‘These are the desires which I-la hit the sons of Adam-as with’. He said: ‘Is there anything from these for me-as?’ He said, ‘Sometimes you-as are satiated (from hunger), so the Prayer and the Remembrance becomes heavy for you-as’. Yahya-as said: ‘By Allah-azwj! I-as shall never fill my-as belly from food, ever!’ And Iblees-la said, ‘By Allah-azwj! I-la shall never advise a Muslim, ever!’
ثم قال أبو عبد الله (ع): يا حفص لله على جعفر وآل جعفر أن لا يملؤا بطونهم من طعام أبدا، ولله على جعفر وآل جعفر أن لا يعملوا للدنيا أبدا.
Then Abu Abdullah-asws said: ‘O Hafs! By Allah-azwj! It is upon Ja’far-asws and the Progeny of Ja’far-asws that they would never completely fill their bellies from food, ever! By Allah-azwj! It is upon Ja’far-asws and the Progeny of Ja’far-asws that they would never work for the sake of the world, ever!’[1605]
عنه، عن بعض من رواه، عن أبى عبد الله (ع) قال: ليس لابن آدم بد من أكلة يقيم بها صلبه، فإذا أكل أحدكم طعاما، فليجعل ثلث بطنه للطعام، وثلث بطنه للشراب، وثلث بطنه للنفس، ولا تسمنوا كما تمن الخنازير للذبح.
From him, from one who reported it,
Abu Abdullah-asws has said: ‘It is not inevitable for the son of Adam-as to eat solids to establish his offspring with. So when one of you eats food, so he should make a third of his belly for the food, and a third of his belly for the drink, and a third of his belly for the breathing, and do not fatten yourselves like the pigs being fattened for the slaughter’.[1606]
37 – باب التواضح في المأكل والمشرب والاجتزاء بما حضر
Chapter 37 – The modesty in the food and the drink, and the satisfaction with what is present
عنه، عن أبيه، عن عبد الله بن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبى عبد الله، عن آبائه، أن عليا (ع) كان لا ينخل له الدقيق، وكان على (ع) يقول: لا تزال هذه الامة بخير ما لم يلبسوا لباس العجم، ويطعموا أطعمة العجم، فإذا فعلوا ذلك ضربهم الله بالذل.
From him, from his father, from Abdullah Bin Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws, the flour was not sifted for him-asws, and Ali-asws was saying: ‘This community would not cease to be with goodness if they do not wear the dresses of the non-Arabs, and eat the food of the non-Arabs. So if they were to do that, Allah-azwj would Strike them with humiliation’.[1607]
عنه، عن يحيى بن إبراهيم بن أبى البلاد، عن أبيه، عن بزيع بن عمرو بن بزيع، قال: دخلت على أبى جعفر (ع) وهو يأكل خلا وزيتا في قصعة سوداء مكتوب في وسطها بصفرة ” قل هو الله أحد ” فقال: ادن يا بزيع، فدنوت فأكلت معه، ثم حسا من الماء ثلاث حسيات حتى لم يبق من الخبز شئ ثم ناولنى فحسوت البقية.
From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from Bazi’e Bin Amro Bin Bazie who said,
‘I came to Abu Ja’far-asws and he-asws was eating Khala (a vinegar paste) and oil in a black bowl, in the middle of which was inscribed in yellow: ‘قل هو الله أحد’ ‘[112:1] Say, He Allah is One’. So he-asws said: ‘Come nearer, O Bazi’e! So I approached and ate with him-asws. Then he-asws sipped three sips from the water until there did not remain anything from the bread.[1608]
عنه، عن يعقوب بن يزيد، عمن ذكره، عن إبراهيم بن عبد الحميد، عن الثمالى، قال: لما دخلت على على بن الحسين (ع) دعا لى بنمرقة فطرحت فقعدت عليها، ثم أتيت بمائدة لم أر مثلها قط قال لى: ” كل ” فقلت: مالك جعلت فداك لا تأكل؟ – فقال: إنى صائم، فلما كان الليل أتى بخل وزيت فأفطر عليه، ولم يؤت بشئ من الطعام الذى قرب إلى.
From him, from Yaqoub Bin Yazeed, from the one who mentioned, from Ibrahim Bin Abdul Hameed, from Al Sumaly who said,
‘When I came up to Ali-asws Bin Al-Husayn-asws called for a cushion for me, so I placed it forward and sat upon it. Then I was brought a meal the like of which I had not seen at all. He-asws said to me: ‘Eat!’ So I said, ‘May I be sacrificed for you -asws! You-asws are not eating?’ So he-asws said: ‘I-asws am Fasting. So when it is the night, they would bring ‘Khal’ (a curry) and oil, so I will break the Fast by it, and they will not bring a food which is closest (dearest) to me-asws than it’.[1609]
عنه، عن محمد بن إسماعيل بن بزيع، عن منذر بن جعفر، عن زياد بن سوقة، عن أبى زبير المكى، عن جابر بن عبد الله، قال: جاءه قوم فأخرج لهم كسرا وخلا، وقال: سمعت رسول الله صلى الله عليه وآله يقول: ” نعم الادام الخل “.
From him, from Muhammad Bin Ismail Bin Bazi’e, from Manzar Bin Ja’far, from Ziyad Bin Sowqat, from Abu Zubeyr Al Makky,
(It has been narrated) from Jabir Bin Abdullah who said, ‘A group of people came over, so I brought out for them Kasra and Khala, and I said, ‘I heard Rasool-Allah-saww saying: ‘The best of the curries is Al-Khal (a vinegar paste)’.[1610]
عنه، عن أبيه، عن سليمان الجعفري، عن الحسن العقيلى، رفعه قال: قال رسول الله صلى الله عليه وآله: نعم الادام الخل، وكفى بالمرء سرفا أن يسخط ما قرب إليه.
From him, from his father, from Suleyman Al Ja’fary, from Al Hassan Al Aqeyli, raising it, said,
‘Rasool-Allah-saww said: The best of the pastes is Al-Khal (a vinegar paste), and it is sufficient for a person to be angry if what is near (dear) to him should be changed’.[1611]
38 – باب تقصى ما يؤكل
Chapter 38 – Investigating what is eaten
عنه، عن نوح بن شعيب، نادر الخادم، قال: أكل الغلمان فاكهة ولم – يستقصوا أكلها ورموا بها، فقال أبو الحسن (ع): سبحان الله! إن كنتم استغنيتم فان الناس لم يستغنوا، أطعموه من يحتاج إليه.
From him, from Nuh Bin Shuayb, from Nadir Al Khadim who said,
‘They boys ate the fruit and did not investigate its fruition (ripening), and threw them away, so Abu Al-Hassan-asws said: ‘Glory be to Allah-azwj! If you are needless, so the people are not needless. Feed it to the one who is needy for it’.[1612]
39 – باب كيف الاكل
Chapter 39 – How to eat
عنه، عن أبيه، عن يونس بن عبد الرحمن، عن عمرو بن جميع، عن أبى – عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يأكل بالارض.
From him, from his father, from Yunus Bin Abdul Rahman, from Amro Bin Jami’e,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww used to eat on the (level) ground’.[1613]
عنه، عن محمد بن على القاسانى، عمن حدثه، عن عبد الله بن قاسم الجعفري، قال: سمعت أبا عبد الله (ع) يقول: إذا أكلت فاعتمد على يسارك.
From him, from Muhammad Bin Ali Al Qasany, from the one who narrated it, from Abdullah Bin Qasim Al Ja’fary who said,
‘I heard Abu Abdullah-asws saying: ‘When you eat, so lean upon your left’.[1614]
عنه، عن محمد بن على، عن عبد الرحمن بن محمد، عن أبى خديجة، عن أبى عبد الله (ع) انه كان يجلس جلسة العبد ويضع يده على الارض، ويأكل بثلاثة أصابع، وقال: إن رسول الله صلى الله عليه وآله كان يأكل هكذا وليس كما يفعل الجبارون كان يأكل بأصبعيه.
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad, from Abu Khadeeja,
(It has been narrated) from Abu Abdullah-asws that whenever he-asws sat did so (like) the sitting of the slave, and placed his-asws hand upon the ground, and ate with three fingers, and said: ‘Rasool-Allah-asws used to eat like this, and not like the actions of the tyrants. Rasool-Allah-asws used to eat with his-saww fingers’.[1615]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى صغير، عن أبى عبد الله (ع) قال: قال على (ع): إذا جلس أحدكم على الطعام فليجلس جلسة العبد، ولا يضعن أحدكم إحدى رجليه على الاخرى، ويتربع، فانها جلسة يبغضها الله ويمقت صاحبها.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Sagheer,
Abu Abdullah-asws has narrated that Ali-asws said: ‘Whenever one of you sits for the food, so he should sit (like) the sitting of the slave, and one of you should not place his foot upon the other, and he squats, for it is a sitting which Allah-azwj Hates, and Detests its doer’.[1616]
وباسناده قال: قال على (ع): ليجلس أحدكم على طعام جلسة العبد ويأكل على الارض.
And by his chain, said,
‘Ali-asws said: ‘The sitting of one of you for the food should be the sitting of the slave, and he should eat upon the ground’.[1617]
عنه، عن ابن محبوب، عن عبد الرحمن بن الحجاج، عن أبى عبد الله (ع) قال: رأني عباد بن كثير البصري وأنا معتمد على يدى على الارض، فرفعها، فأعدتها، فقال: يا أبا عبد الله إن هذا لمكروه، فقلت، لا والله ما هو بمكروه.
From him, from Ibn Mahboub, from Abdul Rahman Bin Al Hajaj,
Abu Abdullah-asws has said: ‘Abaad Bin Kaseer saw me-asws at Al-Basra, and I-asws was leaning upon my-asws hand on the ground, so he raised it, and I returned it, so he said, ‘O Abu Abdullah-asws! This is abhorrent!’ So I-asws said: ‘No, by Allah-azwj, this is not abhorrent’.[1618]
40 – باب القران
Chapter 40 – The Pairing
عنه، عن أبى القاسم، عن أبى همام إسماعيل بن همام البصري، عن على بن جعفر، قال: سألت أبا الحسن (ع) عن القران بين التمر والتين وسائر الفاكهة؟ – فقال: نهى رسول الله صلى الله عليه وآله عن القران، قال: فان كنت وحدك فكل كيف أحببت، وإن كنت مع المسلمين فلا تقرن.
From him, from Abu Al Qasim, from Abu Hamam Ismail Bin Hamam Al Basry, from Ali Bin Ja’far who said,
‘I asked Abu Al-Hassan-asws about the pairing in between the dates and the figs and the rest of the fruits?’ So he-asws said: ‘Rasool-Allah-saww Forbid from the pairing. So if you are alone, so eat howsoever you like to, and if you are with the Muslims, so do not pair’.[1619]
عنه، عن بعض أصحابنا، عن محمد بن المثنى الحضرمي أو غيره، رفعه قال: إذا آكلت أحدا، فأردت أن تقرن فأعلمه ذلك.
From him, from one of our companions, from Muhammad Bin Al Masny Al Hazramy, or someone else, raising it,
Imam-asws said, ‘When I-asws eat one, so I-asws wanted to pair (combine it), so I-asws let him know of that’.[1620]
41 – باب لعق الاصابع
Chapter 41 – Licking the fingers
عنه، عن أبيه، عن محمد بن أبى عمير، عن حماد بن عثمان، عن أبى – عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يلعق أصابعه إذا أكل.
From him, from his father, from Muhammad Bin Abu Umeyr, form Hamaad Bin Usman,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww licked his-saww fingers when he-saww ate’.[1621]
عنه، عن ابن فضال وجعفر، عن عبد الله بن ميمون القداح، عن أبى عبد الله، عن أبيه (ع) قال: كان رسول الله صلى الله عليه وآله إذا فرغ من طعامه لعق أصابعه في فيه فمصها
From him, from Ibn Fazaal and Ja’far, from Abdullah Bin Maymoun Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww, when he-saww was free from the food, licked his-saww fingers in his-saww mouth, sucking them’.[1622]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إذا أكل أحدكم طعاما، فمص أصابعه التى أكل بها، قال الله عزوجل: ” بارك الله فيك “.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Whenever one of you eats the food, so he should lick his fingers which he ate with. Allah-azwj Mighty and Majestic Says: “Allah-azwj Blesses you”’.[1623]
عنه، عن محمد بن على، عن الحكم بن مسكين، عن عمرو بن شمر، عن أبى عبد الله (ع) قال: إنى لالعق أصابعي حتى أرى أن خادمي يقول: ما أشره مولاى!.
From him, from Muhammad Bin Ali, from Al Hakam Bin Maskeyn, from Amro Bin Shimr,
Abu Abdullah-asws has said: ‘I-asws lick my-asws fingers such until I-asws see my-asws servant saying, ‘What a saw-tooth my Master-asws is’.[1624]
عنه، عن ابن فضال، عن أبى المغرا، عن أبى أسامة زيد الشحام، عن أبى – عبد الله (ع) أنه كره أن يمسح الرجل يده بالمنديل وفيه شئ من الطعام، تعظيما للطعام حتى يمصها، أو يكون إلى جنبه صبى فيمصها.
From him, from Ibn Fazal, from Abu Al Magra, from Abu Asama Zayd Al Hashim,
(It has been narrated) Abu Abdullah-asws disliked the man wiping his hand with the hand towel and in it (his hand) is something from the food, in reverence to the food, until he licks it, or there happens to be by his side a boy (servant), so he licks it’.[1625]
عنه، عن أبيه، عن يونس عن عبد الرحمن، عن عمرو بن جميع، عن أبى – عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يلطع القصعة قول: ومن لطع قصعة فكأنما تصدق بمثلها.
From him, from his father, from Yunus, from Abdul Rahman, from Amro Bin Jami’ee,
Abu Abdullah-asws has narrated the words of Rasool-Allah-saww about scooping the bowl with the tongue were: ‘And the one who scoops the bowl with the tongue, it is as if he has given in charity the like of it’.[1626]
42 – باب أكل ما يسقط من الفتات
Chapter 42 – Eating what falls from the crumbs
عنه، عن صالح بن السندي، عن جعفر بن بشير، عن داود بن كثير، قال: تعشيت مع أبى عبد الله (ع) عتمة، فلما فرغ من عشاءه حمد الله ثم قال: هذا عشاءى و عشاء آبائى، فلما رفع الخوان تقمم ما سقط عنه ثم ألقاه إلى فيه.
From him, from Salih Bin Al Sindy, from Ja’far Bin Basheer, from Dawood Bin Kaseer who said,
‘I dined with Abu Abdullah-asws at dark, So when he-asws was free from his-asws dinner, he-asws Praised Allah-azwj, then said: ‘This is my-asws dinner, and the dinner of my-asws forefathers-asws’. So when the meal was raised, he-asws picked up what had fallen from him-asws, then cast it in his-asws mouth’.[1627]
عنه، عن ابن فضال، عن أبى المعزا، عن أبى أسامة، عن أبى عبد الله (ع) قال: إنى لاجد الشئ اليسير يقع من الخوان فأعيده، فيضحك الخادم.
From him, from Ibn Fazaal, from Abu Al Magra, from Abu Asama,
Abu Abdullah-asws has said: ‘I-asws find the easily fallen things from the meal, and I-asws return it, so the servant is surprised’.[1628]
عنه، عن بعض أصحابنا، عن الاصم، عن عبد الله الارجانى، قال: كنت عند أبى عبد الله (ع) وهو يأكل، فرأيته يتتبع مثل السمسمة من الطعام ما يسقط من الخوان، فقلت: جعلت فداك تتبع مثل هذا؟! – قال: يا عبد الله هذا رزقك فلا تدعه لغيرك أما إن فيه شفاء من كل داء.
From him, from one of our companions, from Al Asam, from Abdullah Al Arjany who said,
‘I was in the presence of Abu Abdullah-asws and he-asws was eating. So I saw him-asws pursuing the like of sesame (seeds) of the food, what had fallen from the meal. So I said, ‘May I be sacrificed for you-asws! You-asws are pursuing this!?’ He-asws said: ‘O Abdullah! This is your sustenance, therefore do not leave it for others, but in it is a healing from every illness’.[1629]
عنه، عن النوفلي، باسناده، قال: قال رسول الله صلى الله عليه وآله: من تتبع ما يقع من مائدته فأكله ذهب عنه الفقر وعن ولده وولده إلى السابع.
From him, from Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘The one who pursues what falls on the table spread, and he eats it, the poverty goes away from him, and from the sons of his sons, up to seven (generations)’.[1630]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى عبد الله، عن آبائه (ع) قال: قال أمير المؤمنين (ع): كلوا ما يسقط من الخوان، فان فيه شفاء من كل داء باذن الله لمن أراد أن يستشقى به.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Eat what falls from the meal, for therein is a healing from every illness, by the Permission of Allah-azwj, for the one who intends to be distressed by it’.[1631]
عنه، عن أبيه، عن ابن أبى عمير، عن إبراهيم بن عبد الله، عن عبد الله بن صالح الخثعمي، قال: شكوت إلى أبى عبد الله (ع) وجع الخاصرة، فقال: عليك بما يسقط من الخوان، فكله، ففعلت ذلك فذهب عنى، قال إبراهيم: قد كنت أجد في الجانب الايمن والايسر، فأخذت ذلك فانتفعت به.
From him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdullah Bin Salih Al Khash’amy who said,
‘I complained to Abu Abdullah-asws of soreness in the groin, so he-asws said: ‘It is upon you what falls from the meal, so eat it’. I did that, and it went away from me’. Ibrahim (the narrator) said, ‘I had found that (pain) in the left and the right side, so I took that (crumbs), so I benefitted by it’.[1632]
عنه، عن محمد بن على، عن إبراهيم بن مهزم، عن ابن الحر، قال: شكا رجل إلى أبى عبد الله (ع) ما يلقى من وجع الخاصرة، فقال: ما يمنعك من أكل ما يقع من الخوان؟.
From him, from Muhammad Bin Ali, from Ibrahim Bin Mahzam, from Ibn Al Hurr who said,
‘A man complained to Abu Abdullah-asws what he faced from the soreness of the groin, so he-asws said: ‘What is preventing you from eating what falls from the meal?’[1633]
عنه، عن منصور بن العباس، عن الحسن بن معاوية بن وهب، عن أبيه، قال: أكلنا عند أبى عبد الله (ع) فلما رفع الخوان تلقط ما وقع منه فأكله، ثم قال: إنه ينفى الفقر ويكثر الولد.
From him, from Mansour Bin Al Abbas, from Al Hassan Bin MUawiya Bin Wahab, from his father who said,
‘We ate in the presence of Abu Abdullah-asws. So when the meal was raised, he-asws picked up what had fallen from it, so he-asws ate it. Then he-asws said: ‘It negates the poverty and multiplies the children’.[1634]
عنه، عن أبيه، عن معمر بن خلاد، قال: سمعت أبا الحسن الرضا (ع) يقول: من أكل في منزله طعاما فسقط منه شئ فليتناوله، ومن أكل في الصحراء أو خارجا فليتركه للطير والسبع
From him, from his father, from Moamar Bin Khalad who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘The one who eats food in his house, and something falls from it, so he should take it. And the one who eats in the desert or outside, so he should leave it for the birds and the wild animals’.[1635]
عنه، عن أبيه، عن يونس بن عبد الرحمن، عن عمرو بن جميع، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من وجد كسرة فأكلها كانت له سبعمائة حسنة، ومن وجدها في قذر فغسلها ثم رفعها كانت له سبعون حسنة.
From him, from his father, from Yunus Bin Abdul Rahman, from Amro Bin Jami’e,
Abu Abdullah-asws says that ‘Rasool-Allah-saww said: ‘The one who finds a crumb and eats it, there would be seven hundred Rewards for him, and the one who finds it in an unclean state, so he washes it, then raises it, there would be for him seventy Rewards’.[1636]
عنه، عن أبيه، عن ابن أبى عمير، عمن ذكره، عن أبى عبد الله (ع) قال في التمرة والكسرة تكون في الارض مطروحة، فيأخذها إنسان فيمسحها ويأكلها: ” لا يستقر في جوفه حتى تجب له الجنة.
From him, from his father, from Ibn Abu Umeyr, from the one who mentioned it,
Abu Abdullah-asws having said regarding the date and the crumb which happens to be thrown in the earth, so a human being takes it, wipes it and eats it: ‘The Paradise would be Obligated upon him before it even settles inside him’.[1637]
عنه، عن موسى بن القاسم، عن محمد بن سعيد بن غزوان، عن إسماعيل بن أبى زياد، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من وجد كسرة أو تمرة ملقاة فأكلها، لم تقر في جوفه حتى يغفر الله له.
From him, from Musa Bin Al Qasim, from Muhammad Bin Saeed Bin Gazwaan, from Ismail Bin Abu Ziyad,
Abu Abdullah-asws says that Rasool-Allah-saww said: ‘The one who finds a crumb or a date having been thrown, so he eats it, Allah-azwj would Forgive him before it even settles inside him’.[1638]
عنه، عن أبيه، عن يونس بن عبد الرحمن، عن عمرو بن جميع، عن أبى – عبد الله (ع) قال: دخل رسول الله صلى الله عليه وآله على عائشة فرأى كسرة كاد يطئها فأخذها فأكلها وقال: يا حميراء أكرمي جوار نعمة الله عليك فانها لم تنفر عن قوم فكادت تعود إليهم.
From him, from his father, from Yunus Bin Abdul Rahman, from Amro Bin Jami’e,
Abu Abdullah-asws says that Rasool-Allah-saww came up to Ayesha, so he-saww saw a crumb that was near to be trodden upon, so he-saww took it and ate it, and said: ‘O Humeyra! My-saww honour is to be in the vicinity of the Bounty of Allah-azwj upon you, for it escaped from a people, and it almost returned back to them’.[1639]
43 – باب النهى عن كثرة الطعام وكثرة الاكل
Chapter 43 – Forbidding from abundance of the food and eating too much
عنه، عن النوفلي، عن أبى عبد الله (ع) عن آباءه (ع) قال: قال رسول الله صلى الله عليه وآله: بئس العون على الدين قلب نخيب، وبطن رغيب، ونعظ شديد.
From him, from Al Nowfaly,
from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The most evil supporter for the Religion is a cowardly heart, very spacious stomach and intense sexual desire.[1640]
عنه، عن أبيه، عن محمد بن سنان، عن صالح النيلى، عن أبى عبد الله (ع) قال: إن الله تبارك وتعالى يبغض كثرة الاكل.
From him, from his father, from Muhammad Bin Sinan, from Salih Al Nayli,
Abu Abdullah-asws has said: ‘Allah-azwj Blessed and High Hates the eating of too much (food)’.[1641]
عنه، عن عبد الله بن محمد الحجال، عن بهلو ل بن مسلم، عن يونس بن عمار، عن أبى عبد الله (ع) قال: كثرة الاكل مكروه.
From him, from Abdullah Bin Muhammad Al Hajaal, from Bahloul Bin Muslim, from Yunus Bin Amaar,
Abu Abdullah-asws has said: ‘Eating too much is abhorrent’.[1642]
عنه، عن أبيه، عن محمد بن القاسم، عن الحسين بن المختار، عن أبى عبد الله (ع) قال: إن البطن إذا شبع طغى.
From him, from his father, from Muhammad Bin Al Qasim, from Al Husayn Bin Al Mukhtar,
Abu Abdullah-asws has said: ‘The belly, when it is satiated, (becomes) inordinate’.[1643]
عنه، عن أبيه، عن محمد بن عمرو، عن بشير الدهقان، أو عمن ذكره عنه، قال: قال أبو الحسن (ع): إن الله يبغض البطن الذى لا يشبع.
From him, from his father, from Muhammad Bin Amro, from Basheer Al Dahqan, from the one who mentioned it, said,
‘Abu Al-Hassan-asws said: ‘Allah-azwj Hates the belly which is never satiated’ (always wanting food).[1644]
عنه، عن محمد بن على، عن وهيب بن حفص، عن أبى بصير، عن أبى – عبد الله (ع) قال: قال لى: يا با محمد إن البطن ليطغى من أكله، وأقرب ما يكون العبد من الله إذا ما جاف بطنه، وأبغض ما يكون العبد إلى الله إذا امتلا بطنه.
From him, from Muhammad Bin Ali, from Waheyb Bin Hafs, from Abu Baseer,
Abu Abdullah-asws said to me: ‘O Abu Muhammad! The belly becomes inordinate from its eating, and the closest to what the servant can become to Allah-azwj is when his belly is dry, and the most hateful of what the servant came to Allah-azwj is when he overfills his belly’.[1645]
عنه، قال: حدثنى بكر بن صالح، عن جعفر بن محمد الهاشمي عن أبى – جعفر العطار، قال: سمعت جعفر بن محمد يحدث عن أبيه، عن جده (ع)، عن رسول الله صلى الله عليه وآله قال: قال جبرئيل (ع) في كلام بلغنيه عن ربى: يا محمد وأخرى هي الاولى والآخرة، يقول لك ربك: يا محمد ما أبغضت وعاء قط إلا بطنا ملآن.
From him, from Bakr Bin Salih, from Ja’far Bin Muhammad Al Hashimy, from Abu Ja’far Al Ataar who said,
‘I heard Ja’far Bin Muhammad-asws narrate from his-asws father-asws, from his-asws grandfather-asws, from Rasool-Allah-saww having said: ‘Jibraeel-as said in a speech which he-as delivered from my-saww Lord-azwj: ‘O Muhammad-saww! And another (thing) which is the first for the Hereafter, your-saww Lord-azwj is Saying to you-saww: “O Muhammad-saww! I do not Hate an empty container at all except for an overfilled belly’.[1646]
عنه، عن الحسن بن الحسين اللؤلؤي، عن محمد بن سنان، عن أبى – الجارود، عن أبى جعفر (ع) قال: ما من شئ أبغض إلى الله عزوجل من بطن مملوء.
From him, from Al Hassan Bin Al Husayn Al loulu’i, from Muhammad Bin Sinan, from Abu Al Jaroud,
Abu Ja’far-asws has said: ‘There is none from the things more Hateful to Allah-azwj Mighty and Majestic than an overfilled belly’.[1647]
عنه، عن محمد بن عيسى اليقطينى، عن عبيد بن عبد الله الدهقان، عن درست، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: الاكل على الشبع يورث البرص.
From him, from Muhammad Bin Isa Al Yaqteeny, from Ubeyd Bin Abdullah Al Dahqan, from Darsat, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘The eating upon the satiation inherits the leprosy’.[1648]
عنه، عن محمد بن على، عن محمد بن سنان، عمن ذكره، عن أبى عبد الله (ع) قال: كل داء من التخمة ما عدا الحمى فانها ترد ورودا.
From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Every illness is from the overeating, except for the fever, for it is a return of mortality’.[1649]
عنه، عن على بن حديد رفعه قال: قام عيسى بن مريم (ع) خطيبا في بنى إسرائيل فقال: يا بنى إسرائيل لا تأكلوا حتى تجوعوا، وإذا جعتم فكلوا ولا – تشبعوا، فانكم إذا شبعتم غلظت رقابكم، وسمنت جنوبكم، ونسيتم ربكم.
From him, from Ali Bin Hadeed, raising it, said,
‘Isa-as Bin Maryam-as ascended to sermon among the Children of Israel, so he-as said: ‘O Children of Israel! Do not eat unless you are hungry, and when you become hungry, so eat and do not overfill yourselves, for if you overfill yourselves, your necks would be thickened, and your sides would be plump (become bigger), and you would forget your Lord-azwj’.[1650]
عنه، عن أبيه، عن النضر بن سويد، عن عمرو بن شمر رفعه قال: قال رسول الله صلى الله عليه وآله في كلام له: ستكون من بعدى سنة، يأكل المؤمن في معى واحد، ويأكل الكافر في سابعة أمعاء.
From him, from his father, from Al Nazar Bin Suweyd, from Amro Bin Shimr, raising it, said,
‘Rasool-Allah-saww said in a speech of his-saww: ‘From after me-saww a year would come in which a Believer would eat in one plate, and the Infidel would eat in seven plates’.[1651]
44 – باب التجشؤء
Chapter 44 – The belching
عنه، عن النوفلي، باسناده، قال: قال رسول الله صلى الله عليه وآله: إذا تجشيتم فلا – ترفعوا جشاءكم إلى السماء.
From him, from Al Nowfaly, by his chain, who said,
‘Rasool-Allah-saww said: ‘When you belch, so do not raise your belching to the sky (not too loudly)’.[1652]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن أبيه (ع)، عن أبى ذر قال: قال رسول الله صلى الله عليه وآله: أطولكم جشآء في الدنيا أطولكم جوعا يوم القيامة.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Abu Dharr-as having said: ‘Rasool-Allah-saww said: ‘Prolonging your belching in the world would prolong your hunger on the Day of Judgement’.
قال: وفى حديث آخر عن أبى عبد الله (ع) قال: سمع رسول الله صلى الله عليه وآله رجلا يتجشا، فقال: يا عبد الله قصر من جشائك، فان أطول الناس جوعا يوم القيامة أكثرهم شبعا في الدنيا.
He (the narrator) said,
‘And in another Hadeeth from Abu Abdullah-asws having said: ‘Rasool-Allah-saww heard a man belching, so he-saww said: ‘O servant of Allah-azwj! Shorten your belching, for the people with the most prolonged hunger on the Day of Judgement, most of them would be those who were satiated in the world’.[1653]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن عمه يعقوب، رفعه إلى على بن أبى طالب (ع) قال: قال رسول الله صلى الله عليه وآله: لا تذروا منديل الغمر في البيت، فانه مربض للشيطان.
From him, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub,
It has been narrated from Ali-asws Bin Abu Talib-asws that Rasool-Allah-saww said: ‘Do not neglect the hand towel (and) that washing tray in the house (must keep it clean), so it is an enclosure for the Satan-la’.[1654]
45– باب الادب في الطعام
Chapter 45 – The etiquettes in the food
عنه، قال: حدثنا الحسن بن على الوشاء، عن أحمد بن عائذ، عن أبى – خديجة، عن أبى عبد الله (ع) أنه سأله عمرو بن عبيد وواصل وبشير الرحال عن حد – الطعام؟ – فقال: يأكل الانسان مما بين يديه، ولا يتناول من قدام الآخر شيئا.
From him, from Al Hassan Bin Ali Al Washa, from Ahmad Bin A’iz, from Abu Khadeeja,
(It has been narrated) from Abu Abdullah-asws being asked by Amro Bin Ubeyd and Wasil, and Bashir Al-Rahaal, about a Limit of the food?’ So he-asws said: ‘The human being eats from what is in front of him, and he does not deal with anything else’.[1655]
عنه، عن جعفر، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله: إذا أكل أحدكم فليأكل مما يليه.
From him, from Ja’far, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his father-asws having said: ‘Rasool-Allah-saww said: ‘Whenever one of you eats, so he should eat from what follows it’.[1656]
عنه، عن ابن فضال، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) قال: كان رسول الله صلى الله عليه وآله: إذا أكل مع قوم طعاما كان أول من يضع يده، وآخر من يرفعها، ليأكل القوم.
From him, from Ibn Fazal, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Whenever Rasool-Allah-saww ate food with the people, he-saww would be the first one to place his-saww hand (start eating), and the last one to raise his-saww hand (stop eating). He-saww would eat for the people (so they don’t stop eating any earlier than their appetite)’.[1657]
عنه، عن يعقوب بن يزيد، عن ابن أبى عمير، عن أبى سلمة، عن أبى عبد الله (ع) قال: إن أبى أتاه عبد الله بن على بن الحسين (ع) يستأذن لعمرو بن عبيد، وواصل مولى هبيرة، وبشير الرحال، فأذن لهم، فدخلوا عليه فجلسوا، فقالوا: يا ابا جعفر إن لكل شئ حدا ينتهى إليه؟ – فقال أبو جعفر (ع): نعم، إن لكل شئ حدا ينتهى إليه، وما من شئ إلا وله حد،
From him, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Abu Salma,
(It has been narrated) from Abu Abdullah-asws having said: ‘Abdullah Bin Ali, son of Ali-asws Bin Al-Husayn-asws came to my-asws father-asws to seek permission for Amro Bin Ubeyd, and Wasil a slave of Hubeyra, and Bashir Bin Rahal. So he-asws gave permission for them. So they came to him and were seated. So they said, ‘O Abu Ja’far-asws! Is there a Limit for everything which ends up to it?’ So Abu Ja’far-asws said: ‘Yes. For everything (there) is a Limit which ends up to it, and there is none from the things except that there is a Limit for it’.
قال: فأتى بالخوان فوضع، فقالوا فيما بينهم: قد والله استمكنا من أبى جعفر، فقالوا: يا با جعفر إن هذا الخوان من الشئ هو؟ – قال: نعم، قالوا: فما حده؟ – قال: حده إذا وضع الرجل يده قال: بسم الله، وإذا رفعها قال: الحمد لله، ويأكل كل إنسان من بين يديه، ولا يتناول من قدام الآخر.
He (the narrator) said, ‘So they came with the meal and placed it. So they said in what was between them, ‘And Allah-azwj has been Invoked upon it, from Abu Ja’far-asws’. So they said, ‘O Abu Ja’far-asws! Is this meal from the ‘things’?’ He-asws said: ‘Yes’. They said, ‘So what is its Limit?’ The Imam-asws said: ‘Its Limit is that the man places his hand, said, ‘بسم الله’ ‘In the Name of Allah-azwj’; and when raises it, says, ‘الحمد لله’ ‘The Praise is for Allah-azwj’. And every person eats from what is in front of him and does not deal with anything else’.
قال: ودعا أبو جعفر (ع) بماء يشربون، فقالوا: يا با جعفر هذا الكوز من الشئ؟ – قال: نعم، قالوا: فما حده؟ – قال: حده أن يشرب من شفته الوسطى، ويذكر اسم الله عليه، ولا يشرب من أذن الكوز فانه مشرب الشيطان، ويقول: الحمد لله الذى سقاني عذبا فراتا، ولم يجعله ملحا أجاجا بذنوبى.
He (the narrator) said, ‘And Abu Ja’far-asws called for the water to be drunk, so they said, ‘O Abu Ja’far -asws! Is this pitcher from the ‘thing’?’ He-asws said: ‘Yes’. They said, ‘So what is its Limit?’ Its Limit is that he drinks from the middle of his lips, and mentions the Name of Allah-azwj upon it, and does not drink from the ears (handle) of the pitcher for it is a drinking place of the Satan-la, and he should be saying, ‘The Praise is for Allah-azwj Who Quenched me with fresh water, and did not Make it to be salty, bitter, due to my sins’.[1658]
46 – باب [ كذا فيما عندي من نسخ المحاسن ]
Chapter 46 – Such regarding what was in my possession from a copy of Al-Mahaasin
عنه، عن النوفلي، باسناده قال: قال رسول الله صلى الله عليه وآله: اخلعوا نعالكم عند الطعام، فانه سنة جميلة، وأروح للقدمين.
From him, from Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘Put off your shoes (slippers) during the meal, for it is a beautiful Sunnah, and (gets rid of) the smell of the two feet’.[1659]
عنه، عن أحمد بن محمد بن أبى نصر عمن ذكره، قال: رأيت أبا الحسن الرضا (ع): إذا تغدى استلقى على قفاه، وألقى رجله اليمنى على اليسرى.
From him, from Ahmad Bin Muhammad Bin Abu Nasr, from the one who mentioned it, said,
‘I saw Abu Al-Hassan Al-Reza-asws, when he-asws finished eating, he-asws rolled up his-asws sleeves and cast his-asws right leg upon the left’.[1660]
47 – باب نوادر في الطعام
Chapter 47 – Miscellaneous regarding the food
عنه، عن ياسر الخادم، عن أبى الحسن الرضا (ع) قال: السخى يأكل من طعام الناس ليأكلوا من طعامه.
From him, from Yasser the servant,
Abu Al-Hassan Al-Reza-asws has said: ‘The generous is the one who eats the food of the people who ate from his food’.[1661]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) قال: كان رسول الله صلى الله عليه وآله: إذا أكل مع القوم كان أول من يضع يده مع القوم، وآخر من من يرفعها لان يأكل القوم.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Whenever Rasool-Allah-saww ate with the people, he-saww would be the first one to place his-as hand (start eating) with the people, and the last one from raising it, because the people were (still) eating’.[1662]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان، عن أبى عبد الله (ع) قال: إذا أردت أن تأخذ في حاجة فكل كسرة بملح، فهو أعز لك وأقضى للحاجة.
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘If you intend to take with regards to a need, so eat a crumb with salt, for it would be strengthening for you, and fulfilling for the need’.[1663]
عنه، عن إبراهيم بن هاشم، عن رجل، عن حسين بن نعيم، عن أبى عبد الله (ع) قال: ينبغى للمؤمن أن لا يخرج من بيته حتى يطعم، فانه أعز له.
From him, from Ibrahim Bin Hashim, from a man, from Husayn Bin Naeem,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is befitting for the Believer that he does not go out from his house unless he has eaten, for it is strengthening for him’.[1664]
عنه، عن أبيه، عن محمد بن سنان، عن أبى الحسن الاحمسي، عن أبى – عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إن المؤمن عذب يحب العذوبة، والمؤمن حلو يحب الحلاوة.
From him, from his father, from Muhammad Bin Sinan, from Abu Al Hassan Al Ahmasy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The believer is pleasant, he loves the pleasantness, and the Believer is sweet, he loves the sweets’.[1665]
عنه، عن أبيه، عبد الله بن المغيرة، عن غياث بن إبراهيم، عن أبى عبد الله (ع) قال: لا تأكلوا من ذروة الثريد وكلوا من جوانبها فان البركة في رأسها.
From him, from his father, Abdullah Bin Al Mugheira, from Gayas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not eat from the top of the porridge, but eat from its sides, for there are Blessings on its top (layer)’.[1666]
عنه، عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبى عبد الله، عن أبيه، قال: قال أمير المؤمنين (ع): لا تأكلوا من رأس الثريد وكلوا من جوانبها فان البركة في رأسها.
From him, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, having said: ‘Amir Al-Momineen-asws said: ‘Do not eat from the top of the porridge and eat from its sides, the Blessings are in its top (layer)’.[1667]
عنه، عن جعفر، عن ابن القداح، عن أبى عبد الله، عن أبيه، عن على (ع) كان يقول: لا تأكلوا من رأس الثريد فان البركة تأتى من رأس الثريد.
From him, from Ja’far, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his father, from Ali-asws having said: ‘Do not eat from the top of the porridge, the Blessings come from the top (layer) of the porridge’.[1668]
عنه، قال: حدثنى أبو سليمان الحذاء، عن محمد بن فيض، قال: سألت أبا – عبد الله (ع) عن رجل يشترى ما يذاق، يذوقه قبل أن يشتريه؟ – قال: نعم فليذقه، ولا يذوقن مالا يشتريه.
From him, from Abu Suleyman Al Haza’a, from Muhammad Bin Fayz who said,
‘I asked Abu Abdullah-asws about a man who buy what he tastes, so can he taste before he buys it?’ He-asws said: ‘Yes, so let him taste it, and he should not taste what he does not buy’.[1669]
عنه، عن محمد بن على، عن ابن القداح، عن عبد السلام، عن رجل، عن أبى عبد الله (ع) قال: كفر بالنعم أن يقول الرجل: أكلت طعاما كذا وكذا فضرني
From him, from Muhammad Bin Ali, from Ibn Al Qadah, from Abdul Salam, from a man,
Abu Abdullah-asws has said: ‘He has been ungrateful of the Blessings (of Allah-azwj) if the man is saying, ‘I ate such and such and I have been harmed by it’.[1670]
عنه، عن منصور بن العباس، عن محمد بن عبد الله، عن أبى أيوب المكى، عن محمد بن البخترى، عن عمرو بن يزيد، عن أبى عبد الله (ع) قال: ثلاث لا يؤكلن ويسمن وثلاث يؤكلن ويهزلن، فأما اللواتى يؤكلن ويهزلن فالطلع والكسب والجوز، وأما اللواتى لا يؤكلن ويسمن فالنورة والطيب ولبس الكتان.
From him, from Mansour Bin Al Abbas, from Muhammad Bin Abdullah, from Abu Ayoub Al Makky, from Muhammad Bin Al Bakhtary, from Amro Bin Yazeed,
Abu Abdullah-asws has said: ‘Three are not used and (yet) they are fulfilling (for the body), and three are eaten and (yet) they waste (one) away. So as for those which are eaten and (yet) they waste (one) away, it is the pollen grain, and Al-Kasab (fruit), and the walnuts. And as for those which are used but are fulfilling, so it is Al-Noura (Waxing), and the perfume, and wearing of the linen’.[1671]
عنه، عن أبيه، عن عبد الله بن الفضل النوفلي، عن الفضل بن يونس الكاتب، قال: أتانى أبو الحسن موسى بن جعفر (ع) في حاجة للحسين بن يزيد، فقلت: إن طعامنا قد حضر، فأحب أن تتغدى عندي، قال: نحن نأكل طعام الفجاء، ثم نزل فجئته بغداء ووضعت منديلا على فخذيه، فأخذه فنحاه ناحية، ثم أكل ثم قال لى: يا فضل كل مما في اللهوات والاشداق، ولا تأكل ما بين أضعاف الاسنان.
From him, from his father, from Abdullah Bin Al Fazal Al Nowfaly, from Al Fazal Bin Yunus the Scribe who said,
‘Abu Al-Hassan Musa-asws Bin Ja’far-asws came to me with regards to a need of Al-Husayn Bin Yazeed, so I said, ‘Our food is ready, therefore I would love it if you-asws could have lunch with me’. He-asws said: ‘We-asws do eat Al-Faja’a (simple) food’. Then he-asws descended, so I came up with lunch and placed a hand towel upon his-asws thighs. So he-asws took it and put it near him-asws. Then he-asws ate, then said to me: ‘O Fazal! Eat from what in the uvula and the jaw bones, but do not eat what is (stuck) in between the two teeth’.
قال: وروى الفضل بن يونس في حديث: ان ابا الحسن (ع) جلس في المجلس وقال: صاحب المجلس أحق بهذا المجلس، إلا لرجل واحد، وكانت لفضل دعوة يومئذ فقال أبو الحسن (ع): هات طعامك فانهم يزعمون أنا لا نأكل طعام الفجاءة، فأتى بالطست فبدأ هو، ثم قال: أدرها عن يسارك ولا تحملها إلا مترعة، ثم اتكأ على يساره بيده على الارض، وأكل بيمينه حتى إذا فرغ أتى بالخلال، فقال: يا فضل أدر لسانك في فيك، فما تبع لسانك فكله إن شئت، وما استكرهته بالخلال فالفظه.
He (the narrator) said, ‘And Al Fazal Bin Yunus reported in a Hadeeth,
‘Abu Al-Hassan-asws was seated in the gathering, and said, ‘The host of this gathering is more deserving of the gathering, except for one man’ – and on that day it was an invitation for Fazal. So Abu Al-Hassan-asws said: ‘Bring your food, for they are thinking that we-asws do not eat Al-Faja’a (simple) food’. So I brought a tray, so the Imam-asws began (eating). Then he-asws said: ‘Turn it towards your left and do not carry it except if it is unusually large’. Then he-asws leant towards his left by his-asws hand upon the ground, and ate with his-asws right hand until when he-asws was free, so I came with the watering jug, so he-asws said: ‘O Fazal! Turn your tongue in your mouth, so whatever your tongue pursues, so eat it if you so like to, and what it is averse to (stuck in teeth), so expel it’.[1672]
عنه، عن النوفلي عن السكوني، عن أبى عبد الله، عن آبائه، أن عليا (ع) سئل عن سفرة وجدت في الطريق مطروحة كثير لحمها وخبزها وجبنها وبيضها وفيها سكين؟ – فقال: يقول ما فيها ثم يؤكل لانه يفسد وليس له بقاء، فان جاء طالب لها غرموا له الثمن، قيل: يا أمير المؤمنين لا تدرى سفرة مسلم أو سفرة مجوسي؟ – فقال: هم في سعة حتى يعلموا.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws that Ali-asws was asked about a banquet found in the way, a lot of its meat, and its bread, and its cheese, and its eggs had been left-over, and among it was a knife?’ So Amir Al-Momineen-asws said: ‘What is therein, then it is to be eaten because it would spoil and it cannot be preserved (to be handed over to its owner). So if the seeker comes for it, then its value is forfeit (gone so he cannot claim it)’. It was said, ‘O Amir Al-Momineen-asws! It is not known whether the banquet was of a Muslim of a Magian?’ So he-asws said: ‘They would be in a state of ease (be patient) until they come to know’.[1673]
عنه، عن أبيه، عن ابن أبى عمير، عن حفص، عن أبى عبد الله (ع) في الرجل يقسم على الرجل في الطعام أو نحوه، قال: ليس عليه شئ إنما أراد إكرامه.
From him, from his father, from Ibn Abu Umeyr, from Hafs,
(It has been asked) from Abu Abdullah-asws regarding the man who swears upon the man with regards to the food, or like it’. The Imam-asws said: ‘There is nothing upon him, but rather he intended to honour him’.[1674]
عنه، عن النوفلي، باسناده قال: قال رسول الله صلى الله عليه وآله: صاحب الرجل يشرب أول القوم، ويتوضأ آخرهم.
From him, from Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘The host should be the first one of the people to drink, and the last of them to wash-up (to stop from eating)’.[1675]
عنه، عن جعفر، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: ليشرب ساقى القوم آخرهم.
From him, from Ja’far -asws, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The quencher of the people should be the last of them to drink’.[1676]
48 – باب مؤاكلة أهل الذمة وآنيتهم وأكل طعامهم
Chapter 48 – The food of the People under responsibility (Jews and Christians), and their containers, and eating of their food
عنه، عن أبى القاسم عبد الرحمن بن حماد الكوفى، عن صفوان، عن عبد الله بن يحيى الكاهلى، قال سألت أبا عبد الله (ع) عن قوم مسلمين حضرهم رجل مجوسي يدعونه إلى طعامهم؟ – قال: أما أنا فلا أؤاكل المجوسى، وأكره أن أحرم عليكم شيئا تصنعونه في بلادكم.
From him, from Abu Al Qasim Abdul Rahman Bin Hamaad Al Kufy, from Safwan, from Abdullah Bin Yahya Al Kahily who said,
‘I asked Abu Abdullah-asws about a group of Muslims, a Magian[1677] prepared their food for them, they invited him to their food?’ The Imam-asws said: ‘As for myself-asws, So I-asws do not eat of the Magians, and I-asws do not like to forbid upon you something which you are doing in your cities’.[1678]
عنه، عن محمد بن على، عن على بن أسباط، عن على بن جعفر، عن أبى – إبراهيم (ع) قال: سألته عن مؤاكلة المجوسى في قصعة واحدة أو أرقد معه على فراش واحد، أو في مجلس واحد، أو أصافحه؟ – قال: لا.
From him, from Muhammad Bin Ali, from Ali Bin Asbaat, from Ali Bin Ja’far,
‘I asked Abu Ibrahim-asws (7th Imam-asws), about the dining with the Magians in one bowl or lying with him upon one bed, or in one gathering, or shaking hands with him?’ The Imam-asws said: ‘No’ (its forbidden).[1679]
عنه، عن إسماعيل بن مهران، عن محمد بن زياد، عن هارون بن خارجة، قال: قلت لابي عبد الله (ع): إنى أخالط المجوس، فآكل من طعامهم؟ – قال: لا.
From him, from Ismail Bin Mahran, from Muhammad Bin Ziyad, from Haroun Bin Kharjat who said,
‘I said to Abu Abdullah-asws, ‘I mix with the Magians, so shall I eat from their food?’ He-asws said: ‘No’.[1680]
عنه، عن أبيه، عن صفوان، عن العيص، قال: سألت أبا عبد الله (ع) عن مؤاكلة اليهود والنصارى والمجوس؟ – فقال: إذا أكلوا من طعامك وتوضوا فلا بأس
From him, from his father, from Safwan, from Al Ays who said,
‘I asked Abu Abdullah-asws about the dining of the Jews, and the Christians, and the Magians?’ So he-asws said: ‘If they eat from your food, and table mat, so there is no problem’.[1681]
عنه، عن على بن الحكم ومعاوية بن وهب جميعا، عن زكريا بن إبراهيم، قال: كنت نصرانيا فأسلمت، فقلت لابي عبد الله (ع): إن أهل بيتى على النصرانية، فأكون معهم في بيت واحد، فآكل في آنيتهم؟ – فقال لى: يأكلون لحم الخنزير؟ – قلت: لا، قال: لا بأس.
From him, from Ali Bin Al Hakam and Muawiya Bin Wahab together, from Zakariyya Bin Ibrahim who said,
‘I was a Christian, and I became a Muslim, so I said to Abu Abdullah-asws, ‘My family members are upon Christianity, so I happen to be with them in one house. Shall I eat in their containers?’ So he-asws said to me: ‘Are they eating the flesh of the swine?’ I said, ‘No’. He-asws said: ‘No problem’.[1682]
عنه، عن أبيه، عن صفوان، عن العيص، قال: سألت أبا عبد الله (ع) عن مؤاكلة اليهودي والنصراني والمجوسي أفآكل من طعامهم؟ – قال: لا.
From him, from his father, from Safwan, from Al Ays who said,
‘I asked Abu Abdullah-asws about the dining of the Jews, and the Christians, and the Magians, shall I eat from their food?’ He-asws said: ‘No’.[1683]
عنه عن عدة من أصحابنا، عن العلاء بن رزين، عن محمد عن مسلم قال: سألت أبا جعفر (ع) عن آنية أهل الذمة؟ – فقال: لا تأكلوا فيها إذا كانوا يأكلون فيها الميتة والدم ولحم الخنزير.
From him, from a number of our companions, from Al A’ala Bin Razeyn, from Muhammad, from Muslim who said,
‘I asked Abu Ja’far-asws about the vessels of the people under responsibility (Jews and Christians?’ So he-asws said: ‘Do not eat in it, if they had been eating in it the dead, and the blood, and the flesh of the swine’.[1684]
عنه، عن ابن محبوب، عن العلاء، عن محمد بن مسلم، قال: سألت أبا جعفر (ع) عن آنية أهل الذمة والمجوس، فقال: لا تأكلوا في آنيتهم، ولا من طعامهم الذى يطبخون، ولا من آنيتهم التى يشربون فيها الخمر
From him, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about vessels of the people of the responsibility (Jews and Christians) and the Magians, so he-asws said: ‘Do not eat in their containers, nor from their food which they are cooking, nor from their containers from which they are drinking the wine’.[1685]
عنه، عن أبيه، عن صفوان، عن إسماعيل بن جابر، قال: قلت لابي عبد الله (ع) في طعام أهل الكتاب فقال: ” لا تأكله ” ثم سكت هنيئة ثم قال: ” لا تأكله “، ثم سكت هنيئة ثم قال: لا تأكله ولا تتركه تقول: إنه حرام، ولكن تتركه تنزها عنه، إن في آنيتهم الخمر ولحم الخنزير.
From him, from his father, from Safwan, from Ismail Bin Jabir who said,
‘I said to Abu Abdullah-asws regarding the food of the People of the Book (Jews and Christians), so he-asws said: ‘Do not eat it’. Then the Imam-asws was silent for a while, then said, ‘Do not eat it’. Then was silent for a while, then said: ‘Do not eat it, and do not leave it saying it is forbidden, but leave it due to their moisture (oozing out) from it, for in their container is the wine and the flesh of the swine’.[1686]
عنه، عن الوشاء، عن عبد الله بن سنان، قال: سمعت أبا عبد الله (ع) يقول: لا بأس بكواميخ المجوس ولا بأس بصيدهم للسمك.
From him, from Al Qasha, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘There is no problem with the ‘Kawameekh’ (dry food) of the Magians, nor any problem with their catching the fish’.[1687]
عنه، عن أبيه وغيره، عن محمد بن سنان، عن أبى الجارود، قال: سألت أبا جعفر (ع) عن قول الله عزوجل: ” وطعام الذين أوتوا الكتاب حل لكم “؟ – قال: الحبوب والبقول.
From him, from his father and someone else, from Muhammad Bin Sinan, from Abu Al Jaroud who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic [5:5] and the food of those who have been Given the Book is lawful for you?’ He-asws said: ‘The cereals and the vegetables’.[1688]
عنه، عن أبيه، عن محمد بن سنان، عن عمار بن مروان، عن سماعة بن مهران، قال: سألت أبا عبد الله (ع) عن طعام أهل الكتاب ما يحل منه؟ – قال: الحبوب.
From him, from his father, from Muhammad Bin Sinan, from Amaar Bin Marwan, from Sama’at Bin Mahran who said,
‘I asked Abu Abdullah-asws about food of the People of the Book (Jews and Christians), what is Permissible from it?’ He-asws said: ‘The grains (dry, i.e., cereals)’.[1689]
49 – باب الاكل والشرب بالشمال
Chapter 49 – The eating and the drinking with the left hand
عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبى عبد الله (ع) قال: سألته عن الرجل يأكل بشماله أو يشرب بها؟ قال: لا يأكل بشماله، ولا يشرب بشماله ولا يناول بها شيئا.
From him, from Usman Bin Isa, from Sama’at Bin Mahran,
‘Abu Abdullah-asws, said, ‘I asked about the man who eats with his left hand or drinks with it?’ The Imam-asws said: ‘He should not eat with his left hand, nor drink with his left hand, nor take anything by it’.[1690]
عنه، عن أبيه، عن النضر بن سويد، عن القاسم بن سليمان، عن جراح المدايني، عن أبى عبد الله (ع) أنه كره أن يأكل الرجل بشماله أو يشرب أو يناول بها.
From him, from his father, form Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarah Al Madainy,
(It has been narrated) from Abu Abdullah-asws that he-asws disliked the man eating with his left hand or drinking, or taking (anything) by it’.[1691]
وعنه، عن القاسم بن محمد، عن على بن أبى حمزة، عن أبى بصير، عن أبى عبد الله (ع) قال: لا تأكل باليسرى وأنت تستطيع.
And form him, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,
Abu Abdullah-asws has said: ‘Do not eat with the left hand if you have the capacity for it (able to eat with right hand)’.[1692]
وعنه، عن محمد بن أبى عمير، عن حماد بن عثمان، قال: أكل أبو عبد الله (ع) بيساره وتناول بها.
And from him, from Muhammad Bin Abu Umeyr, from Hamaad Bin Usman who said,
‘Abu Abdullah-asws took out (food) with his-asws left hand (from the pot)’.[1693]
وعنه، عن القاسم بن محمد الجوهرى عن شيبان بن عمرو، عن حريز، عن محمد بن مسلم، قال: كنا في مجلس أبى عبد الله (ع) فدخل علينا فتناول إناء فيه ماء بيده اليسرى، فشرب بنفس واحد وهو قائم.
And from him, from Al Qasim Bin Muhammad Al Jowhary, from Shayban Bin Amro, from Hareyz, from Muhammad Bin Muslim who said,
‘I was in a gathering of Abu Abdullah-asws, so he-asws came to us and took hold of water vessel in which was water, with his-asws left hand, so he-asws drank (after pouring into a cup), and drank while he-asws was standing’.[1694]
50 – باب الاكل متكئا
Chapter 50 – Eating (whilst) reclining
عنه، عن على بن الحكم، عن أبى المغرا، عن هارون بن خارجة، عن أبى بصير، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يأكل أكل العبد، ويجلس جلوس العبد، ويعلم أنه عبد.
From him, from Ali Bin Al Hakam, from Abu Al magra, from Haroun Bin Kharjat, from Abu Baseer,
Abu Abdullah-asws has narrated that Rasool-Allah-saww ate (like the) eating of the slave, and sat the seating of the slave, and he-saww knew he-saww was a slave (of Allah-azwj)’.[1695]
عنه، عن أبيه، عن أحمد بن النضر، عن عمرو بن شمر، عن جابر، عن أبى – جعفر (ع) قال: كان رسول الله صلى الله عليه وآله يأكل أكل العبد ويجلس جلسة العبد، وكان يأكل على الحضيض، وينام على الحضيض.
From him, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
Abu Ja’far-asws has narrated that Rasool-Allah-saww used to eat (like) the eating of the slave, and sat the sitting of the slave, and was eating upon the low ground, and sleep upon the low ground’.[1696]
عنه، عن صفوان: عن ابن مسكان، عن الحسن الصيقل، قال: سمعت أبا عبد الله (ع) يقول: مرت امرأة بذية برسول الله صلى الله عليه وآله وهو يأكل وهو جالس على الحضيض، فقالت: يا محمد والله إنك لتأكل أكل العبد، وتجلس جلوسه، فقال لها رسول الله صلى الله عليه وآله: ويحك وأى عبد أعبد منى؟! – قالت: فناولني لقمة من طعامك، فناولها، فقالت: لا والله إلا التى في فيك فأخرج رسول الله صلى الله عليه وآله اللقمة من فمه فناولها، فأكلتها. قال أبو عبد الله (ع): فما أصابها داء حتى فارقت الدنيا روحها.
From him, from Safwan, from Ibn Muskan, from Al Hassan Al Sayqal who said,
‘I heard Abu Abdullah-asws saying: ‘An foul-mouthed woman passed by Rasool-Allah-saww and he-saww was eating, and he-saww was seated upon the low ground. So she said, ‘O Muhammad-saww! By Allah-azwj, you-saww are eating the eating of the slaves, and sitting their seating’. So Rasool-Allah-saww said to her: ‘Woe be unto you! And which slave is more of a slave than me-as?’ She said, ‘So give me a morsel from your-saww food’. So he-saww gave it to her. So she said, ‘No, by Allah-azwj, but the one which is in your-saww mouth’. So Rasool-Allah-saww brought out the morsel from his-saww mouth, and gave it to her. So she ate it’. Abu Abdullah-asws said: ‘She was not struck by an illness until her soul separated from the world’.[1697]
عنه، عن الوشاء، عن أحمد بن العائذ، عن أبى خديجة، قال: سأل بشير الدهان أبا عبد الله (ع) وأنا حاضر فقال: هل كان رسول الله صلى الله عليه وآله يأكل متكئا على يمينه أو على يساره؟ – فقال: ما كان رسول الله صلى الله عليه وآله يأكل متكئا على يمينه ولا على يساره، ولكن يجلس جلسة العبد تواضعا لله.
From him, from Al Washa, from Ahmad Bin Aa’iz, from Abu Khadeeja who said,
‘Bashir Al-Dahaan asked Abu Abdullah-asws and I was present, so he said, ‘Did Rasool-Allah-saww used to eat leaning towards his-saww right or to his-saww left?’ So the Imam-asws said: ‘Rasool-Allah-saww did not used to eat reclining to his-as right or to his-saww left, but he-saww sat with the sitting of the slave in humbleness to Allah-azwj’.[1698]
عنه، عن الوشاء، عن أبان الاحمر، عن زيد الشحام، عن أبى عبد الله (ع) قال: ما أكل رسول الله صلى الله عليه وآله متكئا منذ بعثه الله حتى قبض، وكان يأكل أكل العبد، ويجلس جلسة العبد، قلت: ولم ذلك؟ – قال: تواضعا لله.
From him, from Al Washa, from Aban Al Ahmar, from Zayd Al Shahaam,
Abu Abdullah-asws has narrated that Rasool-Allah-saww did not eat reclining since the day he-saww was Sent to the day he-saww passed away, and he-saww used to eat the eating of the slave, and sat the sitting of the slave’. I said, ‘And why is that?’ He-asws said: ‘Humbleness to Allah-azwj’.[1699]
عنه، عن أبيه، عن صفوان، عن معاوية بن وهب، عن أبى أسامة، قال: دخلت على أبى عبد الله (ع) وهو يأكل وهو متكئ فجلس وهو فرغ وهو يقول: صلى الله على رسول الله، ما كان أكل رسول الله متكئا منذ بعثه الله حتى قبضه الله إليه تواضعا لله.
From him, from his father, from Safwan, from Muawiya Bin Wahab, from Abu Asama who said,
‘I came to Abu Abdullah-asws and he-asws was reclining (before starting to) eat, the Imam-asws sat up, and (when) he-asws finished, and he-asws was saying: ‘Blessings be upon Rasool-Allah-saww. Rasool-Allah-saww did not eat reclining since Allah-azwj Sent him-saww until he-saww passed away, in humbleness to Allah-azwj’.[1700]
عنه، عن الحسن بن يوسف، عن أخيه، عن على، عن أبيه، عن كليب، قال: سمعت أبا عبد الله صلى الله عليه وآله يقول: ما أكل رسول الله صلى الله عليه وآله متكئا قط ولا نحن.
From him, from Al Hassan Bin Yusuf, from his brother, from Ali, from his father, from Kaleyb who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww did not eat reclining at all, nor do we-asws’.[1701]
عنه، عن عثمان بن عيسى، عن سماعة بن مهران، قال: سألت أبا عبد الله (ع) عن الرجل يأكل متكئا؟ – قال: لا، ولا منبطحا.
From him, from Usman Bin Isa, from Sama’at Bin Mahran who said,
‘I asked Abu Abdullah-asws about the man who eats reclining?’ He-asws said: ‘No, nor lying down flat’.[1702]
عنه، عن أبيه، عن زرعة، عن سماعة، عن أبى بصير، عن أبى عبد الله (ع) قال: سألته عن الرجل يأكل متكئا؟ – قال: لا، ولا منطبحا على بطنه.
From him, from his father, from Zara’at, from Sama’at, from Abu Baseer,
I asked Abu Abdullah-asws about the man who eats reclining?’ The Imam-asws said: ‘No, nor lying down flat upon his stomach’.[1703]
عنه، عن ابن أبى عمير، عن حماد بن عثمان، عن عمر بن أبى سعد قال: أخبرني أبى أنه رأى أبا عبد الله (ع) متربعا قال: ورأيت أبا عبد الله (ع) وهو يأكل وهو متكئ قال: وقال: ما أكل رسول الله صلى الله عليه وآله وهو متكئ قط.
From him, from Ibn Abu Umeyr, from Hamaad Bin usman, from Umar Bin Abu Sa’ad who said,
‘My father informed me that he saw Abu Abdullah-asws sitting. He said, ‘And I saw Abu Abdullah-asws eating, and (after finishing) he-asws was reclining, and the Imam-asws said: ‘Rasool-Allah-azwj did not eat and he-saww was reclining, at all’.[1704]
عنه، عن صفوان بن يحيى، عن معلى بن عثمان، عن معلى بن خنيس، قال: قال أبو عبد الله (ع): ما أكل نبى الله صلى الله عليه وآله وهو متكئ منذ بعثه الله حتى قبضه، كان يكره أن يتشبه بالملوك ونحن لا نستطيع أن نفعل.
From him, from Safwan Bin Yahya, from Moala Bin Usman, form Moala Bin Khunays who said,
‘Abu Abdullah-asws said: ‘The Prophet-saww did not eat while reclining since Allah-azwj Sent him-saww until he-saww passed away. He-saww did not like to imitate the kings, and we-asws are not able to do it (either)’.[1705]
51 – باب الاكل ماشيا
Chapter 51 – Eating (whilst) walking
عنه، عن أبيه، عمن حدثه، عن عبد الرحمن العزرمى، عن أبى عبد الله (ع) قال: قال على (ع): لا بأس أن يأكل الرجل وهو يمشى وكان رسول الله صلى الله عليه وآله يفعله
From him, from his father, from the one who narrated it, from Abdul Rahman Al Azramy,
Abu Abdullah-asws has narrated that Ali-asws said: ‘There is no problem that the man chews and he is walking, and Rasool-Allah-saww did it’.[1706]
عنه، عن النوفلي، باسناده قال: خرج رسول الله صلى الله عليه وآله قبل الغداة ومعه كسرة قد غمسها في اللبن وهو يأكل ويمشى، وبلال يقيم الصلوة، فصلى الناس
From him, from Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww went out before the lunch, and with him-saww was a crumb which had dipped in the milk, and he-saww was chewing it on the way, and Bilal established (gave Azaan for) the Prayer, so the people Prayed’.[1707]
عنه، عن بعض أصحابنا، عن ابن اخت الاوزاعي، عن مسعدة بن اليسع، عن أبى عبد الله، عن آبائه (ع) قال: قال على (ع): لا بأس بأن يأكل الرجل وهو يمشى.
From him, from one of our companions, from son of the daughter of Al Wazai’e, from Mas’adat Bin Al Ya’sa,
(It has been narrated) from Abu Abdullah-asws, form his-asws forefathers-asws having said: ‘Ali-asws said: ‘There is no problem with the man chewing (the food which is in the mouth) and he is walking’.[1708]
عنه، عن ابن محبوب، عن محمد بن سنان، عن أبى عبد الله (ع) قال: لا تأكل وأنت ماش إلا أن تضطر إلى ذلك.
From him, from Ibn Mahboub, from Muhammad Bin Sinan,
Abu Abdullah-asws having said: ‘Do not eat and you are walking unless if you are restless (desperate) for that’.[1709]
52 – باب الادب في الطعام
Chapter 52 – The etiquettes during the food
عنه، عن بعض أصحابنا، رفعه إلى الحسن بن على (ع)، قال: إثنا عشر خصلة ينبغى للرجل أن يتعلمها على الطعام، أربعة منها فريضة، وأربعة منها سنة، وأربعة منها أدب، فأما الفريضة، فالمعرفة، والتسمية، والشكر، والرضا،
From him, from one of our companions,
Al-Husayn-asws Bin Ali-asws has said: ‘There are twelve aspects related the food, which is befitting for the man that he should learn these – four of these are Obligatory and four from these are Sunnah, and four from these are etiquettes. As for the Obligatory ones – so it is the recognition (whether it is Permissible or Prohibited), and the Naming (of Allah-azwj over it), and the thanks (to Allah-azwj for it), and the pleasure (being pleased with whatever is there).
وأما السنة، فالجلوس على الرجل اليسرى، والاكل بثلاث أصابع، والاكل مما يليه، ومص الاصابع، وأما الادب، فغسل اليدين، وتصغير اللقمة، والمضغ الشديد، وقلة النظر في وجوه القوم.
And as for the Sunnah, so it is the sitting of the man upon the left, and the eating with three fingers, and the eating from what follows it, and licking the fingers. And as for the etiquettes, so it is the washing of the two hands, and the smallness of the morsel, and the extensive chewing, and the scarcity of looking at the faces of the people’.[1710]
53 – باب اللحم
Chapter 53 – The meat
عنه، عن محمد بن على، عن عيسى بن عبد الله العلوى، عن أبيه، عن جده عن على (ع) قال: قال رسول الله صلى الله عليه وآله: اللحم سيد الطعام في الدنيا والآخرة.
From him, from Muhammad Bin Ali, from Isa Bin Abdullah Al Alawy, from his father, from his grandfather,
Imam Ali-asws has narrated that ‘Rasool-Allah-saww said: ‘The meat is the chief of the foods in the world and in the Hereafter’.[1711]
عنه عن على بن ريان، رفعه إلى أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: سيد إدام الجنة اللحم.
From him, from Ali Bin Rayan,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘The chief of the curries of the Paradise is the meat’.[1712]
عنه عن أبيه، عن ابن أبى عمير، عن إبراهيم بن عبد الحميد، عن مسكين، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يأكل اللحم.
From him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Maskeyn,
Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to eat the meat’.[1713]
عنه، عن محمد بن عيسى اليقطينى، عن أبى محمد الانصاري (قال: وكان خيرا)، عن عبد الله بن سنان قال: سألت أبا عبد الله (ع)، عن سيد الادام في الدنيا والآخرة؟ – فقال: اللحم، أما تسمع قول الله تبارك وتعالى: ” ولحم طير مما يشتهون”
From him, from Muhammad Bin Isa Al Yaqteeny, from Abu Muhammad Al Ansary (Said, ‘And he was good), from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about the chief of the curries in the world and the Hereafter?’ So he-asws said: ‘The meat. Have you not heard the Words of Allah-azwj Blessed and High [56:21] And the flesh of birds such as they desire?’[1714]
عنه، عن نوح النيسابوري، عن بعض أصحابه، عمن رواه، عن أبى جعفر (ع): قال: سيد الطعام اللحم.
From him, from Nuh Al Neyshapouri, from one of his companions, form the one who reported it,
Abu Ja’far-asws has said: ‘The chief of the foods is the meat’.[1715]
عنه، عن ابن محبوب، عن حماد بن عثمان، قال: قلت لابي عبد الله (ع): البيت اللحم يكره؟ – قال: ولم؟ – قلت: بلغنا عنكم، قال: لا بأس به.
From him, from Ibn Mahboub, from Hamaad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘The meat house (a house full of meat) is disliked?’ He-asws said: ‘And why?’I said, ‘It has reached us from you-asws’. The Imam-asws said: ‘There is no problem with it’.[1716]
عنه، ورواه ابن فضال، عن حماد اللحام قال: سألت أبا عبد الله (ع) عن البيت اللحم تكرهونه؟ – قال: ولم؟ – فقلت: بلغني عنكم، وأنا مع قوم في الدار و إخوان لى أمرنا واحد، فقال: لا بأس بادمانه.
From him, and reported by Ibn Fazal, from Hamaad Al Lahaam who said,
‘I asked Abu Abdullah-asws about the meat house (a house full of meat), you-asws dislike it?’ The Imam-asws said: ‘And why?’ So I said, ‘It has reached me from you-asws, and I am with a people in the house, and brothers of mine, our matter is one’. So he-asws said: ‘There is no problem with being habitual with it’.[1717]
عنه، عن عثمان بن عيسى، عن مسمع البصري، عن أبى عبد الله (ع) أن رجلا قال له: إن من قبلنا يروون: ” ان الله يبغض البيت اللحم ” قال: صدقوا وليس حيث ذهبوا، إن الله يبغض البيت الذى يؤكل فيه لحوم الناس.
From him, from Usman Bin Isa, from Masma’a Al Basry,
Abu Abdullah-asws that a man said to him-asws, ‘The ones before us have been reported that Allah-azwj Hates the meat house’. He-asws said: ‘They spoke the truth, but it is not where you are going with it. Allah-azwj Hates the house in which is eaten the flesh of the people (backbiting occurs)’.[1718]
عنه عن على بن الحكم، عن عروة بن موسى، عن أديم بياع الهروي، قال: قلت لابي عبد الله (ع) بلغنا أن رسول الله صلى الله عليه وآله كان يقول: ” إن الله يبغض البيت اللحم “، قال: إنما ذلك البيت الذى يؤكل فيه لحوم الناس، وقد كان رسول الله صلى الله عليه وآله لحما يحب اللحم، وقد جاءت امرأة إلى رسول الله صلى الله عليه وآله تسأله عن شئ وعائشة عنده، فلما انصرفت وكانت قصيرة، قالت عائشة بيدها تحكى قصرها، فقال لها رسول صلى الله عليه وآله: ” تخلى ” قالت: يا رسول الله وهل أكلت شيئا؟ – قال لها: تخللى، ففعلت فألقت مضغة عيه فيها.
From him, from Ali Bin Al Hakam, from Urwat Bin Musa, from Adeym Baya Al Harwy who said,
‘I said to Abu Abdullah-asws, ‘It has reached us that Rasool-Allah-saww was saying: ‘Allah-azwj Hates the meat house’. He-asws said: ‘But rather, that is the house in which they eat the flesh of the people, and Rasool-Allah-saww liked meat, and he-saww loved the meat. And a woman came to Rasool-Allah-saww, and asked him-saww about something, and Ayehsa was in his-saww presence. So when she left, and she was short, Ayesha said with her hands (gestured) about her shortness, so Rasool-Allah-saww said to her: ‘Give up!’ She said, ‘O Rasool-Allah-saww! And did she eat anything?’ He-saww said to her: ‘Give up for me-saww! So she did it. She frustratingly threw a morsel in her mouth’.[1719]
عنه، عن محمد بن على، عن الحسن بن على بن يوسف، عن زكريا بن محمد الازدي، عن عبد الاعلى مولى آل سام، قال: قلت لابي عبد الله (ع): إنا نروى عندنا عن رسول الله صلى الله عليه وآله أنه قال: ” إن الله يبغض البيت اللحم ” فقال: كذبوا، إنما قال رسول الله: البيت اللحم الذى يغتابون فيه الناس ويأكلون لحومهم، وقد كان أبى لحما ولقد مات يوم مات وفى كم أم ولده ثلاثون درهما للحم.
From him, from Muhammad Bin Ali, from Al Hassan Bin Ali Bin Yusuf, from Zakariyya Bin Muhammad Al Azdy, from Abdul A’la a slave of the Progeny of Saam, said,
‘I said to Abu Abdullah-asws, ‘It has been reported in our presence from Rasool-Allah-azwj having said: ‘Allah-azwj Hates the meat house’. So the Imam-asws said: ‘They are lying! But rather, Rasool-Allah-saww said: ‘The meat (eating) is the one in which the people are backbit, and (thus) they are eating their meat; and my-asws father-asws (liked) meat, and on the day in which he-asws died, there was thirty Dirhams for the meat’.[1720]
عنه، عن على بن الحكم، عن الحسين بن أبى العلاء، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله لحما يحب اللحم.
From him, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’la,
Abu Abdullah-asws has narrated that Rasool-Allah-saww loved meat (eating) meat’.[1721]
عنه عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: إنا معشر قريش قوم لحمون.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his forefathers-asws having said: ‘Rasool-Allah-saww said: ‘We the group of Qureysh are a meat-eating people’.[1722]
عنه عن بعض من رواه، قال: قال أبو عبد الله (ع): قال: قال رسول الله صلى الله عليه وآله اللحم حمض العرب.
From him, from one who reported it, said,
‘Abu Abdullah-asws has said that Rasool-Allah-saww said: ‘The meat developed the Arabs’.[1723]
عنه، عن أبيه، عن صفوان، عن عيص، عن أبى عبد الله (ع) قال: نظر رسول الله صلى الله عليه وآله إلى لحم البريرة فقال: ما يمنعكم من هذا اللحم أن تصنعوه؟ وقد كان رسول الله صلى الله عليه وآله لحما.
From him, from his father, from Safwan, from Ays,
Abu Abdullah-asws has said that Rasool-Allah-saww looked at the meat of Al-Bureyra, so he-saww said: ‘What prevents you from this meat, that you make it?’ And Rasool-Allah-saww liked the meat’.[1724]
عنه، عن أبيه، عن ابن المغيرة، عن حماد بن عثمان، عن ابن أبى يعفور، عن أبى عبد الله (ع) قال: ما ترك أبى له إلا سبعين درهما حبسها للحم، إنه كان لا يصبر عن اللحم.
From him, from his father, from Ibn Al Mugheira, from Hamaad Bin Usmaan, from Ibn Abu Yafour,
Abu Abdullah-asws has said that My-asws father-asws did not leave except for seventy Dirhams which he-asws had bound for the meat. He-asws loved the meat’.[1725]
عنه عن على بن الحكم، عن سيف بن عميرة، عن الحسن بن هارون، عن أبى عبد الله (ع) قال: ترك أبو جعفر (ع) ثلاثين درهما للحم وكان رجلا لحما.
From him, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Al Hassan Bin Haroun,
Abu Abdullah-asws having said: ‘Abu Ja’far-asws left thirty Dirhams for the meat, and he-asws loved the meat’.[1726]
عنه، عن على بن الحكم، عن ابن بكير، عن زرارة، قال: تغديت مع أبى جعفر (ع) خمسة عشر يوما بلحم.
From him, from Ali Bin Al Hakam, from Ibn Bakeyr, from Zarara who said,
‘I lunched with Abu Ja’far-asws, fifteen days when meat (was served)’.[1727]
عنه، عن أبيه، عن ابن أبى عمير، عن على بن عطية، عن زرارة، قال: تغديت مع أبى جعفر (ع) خمسة عشر يوما بلحم.
From him, from his father, from Ibn Abu Umeyr, from Ali Bin Atiya, from Zarara who said,
‘I lunched with Abu Ja’far-asws fifteen days and we (were given) the meat (to eat)’.[1728]
عنه، عن ابن محبوب، عن على بن رئاب، عن زرارة، قال: تغديت مع أبى جعفر (ع) في شعبان خمسة عشر يوما كل يوم بلحم، ما رأيته صام منها يوما واحدا.
From him, from Ibn Mahboub, from Ali Bin Ra’ib, from Zarara who said,
‘I lunched with Abu Ja’far-asws in the (Month of) Shabaan for fifteen days, every day (we were given to eat) the meat. I did not see him-asws Fasting from it (even) for one day’.[1729]
عنه، عن بعض أصحابنا، عن عبد الله بن عبد الرحمن الاصم، عن شعيب، عن أبى بصير، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): لحوم البقرداء.
From him, from one of our companions, from Abdullah Bin Abdul Rahman Al Asam, from Shuayb, from Abu Baseer,
Abu Abdullah-asws has said that Amir Al Momineen-asws said: ‘The meats of the cow (beef) is an illnesses’.[1730]
عنه عن أبى أيوب المدايني، عن ابن أبى عمير أو غيره، عن اللقافى أن أبا الحسن (ع) كان يبعث إليه وهو بمكة يشترى له لحم البقر فيقدده.
From him, from Abu Ayoub Al Madainy, from Ibn Abu Umeyr or someone else, from Al Laqafy that,
Abu Al-Hassan-asws had sent a message to him, and he was at Makka, to buy some meat of cow for him-asws. So he slit it (made pieces of it)’.[1731]
عنه، عن ابن فضال، عن عبد الصمد، عن عطية أخى أبى العرام قال: قلت لابي جعفر (ع): إن أصحاب المغيرة ينهونني عن أكل القديد الذى لم تمسه النار، قال: لا بأس بأكله.
From him, from Ibn Fazaal, from Abdul Samad, from Atiya, brother of Abu Al Araam who said,
‘I said to Abu Ja’far-asws, ‘The companions of Al-Mugheira are forbidding me from eating the dried meat which the fire has not touched’. The Imam-asws said: ‘There is no problem with eating it’.[1732]
عنه، عن بعض أصحابنا، رفعه قال: قال أبو عبد الله (ع): شيئان صالحان لم يدخلا جوفا قط فاسدا إلا أصلحاه، وشيئان فاسدان لم يدخلا جوفا قط صالحا إلا أفسداه، فالصالحان الرمان والماء الفاتر، والفاسدان الجبن والقديد الغاب.
From him, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘Two things are correctors, they do not enter the middle (belly) at all as spoilers, but they correct it, and two things are spoilers, they do not enter the middle (belly) at all except they spoil it. As for the two correctors – the pomegranate, and slightly warm water. And the two spoilers – the cheese and the dried meat of the jungle’.[1733]
وروى عن أبى عبد الله (ع) قال: ثلاث يهدمن البدن وربما قتلن، أكل القديد الغاب، ودخول الحمام على البطنة، ونكاح العجائز.
And it is reported from Abu Abdullah-asws having said: ‘Three (things) demolish the body and perhaps even kill it – eating dried meat of the jungle, and entering the bathroom upon the full belly, and marrying the old women’.
وزاد فيه أبو إسحاق النهاوندي ” وغشيان النساء على الامتلاء “.
And Abu Is’haq Al Nahawandy had an addition to it,
‘And overwhelming (copulating with) the women upon the filled (belly)’.[1734]
عنه، عن بعض أصحابنا، رفعه قال: قال أبو عبد الله (ع): ثلاث لا يؤكلن ويسمن، وثلاث يؤكلن ويهزلن، واثنان ينفعان من كل شئ ولا يضران من شئ، واثنان يضران من كل شئ ولا ينفعان من شئ، فاللواتي يؤكلن ويسمن، استشعار الكتان، والطيب والنورة، واللواتي يؤكلن ويهزلن، اللحم اليابس، والجبن والطلع.
From him, from one of our companions, raising it, said,
‘Abu Abdullah-asws having said: ‘Three are not eaten and (yet) they fatten, and three are eaten and (yet) they waste away. And two benefit from everything and do not harm from anything, and two are harmful from every things and do not benefit from anything. So, those who are (not) eaten and yet they fatten – sensing the cotton linen, and the perfume and the waxing (Al-Noura). And those which are eaten and they waste away – the dry meat, and the cheese, and gum Arabic’.
وفى حديث آخر: ” الجوز ” وفى حديث آخر: ” الكسب ”
And in another Hadeeth – ‘The walnuts’. And in another Hadeeth – ‘Al Kasab’ (a fruit).
قال: قلت: فاللذان ينفعان من كل شئ ولا يضران من شئ؟ – قال: السكر والرمان، واللذان يضران من كل شئ ولا ينفعان من شئ فاللحم اليابس والجبن قلت: جعلت فداك، ” قلت ثم: ” يهزلن ” وقلت ههنا ” يضران “؟ – فقال: أما علمت أن الهزال من المضرة!
He (the narrator) asked, ‘And the two which benefit from everything and do not harm from anything?’ He-asws said: ‘The sugar, and the Pomegranate; and the ones which are harmful from everything and do not benefit from anything, so it is the dried meat and the cheese’. I said, ‘May I be sacrificed for you-asws! You-asws had said then: ‘Waste away’, and said over here ‘both are harmful’?’ So he-asws said: ‘Do you not know that wasting away is from the harmful’.[1735]
54 – باب [ كذا فيما عندي من نسخ المحاسن ]
Chapter 54 – Such regarding what was in my possession from a copy of Al-Mahaasin
عنه عن محمد بن على، عن أبى المقدام، عن الحكم بن أيمن، عن أبى أسامة، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من أتى عليه أربعون يوما ولم يأكل اللحم فليستقرض على الله وليأكله.
From him, from Muhammad Bin Ali, from Abu Al Maqdam, from Al Hakam, from Abu Asama,
Abu Abdullah-asws has said that Rasool-Allah-saww said: ‘The one to whom forty days have come (passed) and he has not eaten the meat, so he should lend to Allah-azwj (borrow money) and he should eat it’.[1736]
عنه، عن أبيه، عن ابن المغيرة، عن غياث بن إبراهيم، عن أبى عبد الله (ع) قال: اللحم من اللحم، من تركه أربعين يوما ساء خلقه، كلوه فانه يزيد في السمع والبصر.
From him, from his father, from Ibn Al Mugheira, from Gayas Bin Ibrahim,
Abu Abdullah-asws having said: ‘The meant is from the meat – the one who neglects it for forty days would deteriorate his personality, for it increases the hearing and the vision’.[1737]
عنه، عن على بن حسان، عن موسى بن بكر، قال: سمعت أبا الحسن (ع) يقول: اللحم ينبت اللحم، من أدخل جوفه لقمة شحم أخرجت مثلها داء.
From him, from Ali Bin Hasaan, from Musa Bin Bakr who said,
‘I heard Abu Al-Hassan-asws saying: ‘The meat grows the meat. The one who enters a morsel of fat into his hollowness (belly), an illness the like of it comes out’.[1738]
عنه، عن البزنطى، عن حماد بن عثمان، عن محمد بن سوقة، عن أبى – عبد الله (ع) قال: من أكل لقمة شحم أخرجت مثلها من الداء.
From him, from Al Bazanty, from Hamaad Bin Usman, from Muhammad Bin Sowqat,
Abu Abdullah-asws having said: ‘The one who eats a morsel of fat (butter), would bring the like of it from the illness’.[1739]
عنه عن بعض أصحابنا، بلغ به زرارة، قال: قلت لابي عبد الله (ع) جعلت فداك، الشحمة التى تخرج مثلها من الداء أي شحمة؟ – قال: هي شحمة البقر، وما سألني يا زرارة عنها أحد قبلك.
From him, from one of our companions, delivered it by Zarara who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The fat which brings out the like of it from the illness, which fat is it?’ The Imam-asws said: ‘It is the fat of the cow (butter), and O Zarara! no one has asked me-asws about it before you’.
وروى عن أبى عبد الله (ع) في قول النبي صلى الله عليه وآله: ” من أكل لقمة من الشحم أنزلت من الداء مثلها “؟ – فقال: ذاك شحم البقر.
And it has been reported from Abu Abdullah-asws regarding the words of the Prophet-saww: ‘The one who eats a morsel from the fat (butter), the illness similar to it drops out?’ So he-asws said: ‘That is the fat (butter) of the cow’.[1740]
عنه، قال: حدثنى أبو القاسم ويعقوب بن يزيد، عن زياد بن مروان القندى عن ابن سنان وأبى البخترى، عن أبى عبد الله (ع) قال: اللحم ينبت اللحم، ومن ترك اللحم أربعين صباحا ساء خلقه.
From it, from Abu Al Qasim and Yaqoub Bin Yazeed, from Ziyad Bin Marwan Al Qindy, from Ibn Sinan and Abu Al Bakhtary,
from Abu Abdullah-asws: ‘The meat builds the meat, and the one who neglects the meat for forty mornings, would become worn out’.[1741]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، قال: اللحم ينبت اللحم، ومن تركه أربعين يوما ساء خلقه، ومن ساء خلقه فأذنوا في أذنه.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim,
He-asws having said: ‘The meat builds the meat, and the one who neglects is for forty days would become worn out, and the one who becomes worn out, so proclaim it in his ear’.[1742]
عنه، عن محمد بن على، عن ابن بقاح، عن الحكم بن أيمن، عن أبى – أسامة، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: عليكم باللحم فان اللحم ينمى اللحم، ومن مضى له أربعون صباحا لم يأكل لحما ساء خلقه، ومن ساء خلقه فأطعموه اللحم، ومن أكل شحمة أنزلت مثلها من الداء.
From him, from Muhammad Bin Ali, from Ibn Baqah, from Al Hakam Bin Ayman, from Abu Asama,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘It is on you (to eat) the meat, of it is the meat which grows the meat, and the one for whom forty mornings pass by and he has not eaten meat, would become worn out, and the one who becomes worn out, so feed him the meat, and the one who eats fat (butter/ghee), the illness similar to it would drop out’.[1743]
عنه، عن محمد بن على، عن أحمد بن محمد، عن أبان عن الواسطي، عن أبى عبد الله (ع) قال: إن لكل شئ قرما، وإن قرم الرجل اللحم، فمن تركه أربعين يوما ساء خلقه، ومن ساء خلقه فأذنوا في أذنه اليمنى.
From him, from Muhammad Bin Ali, from Ahmad Bin Muhammad, from Aban, from Al Wasity,
Abu Abdullah-asws has said: ‘For everything is a chief, and the chief of the man is the meat, so the one who neglects is for forty days would loose his origin of creation, and the one who loses out on his creation, so proclaim it in his right ear’.[1744]
عنه، عن أبيه، عمن ذكره، عن أبى حفص الا بان، عن أبى عبد الله عن آبائه، عن على (ع) قال: كلوا اللحم فان اللحم من اللحم، واللحم ينبت اللحم، ومن لم يأكل اللحم أربعين يوما ساء خلقه، وإذا ساء خلق أحدكم من إنسان أو دابة فأذنوا في أذنه الاذان كله.
From him, from his father, from the one who mentioned it, from Abu Hafs Al Aban,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Eat the meat, for the meat is from the meat, and the meat grows the meat; and the one who does not eat the meat for forty days loses his creation (balance), and when one of you loses creation balance, be it from a human being or an animal, so proclaim it in both of his ears Azan’.
وروى بعضهم: ” أيما أهل بيت لم يأكل اللحم أربعين ليلة ساءت أخلاقهم “.
And some of them have reported: ‘Whichever family does not eat the meat for forty nights, their morals would deteriorate’.[1745]
وعنه، عن أحمد بن محمد، عن الحسين بن خالد، قال: قلت لابي الحسن (ع): إن الناس يقولون: من لم يأكل اللحم ثلاثة أيام ساء خلقه، فقال: كذبوا، ولكن من لا – يأكل اللحم أربعين يوما تغير خلقه وبدنه وذلك لانتقال النطفة في مقدار أربعين يوما.
From him, from Ahmad Bin Muhammad, from Al Husayn Bin Khalid who said,
‘I said to Abu Al-Hassan-asws, ‘The people are saying: ‘The one who does not eat the meat for three days would become worn out’. So he-asws said: ‘The are lying’ But, the one who does not eat the meat for forty days, his morals and his body would change, and that is the changing of the seed to the measure of forty days’.[1746]
عنه، عن أبيه، عن ابن أبى عمير والنضر بن سويد، عن هشام بن سالم، عن أبى عبد الله (ع) قال: اللحم باللبن مرق الانبياء.
From him, from his father, from Ibn Abu Umeyr and Al Nazar Bin Suweyd, from Hisham Bin Saalim,
Abu Abdullah-asws having said: ‘The meat with the milk is a stew of the Prophets-as’.[1747]
عنه، عن أبيه، عن هارون بن الجهم، عن جعفر بن عمرو، عن أبى عبد الله عن آبائه (ع) قال: قال رسول الله: شكا نبى قبلى إلى الله ضعفا في بدنه، فأوحى الله تعالى إليه أن اطبخ اللحم واللبن فانى قد جعلت البركة والقوة فيهما.
From him, from his father, from Haroun Bin Al Jaham, from Ja’far Bin Amro, from
Abu Abdullah-asws, from his-asws forefathers-asws who said, ‘Rasool-Allah-saww said: ‘A Prophet-as before me-saww mentioned to Allah-azwj of weakness in his-as body, so Allah-azwj Revealed unto him-as that he-as should cook the meat with the milk, for I-azwj have Made the Blessing and the strength to be in both of these’.[1748]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم وغير واحد، عن أبى – عبد الله (ع) قال: شكا نبى من الانبياء إلى الله الضعف، فأوحى الله إليه ” كل اللحم باللبن “.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim and someone else,
Abu Abdullah-asws having said: ‘A Prophet-as from the Prophets-as mentioned to Allah-azwj of the weakness, so Allah-azwj Revealed unto him-as: “Eat the meat with the milk”’.[1749]
عنه، عن محمد بن عيسى اليقطينى، عن عبد الله بن عبد الله الدهقان، عن – درست، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: شكا نبى من الانبياء إلى الله الضعف، فقال له: ” اطبخ اللحم باللبن “. وقال: إنهما يشدان الجسم، قلت: هي المضيرة؟ – قال لا، ولكن اللحم باللبن الحليب.
From him, from Muhammad Bin Isa Al Yaqteeny, from Abdullah Bin Abdullah Al Dahqany, from Darsat, from Abdullah Bin Sinan,
from Abu Abdullah-asws having said: ‘A Prophet-as from the Prophets-as complained to Allah-azwj of the weakness, so He-azwj Said to him-as: “Cook the meat with the yoghurt”. And he-asws said: ‘These two are a tightening for the body’. I said, ‘These are harmful?’ He-asws said: ‘No, but the meat with the yoghurt of the milk’.[1750]
عنه، عن على بن حكم، عن أبيه، عن سعد، عن الاصبغ، عن على (ع) قال: إن نبيا من الانبياء شكا إلى الله الضعف في أمته فأمرهم أن يأكلوا اللحم باللبن ففعلوا، فاستبانت القوة في أنفسهم.
From him, from Ali Bin Hakam, from his father, from Sa’ad, from Al Asbagh,
Ali-asws having said: ‘A Prophet-as from the Prophets-as mentioned to Allah-azwj of the weakness in his-as community, so He-azwj Commanded them for eating of the meat with the milk. So they did it, and the strength was built in themselves’.[1751]
عنه، عن بعض أصحابنا، قال: كتب إليه رجل يشكوا ضعفه فكت ” كل اللحم باللبن “.
From him, from one of our companions who said,
‘A man wrote to the Imam-asws complaining about weakness, so he-asws wrote back: ‘Eat the meat with the milk’.[1752]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن ابن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): إذا ضعف المسلم فليأكل اللحم واللبن.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Ibn Muslim,
Abu Abdullah-asws says that Amir Al-Momineen-asws said: ‘If the Muslim weakens, so he should eat the meat with the milk’.[1753]
عنه، عن سعد بن سعد الاشعري، قال: قلت لابي الحسن الرضا (ع): إن أهل بيتى لا يأكلون لحم الضأن، قال: ولم؟ – قلت: يقولون: إنه يهيج لهم المرة، والصفراء، والصداع، والاوجاع، فقال: يا سعد لو علم الله شيئا أكرم من الضأن لفدى به إسماعيل (ع).
From him, from Sa’ad Bin Sa’ad Al Ash’ary who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘My family are not eating the meat of the lamb’. He-asws said: ‘And why?’ I said, ‘They are saying, ‘It arouses the irritations to them, and the bile, and the headache and the pains’. So the Imam-asws said: ‘O Sa’ad! If Allah-azwj Knew of a thing more prestigious than the lamb, Allah-azwj would have Sacrificed by that (instead of) Ismail-as’.[1754]
عنه، عن بعض أصحابنا، عمن ذكره، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: من أصابه ضعف في قلبه أو بدنه فليأكل لحم الضأن باللبن.
From him, from one of our companions, form the one who mentioned it, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘One who is struck by weakness of his heart or his body, so he should eat meat of the lamb with the milk’.[1755]
عنه، عن أبى أيوب المدايني، عن محمد بن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: اللحم باللبن مرق الانبياء.
From him, from Abu Ayoub Al Madainy, from Muhammad Bin Abu Umeyr, from Hisham Bin Salim,
Abu Abdullah-asws has said: ‘The meat with the milk is a stew of the Prophets-as’.[1756]
عنه، عن أبيه، عن محمد بن سنان، عن زياد بن أبى الحلال، قال: تعشيت مع أبى عبد الله (ع) بلحم ملبن، فقال: هذا مرق الانبياء.
From him, from his father, from Muhammad Bin Sinan, from Ziyad Bin Abu Al Halal who said,
‘I had dinner with Abu Abdullah-asws with meat and yoghurt/milk, so he-asws said: ‘This is a stew of the Prophets-as’.[1757]
55 – باب الكباب
Chapter 55 – The Kebab (Barbeque)
عنه، عن أبيه، عن ابن سنان وعبد الله بن المغيرة، عن موسى بن بكر، قال: قال لى أبو الحسن الاول (ع): مالى أراك مصفرا؟ – فقلت: وعك أصابني، فقال: كل اللحم، فأكلته ثم رأني بعد جمعة وأنا على حال مصفر، فقال: ألم آمرك بأكل اللحم؟ – قلت: ما أكلت غيره منذ أمرتنى به، قال: كيف أكلته؟ – قلت: طبيخا، قال: لا، كله كبابا، فأكلت، ثم أرسل إلى فدعاني بعد جمعة، فإذا الدم قد عاد في وجهى فقال: نعم.
From him, from his father, from Ibn Sinan and Abdullah Bin Al Mugheira, from Musa Bin Bakr who said,
‘Abu Al-Hassan The First-asws said to me: ‘What is the matter that I-asws see you as pale?’ So I said, ‘I have been hit by illness’. So the Imam-asws said: ‘Eat the meat’. So I ate it. Then he-asws saw me after Friday, and I was upon a pale state, so he-asws said: ‘Did I-asws not ask you to eat the meat?’ I said, ‘I have not eaten anything else since you-asws ordered me with it’. The Imam-asws said: ‘How did you eat it?’ I said, ‘Cooked’. The Imam-asws said: ‘No, eat it as ‘Kebab’ (barbecued)’. So I ate. Then he-asws sent for me and invited me after Friday, and the blood had returned back to my face, so he-asws said: ‘Yes’.[1758]
عنه، عن على بن حسان، عن موسى بن بكر، قال: اشتكيت شكاة بالمدينة فأتيت أبا الحسن (ع) فقال لى: أراك ضعيفا؟ – قلت: نعم، قال: كل الكباب، فأكلته فبرئت.
From him, from Ali Bin Hasaan, from Musa Bin Bakr who said,
‘I complained with a complain at Al-Medina, so I came up to Abu Al-Hassan-asws, so he-asws said to me: ‘I-asws see you as weak?’ I said, ‘Yes’. He-asws said: ‘Eat the ‘الكباب’ (Kebab – barbequed meat)’. So I ate it, and I was cured’.[1759]
عنه، عن أحمد بن أبى نصر، عن حماد بن عثمان، عن محمد بن سوقة عن أبى عبد الله (ع) قال: الكباب يذهب بالحمى.
From him, from Ahmad Bin Abu Nasr, from Hamaad Bin Usman, from Muhammad Bin Sowqat,
Abu Abdullah-asws has said: ‘The ‘الكباب’ sends away the fever’.[1760]
56 – باب الشواء
Chapter 56 – The Grilled food
عنه، عن محمد بن الحسن الصفار، عن موسى بن عمر، عن جعفر بن ابراهيم بن مهزم، عن أبى مريم، عن الاصبغ بن نباتة، قال: دخلت على أمير المؤمنين (ع) وقدامه شواء، فقال لى: ادن وكل، فقلت: يا أمير المؤمنين هذا لى ضار، فقال لى: ادن أعلمك كلمات لا يضرك معهن شئ مما تخاف، قال: ” بسم الله خير الاسماء، ملا الارض والسماء، الرحمن الرحيم الذى لا يضر مع اسمه داء ” وتغد معنا.
From him, from Muhammad Bin Al Hassan Al Saffar, from Musa Bin Umar, from Ja’far Bin Ibrahim Bin Mahzam, from Abu Maryam, from Al Asbagh Bin Nabata who said,
‘I came to Amir Al-Momineen-asws and in front of him-asws was grilled food, so he-asws said to me: ‘Come near and eat’. So I said, ‘O Amir Al-Momineen-asws! This is harmful for me’. So he-asws said to me: ‘Come, I-asws will teach you (such) words, nothing would harm you with these from what you fear. Say,
‘بسم الله خير الاسماء، ملا الارض والسماء، الرحمن الرحيم الذى لا يضر مع اسمه داء’
‘In the Name of Allah-azwj, best of the Names of what is in the earth and the sky, the Beneficent, the Merciful, the One-azwj by Whose Name nothing harms’. I ate with him-asws’.[1761]
57 – باب الرؤوس
Chapter 57 – The heads
عنه، عن على بن الريان بن الصلت، عن عبيدالله بن عبد الله الواسطي، عن واصل بن سليمان، (أو عن درست) قال: ذكرنا الرؤوس عند أبى عبد الله (ع) والرأس من الشاة، فقال: الرأس موضع الزكوة، وأقرب من المرعى، وأبعد من الاذى.
From him, from Ali Bin Al Rayan Bin Al Salt, from Ubeydullah Bin Abdullah Al Wasity, from Wasil Bin Suleyman (or from Darsat) who said,
‘We mentioned the heads in the present of Abu Abdullah-asws, and the head from the sheep, so he-asws said: ‘The head is a place of the slaughter, and closest to the pasture, and furthest from the harm’.[1762]
58 – باب [ كذا فيما عندي من نسخ الكتاب ]
Chapter 58 – Such regarding what was in my possession from a copy of the book
عنه، عن أبيه، عمن حدثه، عن عبد الرحمن العزرمى، عن أبى عبد الله، (ع) قال: كان على (ع) يكره إدمان اللحم، ويقول: إن له ضراوة كضراوة الخمر.
From him, from his father, from the one who narrated it, from Abdul Rahman Al Azramy,
Abu Abdullah-asws has narrated that Ali-asws used to dislike being addicted to the meat (eating too much meat), and was saying: ‘The ferocity (harmful effects) of it is like the ferocity of the wine’.[1763]
عنه، عن أبيه، عن محمد بن أبى عمير، عن الحكم بن مسكين، عن عمار الساباطى قال: سألت أبا عبد الله (ع) من شراء اللحم فقال: في ثلاث، قلت: لنا أضياف وقوم ينزلون بنا وليس يقع منهم موقع اللحم شئ؟ فقال: في كل ثلاث، قلت: لا نجد شيئا أحضر منه، لو ائتدموا بغيره لم يعدوه شيئا فقال: في كل ثلاث.
From him, from his father, from Muhammad Bin Abu Umeyr, from Al Hakam Bin Maskeyn, from Amaar Al Sabity who said,
‘I asked Abu Abdullah-asws regarding buying of the meat, so the Imam-asws said: ‘In every three (days)’. I said, ‘For us are guests and a people who are staying with us, and there is no place from them for the meat (to be bought)?’ So he-asws said: ‘In every three (days)’. I said, We cannot find anything to offer them from it, if only they could consider something else, they would not add to it, anything’. So he-asws said: ‘In every three (days)’.[1764]
عنه، عن أبيه، عن القاسم بن محمد، عن زكريا بن عمران أبى يحيى، عن إدريس بن عبد الله، قال: كنت عند أبى عبد الله (ع) فذكر اللحم، فقال: كل يوما بلحم، ويوما بلبن، ويوما بشئ آخر.
From him, from his father, from Al Qasim Bin Muhammad, from Zakariyya Bin Imran Abu Yahya, from Idrees Bin Abdullah who said,
‘I was in the presence of Abu Abdullah-asws, so the meat was mentioned, so he-asws said: ‘In one day the meat, and a day with the milk, and a day with another thing’.[1765]
عنه، عن ابن فضال، عن ابن بكير، عن زرارة، عن أبى جعفر، قال: كان رسول الله صلى الله عليه وآله يعجبه الذراع .
From him, from Ibn Fazal, from Ibn bakeyr, from Zarara,
Abu Ja’far-asws has narrated that Rasool-Allah-saww used to like the shoulder (of lamb)’.[1766]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) قال: سمت اليهودية رسول الله صلى الله عليه وآله في ذراع وكان النبي صلى الله عليه وآله يحب الذراع والكتف و يكره الورك لقربها من المبال.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘A Jewish woman poisoned Rasool-Allah-saww in an arm (shoulder meat), and the Prophet-saww used to love the arm, and the shoulder, and dislike the hip due to its proximity to the genitals’.[1767]
عنه، عن على بن الريان بن الصلت، رفعه قال: قيل لابي عبد الله (ع): لم كان رسول الله صلى الله عليه وآله يحب الذراع أكثر منه لحبه لاعضاء الشاة؟ – فقال: إن آدم قرب قربانا عن الانبياء من ذريته، فسمى لكل نبى من ذريته عضوا، وسمى لرسول الله صلى الله عليه وآله الذراع، فمن ثمة كان يحبها ويشتهيها ويفضلها.
From him, from Ali Bin Al Rayan Bin Al Salat, raising it, said,
‘It was said to Abu Abdullah-asws, ‘Why did Rasool-Allah-saww used to love the arm more than he-saww loved the (other) parts of the sheep?’ So the Imam-asws said: ‘Adam-as offered the offering one behalf of the Prophets-as from his-as offspring, thus for every Prophet-as was named a part, and the arm was named for Rasool-Allah-saww. So, from then on he-saww used to love it, and was covetous for it, and preferred it’.[1768]
عنه، عن على بن الحكم، عن هشام بن سالم، عن أبى عبد الله (ع)، قال: سألته عن أكل اللحم النئ؟ فقال: هذا طعام السباع.
From him, from Ali Bin Al Hakam, from Hisham Bin Salim,
I asked Abu Abdullah-asws about eating the raw meat?’ So the Imam-asws said: ‘This is the food of the wild animals’.[1769]
عنه، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة عن أبى – جعفر (ع) أن رسول الله صلى الله عليه وآله نهى أن يوكل اللحم غريضا، وقال: إنما يأكله السباع، قال حريز، حتى تغيره الشمس أو النار.
From him, from his father, from Hamaad Bin Isa, from Hareyz, from Zarara,
(It has been narrated) from Abu Ja’far-asws that Rasool-Allah-saww forbid from eating the fresh (raw) meat, and said: ‘But rather, the wild animals eat it’. Hareyz (the narrator) said, ‘Until the sun or the fire changes it’.[1770]
عنه، عن يعقوب بن يزيد، عن ابن فضال، عن القاسم بن محمد، عن العلاء، عن محمد بن مسلم، عن مسمع، عن أبى عبد الله (ع) قال: اتقوا الغدد من اللحم، فلربما حرك عرق الجذام.
From him, from Yaqoub Bin Yazed, from Ibn Fazaal, from Al Qasim Bin Muhammad, from Al A’la, from Muhammad Bin Muslim, from Masma’a,
Abu Abdullah-asws has said: ‘Beware of the organs from the meat, these have the potential of stirring the vein of leprosy’.[1771]
عنه، عن أبيه، عن ابن أبى عمير، عن ابراهيم بن عبد الحميد، عن أبى – الحسن (ع) قال: حرم من الشاة سبعة أشياء، الدم، والخصيتان، والقضيب، والثمانة، والطحال، والغدد، والمرارة.
From him, from his father, from Ibn Abu Umeyr, from Ibrahim, Bin Abdul Hameed,
Abu Al Hassan-asws has said: ‘Seven things are Prohibited from the sheep – the blood, and the testicles, and the penis, and the bladder, and the spleen, and the glands, and the gall bladder’.[1772]
عنه، عن السيارى، عن محمد بن جمهور العمى، عمن ذكره عن أبى – عبد الله (ع) قال، حرم من الذبيحة عشرة أشياء، وأحل من الميتة اثنتا عشرة شيئا، فأما ما يحرم من الذبيحة: فالدم، والفرث، والغدد، والطحال، والقضيب، والاثنيان، والرحم، والظلف، والقرن، والشعر،
From him, from Al Sayari, from Muhammad Bin Jamhour Al A’ama, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Ten things are Prohibited (to eat) from the slaughter, and twelve things are Permissible (to be used) from the dead. So, As for what is Prohibited from the slaughter – so it is the blood, and the dung, and the gland, and the spleen, and the penis, the intestine, and the womb, and the hoof, and the horn, and the hair’.
وأما ما يحل من الميتة: فالشعر، والصوف، والوبر، والناب، والقرن، والضرس، والظلف، والبيض، والانفحة، والظفر، والمخلب، والريش.
And as for what is Permissible (to be used) from the dead – So it is the hair, and the wool, and fur, and the canines, and the horns, and the teeth, and the hoof, and the eggs, and the stomach lining, and the nail, and the claw, and feathers’.[1773]
عنه عن ابن أبى عمير، عن سجادة، عن محمد بن عمر بن الوليد التميمي البصري، عن محمد بن فرات الازدي، عن زيد بن على، عن آبائه (ع) قال: نهى رسول الله صلى الله عليه وآله أن يقطع اللحم على المائدة بالسكين.
From him, from Ibn Abu Umeyr, from Sajadat, from Muhammad Bin Umar Bin Al Waleed Al Tameemi Al Basry, from Muhammad Bin Furaat Al Azdy, from Zayd Bin Ali,
The forefathers-asws of the Imam having said: ‘Rasool-Allah-saww forbid cutting the meat upon the table with a knife’.[1774]
59 – باب نهك العظم
Chapter 59 – Taking the marrow from the bones
عنه، عن محمد بن على، عن محمد بن الهيثم، عن أبيه، قال: صنع لنا أبو حمزة طعاما ونحن جماعة، فلما حضر رأى رجلا منا ينهك العظم، فصاح به وقال: لا تفعل، فانى سمعت على بن الحسين (ع) يقول: لا تنهكوا العظام، فان للجن فيه نصيبا، فان فعلتم ذهب من البيت ما هو خير من ذلك.
From him, from Muhammad Bin Ali, from Muhammad Bin Al Haysam, from his father who said,
‘Abu Hamza made food for us and we were a group. So when he offered it, he saw a man from us taking the marrow from the bones, so he shrieked at it and said, ‘Don’t do it, from I have heard Ali-asws Bin Al-Husayn-asws saying: ‘Do not take marrow from the bones, for the Jinn have a share in it, and if you were to do that, they would take away from the house what is better than that.[1775]
عنه، عن ابن محبوب، عن العلاء، عن محمد بن مسلم، عن أبى جعفر (ع) قال: سألته عن العظم، أنهكه؟ – قال: نعم.
From him, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,
Abu Ja’far-asws, said, ‘I asked about the (meat on) bones, can I take from it to uncover (the bone)?’ He-asws said: ‘Yes’.[1776]
60 – باب اللحوم المحرمة
Chapter 60 – The forbidden meats
عنه، عن أبيه، عن محمد بن يحيى الخزاز، عن غياث بن إبراهيم، عن أبى عبد الله، عن آبائه، عن على (ع) أنه سئل عن لحم الفيل؟ فقال: ليس من بهيمة الانعام.
From him, from his father, from Muhammad Bin Yahya Al Khazaz, from Gayas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having been asked about the meat of the elephant?’ So he-asws said: ‘Is it not a beast from the cattle (cannot eat)’?[1777]
عنه، عن بكر بن صالح ومحمد بن على، عن محمد بن أسلم الطبري، عن الحسين بن خالد، قال: قلت لابي الحسن (ع): أيحل لحم الفيل؟ – فقال: لا، قلت: ولم؟ – قال: لانه مثلة وقد حرم الله الامساخ ولحم ما مثل به في صورها.
From him, from Bakr Bin Salih and Muhammad Bin Ali, from Muhammad Bin Aslam Al Tabary, from Al Husayn Bin Khalid who said,
‘I said to Abu Al-Hassan-asws, ‘Is the meat of the elephant Permissible?’ So he-asws said: ‘No’. I said, ‘And why?’ He-asws said: ‘Because it is a resemblance, and Allah-azwj has Forbidden the metamorphosed ones, and the meat of what resembles it, in its image’.[1778]
61 – باب لحوم الظباء واليحامير
Chapter 61 – Meat of the antelope and the fallow deer
عنه، عن سعد بن سعد الاشعري، قال: سألت الرضا (ع) عن الآمص فقال: وما هو؟ – فذهبت أصفه، فقال: أليس اليحامير؟ – قلت: بلى، قال: أليس يأكلونه بالخل والخردل والابزار؟ – قلت: بلى، قال: لا بأس به.
From him, from Sa’ad Bin Sa’ad Al Ash’ary who said,
‘I asked Al-Reza-asws about Al-Amas, so he-asws said: ‘And what is it?’ So I went on to describe it, so he-asws said : ‘Is it not the fallow deer?’ I said, ‘Yes’. He-asws said: ‘Are they not eating with Al-Khaal (a vinegar paste), and mustard, and the pepper?’ I said, ‘Yes’. He-asws said: ‘There is no problem with it?’[1779]
62 – باب لحوم الخيل والبغال والحمر الاهلية
Chapter 62 – Meat of the domesticated horses, and the mules and the donkeys
عنه، عن أبيه، عن صفوان، عن العلاء، عن محمد بن مسلم، عن أبى – جعفر (ع) وسئل عن لحم الخيل والبغال والحمير؟ فقال: حلال ولكن تعافونها
From him, from his father, from Safwan, from Al A’ala, from Muhammad Bin Muslim,
Abu Ja’far-asws was asked about meat of the horses, and the mules and the donkeys? So he-asws said: ‘Permissible, but it is detestable’.[1780]
63 – باب لحوم الابل
Chapter 63 – Meat of the camel
عنه، عن على بن الحكم عن داود الرقى، قال: كتبت إلى أبى الحسن (ع) أسأله عن لحوم البخت وألبانهن، فكتب: لا بأس.
From him, from Ali Bin Al Hakam, from Dawood Al Raqy who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about the meats of the humps (of the camels) and their milk. So he-asws wrote back: ‘There is no problem’.[1781]
عنه، عن السيارى رفعه، قال: أكل لحم الجزور يذهب بالقرم، وفى حديث آخر مروى قال: من تمام حب الاسلام حب لحم الجزور
From him, from Al Yasary, raising it, said,
‘Eating the meat of ‘Al-Jazour’ (Sacrificial camel) takes away Al-Qaram (a fever)’. And in another Hadeeth, it is reported, the Imam-asws said: ‘From completion of the love of Al-Islam is love for the meat of Al-Jazour’.[1782]
64 – باب لحوم الحمام والدراج
Chapter 64 – The meat of the pigeon and the ring-necked pheasant
عنه، عن أبى الحسن النهدي، عن على بن أسباط، رفعه إلى أمير – المؤمنين (ع) أنه ذكر عنده لحم الطير، فقال: أطيب اللحم لحم فرخ غذته فتاة من ربيعة بفضل قوتها.
From him, from Abu Al Hassan Al Nahdy, from Ali Bin Asbaat,
(It has been narrated) that the meat of the birds was mentioned in the presence of Amir Al-Momineen-asws, so he-asws said: ‘The best of the meats is meat of a partridge, nourished by a young lady of Rabi’a, with the leftover of her sustenance’.[1783]
عنه، عن عمرو بن عثمان، رفعه إلى أمير المؤمنين (ع) قال: الوز جاموس الطير، والدجاج خنزير الطير، والدراج حبش الطير، فأين أنت عن فرخين ناهضين، ربتهما امرأة من ربيعه بفضل قوتها.
From him, from Amro Bin Usman,
Amir Al-Momineen-asws has said: ‘The goose is the buffalo of the birds, and the chicken are the pigs of the birds, and the pheasant is the turkey of the birds, so where are you the partridges raised by a woman from Rabi’e, with the leftover of her sustenance’?’.[1784]
عنه، عن السيارى، رفعه قال: ذكرت اللحمان عند أمير المؤمنين على ابن أبى طالب (ع) فقال: أطيب اللحم لحم فرخ قد نهض أو كاد ينهض.
From him, from Al Yasary, raising it, said,
‘The meats were mentioned in the presence of Amir Al-Momineen Ali-asws Bin Abu Talib-asws, so he-asws said: ‘The best of the meat of partridges which are raised or nearly raised’.[1785]
عنه، عن السيارى، رفعه، قال: ذكرت اللحمان عند أمير المؤمنين على ابن أبى طالب وعمر حاضر، فقال عمر: إن أطيب اللحمان لحم الدجاج فقال أمير المؤمنين (ع): كلا: إن ذلك خنازير الطير، وإن أطيب اللحم لحم فرخ حمام قد نهض أو كاد ينهض.
From him, from Al Sayari, raising it, said:
‘The meats were mentioned in the presence of Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and Umar was presence, so Umar said, ‘The best of the meats is the meat of the chicken’. So Amir Al-Momineen-asws said: ‘Never! Those are the pigs of the birds, and the best of the meats is the meat of partridge, raised or nearly raised’.[1786]
عنه، عن السيارى، عمن رواه قال: قال رسول الله صلى الله عليه وآله: من سره أن يقتل غيظه فليأكل لحم الدراج.
From him, from Al Sayari, from the one who reported it, said,
‘Rasool-Allah-saww said: ‘The one who wants to kill his anger so let him eat the meat of the pheasant’.[1787]
65 – باب الحيتان والسمك
Chapter 65 – The Big Fish and the (Small) Fish
عنه، عن يعقوب بن يزيد، عن إبراهيم بن عبد الحميد، قال: سمعت أبا الحسن (ع) يقول: عليكم بالسمك، فانه إن أكلته بغير خبز أجزأك، وإن أكلته بخبز أمرأك.
From him, from Yaqoub Bin Yazeed, from Ibrahim Bin Abdul Hameed who said,
‘I heard Abu Al-Hassan-asws saying: ‘It is on you (to eat) the fish, for eating it without bread would suffice you, and if it is eaten with bread, would fill you up’. [1788]
عنه، عن أبى أيوب المدايني وغيره، عن ابن أبى عمير، عن ابن المغيرة، عن رجل، عن أبى عبد الله (ع) قال: الحوت ذكى حيه وميته.
From him, from Abu Ayoub Al Madainy and someone else, from Ibn Abu Umeyr, from Ibn Al Mugheira, from a man,
Abu Abdullah-asws has said: ‘The fish is pure, its live one and its dead one’.[1789]
عنه، عن نوح النيسابوري، عن بعض أصحابه، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله إذا أكل السمك قال: ” اللهم بارك لنا فيه، وأبدلنا به خيرا منه “.
From him, from Nuh Al Neyshapouri, from one of his companions,
Abu Abdullah-asws has narrated that whenever Rasool-Allah-saww ate the fish, said: ‘O Allah-azwj! Bless for us in it, and Change for us by it with goodness from You-azwj!’[1790]
عنه، عن أبى القاسم ويعقوب بن يزيد، عن القندى، عن ابن سنان وأبى البخترى عن، أبى عبد الله (ع) قال: السمك الطرى يذيب الجسد.
From him, from Abu Al Qasim and Yaqoub Bin Yazeed Al Qindy, from Ibn Sinan and Abu Al Bakhtary,
Abu Abdullah-asws has said: ‘The fresh fish melts the flesh (reduces obesity)’.[1791]
عنه، عن أحمد بن محمد بن أبى نصر، عن عبد الله بن محمد الشامي، عن الحسين بن حنظلة، عن أحدهما (ع) قال: السمك يذيب الجسد.
From him, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Muhammad Al Shamy, from Al Husayn Bin Hanzala,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws) having said: ‘The fish melts the body (reduces obesity)’.[1792]
عنه، عن أبيه، عن يونس بن عبد الرحمن، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: أكل الحيتان يذيب الجسد.
From him, from his father, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘Eating the fish melts the body (reduces obesity)’.[1793]
عنه، عن بعض أصحابنا، عن عبد الله بن عبد الرحمن، عن شعيب، عن أبى – بصير، رفعه قال: قال أمير المؤمنين (ع): أكل الحيتان يذيب الجسد.
From him, from one of our companions, from Abdullah Bin Abdul Rahman, from Shuayb, from Abu Baseer, raising it, said,
‘Amir Al-Momineen-asws said: ‘Eating the fish melts the body (reduces obesity)’.[1794]
عنه، عن محمد بن عيسى، عن أبى بصير، عن أحمد بن محمد بن أبى – نصر، عن حماد بن عثمان، عن محمد بن سوقة، عن أبى عبد الله (ع) قال: السمك يذيب البدن.
From him, from Muhammad Bin Isa, from Abu Baseer, from Ahmad Bin Muhammad Bin Abu Nasr, from Hamaad Bin Usman, from Muhammad Bin Sowqat,
Abu Abdullah-asws has said: ‘The fish melts the body (reduces obesity)’.[1795]
عنه، عن بعض أصحابنا، عن ابن أخت الاوزاعي، عن مسعدة بن اليسع، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): السمك الطرى يذيب اللحم.
From him, from one of our companions, from nephew of Al Awzai’e, from Mas’ada Bin Al Yas’a,
Abu Abdullah-asws has said: ‘Amir Al-Momineen-asws said: ‘The fresh fish melts the meat (reduces obesity)’.[1796]
عنه، عن عثمان بن عيسى، رفعه قال: السمك الطرى يذيب شحم العين.
From him, from Usman Bin Isa, raising it, said:
‘The fresh fish melts the flab of the eyes’.
وفى حديث آخر عن مسمع، عن أبى عبد الله (ع) قال: السمك الطرى يذيب بمخ العين. وفى حديث آخر ” يذبل الجسد “.
And in another Hadeeth from Mas’ama,
Abu Abdullah-asws has said: ‘The fresh fish melts marrow of the eye’. And in another Hadeeth: ‘Withers the body’.[1797]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: أكل الحيتان يورث السل.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim,
Abu Abdullah-asws has said: ‘Eating the fish (excessively) brings the tuberculosis’.[1798]
عنه، عن نوح النيسابوري، عن سعيد بن جناح، عن مولى لابي عبد الله (ع) قال: دعا بتمر بالليل فأكله ثم قال: ما بى شهوته ولكني أكلت سمكا، ثم قال: ومن بات وفى جوفه سمك لم يتبعه بتمر وعسل، لم يزل عرق الفالج يضرب عليه حتى يصبح.
From him, from Nuh Al Neyshapouri, from Saeed Bin Janaah,
A slave of Abu Abdullah-asws having said: ‘He-asws called for dates at night, so he-asws ate them, then said: ‘I-asws am not with desire (hungry), but I-asws ate a fish’. Then he-asws said: ‘The one who sleeps and in his middle (belly) is a fish, and does not follow it with dates and honey, the vein of strokes would not cease to strike him until the morning’.[1799]
عنه، عن أبيه، عن صفوان بن يحيى، عن منصور بن حازم، عن سمرة بن سعيد، قال: خرج أمير المؤمنين (ع) على بغلة رسول الله صلى الله عليه وآله وخرجنا معه نمشي حتى انتهينا إلى أصحاب السمك، فجمعهم، فقال: أتدرون لاى شئ جمعتكم؟ – قالوا: لا، قال: لا تشتروا الجرى ولا المار ماهى ولا الطافى على الماء ولا تبيعوه.
From him, from his father, from Safwan Bin Yahya, from Mansour Bin Hazim, from Samrat Bin Saeed who said,
‘Amir Al-Momineen-asws went out upon a mule of Rasool-Allah-saww, and we went out walking along with him-asws until we ended up to the owner (seller) of the fish. So he-asws gathered them (companions), and said: ‘Do you know for which thing I-asws have gathered you all?’ They said, ‘No’. He-asws said: ‘Neither buy a running one, nor the passing one, nor the floating one upon the water, nor sell these (without scales)’.[1800]
عنه، عن هارون بن مسلم، عن مسعدة بن صدقة، قال: حدثنى جعفر بن محمد، عن أبيه، أن عليا (ع) كان يركب بغلة رسول الله صلى الله عليه وآله ثم يمر بسوق الحيتان فيقول: ألا لا تأكلوا ولا تبيعوا ما لم يكن له قشر.
From him, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Ja’far-asws Bin Muhammad-asws narrated to me, from his-asws father, from Ali-asws having rode upon a mule of Rasool-Allah-saww, then passed by a fish market, so he-asws was saying: ‘Indeed! Do not eat, and do not sell what does not have scales’.[1801]
عنه، عن هارون بن مسلم، عن مسعدة بن صدقة، عن جعفر، عن أبيه (ع) قال: سمعت أبى يقول: إذا ضرب صاحب الشبكة فما أصاب فيها من حى أو ميت فهو حلال ما خلا ما ليس له قشر، ولا يؤكل الطافى من السمك.
From him, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
(It has been narrated) from Ja’far-asws, from his-asws father-asws having said: ‘My-asws father-asws was saying: ‘If the owner of the net has cast it and therein is alive and dead so it is Permissible except for what does not have scales, and do not eat the floating ones (dead in the water) from the fish’.[1802]
عنه، عن محمد بن الهمداني، عن معتب، قال: قال لى أبو الحسن (ع) يوما: يا معتب اطلب لنا حيتانا طرية، فانى أريد أن أحتجم، فطلبتها له فأتيته بها، فقال لى: يا معتب، سكبج لى شطرها واشولى شطرها، فتغدى منها أبو الحسن (ع) وتعشى.
From him, from Muhammad Bin Al Hamdany, from Ma’tab who said,
‘Abu Al-Hassan-asws said to me one day: ‘O Ma’tab! Seek out for us fresh fish, for I-asws have performed cupping’. So I sought it out for him-asws and came up with it, so he-asws said to me: ‘O Ma’tab! Cook for me-asws a part of it and roast another part. So Abu Al-Hassan-asws lunched from it, and dined from it’.[1803]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن عمر بن حنظلة، قال: حملت الربيثا في صرة إلى أبى عبد الله (ع) فسألته عنها؟ فقال: كلها، وقال: لها قشر.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Umar Bin Hanzala who said,
‘I carried the ‘Rahibisa’ in a bundle to Abu Abdullah-asws, so I asked him-asws about it?’ So he-asws said: ‘Eat it’, and said: ‘It has scales for it’.[1804]
عنه، عن أحمد بن محمد، عن جعفر بن يحيى الاحول: عن بعض أصحابه، قال: شهدت أبا الحسن موسى (ع) يأكل مع جماعة، فأتى بسكرجات فمد يده إلى سكرجة فيها ربيثا، فأكل منه، فقال بعضهم: جعلت فداك أردت أن أسألك عنها وقد رأيتك أكلتها، قال: لا بأس بأكلها.
From him, from Ahmad Bin Muhammad, form Ja’far Bin Yahya Al Ahowl, from one of his companions who said,
‘I observed Abu Al-Hassan Musa-asws eating with a group, so they came with platters. So he-asws extended his-asws hand towards a platter in which were ‘Rahibisa’[1805] (fish with scales), so he-asws ate from it’. So one of them said, ‘May I be sacrificed for you-asws! I wanted to ask you-asws about it and I have seen you-asws eat it’. He-asws said: ‘There is no problem with eating it’.[1806]
عنه، عن أبيه، عن صفوان، عن عبد الرحمن بن الحجاج، عن على بن حنظلة قال: سألت أبا عبد الله (ع) عن الربيثا؟ فقال: قد سألني عنها غير واحد واختلفوا على في صفتها، قال: فرجعت فأمرت بها فجعلت في وعاء ثم حملتها إليه فسألته عنها، فرد على مثل الذى رد، فقلت: قد جئتك بها فضحك، فأريتها إياه، فقال: ليس به بأس.
From him, from his father, from Safwan, from Abdul Rahman Bin Al Hajaaj, from Ali Bin Hanzala who said,
‘I asked Abu Abdullah-asws about the ‘Rabisa (small fish with scales)?’ So he-asws said: ‘Someone else had asked me-asws about it and differed about its description’. He (the narrator) said, ‘So I returned and ordered from it. Then they were brought in a container, and I carried these to him-asws, so I asked him-asws about it. But, he-asws responded to me similar to what he-asws had responded before. So I said, ‘I have come with these’. So he-asws smiled. So I showed them to him-asws, so he -asws said: ‘These are not a problem (Can be eaten)’.[1807]
عنه، عن هارون بن مسلم، عن مسعدة بن صدقة، قال: سئل أبو عبد الله (ع) عن الربيثا، فقال: لا بأس بأكلها، ولوددت أن عندنا منها شيئا.
From him, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Abu Abdullah-asws was asked about the ‘Rabisa’, so he-asws said: ‘There is no problem with eating these, and it would be good if there was something from these with us-asws’.[1808]
عنه، عن السيارى، عن محمد بن جمهور باسناد له قال: حمل رجل من أهل البصرة الاربيان إلى أبى عبد الله (ع) وقال له: إن هذا يتخذ منه عندنا شئ يقال له ” الربيثا ” يستطاب أكله ويؤكل رطبا ويابسا وطبيخا، وإن أصحابنا يختلفون فيه، فمنهم من يقول: إن أكله لا يجوز، ومنهم من يأكله؟ فقال لى: كله، فانه جنس من السمك ثم قال: أما تراها تقلقل في قشرها؟!.
From him, from Al Sayari, from Muhammad Bin Jamhour by his chain, said,
‘A man from the people of Al-Basra carried ‘Rabeesa’ to Abu Abdullah-asws and said to him-asws, ‘This is what is taken with something called ‘Al-Rabeesa’. Its eating is made to be good, and it eaten wet, and dry, and cooked, and that our companions are differing with regards to it. There is one who is saying, ‘Its eating is not allowed’, and among them is one that eats it?’ So he-asws said: ‘Eat it, for it is a genus from the fish’. Then he-asws said: ‘But, have you not seen its loosened scale?’[1809]
عنه، عن بعض العراقيين، عن جعفر بن الزبير، عن جعفر بن محمد بن حكيم، عن أبيه، عن حديد، قال: قال أبو عبد الله (ع): إذا أكلت السمك فاشرب عليه الماء.
From him, from one of the Iraqis, from Ja’far Bin Al Zubeyr, from Ja’far Bin Muhammad Bin Hakeem, from his father, from Hadeed who said,
‘Abu Abdullah-asws said: ‘If you eat the fish, so drink the water over it’.[1810]
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj THE BENEFICENT THE MERCIFUL
كتاب المآكل
Book 3 b – The Foodstuff
H 501 – H 979
66 – باب الجراد
Chapter 66 – The locusts (grass hoppers)
عنه، عن محمد بن سهل بن اليسع والنوفلي، عن عيسى بن عبد الله الهاشمي، عن عمر بن على، عن أبى الحسن الاول، عن أبيه، عن جده (ع)، عن محمد بن على بن الحنفية قال: كنت أنا وعبد الله بن العباس بالطائف نأكل، إذا جاءت جرادة، فوقعت على المائدة، فأخذها عبد الله بن العباس ثم قال: يا محمد ما سمعت والدك يحدث في هذا الكتاب الذى على جناح الجرادة؟ فقلت: قال (ع): إن عليه مكتوبا ” إنى أنا الله، لا إله إلا أنا، خلقت الجراد جندا من جنودي، وأسلطه على من شئت من خلقي “.
From him, from Muhammad Bin Sahl Bin Al Yas’a and Al Nowfaly, from Isa Bin Abdullah Al Hashimy, from Umar Bin Ali,
(It has been narrated) from Abu Al-Hassan the First-asws, from his-asws father-asws, from his-asws grandfather-asws, from Muhammad Bin Ali Bin Al-Hanafiyya who said, ‘I and Abdullah Bin Al-Abbas were eating at Al-Ta’if, when a locust came over, and settled upon the table. So Abdullah Bin Al-Abbas grabbed it, then said, ‘O Muhammad! What have you heard your father narrating regarding this inscription which is upon the wing of the locust?’ So I said, ‘He-asws said: ‘Upon it is inscribed: “I-azwj am Allah-azwj. There is no god except for Me-azwj. I-azwj Created the locust as an army from My-azwj armies, and Encompass it upon whosoever I-azwj like to from My-azwj creatures’.[1811]
عنه، عن محمد بن على، عن أحمد بن عمر بن مسلم، عن الحسن بن إسماعيل الميثمى، عن يحيى بن ميمون البصري، عن رجل، عن مقسم مولى ابن عباس قال: لما سير ابن الزبير عبد الله بن العباس إلى الطائف زاره محمد بن على بن الحنفية قال فبينا هو ذات يوم عنده، إذ جئ بالخوان للغداء، فجاء جرادة ضخمة حتى تقع على المائدة، فسمع ابن عباس صوت وقعها، فقال: ما هذا الصوت الذى أسمع؟ – قالوا: جرادة سقطت على المائدة، قال: فمن تناولها؟ – قالوا مقسم، قال: يا مقسم انشر جناحها فانظر ما ذا ترى تحتها؟
From him, from Muhammad Bin Ali, from Ahmad Bin Umar Bin Muslim, from Al Hassan Bin Ismail Al Maysami, from Yahya Bin Maymoun Al Basry, from a man, from Maqsam a slave of Ibn Abbas who said,
‘When Ibn Al-Zubeyr Abdullah Bin Al-Abbas travelled to Al-Ta’if, visited Muhammad Bin Ali Bin Al-Hanafiyya. So one day when he was with him, the lunch was served, and there came a huge locust and settled upon the table. So Ibn Abbas heard the sound of its hovering, so he said, ‘What is this sound which I hear?’ They said, ‘A locust has settled upon the table’. He said, ‘So who will grab it?’ They said, ‘Maqsam’. He said, ‘O Maqsam! Display its wing, so look at what you see under it?
– قال: أرى نقطا سوداء، فقال: صدقت، قال: فضرب بيده على فخذ محمد بن على، (وكان إلى جنبه) فقال: هل عندكم في هذا شئ؟ – فقال: حدثنى أبى، عن رسول الله صلى الله عليه وآله أنه ليس من جرادة إلا وتحت جناحها مكتوب بالسريانية: ” إنى أنا الله رب العالمين، قاصم الجبابرة، خلقت الجراد وجعلته جندا من جنودي، أهلك به من شئت من خلقي ” قال: فتبسم ابن عباس ثم قال: يا بن عم، هذا والله من مكنون علمنا، فاحتفظ به.
He said, ‘I see a black dot’. So he said, ‘You speak the truth’. So he struck his hand upon the thigh of Muhammad Bin Ali (and he was by his side), so he said, ‘Is there anything with you with regards to this?’ So he said, ‘My father narrated to me, from Rasool-Allah-saww, that there is none from the locusts except that under its wing is inscribed in Assyrian (language): “I-azwj am Allah-azwj, Lord-azwj of the Worlds, Crusher of the tyrants. I-azwj Created the locusts and Made it as an army from My-azwj armies. I-azwj Destroy by it whosoever I-azwj so Like to from My-azwj creatures’. He (the narrator) said, ‘So Ibn Abbas smiled, then said, ‘O my cousin! By Allah-azwj! This is from the hidden of our knowledge, therefore protect it’.[1812]
عنه، عن أبى أيوب المدايني وغيره، عن ابن أبى عمير، عن عبد الله بن المغيرة، عن رجل، عن أبى عبد الله (ع) قال: الجراد ذكى حيه وميته.
From him, from Abu Ayoub Al Madainy and someone else, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira, from a man,
Abu Abdullah-asws has said: ‘The locusts is clean, its live one and dead one’.[1813]
عنه، عن أبى طالب عبد الله بن الصلت، عن أنس بن عياض الليثى، عن جعفر، عن أبيه، أن عليا (ع) كان يقول: الجراد ذكى، والحيتان ذكى، فما مات في البحر فهو ميت.
From him, from Abu Talib Abdullah Bin Al Salt, from Anas Bin Ayaaz Al Yasa,
(It has been narrated) from Ja’far-asws from his-asws father-asws, from Ali-asws was saying: ‘The locust is clean, and the fish are clean, therefore whatever dies inside the sea, so it is dead (cannot be eaten)’.[1814]
عنه، عن أبيه، عن عون بن جرير، عن عمرو بن هارون الثقفى عن أبى – عبد الله (ع) قال: قال أمير المؤمنين (صلوات الله عليه:): الجراد ذكى كله والحيتان ذكى كله، وأما ما هلك في البحر فلا تأكله.
From him, from his father, from Awn Bin Jareer, from Amro Bin Haroun Al Saqafy,
Abu Abdullah-asws has narrated that Amir Al-Momineen-asws said: ‘The locusts are clean, eat it, and the fish are clean, eat it, and as for what dies inside (the water) is dead, so do not eat it’.[1815]
67 – باب البيض
Chapter 67 – The eggs
عنه، عن على بن الحكم، عن أبيه، عن سعد، عن الاصبغ، عن على (ع) قال: إن نبيا من الانبياء شكا إلى الله قلة النسل في أمته، فأمره أن يأمرهم بأكل البيض، ففعلوا، فكثر النسل فيهم.
From him, from Ali Bin Al Hakam, from his father, from Sa’ad, from Al Asbagh,
It has been narrated from Ali-asws that a Prophet-as from the Prophets-as complained to Allah-azwj of the scarcity of the births in his community, so He-azwj Commanded him-as that he-as should order them to eat the eggs. So they did it, and there was abundant births among them’.[1816]
عنه، عن أبى القامس الكوفى ويعقوب بن يزيد، عن القندى، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: شكا نبى من الانبياء إلى ربه قلة الولد، فأمره بأكل البيض.
From him, from Ibn Al Qamas Al Kufy and Yaqoub Bin Yazeed, from Al Qindy, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘A Prophet-as from the Prophets-as complained to his-as Lord-azwj of the scarcity of the births, so He-azwj Commanded him-as with the eating of the eggs’.[1817]
عنه، عن محمد بن على اليقطينى، عن عبيدالله بن عبد الله الدهقان، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: إن نبيا من الانبياء شكا إلى الله قلة النسل، فقال له: كل اللحم بالبيض.
From him, from Muhammad Bin Ali Al Yaqteeny, from Ubeydullah Bin Abdullah Al Dahqaan, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘A Prophet-as from the Prophets-as complained to Allah-azwj of the scarcity of the births, so He-azwj Said to him-as: “Eat the meat with the eggs”’.[1818]
عنه، عن أبيه، عن أحمد بن النضر، عن عمر بن أبى حسنة الجمال، قال: شكوت إلى أبى الحسن (ع) قلة الولد، فقال: استغفر الله وكل البيض بالبصل.
From him, from his father, from Ahmad Bin Al Nazar, from Umar Bin Abu Hasna Al Jamal who said,
‘I complained to Abu Al-Hassan-asws of scarcity of the birth, so he-asws said: ‘Seek Forgiveness of Allah-azwj and eat the eggs with the onions’.[1819]
عنه، عن على بن حسان، عن موسى بن بكر، قال: سمعت أبا الحسن (ع) يقول: أكثروا من البيض فانه يزيد في الولد.
From him, from Ali Bin Hasaan, from Musa Bin Bakr who said,
‘I heard Abu Al-Hassan-asws saying: ‘Frequent (in eating) from the eggs for it increases in the births’.[1820]
عنه، عن نوح بن شعيب، عن كامل، عن محمد بن إبراهيم الجعفي، عن أبى عبد الله (ع) قال: من عدم الولد فليأكل البيض وليكثر منه.
From him, from Nuh Bin Shuayb, from Kaamil, from Muhammad Bin Ibrahim Al Ju’fy,
Abu Abdullah-asws has said: ‘The one who lacks the children so he should frequently eat the eggs’.[1821]
عنه، عن جعفر بن محمد، عن يونس بن مرازم قال: ذكر عند أبى عبد الله (ع) البيض، فقال: ” أما إنه خفيف يذهب بقرم اللحم.
From him, from Ja’far Bin Muhammad, form Yunus Bin Marazam who said,
‘The eggs were mentioned in the presence of Abu Abdullah-asws, so he-asws said: ‘But, it is light and does away with the nibbling of the meat’.[1822]
عنه، عن محمد بن إسماعيل، عن جعفر بن محمد بن حكيم، عن مرازم وزاد في ” وليست له غائلة اللحم “.
From him, from Muhammad Bin Ismail, from Ja’far Bin Muhammad Bin Hakeem,
(It has been narrated) from Marazam and an addition in it (to the Hadeeth above): ‘And for the meat, there is no expensiveness for it, (i.e., don’t worry about its cost)’.[1823]
عنه، عن محمد بن عيسى، عن أبيه، عن جده، وهو عن ميسر بن عبد العزيز، عن أبى عبد الله (ع) قال: مخ البيض خفيف، والبياض ثقيل.
From him, from Muhammad Bin Isa, from his father, from his grandfather, and it is from Maysar Bin Abdul Aziz,
Abu Abdullah-asws having said: ‘The yolk of the eggs is light, and the whiteness (albumen) is heavy’.[1824]
عنه، عن يوسف بن السخت البصري، عن محمد بن جمهور، عن حمران بن أعين، قال: قلت لابي عبد الله (ع): إن أناسا يزعمون أن صفرة البيض أخف من البياض، فقال: إلى ما يذهبون في ذلك؟ – قلت: يزعمون أن الريش من البياض، وأن العظم والعصب من الصفرة، فقال أبو عبد الله (ع): فالريش أخفها
From him, from Yusuf Bin Al Sakht Al Basry, from Muhammad Bin Jamhour, from Hamran Bin Ayn who said,
‘I said to Abu Abdullah-asws, ‘The people are claiming that the yellow part (yolk) of the egg is the lightest part of the egg’. So he-asws said: ‘To what are they going to with regards to that?’ I said, ‘They are claiming that the feathers are from the whiteness (albumen) and the bones and the nerves are from the yellow part (yolk)’. So he-asws said: ‘But the feather is the lighter one of these’.[1825]
68 – باب الخل والزيت
Chapter 68 – Al-Khaal (a vinegar paste) and the oil
عنه، عن عثمان بن عيسى، عن خالد بن نجيح، عن أبى عبد الله (ع) قال: الخل والزيت من طعام المرسلين.
From him, from Usman Bin Isa, from Khalid Bin Najeeh,
Abu Abdullah-asws has said: ‘Al-Khal and the oil is from the food of the Mursil Prophets-as’.[1826]
عنه، عن أبيه، عن ابن المغيرة، عن السكوني، عن جعفر، عن أبيه، عن على (ع) قال: ما أقفر بيت يأتدمون بالخل والزيت، وذلك إدأم الانبياء.
From him, from his father, from Ibn Al Mugheira, from Al Sakuny,
(It has been narrated) from Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘A house would not be desolate where they are dipping (bread) with the Khal and the olive oil, and that is the dipping of the Prophets-as’.[1827]
عنه، عن أبيه، عن ابن أبى عمير، عن عبيدالله الواسطي، عن عجلان قال: تعشيت مع أبى عبد الله (ع) بعد عتمة، وكان يتعشى بعد العتمة، فأتى بخل وزيت ولحم بارد، قال: فجعل ينتف اللحم فيطعمنيه ويأكل هو الخل والزيت، فقلت: أصلحك الله تأكل الخل والزيت وتدع اللحم؟ – فقال: إن هذا طعامنا وطعام الانبياء.
From him, from his father, from Ibn Abu Umeyr, from Ubeydullah Al Wasity, from Ajlan who said,
‘I dined with Abu Abdullah-asws after dark, and he-asws used to have dinner after dark. So he-asws came with Khaal, and oil, and cold meat. So he-asws went on to Pluck the meat and eat, being Al-Khal and oil’. So I said, ‘May Allah-azwj Keep you-asws well! You-asws are eating Al-Khal and the oil and leaving the meat?’ So he-asws said: ‘This is our-asws food, and food of the Prophets-as’.[1828]
عنه، عن عثمان بن عيسى، عن خالد بن نجيح، قال كنت أفطر مع أبى – عبد الله (ع) ومع أبى الحسن الاول (ع) في شهر رمضان، فكان أول ما يؤتى به قصعة من ثريد خل وزيت، فكان أول ما يتناول منه ثلاث لقم، ثم يؤتى بالجفنة
From him, from Usman Bin Isa, from Khalid Bin Najeeh who said,
‘I broke Fast with Abu Abdullah-asws and with Abu Al-Hassan the First-asws in the Month of Ramazan. So the first of what he-asws came with was a bowl of porridge, Khal and oil. So the first of what he-asws took from it were three morsels. Then he-asws brought the wash basin’.[1829]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: كان أحب الاصباغ إلى رسول الله صلى الله عليه وآله الخل والزيت طعام الانبياء.
From him, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has said: ‘The most beloved type (of food) to Rasool-Allah-saww was Al-Khal and the oil – food of the Prophets-as’.[1830]
عنه، عن أبيه، عمن ذكره، عن أيوب بن الحر، عن محمد بن على الحلبي، قال: سألت أبا عبد الله (ع) عن الطعام، فقال: عليك بالخل والزيت فانه مرئ، وإن عليا (ع) كان يكثر أكله، وإنى أكثر أكله لانه مرئ.
From him, from his father, from the one who mentioned it, from Ayoub Bin Al Hurr, from Muhammad Bin Ali Al Halby who said,
‘I asked Abu Abdullah-asws about the food, so he-asws said: ‘It is upon you (to eat) the Khal and the oil, for it is healthful, and Ali-asws used to frequently eat it, and I-asws frequently eat it because it is healthy’.[1831]
عنه، عن ابن فضال، عن يونس بن يعقوب، عن عبد الاعلى، قال أكلت مع أبى عبد الله (ع)، فقال: يا جارية إيتينا بطعامنا المعروف، فأتى بقصعة فيها خل وزيت فأكلنا.
From him, from Ibn Fazal, from Yunus Bin Yaqoub, from Abd Al A’ala who said,
‘I ate with Abu Abdullah-asws, so he-asws said: ‘O Maid! Bring for us the well known food’. So she came with a bowl in which was Khal and oil. So we ate’.[1832]
عنه، عن عثمان بن عيسى، عن حماد بن عثمان، عن سلمة القلانسى قال: دخلت على أبى عبد الله (ع) فلما تكلمت قال: مالى أسمع كلامك قد ضعفت؟ – قلت: سقط فمى، قال: فكأنه شق عليه ذلك، قال: فأى شئ تأكل؟ – قلت: آكل ما كان في البيت، قال: عليك بالثريد، فان فيه بركة، فان لم يكن لحم فالخل والزيت.
From him, from Usman Bin Isa, from Hamaad Bin Usman, from Salma Al Qalanasy who said,
‘I came to Abu Abdullah-asws. So when I spoke, he-asws said: ‘What is the matter with your speech. Have you become weak?’ I said, ‘My mouth fell’. He said, ‘It was as if that was grievous upon him-asws, so he-asws said: ‘So which thing did you eat?’ I said, ‘I ate whatever was in the house’. He-asws said: ‘It is on you (to eat) the porridge (Al-Sareyd), for there is Blessing in it. So if there is no meat, so Al-Khal and oil’.[1833]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: ما أقفر بيت فيه الخل والزيت.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
Abu Abdullah-asws has said: ‘The house is not empty in which is Al-Khal and oil’.[1834]
عنه، عن إسماعيل بن مهران، عن حماد بن عثمان، عن زيد بن الحسن قال: سمعت أبا عبد الله (ع) يقول: إن أمير المؤمنين (ع) أشبه الناس طعمة برسول الله صلى الله عليه وآله كان يأكل الخبز والخل والزيت، ويطعم الناس الخبز واللحم.
From him, from Ismail Bin Mahran, from Hamaad Bin usman, from Zayd Bin Al Hassan who said,
‘I heard Abu Abdullah-asws saying: ‘Amir Al-Momineen-asws most resembling of the people in food of Rasool-Allah-saww and he-asws was eating the bread, and Al-Khal and the oil; and the people were eating the bread and the meat’.[1835]
69 – باب الزيتون
Chapter 69 – The Olives
عنه، عن منصور بن العباس، عن إبراهيم بن محمد الزراع البصري عن رجل، عن أبى عبد الله (ع) قال: ذكر عنده الزيتون، فقال رجل: يجلب الرياح، فقال: لا، ولكن يطرد الرياح.
From him, from Mansour Bin Al Abbas, from Ibrahim Bin Muhammad Al Zara’a Al Basry, from a man,
Abu Abdullah-asws has said: ‘The olives were mentioned in his-asws presence, so a man said, ‘It brings the wind’. So he -asws said: ‘No, but it expels the wind’.[1836]
عنه، عن يعقوب بن يزيد، عن يحيى بن المبارك، عن عبد الله بن جبلة، عن إسحاق بن عمار أو غيره، قال: قلت لابي عبد الله (ع): إنهم يقولون: ” الزيتون يهيج الرياح ” فقال: إن الزيتون يطرد الرياح.
From him, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Abdullah Bin Jabalat, from Is’haq Bin Amaar or someone else who said,
‘I said to Abu Abdullah-asws, ‘They are saying, ‘The Olives stirs the wind’. So the Imam-asws said: ‘The Olives expel the wind’.[1837]
عنه، عن محمد بن عيسى اليقطينى، عن عبيد الله الدهقان، عن درست – الواسطي، عن إبراهيم بن عبد الحميد، عن أبى الحسن (ع) قال: كان مما أوصى به آدم (ع) إلى هبة الله (ع) أن: ” كل الزيتون فانه من شجرة مباركة “.
From him, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Al Dahqaan, from Darast, from Ibrahim Bin Abdul Hameed,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘From what Adam-as bequeathed to Hibbatullah-as was: ‘Eat the Olives for these are from a Blessed tree’.[1838]
عنه، عن يعقوب بن يزيد، عن محمد بن عبيدالله المطهرى، عمن ذكره، عن أبى عبد الله (ع) قال: الزيتون يزيد في الماء.
From him, from Yaqoub Bin Yazeed, from Muhammad Bin Ubeydillah Al Mutahary, from the one who mentioned it,
Abu Abdullah-asws having said: ‘The Olives increase in the water (for reproduction)’.[1839]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله: كلوا الزيت وادهنوا به فانه من شجرة مباركة.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Eat the Olives and also it’s oil, for it is from a Blessed tree’.[1840]
عنه، عن منصور بن عباس، عن محمد بن عبد الله بن واسع، عن إسحاق ابن إسماعيل، عن محمد بن يزيد، عن أبى داود النخعي، عن أبى عبد الله، عن آبائه (ع) قال: قال أمير المؤمنين (ع): ادهنوا بالزيت وائتدموا به، فانه دهنة الاخيار وإدام المصطفين، مسحت بالقدس مرتين، بوركت مقبلة، وبوركت مدبرة، لا يضر معها داء.
From him, from Mansour Bin Abbas, from Muhammad Bin Abdullah Bin Was’a, from Is’haq Ibn Ismail, from Muhammad Bin Yazeed, from Abu Dawood Al Nakha’ie,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Massage with the Olive and be habitual with it for it is the choicest of the massages, and a dipping (dunking) sauce of the chosen ones (Prophets-as), having been touched twice by Holiness, Blessed as an appetite stimulant, and Blessed as a preserver. A disease does not harm with it’.[1841]
عنه، عن أبيه، عمن حدثه، عن موسى بن جعفر، عن أبيه، عن جده (ع) قال: كان فيما أوصى به رسول الله صلى الله عليه وآله عليا (ع) أن قال له: يا على كل الزيت وادهن به، فانه من أكل الزيت وادهن به لم يقربه الشيطان أربعين يوما.
From him, form his father, from the one who narrated it,
(It has been narrated) from Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘It was in what was bequeathed by Rasool-Allah-saww to Ali-asws, that he-saww said to him-asws: ‘O Ali-asws! Eat the Olive and anoint (massage) with it, for the one who eats the Olive and anoints with it, the Satan-la would not come near him for forty days’.[1842]
عنه، عن الحسين بن سيف، عن أخيه على، عن أبيه سيف بن عميرة، عن محمد بن حمران قال: قال أبو عبد الله (ع): ما كان دهن الاولين إلا زيت.
From him, from Al Husayn Bin Sayf, from his brother Ali, from his father Sayf Bin Umeyra, from Muhammad Bin Hamran, who said,
‘Abu Abdullah-asws said: ‘There was no massaging of the Former ones except with the Olive’.[1843]
عنه، عن النوفلي، عن السكوني عن أبى عبد الله (ع) قال: الزيت طعام الاتقياء
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Olive is the food of the pious ones’.[1844]
عنه، عن أبيه، عن سعدان بن مسلم، عن إسماعيل بن جابر، قال: كنت عند أبى عبد الله (ع) فدعا بالمائدة، فأتينا بقصعة فيها ثريد ولحم، فدعا بزيت فصبه على اللحم فأكله.
From him, from his father, from Sa’dan Bin Muslim, from Ismail Bin Jabir who said,
‘I was in the presence of Abu Abdullah-asws, so he-asws called for the meal. So they brought us a bowl in which was porridge and meat. So he-asws called for oil, and sprinkled it over the meat and ate it’.[1845]
عنه عن الحسين بن يزيد النوفلي، عن الحريري، عن عبد المؤمن الانصاري، عن أبى جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: الزيت دهن الابرار، وإدام الاخيار، بورك فيه مقبلا، وبورك فيه مدبرا، انغمس في القدس مرتين.
From him, from Al Husayn Bin Yazeed Al Nowfaly, from Al Hureyri, from Abdul Momin Al Ansary,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The Olive is a massage for the righteous ones, and the choicest dunked (dipping) paste. There is a Blessing in it as an appetite stimulant, and Blessing in it as preserver. It has been immersed twice in Holiness’.[1846]
70 – باب الخل
Chapter 70 – Al-Khal (A vinegar paste)
عنه، عن محمد بن على، عن ابن أبى عمير، عن هشام بن سالم الجواليقى، عن سليمان بن خالد، عن أبى عبد الله (ع) قال: الخل يشد العقل.
From him, from Muhammad Bin Ali, from Ibn Abu Umeyr, from Hisham Bin Salim Al Jawalayqi, from Suleyman Bin Khalid,
Abu Abdullah-asws has said: ‘Al-Khal intensifies the intellect’.[1847]
عنه، عن محمد بن على، عن الحسن بن على بن يوسف، عن زكريا بن محمد بن عن أبى اليسع، عن سليمان بن خالد، عن أبى عبد الله (ع) قال: الخل يشد العقل.
From him, from Muhammad Bin Ali, from Al Hassan Bin Ali Bin Yusuf, from Zakariyya Bin Muhammad Bin Abu Al Yas’a, from Suleyman Bin Khalid,
Abu Abdullah-asws has said: ‘Al-Khal intensifies the intellect’.[1848]
عنه، عن أبان بن عبد الملك، عن إسماعيل بن جابر، عن أبى عبد الله (ع) قال: إنا لنبدأ بالخل عندنا كما تبدأون بالملح عندكم، وإن الخل ليشد العقل.
From him, from Aban Bin Abdul Malik, from Ismail Bin Jabir,
(It has been narrated) from Abu Abdullah-asws having said: ‘We-asws begin with Khal in our-asws presence just as you are beginning with the salt in your presence, and the Khal intensifies the intellect’.[1849]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: نعم الادام الخل، لا يقفر بيت فيه خل.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said : ‘Best of the curries is Al-Khal. The house containing Khal is not empty’.[1850]
عنه، عن الوشاء، عن ابن سنان، عن أبى عبد الله (ع) قال: دخل رسول الله صلى الله عليه وآله على أم سلمة، فقربت إليه كسرا، فقال: هل عندك إدام؟ – قالت: لا يا رسول الله، ما عندي إلا خل، فقال: نعم الادام الخل، ما أقفر بيت فيه الخل.
From him, from Al Washa, from Ibn Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww came to Umm Salma-as, so she-as forwarded nearer to him-saww some morsels, so he-saww said: ‘Is there curry with you-as?’ She said: ‘No, O Rasool-Allah-saww! There is not with me-as except for Khal’. So he-saww said: ‘The best of the curries is Al-Khal. A House in which is Al-Khal is not empty’.[1851]
عنه، عن الحسين بن سيف، عن أخيه على، عن أبيه سيف بن عميرة، عن أبى الجارود، عن أبى الزبير، عن جابر بن عبد الله، قال: ائتدموا بالخل، فنعم الادام الخل.
From him, from Al Husayn Bin Sayf, form his brother Ali, from his father Sayf Bin Umeyra, from Abu Al Jaroud, from Abu Al Zubeyr,
(It has been narrated) from Jabir Bin Abdullah who said, ‘Make curry with Al-Khal, for the best of the curries is Al-Khal’.[1852]
عنه، عن الحسين بن سيف، عن أخيه على، قال: حدثنى سليمان بن عمرو، عن عبد الله بن محمد بن عقيل، قال: حدثنى جابر بن عبد الله، قال: دخل على رسول الله صلى الله عليه وآله فقربت إليه خبزا وخلا، قال: كل. وقال: نعم الادام الخل.
From him, from Al Husayn Bin Sayf, from his brother Ali, from Suleyman Bin Amro, from Abdullah Bin Muhammad Bin Aqeel, from Jabir Bin Abdullah who said,
‘I came to Rasool-Allah-saww, so bread and Al-Khal was forwarded towards him-saww. He-saww said: ‘Eat’. And said: ‘The best of the curries is Al-Khal’.[1853]
عنه، عن محمد بن على، عن ابن فضال، عن سيف بن عميرة، عن محمد بن عبد الله بن عقيل، عن جابر بن عبد الله، قال: قال رسول الله صلى الله عليه وآله نعم الادام الخل.
From him, from Muhammad Bin Ali, from Ibn Fazaal, from sayf Bin Umeyra, from Muhammad Bin Abdullah Bin Aqeel, from Jabir Bin Abdullah who said,
‘Rasool-Allah-saww said: ‘The best of the curries is Al-Khal’.[1854]
عنه، عن محمد بن على، عن عيسى، عن جده عن أمير المؤمنين (ع) قال: قال رسول الله صلى الله عليه وآله: لا يقفر بيت فيه خل.
From him, from Muhammad Bin Ali, from Isa, from his grandfather,
(It has been narrated) from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘The house in which is Khal is not empty’.[1855]
عنه، عن أبيه، عن محمد بن أبى عمير، عن هاشم بن سالم، عن أبى عبد الله (ع) قال: ما أقفر بيت فيه خل. وباسناده قال: ما أقفر من إدام بيت فيه الخل.
From him, from his father, from Muhammad Bin Abu Umeyr, from Hashim Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The house in which is Khal is not empty’. And by his chain, he-asws said: ‘The house in which is Al-Khal, is not empty from curry’.[1856]
عنه، عن بعض أصحابنا، عن الاصم، عن شعيب، عن أبى بصير، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): نعم الادام الخل يكسر المرار، ويحيى القلب.
From him, from one of our companions, from Al Asam, from Shuayb, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The best of the curries is Al-Khal. It breaks the bitterness and revives the heart’.[1857]
عنه، عن ابن محبوب، عن رفاقة، وأحمد، عن أبيه، عن فضالة، عن رفاعة، قال: سمعت أبا عبد الله (ع) يقول: الخل يسير القلب.
From him, from Ibn Mahbou, from Rafaqat and Ahmad, from his father, from Fazalat, from Rafa’at who said,
‘I heard Abu Abdullah-asws saying: ‘Al-Khal travels to the heart’.[1858]
عنه، عن أبيه، عن سعدان، عن سدير، عن أبى عبد الله (ع) قال: ذكر عنده خل الخمر فقال: يقتل دواب البطن ويشد الفم.
From him, from his father, from Sa’dan, from Sudeyr, from Abu Abdullah -asws, said:
‘Once, ‘خل الخمر’ vinegar of wine (clean grapes places with vinegar so it turns into vineger) Khal was mentioned in his-asws presence, so he-asws said: ‘It kills the ‘دواب’ insects in the belly and tightens the mouth’.[1859]
عنه، عن أبيه، عمن ذكره، عن صباح الحذاء، عن سماعة، قال: قال أبو – عبد الله (ع): اخل الخمر يشد اللثة، ويقتل دواب البطن، ويشد العقل.
From him, from his father, from the one who mentioned it, from Sabah Al Haza’a, from Sama’at, said,
‘Abu Abdullah-asws said: ‘اخل الخمر’’ vinegar of wine tightens the gums, and kills the insects in the belly, and intensifies the intellect’.[1860]
عنه، عن على بن الحكم، عن المسلمى، عن أحمد بن رزين، عن سفيان السمط، قال: قال أبو عبد الله (ع): عليك بخل الخمر، فاغتمس فيه فانه لا يبقى في جوفك دابة إلا قتلها.
From him, from Ali Bin Al Hakam, from Al Maslamy, from Ahmad Bin Razeyn, from Sufyan Al Samt who said,
‘Abu Abdullah-asws said: ‘It is on you (to eat) the ‘خل الخمر’, therefore dive into it, for there would not remain in your middle (belly) any insect except that it would kill it’.[1861]
عنه، عن بعض من رواه، قال قال: أبو عبد الله (ع): قال رسول الله صلى الله عليه وآله: إن الله وملائكته يصلون على خوان عليه خل وملح.
From him, from someone who reported it, said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘Allah-azwj and His-azwj Angels Send Greetings upon a table upon which is Khal and salt’.[1862]
عنه، عن أبان، عن عبد الملك، عن إسماعيل بن جابر، عن أبى عبد الله (ع) قال: إنا لنبدأ عندنا بالخل كما تبدأون بالملح عندكم، إن الخل ليشد العقل.
From him, from Aban, form Abdul Malik, form Ismail Bin Jabir,
(It has been narrated) from Abu Abdullah-asws having said: ‘We-asws begin in our-asws presence with Khal just as you begin in your presence with the salt. Al-Khal intensifies the intellect’.[1863]
عنه، عن محمد بن على الهمداني أن رجلا كان عند أبى الحسن الرضا (ع) بخراسان، فقدمت إليه مائدة عليها خل وملح فافتتح، بالخل فقال الرجل: جعلت فداك، إنكم أمرتمونا أن نفتتح بالملح، فقال: هذا مثل هذا (يعنى الخل) يشد الذهن ويزيد في العقل.
From him, from Muhammad Bin Al Al Hamdany that,
‘A man was in the presence of Abu Al-Hassan Al-Reza-asws at Khorasan, so a meal was presented to him-asws wherein was Khal and salt, so he-asws began with Al-Khal. So the man said, ‘May I be sacrificed for you-asws! You-asws had ordered us to begin with the salt’. So he-asws said: ‘This is similar to this (meaning Al-Khal). It intensifies the mind and increases the intellect’.[1864]
71 – باب السويق
Chapter 71 – Al-Suweyq (Made out of wheat flour and barley)
عنه، عن على بن فضال، عن عبد الله بن جندب، عن بعض أصحابه قال: ذكر عند أبى عبد الله (ع) السويق، فقال: إنما عمل بالوحى.
From him, from Ali Bin Fazaal, from Abdullah Bin Jundab, from one of his companions who said,
‘Al-Suweyq was mentioned in the presence of Abu Abdullah-asws, so he-asws said: ‘But rather it is the work with the Revelation’.[1865]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن محمد بن عبيد الله بن سيابة، عن جندب بن أبى عبد الله بن جندب، قال: سمعت أبا الحسن موسى (ع): يقول: إنما نزل السويق بالوحى من السماء.
From him, from a number of our companions, from Ali Bin Asbat, from Muhammad Bin Ubeydullah Bin Sayabat, from Jundab Bin Abu Abdullah Bin Jundab who said,
‘I heard Abu Al-Hassan Musa-asws saying: ‘But rather, Al-Suweyq was Revealed with the Revelation from the sky’.[1866]
عنه، عن عثمان بن عيسى، عن خالد بن نجيح، عن أبى عبد الله (ع) قال: السويق طعام المرسلين، (أو قال ” طعام النبيين “.
From him, from Usman Bin Isa, from Khalid Bin Najeeh,
Abu Abdullah-asws has said: ‘Al-Suweyq is a food of the Mursil Prophets-as’. (Or said: ‘Meal of the Prophets-as)’.[1867]
عنه، السيارى، عن النضر بن أحمد، عن عدة من أصحابنا من أهل خراسان، عن أبى الحسن الرضا (ع) قال: السويق لما شرب له.
From him, from Al Sayari, from Al Nazar Bin Ahmad, from a number of our companions from the people of Khorasan,
Abu Al-Hassan Al-Reza-asws has said: ‘السويق’ (roasted flour) is what is drunk for it’.[1868]
عنه، عن أبيه، عن بكر بن محمد الازدي، عن أبى عبد الله (ع) قال: السويق ينبت اللحم ويشد العظم.
From him, from his father, from Bakr Bin Muhammad Al Azdy,
Abu Abdullah-asws has said: ‘Al-Suweyq (roasted flour) builds the flesh and intensifies the bones’.[1869]
عنه، عن محمد بن عيسى، عن عبيدالله بن عبد الله، عن درست بن أبى – منصور الواسطي، عن عبد الله بن مسكان، قال: سمعت أبا عبد الله (ع) يقول: شربة السويق والزيت تنبت اللحم، وتشد العظم، وترق البشرة، وتزيد في الباه.
From him, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah, from Darast Bin Abu Mansour Al Wasity, from Abdullah Bin Muskan who said,
‘I heard Abu Abdullah-asws saying: ‘Drink of ‘السويق’ (roasted flour) and oil builds the flesh, and intensifies the bones, and progresses the skin, and increases in the ‘الباه’ (desire of reproduction)’.[1870]
عنه، عن أبيه، عن بكر بن محمد الازدي، عن خضر، قال: كنت عند أبى – عبد الله (ع) فأتاه رجل من أصحابنا، فقال له: يولد لنا المولود فيكون منه القلة والضعف فقال: ما يمنعك من السويق؟! فانه يشد العظم وينبت اللحم.
From him, from his father, from Bakr Bin Muhammad Al Azady, from Hazar who said,
‘I was in the presence of Abu Abdullah-asws, so a man from our companions came to him-asws and said to him-asws, ‘A child is born unto us and there happens to be shortness and the weakness’. So the Imam-asws said: ‘What prevents you from Al-Suweyq? It intensifies the bones and builds the flesh’.[1871]
عنه، عن أبيه، عن بكر بن محمد، قال: أرسل أبو عبد الله (ع) إلى عثيمة جدى أن أسقى محمد بن عبد السلام السويق فانه ينبت اللحم ويشد العظم.
From him, from his father, from Bakr Bin Muhammad who said,
‘Abu Abdullah-asws sent Al-Suweyq to Useyma to quench Muhammad Bin Abdul Salaam, for it builds the flesh and intensifies the bones’.
ورواه عن عثمان بن عيسى، عن سماعة، عن أبى عبد الله (ع) إلا أنه قال: ” أرسل إلى سعيدة.
And it is reported from Usman Bin Isa, from Sama’at, from Abu Abdullah-asws, except that he said, ‘Sent to Saeeda’.[1872]
عنه، عن محمد بن عيسى وعن أبيه جميعا، عن بكر بن محمد الازدي، قال: دخلت عثيمة، على أبى عبد الله (ع) ومعها ابنها (أظن اسمه محمدا) فقال لها أبو – عبد الله (ع): مالى أرى جسم ابنك نحيفا؟ – قالت: هو عليل، فقال لها: اسقيه السويق، فانه ينبت اللحم ويشد العظم.
From him, from Muhammad Bin Isa and from his father together, from Bakr Bin Muhammad Al Azdy who said,
‘Useyma came up to Abu Abdullah-asws and with him was his son (I think his name was Muhammad), so Abu Abdullah-asws said to her: ‘What is the matter that I-asws see the body of your son to be so thin?’ She said, ‘He is sick’. So he-asws said to her: ‘Make him drink Al-Suweyq, for it builds the flesh and intensifies the bones’.[1873]
عنه، عن بكر بن محمد، عن عثيمة أم ولد عبد السلام، قالت: قال أبو عبد الله (ع): اسقوا صبيانكم السويق في صغرهم، فان ذلك ينبت اللحم ويشد العظم. وقال: من شرب سويقا أربعين صباحا امتلات كتفاه قوة.
From him, from Bakr Bin Muhammad, from Useyman, mother of the son of Abdul Salaam who said,
‘Abu Abdullah-asws said: ‘Make your children drink Al-Suweyq when they are small, for that builds the flesh and intensifies the bones’. And he-asws said: ‘The one who drinks Suweyq for forty mornings, his shoulder would be filled with power’.[1874]
عنه، عن إبراهيم بن محمد الثقفى، عن قتيبة الاعشى، عن أبى عبد الله (ع) قال: ثلاث راحات سويق جاف على الريق ينشف المرة والبلغم حتى يقال: لا يكاد يدع شيئا
From him, from Ibrahim Bin Muhammad Al Saqafy, from Quteyba, from Quteyba Al A’sha,
Abu Abdullah-asws has said: ‘There are three reliefs of Suweyq – Dehydrates the saliva and dries out the repeated phlegm until it is said, ‘There is hardly anything left’.[1875]
عنه، عن أبى يوسف، عن يحيى بن المبارك، عن أبى الصباح الكنانى، عن أبى عبد الله (ع) قال: السويق الجاف يذهب بالبياض.
From him, from Abu Yusuf, from Yahya Bin Al Mubarak, from Abu Al Sabah Al Kanany,
Abu Abdullah-asws has said: ‘Dry Al-Suweyq takes away the whiteness (albino)’.[1876]
عنه، عن موسى بن القاسم، عن يحيى بن مساور، عن أبى عبد الله (ع)، وعن صفوان بن يحيى، عن أبى عبد الله (ع) قال: السويق يجرد المرة والبلغم جردا، ويدفع سبعين نوعا من أنواع البلاء.
From him, from Musa Bin Al Qasim, from Yahya Bin Masawar,
(It has been narrated) from Abu Abdullah-asws, and from Safwan Bin Yahya, from Abu Abdullah-asws having said: ‘Al-Suweyq strips off the saliva and the phlegm with a stripping, and dispels seventy types of afflictions’.[1877]
عنه، عن على بن الحكم، عن النضر بن قرواش الجمال، قال: قال أبو الحسن الماضي (ع): السويق إذا غسلته سبع مرات وقلبته من إنائه إلى إناء آخر فهو يذهب بالحمى وينزل القوة في الساقين والقدمين.
From him, from Ali Bin Al Hakam, from Al Nazar Bin Qaroush Al Jamaal who said,
‘Abu Al-Hassan the first-asws said: ‘Al-Suweyq, when washed seven times, and transferred from its container to another container, so it would take away the fever and the strength would descend in the legs and the feet’.[1878]
عنه، عن أبيه، عن بكر بن محمد الازدي، عن عثيمة، قالت: قال أبو عبد الله (ع) من شرب السويق أربعين صباحا امتلا كتفاه قوة.
From him, from his father, from Bakr Bin Muhammad Al Azdy, from Useyma who said,
‘Abu Abdullah-asws said: ‘The one who drinks Al-Suweyq for forty mornings, his shoulders would be filled with strength’.[1879]
عنه، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن حماد بن عثمان، قال: سمعت أبا عبد الله (ع) يقول: املاوا جوف المحموم من السويق، يغسل ثلاث مرات ثم يسقى.
From him, from his father, from Hamaad Bin Isa, from Ibrahim, Bin Umar Al Yamany, from Hamaad Bin Usman who said,
‘I heard Abu Abdullah-asws saying: ‘Fill your heated bellies from Al-Suweyq, washed three times then drink’.
عنه، قال في حديث آخر: ” يحول من إناء إلى إناء “.
From him,
The Imam-asws having said in another Hadeeth: ‘Transferred from a container to (another) container’.[1880]
عنه، عن أبيه، عن ابن أبى عمير، عن حفص بن البخترى، عن أبى عبد الله (ع) قال: أفضل سحوركم السويق والتمر.
From him, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
Abu Abdullah-asws has said: ‘The best of your morning meals is Al-Suweyq and the dates’.[1881]
عنه، عن أبيه، عن محمد بن عمرو قال: سمعت أبا الحسن الرضا (ع) يقول: نعم القوت السويق، إن كنت جائعا أمسك، وإن كنت شبعان أهضم طعامك.
From him, from his father, from Muhammad Bin Amro who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘The best for the strength is Al-Suweyq, if you were hungry it would hold you, and if you were satiated, it would digest your food’.[1882]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال: إن النبي صلى الله عليه وآله أتى بسويق لوز فيه سكر طبرزد، فقال: هذا طعام المترفين بعدى .
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww came with Suweyq (with) Almonds in which was Tabarzad sugar, so he-saww said: ‘This would be the food of the affluent after me-saww’.[1883]
72 – باب الالبان
Chapter 72 – The dairy (products)
عنه، عن الحسن بن يزيد النوفلي، عن إسماعيل بن أبى زياد السكوني عن أبى عبد الله، عن آبائه (ع) قال: كان رسول الله صلى الله عليه وآله يحب من الشراب اللبن
From him, from Al Hassan Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww used to love drinking the milk’.[1884]
عنه، عن عثمان بن عيسى، عن خالد بن نجيح، عن أبى عبد الله (ع) قال: اللبن من طعام المرسلين.
From him, from Usman Bin Isa, from Khalid Bin Najeeh,
(It has been narrated) from Abu Abdullah-asws having said: ‘The milk is from the foods of the Mursil Prophets-as’.[1885]
عنه، عن على بن الحكم، عن الربيع بن محمد المسلمى، عن عبد الله بن سليمان، عن أبى جعفر (ع) قال: لم يكن رسول الله صلى الله عليه وآله يأكل طعاما ولا يشرب شرابا إلا قال: ” اللهم بارك لنا فيه وأبدلنا به خيرا منه ” إلا اللبن فانه كان يقول: ” اللهم بارك لنا فيه وزدنا منه “.
From him, from Ali Bin Al Hakam, from Al Rabi’e Bin Muhammad Al maslamy, from Abdullah Bin Suleyman,
From Abu Ja’far-asws having said: ‘It never happened that Rasool-Allah-saww would eat food nor drink a drink except that he-saww would say: ’O Allah-azwj! Bless for us-saww in it and Change it to what is better than it’, except for the milk, for he-saww was saying: ‘O Allah-azwj! Bless for us in it and increase it for us-saww’.[1886]
عنه عن أبيه، عن عبد الله بن المغيرة، عن أبى الحسن (ع) قال: كان النبي صلى الله عليه وآله إذا شرب اللبن قال: ” اللهم بارك لنا فيه وزدنا منه “.
From him, from his father, from Abdullah Bin Al Mugheira,
Abu Al-Hassan-asws has narrated that whenever the Prophet-saww drank the milk, said: ‘O Allah-azwj! Bless for us-saww in it and increase it for us-saww from it’.[1887]
عنه، عن أبيه ومحمد بن إسماعيل بن بزيع، عن محمد بن يحيى الخزار، عن غياث بن إبراهيم، عن جعفر، عن آبائه أن عليا (ع) كان يستحب أن يفطر على اللبن.
From him, from his father and Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Yahya Al Khazaz, from Gayas Bin Ibrahim,
(It has been narrated) from Ja’far-asws, from his-asws forefathers-asws, from Ali-asws who used to love breaking the Fast with the milk’.[1888]
عنه، عن بعض أصحابنا، عن ابن أخت الاوزاعي، عن مسعدة بن اليسع الباهلى، عن جعفر، عن أبيه (ع) قال: كان على (ع) يعجبه أن يفطر على اللبن.
From him, from one of our companions, from a cousing of Al Awzai’e, from Mas’ada Bin Al Yas’a Al Bahily,
(It has been narrated) from Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws used to like to break the Fast with the milk’.[1889]
عنه، عن محمد بن على، عن عبد الرحمن بن أبى هاشم، عن محمد بن أبى – حمزة، عن أبى بصير، قال: أكلنا مع أبى عبد الله (ع)، فأتانا بلحم جزور فظننت أنه من بدنته فأكلنا، ثم أتانا بعس من لبن، فشرب ثم قال: اشرب يا أبا محمد، فذقته فقلت: أيش جعلت فداك؟ – قال: إنها الفطرة ثم أتانا بتمر فأكلنا.
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Muhammad Bin Abu Hamza, from Abu Baseer who said,
‘We ate with Abu Abdullah-asws, there was meat of the camel (or sheep) and I thought it was from his house. We ate and then the bowls of milk were brought, so he-asws drank, then said to me: ‘Drink, O Abu Muhammad! So I tasted it. I said, ‘is it the milk, may I be sacrificed for you-asws?’ He-asws said: ‘It is the ‘fitrah’ (nature, seed) nature’. Then he-asws came with the dates, so we ate them’.[1890]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: ليس أحد يغص بشرب اللبن، لان الله تبارك وتعالى يقول: ” لبنا سائغا للشاربين “.
From him, from Al Nowfaly, form Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no one who is harmed by drinking the milk, because Allah-azwj Blessed and High is Saying [16:66] pure milk, palatable for the drinkers’.[1891]
عنه، عن أبيه، عن القاسم بن محمد الجوهرى، عن أبى الحسن الاصفهانى قال: كنت عند أبى عبد الله (ع) فقال له رجل وأنا أسمع: (جعلت فداك) إنى أجد الضعف في بدنى، فقال: عليك باللبن فانه ينبت اللحم ويشد العظم.
From him, from his father, fro Al Qasim Bin Muhammad Al Jowhary, from Abu Al Hassan Al Isfahany who said,
‘I was in the presence of Abu Abdullah-asws, so a man said to him-asws, ‘May I be sacrificed for you-asws! I find weakness in my body’. So he-asws said: ‘It is on you with (drinking) the milk, for it builds the flesh and strengthens the bones’.[1892]
عنه، عن نوح بن شعيب، عمن ذكره، عن أبى الحسن (ع) قال: من تغير عليه ماء الظهر ينفع له اللبن الحليب والعسل.
From him, from Nuh Bin Shuayb, from one who mentioned it,
(It has been narrated) from Abu Al Hassan-asws having said: ‘The one whose water of the back has deteriorated, the milk and the honey would be beneficial for him’.[1893]
عنه، عن أبى همام، عن كامل بن محمد بن إبراهيم الجعفي، عن أبيه، قال: قال أبو عبد الله (ع): اللبن الحليب لمن تغير عليه ماء الظهر.
From him, from Abu Hamam, from Kaamil Bin Muhammad Bin Ibrahim Al Ju’fy, form his father who said,
‘Abu Abdullah-asws said: ‘The yoghurt milk for the one whose water of the back (semen) has deteriorated’.[1894]
عنه، عن السيارى، عن عبيدالله بن أبى عبد الله الفارسى، عمن ذكره، عن أبى عبد الله (ع): قال: قال له رجل: إنى أكلت لبنا فضرني فقال أبو عبد الله (ع): لا، والله ما ضر شيئا قط، ولكنك أكلته مع غيره فضرك التى أكلته معه وظننت أن ذلك من اللبن.
From him, from Al Sayari, from Ubeydullah Bin Abu Abdullah Al Farsy, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws, said, ‘A man said to him-asws, ‘I ate yogurt, so it harmed me’. So Abu Abdullah-asws said: ‘No, by Allah-azwj! Nothing (from milk) harmed you at all, but you had it with something else, so that which you ate with it harmed you, and you think that was from the milk’.[1895]
عنه، عن أبى على أحمد بن إسحاق، عن عبد صالح (ع) قال: من أكل اللبن فقال: ” اللهم إنى آكله على شهوة رسول الله صلى الله عليه وآله إياه لم يضره.
From him, from Abu Ali Ahmad Bin Is’haq,
(It has been narrated) from Abd Salih-asws (7th Imam-asws) having said, ‘The one who eats the yogurt, so he should say, ‘O Allah-azwj! I had it upon the desire of Rasool-Allah-saww’. It would not harm him’.[1896]
73 – باب ألبان اللقاح
Chapter 73 – The dairy of the Sunflower Pollen
عنه، عن نوح بن شعيب، عن بعض أصحابه، عن موسى بن عبد الله بن الحسن، قال: سمعت أشياخنا يقولون: إن ألبان اللقاح شفاء من كل داء وعاهة.
From him, from Nuh Bin Shuayb, from one of his companions,
(It has been narrated) from Musa Bin Abdullah Bin Al-Hassan-asws who said, ‘Our elders were saying that the dairy (milk) of the sunflower pollen is a healing from every disease and disability’.[1897]
74 – باب ألبان البقر
Chapter 74 – The cow milk
عنه، عن غير واحد، عن أبان بن عثمان عن زرارة، عن أحدهما (ع) قال: قال رسول الله صلى الله عليه وآله: عليكم بألبان البقر فانها تخلط من كل الشجر.
From him, from someone else, from Aban Bin Usman, from Zarara,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws) having said: ‘Rasool-Allah-saww said: ‘It is on you with (drinking) the cow milk for it is a mixture from every tree’.[1898]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن أبيه، عن على (ع) قال: لبن البقر شفاء.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Ali-asws having said: ‘The cow milk is a healing’.[1899]
عنه، عن يحيى بن إبراهيم بن أبى البلاد، عن أبيه، عن جده، قال: شكوت إلى أبى جعفر (ع) ذرب معدتي فقال: ما يمنعك من ألبان البقر؟ – فقال لى: شربتها قط، فقلت: مرارا، قال: فكيف وجدتها تدبغ المعدد، وتكسو الكليتين الشحم، وتشهى الطعام؟! فقال: لو كانت أيار لخرجت أنا وأنت إلى ينبع حتى نشربه.
From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather who said,
‘I complained to Abu Ja’far-asws regarding pain of my stomach (ذرب a chronic disease), so he-asws said: ‘What prevents you from the cow milk?’ So he-asws said to me: ‘Do you drink it at all?’ So I said, ‘Frequently’. He-asws said: ‘So how do you find it to be? Does it repair the stomach and covers the kidney fat, and makes you desirous of the food?’ He-asws said, ‘If it was Ayaar (Month of May), I-asws and you would have gone out to Yanba and drunk it’.[1900]
75 – باب ألبان الاتن
Chapter 75 – The donkey milk
عنه، عن أبيه، عن محمد بن عيسى، عن صفوان بن يحيى، عن عيص بن القاسم، قال: سألت أبا عبد الله (ع) عن شرب ألبان الاتن فقال: اشربها.
From him, from his father, from Muhammad Bin Isa, from Safwan Bin Yahya, from Ays Bin Al Qasim, said,
‘I asked Abu Abdullah-asws about drinking the donkey milk, so he-asws said: ‘Drink it’.[1901]
عنه، عن أبيه، عن الحسن بن المبارك عن أبى مريم الانصاري، قال: سألت أبا جعفر (ع) عن شرب ألبان الاتن؟ – فقال: لا بأس بها
From him, from his father, from Al Hassan Bin Al Mubarak, from Abu Maryam Al Ansary who said,
‘I asked Abu Ja’far-asws about drinking the donkey milk?’ So he-asws said: ‘There is no problem with it’.[1902]
عنه، عن أبيه، عن خلف بن حماد، عن يحيى بن عبد الله، قال: كنا عند أبى – عبد الله (ع) فأتينا بسكرجات، فأشار بيده نحو واحدة منهن وقال: هذا شيراز الاتن لعليل عندنا، فمن شاء فليأكل، ومن شاء فليدع.
From him, from his father, from Khalaf Bin Hamaad, from Yahya Bin Abdullah who said,
‘I was in the presence of Abu Abdullah-asws, and (servants) came with platters. So he-asws gestured by his-asws hand towards one of them and said: ‘This is donkey milk curd for our sick ones, for the one who wants to, can eat, and one who likes to can leave it’.[1903]
عنه، عن أبيه، عن صفوان بن يحيى، عن العيص بن القاسم، عن أبى عبد الله (ع) قال: تغديت معه فقال: هذا شيراز الاتن، اتخذناه لمريض لنا، فان أحببت أن تأكل منه فكل.
From him, from his father, from Safwan Bin Yahya, from Al Ays Bin Al Qasim,
(It has been narrated) from Abu Abdullah-asws having said: ‘I dined with him-asws, so he-asws said: ‘This is donkey milk curd. We-asws have taken it for our-asws sick ones, so I-asws liked it that I-asws should eat from it. So eat’.[1904]
76 – باب الجبن
Chapter 76 – The cheese
عنه، عن ابن محبوب، عن عند العزيز العبدى، قال قال أبو عبد الله (ع): الجبن والجوز في كل واحد منهما الشفاء، وإن افترقا كان في كل واحد منهما الداء
From him, from Ibn Mahboub, from Abdul Aziz Al Abdy who said,
‘Abu Abdullah-asws said: ‘The cheese and the walnut, in each one of these two is the healing, and if (taken) separately, in each one of these two would be an illness’.[1905]
عنه، عن ابن محبوب، عن عبد الله بن سنان، عن عبد الله بن سليمان، قال: سألت أبا جعفر (ع) عن الجبن؟ – فقال: لقد سألتنى عن طعام يعجبنى، ثم أعطى الغلام دراهم فقال: يا غلام ابتع لى جبنا ودعا بالغداء فتغدينا معه، وأتى بالجبن فقال: كل، فلما فرغ من الغداء قلت: ما تقول في الجبن؟ – قال: أولم ترنى أكلت؟ – قلت: بلى ولكني أحب أن أسمعه منك، فقال: سأخبرك عن الجبن وغيره، كل ما يكون فيه حلال وحرام فهو لك حلال حتى تعرف الحرام بعينه فتدعه.
From him, from Ibn Mahboub, from Abdullah Bin Sinan, from Abdullah Bin Suleyman who said,
‘I asked Abu Ja’far-asws about the cheese?’ So he-asws said: ‘You have asked me-asws about a food which astounds (amazes) me-asws’. Then he-asws gave a Dirham to the boy and said: ‘O boy! Buy some cheese for me-asws and call for the dinner’. So we dined with him-asws, and he-asws brought the cheese, so he-asws said: ‘Eat’. So when I was free from the dinner, I said, ‘What are you-asws saying with regards to the cheese?’ He-asws said: ‘Or did you not see me-asws eat?’ I said, ‘Yes, but I would love to hear it from you-asws’. So he-asws said: ‘I-asws shall be informing you about the cheese and other than it, everything which is Permissible with regards to it and Prohibited. Thus it is Permissible for you unless you recognise the Prohibition in particular, so you leave it’.[1906]
عنه، عن أبيه، عن محمد بن سنان، عن أبى الجارود، قال: سألت أبا جعفر (ع) عن الجبن؟ – وقلت له: أخبرني من رأى أنه جعل فيه الميتة فقال: أمن أجل مكان واحد يجعل فيه الميتة حرم في جميع الارضين؟! إذا علمت أنه ميتة فلا تأكل، وإن لم تعلم فاشتر وبع وكل، والله إنى لاعترض السوق فأشترى بها اللحم والسمن والجبن، والله ما أظن كلهم يسمون هذه البربر وهذه السودان.
From him, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud who said,
‘I asked Abu Ja’far-asws about the cheese, and said to him-asws, ‘The one who saw it informed me that they put the dead in it?’ So he-asws said: ‘The one who puts the dead in it, in one place, does it make it to be Prohibited in all the lands? If you come to know that it is a dead (in it) so do not eat it, and if you do not know, so buy and sell and eat. By Allah-azwj, I-asws challenged the market (where) I-asws bought the meat, and the butter, and the cheese. By Allah-azwj! I-asws objected in the market, (where) I-asws bought the meat, and the butter, and the chees. By Allah-azwj! What all of them are thinking, naming these are the Berber (cheese) and these as the Sudanese (cheese)’.[1907]
عنه، عن أبيه، عن صفوان، عن منصور بن حازم، عن بكر بن حبيب، قال: سئل أبو عبد الله (ع) عن الجبن وأنه يصنع فيه الانفحة قال: لا يصلح ثم أرسل بدرهم فقال: اشتر بدرهم من رجل مسلم ولا تسأله عن شئ.
From him, from his father, from Safwan, from Mansour Bin Hazam, from Bakr Bin Habeeb who said,
‘Abu Abdullah-asws was asked about the cheese, and it is made with rennet membrane in it. He-asws said: ‘It is not correct’. Then he-asws sent (a servant) with a Dirham, so he-asws said: ‘Buy (cheese) with a Dirham from a Muslim man and do not ask him about anything’.[1908]
عنه، عن محمد بن على، عن جعفر بن بشير، عن عمرو بن أبى سبيل، قال: سألت أبا عبد الله (ع) عن الجبن قال: كان أبى ذكر له منه شئ فكرهه ثم أكله، فإذا اشريته فاقطع واذكر اسم الله عليه وكل.
From him, from Muhammad Bin Ali, from Ja’far Bin Basheer, from Amro Bin Abu Sabeel who said,
‘I asked Abu Abdullah-asws about the cheese. He-asws said: ‘Something from it was mentioned to my-asws father-asws, so he-asws disliked it, then ate it. So when you buy it, mention the Name of Allah-azwj over it, and eat’.[1909]
عنه، عن ابن أبى عمير، عن عبد الله الحلبي، عن عبد الله بن سنان، قال: سأل رجل أبا عبد الله (ع) عن الجبن فقال: إن أكله يعجبنى ثم دعا به فأكله.
From him, from Ibn Abu Umeyr, from Abdullah Al Halby, from Abdullah Bin Sinan who said,
‘A man asked Abu Abdullah-asws about the cheese, so he-asws said: ‘I-asws like eating it’. Then he-asws called for it, so he-asws ate it’.[1910]
عنه، عن اليقطينى، عن صفوان، عن معاوية بن عمار، عن رجل من أصحابنا، قال: كنت عند أبى جعفر (ع) فسأله رجل من أصحابنا عن الجبن فقال أبو جعفر (ع): إنه طعام يعجبنى فسأخبرك عن الجبن وغيره، كل شئ فيه الحلال والحرم فهو لك حلال حتى تعرف الحرام فتدعه بعينه.
From him, from Al Yaqteeny, from Safwan, from Muawiya Bin Amaar, from a man from our companions who said,
‘I was in the presence of Abu Ja’far-asws, when a man from our companions asked him about the cheese. So Abu Ja’far-asws said: ‘It is a food that I-asws like, so I-asws shall inform you about the cheese and others. Everything in it is Permissible and Prohibited. So, it is Permissible for you until you recognise the Prohibition, then you leave it in particular’.[1911]
عنه، عن بعض أصحابنا رفعه قال: الجبن يهضم الطعام قبله ويشهى بعده
From him, from one of our companions, raising it,
he-asws said: ‘The cheese digests the food (eaten) before it, and stimulates the appetite after it’.[1912]
77 – باب الجوز
Chapter 77 – The walnuts
عنه، عن النوفلي عن السكوني، عن أبى عبد الله، عن آبائه، (ع) قال: قال أمير المؤمنين (ع): أكل الجوز في شدة الحر يهيج الحر في الجوف ويهيج القروح في الجسد وأكله في الشتاء يسخن الكليتين ويدفع البرد.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Eating the walnuts in extreme heat irritates the heat in the belly and irritates the scratchin in the body; and eating it in the winter warms up the two kidneys, and repels the cold’.[1913]
78 – باب الجبن والجوز معا
Chapter 78 – The cheese and the walnuts together
عنه، عن ابن محبوب، عن عبد العزيز العبدى، قال: قال أبو عبد الله (ع) الجبن والجوز في كل واحد منهما الشفاء، فان افترقا كان في كل واحد منهما الداء
From him, from Ibn Mahboub, from Abdul Aziz Al Abdy who said,
‘Abu Abdullah-asws said: ‘The cheese and the walnut, in each one of these two is the healing, and if (taken) separately, in each one of these two would be an illness’.[1914]
79 – باب السمن
Chapter 79 – The Butter
عنه، عن أبيه، عن المطلب بن زياد، عن أبى عبد الله (ع) قال: نعم الادام السمن.
From him, from his father, from Al Matlab Bin Ziyad,
(It has been narrated) from Abu Abdullah-asws having said: ‘The best of the dunked foods is the butter’. (e.g. dunking bread in butter).[1915]
عنه، عن أبيه، عمن ذكره، عن أبى حفص الابار، عن أبى عبد الله (ع) قال: السمن ما أدخل جوف مثلى، وإنى لاكرهه للشيخ.
From him, from his father, from the one who mentioned it, form Abu Hafs Al Abaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The butter (is for) what enters the bellies like mine-asws, but I dislike it for the elderly’.[1916]
عنه، عن الوشاء، عن حماد بن عثمان، قال: كنت عند أبى عبد الله (ع) فكلمه شيخ من أهل العراق، فقال له: مالى أرى كلامك متغيرا قال: سقطت مقاديم فمى فنقص كلامي، فقال: أبو عبد الله (ع): وأنا أيضا قد سقط بعض أسناني، حتى أنه ليوسوس إلى الشيطان فيقول: فإذا ذهبت البقية فبأى شئ تأكل؟ – فأقول: ” لا حول ولا قوة إلا بالله ” ثم قال له: عليك بالثريد فانه صالح، واجتنب السمن فانه لا يلائم الشيخ.
From him, from Al Washa, from Hamaad Bin Usman who said,
‘I was in the presence of Abu Abdullah-asws, and an old man from the people of Iraq spoke to him-asws, so he-asws said to him: ‘What is the matter I-asws see your speech to have changed?’ He said, ‘My front jaw has dropped therefore my speech is deficient’. So Abu Abdullah-asws said: ‘And I-asws as well, one of my-asws tooth has fallen, to the extent that the Satans-la are whispering, so they-la are saying, ‘If the rest of them go, so with which thing will you-asws be eating?’ So I-asws am saying: ‘There is no Might or Strength except with Allah-azwj’. Then he-asws said to him: ‘It is on you (to eat) the porridge (Al-Sareyd), for it is correct, and keep away from the butter, for it is not befitting (suitable) for the elderly’.[1917]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن أبيه، عن على (ع) قال: سمون البقر شفاء.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his father, from Ali-asws having said: ‘The butter of the cow is a healing’.[1918]
عنه، عن أبيه، عمن ذكره، عن أبى حفص الابار، عن أبى عبد الله، عن آبائه، عن على (ع) قال: سمن البقر دواء.
From him, from his father, from the one who mentioned it, from Abu Hafs Al Abaar,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers, from Ali-asws having said: ‘The butter of the cow is a medication’.[1919]
80 – باب العسل
Chapter 80 – The honey
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): لعق العسل شفاء من كل داء، قال الله تعالى: ” يخرج من بطونها شراب مختلف ألوانه فيه شفاء للناس ” وهو مع قراءة القرآن ومضغ اللبان يذهب البلغم.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al Momineen-asws said: ‘Licking of the honey is a healing from every illness. Allah-azwj the High [16:69] There comes forth from its belly a beverage of many colours, in which there is healing for the people. And it (honey), along with the recitation of the Quran and chewing gum, removes with the phlegm’.[1920]
عنه، عن بعض أصحابنا، عن عبد الرحمن بن شعيب، عن أبى بصير، عن أبى – عبد الله (ع) قال: لعق العسل فيه شفاء، قال الله: ” يخرج من بطونها شراب مختلف ألوانه، فيه شفاء للناس “.
From him, from one of our companions, from Abdul Rahman Bin Shuayb, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Lick the honey, for in it is a healing. Allah-azwj Says [16:69] There comes forth from its belly a beverage of many colours, in which there is healing for the people’.[1921]
عنه، عن أبيه وعبد الله بن المغيرة، عن إسماعيل بن جعفر، عن أبيه، عن على (ع) قال: العسل فيه شفاء.
From him, from his father and Ubeydullah Bin Al Mugheira,
(It has been narrated) from Ismail son of Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘The honey, in it is a healing’.[1922]
عنه، عن بعض أصحابنا رواه، عن أبى الحسن (ع) قال: العسل شفاء من كل داء إذا أخذته من شهده.
From him, from one of our companions reporting it,
(It has been narrated) from Abu Al-Hassan-asws, having said: ‘The honey is a healing from every illness, when taken by the one is experiencing it (illness)’.[1923]
عنه، عن أبى القاسم ويعقوب بن يزيد، عن القندى، عن ابن سنان وأبى – البخترى، عن أبى عبد الله (ع) قال: ما استشفى مريض بمثل العسل. عنه، عن على بن حسان، عن موسى بن بكر، عن أبى الحسن (ع) مثله.
From him, from Abu Al Qasim and Yaqoub Bin Yazeed, from Al Qindy, from Ibn Sinan and Abu Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no healer for the patient like the honey?’[1924]
عنه، عن محمد بن عيسى، عن أبى نصر قرابة بن سلام الحلاسى، عن أحمد بن محمد بن أبى نصر، عن حماد بن عثمان، عن محمد بن سوقة، عن أبى عبد الله (ع) قال: ما استشفى الناس بمثل العسل.
From him, from Muhammad Bin Isa, from Abu Nast Qarabat Bin Salaam Al Halasy, from Ahmad Bin Muhammad Bin Abu Nasr, from Hamaad Bin Usman, from Muhammad Bin Sowqat,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no healer of the people like the honey’.[1925]
عنه، عن أبيه، عن فضالة بن أيوب، رفعه قال: قال أمير المؤمنين (ع): لم يستشف مريض بمثل شربة العسل.
From him, from his father, from Fazalat Bin Ayoub, raising it, said,
‘Amir Al-Momineen-asws said: ‘(Nothing) heals a patient like taking the honey’.[1926]
عنه، عن ابن أبى عمير، عن هشام بن سالم وحماد، عن زرارة، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يعجبه العسل، وكان بعض نسائه تأتيه به، فقالت له إحداهن: إنى ربما وجدت منك الرائحة. قال: فتركه.
From him, from Ibn Abu Umeyr, from Hisham Bin Saalim and Hamaad, from Zarara,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to like the honey, and some of his-saww wives came up to him-saww, so one of them said, ‘Sometimes I find the smell (of honey) on you-saww’. He-asws said: ‘So he-saww left it (for a while)’.[1927]
عنه، عن أبيه، عن ابن أبى عمير، عن إبراهيم بن عبد الحميد، عن سكين، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يأكل العسل.
From him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Sakeyn,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to eat the honey’.[1928]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن أبيه، عن على (ع) قال: العسل فيه شفاء
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Ali-asws having said: ‘The honey, in it is a healing’.[1929]
عنه، عن محمد بن أحمد، عن موسى بن جعفر البغدادي، عن أبى على بن راشد، قال: سمعت أبا الحسن الثالث (ع) يقول: أكل العسل حكمة.
From him, from Muhammad Bin Ahmad, from Musa Bin Ja’far Al Baghdady, from Abu Ali Bin Rashid who said,
‘I heard Abu Al-Hassan the Third-asws saying: ‘Eat the honey, (in it is) remedy’.[1930]
عنه، عن أبيه، عن بعض أصحابنا، قال: رفعت إلى امرأة غزلا، فقالت: ادفعه بمكة لتخاط به كسوة الكعبة، قال: فكرهت أن أدفعه إلى الحجبة وأنا أعرفهم، فلما صرت إلى المدينة دخلت على أبى جعفر (ع) فقلت له: جعلت فداك، إن امرأة اعطتني غزلا، وحكيت له قول المرأة وكراهتي لدفع الغزل إلى الحجبة، فقال: اشتر به عسلا وزعفرانا، وخذ من طين قبر الحسين (ع) واعجنه بماء السماء، واجعل فيه شيئا من عسل وزعفران وفرقه على الشيعة ليتداووا به مرضاهم.
From him, from his father, from one of our companions who said,
‘A woman gave me some yarn, so she said, ‘Hand it over at Makkah to be stitched for the Covering of the Kaaba’. I disliked that I should hand it over to the door keepers, and I knew them. So when I went to Al-Medina, I came to Abu Ja’far-asws, so I said to him-asws, ‘May I be sacrificed for you-asws! A woman has given me some yarn’ – and I told him-asws of the words of the woman and my dislike to hand the yarn over to the door keepers. So he-asws said: ‘Buy some honey and saffron with it, and take some clay from the grave of Al-Husayn-asws and knead it with rain water, and make some honey and saffron to be in it, and distribute it to the Shias to cure their sick ones with it’.[1931]
81 – باب السكر
Chapter 81 – The sugar
عنه، عن ابن محبوب، عن عبد العزيز العبدى، قال: قال أبو عبد الله (ع) لئن كان الجبن يضر من كل شئ ولا ينفع من شئ، فان السكر ينفع من كل شئ ولا يضر من شئ.
From him, from Ibn Mahboub, from Abdul Aziz Al Abdy who said,
‘Abu Abdullah-asws said: ‘If it was that the cheese harms from everything and does not benefit from anything, so the sugar benefits from everything and does not harm from anything’.[1932]
عنه، عن نوح بن شعيب، عن الحسين بن الحسن بن عاصم عن يونس، عن بعض أصحابنا، عن أبى عبد الله (ع) قال: ليس شئ أحب إلى من السكر.
From him, from Nuh Bin Shuayb, from Al Husayn Bin Al Hassan Bin Aasim, from Yunus, from one of our companions,
Abu Abdullah-asws having said: ‘There is nothing more beloved to me than the sugar’.[1933]
عنه، عن على بن حسان، عن موسى بن بكر، قال: كان أبو الحسن الاول (ع) كثيرا ما يأكل السكر عند النوم.
From him, from Ali Bin Hasaan, from Musa Bin Bakr who said,
‘Abu Al-Hassan the First-asws often used to take the sugar before the sleep’.[1934]
عنه، عن أبيه، عن سعدان، عن معتب، قال: لما تعشى أبو عبد الله (ع) قال لى: ادخل الخزانة فاطلب لى سكرتين فأتيته بهما.
From him, from his father, from Sa’dan, from Ma’tab who said,
‘When I had dinner with Abu Abdullah-asws, he-asws said to me: ‘Enter the store room and bring me two (lumps) of sugar’. So I brought the two for him-asws’.[1935]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن يحيى بن بشير النبال، قال: قال أبو عبد الله (ع) لابي: يا بشير بأى شئ تداوون مرضاكم؟ – قال: بهذا الادوية المرار، قال: لا: إذا مرض أحدكم فخذ السكر الابيض، فدقه، ثم صب عليه الماء البارد واسقه إياه، فان الذى جعل الشفاء في المراد، قادر أن يجعله في الحلاوة.
From him, from a number of our companions, from Ali Bin Asbaat, from Yahya Bin Bashir Al Nabaal who said,
‘Abu Abdullah-asws said to my father: ‘O Bashir! With what thing do you cure your patients?’ He said, ‘By these bitter medicines’. He-asws said: ‘No! When one of you is sick, so take the white sugar, pound it, then put water over it and make him drink it, for the One-azwj Who Made the healing in the bitter, is Able to Make it to be in the sweet’.[1936]
عنه، عن محمد بن سهل، عن أبى الحسن الرضا (ع) أو عمن حدثه عنه، قال: السكر الطبرزد يأكل البلغم أكلا.
From him, from Muhammad Bin Sahl,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws or from the one narrated it, from him-asws having said: ‘The Al Tabarzad sugar consumes the phlegm when eaten’.[1937]
82 – باب الارز
Chapter 82 – The Rice
عنه، عن أبيه، عن عثمان بن عيسى، عمن أخبره، عن أبى عبد الله (ع) قال: قال: نعم الطعام الارز، وإنا لندخره لمرضانا.
From him, from his father, from Usman Bin Isa, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘The best of the foods is the rice, I-asws keep it for our-asws sick ones’.[1938]
عنه، عن على بن الحكم وابن فضال، عن يونس بن يعقوب، قال: قال أبو – عبد الله (ع): ما يأتينا من ناحيتكم شئ أحب إلى من الارز والبنفسج، إنى اشتكيت وجعى ذاك الشديد، فألهمت أكل الارز فأمرت به فغسل فجفف ثم قلى وطحن، فجعل لى منه سفوف بزيت وطبيخ أتحساه، فذهب الله بذلك الوجع.
From him, from Ali Bin Al Hakam and Ibn Fazaal, from Yunus Bin Yaqoub who said,
‘Abu Abdullah-asws said: ‘(From) what is given to us-asws from some of you, there is nothing more beloved to me than the rice and the violet (flower plant). I-asws had complained of that intense pain, so I-asws was inspired to eat the rice. Therefore, I-asws ordered for it to be washed and dried, then fried and ground. So it was made for me, from it, some powder to cook as a broth. Thus, Allah-azwj, Made that pain to go away’.[1939]
عنه، عن ابن فضال، عن يونس بن يعقوب، عن بعض أصحابه، عن أبى – عبد الله (ع) قال: مرضت سنتين وأكثر، فألهمني الله الارز، فأمرت به فغسل وجفف، ثم أشم النار وطحن، فجعلت بعضه سفوفا وبعضه حسوا.
From him, from Ibn Fazaal, from Yunus Bin Yaqoub, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘I-asws was ill for two years and more, so Allah-azwj Inspired me-asws for the rice. So I ordered for it, to be washed and dried. Then I-asws placed it upon the fire and ground it, so I-asws Made some of it as powder and some of it as broth’.[1940]
عنه، عن أبيه، عن ابن سنان، عن حذيفة بن منصور، عن أبى عبد الله (ع) قال: أصابني بطن، فذهب لحمى وضعفت عليه ضعفا شديدا، فألقى في روعى أن آخذ الارز فأغسله، ثم أقليه وأطحنه، ثم أجعله حساءا، فنبت عليه لحمى، وقوى عليه عظمي، قال: فلا يزال أهل المدينة يأتون فيقولون: يا أبا عبد الله متعنا بما كان يبعث العراقيون إليك فبعثت إليهم منه.
From him, from his father, from Ibn Sinan, from Huzeyfa Bin Mansour,
(It has been narrated) from Abu Abdullah-asws having said: ‘My-asws stomach was hurting, and my flesh went away (became thin), and I-asws weakened with severe weakness, so it was cast in my-asws dream that I-asws should take the rice, wash it, and take a little of it and grind it. Then I-asws made it as broth, and built my-asws flesh by (eating) it, and restored my-asws strength of my-asws bones by it. So the people of Al-Medina did not cease to come and they were saying, ‘O Abu Abdullah-asws! Feed us with what you-asws used to send to the Iraqis, so I-asws sent it to them from it’.[1941]
عنه، عن ابن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: مرضت مرضا شديدا، فأصابني بطن، فذهب جسمي فأمرت بأرز فقلى، ثم جعل سويقا فكنت آخذه فرجع إلى جسمي.
From him, from Ibn Abu Umeyr, from Hisham Bin Saalim,
(It has been narrated) from Abu Abdullah-asws having said: ‘I-asws became ill with a severe illness, so my-asws stomach hurt, and my-asws body went (became thin), so I-asws ordered for the rice and fried it, then made Suweyq. So when I-asws took it, my-asws body (strength) returned back to me-asws’.[1942]
عنه، عن أبيه، عن النضر بن سويد، عن محمد بن إسماعيل، عن محمد بن مروان، قال: كنت عند أبى عبد الله (ع) وبه بطن ذريع، فانصرفت من عنده عشية وأنا من أشفق الناس عليه، فأتيته من الغد فوجدته قد سكن ما به، فقلت له: جعلت فداك، قد فارقتك عشية أمس وبك من العلة ما بك؟ – فقال: إنى أمرت بشئ من الارز فغسل وجفف ودق ثم استففته فاشتد بطني.
From him, from his father, from Al Nazar Bin Suweyd, from Muhammad Bin Ismail, from Muhammad Bin Marwan who said,
‘I was in the presence of Abu Abdullah-asws, and he-asws had a catastrophic belly ache. So I went away from his-asws presence one evening, and I was among those ones who felt compassion to him-asws. So I came back to him-asws in the morning and I found him-asws to have settled with what was with him-asws. So I said to him-asws, ‘May I be sacrificed for you-asws! I had separated from you-asws last evening and with you-asws was from the pain which was with you-asws?’ So he-asws said: ‘I-asws worked with something from the rice, so I-asws washed and dried and ground it. Then, I-asws took it, so my-asws stomach overcame (the pain)’.[1943]
عنه، عن عثمان بن عيسى، عن خالد بن نجيح، قال: قال أبو عبد الله (ع) وجع بطني، فقال لى أحد: خذ الارز، فاغسله ثم جففه في الظل ثم رضه وخذ منه راحة كل غداة. وزاد فيه إسحاق الجريرى: تقليه قليلا.
From him, from Usman Bin Isa, from Khalid Bin Najeeh who said,
‘Abu Abdullah-asws said: ‘And my-asws stomach hurt, so One-azwj Said to me-asws: “Take the rice”. So I-asws washed it, then dried it in the shade, then ground it and took relief form it every morning’. And Is’haq Al-Jureyri has an increase in it: ‘I-asws fried it a little’.[1944]
عنه، عن ابن سليمان الحذاء، عن محمد بن الفيض، قال: كنت عند أبى – عبد الله (ع) فجاءه رجل، فقال له: إن ابنتى قد ذبلت وبها البطن، فقال: ما يمنعك من – الارز بالشحم؟! خذ حجارا أربعا أو خمسا واطرحها تحت النار، واجعل الارز في القدر واطبخه حتى يدرك، وخذ شحم كلى طريا فإذا بلغ الازر فاطرح الشحم في قصعة مع – الحجارة وكب عليها قصعة أخرى ثم حركها تحريكا شديدا واضبطها لا يخرج بخاره فإذا ذاب الشحم فاجعله في الارز ثم تحساه.
From him, from Ibn suleyman Al Haza’a, from Muhammad Bin Al Fayz who said,
‘I was in the presence of Abu Abdullah-asws, and a man came to him-asws and said to him-asws, ‘My daughter has withered (thinned) and she has belly ache’. So he-asws said: ‘What is preventing you from the rice with ghee?’ Take four or five stones and lay these under the fire, and make the rice in a measure and cook it until you realise it (as done), and take ghee when it softens, and when the rice reaches boiling point, take the ghee in a bow with the stones and cover it with another bowl. Then shake it with a thorough shaking, and be careful its steam does not escape. So when the ghee melts, make it to be in the rice, then make broth (out of it)’.[1945]
عنه، عن أبيه، عن يونس بن عبد الرحمن، عن هشام بن الحكم، عن زرارة، قال رأيت رابة أبى الحسن (ع) تلقمه الارز وتضربه عليه، فغمنى ذلك، فدخلت على أبى – عبد الله (ع) فقال: إنى أحسبك غمك الذى رأيت من رابة أبى الحسن؟ – قلت: نعم، جعلت فداك، فقال لى: نعم، نعم الطعام الارز، يوسع الامعاء ويقطع البواسير، وإنا لنغبط أهل العراق بأكلهم الارز والبسر، فانهما يوسعان الامعاء ويقطعان البواسير.
From him, from his father, from Yunus Bin Abdul Rahman, from Hisham Bin Al Hakam, from Zarara who said,
‘I saw a stepmother of Abu Al-Hassan-asws (eating) morsels of rice and being pained over it, so that distressed me. So I came to Abu Abdullah-asws, so he-asws said: ‘I-asws reckon your anguish is from what you saw the step-mother of Abu Al Hassan-asws?’ I said, ‘Yes, may I be sacrificed for you-asws’. So he-asws said to me: ‘Yes, the best of the foods is the rice, it expands the intestines and cuts off the haemorrhoids (piles). I-asws envy the people of Al-Iraq by their eating the rice and Al-Basr (a type of date), for both of these expand the intestines and cut off the hemorrhoids’.[1946]
83 – باب العدس
Chapter 83 – The Lentils
عنه، عن محمد بن على، عن محمد بن فضيل، عن عبد الرحمن بن زيد بن مسلم، عن أبى عبد الله (ع) قال: شكا رجل إلى النبي صلى الله عليه وآله قساوة القلب، فقال له: عليك بالعدس، فأنه يرق القلب ويسرع الدمعة وقد بارك على سبعون نبيا.
From him, from Muhammad Bin Ali, from Muhammad Bin Fazeyl, from Abdul Rahman Bin Zayd Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man complained to the Prophet-saww of hardness of the heart’. So he-saww said to him: ‘It is upon you (to eat) the lentils, for it (makes the heart) sympathetic and accelerates the tears, and has been approved upon by seventy Prophets-as’.[1947]
عنه، عن النوفلي،، عن السكوني، عن أبى عبد الله، عن أبيه، عن على، (ع) قال: أكل العدس يرق القلب ويسرع الدمعة.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Ali-asws having said: ‘Eating the lentils (makes) the heart to be sympathetic, and accelerates the tears’.[1948]
عنه، عن محمد بن على، عن محمد بن الفضيل، عن عبد الرحمن بن زيد بن أسلم التبوكى، عن أبى عبد الله (ع) قال: بينما رسول الله صلى الله عليه وآله جالس في مصلاه، إذ جاءه رجل يقال له عبد الله بن التيهان من الانصار، فقال: يا رسول الله إنى لاجلس إليك كثيرا وأسمع منك كثيرا، فما يرق قلبى، وما تسرع دمعتي، فقال له النبي صلى الله عليه وآله: يا بن التيهان عليك بالعدس، فكله فانه يرق القلب، ويسرع الدمعة، وقد بارك عليه سبعون نبيا.
From him, from Muhammad Bin Ali, from Muhammad Al Fazeyl, from Abdul Rahman Bin Zayd Bin Aslam l Tabuky,
(It has been narrated) from Abu Abdullah-asws having said: ‘While Rasool-Allah-saww was seated upon his-saww Prayer mat, a man from the Helpers called Abdullah Bin Al-Tayhan came over, so he said, ‘O Rasool-Allah-saww! I have seated in many a gatherings with you-saww, and heard a lot from you-saww, but my heart did not become sympathetic, and my tears did not flow so easily’. So the Prophet-saww said to him: ‘O Ibn Al-Tayhan! It is upon you to eat the lentils. So eat it, for it (makes) the heart to be sympathetic and accelerates the flow of tears, and it has been sanctioned by seventy Prophets -as’.[1949]
عنه، عن أبيه، عمن ذكره، عن موسى بن جعفر، عن أبيه، عن جده (ع) قال: كان فيما أوصى به رسول الله صلى الله عليه وآله عليا (ع) أن قال: يا على كل العدس فانه مبارك مقدس، وهو يرق القلب، ويكثر الدمعة، وإنه بارك عليه سبعون نبيا.
From him, from his father, from the one who mentioned it,
(It has been narrated) from Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather having said: ‘It was in what Rasool-Allah-saww bequeathed to Ali-asws that he-saww said: ‘O Ali-asws! Eat the lentils, for it is Blessed and Holy, and it (makes) the heart to be sympathetic, and accelerates the flow of tears, and it has been sanctioned upon by seventy Prophets-as’.[1950]
عنه، عن عثمان بن عيسى، عن فرات بن أحنف، أن بعض أنبياء بنى إسرائيل شكا إلى الله تعالى قسوة القلب وقلة الدمعة، فأوحى الله إليه أن: كل العدس، فأكل العدس فرق قلبه وكثرت دمعته.
From him, from Usman Bin Isa, from Furat Bin Ahnaf, that,
‘One of the Prophets-as of the Children of Israel complained to Allah-azwj the High of the hardness of the heart, and scarcity of the tears, so Allah-azwj Revealed unto him-as: “Eat the lentils’. So he ate the lentils, and his-as heart became sympathetic, and his-as tears flowed abundantly’.[1951]
عنه، عن داود بن إسحاق الحذاء، عن محمد بن الفيض، قال: أكلت عند أبى عبد الله مرقة بعدس، فقلت: جعلت فداك، إن هؤلاء يقولون: إن العدس قدس عليه ثمانون نبيا؟ – فقال: كذبوا، لا والله ولا عشرون نبيا. وروى أنه يرق القلب، ويسرع دمعة العينين.
From him, from Dawood Bin Is’haq Al Haza’a, from Muhammad Bin Al Fayz who said,
‘I ate lentil broth in the presence of Abu Abdullah-asws, so I said, ‘May I be sacrificed for you-asws! They (people) are saying that the lentils, eighty Prophets-as have sanctified it?’ So he-asws said: ‘They are lying! No, by Allah-azwj, not even twenty Prophets-as’. And it has been reported that it (makes) the heart to be sympathetic, and accelerates the flow of tears from the two eyes’.[1952]
84 – باب الحمص
Chapter 84 – The Chickpeas
عنه، عن أحمد بن أبى نصر، عن أبى الحسن الرضا (ع) قال: الحمص جيد لوجع الظهر، وكان يدعو به قبل الطعام وبعده.
From him, from Ahmad Bin Abu Nasr,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘The chickpeas is good for the back ache’ – and he-asws used to call for it before the food and after it’.[1953]
عنه، عن نوح بن شعيب، عن نادر الخادم، قال: كان أبو الحسن الرضا (ع) يأكل الحمص المطبوخ قبل الطعام وبعده.
From him, from Nuh Bin Shuayb, from Nadir Al Khadam who said,
‘Abu Al-Hassan Al-Reza-asws used to eat the cooked chickpeas before the food and after it’.[1954]
عنه، عن بعض أصحابنا، عن ابن أبى عمير، عن معاوية بن عمار، قال: قلت لابي عبد الله (ع): إن الناس يروون أن النبي صلى الله عليه وآله قال: ” إن العدس بارك عليه سبعون نبيا ” قال: هو الذى تسمونه عندكم الحمص، ونحن نسميه العدس.
From him, from one of our companions, from Ibn Abu Umeyr, from Muawiya Bin Amaar who said,
‘I said to Abu Abdullah-asws, ‘The people are reporting that the Prophet-saww of Allah-azwj said that the lentils have been Blessed upon by seventy Prophets-as’. He-asws said: ‘It is that which has been named among you as the chickpeas, and we-asws call it the lentils’.[1955]
عنه، عن أبيه، عن فضالة بن أيوب، عن رفاعة بن موسى، قال: سمعت أبا – عبد الله (ع) يقول: إن الله لما عافى أيوب (ع) نظر إلى بنى إسرائيل قد ازدرعت، فرفع طرفه إلى السماء فقال: الهى وسيدي أيوب عبدك المبتلى الذى عافيته، ولم يزدرع شيئا، وهذا لبنى إسرائيل زرع، فأوحى الله يا أيوب خذ من سبحتك أكفا فابذره، وكانت لايوب سبحة فيها ملح فأخذ أيوب أكفا منها، فبذره، فخرج هذا العدس، وأنتم تسمونه الحمص، ونحن نسميه العدس.
From him, from his father, from Fazalat Bin Ayoub, from Rafa’at Bin Musa who said,
‘I heard Abu Abdullah-asws saying: ‘When Allah-saww Restored the health of Ayoub-as, he-as looked towards the Children of Israel who had cultivated. So he-as raised his-as eyes towards the sky and said: ‘My-as God-azwj, and my-as Master-azwj! Ayoub-as is Your-azwj afflicted servant whom-as You-azwj Restored to health, and he-as did not (plant) anything, and these are the Children of Israel who have plantations’. So Allah-azwj Revealed: “O Ayoub-as! Take some seed from around you-as and inseminate them”. There was an area in which was salt, so Ayoub-as took some seeds and inseminated them, and there came out from these, the lentils. And you all are calling it al-Humus, and we are calling it as the lentils’.[1956]
85 – باب الباقلاء
Chapter 85 – The beans
عنه، عن أحمد بن محمد بن أبى نصر، عن أبى الحسن الرضا (ع) قال: أكل البلاقلاء يمخ الساق، ويولد الدم الطرى.
From him, from Ahmad Bin Muhammad Bin Abu Nasr,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘Eating the beans fattens the leg, and generates soft blood’.[1957]
عنه، عن بعض أصحابنا، رفعه قال: قال أبو عبد الله عليه السلام: الباقلاء يمخ الساقين.
From him, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘The beans fatten the two legs’.[1958]
عنه، عن محمد بن أحمد، عن موسى بن جعفر البغدادي، عن محمد بن – الحسن، عن عمر بن سلمة، عن محمد بن عبد الله، عن أبى عبد الله (ع) قال: أكل الباقلاء يمخ الساقين ويزيد في الدماغ ويولد الدم.
From him, from Muhammad Bin Ahmad, from Musa Bin Ja’far Al Baghdady, from Muhammad Bin Al Hassab, from Umar Bin Salma, from Muhammad Bin Abdullah,
Abu Abdullah-asws has said: ‘Eating the beans fattens the two legs and increases the brain and generates the blood’.[1959]
عنه، عن بعض أصحابنا، عن صالح بن عقبة، قال: سمعت أبا عبد الله (ع) يقول: كلوا الباقلاء بقشره، فانه يدبغ المعدة.
From him, from one of our companions, from Salih Bin Uqba who said,
‘I heard Abu Abdullah-asws saying: ‘Eat the beans with its skin, for it would repair the stomach’.[1960]
86 – أبواب البقول
Chapter 86 – The vegetables
عنه، عن سهل بن زياد، قال: حدثنى أحمد بن هارون، عن موفق المدينى، عن أبيه، قال بعث إلى الماضي (ع) يوما، وحبسني للغداء، فلما جاؤا بالمآئدة لم يكن عليها بقل، فأمسك يده ثم قال للغلام: أما علمت أنى لا آكل على مائدة ليس فبها خضر، فأتني بالخضر، قال: فذهب الغلام وجاء بالبقل فألقاه على المائدة، فمد يده ثم أكل.
From him, from Sahl Bin Ziyad, from Ahmad Bin Haroun, from Mowfaq Al Madayni, from his father who said,
‘I went to Al-Maazy-asws (Abu Al-Hassan-asws) one day, and he-asws held me for the diner. So when they came with the meal, there were no vegetables upon it. So he-asws withheld his-asws hand, then said for the dinner: ‘But, do you know that I-asws do not eat upon a meal and there are no greens (vegetables) in it? So, come to me-asws with the greens’. So the boy went and came with the vegetables and placed them upon the food-mat. So he-asws extended his-asws hand, then (we) ate’.[1961]
عنه، عن عدة من أصحابنا، عن حنان، قال: كنت مع أبى عبد الله (ع) على المائدة فمال على البقل، وامتنعت أنا منه لعلة كانت بى، فالتفت إلى فقال: يا حنان أما علمت أن أمير المؤمنين (ع) لم يؤت بطبق ولا فطور إلا وعليه بقل؟ – قلت: ولم ذاك جعلت فداك؟ – قال: لان قلوب المؤمنين خضر، فهى تحن إلى أشكالها.
From him, from a number of our companions, from Hanaan who said,
‘I was with Abu Abdullah-asws upon the meal, so he tended to incline towards the vegetables, and I abstained from it due to the illness which was with me. So he-asws turned towards me and said: ‘O Hanaan! But, do you know that Amir Al-Momineen-asws was never brought a platter or breakfast except that there were vegetables upon it?’ I said, ‘And why is that, may I be sacrificed for you-asws?’ He-asws said: ‘Because the hearts of the Believers are green, so it (heart) yearns for its form’.[1962]
87 – باب الهندباء
Chapter 87 – The Endive
عنه، عن أبى عبد الله السيارى، عن أحمد بن الفضل، عن محمد بن سعيد، عن أبى جميلة، عن جابر، عن أبى جعفر (ع) قال: الهندبا شجرة، على باب الجنة.
From him, from Abu Abdullah Al Sattari, from Ahmad Bin Al Fazal, from Muhammad Bin Saeed, from Abu Jameela, from Jabir,
Abu Ja’far-asws has said: ‘The endive tree grows at the Gate of the Paradise’.[1963]
عنه، عن أبيه، عمن حدثه، عن أبى حفص الابار، عن أبى عبد الله، عن آبائه، عن على (ع) قال: عليكم بالهندبا فانه أخرج من الجنة.
From him, from his father, from the one who narrated it, from Abu Hafs Al Abaar,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘It is on you (to eat) the endive, for it has come out from the Paradise’.[1964]
عنه، عن أبيه، عن عبد الله بن المغيرة، عن عبد الله بن مسكان، عن رجل عن أبى عبد الله (ع) قال: قال النبي صلى الله عليه وآله: كأنى أنظر إلى الهندبا يهتز إلى الجنة.
From him, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Muskaan, from a man,
Abu Abdullah-asws has said: ‘The Prophet-saww said: ‘It is as if I-saww am looking at the shaking endive (plants) in the Paradise’.[1965]
عنه، عن يحيى بن إبراهيم بن أبى البلاد، عن أبيه، عن يعقوب بن شعيب قال: ذكر أبو عبد الله (ع) الهندبا، فقال: يقطر فيه من ماء الجنة.
From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from Yaqoub Bin Shuayb who said,
‘Abu Abdullah-asws mentioned the endive, so he-asws said: ‘The drips in it are from the water of the Paradise’.[1966]
عنه، عن اليقطينى أو غيره، عن أبى عبد الرحمن بن قتيبة بن مهران، عن النخعي حماد بن زكريا، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: كلوا الهندبا من غير أن ينفض، فانه ليس منها من ورقة إلا وفيها من ماء الجنة.
From him, from Al Yaqteeny or someone else, from Abu Abdul Rahman Bi Quteyba Bin Mahran, from Al Nakhai’e Hamaad Bin Zakariyya,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Eat the endive from other than its closed (part), for there is not a leaf from it except that therein is from the water of the Paradise’.[1967]
عنه عن على بن الحكم، عن مثنى بن زياد، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): كلوا الهندبا فما من صباح إلا وعليها قطرة من قطر الجنة، فإذا أكلتموها فلا تنفضوها. قال: وقال أبو عبد الله (ع): وكان أبى (ع) ينهانا أن ننفضه إذا أكلناه.
From him, from Ali Bin Al Hakam, from Masny Bin Ziyad,
Abu Abdullah-asws has narrated that Amir Al-Momineen-asws said: ‘Eat the endive for there is none from the mornings except that upon it would be a drop from the drops of the Paradise. So if you were to eat these, do not wipe it’. Abu Abdullah-asws said: ‘My-asws father-asws forbade us-asws to wipe it when we ate it’.[1968]
عنه، عن أبيه، عن محمد بن أبى عمير، عن عدة من أصحابنا، عن أبى عبد الله (ع) أنه كره أن ينفض الهندبا
From him, from his father, from Muhammad Bin Abu Umeyr, from a number of our companions,
(It has been narrated) from Abu Abdullah-asws that he-asws disliked wiping the endive (before eating it)’.[1969]
عنه، عن محمد بن على وغيره، عن ابن سنان، عن ابن مسكان، عن أبى بصير، عن أبى عبد الله (ع) قال: الهندبا يقطر عليه قطرات من الجنة وهو يزيد في الولد.
From him, from Muhammad Bin Ali and someone else, from Ibn Sinan, from Ibn Muskan, from Abu Baseer,
Abu Abdullah-asws has said: ‘The endive, there falls upon it a drop from the drops of the Paradise, and it increases in the births’.[1970]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: نعم البقلة الهندبا، وليس من ورقه إلا وعليها قطرة من الجنة، فكلوها ولا تنفضوها عند أكلها، قال: وكان أبى ينهانا أن ننفضه إذا أكلناه.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers having said: ‘The best of the vegetables is the endive, and there is none from its leaves except that upon it is a drop from the Paradise. So eat it and do not wipe it during its eating’. He-asws said: ‘My-asws father-asws forbade us-asws from wiping it when we-asws ate it’.[1971]
عنه، عن أبيه، عن أحمد بن سليمان، عن أبى بصير، قال: سأل رجل أبا – عبد الله (ع) عن البقل وأنا عنده، فقال: الهندبا لنا.
From him, from his father, from Ahmad Bin Suleyman, from Abu Baseer who said,
‘A man asked Abu Abdullah-asws about the vegetables and I was in his-asws presence, so he-asws said: ‘The endive is for us-asws’.
وقال الرضا (ع): عليكم بأكل بقلة الهندبا فانه تزيد في المال والولد، ومن أحب أن يكثر ماله وولده فليدمن أكل الهندبا.
And Al-Reza-asws said: ‘It is upon you with the eating of the endive, for it increases in the wealth and the births. And the one who would love to have his wealth and his births to be abundant, so he should be habitual in eating the endive’.[1972]
عنه، عن محمد بن على، عمن ذكره، عن خالد بن محمد، عن جده سفيان ابن السمط قال: قال أبو عبد الله (ع): من أدام أكل الهندبا كثر ماله وولده.
From him, from Muhammad Bin Ali, from the one who mentioned it, from Khalid Bin Muhammad, from his grandfather Sufyan Ibn Al Samat who said,
‘Abu Abdullah-asws said: ‘The one who is habitual in eating the endive would have abundance in his wealth and his children’.[1973]
عنه، عن أبى عبد الله، عن محمد بن على الهمداني، قال: سمعت الرضا (ع) يقول: عليكم بأكل بقلتنا الهندبا، فانها تزيد في المال والولد.
From him, from Abu Abdullah -asws, from Muhammad Bin Ali Al Hamdany who said,
‘I heard Al-Reza-asws saying: ‘It is upon you to eat our-asws vegetable, the endive, for it increases in the wealth and the births’.[1974]
عنه، عن على بن الحكم، عمن ذكره، عن أبى عبد الله (ع) قال: قال: الهندبا يكثر المال والولد
From him, from Ali Bin Al Hakam, from the one who mentioned it,
Abu Abdullah-asws has said: ‘The endive increases the wealth and the births’.[1975]
عنه، عن أبيه، عمن ذكره، عن أبى بصر، قال: قال أبو عبد الله (ع): من سره أن يكثر ماله وولده الذكور فليكثر من أكل الهندبا.
From him, from his father, from the one who mentioned it,
(It has been narrated) from Abu Baseer who said, ‘Abu Abdullah-asws said: ‘The one who would like to have an increase in his wealth and his male children so he should be frequent in eating the endive’.[1976]
عنه، عن بعضهم، عن أبى عبد الله (ع) قال: عليك بالهندبا فانه يزيد في الماء ويحسن الوجه.
From him, from one of them,
Abu Abdullah-asws has said: ‘It is upon you (to eat) the endive, for it increase in the water (semen) and improves the face’.[1977]
عنه، عن على بن الحكم، عن مثنى بن الوليد، قال: قال أبو عبد الله (ع): من مات وفى جوفه سبع ورقات من الهندبا، أمن من القولنج في ليلته تلك إن شاء الله.
From him, from Ali Bin Al Hakam, from Masny Bin Al Waleed who said,
‘Abu Abdullah-asws said: ‘The one who dies and in his belly are seven leaves from the endive, would be safe from the colic during that night, if Allah-azwj so Desires it’.[1978]
عنه، عن هارون بن مسلم، عن مسعدة بن زياد، عن أبى عبد الله، عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله: الهندبا سيد البقول.
From his, from Haroun Bin Muslim, from Mas’ada Bin Ziyad,
(It has been narrated) from Abu Abdullah-asws, from his-asws father having said: ‘Rasool-Allah-saww said: ‘The endive is the chief of the vegetables’.[1979]
عنه، عن أبى سليمان الحذاء الحلبي، عن محمد بن الفيض، قال: تغديت مع أبى عبد الله (ع) وعلى الخوان بقل ومعنا شيخ، فجعل يتنكب عن الهندبا، فقال له أبو عبد الله (ع): أما إنكم تزعمون أنها باردة، وليس كذلك إنما هي معتدلة، وفضلها على البقول كفضلنا على الناس.
From him, from Abu Suleyman Al Haza’a Al Halby, from Muhammad Bin Al Fayz who said,
‘I dined with Abu Abdullah-asws and upon the table spread were vegetables and with us was an old man. So he went on to keep away from the endive. So Abu Abdullah-asws said to him: ‘But, you are thinking that it is cold, and it is not like that. But rather, it is neutral, and its merit over the vegetables is like our-asws merits over the people’.[1980]
عنه، عن أبى سليمان، عن محمد بن الفيض قال: صحبت أبا عبد الله (ع) إلى مولى له يعوده بالمدينة، فانتهينا إلى داره فإذا غلام قائم، فقال له غلام أبى عبد الله: تنح، فقال له أبو عبد الله (ع): مه، فان أباه كان أكالا للهندبا.
From him, from Abu Suleyman, from Muhamma Bin Al Fazeyl who said,
‘I accompanied Abu Abdullah-asws to a slave of his-asws returning from Al-Medina. So we ended up at his-asws house, and there was a slave standing there. So the slave of Abu Abdullah-asws said him, ‘Let go’. So Abu Abdullah-asws said to him: ‘Shh! For his father used to eat the endive’.[1981]
عنه، عن أيوب بن نوح، عن أحمد بن الفضل، عن وضاح التمار قال: سمعت أبا عبد الله (ع) يقول: من أكثر أكل الهندبا أيسر. قال: قلت: إنه يسمد؟ قال: لا تعدل به شيئا.
From him, from Ayoub Bin Nuh, from Ahmad Bin Al Fazal, from Wazah Al Tammar who said,
‘I heard Abu Abdullah-asws saying: ‘The one who is frequent in eating the endive would become rich’. I said, ‘It is a fertiliser?’ He-asws said: ‘Do not equate anything with it’.[1982]
عنه، عن أيوب بن نوح، عن أحمد بن فضال، عن درست بن أبى منصور، عمن ذكره، عن أبى عبد الله (ع) قال: من أكل سبع ورقات هندباء يوم الجمعة قبل الزوال دخل الجنة.
From him, from Ayoub Bin Nuh, from Ahmad Bin Fazaal, from Darast Bin Abu Mansour, from the one who mentioned it,
Abu Abdullah-asws has said: ‘The one who eats seven leaves of endive on the day of Friday before the setting of the sun, would enter the Paradise’.[1983]
عنه، عن على بن الحكم، عن الحسين بن أبى العلاء، قال: قال أبو عبد الله (ع): أما يرضى أحدكم أن يشبع من الهندباء ولا يدخل النار.
From him, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,
‘Abu Abdullah-asws said: ‘But, is not one of you happy that he satiates himself with the endive and does not enter the Fire?’[1984]
88 – باب الكراث
Chapter 88 – The Leek
عنه، عن محمد بن الوليد الخزاز الاحمسي، عن يونس بن يعقوب، عن أبى عبد الله أو أبى الحسن (ع) قال: لكل شئ سيد، وسيد البقول الكراث.
From him, from Muhammad Bin Al Waleed Al Khazaz Al Ahmasy, from Yunus Bin Yaqoub,
(It has been narrated) from Abu Abdullah-asws or Abu Al-Hassan-asws having said: ‘For everything this is a chief, and the chief of the vegetables is the leek’.[1985]
نه، عن بعض أصحابنا، رفعه قال: قال أبو عبد الله (ع): يقطر على الهندبا قطرة، وعلى الكراث قطرات.
From him, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘There falls upon the endive a drop (from the Paradise), and upon the leek, drops’.[1986]
عنه، عن على بن محمد القاسانى، عن بسطام بن مرة الفارسى، عن عبد الله ابن بكر الفارسى، قال: قال حدثنى أبو العباس المكى الاعرج، عن إبراهيم بن عبد الحميد، قال: قلت لابي عبد الله (ع): إنهم يقولون في الهندبا: ” يقطر عليه قطرة من الجنة ” فقال: إن كان في الهندبا قطرة ففى الكرات ست.
From him, from Ali Bin Muhammad Al Qasany, from Bustan Bin Marat Al Farsy, from Abdullah Ibn Bakr Al Farsy, from Al Abbas Al Makky Al A’raj, from Ibrahim Bin Abdul Hameed who said,
‘I said to Abu Abdullah-asws, ‘They (people) are saying regarding the endive, ‘There drops upon it a drop from the Paradise’. So he-asws said: ‘That was with regards to the endive, and regarding the leek, six’.[1987]
عنه، عن محمد بن على الهمداني، عن عمرو بن عيسى، عن فرات بن أحنف، قال: سئل أبو عبد الله (ع) عن الكراث؟ – فقال: كله، فان فيه أربع خصال، يطيب النكهة، ويطرد الرياح، ويقمع البواسير، وهو أمان من الجذام لمن أدمنه.
From him, from Muhammad Bin Ali Al Hamdany, from Amro Bin Isa, from Furat Bin Ahnaf who said,
‘Abu Abdullah-asws was asked about the leek?’ So he-asws said: ‘Eat it, for therein are four qualities – It is good for the marriage, and expels the wind, and suppresses the haemorrhoids (piles), and it is a safety from the leprosy for the one who is habitual in (eating) it’.[1988]
عنه، عن عدة من أصحابنا، عن ابن سنان، عن أبى الجارود، عن زياد بن سوقة، عن الحسين بن الحسن، عن آبائه، قال: قال لى أمير المؤمنين (ع): رأيت رسول الله صلى الله عليه وآله فعرفت في وجهه الجوع، فاستقيت لامرأة من الانصار عشر دلاء، فأخذت منها تمرات وأسرة من كراث، فجعلتها في حجري، ثم أتيته بها فأطعمته.
From him, form a number of our companions, from Ibn Sinan, from Abu Al Jaroud, from Ziyad Bin Sowqat, from Al Husayn Bin Al Hassan, from his forefathers who said,
‘Amir Al-Momineen-asws said to me: ‘I-asws saw Rasool-Allah-saww, and I-asws recognised the hunger in his-saww face. So I-asws drew ten buckets (of water from a well) for a woman of the Helpers, so I-asws took from her (in return) dates and something from the leeks. So I-asws made these to be in my-asws lap, then I-asws came to Rasool-Allah-saww with these and fed him-saww’.[1989]
عنه، عن سلمة، قال: اشتكيت بالمدينة شكاة شديدة، فأتيت أبا الحسن (ع) فقال لى: أراك مصفرا؟ – قلت: نعم، قال: كل الكراث، فأكلته فبرئت.
From him, from Salma, who said,
‘I complained at Al-Medina with intense complaints (pains), so I went to Abu Al-Hassan-asws. So he-asws said to me: ‘I-asws see you as pale?’ I said, ‘Yes’. He-asws said: ‘Eat the leek’. So I ate it, and was free from it’.[1990]
عنه، عن على بن حسان، عن موسى بن بكر، قال: اشتكى غلام لابي الحسن (ع) فسأل عنه؟ – فقيل به طحال، فقال: أطعموه الكرات ثلاث أيام، فأطعمناه فقعد الدم يم برئ .
From him, from Ali Bin Hasaan, from Musa Bin Bakr who said,
‘A slave of Abu Al-Hassan-asws had complained, so he-asws asked about him. He-asws was told that it was his spleen, so he-asws said: ‘Feed him the leek for three days’. So we fed it to him. He bled for a day then was free (from it)’.[1991]
عنه، عن أبيه، عن محمد بن سنان، عن حماد اللحام ويونس بن يعقوب، قالا: كان أبو عبد الله (ع) يعجبه الكراث، وكان إذا أراد أن يأكله خرج من المدينة إلى العريض.
From him, from his father, from Muhammad Bin Sinan, from Hamaad Al Lahaam and Yunus Bin Yaqoub who both said,
‘Abu Abdullah-asws used to like the leek, and whenever he-asws wanted to eat it, went out from Al-Medina to Al-Ureyz’.[1992]
عنه، عن أبيه، عن النضر بن سويد، عن القاسم بن سليمان، عمن أخبره، عن أبى جعفر (ع) قال: إنا لنأكل الكراث.
From him, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from the one who informed him,
Abu Ja’far-asws has said: ‘We-asws tend to eat the leek’.[1993]
عنه، عن السيارى، رفعه قال: كان أمير المؤمنين (ع) يأكل الكراث بالملح الجريش.
From him, from Al Sayyari, raising it, said,
‘Amir Al-Momineen-asws was eating the leek with the salt (and) hulled kernel of oats (cereal)’.[1994]
عنه، عن أبى سعيد الادمى، قال: حدثنى من رأى أبا الحسن (ع) يأكل الكراث من المشارة، يعنى الدبرة، يغسله بالمآة ويأكله.
From him, from Abu Saeed Al Admy who said,
‘It was narrated to me by the one who saw Abu Al-Hassan-asws eating the leek from the pointed end, meaning the bottom. He-asws washed it with the water and ate it’.[1995]
عنه، عن الوشاء، عن ابن سنان، قال: سألت أبا عبد الله (ع) عن الكراث؟ – فقال: لا بأس بأكله مطبوخا وغير مطبوخ، ولكن إن أكل منه شيئا له أذى، فلا يخرج إلى المسجد كراهة أذاه من يجالس.
From him, from Al Washa, from Ibn Sinan who said,
‘I asked Abu Abdullah-asws about the leek?’ So he-asws said: ‘There is no problem with eating it cooked and uncooked, but, if you were to eat something from it which is harmful, so do not go out to the Masjid. It is disliked to harm the one who is seated there’.[1996]
عنه، عن داود بن أبى داود، عن رجل رأى أبا الحسن بخراسان يأكل الكراث من البستان كما هو، فقيل: إن فيه السماد، فقال: لا يعلق به منه شئ وهو جيد للبواسير.
From him, from Dawood Bin Abu Dawood,
(It has been narrated) from a man who saw Abu Al-Hassan at Khorasan eating the leek from the garden as it was. So it was said, ‘There is compost in it’. So he-asws said: ‘Nothing sticks to it and it is good for the haemorrhoids (piles)’.[1997]
عنه، عن أبيه، عمن ذكره، عن الحلبي، عن محمد بن على، عن أبى – عبد الله (ع) قال: نهى رسول الله صلى الله عليه وآله عن الكراث، فقال: إنما نهى لان الملك يجد ريحه.
From him, from his father, from the one who mentioned it, from Al Halby, from Muhammad Bin Ali,
Abu Abdullah-asws has narrated that Rasool-Allah-saww forbade from the leek, so he-saww said: ‘But rather, I-saww forbid it because the king finds its aroma’.[1998]
عنه، عن محمد بن عيسى اليقطينى أو غيره، عن أبى عبد الرحمن، عن حماد بن زكريا، عن أبى عبد الله (ع) قال: ذكرت البقول عند رسول الله صلى الله عليه وآله فقال: كلوا الكراث، فان مثله في البقول كمثل الخبز في سائر الطعام. أو قال: ” الادام “. الشك منى.
From him, from Muhammad Bin Isa Al Yaqteeny or someone else, from Abu Abdul Rahma, from Hamaad Bin Zakariyya,
(It has been narrated) from Abu Abdullah-asws having said: ‘The vegetables were mentioned in the presence of Rasool-Allah-saww, so he-saww said: ‘Eat the leek, for its example among the vegetables is like the example of the bread among the foods’. – or said: ‘The sauces’. The doubt is from me (the narrator).[1999]
عنه، عن محمد بن الوليد، عن يونس بن يعقوب، قال: رأيت أبا الحسن الاول يقطع الكراث بأصوله فيغسله بالمآء فيأكله.
From him, from Muhammad Bin Al Waleed, from yunus Bin Yaqoub who said,
‘I saw Abu Al-Hassan-asws the First cutting the leek by its roots, so he-asws washed it with the water and ate it’.[2000]
عنه، عن أبيه، عن وهب بن وهب، عن جعفر بن محمد، عن آبائه (ع) قال: ذكر البقول عند رسول الله صلى الله عليه وآله فقال: سنام البقول ورأسها الكراث، وفضله على البقول كفضل الخبز على سائر الاشياء، وفيه بركة، وهى بقلتي وبقلة الانبياء قبلى، وأنا أحبه وآكله، وكأني أنظر إلى نباته في الجنة يبرق ورقه خضرة وحسنا.
From him, from his father, from Wahab Bin Wahab,
(It has been narrated) from Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘The vegetables were mentioned in the presence of Rasool-Allah-saww, so he-saww said: ‘The vegetables are eminent and its head is the leek; and its merit over the vegetables is like the merit of the bread over the rest of the things (foods), and in it is a Blessing, and it is my-saww vegetable and a vegetable of the Prophets-as before me-saww; and I-saww love it and eat it, and it is as if I-saww am looking at it growing in the Paradise with its leaves flashing green and beautiful’.[2001]
عنه، عن إبراهيم بن عقبة الخزاعى، عن يحيى بن سليمان، قال: رأيت أبا الحسن الرضا (ع) بخراسان في روضة وهو يأكل الكراث، فقلت له: جعلت فداك، إن الناس يروون أن الهندبا يقطر عليه كل يوم قطرة من الجنة، فقال: إن كان الهندبا يقطر عليه قطرة من الجنة، فان الكراث منغمس في الماء في الجنة، قلت: فانه يسمد، فقال: لا يعلق به شئ.
From him, from Ibrahim Bin Uqba Al Khazai’e, from Yahya Bin Suleyman who said,
‘I saw Abu Al-Hassan-asws Al-Reza-asws at Khorasan in a garden and he-asws was eating the leek. So I said to him-asws, ‘May I be sacrificed for you-asws! The people are reporting that the endive, there falls upon it a drop from the Paradise every day’. So he-asws said: ‘If there was a drop upon the endive, so the leek is immersed in the water in the Paradise’. I said, ‘So (what about) the fertiliser’. So he-saww said: ‘Nothing can be associated with it’.[2002]
عنه، عن بعض أصحابنا، عن حنان بن سدير، قال: كنت مع أبى عبد الله (ع) على المائدة، فملت على الهندبا، فقال لى: يا حنان لم لا تأكل الكراث؟ – فقلت: لما جاء عنكم من الرواية في الهندبا، قال: وما الذى جاء عنا فيه؟ – قال: قلت: إنه يقطر عليه قطرات من الجنة في كل يوم، قال: فقال لى: فعلى الكراث إذا سبع، قلت: فكيف آكله؟ – قال: اقطع أصوله، واقذف رؤوسه.
From him, from one of our companions, from Hanan Bin Sudeyr who said,
‘I was with Abu Abdullah-asws upon the meal, so I was fed up with the endive, so he-asws said to me: ‘O Hanaan! Why are you not eating the leek?’ So I said, ‘Due to what has come from you-asws from the reports regarding the endive’. He-asws said: ‘And what has come from us-asws regarding it?’ I said, ‘A drop falls from it, from the drops from the Paradise, every day’. So he-asws said to me: ‘So upon the leek there are seven’. I said, ‘So, how shall I eat it?’ He-asws said: ‘Cut its roots, and throw its head’ (and eat the rest of it).[2003]
89 – باب الباذروج
Chapter 89 – The Sweet Basil
عنه، عن على بن حسان، عمن حدثه، عن السكوني، عن أبى عبد الله (ع) قال: كأنى أنظر إلى نبات الباذروج في الجنة، قال: قلت له: الهندبا؟ – قال: لا، بل الباذروج.
From him, from Ali Bin Hasaan, from the one who narrated it, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is as if I-asws am looking at the sweet basil growing in the Paradise’. I said to him-asws, ‘The endive?’ He-asws said: ‘No, but the sweet basil’.[2004]
عنه، عن محمد بن على، عن عيسى بن عبد الله العلوى، عن أبيه، عن جده، عن على (ع) قال: نظر رسول الله (ع) إلى الباذروج، فقال: هذا الحوك كأنى أنظر إلى منبته في الجنة.
From him, form Muhammad Bin Ali, from Isa Bin Abdullah Al Alawy, from his father, from his grandfather,
(It has been narrated) from Ali-asws having said: ‘Rasool-Allah-saww looked at the sweet basil, so he-saww said: ‘This is the sweet basil, it is as if I-asws am looking at it sprouting in the Paradise’.[2005]
عنه، عن محمد بن على، عن عمرو بن عثمان، عن أحمد بن زكريا الكسائي عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: كأنى أنظر إلى نبات الباذروج في الجنة، قلت له: الهندبا؟ – قال لا، بل الباذروج.
From him, from Muhammad Bin Ali, from Amro Bin Usman, from Ahmad Bin Zakariyya Al Kasa’ie, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘It is as if I-asws am looking at the sprouting of the sweet basil in the Paradise’. I said to him-as, ‘The endive?’ He-asws said: ‘No, but the sweet basil’.[2006]
عنه، عن محمد بن على، عن الحجال، عن عيسى بن الوليد، عن الشعيرى، قال: كان أحب البقول إلى رسول الله صلى الله عليه وآله الباذروج.
From him, from Muhammad Bin Ali, from Al Hajal, from Isa Bin Al Waleed, from Al Ashary who said,
‘The most beloved of the vegetables to Rasool-Allah-saww was the sweet basil’.[2007]
عنه، عن أبيه، عن أحمد بن سليمان، عن أبيه، عن أبى بصير، قال: سأل رجل أبا عبد الله (ع) عن البقول وأنا عنده فقال: الباذروج لنا.
From him, from his father, from Ahmad Bin Suleyman, from his father, from Abu Baseer who said,
‘A man asked Abu Abdullah-asws about the vegetables and I was in his-asws presence, so he-asws said: ‘The sweet basil is for us-asws’.[2008]
عنه، عن إسماعيل بن مهران، عن على بن أبى حمزة، عن أبى بصير، عن أحدهما (ع) قال: الباذروج لنا.
From him, from Ismail Bin Mahran, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws) having said: ‘The sweet basil is for us-asws’.[2009]
عنه، عن جعفر بن محمد الاحول، عن على بن أبى حمزة، قال: قال أبو – عبد الله (ع): لنا من البقول الباذروج .
From him, from Ja’far Bin Muhammad Al Ahowl, from Ali Bin Abu Hamza having said:
‘Abu Abdullah-asws said: ‘For us-asws, from the vegetables, is the sweet basil’.[2010]
عنه، عن محمد بن عيسى اليقطينى أو غيره، عن قتيبة بن مهران، عن حماد بن زكريا النخعي، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: كأنى أنظر إلى شجرتها نابتة في الجنة.
From him, from Muhammad Bin Isa Al Yawteeny or someone else, from Quteyba Bin Mahran, from Hamaad Bin Zakariyya Al Nakhai’e,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘It is as if I-saww am looking at its plant (sweet basil) growing in the Paradise’.[2011]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: قال على (ع) كان يعجب رسول الله صلى الله عليه وآله من البقول الحوك.
From him, from Al Nowfaly,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws said: ‘What Rasool-Allah-saww admired from the vegetables, was the sweet basil’.
قال: وسئل أبو عبد الله (ع) عن الحوك فقال: محبة إلى الناس غير أنها تبخر، والديدان تسرع إليها وهى الباذروج.
He (the narrator) said: ‘And Abu Abdullah-asws was asked about the sweet basil, so he-asws said: ‘The people love it except that it dries up and the insects are quick to it, and it is the sweet basil’.[2012]
90 – باب الخس
Chapter 90 – The Lettuce
عنه، عن أبيه، عمن ذكره، عن أبى حفص الابار، عن أبى عبد الله، (ع) قال: عليكم بالخس فانه يصفى الدم
From him, from his father, from the one who mentioned it, from Abu Hafs Al Abaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is upon you (to eat) the lettuce, for it cleans the blood’.[2013]
91 – باب الكرفس
Chapter 91 – The Celery
عنه، عن بعض أصحابنا، عن البجلى فسماه قال: حدثنى الشعيرى، عن إسماعيل بن مسلم، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الكرفس بقلة الانبياء.
From him, from one of our companions, from Al Bajaly, from Al Shaeyri, from Ismail Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The Celery is a vegetable of the Prophets-as’.[2014]
عنه، عن محمد بن عيسى أو غيره، عن قتيبة بن مهران، عن حماد بن زكريا، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: عليكم بالكرفس، فانه طعام إلياس، واليسع، ويوشع بن نون.
From him, from Muhammad Bin Isa or someone else, from Quteyba Bin Mahran, from Hamaad Bin Zakariyya,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘It is upon you (to eat) the Celery, for it was the food of Ilyaas-as, and Al-Yas’a-as, and Yoshua-as Bin Noon-as’.[2015]
عنه، عن نوح بن شعيب النيسابوري، عن محمد بن الحسن بن يقطين (فيما أعلم)، عن نادر الخادم، قال: ذكر أبو الحسن (ع) الكرفس فقال: أنتم تشتهونه وليس من دابة إلا وتحنك به.
From him, from Nuh Bin Shuayb Al Neyshapouri, from Muhammad Bin Al Hassan Bin Yaqteen (as far as I know), from Nadi Al Khadim who said,
‘Celery was mentioned to Abu Al-Hassan-asws, so he-asws said: ‘You all are desirous for it, and there is none from the animals except that it yearns for it’.[2016]
92 – باب السداب
Chapter 92 – The Rue
عنه، عن أحمد بن محمد بن عيسى، عن يعقوب بن عامر، عن رجل، عن أبى الحسن (ع) قال: السداب يزيد في العقل.
From him, from Ahmad Bin Muhammad Bin Isa, from Yaqoub Bin Aamar, froma man,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘The Rue increases the intellect’.[2017]
عنه، عن السيارى، عن عمرو بن إسحاق، قال: حدثنا محمد بن صالح، عن عبد الله بن زياد، عن الضحاك بن مزاحم، عن ابن عباس، قال: قال رسول الله صلى الله عليه وآله: السداب جيد لوجع الاذن.
From him, from Al Sayyari, from Amro Bin Is’haq, from Muhammad Bin Salih, from Abdullah Bin Ziyad, from Al Zahaak Bin Mazaaham, from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘The Rue is good for the ear ache’.[2018]
93 – باب الحزاء
Chapter 93 – Al-Haza’a
وروى عن أبى عبد الله، (ع) ان الحزاء جيد للمعدة بمآه بارد.
And it has been reported from Abu Abdullah-asws that cyperus with cold water is good for the stomach’.[2019]
94 – باب الصعتر
Chapter 94 – The Thyme
عنه، وروى ان الصعتر يدبغ المعدة، وفى حديث آخر، ان الصعتر ينبت زئير المعدة.
From him,
And it is reported that the thyme tans the stomach. And in another Hadeeth: ‘The Thyme repairs the grumbling stomach’.[2020]
95 – باب الفرفخ
Chapter 95 – Al-Farfakh
عنه، عن أبيه، عن ابن أبى عمير، عن رجل، عن أبى عبد الله (ع) قال: وطى رسول الله صلى الله عليه وآله الرمضاء فأحرقته، فوطئ على الرجلة وهى البقلة الحمقاء، فسكن عنه حر الرمضاء فدعا لها وكان يحبها.
From him, from his father, from Ibn Abu Umeyr, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww treaded upon the desert sand so it burnt him-saww, so he-saww applied the ‘vegetable of the foolish’ (purslane) upon the feet, so it settle from him-saww the heat of the desert sand. So he-saww called for it and used to love it’.[2021]
عنه، عن محمد بن عيسى أو غيره، عن قتيبة بن مهران، عن حماد بن زكريا النخعي، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: عليكم بالفرفخ فهى المكيسة، فانه إن كان شئ يزيد في العقل فهى.
From him, from Muhammad Bin Isa or someone else, from Quteyba Bin Mahran, from Hamaad Bin Zakariyya Al Nakhai’e, from Abu Abdullah -asws having said:
‘Rasool-Allah-saww said: ‘It is on you (to eat) Al-Farfakh (purslane – a salad plant) for it is Al-Makeysa. If there is anything which increases the intellect, so it is it’.[2022]
عنه رفعه قال: قال أبو عبد الله (ع): ليس على وجه الارض بقلة أشرف ولا أنفع من الفرفخ، وهى بقلة فاطمة (ع)، ثم قال: لعن الله بنى أمية هم سموها بقلة الحمقاء بغضا وعداوة لفاطمة (ع).
From him, raising it, said:
‘Abu Abdullah-asws said: ‘There is no vegetable upon the face of the earth which is nobler, nor more beneficial that Al-Farfakh (Purslane – a salad plant), and it is a vegetable of Syeda Fatima-asws’. Then he-asws said: ‘Rasool-Allah-saww cursed the Clan of Umayya for having named it as ‘a vegetable of the foolish’ due to their hatred and enmity to Fatima-asws’.[2023]
96 – باب الجرجير
Chapter 96 – The Watercress
عنه، عن السيارى، عن أحمد بن الفضيل، عن محمد بن سعيد، عن أبى – جميلة، عن جابر، عن أبى جعفر (ع) قال: الجرجير شجرة على باب النار
From him, from Al Sayyari, from Ahmad Bin Al Fazeyl, from Muhammad Bin Saeed, from Abu Jameela, from Jabir,
Abu Ja’far-asws has said: ‘The watercress is a tree upon the Gate of Hell’.[2024]
عنه، عن اليقطينى أو غيره، عن قتيبة بن مهران، عن حماد بن زكريا، عن أبى عبد الله (ع) قال: إن رسول الله صلى الله عليه وآله قال: أكره الجرجير، وكأني أنظر إلى شجرتها نابتة في جهنم وما تضلع منها رجل بعد أن يصلى العشاء إلا بات في تلك الليلة ونفسه تنازعه إلى الجذام،
From him, from Al Yaqteeny or someone else, from Quteyba Bin Mahran, from Hamaad Bin Zakariyya,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘I-saww dislike the watercress, and it is as if I-saww am looking at its tree growing in Hell; and a man does not partake from it after having Prayed Al-Isha except that he would sleep during that night and his soul would snatch him towards leprosy’.
وفى حديث آخر: من أكل الجرجير بالليل ضرب عليه عرق الجذام من أنفه، وبات ينزف الدم.
And in another Hadeeth: ‘The one who eats the watercress at night, except that he would be hit upon the vein of leprosy from his nose and he would bleed in the sleep’.[2025]
عنه، عن على بن الحكم، عن مثنى بن الوليد، قال: قال أبو عبد الله (ع): كأنى أنظر إلى الجرجير يهتز في النار.
From him, from Ali Bin Al Hakam, from Masny Bin Al Waleed who said,
‘Abu Abdullah-asws said: ‘It is as if I-asws am looking at the watercress shaking in the Hell’.[2026]
عنه، عن محمد بن على، عن عيسى بن عبد الله العلوى، عن أبيه، عن جده، قال: نظر رسول الله صلى الله عليه وآله إلى الجرجير فقال: كأنى أنظر إلى منبته في النار.
From him, from Muhammad Bin Ali, from Isa Bin Abdullah Al Alawy, from his father, from his grandfather who said,
‘Rasool-Allah-saww looked at the watercress, so he-saww said: ‘It is as if I-saww am looking at its growth in the Fire’.[2027]
عنه، عن جعفر الاحول، عن محمد بن يونس، عن على بن أبى حمزة، قال: قال أبو عبد الله (ع): لبنى أمية من البقول الجرجير.
From him, from Ja’far Al Ahowl, from Muhammad Bin Yunus, from Ali Bin Abu Hamza having said:
‘Abu Abdullah-asws said: ‘For the Clan of Umayya, from the vegetables, is the watercress’.[2028]
97 – باب الكرنب
Chapter 97 – The Cabbage
عنه، عن أبيه، عن أبى البخترى، قال: كان النبي صلى الله عليه وآله: يعجبه الكرنب
From him, from his father, from Abu Al Bakhtary who said,
‘The Prophet-saww was fascinated by (eating of) the cabbage’.[2029]
98 – باب السلق
Chapter 98 – The Chard (A type of beet)
عنه، عن الحسن بن على بن أبى عثمان سجادة، رفعه إلى أبى عبد الله (ع) قال: إن الله تعالى رفع عن اليهود الجذام بأكلهم السلق، وقلعهم العروق .
From him, from Al Hassan Bin Ali Bin Abu Usman Sajada,
(It has been narrated) Abu Abdullah-asws having said: ‘Allah-azwj the High Lifted the leprosy from the Jews due to their eating the Chard, and Extracted their veins’.[2030]
عنه، عن بعضهم، رفعه إلى أبى عبد الله (ع) قال: إن قوما من بنى إسرائيل أصابهم البياض، فأوحى الله إلى موسى (ع) أن: مرهم أن يأكلوا لحم البقر بالسلق.
From him, from one of them,
(It has been narrated) Abu Abdullah-asws having said: ‘A people from the Children of Israel were struck by whiteness (vitiligo), so Allah-azwj Revealed unto Musa-as: “Order them that they should eat the meat of the cow (beef) with the Chard’.[2031]
عنه، عن على بن الحسن بن على بن فضال، عن سليمان بن عباد، عن عيسى بن أبى الورد، عن محمد بن قيس الاسدي، عن أبى جعفر (ع) قال: إن بنى إسرائيل شكوا إلى موسى ما يلقون من البياض، فشكا ذلك إلى الله عزوجل، فأوحى الله إليه: مرهم يأكلوا لحم البقر بالسلق.
From him, from Ali Bin Al Hassan Bin Ali Bin Fazaal, from Suleyman Bin Abaad, from Isa Bin Abu Al Warad, from Muhammad Bin Qays Al Asady,
(It has been narrated) from Abu Ja’far-asws having said: ‘The Children of Israel complained to Musa-asws of what they faced from the whiteness (Vitiligo), so he-as took that complaint to Allah-azwj Mighty and Majestic. So Allah-azwj Revealed unto him-as: “Order them that they should eat the cow meat (beef) with the Chard’.[2032]
عنه، عن أبى يوسف، عن يحيى بن المبارك، عن أبى الصباح الكنانى، عن أبى – عبد الله (ع) قال: مرق السلق بلحم البقر يذهب بالبياض.
From him, from Abu Yusuf, from Yahya Bin Al Mubarak, from Abu Al Sabah Al Kanany,
(It has been narrated) from Abu Abdullah-asws having said: ‘The broth of the chard with the meat of the cow (beef) remove the whiteness (Vitiligo)’.[2033]
عنه، عن أحمد بن محمد بن أبى نصر، قال: قال أبو الحسن الرضا (ع): يا أحمد كيف شهوتك للبقل؟ – فقلت: إنى لاشتهى عامته، قال: فإذا كان كذلك فعليك بالسلق، فانه ينبت على شاطئ الفردوس، وفيه شفاء من الادواء، وهو يغلظ العظم، و ينبت اللحم، ولولا أن تمسه أيدى الخاطئين لكانت الورقة منه تستر رجالا، قلت: من أحب البقول إلى، فقال: احمد الله على معرفتك به.
From him, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘O Ahmad! How desirous are you of the vegetables?’ So I said, ‘I desire the generality of them’. The Imam-asws said: ‘So if it was like that, then it is on you (to eat) the Chard, for it grows upon the banks of Al-Firdows (the Paradise), and in it is a healing form the illness, and it thickens the bones and builds the flesh. And had it not been that my-asws hands would touch the sinner, a leaf from it would veil the men’. I said, ‘It is the most beloved of the vegetables to me’. So he-asws said: ‘I-asws Praise Allah-azwj upon your recognition of it’.
وفى حديث آخر قال: يشد العقل ويصفى الدم.
And in another Hadeeth, said: ‘It strengthens the intellect and cleans the blood’.[2034]
عنه، عن محمد بن الحميد العطار، عن صفوان بن يحيى، عن أبى الحسن (ع) قال: نعم البقلة السلق.
From him, from Muhammad Al Hameed Al Ataar, from Safwan Bin Yahya,
Abu Al-Hassan-asws having said: ‘The best of the vegetables is the Chard’.[2035]
99 – باب القرع
Chapter 99 – The Pumpkin
عنه، عن محمد بن عيسى، عن محمد بن عرفة، عن أبى الحسن الرضا (ع) قال: شجرة اليقطين هي الدباء وهو القرع.
From him, from Muhammad Bin Isa, from Muhammad Bin Arafat,
Abu Al-Hassan Al-Reza-asws has said: ‘The tree of Al-Yaqteen it is the gourd, and it is the pumpkin’.[2036]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) أن عليا (ع) سئل عن القرع، هل يذبح؟ – قال: القرع ليس شيئا يذكى، فكلوه ولا تذبحوه، ولا يستهوينكم الشيطان.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that Ali-asws was asked about the pumpkin, is it to be slaughtered?’ He-asws said: ‘The pumpkin is not something you purify, therefore eat it and do not slaughter it, nor let the Satan-la make you trivialise (Religion)’.[2037]
عنه، عن على بن حسان، عن موسى بن بكر، قال: سمعت أبا الحسن (ع) يقول: الدباء يزيد في العقل.
From him, from Ali Bin Hasaan, from Musa Bin Bakr who said,
‘I heard Abu Al-Hassan-asws saying: ‘The pumpkin increases the intellect’.[2038]
عنه، عن أبى القاسم ويعقوب بن يزيد، عن القندى، عن ابن سنان وأبى – حمزة، عن أبى عبد الله (ع) قال: الدباء يزيد في الدماغ.
From him, from Abu Al Qasim and Yaqoub Bin Yazeed, from Al Qindy, from Ibn Sinan and Abu Hamza,
Abu Abdullah-asws having said: ‘The pumpkin increases the brain (power)’.[2039]
عنه، عن ابن فضال، عن عبد الله بن ميمون القداح، عن جعفر، عن أبيه، (ع) قال: الدباء يزيد في الدماغ.
From him, from Ibn Fazaal, from Abdullah Bin Maymoun Al Qadah,
(It has been narrated) from Ja’far-asws, from his-asws father-asws having said: ‘The pumpkin increase the brain (power)’.[2040]
عنه، عن أبيه، عمن حدثه، عن موسى بن جعفر، عن أبيه، عن جده (ع) قال: كان فيما أوصى به رسول الله صلى الله عليه وآله عليا (ع) أن قال: يا على عليك بالدباء فكله، فانه يزيد في العقل والدماغ
From him, from his father, from the one who narrated it,
(It has been narrated) from Musa Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘It was in what Rasool-Allah-saww bequeathed to Ali-asws with that he-saww said: ‘O Ali -asws! It is on you-asws (to eat) the pumpkin, so eat it, for it increases in the intellect and the brain (power)’.[2041]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه، (ع) أن النبي صلى الله عليه وآله كان يعجبه من القدور الدباء.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers that the Prophet-saww was fascinated by the flower pots of pumpkins’.[2042]
عنه، عن ابن فضال، عن ابن القداح، عن جعفر، عن أبيه، قال: قال على (ع): كان يعجب رسول الله صلى الله عليه وآله من المرقة الدباء.
From him, from Ibn Fazaal, from Ibn Al Qadah,
(It has been narrated) from Ja’far-asws, from his -asws father-asws having said: ‘Ali-asws said: ‘Rasool-Allah-saww was fascinated by the pumpkin broth’.
وباسناده قال: كان رسول الله صلى الله عليه وآله يعجبه الدباء ويلتقطه من الصحفة.
And by his chain, he-asws said: ‘Rasool-Allah-saww was fascinated by the pumpkin and used to pick it from the platter’.[2043]
عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يعجبه الدباء وهو القرع.
From him, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww was fascinated by the pumpkin and it was the gourd’.[2044]
عنه، عن السيارى، يرفعه إلى النبي صلى الله عليه وآله أنه كان يعجبه الدباء، وكان يأمر نساءه فيقول: إذا طبختن قدرا فأكثروا فيها من الدباء وهو القرع.
From him, from Al Sayyari,
(It has been narrated) Prophet-saww that he-saww was fascinated by the pumpkin, and ordered his-saww wives for it, so he-saww was saying: ‘Cook the (normal) measure, and frequent the pumpkin to be in it, and it is the gourd’.[2045]
100 – باب البصل
Chapter 100 – The Onions
عنه، عن أبيه، عن أحمد بن بن النضر، عن عمرو بن شمر، عن جابر، قال قال أبو عبد الله (ع): البصل يذهب بالنصب ويشد العصب، ويزيد في الماء والخطا، ويذهب بالحمى.
From him, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,
‘Abu Abdullah-asws said: ‘The onions remove the tiredness and strengthen the nerves, and increases in the water (semen) and the strength, and eliminate the fever’.[2046]
عنه، عن السيارى، عن أحمد خالد، عن أحمد بن المبارك الدينورى، عن أبى عثمان، عن درست، عن أبى عبد الله (ع) قال: البصل يطيب الفم، ويشد الظهر، ويرق البشرة.
From him, from Al Sayyari, from Ahmad Khalid, from Ahmad Bin Al Mubarak Al Daymouri, from Abu Usman, from Darsat,
(It has been narrated) from Abu Abdullah-asws having said: ‘The onion gives flavour to the mouth, and strengthens the back, and smoothens the skin’.[2047]
عنه، عن منصور بن العباس، عن عبد العزيز بن حسان البغدادي، عن صالح بن عقبة، عن عبد الله بن محمد الجعفي، قال: ذكر أبو عبد الله (ع) البصل فقال: يطيب النكهة، ويذهب بالبلغم، ويزيد في الجماع.
From him, from Mansour Bin Al Abbas, from Abdul Aziz Bin Hasaan Al Baghdady, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy who said,
‘Abu Abdullah-asws mentioned the onion, so he-asws said: ‘It aromatises the flavour, and eliminates the phlegm, and increases in the copulation’.
وفى حديث آخر قال: قال أبو عبد الله (ع): كلوا البصل فان فيه ثلاث خصال، يطيب النكهة، ويشد اللثة، ويزيد في الماء.
And in another Hadeeth, said, ‘Abu Abdullah-asws said: ‘Eat the onions, for therein are three qualities – It aromatises the flavour, and strengthens the gums, and increases in the water (semen)’.[2048]
عنه، عن محمد بن على، عن محمد بن الفضيل، عن عبد الرحمن بن يزيد بن أسلم، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إذا دخلتم بلدا فكلوا من بصلها يطرد عنكم وباؤها.
From him, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abul Rahman Bin Yazeed Bin Aslam,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When you enter a city, so eat from its onions, its plagues would be repulsed from you’.[2049]
101 – باب البصل والثوم
Chapter 101 – The Onions and the Garlic
عنه، عن أبيه، عن النضر بن سويد، عن القاسم بن سليمان، عمن أخبره، عن أبى جعفر (ع) قال: إنا لنأكل البصل والثوم.
From him, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from the one who informed him,
(It has been narrated) from Abu Ja’far-asws having said: ‘We-asws tend to eat the onions and the garlic’.[2050]
عنه، عن أبيه، عن حماد بن عيسى، عن شعيب بن يعقوب، عن أبى بصير، قال: سئل أبو عبد الله (ع) عن أكل الثوم والبصل قال: لا بأس بأكله نيا وفى القدر
From him, from his father, from Hamaad Bin Isa, from Shuayb Bin Yaqoub, from Abu Baseer who said,
‘Abu Abdullah-asws was asked about eating of the garlic and the onion. The Imam-asws said: ‘There is no problem with eating it in a pot and in the measured amount’.[2051]
عنه، عن محمد بن على، عن عبيس بن هاشم، عن عبد الكريم الخثعمي، عن سماعة، عن أبى عبد الله (ع) أنه سئل عن أكل البصل؟ – فقال: لا بأس به نيا وفى القدر، ولا بأس بأن يتداوى بالثوم، ولكن إذا كان ذلك فلا يخرج إلى المسجد.
From it, from Muhammad Bin Ali, from Ubeys Bin Hashim, from Abdul Kareem Al Khash’amy, from Sama’at,
Abu Abdullah-asws was asked about eating the onions?’ So he-asws said: ‘No problem with it in a container and in the measurement, and there is no problem if you cure with the garlic. But, if it was that, so do not go out to the Masjid (bad odour)’.[2052]
102 – باب الثوم
Chapter 102 – The Garlic
عنه، عن عثمان بن عيسى، عن عبد الله بن مسكان، عن الحسن الزيات قال: لما أن قضيت نسكى مررت بالمدينة، فسألت عن أبى جعفر (ع) فقالوا: هو بينبع فأتيت ينبع، فقال: يا حسن أتيتني إلى ههنا؟ – قلت: نعم، جعلت فداك، كرهت أن أخرج ولا ألقاك، فقال: إنى أكلت هذه البقلة (يعنى الثوم)، فأردت أن أتنحى عن مسجد رسول الله صلى الله عليه وآله.
From him, from Usman Bin Isa, from Abdullah Bin Muskan, from Al Hassan Al Ziyat who said,
‘When I had fulfilled my sacrifice, I passed by Al-Medina, so I asked about Abu Ja’far-asws. So they (people) said, ‘He-asws is at Yanba’a’. So I went to Yanba’a. So he-asws said: ‘O Hassan! You have come to me-asws over to here?’ I said, ‘Yes, may I be sacrificed for you-asws! I disliked that I should go out and I have not met you-asws’. So he-asws said: ‘I-asws have eaten this vegetable (meaning the garlic), so I-asws wanted that I-asws should keep away from the Masjid of Rasool-Allah-saww’.[2053]
عنه، عن أبيه، عن فضالة، عن داود بن فرقد، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من أكل هذه البقلة فلا يقرب مسجدنا ولم يقل: إنه حرام.
From him, from his father, from Fazalat, from Dawood Bin Farqad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-asws said: ‘The one who eats this vegetable, so he should not go near our-asws Masjids’. And he-asws did not say it was Prohibited’.[2054]
103 – باب الجزر
Chapter 103 – The Carrot
عنه، عن بعض أصحابنا، عمن ذكره، عن داود بن فرقد، قال: سمعت أبا – الحسن (ع) يقول: أكل الجزر يسخن الكليتين، ويقيم الذكر، قلت: جعلت فداك وكيف آكله وليس لى أسنان؟ – فقال: مر الجارية تسلقه وكله،
From him, from one of our companions, from the one who mentioned it, from Dawood Bin Farqad who said,
‘I heard Abu Al-Hassan-asws saying: ‘Eat the carrots for it warms the two kidneys and straightens the man’. I said, ‘May I be sacrificed for you-asws! And how do I eat it and there are no teeth for me?’ So he-asws said: ‘Order the maid to boil it, and eat it’.[2055]
وروى بعض أصحابنا أن داود قال: دخلت عليه وبين يديه جزر، فناولني جزرة فقال: كل، فقلت: ليس لى طواحن، فقال: أمالك جارية؟ – فقلت: بلى، فقال: مرها تسلقه لك، وكله، فانه يسخن الكليتين، ويقيم الذكر.
And it is reported by one of our companions that Dawood said,
‘I came to him-asws (Al-Sadiq-asws) and in front of him-asws were carrots, so he-asws gave me some and said: ‘Eat’. So I said, ‘I do not have premolars (teeth)’. So he-asws said: ‘Is there a maid for you?’ So I said, ‘Yes’. So he-asws said: ‘Order her to boil these for you, and eat it, for it warms up the two kidneys, and straightens the man’.[2056]
104 – باب الفجل
Chapter 104 – The Radish
عنه، عن عدة من أصحابنا، عن حنان قال: كنت مع أبى عبد الله (ع) على المائدة، فناولني فجلة، فقال لى: يا حنان كل الفجل، فان فيه ثلاث خصال: ورقه يطرد الرياح، ولبه يسربل البول، وأصوله تقطع البلغم.
From him, from a number of our companions, from Hanaan who said,
‘I was with Abu Abdullah-asws upon the meal, so he-asws gave me a radish, so he-asws said to me: ‘O Hanaan! Eat the radish, for in it are three qualities – a leaf expels the wind, and its core makes the urine to flow (better), and its root cuts off the phlegm’.[2057]
عنه، عن السيارى، عن أحمد بن خالد، عن أحمد بن المبارك، الدينورى، عن أبى عثمان، عن درست بن أبى منصور، عن أبى عبد الله (ع) قال: الفجل أصله يقطع البلغم، ولبه يهضم، وورقه يحدر البول تحديرا.
From him, from Al Sayari, from Ahmad Bin Khalid, from Ahmad Bin Al Mubarak Al Daynouri, from Abu Usman, from Darast Bin Abu Mansour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The radish, its rood cuts off the phlegm, and its core digests (the food), and its leaf makes the urine to flow with a flowing’.[2058]
عنه، عن أبى القاسم، عن حنان بن سدير، قال: دخلت على أبى عبد الله (ع) وبين يديه المائدة، فقال لى: يا حنان ادن فكل، فدنوت فأكلت معه، فقال لى: يا حنان كل الفجل، فان ورقه يمرئ، ولبه يسربل البول، وأصوله تقطع البلغم.
From him, from Abu Al Qasim, from Hanan Bin Sudeyr who said,
‘I came to Abu Abdullah-asws and in front of him-asws was the meal. So he-asws said to me: ‘O Hanan! Come closer and eat’. So I came closer and ate with him-asws. He-asws said to me: ‘O Hanan! Eat the radish, for its leaf is healthful, and its core makes the urine to flow (better), and its root cuts off the phlegm’.[2059]
105 – باب الشلجم وهو اللفت
Chapter 105 – Al Shaljam and it is the turnip
عنه، عن عبد العزيز بن المهتدى، رفعه قال: ما من أحد إلا وفيه عرق من الجذام، وإن الشلجم يذيبه.
From him, from Abdul Aziz Bin Mohtady, raising it,
The Imam-asws said: ‘There is no one except that in him is a vein of the leprosy, and the turnip melts it’.
وفى حديث آخر، قال: قال أبو عبد الله (ع): ما من أحد إلا وفيه عرق من الجذام فكلوا الشلجم في زمانه يذهب به عنكم.
And in another Hadeeth,
Abu Abdullah-asws said: ‘There is no one except that within him is a vein for the leprosy, therefore eat the turnip during its time and it would take it away from you’.
وفى حديث آخر: ما من أحد إلا وبه عرق من الجذام. وإن اللفت وهو الشلجم يذيبه، فكلوه في زمانه يذهب عنكم كل داء
And in another Hadeeth,
The Imam-asws said: ‘There is no one except that with him is a vein of the leprosy. And the turnip, and it is Al-Shaljam, melts it. Therefore eat it during its time, and every illness would go away from you’.[2060]
عنه، عن محمد بن أورمة، عن بعض أصحابه، رفعه قال: ما من خلق إلا وفيه عرق من الجذام، فأذيبوه بالشلجم.
From him, from Muhammad Awrama, from one of his companions, raising it, said:
‘There is none from the creatures (people) except that there is within him a vein of the leprosy, so it is melted by the turnip’.[2061]
عنه، عن الحسن بن الحسين، عن محمد بن سنان، عمن ذكره، عن أبى عبد الله (ع) قال: عليكم بالشلجم، فكلوه وأديموا أكله، واكتموه إلا عن أهله، فانه ما من أحد إلا وبه عرق الجذام، فأذيبوه بأكله.
From him, from Al Hassan Bin Al Husayn, from Muhammad Bin Sinan, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is upon you with (eating) the turnip. So eat it, and be habitual in eating it, and conceal it except from its deserving ones, for there is no one except that there is within him a vein of the leprosy, so melt it by eating it’.[2062]
عنه، عن السيارى عن العبيدي، عن على بن المسيب، قال: أخبرني زياد بن بلال، عن أبى عبد الله (ع) قال: ليس أحد إلا وبه عرق من الجذام، فأذيبوه بالشلجم.
From him, from Al Sayyari, from Al Ubeydi, from Ali Bin Al Musayyab, from Ziyad Bin Bilal,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no one except that with him is a vein of the leprosy, therefore melt it with the turnip’.[2063]
106– باب الباذنجان
Chapter 106 – The Aubergine
عنه، عن بعض أصحابنا، قال: قال أبو عبد الله (ع)، إذا أدرك الرطب ونضج ذهب ضرر الباذنجان.
From him, from one of our companions who said,
‘Abu Abdullah-asws said: ‘If the wetness and the maturity goes, the aubergines are harmful’.[2064]
عنه، عن السيارى، عن موسى بن هارون، عن أبى الحسن الرضا (ع) قال: الباذنجان عند جذاذ النحل لا داء فيه .
From him, from Al Sayyari, from Musa Bin Haroun,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘The aubergines in the جذاذ of the bees, there is no medicine (cure) in it’.[2065]
عنه، عن عبد الله بن على بن عامر، عن إبراهيم بن الفضل، عن جعفر بن يحيى، عن أبى عبد الله (ع) قال: كلوا الباذنجان، فانه يذهب الداء، ولا داء له
From him, from Abdullah Bin Ali Bin Aamir, from Ibrahim Bin Al Fazal, from Ja’far Bin Yahya,
(It has been narrated) from Abu Abdullah-asws having said: ‘Eat the aubergines, for it removes the diseases, and there is no disease to it’.[2066]
عنه، عن السيارى، عن القاسم بن عبد الرحمان الهاشمي، عمن أخبره، عن أبى عبد الله (ع) قال: كلوا الباذنجان فانه جيد للمرة السوداء
From him, from Al Sayyari, from Al Qasim Bin Abdul Rahman Al Hashimy, from the one who informed him,
Abu Abdullah-asws has said: ‘Eat the Aubergines for it is good for the bile disorder, the blackness’.[2067]
عنه، عن السيارى، عن بعض البغداديين أن أبا الحسن الثالث (ع) قال لبعض قهارمته: استكثر لنا من الباذنجان فانه حار في وقت الحرارة، وبارد في وقت البرودة، معتدل في الاوقات كلها، جيد على كل حال.
From him, from Al Sayyari,
(It has been narrated) from one of the (people of) Baghdad that Abu Al-Hassan-asws the Third said to one of his-asws maid servants: ‘Frequent for us-asws the aubergines, for it is hot at the times of heat, and cold at the times of cold. It is moderate in all times, good upon every state’.[2068]
107 – باب الكمأة
Chapter 107 – The Truffle
عنه، عن النوفلي، عن عيسى بن عبد الله الهاشمي، عن إبراهيم بن عبد الله الهاشمي، عن إبراهيم بن على الرافعى، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الكمأة من نبت الجنة، وماؤها نافع من وجع العين.
From him, from Al Nowfaly, from Isa Bin Abdullah Al Hashimy, from Ibrahim Bin Abdullah Al Hashim, form Ibrahim Bin Ali Al Raf’ie,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The truffles are from the vegetation of the Paradise, and its water is beneficial for sore eyes’.[2069]
عنه، عن محمد بن على، عن محمد بن الفضيل، عن عبد الرحمان بن زيد بن أسلم، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الكمأة من المن، والمن من الجنة، وماؤها شفاء للعين.
From him, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abdul Rahman Bin Zayd Bin Aslam,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The truffle is from the Manna, and the Manna is from the Paradise, and its water is a healing for the eyes’.[2070]
عنه، عن على بن الحكم، عن أبان بن عثمان، عن أبى بصير، عن فاطمة بنت على، عن أمامة بنت أبى العاص بن الربيع، وأمها زينب بنت رسول الله صلى الله عليه وآله قالت: أتانى أمير المؤمنين (ع) في شهر رمضان، فأتى بعشاء وتمر وكمأة فأكل وكان يحب الكمأة.
From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Abu Baseer,
(It has been narrated) from Syeda Fatima-asws daughter of Ali-asws, from Amamat Bin Abu Al Aas Bin Al Rabi’e, and her mother Zaynab, daughter of Rasool-Allah-saww who said, ‘Amir Al-Momineen-asws paid me a visit in the Month of Ramazan, so I came with the dinner, and dates and truffles. So he-asws ate, and he-asws was liking the truffles’.[2071]
108 – أبواب الفواكه
Chapter 108 – The Fruits
عنه، عن أبيه، عن أحمد بن سليمان الكوفى، عن أحمد بن يحيى الطحان، عمن حدثه، عن أبى عبد الله (ع) قال: خمس من فاكهة الجنة في الدنيا، الرمان الملاسى، والتفاح الشعشعانى، والسفرجل، والعنب، والرطب المشان.
From him, from his father, from Ahmad Bin Suleyman Al Kufy, from Ahmad Bin Yahya Al Tahaan, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Five are from the fruits of the Paradise – The Al-Malasy pomegranate, and the Al-Sha’sha’ny apple, and the quince, and the grapes, and Al-Mashaan the dates’.[2072]
عنه، عن النهيكى، عن منصور بن يونس قال: سمعت أبا الحسن موسى (ع) قال: ثلاثة لا تضر، العنب الرازقي، وقصب السكر والتفاح.
From him, from Al Naheyki, from Mansour Bin Yunus who said,
‘I heard Abu Al-Hassan Musa-asws having said: ‘Three do not harm you – Al Razeky grapes, and sugar cane, and the apples’.[2073]
عنه، عن على بن القاسانى، عمن حدثه، عن عبد الله بن القاسم الجعفري، عن أبيه، قال: كان النبي صلى الله عليه وآله إذا بلغت الثمار أمر بالحائط فثلمت.
From him, from Ali Bin Al Qasany, from the one who narrated it, from Abdullah Bin Al Qasim Al Ja’fary, from his father who said, ‘Whenever the Prophet-saww reached the fruits, ordered to open gaps in the walls (of the gardens for people passing by).[2074]
عنه، عن أبيه، عن يونس بن عبد الرحمان، عن عبد الله بن سنان، عن أبى – عبد الله (ع) قال: لا بأس بالرجل يمر على الثمرة ويأكل منها ولا يفسد، قد نهى رسول الله أن تبنى الحيطان فخرجت لمكان المارة.
From him, from his father, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with the man who passes over the fruits and he eats from it and it has not spoilt. Rasool-Allah-saww had forbidden the building of the walls, so the place of the passer-by is outside’.[2075]
109 – باب التمر
Chapter 109 – The dates
عنه، عن بعض أصحابنا من أهل الرى، يرفعه إلى أبى عبد الله (ع) قال: سئل عن خلق النخل بدئا، مما هو؟ – فقال: إن الله تبارك وتعالى لما خلق آدم من الطينة التى خلقه منها فضل منها فضلة، فخلق نخلتين، ذكرا وأنثى،
From him, form one of our companions from the people of Al Rayy,
(It has been narrated), that Abu Abdullah-asws was asked about the origin of the palm (date) tree, from what is it?’ So he-asws said: ‘Allah-azwj Blessed and High, when He-azwj Created Adam-as from the clay which He-azwj Created him-as from, the excess residue from it, Created two palm trees, a male and a female.
فمن أجل ذلك أنها خلق من طين آدم تحتاج الانثى إلى اللقاح كما تحتاج المرأة إلى اللقاح، ويكون منه جيد وردى، ورقيق وغليظ، وذكر وأنثى، ووالد وعقيم.
So it is due to that these have been Created from the clay of Adam-as, the female is in need of the seed just as the male is in need of the seed. Thus, there became from it good and pink, fluffy and thick, and male and female, and the fertile and sterile’.
ثم قال: إنها كانت عجوة فأمر الله آدم أن ينزل بها معه حيث أخرج من الجنة، فغرسها بمكة، فما كان من نسلها فهى العجوة، وما غرس من نواها فهو سائر النخل الذى في مشارق الارض ومغاربها.
Then he-asws said: ‘It was the Ajwa (a type of date). So Allah-azwj Commanded Adam-as to descend with it when he-as came out from the Garden. So he-as planted it at Makkah. Thus, what was from its lineage so it is Al-Ajwa, and what was planted from around it, so it is the rest of the palm trees which are in the east of the earth and its west’.[2076]
عنه، عن مروك، عمن ذكره، عن أبى عبد الله (ع) قال: استوصوا بعمتكم النخلة خيرا، فانها خلقت من طينة آدم، ألا ترون أنه ليس شئ من الشجر يلقح غيرها.
From him, from Marwak, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Treat the palm tree with kindness for it has been Created from the clay of Adam-as. Are you not seeing that there is nothing from the trees which pollinates, apart from it?’[2077]
عنه، عن محمد بن على، عن على بن الخطاب الخلال، عن علاء بن رزين، عن أبى عبد الله (ع) قال: يا علاء هل تدرى ما أول شجرة نبتت على وجه الارض؟ – قلت: إن الله ورسوله وابن رسوله أعلم، قال: فانها العجوة، فما خلص فهو من العجوة، وما كان غير لك فانما هو من الاشياء.
From him, from Muhammad Bin Ali, from Ali Bin Al Khataab Al Khalal, from Ala’a Bin Razeyn,
(It has been narrated) from Abu Abdullah-asws having said: ‘O Ala’a! Do you know what is the first tree planted upon the face of the earth?’ I said, ‘Allah-azwj and His-azwj Rasool-saww and the son-asws of His-azwj Rasool-saww are more knowing’. He-asws said: ‘It is Al-Ajwa. So whatever is pure, so it is from Al-Ajwa, and whatever was not for you, so it was from the things’.[2078]
عنه، عن أبيه، عن حماد بن عيسى، عن ربعى، عن فضيل، عن أبى جعفر (ع) قال: أنزل الله العجوة والعتيق من السماء، قلت: وما العتيق؟ – قال: الفحل.
From him, from his father, from Hamaad Bin Isa, from Rabi’e, from Fazeyl,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj Sent down Al-Ajwa and Al-Ateeq from the sky’. I said, ‘And what is Al-Ateeq?’ He-asws said: ‘The stallion (horse)’.[2079]
عنه، عن أبيه، عمن ذكره، عن محمد الحلبي، عن أبى عبد الله (ع) قال: إن آدم (ع) نزل بالعجوة والعتيق الفحل، فكان من العجوة العذوق كلها، والتمر كله كان من العجوة.
From him, from his father, from the one who mentioned it, from Muhammad Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Adam-as descended with Al-Ajwa and Al-Ateeq the stallion (horse). So whatever was from Al-Ajwa is the tasty, all of it, and the dates, all of these are from Al-Ajwa’.[2080]
عنه، عن أبيه، عن ابن المغيرة، وابن سنان، عن طلحة بن زيد، عن أبى – عبد الله (ع) قال: كل التمور تنبت في مستنقع الماء إلا العجوة، فانها نزل بعلها من الجنة.
From him, from his father, from Ibn Al Mugheira, from Ibn Sinan, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws having said: ‘All dates grow in swamp water except for Al-Ajwa, for it (was Made to) descend by its Master-azwj from the Paradise’.[2081]
عنه، عن محمد بن على، عن عبد الرحمان بن محمد الاسدي، عن سالم بن مكرم، عن أبى عبد الله (ع) قال: العجوة هي أم التمر وهى التى أنزل بها آدم من الجنة.
From him, from Muhammad Bin Ali, from Abdul Rahma Bin Muhammad Al Asady, from Saalim Bin Makram,
(It has been narrated) from Abu Abdullah-asws having said: ‘Al-Ajwa, it is the mother of the dates, and it is which Adam-as descended with from the Garden’.[2082]
عنه، عن الوشاء، عن أبى خديجة سالم بن مكرم، عن أبى عبد الله (ع) قال: العجوة أم التمر، وهى التى أنزل بها آدم من الجنة وهو قول الله تبارك وتعالى: ما قطعتم من لينة أو تركتموها قائمة على أصولها، يعنى العجوة،
From him, from Al Washa, from Abu Khadeeja Saalim Bin Makram,
(It has been narrated) from Abu Abdullah-asws having said: ‘Al-Ajwa is the mother of the dates, and it is which Adam-as descended with from the Garden, and these are the Words of Allah-azwj Blessed and High [59:5] Whatever palm-tree you cut down or leave standing upon its roots – Meaning Al-Ajwa’.
وفى حديث آخر قال: أصل التمر كله من العجوة.
And in another Hadeeth, he-asws said: ‘The origin of all the dates is from Al-Ajwa’.[2083]
عنه، عن أبيه، عن معمر بن خلاد، عن أبى الحسن الرضا (ع) قال: كانت نخلة مريم العجوة، ونزلت في كانون، ونزل مع آدم من الجنة العتيق والعجوة، منهما تفرق أنواع النخل.
From him, from his father, from Moamar Bin Khalad,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘The palm tree of Maryam-as was Al Ajwa, and she-as had encamped at Canaan, and Adam-as descended from the Garden with Al-Ateeq and Al-Ajwa; from these difference types of dates dispersed’.[2084]
عنه، عن أبيه، عن ابن أبى عمير، عمن حدثه، أنه سمع أبا عبد الله (ع) ان الذى حمل نوح معه في السفينة من النخل العجوة العذق .
From him, from his father, from Ibn Abu Umeyr, from the one who narrated it,
Abu Abdullah-asws said: ‘That which Noah-as carried in the ship from the palm trees was Al-Ajwa, the tasty (dates)’.[2085]
عنه، عن محمد بن على، عن عامر بن كثير السراج، عن محمد بن سوقة، قال: دخلت على أبى جعفر (ع) فودعته، وكان أصحابنا يقدمونني فقال: يا بن سوقة إن أصل كل تمرة العجوة، فما لم يكن من العجوة فليس بتمر.
From him, from Muhammad Bin Ali, from Aamir Bin Kaseer Al Siraaj, from Muhammad Bin Sowqat who said,
‘I came to Abu Ja’far-asws to bid farewell to him-asws, and our companions had preceded me, so he-asws said: ‘O Ibn Sowqat! The origin of every date is Al-Ajwa. So whatever did not come from the Al-Ajwa is not (the original) dates’.[2086]
عنه، عن محمد بن على، عن عبد الرحمان بن أبى هاشم، عن أبى خديجة قال: أخذنا من المدينة نوى العجوة، فغرسه صاحب لنا في بستان، فخرج منه السكر والهيرون والسهرين والصرفان وكل ضرب من التمر.
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja who said,
‘We took the cores of Al-Ajwa from Al-Medina, so a companion of ours planted it in a garden. There came out from it, Al-Sakr, and Al-Heyroun, and Al-Sahreyn, and Al-Safraan, and every type of the dates’.[2087]
عنه، عن إبراهيم بن عقبة، عن محمد بن ميسر، عن أبيه، عن أبى جعفر أو عن أبى عبد الله (ع) في قول الله تعالى: ” فلينظر أيها أزكى طعاما فليأتكم برزق منه ” قال: ” أزكى طعاما ” التمر.
From him, from Ibrahim Bin Uqba, form Muhammad Bin Maysar, from his father,
(It has been narrated) from Abu Ja’far-asws or from Abu Abdullah-asws regarding the Words of Allah-azwj the High [18:19] then let him see which of them has purest food, so let him bring you provision from it. He-asws said: ‘The purest food is the date’.[2088]
عنه، عن أبيه، عن ابن سنان، عن إبراهيم بن مهزم، عن عنبسة بن بجاد، عن أبى عبد الله (ع) قال: ما قدم إلى رسول الله صلى الله عليه وآله طعام فيه تمر إلا بدأ بالتمر.
From him, from his father, from Ibn Sinan, from Ibrahim Bin Mahzam, from Anbasat Bin Bajaad,
(It has been narrated) from Abu Abdullah-asws having said: ‘There was no meal presented to Rasool-Allah-saww but there were dates in it, except that he-saww began with the dates’.[2089]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان، عن أبى عبد الله (ع) قال: كان حلواء رسول الله صلى الله عليه وآله التمر.
From him, form his father, from Ibn Abu Umeyr, from Hamaad Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘The sweet of Rasool-Allah-saww was the date’.[2090]
عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: كان رسول الله صلى الله عليه وآله أول ما يفطر عليه في زمن الرطب الرطب، وفى زمن التمر والتمر.
From him, from Ja’far Bin Muhammad Al Ashary, form Ibn Al Qadah,
(It has been narrated) form Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The first with what Rasool-Allah-saww broke his-saww Fast with during the season of Al-Ratab (a type of dates) was Al-Ratab, and during the season of the fresh dates was the date’.[2091]
عنه، عن أبيه، عن محمد بن أبى عمير، عن إبراهيم بن مهزم، عن طلحة بن زيد، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يفطر على التمر في زمن التمر، وعلى الرطب في زمن الرطب.
From him, from his father, from Muhammad Bin Abu Umeyr, from Ibrahim Bin Mahzam, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to break his-saww Fast upon the date in the season of the dates, and upon Al-Ratab (a type of date) in the season of Al-Ratab’.[2092]
عنه، عن أبى القاسم الكوفى وغيره، عن حنان بن سدير، عن أبيه، قال: كان على بن الحسين (ع) يحب أن يرى الرجل تمريا لحب رسول الله صلى الله عليه وآله التمر
From him, from Abu Al Qasim Al Kufy and someone else, from hanan Bin Sudeyr, from his father who said,
‘Ali-asws Bin Al-Husayn-asws loved to see the man eating the dates out of love for Rasool-Allah-saww’.[2093]
عنه، عن أبيه، عن ابن أبى عمير، عن أبى المغرا، عن بعض أصحابه، عن عقبة بن بشير، عن أبى جعفر (ع) قال: دخلنا عليه، فدعا لنا بتمر، فأكلنا ثم ازددنا منه، ثم قال: قال رسول الله صلى الله عليه وآله: لاحب الرجل (أو قال: يعجبنى الرجل) أن يكون تمريا.
From him, from his father, from Ibn Abu Umeyr, from Abu Al Magra, from one of his companions, from Uqba Bin Basheer,
(It has been narrated) from Abu Ja’far-asws having said: ‘We came to him-asws, so he-as called for the dates (to be served) for us. So we ate. Then he-asws increased it for us, from it, then said: ‘Rasool-Allah-saww said: ‘I-saww love the man’ (or said: ‘The man fascinates me-saww’) if he becomes a date eater’.[2094]
عنه، عن محمد بن عيسى اليقطينى، عن أبى محمد الانصاري، عن أبى الحسين الاحمسي، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: إنى لاحب الرجل أن يكون تمريا.
From him, from Muhammad Bin Isa Al Yaqteeny, from Abu Muhammad Al Ansary, from Abu Al Husayn Al Ahmasy,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘I-saww love the man who becomes a date eater’.[2095]
عنه، عن أبيه، عن ابن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله لعلى (ع): يا على إنه ليعجبنى الرجل أن يكون تمريا.
From him, form his father, from Ibn Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said to Ali-asws: ‘O Ali-asws! The man who becomes a date eater tends to fascinate me-saww’.[2096]
عنه، عن محمد بن على، عن محمد بن الفضيل، عن عبد الرحمان بن زيد بن أسلم، قال: قال أبو عبد الله (ع): العجوة من الجنة، وفيها شفاء من السم.
From him, from Muhammad Bin Ali, from Muhammad Bin Al fazeyl, from Abdul Rahma Bin Zayd Bin Aslam who said,
‘Abu Abdullah-asws said: ‘Al-Ajwa is from the Paradise, and in it is a healing from the poison (toxin)’.[2097]
عنه، عن محمد بن عيسى اليقطينى، عن عبيدالله الدهقان، عن درست بن أبى منصور، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: قال: من أكل في كل يوم سبع عجوات تمر على الريق من تمر العالية لم يضره سم ولا سحر ولا شيطان.
From him, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Al Dahqan, from Darsat Bin Abu Mansour, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘The one who eats seven (7) Ajwa (dates) every day upon the empty stomach (before breakfast), from the high (quality) dates, neither will poison harm him, nor sorcery, nor Satan-la’.[2098]
عنه، عن بعض أصحابنا، رفعه قال: قال من أكل سبع تمرات عجوة مما يكون بين لابتى المدينة لم يضره ليلته ويومه ذلك سم ولا غيره.
From him, from one of our companions, raising it, said,
‘He-asws said: ‘The one who eats seven Ajwa dates from what happens to be in between the ambit of Al-Medina, he would neither be harmed by poison or other (such things) during his night or his day’.[2099]
عنه، عن أبى القاسم ويعقوب بن يزيد، عن زياد بن مروان القندى، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: من أكل سبع تمرات عجوة عند منامه قتلن الديدان في بطنه.
From him, from Abu Al Qasim and Yaqoub Bin Yazeed, from Ziyad Bin Marwan Al Qindy, from Abdullah Bin Sinan,
Abu Abdullah-asws has said: ‘The one who eats seven dates at the time of his sleep, would kill the insects in his stomach’.[2100]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): خالفوا أصحاب السكر، وكلوا التمر فان فيه شفاء عنه الا دواء.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Oppose the intoxicators, and eat the dates, for therein is a healing from it, (it is nothing) but a cure’.[2101]
عنه، عن محمد بن الحسن بن شمون، قال: كتبت إلى أبى الحسن (ع) إن بعض أصحابنا يشكو البخر، فكتب إليه: ” كل التمر البرنى ” قال: وكتب إليه آخر يشكو يبسا، فكتب إليه: كل التمر البرنى على الريق، واشرب على الماء، ففعل فسمن، وغلبت عليه الرطوبة، فكتب إليه يشكو ذلك فكتب إليه: كل التمر البرنى على الريق ولا تشرب عليه الماء فاعتدل.
From him, from Muhammad Bin Al Hassan Bin Shamoun who said,
‘I wrote to Abu Al-Hassan-asws that one of our companions complained of Halitosis bad breath (Halitosis), so he wrote to him-asws: ‘Eat Al-Barny dates’. And another one wrote to him-asws complaining of Yabsa (dryness and hardness of the stomach), so he-asws wrote to him: ‘Eat Al-Barny dates upon the empty stomach and drink water over it’. So he did it, and was overcome by the moisture, so he wrote to him-asws complaining of that, so he-asws wrote back to him: ‘Eat Al-Barny dates upon the empty stomach and do not drink water over it’. So it was equalised’.[2102]
عنه، عن محمد بن على، عن عمرو بن عثمان، عن أبى عمرو، عن رجل، عن عن أبى عبد الله (ع) قال: خير تموركم البرنى يذهب بالداء ولا داء فيه، ويشبع ويذهب بالبلغم، ومع كل تمرة حسنة.
From him, from Muhammad Bin Ali, from Amro Bin Usman, from Abu Amro, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The best of your dates is Al-Barny. It eliminates the disease and there is no disease in it, and it is filling and does away with the phlegm, and with every date is a goodness’.
وفى حديث آخر: يهنئ ويمرئ، ويذهب بالاعياء ويشبع.
And in another Hadeeth: ‘It is welcoming and is appetising, and removes the tiredness and is filling’.[2103]
عنه، عن بعض أصحابنا، عن أحمد بن عبد الرحيم، عن عمرو بن عمير الصوفى قال: هبط جبرئيل على رسول الله صلى الله عليه وآله وبين يديه طبق من رطب أو تمر، فقال جبرئيل: أي شئ هذا؟ – قال صلى الله عليه وآله: البرنى، قال: يا محمد كله يهنئ ويمرئ ويذهب بالاعياء و يخرج الداء ولا داء فيه، ومع كل تمرة حسنة.
From him, form one of our companions, from Ahmad Bin Abdul Raheem, from Amro Bin Umeyr Al Sowfy who said,
‘Jibraeel-as descended unto Rasool-Allah-saww and in front of him-saww was a layer of Ratab or dates. So Jibraeel-as said: ‘Which thing is this?’ He-saww said: ‘Al-Barny’. He-as said: ‘O Muhammad-saww! All of it is welcoming and appetising, and does away the tiredness and takes out the diseases and there is no disease in it, and with every date is goodness’.[2104]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: خير تموركم البرنى يذهب بالداء ولا داء فيه.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The best of your dates is Al-Barny. It does away with the diseases and there is no disease in it’.
وزاد فيه غيره: ومن بات وفى جوفه منه واحدة سبحت سبع مرات.
And others have an addition in it: ‘And the one who sleeps and in his belly is one from it, would be magnified seven times’.[2105]
عنه، عن أبيه، عن ابن المغيرة، عن ابن القداح، عن أبى عبد الله (ع) قال: خير تموركم البرنى وهو دواء ليس فيه داء.
From him, from his father, from Ibn Al Mugheira, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws having said: ‘The best of your dates is Al-Barny, and it is a cure, and there is no disease in it’.[2106]
عنه، عن أحمد بن عبيد، عن الحسين بن علوان، عن أبى عبد الله (ع) قال: قدم وفد قيس على رسول الله صلى الله عليه وآله فوضعوا بين يديه جلة تمر، فقال: أهدية أم صدقة؟ – فقالوا: بل هدية، فقال: أي تمراتكم هذه؟ – فقالوا: هي البرنى، فقال: في تمرتكم هذه تسعة خلال، وهذا جبرئيل يخبرني أن فيها تسع خلال، يقوى الظهر، ويزيد في المجامعة، ويخبل الشيطان، ويزيد في السمع والبصر، ويقرب من الله، ويباعد من الشيطان، ويمرئ الطعام، ويطيب النكهة، ويذهب بالداء.
From him, from Ahmad Bin Ubeyd, from Al Husayn Bin Alwan,
(It has been narrated) from Abu Abdullah-asws having said: ‘A delegation of Qays proceeded to Rasool-Allah-saww, so they placed in front of him-saww a basket of dates. So he-saww said: ‘Is it a gift or charity?’ So they said, ‘But, it is a gift’. So he-asws said: ‘Which of your dates are these?’ So they said: ‘These are Al-Barny’. So he-saww said: ‘In these dates of yours there are nine qualities. And this is (the News brought by) Jibraeel-as. He-as informs me-asws that in these are nine qualities – it strengthens the back, and increases (strength) with regards to the copulation, and stupefies the Satan-la, and increases the hearing and the vision, and (takes you) closer to Allah-azwj, and distances you from the Satan-la, and appetises you for the food, and aromatises the flavour, and does away with the diseases’.[2107]
عنه، عن الحسين بن أبى عثمان رفعه، قال: أهدى لرسول الله صلى الله عليه وآله تمر برنى من تمر اليمامة، فقال: يا عمر أكثر لنا من هذا التمر، فهبط عليه جبرئيل (ع) فقال: ما هذا؟ – فقال: تمر برنى أهدى لنا من اليمامة، فقال جبرئيل للنبى صلى الله عليه وآله: التمر البرنى يشبع ويهنئ ويمرئ ويذهب بالاعياء، وهو الدواء، ولا داء له، مع كل تمرة حسنة، ويرضى الرحمن، ويسخط الشيطان، ويزيد في ماء فقار الظهر.
From him, from Al Husayn Bin Abu Usman, raising it, said,
‘Barny dates from the dates of Al-Yamama were gifted to Rasool-Allah-saww, so he-saww said: ‘O Umar! Frequent to us from these dates’. So Jibraeel-as descended unto him-saww and said: ‘What is this?’ So he-saww said: ‘Barny dates gifted to us-saww from Al-Yamama’. So Jibraeel-as said to the Prophet-saww: ‘The Barny date is welcoming, and appetising, and it does away with the diseases, and it is a cure, and there is no disease in it. With every date is goodness, and Pleasure of the Beneficent, and anger of the Satan-la, and it increases the water in the back (reproductive seeds)’.[2108]
عنه، عن محمد بن عبد الله الهمداني، عن أبى سعيد الشامي، عن صالح بن عقبة، قال: سمعت أبا عبد الله (ع) يقول: أطعموا البرنى نسائكم، في نفاسهن تحلم أولادكم.
From him, from Muhammad Bin Abdullah Al Hamdany, from Abu Saeed Al Shamy, from Salih Bin Uqba who said,
‘I heard Abu Abdullah-asws saying: ‘Feed Al-Barny (dates) to your wives during during their giving birth, for it would be gentle for your children’.
وفى حديث آخر لامير المؤمنين (ع) قال: خير تمراتكم البرنى فأطعموها نسائكم في نفاسهن تخرج أولادكم حلماء.
And in another Hadeeth of Amir Al-Momineen-asws having said: ‘The best of your dates is Al-Barny, therefore feed these to your wives during their giving birth, your children would come out as gentle’.[2109]
عنه، عن عدة من أصحابنا، عن على بن اسباط، عن على بن أبى حمزة، عن أبى بصير، عن أبى عبد الله (ع) قال: لو كان طعام أطيب من الرطب لاطعمه الله مريم.
From him, from a number of our companions, from Ali Bin Asbaat, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘If there was any food better than Al-Ratab (date), Allah-azwj would have Fed it to Maryam-as’.[2110]
عنه، عن أبى القاسم ويعقوب بن يزيد، عن القندى، عن ابن سنان، عن أبى البخترى، عن أبى عبد الله (ع) قال: ما استشفت نفساء بمثل الرطب لان الله أطعم مريم جنيا في نفاسها.
From him, from Abu Al Qasim and Yaqoub Bin Yazeed, from Al Qindy, from Ibn Sinan, from Abu Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘Nothing restores strength after childbirth like (dates) because Allah-azwj Fed it to Maryam-as, by the falling (dates) during her child birth’.[2111]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن عمه يعقوب، رفعه إلى على (ع) قال: قال رسول الله صلى الله عليه وآله: ليكن أول ما تأكل النفساء الرطب، لان الله عزوجل قال لمريم بنت عمران: ” وهزى إليك بجذع النخلة تساقط عليك رطبا جنيا ” قيل: يا رسول الله فان لم يكن إبان الرطب؟ – قال: سبع تمرات من تمرات المدينة، فان لم يكن فسبع تمرات من تمر أمصاركم فان الله تبارك وتعالى قال: ” وعزتي وجلالى وعظمتي وارتفاع مكاني لا تأكل نفساء يوم تلد الرطب فيكون غلاما إلا كان حليما، وإن كانت جارية كانت حليمة “.
From him, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub,
(Imam) Ali-asws has narrated that Rasool-Allah-saww said: ‘Let the first thing that the woman giving birth eats be Al-Ratab (dates), because Allah-azwj Mighty and Majestic Said to Maryam-as daughter of Imran-as [19:25] And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates’. It was said, ‘O Rasool-Allah-saww! So if there does not happen to be the season of Al-Ratab (dates)?’ He-saww said: ‘Seven dates from the dates of Al-Medina, for if there does not happen to be, then seven dates from the dates of your cities, for Allah-azwj Blessed and High Says: “By My-azwj Honour and My-azwj Magnificence, and My-azwj Elevated Status, a woman giving birth would not eat Al-Ratab on the day she gives birth except that her boy would be gentle, and even if it was a girl, she would (also) be gentle’.[2112]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن الحكم، قال: قال أبو عبد الله (ع): الصرفان سيد تموركم.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who said,
‘Abu Abdullah-asws said: ‘Al-Sarfan (a type of date) is the chief of your dates’.[2113]
عنه، عن أبيه، عن محمد بن سنان، عن حرب صاحب الجوارى، قال: لما قدم أبو عبد الله (ع) وعبد الله بن الحسن (ره) بعثنى هذيل بن صدقة الحشاش، فاشتريت سلة رطب صرفان من بستان إسماعيل، فلما جئت به قال: ما هذا؟ – قلت: رطب بعثه إليكم هذيل بن صدقة، فقال لى: قربه، فقربته إليه، فقلبه باصبعه ثم قال: نعم التمر هذه العجوة، لا داء ولا غائلة.
From him, from his father, from Muhammad Bin Sinan, from Harab a companions of Al Jawary who said,
‘When Abu Abdullah-asws and Abdullah son of Al-Hassan-asws came, Hazeyl Bin Sadaqa Al-Hashah sent for me, so I bought a basket of Sarfan dates from the garden of Ismail. So when I came over with these, he-asws said: ‘What is this?’ I said, ‘Dates which Hazeyl Bin Sadaqa has sent over for you-asws’. So he-asws said to me: ‘Bring it closer’. So I moved it closer to him-asws. So he-asws touched them with his-asws finger, then said: ‘The best of the dates are these Al-Ajwa. There is neither any disease in them not anything unfavourable’.[2114]
عنه، عن أبيه، عن سعدان بن مسلم، عن بعض أصحابنا، قال: لما قدم أبو – عبد الله (ع) الحيرة ركب دابته ومضى إلى الخورنق، ثم نزل فاستظل بظل دابته ومعه غلام أسود وثم رجل من أهل الكوفة فاشترى نخلا، فقال للغلام: من هذا؟ – فقال: جعفر بن محمد، قال: فخرج فجاء بطبق ضخم فوضعه بين يديه، فأشار إلى البرنى فقال: ما هذا؟ – فقال السابرى، قال هو عندنا البيض، ثم قال للمشان: ما هذا؟ – فقال له: المشان، قال: هو عندنا أم جرذان، ونظر إلى الصرفان فقال: ما هذا؟ – قال: الصرفان، قال: هو عندنا العجوة، وفيه شفاء.
From him, from his father, from Sa’dan Bin Muslim, from one of our companions who said,
‘When Abu Abdullah-asws proceeded to Al-Hira, he-asws rode upon an animal and went to Al-Khournak. Then he-asws descended and shaded himself-asws in the shadow of his-asws animal, and with him-asws was a black slave, and then he-asws went to a man from the people of Al-Kufa and bought a palm tree. So he said to the slave, ‘And who is this?’ So he said, ‘Ja’far-asws Bin Muhammad-asws’. So he came out and brought a large platter and placed it in front of him-asws. So he-asws pointed towards Al-Barny and said, ‘What is this?’ So he said, ‘Al-Sabiry’. He-asws said: ‘With us-asws it is Al-Bayz’. Then he-asws said for Al-Mashaan: ‘What is this?’ So he said to him-asws, ‘Al-Mashaan’. He-asws said: ‘With us-asws it is Umm Jarzaan’. And he-asws looked at Al-Sarfaan, so he-asws said: ‘What is this?’ He said, ‘Al-Sarfaan’. He-asws said: ‘With us-asws it is Al-Ajwa, and in it is a healing’.[2115]
عنه، عن أبيه، عن سعدان، عن رجل، عن أبى عبد الله (ع) قال: الصرفان هي العجوة، وفيه شفاء من الداء.
From him, from his father, from Sa’dan, from a man,
Abu Abdullah-asws has said: ‘Al-Sarfan, it is Al-Ajwa, and in it is a healing from the diseases’.[2116]
عنه، عن ابن أبى نجران، عن محبوب بن يوسف، عن بعض أصحابنا، قال: لما قدم أبو عبد الله (ع) الحيرة خرج مع أصحاب لنا إلى بعض البساتين، فلما رآه صاحب – البستان أعظمه، فاجتنى له ألوانا من الرطب، فوضعه بين يديه، ووضع أبو عبد الله (ع) يده على لون منه، فقال: ما تسمون هذه؟ – فقلنا: ” السابرى ” قال: هذا نسميه عندنا ” عذق بن زيد ” ثم قال للون آخر، ما تسمون هذا؟ – (أو قال: فهذا؟ -) قلنا: الصرفان: قال: نعم التمر لا داء ولا غائلة، أما إنه من العجوزة.
From him, from Ibn Abu Najran, from Mahboub Bin Yusuf, form one of our companions who said,
‘When Abu Abdullah-asws proceeded to Al-Hira, he-asws went out with a companion of our to one of the gardens. So when the owner of the garden saw him-asws paid his respects. So he bought out for him-asws various types of the dates and placed them in front of him-asws, and Abu Abdullah-asws placed his-asws upon a type from it, so he-asws said: ‘What do you call these?’ So we said, ‘Al-Sabiry’. The Imam-asws said: ‘With us it is called Azaq Bin Zayd’. Then he-asws said for another type: ‘What do you call these?’ (Or said: ‘For these?’). We said, ‘Al-Sarfaan’. He-asws said: ‘The best of the dates. There is neither any disease in these nor anything unfavourable. But, it is from Al-Ajwazat’.[2117]
عنه، عن عبد العزيز، عمن رفع الحديث إلى أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): أشبه تموركم بالطعام الصرفان.
From him, from Abdul Aziz, from the one who raised the Hadeeth to,
Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The date which most resembles your food is Al-Sarfan’.[2118]
عنه، عن أبيه، عن محمد بن أبى عمير، عن هشام بن الحكم، عن أبى عبد الله (ع) قال: الصرفان سيد تموركم.
From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Al Hakam,
Abu Abdullah-asws having said: ‘Al-Sarfan is the chief of your dates’.[2119]
عنه، عن أبيه وبكر بن صالح، عن سليمان الجعفري، قال: قال أبو الحسن الرضا (ع): أتدرى مما حملت مريم (ع)؟ – فقلت: لا، إلا أن تخبرني، فقال: من تمر الصرفان، نزل بها جبرئيل، فأطعمها فحملت.
From him, from his father, and Bakr Bin Salih, from Suleyman Al Ja’fary who said,
‘Abu Al-Hassan Al-Reza-asws said : ‘Do you know what Maryam-as gave her son?’ So I said, ‘No, unless you-asws inform me’. So he-asws said: ‘From Al-Sarfaan dates, which Jibraeel-as descended with, so he-as fed these to her-as, so she became started expecting (Prophet Isa-asws)’.[2120]
عنه، عن بعض أصحابنا، عن عبد الله بن سنان، قال: أبو عبد الله (ع): نعم التمر الصرفان، لا داء ولا غائلة.
From him, from one of our companions, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘The best of the dates are Al-Sarfaan, neither any disease nor anything unfavourable (in it)’.[2121]
عنه، عن الحجال، عن أبى داود سليمان الحمار، قال: كنا عند أبى عبد الله (ع) فأتينا بقباع من رطب، فيه ألوان من التمر، فجعل يأخذ الواحدة بعد الواحدة وقال: ” أي شئ تسمون هذه؟ – ” حتى وضع يده على واحدة منها، قلت: نسميه المشان، قال: لكنا نسميه ” أم جرذان ” إن رسول الله صلى الله عليه وآله أتى بشئ منها، ودعا لها فليس شئ من نخل أجمل لما يؤخذ منها.
From him, from Al Hajaal, from Abu Dawood Suleyman Al Hamaar who said,
‘I was in the presence of Abu Abdullah-asws, so we came across a basket of dates, in which were various types of the dates. So he-asws went on to grab one after the other and said: ‘Which thing do you call these with?’ – Until he-asws placed his-asws hand upon one from it, I said, ‘We call it Al-Mashaan’. The Imam-asws said: ‘But we call it ‘Umm Jarzaan’. Rasool-Allah-saww was given something form these, and called for it (to be eaten). Thus, there is nothing from the palm tree more beautiful than what he-saww had taken from it’.[2122]
عنه، عن على بن الحكم، عن الربيع المسلى، عن معروف بن خربوذ، عمن رأى أمير المؤمنين (ع) يأكل الخبز بالتمر.
From him, from Ali Bin Al Hakam, form Al Rabi’e Al Masly, from Marouf Bin Kharbouz,
(It has been narrated) from the one who saw Amir Al-Momineen-asws eating the bread with the dates’.[2123]
عنه، عن بعضهم، عن أبى عبد الله (ع) قال: كان أمير المؤمنين (ع) يأخذ التمر، فيضعها على اللقمة ويقول: هذه أدم هذه.
From him, from one of them,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws took the dates, so he-asws placed it upon the morsel and was saying: ‘This is the sauce for these’.[2124]
عنه، عن عدة من أصحابنا، عن حنان بن سدير، عن أبيه، قال: دخل على أبو جعفر (ع) بالمدينة، فقدمت إليه تمر نرسيان وزيدا، فأكل ثم قال: ما أطيب هذه! أي شئ عندكم؟ – قلت: النرسيان، فقال: أهد إلى من نواه، حتى أغرسه في أرضه.
From him, from a number of our companions, from Hanan Bin Sudeyr, from his father who said,
‘I came to Abu Ja’far-asws at Al-Medina, so forwarded to him-asws Narsiyan and Zayda dates. So he-asws ate, then said: ‘How good these are! Which thing are these among you?’ I said, ‘Al-Narsiyaan’. So he-asws said: ‘Direct me-asws to the one who has its kernels, until I-asws plant it in the ground’.[2125]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن الحكم، قال: ذكر التمر عند أبى عبد الله (ع) قال: الواحد عندكم أطيب من الواحد عندنا، والجميع عندنا أطيب من الجميع عندكم.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who said,
‘The dates were mentioned in the presence of Abu Abdullah-asws. He-asws said: ‘The one (Ajwa in Medina) with you is better than the one with us-asws, and the all with us-asws is better than all with you’.[2126]
عنه، عن ابن فضال، عن ثعلبة بن ميمون، عن أبى الحسن، عن عمار الساباطى، قال: كنت مع أبى عبد الله (ع) فأتى برطب، فجعل يأكل منه، ويشرب الماء ويناولني الاناء، فأكره أن أرده فأشرب، حتى فعل ذلك مرارا، فقلت له: إنى كنت صاحب بلغم فشكوت إلى ” أهرن ” طبيب الحجاز فقال لى: لك بستان؟ – فقلت: نعم، قال: ففيه نخل؟ – قلت: نعم، قال: فعد على ما فيه، فعددت على حتى بلغت الهيرون، فقال لى: كل منه سبع تمرات حين تريد أن تنام ولا تشرب الماء، ففعلت، فكنت أريد أن أبزق فلا أقدر على ذلك، فشكوت ذلك إليه، فقال: اشرب قليلا وأمسك حتى تعتدل طبيعتك، ففعلت، فقال أبو عبد الله (ع). أما أنا فلولا الماء بالبيت لا أذوقه.
From him, from Ibn Fazaal, fromo Sa’albat Bin Maymoun, from Abu Al Hassan, from Amaar Al Sabaty who said,
‘I was with Abu Abdullah-asws so they came up with the dates, so he-asws went on to eat from it, and drank the water, and gave me the container. I disliked to repulse it, so I drank, until that was done repeatedly. So I said to him-asws, ‘I was with the phlegm, so I complained to ‘Ahran’, a doctor of Al-Hijaaz, so he said to me, ‘Do you have a garden?’ So I said, ‘Yes’. He said, ‘In it is a palm tree?’ I said, ‘Yes’. He said, ‘So count to me what is therein’. So I counted until I reached Al-Heyroun, so he said to me, ‘Each seven dates from it when you intend to sleep and do not drink the water’. So I did it. It was such that I wanted to spit out but I was not able to do that, so I complained about that to him, so he said, ‘Drink a little water, and wait until your health moderates. So I did it’. So Abu Abdullah-asws said: ‘But, I-asws, had it not been for the water in the house, I-asws would not (even) taste it’.[2127]
عنه، عن أبى على، عن أحمد بن إسحاق رفعه قال: من أكل التمر على شهوة رسول الله صلى الله عليه وآله إياه لم يضره.
From him, from Abu Ali, from Ahmad Bin Is’haq, raising it,
He-asws said: ‘The one who eats the dates upon the desire of Rasool-Allah-saww, he would not be harmed by it’.[2128]
عنه، عن أبيه وبكر بن صالح جميعا، عن سليمان بن جعفر الجعفري، قال: دعانا بعض آل على (ع) قال فجاء الرضا (ع) وجئنا معه، قال فأكلنا ووقع على الكد، فألقى نفسه عليه، والناس يدخلون والموائد تنصب لهم وهو مشرف عليهم وهم يتحدثون، إذ نظر إلى فأصغى برأسه، فقال: أبغني قطعة تمر، قال: فخرجت فجئته بقطعة تمر في قطعة قربة، فأقبل يتناول وأنا قائم وهو مضطجع، فتناول منها تمرات وهى بيدى، قال: ثم ركبنا دوابنا وأبنا، فقال: ما كان في طعامهم شئ أحب إلى من التمرات التى أكلتها.
From him, from his father and Bakr Bin Salih together, from Suleyman Bin Ja’far Al Ja’fary who said,
‘One of the progeny of Ali-asws invited us, so Al-Reza-asws went and we went with him-asws. So we ate. The (host) was working hard and he-asws attached himself to him, and the people were entering and the foodmats had been set up for them, and he-asws was welcoming them and they were discussing, when he-asws looked at me, and gestured by his-asws head, so he-asws said: ‘Fetch me-asws a portion of the dates’. So I went out, and brought for him-asws a portion of dates upon a piece of leather. So I took from these and I was standing, and he-asws was reclined. So he-asws took the dates from it and it was in my hands. Then we rode upon our animals and he-asws was praising, so he-asws said: ‘There was nothing in their foods more beloved to me-asws than the dates which I-asws ate’.[2129]
110 – باب الرمان
Chapter 110 – The Pomegranate
عنه، عن هارون بن مسلم، عن مسعدة بن زياد، عن جعفر، عن أبيه (ع) قال: الفاكهة عشرون ومائة لون سيدها الرمان.
From him, from Haroun Bin Muslim, from Mas’ada Bin Ziyad,
(It has been narrated) from Ja’far-asws, from his-asws father-asws having said: ‘The fruits are one hundred and twenty (varieties), and its chief is the pomegranate’.[2130]
عنه، عن محمد بن عيسى، عن عبيدالله الدهقان، عن دوست، عن إبراهيم بن عبد الحميد، عن أبى الحسن (ع) قال: مما أوصى به آدم إلى هبة الله ” عليك بالرمان، فانك إن أكلته وأنت جائع أجزأك، وإن أكلت وأنت شبعان أمرأك.
From him, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from Dowsat, from Ibrahim Bin Abdul Hameed,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘From what Adam-as bequeathed to Hibbatullah-as: ‘It is on you (to eat) the pomegranate, for if you-as were to eat it and you are hungry it would suffice you-as, and if you-as are satiated, it would make you-as desirous (for eating again)’.[2131]
عنه، عن أبى يوسف، عن إبراهيم بن عبد الحميد، عن أبى الحسن (ع) قال: لم يأكل الرمان جائع إلا أجزأه، ولم يأكل شبعان إلا أمرأه.
From him, from Abu Yusuf, from Ibrahim Bin Abdul Hameed,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘A hungry one does not eat the pomegranate except that is satiates him, and a satiated one does not eat it except that it would make him desirous (for eating again)’.[2132]
عنه، عن ابن محبوب، عن عبد العزيز العبدى، قال: قال: أبو عبد الله (ع): لو كنت بالعراق لاكلت كل يوم رمانة سورانية واغتمست في الفرات غمسة.
From him, from Ibn Mahboub, from Abdul Aziz Al Abdy who said,
‘Abu Abdullah-asws said: ‘If I-asws was in Al-Iraq, I-asws would have eaten a Sowraniyya pomegranate every day, and dipped in the Euphrates with a dipping’.[2133]
عنه، عن أبيه، عن القاسم بن محمد الجوهرى، عن رجل، عن سعيد بن غزوان، قال: كان أبو عبد الله (ع) يأكل الرمان كل ليلة جمعة.
From him, from his father, from Al Qasim Bin Muhammad Al Jowhary, from a man, from Saeed Bin Gazwan who said,
‘Abu Abdullah-asws used to eat a pomegranate every Friday night’.[2134]
عنه، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن رجل، عن أبى – عبد الله (ع) قال: ما من رمانة إلا وفيها حبة من الجنة.
From him, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman,
(It has been narrated) from a man, from Abu Abdullah-asws having said: ‘There is none from the pomegranates except that there is a seed in it from the Paradise’.[2135]
عنه، عن أبيه، عن صفوان بن يحيى، عن إسحاق بن عمار، عن أبى عبد الله (ع) قال: في كل رمانة حبة من الجنة.
From him, from his father, from Safwaan Bin Yahya, from Is’haq Bin Amaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘In every pomegranate is a seed from the Paradise’.[2136]
عنه، عن النوفلي، باسناده عن أبى عبد الله (ع) قال: ما من رمانة إلا وفيه حبة من الجنة، فإذا شذ منها شئ فخذوه، وما وقعت (أو ما دخلت) تلك الحبة معدة امرئ قط إلا أنارتها أربعين ليلة، ونفت عنه شيطان الوسوسة. وروى بعضهم ” ونفت عنه وسوسة الشيطان ”
From him, from Al Nowfaly, by his chain,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is none from the pomegranates except that in it is a seed from the Paradise. So if something separates from it, so grab it, and that seed does not fall (or enter) the stomach at all except that it illuminates it for forty nights, and the Satan-la keep the ‘الوسوسة’ insinuations away from him’. And one of them has reported: ‘And the insinuations of the Satan-la are kept away from him’.[2137]
عنه، عن الوشاء وعلى بن الحكم، عن مثنى، عن زياد، عن يحيى الحنظلي قال: دخلت على أبى عبد الله (ع) وبين يديه طبق فيه رمان، فقال لى: يا زياد ادن وكل من هذا الرمان، أما إنه ليس شئ أبغض إلى من أن يشركني فيه أحد من الرمان، أما إنه ليس من رمانة إلا وفيها حبة من الجنة.
Fromhim, from Al Washa, and Ali Bin Al Hakam, from Masny, from Ziyad, from Yahya Al Hanzaly who said,
‘I came up to Abu Abdullah-asws and in front of him-asws was a basket in which was a pomegranate. So he-asws said to me: ‘O Ziyad! Come near and eat from this pomegranate, as there is nothing more annoying to me-asws than for someone to associate with me-asws in one pomegranate (so I eat all of it from one), as there is none from the pomegranates except that in it is a seed from the Paradise’.[2138]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان وهشام، عن أبى عبد الله (ع) مثله، إلا أنه قال: كان أبى ليأخذ الرمانة فيصعد بها إلى فوق فيأكلها وحده خشية أن يسقط منها شئ وما من شئ أشارك فيه أبغض إلى من الرمان، إنه ليس من رمانة إلا وفيها حبة من الجنة.
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman and Hisham,
(It has been narrated) from Abu Abdullah-asws similar to it, except that he-asws said: ‘My-asws father-asws used to take the pomegranate and ascend by it to an elevation, so he-asws would eat it alone, fearing that something would fall from it, and there is nothing more annoying than for someone to participate with me-asws in one pomegranate, for there is none from the pomegranates except that there is a seed in it from the Paradise’.[2139]
عنه، عن ابن أبى عمير، عن حماد بن عثمان، عن أبى عبد الله (ع) قال: ما من شئ أشارك فيه أبغض إلى من الرمان، وما من رمانة إلا وفيها حبه من الجنة.
From him, from Ibn Abu Umeyr, from Hamaad Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is none from the things which can be participated in, more annoying to me-asws than regarding the pomegranate, and there is none from the pomegranates except that in it is a seed from the Paradise’.
ورواه عن النوفلي، عن السكوني، عن أبى عبد الله (ع). وفى حديث آخر: وما من رمانة إلا وفيها حبة من الجنة، فإذا أكلها الكافر بعث إليه ملكا فانتزعها منه.
And it has been reported from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, and in another Hadeeth: ‘And there is none from the pomegranates except that in it is a seed from the Paradise, so if the Infidel were to eat it, an Angel is Sent to it, so he snatches it away from him’.[2140]
عنه، عن على بن الحكم، عن أبان بن عثمان، عن إسماعيل الرماح، عن أبى – عبد الله (ع) قال: ما من شئ أشارك فيه أبغض إلى من الرمان، إنه ليس من رمانة إلا وفيها حبة من الجنة.
From him, from Ali Bin Al Hakam, from Abaan Bin Usman, from Ismail Al Ramah,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is none from the things which is participated in, more hateful to me that regarding the pomegranate, for there is none from the pomegranates except that there is in it a seed from the Paradise’.[2141]
عنه، عن أبيه، عن فضالة، عن عمرو بن أبان الكلبى، قال: سمعت أبا جعفر وأبا عبد الله (ع) يقولان: ما على وجه الارض ثمرة كان أحب إلى رسول الله صلى الله عليه وآله من الرمان، وقد كان والله إذا أكلها أحب أن لا يشركه فيها أحد.
From him, from his father, from Fazalat, from Amro Bin Aban Al Kalby who said,
‘I heard Abu Ja’far-asws and Abu Abdullah-asws both saying: ‘There is no fruit upon the face of the earth which was more beloved to Rasool-Allah-saww than the pomegranate, and by Allah-azwj, when I-asws eat it, I-asws love it that no one would participate in it with me-asws’.[2142]
عنه، عن أبيه، عن صفوان، عن منصور بن حازم، عن أبى عبد الله (ع) قال: إن أبى لم يحب أن يشركه أحد في أكل الرمان، لان في كل رمانة حبة من الجنة.
From him, from his father, from Safwan, from Mansour Bin Hazam,
(It has been narrated) from Abu Abdullah-asws having said: ‘My-asws father-asws did not like it that anyone would participate with him-asws in eating of the pomegranate, because in every pomegranate is a seed from the Paradise’.[2143]
عنه، عن عثمان، عن سماعة، عن أبى عبد الله (ع) قال: كان أمير المؤمنين (ع) إذا أكل الرمان بسط تحته منديلا، فسئل عن ذلك؟ – فقال: لان فيه حبات من الجنة، فقيل له: فان اليهودي والنصراني ومن سواهما يأكلونها؟ – قال: إذا كان ذلك بعث الله إليه ملكا فانتزعها منه لئلا يأكلها.
From him, from Usman, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws, used to spread a towel underneath it, so he-asws was asked about that?’ So he-asws said: ‘Because in it are seeds from the Paradise’. So it was said to him-asws, ‘So if the Jews and the Christians and other like these two eat them?’ He-asws said: ‘If it was like that, Allah-azwj Sends an Angel to him, so he snatches it away from him on the night that he ate it’.[2144]
عنه، عن أبى يوسف، عن إبراهيم بن عبد الحميد، عمن ذكره، عن أبى – عبد الله (ع) أنه كان إذا أكل الرمان بسط المنديل على حجره، فكلما وقعت منه حبة أكلها ويقول: لو كنت مستأثرا على أحد لا ستأثرت الرمان.
From him, from Abu Yusuf, from Ibrahim Bin Abdul Hameed, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws, when he-asws ate the pomegranate, would extend the towel upon his-asws lap, so every time a seed falls upon it, he-asws would eat it, and he-asws was saying: ‘If I-asws were to monopolise against anyone, I-asws would monopolise for (eating of) the pomegranate’.[2145]
عنه، عن الحسن بن على بن يقطين، عمن حدثه، قال: رأيت أم سعيد الاحمسية وهى تأكل رمانا، وقد بسطت ثوبا قدامها تجمع كلما سقط منها عليه، فقلت: ما هذا الذى تصنعين؟ – فقالت: قال مولاى جعفر بن محمد (ع): ما من رمانة إلا وفيها حبة من الجنة، فأنا أحب ألا يسبقنى أحد إلى تلك الحبة.
From him, from Al Hassan Bin Ali Bin Yaqteen, from the one who narrated it, said,
‘I saw the mother of Saeed Al-Hameesa and she was eating a pomegranate, and she had spread her clothes in front of her to gather every seed which would fall upon it. So I said, ‘What is this which you are doing?’ So she said, ‘My Master-asws Ja’far Bin Muhammad-asws said: ‘There is none from the pomegranates except that there is in it a seed from the Paradise’, therefore I would love it that no one would proceed me to that particular seed’.[2146]
بعض من روى عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: في كل رمانة حبة من رمان الجنة، فكلوا ما ينتثر من الرمان.
Someone reported it, from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘In every pomegranate is a seed from the pomegranates from the Paradise. So eat what you can monopolise from the pomegranate’.[2147]
وروى النوقلى باسناده قال: قال على (ع): كلوا الرمان بشحمه، فانه دباغ المعدة، وما من حبة استقرت من معدة امرئ مسلم إلا أنارتها وأمرضت شيطان وسوستها أربعين صباحا.
And Al Nowfaly reported by his chain, said,
‘Ali-asws said: ‘Eat the pomegranate along with its lining, for it repairs the stomach, and there is none from its seed which settles into the Muslim person except that it enlightens it, and sickens the insinuating Satan-la for forty mornings’.
وفى حديث آخر قال: قال أبو عبد الله (ع): كلوا الرمان بشحمه، فانه يدبغ المعدة، ويزيد في الذهن.
And in another Hadeeth, said, ‘Abu Abdullah-asws said: ‘Eat the pomegranate along with its lining, for it repairs the stomach, and increases the brain (power)’.[2148]
عنه، عن أبيه، عن صفوان، عن منصور بن حازم، عن أبى عبد الله (ع) قال: من أكل حبة رمانة أمرضت شيطان الوسوة أربعين صباحا.
From him, from his father, from Safwan, from Mansour Bin Hazam,
Abu Abdullah-asws has said: ‘The one who eats pomegranates sickens the insinuating Satan-la for forty mornings’.[2149]
عنه، عن أبيه، عن ابن أبى عمير، عن إبراهيم بن عبد الحميد، عن الوليد بن صبيح، عن أبى عبد الله (ع) قال: ذكر الرمان فقال: المز أصلح في البطن.
From him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pomegranate was mentioned, so he-asws said: ‘A meritorious (admirable) thing which corrects (repairs) the stomach’.[2150]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): كلوا الرمان المز بشحمه، فانه دباغ المعدة.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Eat the meritorious pomegranate along with its lining, for it repairs the stomach’.[2151]
عنه، عن بعض أصحابنا، رفعه قال: قال رسول الله صلى الله عليه وآله: كلوا الرمان بقشره، فانه دباغ البطن.
From him, from one of our companions, raising it, said,
‘Rasool-Allah-saww said: ‘Eat the pomegranate along with its crust (lining), for it repairs the stomach’.[2152]
عنه، عن بعضهم، رفعه إلى صعصعة بن صوحان في حديث أنه دخل على أمير المؤمنين (ع) وهو على العشاء، فقال: يا صعصعة ادن فكل، قال: قلت قد تعشيت، وبين يديه نصف رمانة فكسر لى وناولني بعضه وقال: كله مع قشره، (يريد مع شحمه،) فانه يذهب بالحفر وبالبخر ويطيب النفس.
From him, from one of them, raising it to Sa’sa’a Bin Sowhan in a Hadeeth,
‘He (the narrator) went to Amir Al-Momineen-asws and he-asws was upon the dinner, so he-asws said: ‘O Sa’sa’a! Come closer and eat’. He said, ‘I said, ‘I have had dinner’. And in front of him-asws was half a pomegranate, so he-asws broke it for me and gave some of it to me, and said: ‘Eat it along with its crust (meaning its lining), for it would do away with the scurvy (bleeding gums) and mouth odour, and aromatises the breath’.[2153]
عنه، عن الوشاء وعلى بن الحكم، عن مثنى عن زياد بن يحيى الحنظلي قال: قال أبو عبد الله (ع): من أكل رمانة على الريق أنارت قلبه، فطردت شيطان الوسوسة أربعين صباحا.
From him, from Al Washa and Ali Bin Al hakam, from Masny, from Ziyad Bin yahya Al Hanzaly who said,
‘Abu Abdullah-asws said: ‘The one who eats the pomegranate upon the empty stomach would illuminate his heart, so the insinuations of the Satan-la would be repulsed for forty mornings’.[2154]
عنه، عن ابن بقاح، عن صالح بن عقبة القماط، عن يزيد بن عبد الملك قال: سمعت أبا عبد الله (ع) يقول: من أكل رمانة أنارت قلبه، ومن أنارت قلبه فالشيطان بعيد منه، فقلت: أي رمان؟ – قال: سورانيكم هذا.
From him, from Ibn Baqah, from Salih Bin Uqba Al qamaat, from Yazeed Bin Abdul Malik who said,
‘I heard Abu Abdullah-asws saying: ‘The one who eats a pomegranate would illuminate his heart, and the one who illuminates his heart, so the Satan-la would be remote from him’. So I said, ‘Which pomegranate?’ He-asws said: ‘This, Sowraniyya of yours’.[2155]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، قال: سمعت أبا عبد الله (ع) يقول: من أكل رمانة على الريق أنارت قلبه أربعين يوما.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘The one who eats a pomegranate upon the empty stomach would illuminate his heart for forty days’.[2156]
عنه، عن أبيه، عن القاسم بن محمد الجوهرى، عن رجل، عن سعيد بن محمد بن غزوان، قال: قال أبو عبد الله (ع): من أكل رمانة نور الله قلبه، وطرد عنه شيطان الوسوسة أربعين صباحا.
From him, from his father, from Al Qasim Bin Muhammad Al Jowhary, from a man, from Saeed Bin Muhammad Bin Gazwaan who said,
‘Abu Abdullah-asws said: ‘The one who eats a pomegranate, Allah-azwj would Illuminate his heart, and the insinuations of the Satan-la would be repulsed from him for forty mornings’.[2157]
وعنه، عن بعضهم رفعه، قال: قال رسول الله صلى الله عليه وآله: من أكل رمانة أنارت قلبه، ورفعت عنه الوسوسة أربعين صباحا.
And from him, from one of them, raising it, said,
‘Rasool-Allah-saww said: ‘The one who eats a pomegranate would illuminate his heart, and the insinuations (of the Satan-la) would be Lifted from him for forty mornings’.[2158]
عنه، عن بعض أصحابنا، عن صالح بن عقبة، عن يزيد عبد الملك النوفلي، قال: دخلت على أبى عبد الله (ع) وفى يده رمانة فقال: يا معتب أعطني رمانا، فانى لم أشرك في شئ أبغض إلى من أن أشرك في رمانة، ثم احتجم وأمرني أن أحتجم، فاحتجمت ثم دعا لى برمانة وأخذ رمانة أخرى ثم قال: يا يزيد أيما مؤمن أكل رمانة حتى يستوفيها أذهب الله الشيطان عن إنارة قلبه أربعين يوما، ومن أكل اثنتين أذهب الله الشيطان عن إنارة قلبه مائة يوم، ومن أكل ثلاثا حتى يستوفيها أذهب الله الشيطان عن أنارة قلبه سنة، ومن أذهب الله الشيطان عن إنارة قلبه لم يذنب، ومن لمن يذنب دخل الجنة.
From him, from one of our companions, from Salih Bin Uqba, from Yazeed Abdul Malik Al Nowfaly who said,
‘I came up to Abu Abdullah-asws and in his-asws hand was a pomegranate, so he-asws said: ‘O Ma’tab! Bring me-asws a pomegranate, for there is no participating thing more hateful to me-asws than regarding a pomegranate!’ Then he-asws performed cupping and ordered me that I should do the cupping. So I performed the cupping. Then he-asws called for another pomegranate for me, then said: ‘O Yazeed! Whoever Believer eats a pomegranate until he has digested it, Allah-azwj would Keep the Satan-la away from darkening of his heart for forty days. And the one who eats two, Allah-azwj would Keep the Satan-la away from the darkening of his heart for a hundred days. And the one who eats three until he has digested it, Allah-azwj would Keep the Satan-la away from the darkening of his heart for a year. And the one from whom Allah-azwj Keeps the Satan-la away from the illumination of his heart does not commit sins. And the one who does not commit sins enters the Paradise’.[2159]
عنه، عن النهيكى، عن عبد الله بن محمد، عن زياد بن مروان قال: سمعت أبا الحسن الاول (ع) يقول: من أكل رمانة يوم الجمعة على الريق نورت قلبه أربعين صباحا، فان أكل رمانتين فثمانين يوما، فان أكل ثلاثا، فمائة وعشرين يوما، وطردت عنه وسوسة الشيطان، ومن طردت عنه وسوسة الشيطان لم يعص الله، ومن لم يعص الله أدخله الله الجنة.
From him, from Al Naheyki, from Abdullah Bin Muhammad, from Ziyad Bin Marwan who said,
‘I heard Abu Al-Hassan-asws the First saying: ‘The one who eats a pomegranate on the day of Friday upon the empty stomach would illuminate his heart for forty mornings. So if he were to eat two pomegranates, so it would be for forty days, and if he eats three, so one hundred and twenty days; and the insinuations of the Satan-la would be repulsed from him. And the one from whom the insinuations are repulsed from would not disobey Allah-azwj. And the one who does not disobey Allah-azwj, Allah-azwj would Enter him into the Paradise’.[2160]
عنه، عن محمد بن عيسى اليقطينى، عن الدهقان، عن درست، عن إبراهيم بن عبد الحميد، عن أبى الحسن موسى (ع) قال: عليكم بالرمان، فانه ليس من حبة تقع في المعدة إلا أنارت وأطفأت شيطان الوسوسة.
From him, from Muhammad Bin Isa Al Yaqteeny, from Al Dahqaan, from Darsat, from Ibrahim Bin Abdul Hameed,
(It has been narrated) from Abu Al-Hassan Musa-asws having said: ‘It is upon you (to eat) the pomegranate, for there is one from a seed (of it) which falls into the stomach except illuminates, and extinguishes the insinuations of the Satan-la’.[2161]
عنه، عن ابن محبوب، عن عبد الله بن سنان، قال سمعت أبا عبد الله (ع) يقول: عليكم بالرمان الحلو فكلوه، فانه ليست من حبة تقع في معدة مؤمن إلا أنارتها وأطفأت شيطان الوسوسة.
From him, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘It is upon you (to eat) the sweet pomegranate, therefore eat it, for there is none from a seed (of it) which falls into the stomach of a Believer except that it illuminates it, and extinguishes the insinuations of the Satan-la’.
وباسناده قال: من أكل الرمان طرد عنه شيطان الوسوسة.
And by his chain, said, ‘The one who eats the pomegranate, the insinuations of the Satan-la would be repulsed from him’.[2162]
عنه، عن أبيه، عن صفوان، عن إسحاق بن عمار، قال: قال أبو عبد الله (ع): عليكم بالرمان، فانه ما من حبة رمان تقع في معدة إلا أنارت وأطارت شيطان الوسوسة أربعين صباحا.
From him, from his father, from Safwan, from Is’haq Bin Amaar who said,
‘Abu Abdullah-asws said: ‘It is upon you (to eat) the pomegranate, for there is none from the seeds of a pomegranate which falls into the stomach except that it illuminates it, and blow away the insinuations of the Satan-la for forty mornings’.[2163]
عنه، عن هارون بن مسلم، عن مسعدة بن زياد، عن جعفر، عن أبيه (ع) أن رسول الله صلى الله عليه وآله قال: الرمان سيد الفاكهة، ومن أكل رمانة أغضب شيطانه أربعين صباحا.
From him, from Haroun Bin Muslim, from Mas’ada Bin Ziyad,
(It has been narrated) from Ja’far-asws, from his-asws father-asws that Rasool-Allah-saww said: ‘The pomegranate is the chief of the fruits, and the one who eats a pomegranate, angers the Satan-la for forty mornings’.[2164]
عنه، عن أبيه، عن الحسن بن المبارك، عن قيس بن الربيع، عن عبد الله بن الحسن، قال: كلوا الرمان ينقى أفواهكم.
From him, from his father, from Al Hassan Bin Al Mubarak, from Qays Bin Al Rabi’e,
(It has been narrated) from Abdullah son of Al-Hassan-asws having said, ‘Eat the pomegranate, it would purify your mouths’.[2165]
عنه، عن القاسم بن الحسن بن على بن يقطين، قال: قال أبو الحسن الرضا (ع) حطب الرمان ينفى الهوام.
From him, from Al Qasim Bin Al Hassan Bin Ali Bin Yaqteen who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘The pomegranate negates the vermin (in the stomach)’.[2166]
عنه، عن أبيه، عن أحمد بن النضر، عن قيس بن الربيع، عن عبد الله بن الحسن، قال: كلوا الرمان ينقى أفواهكم.
From him, from his father, from Ahmad Bin Al Nazar, from Qays Bin Al Rabi’e,
(It has been narrated) from Abdullah son of Al-Hassan-asws having said, ‘Eating the pomegranate would purify your mouths’.[2167]
عنه، عن الحسن بن سعيد، عن عمرو بن إبراهيم، عن الخراساني، قال: أكل الرمان يزيد في ماء الرجل، ويحسن الولد.
From him, from Al Hassan Bin Saeed, from Amro Bin Ibrahim, from Al Khorasany who said,
‘Eating the pomegranate increases the water (semen) of the man, and betters the birth’.[2168]
عنه، عن حسن بن أبى عثمان، عن محمد بن أبى حمزة الثمالى، عن عبد الرحمان بن الحجاج، قال: قال أبو عبد الله (ع): أطعموا صبيانكم الرمان فانه أسرع لشبابهم.
From him, from Hassan Bin Abu Usman, from Muhammad Bin Abu Hamza Al Sumaly, from Abdul Rahman Bin Al Hajjaj who said,
‘Abu Abdullah-asws said: ‘Feed the pomegranate to your young ones, for it would hasten their youthfulness’.[2169]
111 – باب العنب
Chapter 111 – The Grapes
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن عمه يعقوب رفعه: إلى على (ع) قال: قال رسول الله صلى الله عليه وآله: لا تسموا العنب الكرم فان المؤمن هو الكرم.
From him, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub,
(It has been narrated) Ali-asws having said: ‘Rasool-Allah-saww said: ‘Do not call (refer to) the grapes as the climbers, for it is the Believer who climbs up’.[2170]
عنه، عن عدة من أصحابنا، عن ابن سنان، عن أبى الجارود، عن أم راشد مولاة أم هاني، قالت: كنت وصيفة أخدم عليا (ع) وإن طلحة والزبير كانا عنده ودعا، بعنب وكان يحبه فأكلوا.
From him, from a number of our companions, from Ibn Sinan, from Abu Al jaroud, f
(It has been narrated) from Umm Rashid a slave girl of Umm Hany-as, she-as said, ‘I-as was a bridesmaid serving Ali-asws and Talha and Al-Zubeyr were in his-asws presence, so he-asws called for the grapes, and he-asws used to love eating it. So he-asws ate these’.[2171]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، قال: كان على بن الحسين (ع) يعجبه العنب، فكان ذات يوم صائما فلما أفطر كان أول ما جاءت العنب، أتته أم ولد له بعنقود، فوضعته بين يديه، فجاء سائل فدفع إليه فدست إليه (أعنى إلى السائل) فاشترته ثم أتته، فوضعته بين يديه، فجاء سائل آخر فأعطاه، ففعلت أم الولد مثل ذلك حتى فعل ثلاث مرات، فلما كان في الرابع أكله.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim who said,
‘The grapes used to fascinate Ali-asws Bin Al-Husayn-asws. So, one day, he-asws was Fasting, so when he-asws broke his-asws Fast, the first thing which the mother of his-asws son came with was a bunch of grapes. So she placed it in front of himsws, and a beggar came up, so he-asws (wanted it to be) handed over to him. So she gave it to him (meaning the beggar). So she bought (some more grapes) then came up with these and placed it in front of him-asws, and another beggar came up so he-asws gave it to him. So the mother of the children did similar to that until she had done it three times. So when it was the fourth time, the Imam-asws ate it’.[2172]
عنه، عن على بن الحكم، عن الربيع المسلى، عن معروف بن خربوذ، عمن رأى أمير المؤمنين عليا (ع) يأكل الخبز بالعنب.
From him, from Ali Bin Al Hakam, from Al rabi’e Al masly, form Marouf Bin Kharbouz,
(It has been narrated) from the one who saw Amir Al-Momineen Ali-asws eating the bread with the grapes’.[2173]
عنه، عن عدة من أصحابنا، عن ابن سنان، عن أبى الجارود، عن زياد بن سوقة، عن حسن بن حسن، عن آبائه قال: دخل أمير المؤمنين (ع) على امراته العامرية وعندها نسوة من أهلها، فقال: هل زودتهن بعد؟ – قال: قالت: والله ما أطمتهن شيئا، قال: فأخرج درهما من حجزته، فقال: إشتروا بهذا عنبا فجئ به فقال: ” اطعمن ” فكأنهن إستحيين منه، قال: فأخذ عنقودا بيده ثم تنحى وحده فأكله.
From him, from a number of our companions, from Ibn Sinan, from Abu Al Jaroud, from Ziyad Bin Sowqat, from Hassan Bin Hassan who said,
‘Amir Al-Momineen-asws came to his-asws wife Al-Amariyya, and in her presence were women from her family, so he-asws said: ‘Have you all made provisions (food) for afterwards?’ She said, ‘By Allah-azwj! I have not fed them anything yet’. He (the narrator) said, ‘So he-asws took a Dirham from his-asws pocket and said: ‘Buy some grapes with this’. So she came with it. So he-asws said: ‘You give it to them’. So it was as if they would be embarrassed from him-asws. So he-asws took the bunch by his-asws hand, then separated one from it, and ate it’.[2174]
عنه، عن أبيه، عن صفوان، عن أسامة بن زيد الشحام، قال دخلت على أبى – عبد الله (ع) فقرب إلى عنبا فأكلنا منه.
From him, from his father, from Safwan, from Asma Bin Zayd Al Shahaam who said,
‘I came up to Abu Abdullah-asws, so he-asws moved the grapes nearer to me, so we ate from it’.[2175]
عنه، عن محمد بن عيسى اليقطينى، عن الدهقان، عن درست، عن عبد الله بن سنان، قال: قال أبو عبد الله (ع): إذا أكلتم العنب فكلوه حبة حبة، فانها أهنأ وأمرأ.
From, from Muhammad Bin Isa Al Yaqteeny, from Al Dahqan, from Darsat, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘When you eat the grapes, so eat it bead by bead (grape by grape), for it is welcoming (palatable) and filling’.[2176]
عنه، عن بكر بن صالح، عن أبى عبد الله (ع) قال: شكا نبى من الانبياء إلى الله الغم، فأمره بأكل العنب.
From him, from Bakr Bin Salih,
Abu Abdullah-asws has said: ‘A Prophet-as from the Prophets-as complained to Allah-azwj of anguish, so He-azwj Commanded him-as with the eating of the grapes’.[2177]
عنه، عن عثمان بن عيسى، عن فرات بن أحنف، قال: قال أبو عبد الله (ع): إن نوحا (ع) شكا إلى الله الغم، فأوحى الله إليه ” أن كان العنب فانه يذهب بالغم ”
From him, from Usman Bin Isa, from Furat Bin Ahnaf who said,
‘Abu Abdullah-asws said: ‘Noah-as complained to Allah-azwj of the anguish, so Allah-azwj Revealed unto him-as: “The grapes do away with the anguish’.[2178]
عنه، عن القاسم الزيات، عن أبان بن عثمان، عن موسى بن العلاء، عن أبى عبد الله (ع) قال: لما حسر الماء عن عظام الموتى، فرأى ذلك نوح (ع) جزع جزعا شديدا واغتم لذلك، فأوحى الله إليه أن: كل العنب الاسود ليذهب غمك.
From him, from Al Qasim Bin Al Ziyat, from Aban Bin Usman, from Musa Bin Al A’ala,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the water surrounded the bones of the dead, so Noah-as saw that, he-as alarmed gravely and was in anguish due to that. So Allah-azwj Revealed unto him-as: “Eat the black grapes, it would take away your-as anguish’.[2179]
112 – باب الزبيب
Chapter 112 – The Raisins
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى – عبد الله (ع) قال: قال أمير المؤمنين (ع): إحدى وعشرون زبيبة حمراء في كل يوم على الريق يدفع جميع الامراض إلا مرض الموت.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Twenty one (21) red raisins (eaten) upon an empty stomach every day repels all of the diseases except for the disease of the death’.[2180]
عنه، عن القاسم ويعقوب بن يزيد، عن القندى، عن ابن سنان، عن أبى – عبد الله (ع) قال: من أدمن إحدى وعشرين زبيبة حمراء لم يمرض إلا مرض الموت.
From him, from Al Qasim and Yaqoub Bin Yazeed, from Al Qindy,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who is habitual (in eating of) twenty one red raisings would never fall sick except for the sickness of death’.[2181]
عنه، عن النوفلي، عن السكوني، عن جعفر، عن أبيه، عن على (ع) قال: من أصطبح باحدى وعشرين زبيبة حمراء لم يمرض إلا مرض الموت إن شاء الله.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘The one who starts his morning with twenty one red raising would never have an illness except for the illness of the death, if Allah-azwj so Desires it’.[2182]
عنه، عن أحمد بن محمد بن أبى نصر، قال: حدثنى رجل من أهل مصر، عن أبى عبد الله (ع) قال: الزبيب يشد العصب، ويذهب بالنصب، ويطيب النفس.
From him, from Ahmad Bin Muhammad Bin Abu Nasr, from an Egyptian man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The raisins strengthen the nerves, and do away with the pains (of illness), and aromatises the breaths’.[2183]
113 – باب السفرجل
Chapter 113 – The Quince
عنه، عن بعض أصحابنا، عن الحسين بن عثمان، عن الحسين بن هاشم، عن جميل بن دراج، عن أبى عبد الله (ع) قال: من أكل سفرجلة أنطق الله الحكمة على لسانه أربعين صباحا.
From him, from one of our companions, from Al Husayn Bin Usman, from Al husayn Bin Hashim, from Jameel Bin Daraaj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who eats quince, Allah-azwj would Make the wisdom to flow upon his tongue for forty mornings’.[2184]
عنه، عن أبى يوسف، عن إبراهيم بن عبد الحميد وزياد بن مروان كليهما، عن أبى الحسن الرضا (ع) قال: أهدى للنبى صلى الله عليه وآله سفرجل، فضرب بيده على السفرجل فقطعها، وكان يحبها حبا شديدا، فأكلها وأطعم من كان بحضرته. من أصحابه، ثم قال: عليكم بالسفرجل فانه يجلو القلب، ويذهب بطخاء الصدر.
From him, from Abu Yusuf, form Ibrahim Bin Abdul Hameed and Ziyad Bin Marwan both said,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘The quince was gifted to the Prophet-saww, so he-saww struck his-saww hand upon the quince and it broke. And he-saww used to love the quince with an intense love. So he-saww ate it and fed it to the ones who were present from his-saww companions, then said: ‘It is upon you with (eating of) the Quince, for it glows the heart, and does away with the darkness (gloominess) of the chest’.[2185]
عنه، عن النوفلي، باسناده قال: كان جعفر بن أبى طالب عند النبي صلى الله عليه وآله فأهدى إلى النبي صلى الله عليه وآله سفرجل، فقطع منه النبي صلى الله عليه وآله قطعة، وناولها جعفرا فأبى أن يأكلها، فقال: خذها وكلها فانها تذكى القلب، وتشجع الجبان.
From him, from Al Nowfaly, by his chain, said,
‘Ja’far-asws Bin Abu Talib-asws was in the presence of the Prophets-saww when a Quince was gifted to the Prophet-saww. So the Prophet cut off a piece from it, and gave it to Ja’far-as, but he-as unsure to eat it. So he-saww said: ‘Take it and eat it, for it purifies the heart, and it makes the timid one braver’.[2186]
أبو الحسن البجلى، عن الحسين بن إبراهيم، عن سليمان بن جعفر الجوهرى، عن أبى الحسن موسى بن جعفر (ع) قال: كسر رسول الله صلى الله عليه وآله سفرجلة وأطعم جعفر بن أبى طالب وقال له: كل فانه يصفى اللون ويحسن الولد.
Abu Al Hassan Al bajaly, from Al Husayn Bin Ibrahim, from Suleyman Bin Ja’far Al Jowhary,
(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws having said: ‘Rasool-Allah-saww broke a Quince and fed it to Ja’far-asws Bin Abu Talib-asws and said to him-as: ‘Eat, for it improves the colour and the birth’.[2187]
عنه، عن سجادة، رفعه إلى أبى عبد الله (ع) قال: من أكل سفرجلة على الريق طاب ماؤه، وحسن ولده.
From him, from Sajada,
(It has been narrated) that Abu Abdullah-asws having said: ‘The one who eats a Quince upon an empty stomach would make his water (semen) to be healthy and better his birth (of his children)’.[2188]
عنه، عن بعض أصحابنا، عمن ذكره، عن أبى أيوب الخزاز، عن محمد بن مسلم، قال: نظر أبو عبد الله (ع) إلى غلام جميل فقال: ينبغى أن يكون أبوا هذا الغلام أكلا السفرجل. وقال: السفرجل يحسن الوجه، ويجم الفؤاد.
From him, from one of our companions, from the one who mentioned it, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said,
‘Abu Abdullah-asws looked at a handsome boy, so he-asws said: ‘It must have so happened that the father of this boy ate the Quince’. And he-asws said: ‘(Eating) The Quince (leads to) a beautiful face, and makes the heart run better’.[2189]
عنه، عن محمد بن سنان (أو غيره)، عن الحسن بن عثمان، عن حمزة بن بزيع، عن أبى إبراهيم (ع) قال قال: رسول الله صلى الله عليه وآله لجعفر: يا جعفر كل السفرجل، فانه يقوى القلب، ويشجع الجبان.
From him, from Muhammad Bin Sinan (or someone else), from Al Hassan Bin Usman, from Hamza Bin Bazi’e,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws) having said: ‘Rasool-Allah-saww said to Ja’far-as: ‘Eat the Quince, for it strengthens the heart, and makes the timid one to be braver’.[2190]
عنه، عن بعض أصحابنا، عن عبد الله بن عبد الرحمان الاصم، عن شعيب العقرقوفى، عن أبى بصير، عن أبى عبد الله (ع) قال: أكل السفرجل قوة للقلب، وذكاء للفؤاد ويشجع الجبان
From him, from one of our companions, from Abdullah Bin Abdul Rahma Al Asam, from Shuayb Al Aqarquqy, from Abu baser,
(It has been narrated) from Abu Abdullah-asws having said: ‘Eating of the Quince is strength for the heart, and ignites the heart, and it makes the timid one to be braver’.[2191]
عنه، عن القاسم بن يحيى، عن جده، عن أبى بصير، عن أبى عبد الله (ع) عن آبائه قال: قال امير المؤمنين (ع): أكل السفرجل قوة القلب الضعيف، ويطيب المعدة، ويذكى الفؤاد، ويشجع الجبان.
From him, from Al Qasim Bin Yahya, from his grandfather, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Eat the Quince for strength of the weak heart, and it aromatises the stomach, and ignites the heart, and makes the timid one to be braver’.[2192]
عنه، عن أبيه، عن أبى البخترى، عن طلحة بن عمرو، قال: دخل طلحة بن عبيد الله على رسول الله صلى الله عليه وآله وفى يده سفرجلة، فألقاها إلى طلحة وقال: كلها فانها تجم الفؤاد.
From him, from his father, from Abu Al Bakhtary, from Talha Bin Amro who said,
‘Talha Bin Ubeydullah came up to Rasool-Allah-saww and in his-saww hand was a Quince, so he-saww cast it to Talha and said: ‘Eat it, for it makes the heart run better’.
وفى حديث آخر عن أبى عبد الله (ع): ان الزبير دخل على رسول الله صلى الله عليه وآله وفى يده سفرجلة، فقال له: يا زيبر ما هذه في يدك؟ – قال: يا رسول الله سفرجلة، فقال: يا زبير كل السفرجل، فان فيه ثلاث خصال، قال: وما هن يا رسول الله؟ – قال: يجم الفؤاد، ويسخى البخيل، ويشجع الجبان
And in another Hadeeth from Abu Abdullah-asws having said: ‘Al Zubeyr came up to Rasool-Allah-saww and in his hand was a Quince, so he-saww said to him:’ O Zubeyr! What is this in your hands?’ He said, ‘O Rasool-Allah-saww! It is a Quince’. So he-saww said: ‘O Zubeyr! Eat the Quince, for in it are three qualities’. He said, ‘And what are these, O Rasool-Allah-saww?’ He-saww said: ‘It makes the heart run better, and it makes the stingy one to be generous, and the timid one to be braver’.[2193]
عنه، عن محمد بن عمرو رفعه قال: السفرجل يدبغ المعدة، يشد الفؤاد.
From him, from Muhammad Bin Amro, raising it, said,
‘The Quince repairs the stomach, and intensifies the heart’.[2194]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن أبى محمد الجوهرى، عن سفيان بن عيينة، قال: سمعت جعفر بن محمد (ع) يقول: السفرجل يذهب بهم الحزين كما تذهب اليد بعرق الجبن.
From him, from a number of our companions, from Ali Bin Asbaat, from Abu Muhammad Al Jowhary, from Sufyan Bin Ayayna who said,
‘I heard Abu Ja’far Bin Muhammad-asws saying: ‘The Quince does away with the worries of the grief just as the hand does away with the sweat of the forehead’.[2195]
عنه، عن السيارى، رفعه قال: عليكم بالسفرجل فكلوه فانه يزيد في العقل والمروءة.
From him, from Al Sayyari, raising it,
he-asws said: ‘It is upon you with the Quince, so eat it, for it increases the intellect and the virility’.[2196]
عنه، عن السيارى، عن أبى جعفر، عن إسحاق بن مطهر، ذكره عن أبى عبد الله (ع) قال: السفرجل يفرج المعدة، ويشد الفؤاد، وما بعث الله نبيا قط إلا أكل السفرجل
From him, from Al Sayyari, from Abu Ja’far, from Is’haq Bin Mat’har mentioning it,
from Abu Abdullah-asws having said: ‘The Quince gives relief to the stomach, and intensifies the heart, and Allah-azwj did not Send a Prophet-as at all except that he-as ate the Quince’.[2197]
114 – باب التفاح
Chapter 114 – The Apple
عنه، قال: وقال أبو عبد الله (ع): التفاح يفرج المعدة، وقال: كل التفاح فانه يطفئ الحرارة، ويبرد الجوف، ويذهب بالحمى.
From him who said,
‘And Abu Abdullah-asws said: ‘The apple relieves the stomach’. And he-asws said: ‘Eat the apple, for it extinguishes the heat, and cools down the interior (stomach), and does away with the fever’.
وفى حديث آخر يذهب بالوباء
And in another Hadeeth – : ‘Does away with the plague’.[2198]
عنه، عن أبى يوسف، عن القندى، عن المفضل بن عمر، عن أبى عبد الله (ع) قال: ذكر له الحمى فقال: إنا أهل بيت لا نتداوى إلى بافاضة الماء البارد يصب علينا، وأكل التفاح.
From him, from Abu Yusuf, from Al Qindy, from Al Mufazzal Bin Umar,
When the fever was mentioned to Abu Abdullah-asws, he-asws said: ‘We-asws the People of the Household-asws do not cure (fever) except by the pouring of the cold water upon us-asws, and eating the apple’.[2199]
عنه، عن أبيه، عن يونس، عمن ذكره، عن أبى عبد الله (ع) قال: لو يعلم – الناس ما في التفاح، ما داووا مرضاهم إلا به.
From him, from his father, from Yunus, from the one who mentioned it,
Abu Abdullah-asws has said: ‘If the people knew what was in the apple, they would not cure their sick ones except by it’.[2200]
عنه، عن بعضهم، عن أبى عبد الله (ع) قال: أطعموا محموميكم التفاح، فما من شئ أنفع من التفاح.
From him, from one of them,
Abu Abdullah-asws has said: ‘Feed the apples to your feverish ones, for there is none from the things which is more beneficial than the apple’.[2201]
عنه، عن محمد بن على الهمداني، عن عبد الله بن سنان، عن درست بن أبى – منصور الواسطي، قال: بعثنى المفضل بن عمر إلى أبى عبد الله (ع) فدخلت عليه في يوم صائف وقدامه طبق فيه تفاح أخضر فو الله إن صبرت أن قلت له: جعلت فداك أتأكل هذا والناس يكرهونه؟ – فقال (ع) كأنه لم يزل يعرفني: إنى وعكت في ليلتى هذه، فبعثت فأتيت به، وهذا يقطع الحمى، ويسكن الحرارة، فقدمت فأصبت أهلى محمومين، فأطعمتهم فأقلعت عنهم.
From him, from Muhammad Bin Ali Al Hamdany, from Abdullah Bin Sinan, from Darsat Bin Abu Mansour Al Wasity who said,
‘Al-Mufazzal Bin Umar sent me to Abu Abdullah-asws. So I came up to him-asws during a hot summer’s day and in front of him-asws was a platter on which was a green apple, so by Allah-azwj, I could not wait to say to him, ‘May I be sacrificed for you-asws! You-asws are eating this and the people are disliking it?’ So he-asws said: ‘I-asws had slight illness in this night, so I-asws sent for it and was given it, and this cuts off the fever, and settles the heat. Therefore, I-asws proceeded and gave it to the feverish ones of my-asws family. So I-asws fed them and it reduced (the fever) from them’.[2202]
عنه، عن محمد بن جمهور، عن الحسن بن مثنى، عن سليمان بن درستويه الواسطي، قال: وجهنى المفضل بن عمر بحوائج إلى أبى عبد الله (ع) فإذا قدامه تفاح أخضر، فقلت له: جعلت فداك ما هذا؟ – فقال: يا سليمان إنى وعكت البارحة، فبعثت إلى هذا لآكله أستطفئ به الحرارة ويبرد الجوف، ويذهب بالحمى.
From him, from Muhammad Bin Jamhour, from Al Hassan Bin Masny, from Suleyman Bin Darastawiya Al Waisty who said,
‘Al-Mufazzal Bin Umar directed me with certain needs, to Abu Abdullah-asws, and there was a green apple in front of him-asws, so I said to him-asws, ‘May I be sacrificed for you-asws! What is this?’ So he-asws said: ‘O Suleyman! I-asws was slightly ill last night, so this was sent to me-asws. If I-asws were to eat it, it would extinguish the heat and cool down the interior (stomach), and eliminate the fever’.[2203]
عنه، عن عبد الله بن حماد ويعقوب بن يزيد، عن القندى، قال: أصاب الناس وباء ونحن بمكة، فأصابني، فكتبت إليه فقال: فكتب إلى: ” كل التفاح ” فأكلته فعوفيت.
From him, from Abdullah Bin Hamaad and Yaqoub Bin Yazeed, from Al Qindy who said,
‘The people were struck by a plague and we were at Makkah, and I was struck by it, so I wrote to the Imam-asws, so he-asws wrote back to me: ‘Eat the apple’. So I ate it, and I became healthy’.[2204]
عنه، عن أبى يوسف، عن القندى، قال: دخلت المدينة ومعى أخى سيف، فأصاب الناس الرعاف، وكان الرجل إذا رعف يومين مات فرجعت إلى المنزل، فإذا سيف أخى رعف رعافا شديدا، فدخلت على أبى عبد الله (ع) فقال: يا زياد أطعم سيفا التفاح، فرجعت فأطعمته إياه فبرئ.
From him, from Abu Yusuf, from Al Qindy who said,
‘I entered Al-Medina and with me was my brother Sayf. The people had been struck with nose bleed, and if a man had nose bleed for two days, he dies. So I returned to my house, and my brother Sayf had intense nose bleed. So I went to Abu Abdullah-asws, so he-asws said: ‘Feed the apple to Sayf’. So I returned and fed it to him. He was freed (cured)’.[2205]
عنه، عن أبى يوسف، عن القندى، قال: أصاب الناس وباء ونحن بمكة، فأصابني فكتبت إلى أبى الحسن (ع) فكتب إلى: ” كل التفاح ” فأكلته فعوفيت.
From him, from Abu Yusuf, from Al Qindy who said,
‘The people were struck by plague and we were at Makkah, and I was struck by it. So I wrote to Abu Al Hassan-asws, so he-asws wrote back to me: ‘Eat the apple’. So I ate it, and my health was restored’.[2206]
عنه، عن بكر بن صالح، عن الجعفري، قال: سمعت أبا الحسن الاول (ع) يقول: التفاح شفاء من خصال، من السم، والسحر، واللمم يعرض من أهل الارض، والبلغم الغالب، وليس شئ أسرع منفعة منه
From him, from Bakr Bin Salih, from Al ja’fary who said,
‘I heard Abu Al-Hassan-asws the First, saying: ‘The apple has healing qualities, from the poison, and the sorcery, and a collection of what is presented from the people of the earth, and the overwhelming phlegm, and there is nothing more quicker in being beneficial than it’.[2207]
عنه، عن بعض أصحابنا، عن الاصم، عن شعيب العقرقوفى، عن أبى بصير، ورواه القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى عبد الله (ع) قال: قال على (ع): التفاح يصوح المعدة.
From him, from one of our companions, from Al Asam, from shuayb Al Aqarquqy, from Abu Baseer, and reported by Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,
Abu Abdullah-asws has narrated that Ali-asws said: ‘The apple dries up (the bloat of) the stomach’.[2208]
عنه، عن أبيه، عن محمد بن سنان، عن إسماعيل بن جابر قال: سمعت أبا عبد الله (ع) يقول: التفاح نضوح المعدة.
From him, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir who said,
‘I heard Abu Abdullah-asws saying: ‘The apple dries up (the bloat) of the stomach’.[2209]
115 – باب الكمثرى
Chapter 115 – The Pear
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى – عبد الله (ع) قال: كلوا الكمثرى فانه يجلو القلب، ويسكن أوجاع الجوف باذن الله تعالى.
From him, from Al Qasim Bin yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
Abu Abdullah-asws has said: ‘Eat the pear for it would ignite the heart, and settle the stomach pains by the Permission of Allah-azwj’.[2210]
116 – باب التين
Chapter 116 – The figs
عنه، عن بعض أصحابنا، عن رجل سماه، عن أبى حمزة الثمالى، عن أبى – جعفر (ع) قال: لما خرج ملك القبط يريد هدم بيت المقدس اجتمع الناس إلى حزقيل النبي (ع) فشكوا ذلك إليه، فقال لعلى أناجي ربى الليلة فلما جنه الليل ناجى ربه،
From him, from one of our companions, from a named man, from Abu Hamza Al Sumaly,
Abu Ja’far-asws has said: ‘When the Coptic king went out intending to demolish the Bayt Al-Maqdis, the people gathered unto the Prophet Hizkeel-as complaining about that to him-as. So he-as said: ‘I-as shall whisper unto my-as Lord-azwj. So when it was the middle of the night, he-as whispered to his-as Lord-azwj.
فأوحى الله إليه: إنى قد كفيتكهم، وكانوا قد مضوا، فأوحى الله إلى ملك الهواء أن أمسك عليهم أنفاسهم، فماتوا كلهم، وأصبح حزقيل النبي (ع) وأخبر قومه بذلك فخرجوا فوجدوهم قد ماتوا، ودخل حزقيل النبي (ع) العجب، فقال في نفسه: ما فضل سليمان بن داود النبي على وقد أعطيت مثل هذا؟!،
So Allah-azwj Revealed unto him-as: “I-azwj shall Suffice for you-as”. And when he-as had gone, Allah-azwj Revealed unto the Angel of the winds that he should withhold their breaths from them. Hence, all of them died. And, in the morning, the Prophet Hizkeel-as informed his-as people of that. So they went out and found them to have died, and astonishment entered into the Prophet Hizkeel-as. So he-as said to himself-as: ‘So what was the merit of Suleyman Bin Dawood-as that he-as was Granted similar to this?’
قال: فخرجت قرحة على كبده فأذته، فخشع الله وتذلل وقعد على الرماد، فأوحى الله إليه: أن خذ لبن التين فحكه على صدرك من خارج، ففعل فسكن عنه ذلك.
He-asws said: ‘So ulcers came out upon his-as liver and hurt him-as. So he-as was humble to Allah-azwj and cringed (bent in humiliation) and sat upon the ashes. So Allah-azwj Revealed unto him-as: “Take the milk (paste) of the fig and apply it upon the itching of your-as chest from outside”. So he-as did it, and that settled from him -as’.[2211]
عنه، عن أحمد بن محمد بن أبى نصر، عن أبى الحسن الرضا (ع) قال: التين يذهب بالبخر، ويشد العظم، وينبت الشعر، ويذهب بالداء حتى لا يحتاج معه إلى دواء.
From him, from Ahmad Bin Muhammad Bin Abu Nasr,
Abu Al-Hassan Al-Reza-asws has said: ‘The fig eliminates the halitosis (bad breath), and intensifies the bones, and builds the hair, and removes the illness to the extent that there would be no need for the medication’.
وقال: التين أشبه شئ بنبات الجنة وهو يذهب بالبخر.
And he-asws said: ‘The fig resembles something of the flora of the Paradise, and it does away with the bad breath’.[2212]
117 – باب الموز
Chapter 117 – The Bananas
عنه، عن أبيه، عن صفوان، عن أبى أسامة، قال: دخلت على أبى عبد الله (ع) فقرب إلى موزا فأكلنا معه.
From him, from his father, from Safwan, from Abu Asama who said,
‘I came to Abu Abdullah-asws, so he-asws moved the bananas closer to me, so I ate it with him-asws’.[2213]
عنه، عن محمد بن على، عن عبد الرحمان بن أبى هاشم، عن أبى خديجة، قال: دخلت أنا والفضل على أبى خالد الكعبي صاحب الشامة فأتى بموز ورطب، فقال: كلوا من هذا فانه طيب.
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja who said,
‘I and Al-Fazal came up to Abu Khalid Al-Ka’aby, a companions of Al-Shamat, so he came with bananas and dates, so he said, ‘Eat from this, for it is good’.[2214]
عنه، عن أبيه، عن محمد بن عمرو، عن يحيى بن موسى الصنعانى، قال: دخلت على أبى الحسن الثاني (ع) بمنى وأبو جعفر (ع) على فخذه وهو يقشر موزا ويطعمه.
From him, from his father, from Muhammad Bin Amro, from Yahya Bin Musa Al Sana’ny who said,
‘I came to Abu Al-Hassan-asws the Second at Mina, and Abu Ja’far-asws was upon his-asws thigh, and he-asws was peeling off a banana and feeding him-asws’.[2215]
118 – باب الاترج
Chapter 118 – The Grapefruit
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى عبد الله (ع) قال: كلوا الاترج بعد الطعام، فان آل محمد يفعلون ذلك.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
Abu Abdullah-asws has said: ‘Eat the grapefruit after the food, for the Progeny-asws of Muhammad-saww used to do that’.[2216]
عنه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، قال: قلت لابي عبد الله (ع): يزعمون الناس أن الاترج على الريق أجود ما يكون، قال: إن كان قبل الطعام خير، وبعد الطعام خير وخير.
From him, from Hamaad Bin Isa, from Ibrahim, Bin Umar Al Yamany who said,
‘I said to Abu Abdullah-asws, ‘The people are claiming that the grapefruit upon the empty stomach is the best of what can happen’. He-asws said: ‘If it was before the food, it is good, and after the food, it is good and better’.[2217]
عنه، عن بكر بن صالح، عن الجعفري، عن أبى الحسن (ع) قال: أي شئ يأمركم أطباؤكم عن الاترج؟ – قلت: يأمروننا به قبل الطعام، قال: لكنى آمركم به بعد الطعام.
From him, from Bakr Bin Salih, from Al Ja’fary,
Abu Al-Hassan-asws has said: ‘Which thing have your physicians ordered you for about the grapefruit?’ I said, ‘They have ordered us with it before the food’. He-asws said: ‘But, I-asws order you with it after the food’.[2218]
عنه، عن محمد بن عيسى، عن أبى بصير، قال: كان عندي ضيف فتشهى على أترجا بعسل، فأطعمته وأكلت معه، ثم مضيت إلى أبى عبد الله (ع) فإذا المائدة بين يديه، فقال لى: ادن فكل، قلت: إنى قد أكلت قبل أن آتيك أترجا بعسل وأنا أجد ثقله لانى أكثرت منه، فقال: يا غلام أنطلق إلى فلانة، فقل لها: إبعثي إلينا بحرف رغيف يابس من الذى يجفف في التنور، فأتى به، فقال: كل هذا، فان الخبز اليابس يهضم الاترج، فأكتله ثم قمت من مكاني فكأني لم آكل شيئا.
From him, from Muhammad Bin Isa, from Abu Baseer who said,
‘I had a guest, so I presented the grapefruit with the honey, and I ate with him. Then I went to Abu Abdullah-asws, and there was a meal in front of him-asws, so he-asws said to me: ‘Come closer and eat’. I said, ‘I have already eaten grapefruit with honey before I came to you-asws, and I find its heaviness (inside me) as I have eaten a lot from it’. So the Imam-asws said: ‘O boy! Go to so and so, and tell her, ‘Send to us-asws some crust of dried bread which has dried inside the oven’. So he came with it. So he-asws said: ‘Eat this, for the dried bread digests the grapefruit’. So I ate it, then arose from my place, and it was as if I had not eaten anything’.[2219]
عنه، عن الحسين بن منذر وبكر بن صالح، عن الجعفري، قال: قال أبو الحسن (ع): ما يقول الاطباء في الاترج؟ – قال: قلت: يأمروننا بأكله على الريق، قال: لكنى آمركم أن تأكلوه على الشبع.
From him, from Al Husayn Bin Manzar, and Bakr Bin Salih, from Al Ja’fary who said,
‘Abu Al-Hassan-asws said: ‘What are the physicians saying with regards to the grapefruit?’ I said, ‘They have ordered us to eat it upon the empty stomach’. The Imam-asws said: ‘But, I-asws am ordering you to eat it upon the satiation (after eating)’.[2220]
119 – باب [ كذا فيما عندي من نسخ المحاسن ]
Chapter 119 – Such regarding what was in my possession from a copy of Al-Mahaasin
عنه عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبى عبد الله (ع) عن أبيه (ع) أنه كان يكره تقشير الثمرة.
From him, from Ja’far Bin Muhammad Al Shary, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, that he-asws used to dislike to peeling the fruit’.[2221]
عنه، عن حسين بن منذر، عمن ذكره، عن فرات بن أحنف قال: إن لكل ثمرة سماما فإذا أتيتم بها فأمسوها الماء، أو اغمسوها في الماء (يعنى اغسلوها).
From him, from Husayn Bin Manzar, from the one who mentioned it, from Furat Bin Ahnaf who said,
‘For every fruit there is a hole, so when you come to it, wipe it with the water, or immerse it in the water’ (meaning wash it)’.[2222]
عنه، عن عثمان بن عيسى، عن أبى أيوب، عن أبى عبد الله (ع) قال: شيئان يؤكلان باليدين جميعا، العنب، والرمان.
From him, from Usman Bin Isa, from Abu Ayoub,
Abu Abdullah-asws has said: ‘Two things which are eaten by the two hands together, the grapes and the pomegranate’.[2223]
120 – باب البطيخ
Chapter 120 – The Watermelon
عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبى عبد الله (ع) قال: كان النبي صلى الله عليه وآله يعجبه الرطب بالخربز.
From him, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,
Abu Abdullah-asws has said: ‘The Prophet-saww was fascinated by the dates and the watermelon.[2224]
عنه، عن النوفلي عن الشعيرى، عن جعفر بن محمد (ع) قال: كان النبي صلى الله عليه وآله يأكل البطيخ بالتمر.
From him, from Al Nowfaly, from Al Shaeyri,
Ja’far-asws Bin Muhammad-asws having said: ‘The Prophet-saww used to eat the watermelon with the dates’.[2225]
عنه، عن ابن فضال، عن بعض أصحابه، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يأكل الرطب بالخربز.
From him, from Ibn Fazaal, from one of his companions,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww used to eat the dates with the watermelon’.
وفى حديث آخر: يحب الرطب بالخزبز.
And in another Hadeeth – He-saww used to love the dates and the watermelon’.[2226]
عنه، عن محمد بن عيسى اليقطينى، عن عبيد الله بن عبد الله الدهقان، عن عن دوست الواسطي، عن إبراهيم بن عبد الحميد، عن أبى الحسن الاول (ع) قال: أكل رسول الله (ع) البطيخ بالسكر، وأكل البطيخ بالرطب.
From him, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Bin Abdullah Al Dahqan, from Dowsat Al Wasity, from Ibrahim Bin Abdul Hameed,
Abu Al-Hassan-asws the First having said: ‘Rasool-Allah-saww ate the watermelon with the sugar, as well as ate the watermelon with the dates’.[2227]
عنه، عن على بن الحكم، عن أبى يحيى، عن أبى عبد الله، عن أبيه (ع) قال: كان رسول الله صلى الله عليه وآله يأكل الخربز بالسكر.
From him, from Ali Bin Al Hakam, from Abu yahya,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww used to eat the watermelon with the sugar’.[2228]
عنه، عن محمد بن على، عن ابن أبى نجران، عن العلاء، عن محمد بن مسلم، قال: دخلت على أبى جعفر (ع) فمر عليه غلام له، فدعاه فقال: ياقين!! قلت: وما القين؟ – قال: الحداد، ثم قال: أرد عليك فلانة وتطعمنا بدرهم خربزا يعنى البطيخ.
From him, from Muhammad Bin Ali, from Ibn Abu Najran, from Al A’ala, from Muhammad Bin Muslim who said,
‘I came to Abu Ja’far-asws and a slave of his passed by, so he called him saying: ‘O Qayn!’ I said, ‘And what is Al-Qayn?’ He-asws said: ‘The ironmonger (forger)’. Then he-asws said: ‘Return to so and so and feed (buy for us) with a Dirham, ‘Kharbaza’, meaning the watermelon’.[2229]
عنه، عن ياسر الخادم، عن أبى الحسن الرضا (ع) قال: البطيخ على الريق يورث الفالج.
From him, from Yasser Al Khadim,
Abu Al-Hassan Al-Reza-asws has said: ‘The watermelon upon the empty stomach initiates the stroke (paralysis)’.[2230]
121 – باب القثاء
Chapter 121 – The Cucumbers
عنه، عن محمد بن عيسى اليقطينى، عن عبيدالله الدهقان، عن درست الواسطي عن عبد الله بن سنان، قال: قال أبو عبد الله (ع): إذا أكلتم القثاء فكلوه من أسفله فانه أعظم لبركته.
From him, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Al Dahqan, from Darsat Al Wasity, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘When you eat the cucumbers, so eat it from its bottom, for it is greater for it’s Blessing’.[2231]
عنه، عن الحجال، عمن ذكره، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يأكل القثاء بالملح.
From him, from Al Hajaal, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww used to eat the cucumbers with the salt’.[2232]
122 – باب الخلال والسواك
Chapter 122 – The Toothpick and the Tooth Brush
عنه، عن منصور بن العباس، عن حنان بن سدير، عن أبيه، عن أبى جعفر (ع) قال: شكت الكعبة إلى الله ما تقلى من أنفاس المشركين فأوحى الله إليها أن قرى يا كعبة، فانى أبدلك بهم قوما يتخللون بقضبان الشجر، فلما بعث الله محمدا صلى الله عليه وآله أوحى إليه مع جبرئيل بالسواك والخلال.
From him, from Mansour Bin Al Abbas, from Hanan Bin Sudeyr, from his father,
Abu Ja’far-asws has said: ‘The Kabah complained to Allah-azwj of what was spat out from the breathing of the Polytheists. So Allah-azwj Revealed unto it: “Be hospitable (patient), O Kabah, for I-azwj would Change it for you, them with a people who would be picking their teeth with the branches of the tree”. So when Allah-azwj Sent Muhammad-saww, Revealed unto him-saww with Jibraeel-as for the toothbrush and the toothpick’.[2233]
عنه، عن ابن فضال، عن أبى جميلة، قال: قال أبو عبد الله (ع): نزل جبرئيل بالسواك والخلال والحجامة.
From him, from Ibn Fazaal, from Abu Jameela who said,
‘Abu Abdullah-asws said: ‘Jibraeel-as descended with the (Commands for the) teeth-brushing, and the tooth-picking, and the cupping’.[2234]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، قال: قال أبو عبد الله (ع): قال رسول الله صلى الله عليه وآله: نزل على جبرئيل بالخلال.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim who said,
‘Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Jibraeel-as descended with the (Command for the) tooth-picking’.[2235]
عنه، عن أبيه، عن محمد بن سنان أو غيره، عن الحسن بن عثمان، عن حمزة، عن أبى الحسن (ع) قال: قال رسول الله صلى الله عليه وآله: رحم الله المتخللين، قيل: يا رسول الله وما المتخللون؟ – قال: يتخللون من الطعام، فانه إذا بقى في الفم تغير فآذى الملك ريحه.
From him, from his father, from Muhammad Bin Sinan or someone else, from Al Hassan Bin Usman, from Hamza,
Abu Al-Hassan-asws has narrated that Rasool-Allah-saww said: ‘May Allah-azwj have Mercy upon the tooth-pickers’. It was said, ‘O Rasool-Allah-saww! And who are the tooth-pickers?’ Rasool-Allah-saww said: ‘They are picking their teeth from (after) the food, for when it remain in the mouth, it changes, so its smell harms the person’.[2236]
عنه، عن أبى سمينة، عن إسماعيل بن أبا الحناط، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: نظفوا طريق القرآن قيل، يا رسول الله وما طريق القرآن؟ – قال: أفواهكم قيل: بماذا؟ – قال: بالسواك.
From him, from Abu Sameena, from Ismail Bin Abu Al Hanaat,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Clean the road of the Quran’. It was said, ‘O Rasool-Allah-saww! And what is the road of the Quran?’ He-saww said: ‘Your mouths’. It was said, ‘With what?’ He-saww said: ‘With the toothbrush’.[2237]
عنه، عن على بن الحكم، عن عيسى بن عبد الله، رفعه قال قال: قال رسول الله صلى الله عليه وآله: أفواهكم طريق من طرق ربكم، فأحبها إلى الله أطيبها ريحا، فطيبوها بما قدرتم عليه.
From him, from Ali Bin Al Hakam, from Isa Bin Abdullah, raising it, said,
‘Rasool-Allah-saww said: ‘Your mouths are a road from the Roads of your Lord-azwj, therefore make it to be more Beloved to Allah-azwj by aromatising its wind. So, aromatise it with whatever you are capable of over it’.[2238]
عنه، عن يحيى بن إبراهيم بن أبى البلاد، عن أبيه، عن إسحاق بن عمار، قال: قال أبو عبد الله (ع): إنى لاحب للرجل إذا قال بالليل أن يستاك، وأن يشم الطيب، فان الملك يأتي الرجل إذا قام بالليل حتى يضع فاه على فيه، فما خرج من القرآن من شئ دخل جوف ذلك الملك.
From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from Is’haq Bin Amaar who said,
‘Abu Abdullah-asws said: ‘I-asws love the man when he says at night that he is impolite, and he smells (adorns) the perfume, for the Angel comes to the man when he stands at night (for Prayer) until he (the Angels) places his mouth upon his mouth. So whatever comes out from the Quran, from anything, enters the inside of that Angel’.[2239]
عنه، عن ابن محبوب، عن مالك بن عطية، عن وهب عن عبد ربه، قال: رأيت أبا عبد الله (ع) يتخلل، فنظرت إليه، فقال: إن رسول الله صلى الله عليه وآله كان يتخلل.
From him, from Ibn Mahboub, from Malik Bi Atiya, from Wahab, from Abd Rabih who said,
‘I saw Abu Abdullah-asws picking his-asws teeth, so I looked at him-asws, so he-asws said: ‘Rasool-Allah-saww used to pick his-saww teeth’.[2240]
عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: تخللوا فانها مصلحة للناب والنواجذ.
From him, from Ja’far Bin Muhammad Al Shary, from Ibn Al Qadah,
Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Pick your teeth, for it is a corrector for the canines and the molars’.[2241]
عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من تخلل فليلفظ، من فعل فقد أحسن، ومن لم يفعل فلا حرج.
From him, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘The one who picks the teeth, so he has done well, but the one who does not do it, so there is nothing on him (penalty)’.[2242]
عنه، عن أبيه، عن عبد الله بن فضل النوفلي، عن فضل بن يونس، قال: تغدى عندي أبو الحسن (ع) فلما فرغ من الطعام أتى بالخلال فقلت له: جعلت فداك ما حد هذا الخلال؟ – فقال: يا فضل كل ما بقى في فيك، وما أدرت عليه لسانك، وما استكرهته بالخلال، فأنت فيه بالخيار، إن شئت أكلته، وإن شئت طرحته.
From him, from his father, from Abdullah Bin Fazal Al Nowfaly, from Fazal Bin Yunus who said,
‘Abu Al-Hassan-asws dine in my presence, so when he-asws was free from the meal, I came with the toothpicks, so I said to him, ‘May I be sacrificed for you-asws! What is the Limit of this toothpick?’ So the Imam-asws said: ‘O Fazal! Everything which remains in your mouth (after eating), and what your tongue is turned upon, and what is averted by the toothpick, so you are with the choice, eat it if you so like to or throw away if you so like to’.[2243]
عنه، عن عثمان بن عيسى، عن إسحاق بن جرير، عن أبى عبد الله (ع) قال: سألته عن اللحم يكون في الاسنان، فقال: أما ما كان في مقدم الفم فكله، وأما ما كان في الاضراس فاطرحه.
From him, from Usman Bin Isa, from Is’haq Bin Jareyr,
‘I asked Abu Abdullah-asws about the meat which happens to be (stuck) in the teeth, so the Imam-asws said: ‘As for what was in the forefront of the mouth, so eat it, and as for what was in the molars, so throw it’.[2244]
عنه، عن ابن محبوب، عن ابن سنان، عن أبى عبد الله (ع) قال: أما ما يكون على اللثة فكله وازدرده، وما كان في الاسنان فارم به.
From him, from Ibn Mahboub, from Ibn Sinan,
Abu Abdullah-asws has said: ‘As for what happens to be upon the gums, so swallow it and eat it, and what was in the teeth, so it would decay (so throw it)’.[2245]
عنه، عن ابن محبوب، عن مالك بن عطية، عن وهب بن عبد ربه، قال: رأيت أبا عبد الله (ع) يتخلل، فنظرت إليه فقال: إن رسول الله صلى الله عليه وآله كان يتخلل.
From him, from Ibn Mahboub, from Malik Bin Atiya, from Wahab Bin Abd Rbih who said,
‘I saw Abu Abdullah-asws picking teeth, so I looked at him-asws, so he-asws said: ‘Rasool-Allah-saww used to pick teeth’.[2246]
عنه، عن أبيه، عن على بن النعمان، عن يعقوب بن شعيب، عمن أخبره، أن أبا الحسن (ع) أتى بخلال من الاخلة المهيأة وهو في منزل الفضل بن يونس، فأخذ منه شظية ورمى بالباقي.
From him, from his father, from Ali Bin Al No’man, from Yaqoub Bin Shuayb, from the one who informed him,
Abu Al-Hassan-asws came with a toothpick from the formatted toothpicks, and these were in the house of Al-Fazal Bin Yusuf. So he-asws took a fragment from it, and threw the remainder’.[2247]
عنه، عن أبيه، عن القاسم بن عروة، عن إسحاق بن عمار، عن أبى عبد الله (ع) قال: من أخلاق الانبياء السواك.
From him, from his father, from Al Qasim Bin Urwat, from Is’haq Bin Amaar,
Abu Abdullah-asws has said: ‘From the manners of the Prophets-as is the brushing of teeth’.[2248]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: ما زال جبرئيل يوصيني بالسواك حتى خشيت أن أدرد أو أحفى.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as did not cease to advise me-saww with brushing of the teeth to the extent that I feared I-saww may loose or have holes in teeth (due to excessive teeth-brushing)’.[2249]
عنه، عن أبى أيوب عن ابن أبى عمير، عن هشام بن سالم وجميل، عن أبى عبد الله (ع): قال: قال رسول الله صلى الله عليه وآله: ما زال جبرئيل يوصيني بالسواك حتى خفت على سنى.
From him, from Abu Ayoub, from Ibn Abu Umeyr, from Hisham Bin Salim and Jameel,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Jibraeel-as did not cease to advise me-saww with brushing of the teeth until I-saww feared for my-saww teeth’.[2250]
عنه، عن أبيه، عن ابن أبى عمير، عن جميل بن دراج، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: أوصاني جبرئيل بالسواك حتى خفت على أسناني.
From him, from his father, from Ibn Abu Umeyr, from Jameel Bin Daraaj,
from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as advised me-saww with brushing of the teeth (so much) until I-saww feared over my-saww teeth’.[2251]
عنه، عن على بن الحكم، عن المرزبان بن النعمان، رفعه قال: قال رسول الله صلى الله عليه وآله: مالى أراكم تدخلون على قلحا مرغا مالكم لا تستاكون؟ “.
From him, form Ali Bin Al Hakam, from Al Marzaban Bin Al Noman, raising it, said,
‘Rasool-Allah-saww said: ‘What is the matter that I am seeing you all with deposits on your teeth. What is the matter with you that you are not using a tooth-cleaner (brush)?’[2252]
عنه، عن أبيه، عن على بن النعمان، عن الصنعانى، رفعه قال: قال رسول الله صلى الله عليه وآله لعلى في وصيته: عليك بالسواك عند كل وضوء. وقال بعضهم: لكل صلوة.
From him, from his father, from Ali Bin Al No’man, from Al Sana’ny, raising it, said,
‘Rasool-Allah-saww said in his-saww bequest to Ali-asws: ‘It is upon you-asws with brushing of the teeth during every ablution’. And some of them (reported) him-saww having said: ‘For every Prayer’.[2253]
عنه، عن ابن محبوب، عن عمرو بن أبى المقدام، عن محمد بن مروان، عن أبى جعفر (ع) في وصية النبي صلى الله عليه وآله لعلى (ع): عليك بالسواك لكل صلوة.
From him, from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Muhammad Bin Marwan,
(It has been reported) from Abu Ja’far-asws in a bequest of the Prophet-saww to Ali-asws: ‘It is upon you-asws with brushing the teeth for every Prayer’.[2254]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: لولا أن أشق على أمتى لامرتهم بالسواك عند كل صلوة.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
Abu Abdullah-asws has reported that Rasool-Allah-saww said: ‘Had it not been most difficult upon my-saww community, I-saww would have ordered them to brush their teeth during every Prayer’.[2255]
عنه، عن أبيه، عن صفوان، عن معلى بن عثمان، عن معلى بن خنيس، قال: سألت أبا عبد الله (ع) عن السواك بعد الوضوء؟ – قال: الاستياك قبل أن يتوضأ، قالت: أرايت إن نسى حتى يتوضأ؟ – قال: يستاك ثم يتمضمض ثلاث مرات.
From him, from his father, from Safwan, from Moala Bin usman, from Moala Bin Khunays who said,
‘I asked Abu Abdullah-asws about brushing of the teeth after the ablution?’ He-asws said: ‘The brushing of the teeth is before you perform ablution’. I said, ‘What is your-asws view that one forgets until he has performed ablution?’ He-asws said: ‘He should brush his teeth, then he should rinse his mouth three times’.[2256]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): إذا توضأ الرجل وسوك ثم قال فصلى وضع الملك فاه على فيه، فلم – يلفظ شيئا إلا التقمه.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
Abu Abdullah-asws has reported that Amir Al-Momineen-asws said: ‘When the man performs the ablution and brushes his teeth, so he Prays, the Angel places his mouth upon his mouth, so he does not utter anything except (the Angel) swallows it’.
وزاد فيه بعضهم، فان لم يستك قال الملك جانبا يستمع إلى قراءته.
And some of them have an addition to it: ‘So if he does not brush the teeth, the Angels goes to the side to listen to his recitation’.[2257]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: ركعتان بسواك أفضل من سبعين ركعة بغير سواك.
From him, from Ja’far Bin Muhammmad, from Ibn Al Qadah,
(It has been reported) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Two Cycles (of Prayer) with having brushed the teeth is superior to seventy Cycles without having brushed the teeth’.[2258]
عنه، عن ابن فضال، عن غالب، عن رفاعة، عن أبى عبد الله (ع) قال: صلوة ركعتين بسواك أفضل من أربع ركعات بغير سواك.
From him, from Ibn Fazal, from Ghalib, from Rafa’at,
Abu Abdullah-asws has said: ‘Praying two Cycles with brushing of the teeth is superior than four Cycles without brushing the teeth’.[2259]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: السواك مطهرة للفم ومرضاة للرب.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been reported) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The brushing of teeth is cleanliness for the mouth, and Pleasing to the Lord-azwj’.[2260]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى عبد الله، عن آبائه (ع) قال: قال أمير المؤمنين (ع): السواك مرضاة الله، وسنة النبي، ومطهرة للفم.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
(It has been reported) from Abu Abdullah-asws, from his-asws forefathers having said: ‘Amir Al-Momineen-asws said: ‘Brushing of the teeth is Pleasing to Allah-azwj, and a Sunnah of the Prophet-saww, and cleanliness for the mouth’.[2261]
عنه، عن محمد بن عيسى اليقطينى، عن عبيدالله الدهقان، عن درست، عن ابن سنان، عن أبى عبد الله (ع) قال: في السواك إثنتا عشرة خصلة، هو من السنة، ومطهرة للفم، ومجلاة للبصر، ويرضى الرب، ويبيض الاسنان، ويذهب بالحفر، ويشد اللثة، ويشهى الطعام، ويذهب بالبلغم، ويزيد في الحفظ، ويضاعف الحسنات، وتفرح به الملائكة.
From him, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Al Dahqaan, from Darsat, from Ibn Sinan,
Abu Abdullah-asws has said: ‘In brushing of the teeth there are twelve qualities – It is from the Sunnah, and cleanliness for the mouth, and polishes (clears) the vision, and Pleasure of the Lord-azwj, and whitens the teeth, and does away with the cavities, and strengthens the gums, and (makes one) eager for the food, and does away with the phlegm, and increases in the memory, and multiplies the Rewards, and the Angels are happy with it’.[2262]
عنه، عن محمد بن عيسى، عن الحسن بن يحيى، عن مهزم الاسدي، قال: سمعت أبا عبد الله (ع) يقول: في السواك عشر خصال، مطهرة للفم، ومرضاة للرب، ومفرحة للملائكة، وهو من السنة، ويشد اللثة، ويجلو البصر، ويذهب بالبلغم، ويذهب بالحفر، ويبيض الاسنان، ويشهى الطعام.
From him, from Muhammad Bin Isa, from Al Hassan Bin Yahya, from Mahzam Al Asady who said,
‘I heard Abu Abdullah-asws saying: ‘In brushing of the teeth are ten qualities – Cleanliness of the mouth, and Pleasure of the Lord-azwj, and happiness of the Angels, and it is from the Sunnah, and it strengthens the gums, and polishes (clears) the vision, and does away with the phlegm, and does away with the cavities, and whitens the teeth, and (makes one) eager for the food’.[2263]
عنه، عن أبيه، عن عبد الله بن الفضل النوفلي، عن أبيه وعثيمة جميعا، عن أبى جعفر (ع) قال: السواك يجلو البصر، وهو منفاة للبلغم.
From him, from his father, from Abdullah Bin Al Fazal Al Nowfaly, from his father and Useyma, together,
Abu Ja’far-asws has said: ‘The brushing of teeth polishes (clears) the vision, and it negates the phlegm’.[2264]
عنه، عن أبى القاسم وأبى يوسف، عن القندى، عن ابن سنان وأبى البخترى، عن أبى عبد الله (ع) قال: السواك وقراءة القرآن مقطعة للبلغم.
From him, from Abu Al Qasim and Abu Yusuf, from Al Qindy, from Ibn Sinan and Abu Al Bakhtary,
Abu Abdullah-asws has said: ‘The brushing of teeth and recitation of the Quran cuts off the phlegm’.[2265]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): السواك يجلو البصر
From him, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has narrated that Amir Al-Momineen-asws said: ‘The brushing of teeth polishes (clears) the vision’.[2266]
عنه، عن محمد بن على، عن ابن فضال، عن حماد بن عيسى، عن أبى عبد الله (ع) قال: السواك يذهب بالدمعة ويجلو البصر.
From him, from Muhammad Bin Ali, from Ibn Fazal, from Hamaad Bin Isa,
Abu Abdullah-asws hassaid: ‘The brushing of teeth does away with the tears and polishes (clears) the vision’.[2267]
عنه، عن محمد بن على، عن أحمد بن المحسن الميثمى، عن زكريا، عن أبى عبد الله (ع) قال: عليكم بالسواك فانه يجلو البصر.
From him, from Muhammad Bin Ali, from Ahmad Bin Al Mohsin Al Maysami, from Zakariyya,
Abu Abdullah-asws has said: ‘It is upon you with brushing of the teeth, for it polishes (clears) the vision’.[2268]
عنه، عن أبيه، عمن ذكره، عن محمد الحلبي، عن أبى عبد الله (ع) قال: إن رسول الله صلى الله عليه وآله كان يكثر من السواك، وليس بواجب، فلا يضرك فرطه فرط الايام.
From him, from his father, from the one who mentioned it, from Muhammad Al Halby,
Abu Abdullah-asws has narrated that Rasool-Allah-saww used to frequently brush the teeth, and it was not (even) Obligatory, therefore it would not harm you to be excessive during the days’.[2269]
عنه، عن بعض من رواه، عن أبى عبد الله (ع) قال: من استاك فليتمضمض.
From him, from one who reported it,
Abu Abdullah-asws has said: ‘The one who brushes the teeth, should rinse the mouth’.[2270]
123 – باب الخلال
Chapter 123 – The Toothpick
عنه، عن أبى سمينة، عن أحمد بن عبد الله الاسدي، عن رجل، عن أبى – عبد الله (ع) قال: ناول رسول الله صلى الله عليه وآله جعفر بن أبى طالب خلالا وقال له: تخلل فانه مصلحة للثة، ومجلبة للرزق.
From him, from Abu Sameena, from Ahmad Bin Abdullah Al Asady, from a man,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww gave a toothpick to Ja’far Bin Abu Talib-as and said to him-as: ‘Pick your-as teeth, for it is corrective for the gums and brings sustenance’.[2271]
عنه، عن الحسن بن أبى عثمان، عن أبى حمزة، عن أبى الحسن (ع) قال: قال رسول الله صلى الله عليه وآله لجعفر: تخلل فان الخلال يجلب الرزق.
From him, from Al Hassan Bin Abu Usman, from Abu Hamza,
Abu Al-Hassan-asws has narrated that Rasool-Allah-saww said to Ja’far-as: ‘Picking the teeth brings the sustenance’.
وروى عن أبى عبد الله (ع) أنه قال: من أكل طعاما فليتخلل، ومن لم يفعل فعليه حرج.
And it is reported from Abu Abdullah-asws having said: ‘The one who eats food, so let him pick the teeth, and if one does not do it, so upon him is a problem’.[2272]
عنه، عن إبراهيم بن هاشم، عن الحسن بن الحسين الفارسى، عن سليمان ابن جعفر البصري قال: قال رسول الله صلى الله عليه وآله: إن من حق الضيف أن يعد له الخلال.
From him, from Ibrahim Bin Hashim, from Al Hassan Bin Al Husayn Al Farsy, from Suleyman Ibn Ja’far Al Basry who said,
‘Rasool-Allah-saww said: ‘It is from the rights of a weak (elderly person) that the toothpick should be prepared for him’.[2273]
124 – باب ما يكره التخلل به
Chapter 124 – What is disliked to pick the teeth with
عنه، عن محمد بن عيسى اليقطينى، عن الدهقان، عن درست، عن ابن سنان، عن أبى عبد الله (ع) قال: كان النبي صلى الله عليه وآله يتخلل بكل ما أصاب، ما خلا الخوص والقصب.
From him, from Muhammad Bin Isa Al Yaqteeny, from Al Dahqaan, from Darsat, from Ibn Sinan,
Abu Abdullah-asws has said: ‘The Prophet-saww used to pick the teeth everything with everything whatever was correct, except with a twig or cane’.[2274]
عنه، باسناده قال: قال أبو عبد الله (ع): لا تخللوا بعود الريحان ولا بقضيب الرمان، فانهما يهيجان عرق الجذام.
From him, by his chain, said,
Abu Abdullah-asws said: ‘Neither pick the teeth with the basil stick nor a rod of the pomegranate, for these two excite (stir up) the vein of the leprosy’.[2275]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع)، عن آبائه (ع) قال: نهى رسول الله صلى الله عليه وآله أن يتخلل بالقصب والريحان.
From him, from Al Nowfaly, from Al Sakuny,
(It has been reported) Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww picking the teeth with the reeds and basil’.[2276]
عنه، عن محمد بن عيسى، عن يونس بن عبد الرحمان، عن بعض رجاله، عن أبى عبد الله (ع) قال: من تخلل بالقصب لم تقض له حاجة ستة أيام.
From him, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from one of his men,
Abu Abdullah-asws has said: ‘The one who picks the teeth with the reeds would not have his needs Fulfilled for six days’.[2277]
عنه، عن بعض من رواه، عن أبى عبد الله (ع) قال: نهى رسول الله صلى الله عليه وآله عن التخلل بالرمان والآس والقصب، وهن يحركن عرق الاكلة.
From him, from one who reported it,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww forbid from picking the teeth with the pomegranate and the myrtle (leaf) and the cane, and these stir up the veins of the mouth ulcers’.[2278]
125 – باب الاشنان
Chapter 125 – The washing (of the mouth with cyperus (a herb))
عنه، عن الحسين بن سعيد، عن نادر الخادم، قال: إذا كان توضأ بالاشنان أدخله في فيه، فتطعم به ثم رمى به.
From him, from Al Husayn Bin Saeed, from Nadir Al Khadim who said,
‘When you have performed the ablution with the washing (of the mouth with cyperus (a herb), enter it into in the mouth, so chew upon in, then throw it away’.[2279]
عنه، عن الحسين بن سعيد، عن أحمد بن يزيد، عن أبى الحسن (ع) قال: أكل الاشنان يبخر الفم.
From him, from Al Husayn Bin saeed, from Ahmad Bin Yazeed,
Abu Al-Hassan-asws having said: ‘Eating the saltwort (herbs which grow in the salty environment) disinfects the mouth. Al-kafi’.[2280]
126 – باب أكل الطين
Chapter 126 – Eating the clay
عنه، عن الحسن بن على، عن هشام بن سالم، عن أبى عبد الله (ع) قال: إن الله تعالى خلق آدم من الطين فحرم أكل الطين على ذريته.
From him, from Al Hassan Bin Ali, from Hisham Bin Salim,
Abu Abdullah-asws has said: ‘Allah-azwj the High Created Adam-as from the clay, so He-azwj Prohibited eating of the clay upon his-as offspring’.[2281]
عنه، عن عثمان بن عيسى، عن طلحة بن يزيد، عن أبى عبد الله (ع) قال: أكل الطين يورث النفاق.
From him, from Usman Bin Isa, from Talha Bin Yazeed,
Abu Abdullah-asws has said: ‘Eating the clay inherits (leads to) the hypocrisy’.[2282]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من أكل الطين فمات فقد أعان على نفسه.
From him, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has reported that Rasool-Allah-saww said: ‘The one who eats the clay and dies, so he has helped himself over it’.[2283]
عنه، عن ابن محبوب، عن إبراهيم بن مهزم، عن طلحة، عن أبى عبد الله (ع) قال: من انهمك في أكل الطين فقد شرك في دم نفسه.
From him, from Ibn Mahboub, from Ibrahim Bin Mahzam, from Talha,
Abu Abdullah-asws has said: ‘The one who engages in eating the clay, so he has took part in shedding of his own blood’.[2284]
عنه، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) قال: قيل لعلى (ع) في رجل يأكل الطين فنهاه وقال: لا تأكله فانك إن أكلته ومت فقد أعنت على نفسك.
From him, from Ibn Al Qadah,
(It has been reported) from Abu Abdullah-asws, from his-asws father-asws having said: ‘It was said to Ali-asws with regards to a man who was eating the clay, so he-asws forbade him and said: ‘Do not eat it, for if you were to eat it and die, you would have helped yourself over it’.[2285]
عنه، عن محمد بن على، عن كلثم بنت مسلم، قالت ذكر الطين عند أبى الحسن (ع) فقال: أترين أنه ليس من مصايد الشيطان؟! إنه لمن مصايده الكبار وأبوابه العظام.
From him, from Muhammad Bin Ali, from Kulsoom Bint Muslim who said,
‘The clay was mentioned in the presence of Abu Al-Hassan-asws, so he-asws said: ‘Are you not seeing the it is not from the (minor) entrapments of the Satan-la? It is from his-la major entrapments and major doors’.[2286]
عنه، عن على بن الحكم، عن إسماعيل المنقرى، عن جده زياد بن أبى زياد عن أبى جعفر (ع) قال: من أكل الطين فأنه تقع الحكة في جسده، ويورثه البواسير، ويهيج عليه داء السوء، ويذهب بالقوة من ساقيه وقدميه، وما نقص من عمله فما بينه و بين صحته قبل أن يأكله حوسب عليه وعذب به.
From him, from Ali Bin Al Hakam, from Ismail Al Manqary, from his grandfather Ziyad Bin Abu Ziyad,
Abu Ja’far-asws has said: ‘The one who eats the clay, there would occur itching in his body, and he would inherit the haemorrhoids, and stirs up the evil illnesses against him, and does away with the strength from his legs and his feet, and whatever would be deficient from his deeds, so what was in between him and his health before he ate it, would be Reckoned against him and he would be Punished for it’.[2287]
عنه، عن على بن الحكم، عن إسماعيل بن محمد بن زياد، عن جده زياد، عن أبى جعفر (ع) قال: إن من عمل الوسوسة وأكبر مصايد الشيطان أكل الطين، وإن أكل الطين يورث السقم في الجسد، ويهيج الداء، ومن أكل الطين فضعف عن قوته التى كانت قبل أن يأكله، وضعف عن عمله الذى كان يعمله قبل أن يأكله حوسب على ما بين ضعفه وقوته وعذب عليه.
From him, from Ali Bin Al Hakam, from Ismail Bin Muhammad Bin Ziyad, from his grandfather Ziyad,
Abu Ja’far-asws has said: ‘From ‘الوسوسة’ the insinuations and the major entrapments of the Satan-la is eating of the clay. And the eating of the clay inherits the dieback (a withering disease) in the body, and stirs up the illnesses. And the one who eats the clay, so he would be weakened from his strength which he had before he ate it, and weakened from his deeds which he used to perform before he ate it, and would be Reckoned against what was in between him and his weakness and his strength and would be Punished over it’.[2288]
تم كتاب المآكل من المحاسن بحمد الله ومنه وصلى الله على محمد وآله
This completes the Book of the Foodstuff, from Al-Mahaasin, with the Praise of Allah-azwj, and from Him-azwj, and Blessings upon Muhammad-saww and his-saww Progeny-asws
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj THE BENEFICENT THE MERCIFUL
Book Four – The Water
1 باب فضل الماء
Chapter 1 – Merits of the water
عنه، عن محمد بن إسماعيل أو غيره، عن منصور بن يونس بن بزرج، عن أبى – عبد الله (ع) قال: تفجرت العيون من تحت الكعبة.
From him, from Muhammad Bin Ismail, or someone else, from Mansour Bin Yunus Bin Bazarj,
Abu Abdullah-asws has said: ‘The (fresh water) springs gushed forth from beneath the Kabah’.[2289]
عنه، عن محمد بن على، عن موسى بن عبد الله بن عمر بن على بن أبى طالب، عن أبيه، عن جده عن على (ع) قال: الماء سيد الشراب في الدنيا والآخرة.
From him, from Muhammad Bin Ali, from Musa Bin Abdullah Bin Umar son of Ali Bin Abu Talib-asws, from his father, from his grandfather,
(Imam) Ali-asws having said: ‘The water is the chief of the drinks in the world and in the Hereafter’.[2290]
عنه، عن على بن الريان، رفعه قال: قال أبو عبد الله (ع): قال: قال رسول الله صلى الله عليه وآله: سيد شراب الجنة الماء.
From him, from Ali Bin Al Rayan, raising it, said,
‘Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘The chief of the drinks of the Paradise is the water’.[2291]
عنه، عن بعض أصحابنا، رفعه عن ابن أخت الاوزاعي، عن مسعدة بن اليسع، عن أبى عبد الله (ع) قال: قال على (ع): الماء يطهر ولا يطهر.
From him, from one of our companions, raising it from the son of the sister of Al Awzai’e, from Mas’ada Bin Al Yas’a,
(It has been) narrated from Abu Abdullah-asws that Ali-asws said: ‘The water purifies (is a purifier) and is not purified’.[2292]
أبو أيوب المدينى، عن محمد بن أبى عمير، عن محمد بن حكيم، عن عيسى شلقان، قال: قلت لابي عبد الله (ع): ما أقل العوم عندكم والغمس، وما أرى ذلك إلا لمائكم إنه ملح، فقال: ماؤكم أفضل منه، (يعنى الفرات).
Abu Ayoub Al Madayni, from Muhammad Bin Abu Umeyr, from Muhammad Bin Hakeem, from Isa Al Shalqan who said,
‘I said to Abu Abdullah-asws, ‘How little is floating water (river near) you-asws and (is shallow and not) deep, and I do not see that except that water (near) your-asws is only salt’. So the Imam-asws said: ‘The water (near you) is better than it’ (meaning (the river) Al-Furaat)’.[2293]
عنه، عن أبى عبد الله البرقى، عن ابن أبى عمير، عن هشام بن الحكم، عن هشام بن أحمد، قال: قال أبو الحسن (ع): إنى أكثر شرب الماء تلذذا.
From him, from Abu Abdullah Al Barqy, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Hisham Bin Ahmad who said,
‘Abu Abdullah-asws said: ‘I-asws frequently drink water for its pleasure’.[2294]
عنه، عن نوح بن شعيب، عن أبى داود المسترق، عمن حدثه، قال: قال: كنت عند أبى عبد الله (ع) فدعا بتمر وجعل يشرب عليه الماء فقلت له: جعلت فداك لو أمسكت عن الماء، فقال: إنما آكل التمر لان عليه الماء.
From him, from Nuh Bin Shuayb, from Abu Dawood Al Mastaraq, from the one who narrated it who said,
‘I was in the presence of Abu Abdullah-asws, so he-asws called for the dates and went on to drink water over it. So I said to him-asws, ‘May I be sacrificed for you-asws! If only you-asws waited a while from the water’. So he-asws said: ‘But rather, I-asws ate the dates so that I-asws would drink the water over it’.[2295]
عنه، عن أبيه، عن محمد بن سليمان الديلمى، عن أبى عبد الله (ع) قال: لا يشرب أحدكم الماء حتى يشتهيه فإذا اشتهاه فليقل منه.
From him, from his father, from Muhammad Bin Suleyman Al Dulaymi,
Abu Abdullah-asws has said: ‘One of you should not drink the water unless he has a desire for it. So when he is desirous of it, so let him (drink) from it’.[2296]
عنه، عن على بن حسان، عمن ذكره، عن أبى عبد الله (ع) قال: إياكم والاكثار من شرب الماء، فانه مادة لكل داء.
From him, from Ali Bin Hasaan, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Beware of drinking abundant water, for it is a substance of every illness’.
قال: وفى حديث آخر ” لو أن الناس أقلوا من شر الماء لاستقامت أبدانهم “.
He (the narrator) said, ‘And in another Hadeeth:
‘If only the people reduce from the evil of the (excessive drinking of) water, they would make their bodies to be upright’.[2297]
عنه، عن ابن فضال، عن ثعلبة بن ميمون، عن عبيد بن زرارة، قال: سمعت أبا عبد الله (ع) يقول: وذكر رسول الله صلى الله عليه وآله فقال: اللهم إنك تعلم أنه أحب إلينا من الآباء والامهات وذوى القرابات ومن الماء البارد.
From him, from Ibn Fazaal, from Sa’alba Bin Maymoun, from Ubeyd Bin Zarara who said,
‘I heard Abu Abdullah-asws saying: ‘And Rasool-Allah-saww Remembered (Allah-azwj) so he-saww said: ‘O Allah-azwj! You-azwj Know that I-saww love the parents and the near relatives, and the cold water’.[2298]
عنه، عن منصور بن العباس، عن سعيد بن جناح، عن أحمد بن عمر، عن الحلبي، رفعه قال: قال أبو عبد الله (ع) وهو يوصى رجلا فقال: أقلل من شرب الماء فانه يمد كل داء، واجتنب الدواء ما احتمل بدنك الداء.
From him, from Mansour Bin Al Abbas, from Saeed Bin Junah, from Ahmad Bin Umar, from Al Halby raising it, said,
‘Abu Abdullah-asws said while he-asws was advising a man: ‘Reduce from drinking the water, for it extends every illness, and keep away from the medication for as long as your body can withstand the illnesses.[2299]
عنه، عن أبيه، عن محمد بن سليمان الديلمى، عن عثمان بن أشيم، عن معاوية بن عمار، عن أبى عبد الله (ع) قال: من أقل من شرب الماء صح بدنه.
From him, from his father, from Muhammad Bin Suleyman Al Daylami, from Usman Bin Asheym, from Muawiya Bin Amaar,
Abu Abdullah-asws has said: ‘The one who reduces from drinking the water corrects his body’.[2300]
عنه، عن النوفلي، باسناده قال: كان النبي صلى الله عليه وآله إذا أكل الدسم أقل شرب الماء، فقيل: يا رسول الله إنك لتقل من شرب الماء؟ – قال: هو أمرأ لطعامي.
From him, from Al Nowfaly, by his chain, said,
‘Whenever the Prophet-saww had whole milk, (Prophet-saww would) reduced drinking of the water. So it was said, ‘O Rasool-Allah-saww! You-saww have reduced drinking the water?’ He-saww said: ‘It is appetising for my-saww food’.[2301]
عنه، عن بعض أصحابنا رفعه، قال: شرب الماء على اثر الدسم يهيج الداء.
From him, from one of our companions, raising it, said,
‘The Imam-asws said: ‘Drinking water immediately after (drinking) of the milk stirs up the disease’.[2302]
عنه، عن محمد بن الحسن بن شمون، عن أبى طيفور المتطبب، قال: نهيت أبا الحسن الماضي (ع) عن شرب الماء، فقال: وما بأس بالمآء، وهو يدير الطعام في المعدة، ويسكن الغضب، ويزيد في اللب، ويطفئ المرار.
From him, from Muhammad Bin Al Hassan Bin Shamoun, from Abu Tayfour Al Matbab who said,
‘Abu Al-Hassan-asws the Earlier, discouraged from drinking the water (excessively), so he-asws said: ‘And what is the problem with the water, and it runs through the food in the stomach, and settles the anger, and increases in the softness of the body, and extinguishes the bitterness’.[2303]
عنه، عن ياسر الخادم، عن أبى الحسن الرضا (ع) قال: لا بأس بكثرة شرب الماء على الطعام وأن لا يكثر منه.
From him, from Yasser Al Khadim,
Abu Al-Hassan Al-Reza-asws has said: ‘There is no problem with frequently drinking the water upon the food and provided one does not (drink) a lot from it’.
وقال: أرأيت لو أن رجلا أكل مثل ذا طعاما (وجمع يديه كلتيهما لم يضمهما ولم يفرقهما) ثم لم يشرب عليه الماء، أليس كانت تنشق معدته؟!
And the Imam-asws said: ‘Do you see that if the man were to eat such as the food (meal) (and gathers both of his hands together, neither collecting them nor separating them) then does not drink water over it, you (wonder) why his stomach does not split up?’[2304]
عنه، عن ابن محبوب، عن أبيه وغيره، رفعه، قال: قال أبو عبد الله (ع): شرب الماء من قيام بالنهار يمرئ الطعام، وشرب الماء بالليل يورث الماء الاصفر، ومن شرب الماء بالليل فقال: ” يا ماء عليك السلام من ماء زمزم وماء الفرات ” لم يضره شرب الماء بالليل.
From him, from Ibn Mahboub, from his father and someone else, raising it, said,
‘Abu Abdullah-asws said: ‘Drinking the water during the day appetites the food, and drinking the water at night inherits the yellow water. And the one who drinks water at night, so he should say:
‘يا ماء عليك السلام من ماء زمزم وماء الفرات’
‘O water, upon you is the greeting from the water of Zamzam and the water of the Furaat, drinking of the water at night would not harm him’.[2305]
2 – باب ماء زمزم
Chapter 2 – Water of Zamzam
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن أبيه، قال: قال أمير المؤمنين (ع): ماء زمزم خير ماء على وجه الارض، وشر ماء على وجه الارض ماء برهوت التى بحضرموت ترده هام الكفار بالليل.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘Water of Zamzam is the best water upon the face of the earth, and the most evil water upon the face of the eat is water of Barhout which is at Hazramout (near Yemen) reducing the thirst of the Infidels at night’.[2306]
عنه، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله: ماء زمزم دواء لما شرب له.
From him, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Water of Zamzam is a medication when it is drunk’.[2307]
عنه، عن أبيه، عن محمد بن سنان، عن إسماعيل بن جابر، قال: سمعت أبا – عبد الله (ع) يقول: ماء زمزم شفاء من كل داء (وأظنه قال: ” كائنا ما كان “) قال: وعرضت أنا هذا الحديث عن المبارك.
From him, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir who said,
‘I heard Abu Abdullah-asws saying: ‘Water of Zamzam is a healing from every illness’ (and he thinks he-asws said: ‘Wherever it may be’). He (the narrator) said, ‘And I was presented this Hadeeth from Al-Mubarak’.[2308]
عنه، عن ابن فضال، عن على بن عقبة، عمن ذكره، عن أبى عبد الله (ع) قال: كانت زمزم أشد بياضا من اللبن، وأحلى من الشهد، وكانت سائحة فبغت على المياه، فأغارها الله وأجرى عليها عينا من صبر،
From him, from Ibn Fazal, from Ali Bin Uqba, from the one who mentioned it,
Abu Abdullah-asws has said: ‘(The water of) Zamzam used to be whiter than the milk, and sweeter than the honey, and it was travelling and came over the waters surprisingly. So Allah-azwj Protected its honour and Caused a spring of patience to flow upon it’.
وباسناده قال: ذكرت زمزم عند أبى عبد الله (ع) فقال: تجرى إليها عين من تحت الحجر، فإذا غلب ماء العين عذب ماء زمزم.
And by his chain, said, ‘Zamzam was mentioned in the presence of Abu Abdullah-asws, so he-asws said: ‘A spring flowed to it from beneath the (Black) Stone. So when the water of the spring overcame, it freshened the water of Zamzam’.[2309]
عنه، عن جعفر، عن ابن القداح، عن أبى عبد الله، عن أبيه (ع) ان النبي صلى الله عليه وآله كان يستهدى ماء زمزم وهو بالمدينة.
From him, from Ja’far, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, that the Prophet-saww was Gifted the water of Zamzam and he-saww was at Al-Medina’.[2310]
عنه، عن بعض أصحابنا رفعه قال: إذا شربت ماء زمزم فقل ” اللهم اجعله علما نافعا، ورزقا واسعا، وشفاءا من كل داء وسقم “.
From him, from one of our companions, raising it, said,
‘(He-asws the Imam-asws said): ‘Whenever you drink the water of Zamzam, so say:
‘اللهم اجعله علما نافعا، ورزقا واسعا، وشفاءا من كل داء وسقم’
‘O Allah-azwj! Make it to be thoroughly beneficial, and extensive in sustenance, and a healing from every disease and illness’
وكان أبو الحسن (ع) يقول إذا شرب من زمزم: ” بسم الله، الحمد لله، الشكر لله “.
And Abu Al-Hassan-asws was saying when he-asws drank from Zamzam:
‘بسم الله، الحمد لله، الشكر لله’
‘In the Name of Allah-azwj, the Praise is for Allah-azwj, and ‘Thanks’ is for Allah-azwj’.[2311]
3 – باب فضل ماء الميزاب
Chapter 3 – Merits of water of the channel – (Rain water after it falls onto the ground)
عنه، عن يعقوب بن يزيد، عن يحيى بن المبارك، عن عبد الله بن جبلة، عن صارم قال: اشتكى رجل من إخواننا بمكة حتى سقط للموت، فلقيت أبا عبد الله (ع) في الطريق فقال لى: يا صارم، ما فعل فلان؟ – فقلت: تركته بحال الموت، فقال: أما لو كنت مكانكم لا سقيته من ماء الميزاب،
From him, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from AbdullahBin Jabala, from Saarim who said,
‘A man from our brethren complained (of illness) until he succumbed to (the pangs of) the death. I met Abu Abdullah-asws in the road, so he-asws said to me: ‘O Saarim! What is the state of so and so?’ So I said, ‘I left him in a state (near to) death’. So he-asws said: ‘But, if I-asws were in your place, I-asws would have quenched him from the water of the channel’.
قال: فطلبناه عند كل أحد فلم نجده، فبينا نحن كذلك إذا ارتفعت سحابة، أرعدت وأبرقت وأمطرت فجئت إلى بعض من في المسجد فأعطيته درهما وأخذت قدحا ثم أخذت من ماء الميزاب، فأتيته به، فسقيته فلم أبرح من عنده حتى شرب سويقا وبرأ.
He (the narrator) said: ‘So we sought it with everyone, but we did not find it. So whilst we were in the middle of that, when a cloud arose, and there was thunder and lightning, and it rained. So I went to one who was in the Masjid, and gave him a Dirham, and took a cup, then took from the water of the channel. So I came up to him with it, and quenched him. So I did not leave from his presence until he drank, and it circulated (inside him), and he was freed (cured)’.[2312]
4 – باب ماء السماء
Chapter 4 – Water of the sky (Rain)
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى – عبد الله (ع) قال: حدثنى أبى، عن جده، قال: قال أمير المؤمنين (ع): اشربوا ماء السماء، فانه يطهر البدن ويدفع الاسقام، قال الله تبارك وتعالى: ” وينزل عليكم من السماء ماءا ليطهركم به، ويذهب عنكم رجز الشيطان، وليربط على قلوبكم ويثبت به الاقدام “.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
Abu Abdullah-asws has said: ‘My-asws father-asws narrated to me-asws, from his-asws grandfather-asws having said: ‘Amir Al-Momineen-asws said: ‘Drink the water of the sky (rain), for it purifies the body and repels the illnesses. Allah-azwj Blessed and High Says [8:11] When He Caused calm to fall on you as a security from Him and Sent down upon you water from the sky that He might thereby Purify you, and Take away from you the uncleanness of the Satan, and that He might Fortify your hearts and Steady (your) footsteps thereby’.[2313]
5 – باب ماء الفرات
Chapter 5 – Water of the Euphrates (Al-Furat)
عنه، عن عثمان بن عيسى، رفعه قال: قال أمير المؤمنين (ع): إن نهركم يصب فيه ميزابان من ميازيب الجنة.
From him, from Usman Bin Isa, raising it, said,
‘Amir Al-Momineen-asws said: ‘Your river (Euphrates) has been struck by two channels (of water) from the channels of the Paradise’.
وقال أبو عبد الله (ع): لو كان بينى وبينه أميال لاتيناه نستشفي به.
And Abu Abdullah-asws said: ‘Even if there were miles in between me-asws and it (Al-Furat), I-asws would have come to it in order for us to be healed by (drinking) it’.[2314]
6 – باب شرب الماء
Chapter 6 – Drinking the water
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: مصوا الماء مصا ولا تعبوه عبا، فانه يأخذ منه الكباد.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Sip the water with three breathings and do not gulp it, for the liver would be seized from it’.[2315]
عنه، عن أبى عبد الله البرقى أبيه، عن صفوان، عن معلى بن عثمان، عن معلى بن خنيس، عن أبى عبد الله (ع) قال: ثلاثة أنفاس أفضل من نفس واحد.
From him, from Abu Abdullah Al Barqy his father, from Safwan, from Moala Bin Usman, from Moala Bin Khunays,
Abu Abdullah-asws has said: ‘Three breathings (sipping) is better than one breath (drinking in one go)’.[2316]
عنه، عن أبى أيوب المدينى، عن ابن أبى عمير، عن حماد بن عثمان، عن الحلبي، عن أبى عبد الله (ع) قال: ثلاثة أنفاس في الشرب أفضل من نفس واحد
From him, from Abu Ayoub Al Madainy, from Ibn Abu Umeyr, from Hamaad Bin Usman, from Al Halby,
Abu Abdullah-asws has said: ‘Three breathings (sipping) during the drinking is better than one breath (drinking in one go)’.[2317]
عنه، عن بعض أصحابنا، عن ابن أخت الاوزاعي، عن مسعدة بن اليسع، عن أبى عبد الله، عن آبائه (ع) قال: نهى على (ع) عن العبة الواحدة في الشرب، وقال: ” ثلاثا أو اثنتين “.
From him, from one of our companions, from a son of the sister of Al Awzai’e, from Mas’ada Bin Al Yas’a,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Ali-asws forbade from one Al Ab’a (drinking in one go), and said: ‘Three or two’.[2318]
عنه، عن أبيه، عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبى عبد الله (ع) قال: كان أمير المؤمنين (ع) يكره النفس الواحد في الشرب وقال: ” ثلاثة أنفاس أو أثنتين “.
From him, from his father, from Muhammad Bin Yahya, from Ghayas Bin Ibrahim,
Abu Abdullah-asws has said: ‘Amir Al-Momineen-asws used to dislike the one breath during the drinking (drinking in one go), and said: ‘Three breaths or two’.[2319]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله (ع) أنه شرب وتنفس ثلاث مرات يرتوى في الثالثة، ثم قال: قال أبى: من شرب ثلاث مرات فذلك شرب الهيم، قلنا. وما الهيم؟ – قال: الابل.
From him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws that he-asws drank and breathed three times and (fully) quenched during the third, then said: ‘My-asws father-asws said: ‘The one who (does not) drink three times, so that would be the drinking of Al-Heem’. So we said, ‘And what is Al-Heem?’ He-asws said: ‘The camel’.[2320]
7 – باب [ كذا فيما عندي من نسخ المحاسن ]
Chapter 7 – Such regarding what was in my possession from a copy of Al-Mahasin
عنه، عن أبيه، عن النضر بن سويد، عن هشام بن سليمان بن خالد، قال: سألت أبا عبد الله (ع) عن الرجل بالنفس الواحد؟ – قال: يكره ذلك. وقال: ذلك شرب الهيم، قلت: وما الهيم؟ – قال: هي الابل.
From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws about the man with one breath (drinks in one go)?’ He-asws said: ‘That is disliked’. And he-asws said: ‘That is the drinking of Al-Heem’. I said, ‘And what is Al-Heem?’ He-asws said: ‘It is the camel’.[2321]
عنه، عن ابن محبوب، عن معاوية بن وهب، عن أبى عبد الله (ع) قال: سألته عن الشرب بنفس واحد، فكرهه وقال: ذلك شرب الهيم، قلت: وما الهيم؟ – قال الابل
From him, from Ibn Mahboub, from Muawiya Bin Wahab,
(The narrator says) ‘I asked Abu Abdullah-asws about the drinking in one breath (in one go), so he-asws disliked it and said: ‘That is the drinking of Al-Heem’. I said, ‘And what is Al Heem?’ He-asws said: ‘The camel’.[2322]
عنه، عن ابن فضال، عن غالب بن عيسى، عن روح بن عبد الرحيم، قال: كان أبو عبد الله (ع) يكره أن يتشبه بالهيم، قلت: وما الهيم؟ – قال: الكثيب.
From him, from Ibn Fazal, from Ghalib Bin Isa, from Rowh Bin Abdul Raheem who said,
‘Abu Abdullah-asws used to dislike resembling Al-Heem’. I said, ‘And what is Al-Heem?’ He-asws said: ‘The dune (the thirst of the camel)’.[2323]
عنه، عن أبى أيوب المدينى، عن ابن أبى عمير، عن حماد، عن الحلبي، عن أبى عبد الله (ع) انه كان يكره أن يتشبه بالهيم، قلت: وما الهيم؟ – قال الرمل.
From him, from Abu Ayoub Al Madainy, from Ibn Abu Umeyr, from Hamaad, from Al Halby,
Abu Abdullah-asws used to dislike resembling Al Heem’. I said, ‘And what is Al-Heem?’ He-asws said: ‘The sand (i.e., thirst of the sand)’.[2324]
عنه، عن ابن فضال، عن ابن القداح، عن أبى عبد الله (ع) قال: كان أصحاب رسول الله صلى الله عليه وآله يعبون الماء عبا، فقال لهم رسول الله صلى الله عليه وآله: اشربوا في أيديكم فانها من خير آنيتكم.
From him, from Ibn Fazaal, from IBn Al Qadah, from Abu Abdullah -asws having said:
‘The companions of Rasool-Allah-saww used to gulp down the water in one gulping, so Rasool-Allah-saww said to them: ‘Drink (it by taking) in your hands, for it is the best of your utensils’.[2325]
عنه، عن ابن محبوب، عن إبراهيم الكرخي، عن طلحة بن زيد، عن أبى – عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يعجبه أن يشرب في القدح الشامي ويقول: هو من أنظف آنيتكم.
From him, from Ibn Mahboub, from Ibrahim Al Karkhy, from Talha Bin Zayd,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww used to like drinking in the Syrian mug and was saying: ‘It is from the cleanest of your utensils’.[2326]
عنه، عن جعفر بن القداح، عن أبى عبد الله، عن أبيه (ع) قال: مر النبي صلى الله عليه وآله بقوم يشربون بأفواههم في غزوة تبوك، فقال (ع): اشربوا في أيديكم فانها من خير آنيتكم.
From him, from Ja’far Bin Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘The Prophet-saww passed by a people who were drinking with their mouths during the military expedition of Tabuk, so he-saww said: ‘Drink in your hands, for these are the best of your utensils’.[2327]
عنه، عن ابن فضال، عن ابن القداح، عن أبى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يشرب في الاقداح الشامية يجاء بها من الشام وتهدى له.
From him, from Ibn Fazaal, from Ibn Al Qadah,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww used to drink in the Syrian mugs, which came from Syria and were gifted to him-saww’.[2328]
عنه، عن محمد بن على، عن عبد الرحمان بن محمد الاسدي، عن سالم بن مكرم، عن أبى عبد الله (ع) قال: كان أبى (ع) جالسا أتاه أخوه عبد الله بن على يستأذن لعمرو بن عبيد وبشير الرحال وواصل، فدخلوا عليه فجلسوا، فقالوا: يا با جعفر لكل شئ حد ينتهى إليه؟ – فقال: نعم ما من شئ إلا وله حد ينتهى إليه،
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Al Asady, from Saalim Bin Makram,
(It has been narrated) from Abu Abdullah-asws having said: ‘My-asws father-asws was seated when his-asws brother Abdullah son of Ali-asws came up to him-asws seeking permission for Amro Bin Ubeyd, and Bashir Al-Rahaal, and Waasil. So they came to him-asws and were seated. So they said, ‘O Abu Ja’far-asws! For everything there is a Limit ending up to it?’ So he-asws said: ‘Yes. There is none from the things except that there is a Limit ending up to it’.
قال: فدعا بالمآء فأتى بكوز فقالوا: يا با جعفر الكوز من شى؟ – فقال: نعم، فقالوا: ما حده؟ – قال: إذا شربه الرجل تنفس عليه ثلاثة أنفاس كلما تنفس حمد الله ولا يشرب من أذن الكوز، ولا من كسره إن كان فيه فانه مشرب الشيطان ثم يقول: ” الحمد لله الذى سقاني ماءا عذبا فراتا برحمته، ولم يجعله ملحا أجاجا بذنوبى “.
He (the narrator) said, ‘So he-asws called for the water, so they came with a jug. So they said, ‘O Abu Ja’far-asws! The jug is from a ‘thing’?’ So he-asws said: ‘Yes’. So they said, ‘What is its Limit?’ He-asws said: ‘When the man drinks it, he drinks it over three breathings, for each of the breaths he Praises Allah-azwj; and does not drink from the ears (handles) of the jug, nor from its broken part if there was (a crack) in it, for it is from the drinking place of the Satan-la. Then he should be saying, ‘The Praise is for Allah-azwj Who Quenched me (with) fresh water, clear, by His-azwj Mercy, and did not Make it to be salty, bitter, due to my sins’.[2329]
عنه، عن أبيه، عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبى عبد الله، عن أبيه، قال: قال أمير المؤمنين: لا تشربوا من ثلمة الاناء ولا عروته، فان الشيطان يقعد على العروة.
From him, from his father, from Muhammad Bin Yahya, from Ghayas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘Do not drink from the crack of the utensil, nor from its spout, for the Satan-la sits upon the spout’.[2330]
8 – باب القول عند شرب الماء
Chapter 8 – The words (to be recited) during the drinking of the water
عنه، عن جعفر بن القداح، عن أبى عبد الله، عن أبيه (ع) قال: كان رسول الله صلى الله عليه وآله إذا شرب الماء قال: ” الحمد لله الذى سقانا عذبا زلالا برحمته، ولم يسقنا ملحا أجاجا بذنوبنا “.
From him, from Ja’far Bin Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Whenever Rasool-Allah-saww drank the water, said:
‘الحمد لله الذى سقانا عذبا زلالا برحمته، ولم يسقنا ملحا أجاجا بذنوبنا’
‘The Praise is for Allah-azwj Who Quenched us (with) fresh and pure due to His-azwj Mercy, and did not Quench us (with) salty and bitter due to our sins’.[2331]
عنه، عن ابن محبوب، عن عبد الله بن سنان، قال: سمعت أبا عبد الله (ع) يقول: إن الرجل ليشرب الشربة، فيدخله الله به الجنة، قلت: وكيف ذاك؟ – قال: إن الرجل ليشرب الماء فيقطعه، ثم ينحى الاناء وهو يشتهيه، فيحمد الله، ثم يعود فيشرب، ثم ينحيه وهو يشتهيه، فيحمد الله، ثم ينحيه فيحمد الله، فيوجب الله له بذلك الجنة، ويقول: ” بسم الله ” في أول كل مرة.
From him, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘The man drinks the drink, so Allah-azwj Enters him into the Paradise due to that’. I said, ‘And how is that?’ He-asws said: ‘The man goes to drink the water so he cuts it off, then he puts down the pot and he is desirous for it, so he Praises Allah-azwj, then returns to drink it, then he puts it down and he is desirous for it, so he Praises Allah-azwj, then he puts it down, so he Praises Allah-azwj. Therefore, Allah-azwj Obligates the Paradise for him due to that, and he is saying ‘In the Name of Allah-azwj’, during the beginning of every time’.[2332]
عنه، عن يعقوب بن يزيد، عن ابن عم لعمر بن يزيد، عن بنت عمرو بن يزيد، عن أبيها، عن أبى عبد الله (ع) قال: إذا شرب أحدكم الماء فقال: ” بسم الله ” ثم قطعه، فقال: ” الحمد لله ” ثم شرب، فقال: ” بسم الله ” ثم قطعه، فقال: ” الحمد لله ” سبح ذلك الماء مادام في بطنه إلى أن يخرج.
From him, from Yaqoub Bin Yazeed, from a son of the uncle of Umar Bin Yazeed, from a daughter of Amro Bin Yazeed, from her father,
‘Abu Abdullah-asws having said: ‘When one of you drinks the water, so he should say, ‘بسم الله’ ‘In the Name of Allah-azwj’, then cuts it (stops drinking), so he says, ‘الحمد لله’ ‘The Praise is for Allah-azwj’, then drinks. So he said, ‘” بسم الله’ ‘In the Name of Allah-azwj’, then cuts it, so he said, ‘الحمد لله’ ‘The Praise is for Allah-azwj’, that water Glorifies for as long as it is in his belly, until it comes out’.[2333]
9 – باب المياه المنهى عن شربها
Chapter 9 – The water which is forbidden to drink it
عنه، عن أبيه، عن محمد بن سنان، عن أبى الجارود، قال: حدثنى أبو سعيد دينار بن عقيصا التميمي، قال مررت بالحسن والحسين (ع) وهما في الفرات مستنقعين في إزارهما، فقالا: ” إن للماء سكانا كسكان الارض ” ثم قالا: أين تذهب؟ – فقلت: إلى هذا الماء، قالا: وما هذا الماء؟ – قلت: ماء يشرب في هذا الحير يخف له الجسد، ويخرج الحر، ويسهل البطن، هذا الماء له سر،
From him, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud who said, ‘Abu Saeed Daynar Bin Uqeysa narrated to me saying,
‘I passed by Al-Hassan-asws and Al-Husayn-asws, and they-asws were both in the Euphrates, immersed up to the trousers (waists). So they-asws said: ‘For the water there are residents just as there are for the land’. Then said: ‘Where are you going?’ So I said, ‘To this water’. They-asws said: ‘And what is this water?’ I said, ‘Water drunk by one in this heat lightens his body, and the heat goes out, and it is easy upon the belly. This water, there is satisfaction for it’.
فقالا: ما نحسب أن الله تبارك وتعالى جعل في شئ مما قد لعنه شفاءا. فقلت: ولم ذاك؟ – فقالا: إن الله تبارك وتعالى لما آسفه قوم نوح فتح السماء بماء منهمر، فأوحى الله إلى الارض فاستعصت عليه عيون منها فلعنها فجعلها ملحا أجاجا
So they-asws said: ‘What we-asws reckon is that Allah-azwj Blessed and High Making a thing rose from a waste has not Cursed it?’. So I said, ‘And why is that?’ So they-asws said: ‘When Allah-azwj Blessed and High Pardoned the people of Noah-as, Opened the sky with water pouring out. So He-azwj Commanded the earth, and so (certain) springs eluded from it. So He-azwj Cursed these and Made these to be salty, bitter’.[2334]
عنه، عن بعضهم، عن هارون بن مسلم، عن مسعدة بن صدقة، عن أبى عبد الله (ع) قال: نهى النبي صلى الله عليه وآله عن الاستشفاء بالعيون الحارة التى تكون في الجبال، التى يوجد منها رائحة الكبريت فانها من فوح جهنم.
From him, from one of them, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
Abu Abdullah-asws has said: ‘The Prophet-saww forbade from the healing with the hot springs which occur in the mountains, in which the smell of sulphur is to be found, for these are from a regiment of Hell’.[2335]
عنه، عن بعضهم، عن هارون بن مسعدة بن زياد، عن أبى عبد الله، عن آبائه (ع) قال: إن النبي صلى الله عليه وآله نهى أن يستشقى بالحمات التى توجد في الجبال.
From him, from one of them, from Haroun Bin Mas’ada Bin Ziyad,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww forbade from the hot springs which are found in the mountains’.[2336]
10 – باب الشرب قائما
Chapter 10 – The drinking (whilst) standing
عنه، عن محمد بن على عن عبد الرحمان بن أبى هاشم، عن إبراهيم بن يحيى المدينى، عن أبى عبد الله، عن أبيه، قال: قام أمير المؤمنين (ع) إلى إداوة، فشرب منها وهو قائم.
From him, from Muhammad Bin Ali, from Abdul Rahma Bin Abu Hashim, from Ibrahim Bin Yahya Al Madayni,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws stood up to a container (of leather skin holding water), so he-asws drank from it whilst he-asws was standing’.[2337]
عنه، عن ابن العزرمى، عن حاتم بن إسماعيل المدينى، عن أبى عبد الله (ع) عن آبائه، (ع) أن أمير المؤمنين (ع) كان يشرب وهو قائم ثم شرب من فضل وضوءه وهو قائم، فالتفت إلى الحسن (ع) فقال: بأبى أنت وأمى يا بنى إنى رأيت جدك رسول الله صلى الله عليه وآله صنع هكذا.
From him, from Ibn Al Azramy, from Hatim Bin Ismail Al Madayni,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, that Amir Al Momineen-asws used to drink whilst he-asws was standing, then drank from the excess of his-as ablution whilst he-asws was standing. He-asws turned towards Al Hassan-asws, so he-asws said: ‘May my-asws father-as and my-asws mother-as (be sacrificed for you-asws), O my-asws son-asws! I-asws saw your-asws grandfather-saww Rasool-Allah-saww doing like this’.[2338]
عنه، عن محمد بن اسماعيل، عن محمد بن عذاقر، عن عقبة بن شريك، عن عبد الله بن شريك العامري، عن بشير بن غالب، قال: سألت الحسين بن على (ع) وأنا أسائره عن الشرب قائما فلم يجبنى حتى إذا نزل أتى ناقة فحلبها ثم دعاني فشرب وهو قائم
From him, from Muhammad Bin Ismail, from Muhammad Bin Azafar, from Uqba Bin Shareek, from Abdullah Bin Shareek Al Aamiry, from Bashir Bin Ghaliv who said,
‘I asked Al-Husayn-asws Bin Ali-asws, and I persistently asked him-asws about the drinking whilst standing, but he-asws did not answer me, until we encamped and there came a she-camel, so he-asws milked it, then invited me. So he-asws drank and he-asws was standing’.[2339]
عنه، عن عدة من أصحابنا، عن حنان بن سدير، عن أبيه، قال: سألت أبا – جعفر (ع) عن الشرب قائما؟ – قال: وما بأس بذلك، قد شرب الحسين بن على (ع) وهو قائم.
From him, from a number of our companions, from Hanan Bin Sudeyr, from his father who said,
‘I asked Abu Ja’far-asws about the drinking whilst standing?’ He-asws said: ‘And there is no problem with that. Al-Husayn-asws Bin Ali-asws had drunk and he-asws was standing’.[2340]
عنه، عن محمد بن على، عن عبد الرحمان الاسدي، عن عمرو بن أبى المقدام، قال: رأيت أبا جعفر (ع) يشرب وهو قائم في قدح خزف.
From him, from Muhammad Bin Ali, from Abdul Rahman Al Asady, from Amro Bin Abu Al Maqdam who said,
‘I saw Abu Ja’far-asws drinking in a ceramic mug and he-asws was standing’.[2341]
عنه، عن أبيه، عن عبد الله بن المغيرة، عن عمرو بن أبى المقدام، قال: كنت عند أبى جعفر (ع) أنا وأبى، فأتى بقدح من خزف فيه ماء، فشرب وهو قائم، ثم ناوله أبى فشرب وهو قائم، ثم ناولنى فشربت منه وأنا قائم.
From him, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Abu Al Maqdam who said,
‘I was in the presence of Abu Ja’far-asws, I and my father. So he-asws came with a ceramic mug in which was water. He-asws drank from it and he-asws was standing. Then he-asws gave it to my father, and he drank whilst he was standing. Then he-asws gave it to me, so I drank from it and I was standing’.[2342]
عنه، عن أبيه، عن ابن أبى عمير، عن عبد الرحمن بن الحجاج، قال: كنت عند أبى عبد الله (ع) إذ دخل عليه عبد الملك القمى فقال: أصلحك الله أشرب وأنا قائم؟ – فقال: إن شئت، قال: فأشرب بنفس واحد حتى أروى؟ – قال: إن شئت، قال: فأسجد ويدى في ثوبي؟ – قال: إن شئت ثم قال أبو عبد الله (ع): إنى والله ما من هذا وشبهه أخاف عليكم.
From him, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,
‘I was in the presence of Abu Abdullah-asws when Abdul Malik Al-Qummy came up to him-asws, so he said, ‘May Allah-azwj Keep you-asws well! Can I drink and I am standing?’ So he-asws said: ‘If you so like to’. He said, ‘So, shall I drink in one breath until I am fully quenched?’ He-asws said: ‘If you so like to’. He said, ‘So can I Prostrate and my hands are in my clothes?’ He-asws said: ‘If you so like to’. Then Abu Abdullah-asws said: ‘By Allah-azwj! I, what is from this and it’s like, I fear over you’.[2343]
عنه، عن الحسن بن على بن يقطين، عن أخيه الحسين، عن أبيه على، عن أبى الحسن موسى بن جعفر (ع) في الرجل يشرب الماء وهو قائم؟ – قال: لا بأس بذلك.
From him, from Al Hassan Biin Ali Bin Yaqteen, from his brother Al Husayn, from his father Ali,
Abu Al-Hassan Musa-asws Bin Ja’far-asws regarding the man who drinks the water and he is standing?’ He-asws said: ‘There is no problem with that’.[2344]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع)، عن آبائه (ع) قال: شرب الماء من قيام أقوى وأصح للبدن.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Drinking water is strengthening and corrective for the body’.[2345]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): لا تشربوا الماء قائما.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Do not drink the water whilst standing’.[2346]
P S – : One must not drink water while standing, it is for the evening. Kindly see the Ahadeeth from Al-Kafi in the Appendix.
11 – باب آنية الذهب والفضة
Chapter 11 – Utensils of the gold and the silver
عنه، عن ابن محبوب، عن علاء بن رزين، عن محمد بن مسلم، عن أبى جعفر(ع) أنه نهى عن آنية الذهب والفضة.
From him, from Ibn Mahboub, from A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) that Abu Ja’far-asws forbade from (utilising) the utensils of the gold and the silver’.[2347]
عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبى عبد الله (ع) قال: لا ينبغى الشرب في آنية الذهب والفضة.
From him, from Usman Bin Isa, from Sama’at Bin Mahran,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not appropriate for the drinking in a utensil of the gold and the silver’.[2348]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان، عن عبيدالله الحلبي، عن أبى عبد الله (ع) أنه كره آنية الذهب والفضة والآنية المفضضة.
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman, from Ubeydullah Al Halby,
(It has been narrated) that Abu Abdullah-asws dislike the utensils of the gold and the silver, and the utensils (coated in) silver’.[2349]
عنه، عن أبيه، عن عبد الله بن المغيرة، عن موسى بن بكير، عن أبى الحسن موسى بن جعفر (ع) قال: آنية الذهب والفضة متاع الذين لا يوقنون.
From him, from his father, from Abdullah Bin Al Mugheira, from Musa Bin Bakeyr,
(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws having said: ‘Utensils of the gold and the silver are the pleasures of those who have no conviction (in Religion)’.[2350]
عنه، عن الحسن بن على الوشاء، عن داود بن سرحان، عن أبى عبد الله (ع) قال: لا تأكل في آنية الذهب والفضة.
From him, from Al Hassan Bin Ali Al Washa, from Dawood Bin Sarhaan,
Abu Abdullah-asws has said: ‘Do not eat in the utensil of the gold and the silver’.[2351]
عنه، عن محمد بن على، عن جعفر بن بشير، عن عمرو بن أبى المقدام، قال: رأيت أبا عبد الله (ع) أتى بقدح من ماء فيه ضبة من فضة فرأيته ينزعها بأسنانه.
From him, from Muhammad Bin Ali, from Ja’far Bin Bashir, from Amro Bin Abu Al Maqdam who said,
‘I saw Abu Abdullah-asws come with a mug of water in which was a spout of silver, so I saw him-asws remove it by his-asws teeth’.[2352]
عنه، عن ابن محبوب، عن معاوية بن وهب قال: سئل أبو عبد الله (ع) عن الشرب في قدح فيه حلقة فضة؟ – قال: لا بأس، إلا أن تكره الفضة فتنزعها.
From him, from Ibn Mahboub, from Muawiya Bin Wahab who said,
‘Abu Abdullah-asws was asked about the drinking in a mug in which is a silver loop?’ He-asws said: ‘No problem, except that the silver is disliked, so remove it’.[2353]
عنه، عن ابن فضال: عن ثعلبة بن ميمون، عن يزيد، عن أبى عبد الله (ع) أنه كره الشرب في الفضة وفى القداح المفضض، وكره أن يدهن في مدهن مفضض، والمشط كذلك.
From him, from Ibn Fazal, from Sa’alba Bin Maymoun, from Yazeed,
Abu Abdullah-asws disliked the drinking in the silver (utensil), and in a silver (coated) mug, and disliked that (any utensil) be painted in silver paint, and the comb, etc.’.[2354]
عنه، عن محمد بن إسماعيل عن بزيع، قال: سألت أبا الحسن الرضا (ع) عن آنية الذهب والفضة؟ – فكرهها، فقلت: قد روى بعض أصحابنا أنه كانت لابي الحسن (ع) مرآة ملبسة فضة؟ – قال: لا والحمد لله إنما كانت لها حلقة من فضة وهى عندي،
From him, from Muhammad Bin Ismail, from Bazi’e who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the utensils of the gold and the silver? So he-asws disliked it. So I said, ‘One of our companions is reporting that for Abu Al-Hassan-asws had a silver coated mirror?’ He-asws said: ‘No, and the Praise is for Allah-azwj. But rather, it has a silver loop and it is in my-asws possession’.
ثم قال: إن العباس حين عذر عمل له قضيب ملبس فضة من نحو ما يعمل للصبيان يكون فضته نحوا من عشرة درهم، فأمر به أبو الحسن (ع) فكسره.
Then he-asws said: ‘When Al-Abbas was excused, there was made for him a rod coated in silver, something like what is made for the young boys. The silver was for approximately ten Dirhams. So Abu Al-Hassan-asws ordered with it, so he broke it’.[2355]
عنه، عن محمد بن على، عن يونس بن يعقوب، عن أخيه يوسف قال: كنت مع أبى عبد الله (ع) في الحجر، فاستسقى، فأتى بقدح من صفر، فقال له رجل: إن عباد بن كثير يكره الشرب في صفر، فقال: ألا سألته ذهب أم فضة؟!
From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from his brother Yusuf who said,
‘I was with Abu Abdullah-asws in Al-Hajar, so he-asws asked for water. So he-asws was brought a mug of gold. So the man said to him, ‘Abaad Bin Kaseer frequently drinks in gold (mug). So he-asws said: ‘Did I ask him for the gold or the silver (but I-asws asked only for the water)!?’[2356]
عنه، عن أبى القاسم، عن على بن جعفر، عن أخيه موسى بن جعفر (ع) قال: سألته عن المرآة هل يصلح إمساكها إذا كان لها حلقة من فضة؟ – قال: نعم، إنما كره إستعمال ما يشرب.
From him, form Abu Al Qasim,
(It has been narrated) from Ali son of Ja’far-asws, from his brother Musa-asws Bin Ja’far-asws who said, ‘I asked him-asws about the mirror, is it correct to refrain if there was a silver loop for it?’ He-asws said: ‘Yes. But rather, it is disliked to use what is drunk in’.
قال: وسألته عن السرج واللجام فيه الفضة أيركب به؟ – قال: إن كان مموها لا يقدر على نزعه فلا بأس، وإلا فلا يركب به.
He (the narrator) said, ‘And I asked him-asws about the saddle and the reins in which is silver, can I ride with it?’ He-asws said: ‘If it was coated and cannot be removed, so there is no problem, or else do not ride with it’.[2357]
12 – باب [ كذا فيما عندي من نسخ المحاسن ]
Chapter 12 – Such regarding what was in my possession from a copy of Al-Mahaasin
عنه، عن ابن محبوب، عن يونس بن يعقوب، قال: حدثنى سيف الطحان، قال: كنت عند أبى عبد الله (ع) وعنده رجل من قريش، فاستسقى أبو عبد الله (ع) فصب الغلام في قدح، فشرب وأنا إلى جنبه، فناولني فضلته في القدح فشربتها، ثم قال: يا غلام صب فصب الغلام وناول القرشى.
From him, from Ibn Mahboub, from Yunus Bin Yaqoub who said, ‘Sayf Al Tahaan narrated to me saying,
‘I was in the presence of Abu Abdullah-asws, and in his-asws presence was also a man from Qureysh. Abu Abdullah-asws asked for water, so the boy poured it in a mug. So he-asws drank, and I was by his-asws side. He-asws gave me the remainder of what was in the mug, so I drank it. Then he-asws said: ‘O boy! Pour’. So the boy poured, and he-asws gave it to the Qureyshi man’.[2358]
عنه، عنه أبيه، عن أحمد بن النضر، عن عمرو بن أبى المقدام، قال: رأيت أبا – جعفر (ع) وهو يشرب في قدح من خزف.
From him, from his father, from Ahmad Bin Al Nazar, from Amro Bin Abu Al Maqdam who said,
‘I saw Abu Ja’far-asws and he-asws was drinking in a ceramic mug’.[2359]
13 – باب آنية أهل الكتاب والمجوس
Chapter 13 – Utensils of the People of the Book (Jews and Christians) and the Magians
عنه، عن أبيه، عن محمد بن سنان، عن إسماعيل بن جابر وعبد الله بن طلحة، قالا: قال أبو عبد الله (ع): لا تأكل من ذبيحة اليهودي، ولا تأكل في آنيتهم.
From him, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdullah Bin Talha who both said,
‘Abu Abdullah-asws said: ‘Do not eat from the slaughter of the Jews, and do not eat in their utensils’.[2360]
عنه، عن محمد بن عيسى اليقطينى، عن صفوان بن يحيى، عن موسى بن بكر، عن زرارة، عن أبى عبد الله (ع) في آنية المجوس؟ – قال: إذا اضطررتم إليها فاغسلوها بالمآء.
From him, from Muhammad Bin Isa Al Yaqteeny, from Safwan Bin Yahya, from Musa Bin Bakr, from Zarara,
Abu Abdullah-asws regarding the utensils of the Magians?’ He-asws said: ‘If you are restless to it (desperate) so wash it with the water’.[2361]
14 – باب طعام أهل الذمة
Chapter 14 – Food of the people under responsibility (Jews and Christians under Islamic government)
عنه، عن أبيه، عن محمد بن سنان، عن أبى الجارود، عن أبى جعفر (ع) في قول الله عزوجل: ” اليوم أحل لكم الطيبات، وطعام الذين أوتوا الكتاب حل لكم ” قال: هو الحبوب والبقل.
From him, form his father, from Muhammad Bin Sinan, from Abu Al Jaroud,
Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic [5:5] This day (all) the good things are Permissible for you; and the food of those who have been Given the Book is lawful for you, he-asws said: ‘It is the grains and the vegetables’.[2362]
15 – باب [ كذا فيما عندي من نسخ الكتاب ]
Chapter 15 – Such regarding what was in my possession from a copy of the book
عنه، عن محمد بن على، عن عبد الرحمن بن أبى هاشم، عن أبى خديجه، عن أبى عبد الله (ع) قال: لا تدعوا آنيتكم بغير غطاء، فان الشيطان إذا لم تغط الآنية بزق فيها، وأخذ مما فيها ما شاء.
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,
Abu Abdullah-asws has said: ‘Do not let your utensils be without a lid, for the Satan-la, when the utensils are without a lid, spits in it, and takes from it whatsoever he-la likes to’.[2363]
16 – باب موائد الخمر
Chapter 16 – The wine upon the table
عنه، عن أبيه، عن هارون بن الجهم، عن محمد بن سليمان، عن بعض الصالحين قال: قال رسول الله صلى الله عليه وآله: ملعون من جلس طائعا على مائدة يشرب عليها الخمر.
From him, from his father, from Haroun Bin Al Jaham, from Muhammad Bin Suleyman, from one of the righteous ones who said,
‘Rasool-Allah-saww said: ‘Accursed is the one who willingly sits upon a table upon which wine is drunk’.[2364]
عنه، عن هارون بن الجهم، قال: كنا مع أبى عبد الله (ع) بالحيرة حين قدم على أبى جعفر فختن بعض القواد ابنا له وصنع طعاما ودعا الناس وكان أبو عبد الله (ع) فيمن دعى، فبينا هو على المائدة يأكل ومعه عدة على المائدة، فاستسقى رجل منهم، فأتى بقدح لهم فيه شراب فلما صار القدح في يد الرجل قام أبو عبد الله (ع) عن المائدة فخرج، فسئل عن قيامه؟ – فقال: قال رسول الله صلى الله عليه وآله: ملعون من جلس على مائدة يشرب عليها الخمر.
From him, from Haroun Bin Al Jaham who said,
‘I was with Abu Abdullah-asws at Al-Hira when we proceeded to Abu Ja’far (the Caliph), for one of his commanders had circumcised a son of his, and made food, and invited the people. And Abu Abdullah-asws was from the ones who were invited. So whilst he-asws was upon the table eating, and with him-asws were a number upon the table, so a man from among them asked for a drink. So they came up with a mug for them in which was a drink. So when the mug went into the hands of the man, Abu Abdullah-asws stood up from the table, and went out. So he-asws was asked about his-asws arising? He-asws said : ‘Rasool-Allah-saww said: ‘Accursed is the one who sits upon a table upon which the wine is drunk’.[2365]
17 – باب فضل الخبز وما يجب من اكرامه
Chapter 17 – The merit of the bread and is Obligatory from honouring it
عنه، عن أبيه، عن محمد بن أبى عمير، عمن ذكره، عن أبى عبد الله (ع) في قول الله تبارك وتعالى حكاية عن قول موسى (ع): ” إنى لما أنزلت إلى من خير فقير ” قال: سأل الطعام.
From him, from his father, from Muhammad Bin Abu Umeyr, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Blessed and High Relating the words of Musa-as: [28:24] My Lord! Surely I stand in need of whatever good You may Send down upon me, he-asws said: ‘Asked for the food’.[2366]
وعنه، عن ابن أبى عمير، عن إبراهيم بن عبد الحميد، عن الوليد بن صبيح، عن أبى عبد الله (ع) قال: إنما بنى الجسد على الخبز.
And from him, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,
Abu Abdullah-asws has said: ‘But rather, the body is built upon the bread (an important ingredient for the human diet)’.[2367]
عنه، عن أبيه، عن بعض الكوفيين، رفعه قال: قال رسول الله صلى الله عليه وآله: أكرموا الخبز وعظموه، فان الله تبارك وتعالى أنزل له بركات من السماء وأخرج بركات الارض، من كرامته أن لا يقطع ولا يوطأ.
From him, from his father, from one of the (people of) Al Kufa, raising it, said,
‘Rasool-Allah-saww said: ‘Honour the bread and magnify it, for Allah-azwj Blessed and High Sent Blessings for it from the sky, and the Blessings of the earth came out. From its honouring is that it should neither be cut (into pieces) nor be trampled upon’.[2368]
عنه، عن هارون بن مسلم، عن مسعدة، عن جعفر، عن أبيه، عن آبائه، عن على: (ع) قال: أكرموا الخبز فانه قد عمل فيه ما بين العرش إلى الارض وما بينهما.
From him, from Haroun Bin Muslim, from Mas’ada,
(It has been narrated) from Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Honour the bread for they have worked with regards to it what is in between the Throne to the earth and what is in between these two’.[2369]
عنه، عن أبى يوسف، عن يعقوب ين يزيد، عن محمد القمى، عن إدريس بن يوسف، عن أبى عبد الله (ع) قال: إياكم أن تشموا الخبز كما تشمه السباع فان الخبزمبارك أرسل الله له السماء مدرارا.
From him, from Abu Yusuf, from Yaqoub Bin Yazeed, from Muhammad Al Qummy, from Idrees,
Abu Abdullah-asws has said: ‘Beware of smelling the bread just as how the wild animals smell it (before eating it), for the bread is Blessed; Allah-azwj Sent torrents for it’ (punishment for those who were disrespectful to bread).[2370]
عنه، عن أبى عبد الله البرقى، عن أبيه، عن أبى البخترى، رفعه قال: قال رسول الله صلى الله عليه وآله: اللهم بارك لنا في الخبز، ولا تفرق بيننا وبينه، فلولا الخبز ما صمنا ولا صلينا، ولا – أدينا فرائض ربنا
From him, from Abu Abdullah Al Barqy, from his father, from Abu Al Bakhtary, raising it, said,
‘Rasool-Allah-saww said: ‘O Allah-azwj! Bless for us with regards to the bread, and do not Cause a separation between us and it’. Had it not been for the bread, (the people) would have neither Fasted nor Prayed, nor fulfilled the Obligations of our Lord-azwj’.[2371]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): أكثروا ذكر اسم الله على الطعام، ولا – تلغطوا به، فانه نعمة من نعم الله، ورزق من رزقه، يجب عليكم فيه شكره وذكره وحمده.
From him, form Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rahis, from Muhammad Bin Muslim,
It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Frequent the mentioned of Allah-azwj upon the food, and do not express dissatisfaction with it, for it is a Bounty from the Bounties of Allah-azwj, and a sustenance from His-azwj sustenances. It is Obligatory upon you with regards to it, to thank Him-azwj, Mention Him-azwj, and Praise Him-azwj’.[2372]
عنه، عن أبيه، عن عبد الله بن المغيرة، عن عمرو بن شمر، قال: سمعت أبا – عبد الله (ع) يقول: إنى لالعق أصابعي من المأدم حتى أخاف أن يرى خادمي أن ذلك من جشع، وليس ذلك لذلك، إن قوما أفرغت عليهم النعمة وهم أهل الثرثار، فعمدوا إلى مخ الحنطة، فجعلوا ينجون، به صبيانهم، حتى اجتمع من ذلك جبل،
From him, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Shimr who said,
‘I heard Abu Abdullah-asws saying: ‘I-asws lick my-asws fingers from the food to the extent that I-asws fear that my maid servant might see me-asws (thinking) that is from the greed and that are not for that. There was a group of people upon whom abundant Bounties were Poured and they are the people of Al-Sar Saar (a river). So they made their bread into a surplus, and they went on to wipe their children’s (backsides) with it, to the extent that, that dump yard became a mountain from that’.
قال فمر رجل صالح على امرأة وهى تفعل ذلك بصبى لها فقال: ويحكم اتقوا الله لا يغير ما بكم من نعمة فقالت: كأنك تخوفنا بالجوع، أما ما دام ثرثارنا يجرى، فانا لا نخاف الجوع،
He-asws said: ‘A righteous man passed by a woman doing that with her child, so he said, ‘Woe be unto you! Fear Allah-azwj and do not change what Bounties are with you’. So she said, ‘It is as if we are fearing the hunger. But, for as long as our Sar Saar is flowing, we do not fear the hunger’.
قال فأسف الله عزوجل وأضعف لهم الثرثار، وحبس عنهم قطر السماء ونبت الارض، قال فاحتاجوا إلى ما في أيديهم فأكلوه، ثم احتاجوا إلى ذلك الجبل، فان كان ليقسم بينهم بالميزان.
He-asws said: ‘So Allah-azwj Mighty and Majestic Weakened the flow of Sar Saar to them, and Withheld from them the drops of the sky and the vegetation of the earth. They became need for what was in their hands, so they are it. Then they became needy to that very mountain (nappy soiled bread), (to the extent that) they used to divided it in between them with the scale’. (See Holy Quran Chapter 16: 112).[2373]
عنه، عن محمد بن على، عن الحكم بن مسكين، عن عمرو بن شمر، قال: قال أبو عبد الله (ع): إنى لالعق أصابعي حتى أرى أن خادمي سيقول: ما أشره مولاى؟ ثم قال: أتدرى لم ذاك؟ – فقلت: لا فقال: أن قوما كانوا على نهر الثرثار، فكانوا قد جعلوا من طعامهم شبه السبائك ينجون به صبيانهم، فمر رجل متوكؤ على عصا فإذا امرأة قد أخذت سبيكة من تلك السبائك تنجي به صبيها، فقال لها: ” اتقى الله فان هذا لا يحل ” فقالت: ” كأنك تهددني بالفقر؟ – أما ما جرى الثرثار فانى لا أخاف الفقر “،
From him, from Muhammad Bin Ali, from Al Hakam Bin Maskeyn, from Amro Bin Shimr who said,
‘Abu Abdullah-asws said: ‘I-asws lick my-asws fingers to the extent that I-asws see my-asws maid servant saying, ‘What a saw-tooth my Master-asws is?’ Then he-asws said: ‘Do you know why that is?’ So I said, ‘No’. So he-asws said: ‘There was a people upon the river Sar Saar. So they used to make what resembles the nappies to wipe their children with. So a man passed by, leaning upon a staff, and there was a woman who had taken one ‘nappy’ from those ‘nappies’ in order to wiper her child with. So he said to her, ‘Fear Allah-azwj, for this is not permissible’. So she said, ‘It is as if you are threatening me with the poverty? But, for as long as Al-Sar Saar is flowing, so I do not fear the poverty’.
قال: فأجرى الله الثرثار أضعف ما كان وحبس عنهم بركة السماء، فاحتاجوا إلى الذى كانوا ينجون به صبيانهم، فقسموه بينهم بالوزن، قال: ثم إن الله عزوجل رحمهم فرد عليهم ما كانوا عليه.
He-asws said: ‘So Allah-azwj Weakened the flow of Al-Sar Saar from what it used to be, and Withheld the Blessings of the sky from them. So they became need to that which they used to wipe their children with. So they divided in between them by the weighing’. Then the Imam-asws said: ‘Then Allah-azwj Mighty and Majestic had Mercy upon them, so He-azwj Returned to them what was upon them’.[2374]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: من وجد كسرة ملقاة أو تمرة فأكلها لم تفارق بطنه حتى يغفر له.
From him, from Al Nowfaly,
It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The one who finds a crumb lying around so he eats it, it would not separate from his belly until he is Forgiven’.[2375]
عنه، عن محمد بن على، عن ابن أبى عمير، عن هشام بن سالم، قال: سألت أبا عبد الله (ع) عن صاحب لنا فلاحا يكون على سطحه الحنطة والشعير، فيطؤونه ويصلون عليه؟ – قال: فغضب وقال: لولا أنى أرى أنه من أصحابنا للعنته.
From him, from Muhammad Bin Ali, from Ibn Abu Umeyr, from Hisham Bin Saalim who said,
‘I asked Abu Abdullah-asws about a companion of ours who was a farmer, and there happen to be wheat and barley upon his roof, so he tramples upon them and Prays over these?’ He (the narrator) said, ‘So he-asws was angered and said: ‘If I-asws had not seen him to be from our companions, I-asws would have Cursed him’.
وزاد فيه: ” أما يستطيع أن يتخذ لنفسه مصلى يصلى فيه؟! ثم قال: إن قوما وسع عليهم في أرزاقهم حتى طغوا، فاستخشنوا الحجارة فعمدوا إلى النقى فصنعوا منه كهيئة الافهار فجعلوه في مذاهبهم، فأخذهم الله بالسنين فعمدوا إلى أطعمتهم، فجعلوها في الخزائن، فبعث الله على ما في خزائنهم ما أفسده، حتى احتاجوا إلى ما كانوا يستطيبون به في مذاهبهم، فجعلوا يغسلونه ويأكلونه.
And there is an addition in it – He-asws said: ‘Does he not have the ability to take a Prayer mat and Pray on it!?’ Then he-asws said: ‘There were a people, upon whom sustenance was Expanded (became rich) until they rebelled. They found the rocks to be rough, and so they crafted their best food as if these were (toilet) papers, and they made these (used ones) to be in their dump yard. So Allah-azwj Seized them for two years. So they made their foods to be in their storage. So Allah-azwj Sent upon what was in their storage, what would spoil it, to the extent that they became needy to what was in their dump yard. So they went on to washing it and eating it’.
ثم قال أبو عبد الله (ع): ولقد دخلت على أبى العباس وقد أخذ القوم المجلس، فمد يده إلى والسفرة بين يديه موضوعة، فأخذ بيده فذهبت لاخطو إليه فوقعت رجلى على طرف – السفره فدخلني من ذلك ما شاء الله أن يدخلنى، إن الله يقول: ” فان يكفر بها هؤلاء فقد وكلنا بها قوما ليسوا بها بكافرين ” قوما والله يقيمون الصلوة ويؤتون الزكوة، ويذكرون الله كثيرا.
Then Abu Abdullah-asws said: ‘And I-asws had come to Abu Al-Abbas, and the people had taken to a gathering. So he extended his hand towards me-asws and the table-spread had been placed in front of him. So I-asws grabbed his hand, and I-asws ended up stepping upon it, so I-asws fell upon my-asws feet on the side of the table-spread. So there entered upon me-asws from that, what Allah-azwj so Desired to enter into me-asws. Allah-azwj is Saying [6:89] therefore if they disbelieve in it We have already Entrusted with it a people who are not disbelievers in it – by Allah-azwj these were a people who used to establish Prayers and give the Zakaat, and used to remember Allah-azwj much’.
قال ابن سنان: وفى حديث أبى بصير، قال: نزلت فيهم هذا الاية ” وضرب الله مثلا قرية كانت آمنة مطمئنة، إلى آخر الاية “.
Ibn Sinan (the narrator) said, ‘And in a Hadeeth of Abu Baseer, he-asws said: ‘This Verse was Revealed regarding them [16:112] And Allah Strikes an example of a town safe and secure – up to the end of the Verse’. (to which its means of subsistence come in abundance from every quarter; but it became ungrateful to Allah’s Favours, therefore Allah Made it to taste the utmost degree of hunger and fear because of what they had been doing)’.[2376]
عنه، عن أبيه، عن عبد الله بن الفضل النوفلي، عن الفضل بن يونس، قال: تغدى عندي أبو الحسن (ع) فجئ بقصعة وتحتها خبز، فقال: أكرموا الخبز أن يكون تحتها، وقال: مر الغلام أن يخرج الرغيف من تحت القصعة.
From him, from his father, from Abdullah Bin Al Fazal Al Nowfaly, from Al Fazal Bin Yunus who said,
‘Abu Al-Hassan-asws dined in my presence, so I came with a bowl and beneath it was bread, so he-asws said: ‘Honour the bread and make (the bowl) to be underneath it’. And he (the narrator) said: ‘The servant passed by and took out the bread from under the bowl’.[2377]
عنه، عن الوشاء عن المثنى، عن أبان بن تغلب قال: قال أبو عبد الله (ع): لا يوضع الرغيف تحت القصعة.
From him, from Al Washa, from Al Masny, from Aban Bin Taghlub who said,
‘Abu Abdullah-asws said: ‘Do not place the bread to be underneath the bowl’.[2378]
عنه، عن ابن فضال، عن مثنى، عن أبى بصير، عن أبى عبد الله (ع) أنه كره أن يوضع الرغيف تحت القصعة، ونهى عنه.
From him, from Ibn Fazaal, from Masny, from Abu Baseer,
It has been narrated) from Abu Abdullah-asws that he-asws disliked the placing of the bread beneath the bowl, and forbade that’.[2379]
18 – باب قطع الخبز
Chapter 18 – A Piece of bread
عن، عن أبى يوسف، عن محمد بن جمهور العمى، عن إدريس بن يوسف، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: لا تقطعوا الخبز بالسكين، ولكن اكسروه باليد، وليكسر لكم، خالفوا العجم.
From him, from Abu Yusuf, from Muhammad Bin Jamhour Al Ammy, from Idrees Bin Yusuf,
It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Do not cut the bread with the knife, but break it with the hand, and the breaking is for you, as opposed to the non-Arabs’.[2380]
عنه، عن السيارى، عن على بن راشد، رفعه إلى أبى عبد الله (ع) قال: كان أمير المؤمنين (ع) إذا لم يكن له إدام قطع الخبز بالسكين.
From him, from Al Sayyari, from Ali Bin Rashid, raising it to,
Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws, when there was no sauce (curry) for him-asws, cut the bread with the knife’.[2381]
وعنه، قال: حدثنى بعض أصحابنا، رفعه إلى أبى عبد الله (ع) قال: من أدنى الادام قطع بالسكين.
And from him, who said, ‘One of our companions narrated to me, raising it to,
Abu Abdullah-asws having said: ‘The one who approaches the sauce (curry), cuts (the bread) with the knife’.[2382]
19 – باب الملح
Chapter 19 – The Salt
عنه، عن أبيه، عن يونس بن عبد الرحمن، عن رجل، عن سعد الاسكاف، عن أبى عبد الله (ع) قال: إن في الملح شفاء من سبعين نوعا من أنواع الاوجاع، ثم قال: لو يعلم الناس ما في الملح ما تداووا إلا به.
From him, from his father, from Yunus Bin Abdul Rahman, from a man, from Sa’ad Al Askaaf,
Abu Abdullah-asws having said: ‘In the salt is a healing from seventy types from the types of pains’. Then he-asws said: ‘If only the people knew what was in the salt, they would not medicate except by it’.[2383]
عنه، عن أبيه، عن عمرو بن إبراهيم وخلف بن حماد، عن يعقوب بن شعيب، عن أبى عبد الله (ع) قال: لدغت رسول الله صلى الله عليه وآله عقرب فنفضها وقال: ” لعنك الله فما يسلم منك مؤمن ولا كافر ” ثم دعا بملح فوضعه على موضع اللدغة، ثم عصره بابهامه حتى ذاب، ثم قال: لو يعلم الناس ما في الملح ما احتاجوا معه إلى ترياق.
From him, from his father, from Amro Bin Ibrahim and Khalaf Bin Hamaad, from Yaqoub Bin Shuayb,
Abu Abdullah-asws having said: ‘A scorpion bit Rasool-Allah-saww so he-saww shook it off and said: ‘May Allah-azwj Curse you, for neither a Believer nor an Infidel is safe from you’. Then he-saww called for the salt and placed it upon the place of the bite. Then he-saww squeezed it by his-saww thumb until it melted. Then he-saww said: ‘If only the people knew what was in the salt, they would not be needy with it to an antidote’.[2384]
عنه، عن محمد بن عيسى، عن عبيدالله الدهقان، عن درست، عن عمر بن أذنية، عن أبى جعفر (ع) قال: لدغت رسول الله صلى الله عليه وآله عقرب وهو يصلى بالناس، فأخذ النعل فضربها ثم قال بعدما انصرف: ” لعنك الله فما تدعين برا ولا فاجرا إلا آذيته ”
From him, from Muhammad Bin Isa, from Ubeydullah Al Dahqaan, from Darast, from Umar Bin Azina,
Abu Ja’far-asws having said: ‘A scorpion bit Rasool-Allah-saww and he-saww was Prying with the people. So he-saww grabbed the slipper and struck it, then said after it was gone: ‘May Allah-azwj Curse you, for neither do you leave a righteous one nor an immoral except that you harm him’.
قال: ثم دعا بملح جريش، فدلك به موضع اللدغة ثم قال: لو علم الناس ما في الملح الجريش ما احتاجوا معه إلى ترياق ولا إلى غيره معه.
He-asws said: ‘Then he-saww called for the salt fragments, so he-saww rubbed down with it upon the place of the bite, then said: ‘If only the people knew what was in the salt fragments, they would not be needy along with it to an antidote, nor something else with it’.[2385]
عنه، عن أبيه، عن ابن أبى عمير، عن أبى أيوب الخزاز، عن محمد بن مسلم، عن أبى جعفر (ع) قال: إن العقرب لدغت رسول الله صلى الله عليه وآله فقال: لعنك الله فما تبالين مؤمنا آذيت أم كافرا، ثم دعا بملح فدلكه، ثم قال أبو جعفر (ع): لو يعلم الناس ما في الملح ما بغوا معه ترياقا.
From him, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim,
Abu Ja’far-asws has said: ‘The scorpion bit Rasool-Allah-saww, so he-saww said: ‘May Allah-azwj Curse you, for you don’t care whether you harm a Believer or an Infidel’. Then he-saww called for salt, so he-saww rubbed down with it. Then Abu Ja’far-asws said: ‘If only the people knew what was in the salt, what befits with it as an antidote’.[2386]
عنه، عن القاسم بن يحيى، عن جده، عن محمد بن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): إبدأوا بالملح في أول طعامكم، فلو يعلم الناس ما في الملح لاختاروه على الترياق المجرب.
From him, from Al Qasim Bin yahya, from his grandfather, from Muhammad Bin Muslim,
Abu Abdullah-asws has said: ‘Amir Al-Momineen-asws said: ‘Begin with the salt at the inception of your meal. If only the people knew what was in the salt, they would choose it over the trial antidote’.[2387]
عنه، عن بكر بن صالح، عن الجعفري، عن أبى الحسن الاول (ع) قال: لم يخصب خوان لا ملح عليه، وأصح للبدن أن يبدأ به في الطعام.
From him, from Bakr Bin Salih, from Ja’fary,
Abu Al-Hassan-asws the First having said: ‘A meal is not enriched if salt is not upon it, and it is a corrector for the body that one should begin with it during the meal’.[2388]
عنه، عن محمد بن على، عن ابن أسباط، عن إبراهيم بن أبى محمود، قال: قال لنا أبو الحسن الرضا (ع): أي الادام أجزأ؟ – فقال بعضنا: اللحم، وقال بعضنا: الزيت، وقال بعضنا: السمن، فقال هو: لا، بل الملح، لقد خرجنا إلى نزهة لنا، ونسى الغلمان الملح، فما انتفعنا بشئ حتى انصرفنا.
From him, from Muhammad Bin Ali, from Ibn Asbaat, from Ibrahim Bin Abu Mahmoud who said,
‘Abu Al-Hassan Al-Reza-asws said to us: ‘Which is the most sufficing of the dunked foods?’ So one of us said, ‘The meat’, and one of us said, ‘The oil’, and one of us said, ‘The butter’. So he-asws said: ‘It is not, but the salt’. We had gone out on a picnic of ours and the servants had forgotten the salt, so we did not benefit with anything until we dispersed’.[2389]
عنه، عن محمد بن على، عن أحمد المحسن الميثمى، عن مسكين بن عمار، عن فضيل الرسان، عن أبى جعفر (ع) قال: أوحى الله تبارك وتعالى إلى موسى بن عمران (ع) أن ” مر قومك يفتتحوا بالملح، ويختتموا به، وإلا فلا يلوموا إلا أنفسهم.
From him, from Muhammad Bin Ali, from Ahmad Al Mohsin Al Maysami, from Maskeyn Bin Smaar, from Fazeyl Al Rasaan,
Abu Ja’far-asws having said: ‘Allah-azwj Blessed and High Revealed unto Musa-as Bin Imran-as: “Order your-as people to begin with the salt and end with it, or else they should not blame any except for themselves”’.[2390]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع) قال: من افتتح طعاما بالملح وختمه بالملح دفع عنه سبعون داء.
From him, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has said: ‘The one who opens the food with the salt, and ends it with the salt, seventy diseases would be repulsed from him’.[2391]
عنه، عن القاسم بن يحيى، عن جده، عن محمد بن مسلم، عن أبى عبد الله (ع) قال: من ابتدأ طعامه بالملح ذهب عنه سبعون داء لا يعلمه إلا الله.
From him, from Al Qasim Bin Yahya, from his grandfather, from Muhammad Bin Muslim,
Abu Abdullah-asws has said: ‘The one who begins his meal with the salt, seventy diseases go away from him which none knows except Allah-azwj’.[2392]
عنه، عن بعض أصحابنا، عن الاصم، عن شعيب، عن أبى بصير، عن أبى – عبد الله (ع) قال: قال على (ع): من بدأ بالملح أذهب الله عنه سبعين داء ما يعلم العباد ما هو.
From him, from one of our companions, from Al Asam, from Shuayb, from Abu Baseer,
Abu Abdullah-asws has narrated that Ali-asws said: ‘The one who begins with the salt, Allah-azwj Does away from him seventy diseases, what the servants do not know what these are’.[2393]
عنه، عن أبى القاسم ويعقوب بن يزيد والنهيكى، عن عبد الله بن محمد عن زياد بن مروان القندى، عن ابن سنان، عن أبى عبد الله (ع) قال: من افتتح طعامه بالملح دفع عنه (أو رفع عنه) اثنان وسبعون داء.
From him, from Abu Al Qasim and Yaqoub Bin Yazeed and Al Naheyki, from Abdullah Bin Muhammad, from Ziyad Bin Marwan Al Qindy, from Ibn Sinan,
Abu Abdullah-asws has said: ‘The one who begins his food with the salt, there would be Repulsed from him (or Raised from him) seventy two diseases’.[2394]
عنه، عن أبيه، عن محمد بن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله لعلى (ع): يا على افتتح بالملح، واختم به، فانه من افتتح بالملح وختم به عوفي من اثنين وسبعين نوعا من أنواع البلاء منها الجنون والجذام والبرص
From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Saalim,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said to Ali-asws: ‘O Ali-asws! Begin with the salt, and end with it, for the one who begins with the salt and ends with it is excused from seventy two types from the types of afflictions – from these are the insanity, and the leprosy, and the vitiligo’.[2395]
عنه، عن على بن الحكم، عن ابن بكير، عن زرارة، عن أبى عبد الله (ع) قال: قال النبي صلى الله عليه وآله لعلى (ع): يا على افتتح طعامك بالملح، واختمه بالملح، فان من افتتح طعامه بالملح، وختمه بالملح، رفع الله عنه سبعين نوعا من أنواع البلاء أيسرها الجذام.
From him, from Ali Bin Al Hakam, from Ibn Bakeyr, from Zarara,
Abu Abdullah-asws has narrated that the Prophet-saww said to Ali-asws: ‘O Ali-asws! Begin your meal with the salt and end it with the salt, for the one who begins his meal with the salt and ends it with the salt, Allah-azwj would Raise from him seventy types from the types of afflictions, the easiest of them being the leprosy’.[2396]
عنه، عن أبيه رحمه الله، عمن ذكره، عن أبى الحسن بن موسى جعفر (ع) عن أبيه، عن جده (ع) قال: كان فيما أوصى به رسول الله صلى الله عليه وآله عليا (ع) أن قال: يا على افتتح طعامك بالملح، فان فيه شفاء من سبعين داء، منها الجنون والجذام والبرص، ووجع الحلق والاضراس، ووجع البطن.
From him, from his father, from the one who mentioned it,
(It has been narrated) from Abu Al-Hassan-asws Bin Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘In what was bequeathed by Rasool-Allah-saww to Ali-asws: ‘O Ali-asws! Begin your-asws meal with the salt, for therein is a healing from seventy illnesses – from these are the insanity, and the leprosy, and the vitiligo, and the pain of the throat and the molars, and pain of the stomach’.
وروى بعضهم.” كل الملح إذا أكلت واختم به “.
And some of them have reported, ‘Eat the salt when you eat, and end with it’.[2397]
عنه، عن بعض من رواه، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إن الله عزوجل أوحى إلى موسى بن عمران أن ابدأ بالملح واختم بالملح، فان في الملح دواء من سبعين داء أهونها الجنون، والجذام، والبرص، ووجع الحلق والاضراس، ووجع البطن.
From him, from one who reported it, from Abu Abdullah -asws having said:
‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Revealed unto Musa-as Bin Imran-as that he-as should begin with the salt and end with the salt, for in the salt is a cure from seventy diseases, easiest of which are – the insanity, and the leprosy, and the vitiligo, and the pain of the throat and the molars, and pain of the stomach’.[2398]
عنه، عن يعقوب بن يزيد رفعه قال: قال أبو عبد الله (ع): من ذر على أول لقمة من طعامه الملح ذهب الله عنه بنمش الوجه.
From him, from Yaqoub Bin Yazeed, raising it, said,
Abu Abdullah-asws said: ‘The one who puts a particle of salt upon the first morsel of his food, Allah-azwj would Do away from him, the freckles of the face’.[2399]
عنه، عن محمد بن أحمد بن أبى محمود، عن أبيه، رفعه قال: قال أبو عبد الله (ع): من ذر الملح على أول لقمة يأكلها فقد استقبل الغنى.
From him, from Muhammad Bin Ahmad Bin Abu Mahmoud, from his father, raising it, said,
‘Abu Abdullah-asws said: ‘The one who puts a particle of the salt upon the first morsel he eats, so he would welcome the riches’.[2400]
20 – باب الصعتر
Chapter 20 – The Thyme
عنه، عن أبى يوسف، عن زياد بن مروان القندى، عن أبى الحسن الاول (ع) قال: كان دواء أمير المؤمنين (ع) الصعتر، وكان يقول: إنه يصير في المعدة خملا كخمل القطيفة،
From him, from Abu Yusuf, from Ziyad Bin Marwan Al Qindy,
Abu Al Hassan-asws the First having said: ‘A medication of Amir Al-Momineen-asws was the thyme, and he-asws was saying: ‘It travels in the stomach like fluff from the fluff of the velvet’.
وروى أن الصعتر يدبغ المعدة.
And it is reported that the thyme repairs the stomach’.[2401]
تم كتاب الماء من المحاسن بحمد الله ومنه وصلى الله على محمد وآله وسلم تسليما كثيرا
This completes the Book of the Water from Al-Mahaasin with the Praise of Allah-azwj and from Him-azwj Blessings upon Muhammad-saww and his-saww Progeny-asws, and greetings with abundant greetings.
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj THE BENEFICENT THE MERCIFUL
كتاب المنافع
Book 5 – The Book of Benefits
1 – باب الاستخارة
Chpter 1 – The Istikhaara (Asking for Allah-azwj’s Choice)
أحمد بن أبى عبد الله البرقى، عن عثمان بن عيسى، عن هارون بن خارجة قال: قال أبو عبد الله (ع): من استخار الله عزوجل مرة واحدة وهو راض بما صنع الله له خار الله له حتما.
Ahmad Bin Abu Abdullah Al Barqy, from Usman Bin Isa, from Haroun Bin Kharjat who said,
‘Abu Abdullah-asws said: ‘The one who asks for Allah-azwj Mighty and Majestic’s Choice once and he is pleased with whatever Allah-azwj has Decided for him, Allah-azwj would inevitably Choose good for him’.[2402]
وباسناده قال: سمعت أبا عبد الله (ع) يقول: إذا أراد أحدكم أمرا فلا يشاورن فيه أحدا من الناس حتى يبدأ فيشاور الله قلت: وما مشاورة الله؟ – قال: يبدأ فيستخير الله فيه أولا، ثم يشاور فيه، فانه إذا بدأ بالله تبارك وتعالى أجرى الله له الخيرة على لسان من يشاء من الخلق.
And by his chain, said,
‘I heard Abu Abdullah-asws saying: ‘Whenever one of you intends for a matter, so he should not consult anyone from the people with regards to it until he begins by consulting Allah-azwj’. I said, ‘And what is the consultation of Allah-azwj?’ He-asws said: ‘First of all, he should begin by getting Allah-azwj to Choose for him with regards to it (Istikhara), then he should consult (the people) with regards to it. So, if he were to begin with Allah-azwj Blessed and High, Allah-azwj would Make the goodness to flow for him upon the tongue of the one whom he consults from the people’ (so he will get an answer to that he did not know/thought about).[2403]
وعنه، عمن ذكره، عن أبى عبد الله (ع) قال: قال الله عزوجل: من شقاء عبدى أن يعمل الاعمال فلا يستخيرنى.
And from him, from the one who mentioned it,
Abu Abdullah-asws has said: ‘Allah-azwj Mighty and Majestic Said: “From the wretched ones of My-azwj servants is the one who works the deeds, so he does not ask for My-azwj Choice (Istikhaara)’.[2404]
– عنه، عن ابن محبوب، عن على بن رئاب، عن عبد الله بن مسكان، عن محمد بن مضارب، قال: قال أبو عبد الله (ع): من دخل في أمر بغير استخارة ثم ابتلى لم يؤجر.
From him, from Ibn Mahboub, from Ali Bin Ra’ib, from Abdullah Bin Muskaan, from Muhammad Bin Mazaarab who said,
‘Abu Abdullah-asws said: ‘The one who enters into a matter without Istikhaara, then is afflicted, would not be Recompensed’.[2405]
عنه، عن محمد بن عيسى اليقطينى وعثمان بن عيسى، عمن ذكره، عن بعض أصحابنا، قال: قلت لابي عبد الله (ع): من أكرم الخلق على الله؟ – قال: أكثرهم ذكرا لله وأعملهم بطاعته، قلت: فمن أبغض الخلق إلى الله؟ – قال: من يتهم الله، قلت: وأحد يتهم الله؟ – قال: نعم، من استخار الله فجاءته الخيرة بما يكره فسخط فذلك يتهم الله.
From him, from Muhammad Bin Isa Al Yaqteeny and Usmaan Bin Isa, from the one who mentioned it, from one of our companions who said,
‘I said to Abu Abdullah-asws, ‘Who is the most honourable of the people to Allah-azwj?’ He-asws said: ‘The one most frequent in mentioning Allah-azwj and most obedient to Him-azwj in his deeds’. I said, ‘So who is the most hated of the people to Allah-azwj’ He-asws said: ‘The one who accuses Allah-azwj’. I said, ‘And (there is) one who accuses Allah-azwj?’ The Imam-asws said: ‘Yes. The one who asks for Allah-azwj’s Choice, so He-azwj Makes the goodness to come by what he dislikes, and he is angered, so that is an accuser to Allah-azwj’.[2406]
عنه، عن النوقلى باسناده قال: قال رسول الله صلى الله عليه وآله: من استخار الله فليوتر.
From him, from Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘The one who asks for Allah-azwj’s Choice (Istikhaara), so let him Pray’.[2407]
عنه، عن محمد بن عيسى، عن خلف بن حماد، عن إسحاق بن عمار، قال: قلت لابي عبد الله (ع): ربما أردت الامر تفرق نفسي على فرقتين، إحداهما تأمرني، والاخرى تنهانى، قال: إذا كنت كذلك فصل ركعتين واستخر الله مائة مرة، ثم انظر أعزم الامرين لك فافعله فان الخيرة فيه إن شاء الله، ولتكن استخارتك في عافية، فانه ربما خير للرجل في قطع يده، وموت ولده، وذهاب ماله.
From him, from Muhammad Bin Isa, from Khalaf Bin Hamaad, from Is’haq Bin Amaar who said,
‘I said to Abu Abdullah-asws, ‘Sometimes I intend for a matter, my soul gets divided into two sections – one of the two orders me (for it), and the other prevents me’. He-asws said: ‘If it was like that, so Pray two Cycles and ask for Allah-azwj’s Choice (Istikhaara) one hundred times. Then look at the greater of the two Commands for you, so do it. So if there is goodness therein, if Allah-azwj so Desires, even if your Istikhaara is regarding good health, for sometimes it is better for the man in having his hand cut off, and the death of his son, and the going away of his wealth’.[2408]
عنه، عن على بن الحكم، عن أبا الاحمر، عن شهاب بن عبد ربه، عن أبى – عبد الله (ع) قال: كان أبى إذا أراد الاستخارة في الامر توضأ وصلى ركعتين، وإن كانت الخادمة تكلمه فيقول: سبحان الله ولا يتكلم حتى يفرغ.
From him, from Ali Bin Al Hakam, from Abu Al Ahmar, from Shahaab Bin Abd Rabbih,
Abu Abdullah-asws has said: ‘Whenever my-asws father-asws intended for Istikhaara regarding the matter, he-asws would perform ablution and Pray two Cycles, and if it was that the servant spoke to him-asws, so he-asws would be saying: ‘Glory be to Allah-azwj’, and he-asws would not speak until he-asws was free’.[2409]
2 – باب القول عند الاستخارة
Chapter 2 – The words (to be spoken) during the Istikhaara
عنه، عن هارون بن مسلم، عن مسعدة بن صدقة، قال: سمعت جعفر بن محمد (ع) يقول: ليجعل أحدكم مكان قوله ” اللهم إنى أستخيرك بعلمك، وأستقدرك بقدرتك ” ” اللهم إنى أستخيرك برحمتك وأستقدرك الخير بقدرتك عليه ”
From him, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘I heard Ja’far Bin Muhammad-asws saying: ‘One of you should make in place of his words, ‘O Allah-azwj! I ask for Your-azwj Choice by Your-azwj Knowledge, and for Your-azwj Ability by Your-azwj Power! O Allah-azwj! I ask for Your-azwj Choice by Your-azwj Mercy, and for a measurement of the goodness by Your-azwj Power over it!’
وذلك لان في قولك: ” اللهم إنى أستخيرك بعلمك وأستقدرك بقدرتك ” الخير والشر، فإذا اشترطت في قولك كان لك شرطك إن استجيب لك، ولكن قل: اللهم إنى أستخيرك برحمتك، وأستقدرك الخير بقدرتك على لانك عالم الغيب والشهادة الرحمن الرحيم، فأسألك أن تصلى على محمد النبي وآله كما صليت على إبراهيم وآل إبراهيم إنك حميد مجيد، اللهم إن كان هذا الامر الذى أريده خيرا لى في دينى ودنياى وآخرتي فيسره لى، وإن كان غير ذلك فاصرفه عنى واصرفني عنه.
And that is because in your words, ‘O Allah-azwj! I ask for Your-azwj Choice by Your-azwj Knowledge, and for Your-azwj Ability by Your-azwj Power’ is the good and the evil (as well). So if you were to place a condition in your words, it was your condition that answers for you, but you should say, ‘O Allah-azwj! I ask for Your-azwj Choice by Your-azwj Mercy, and I ask for Your-azwj Ability by Your-azwj Power, for the goodness by Your-azwj Measurement for me, because You-azwj are the Knower of the unseen and the seen, the Beneficent, the Merciful, Therefore, I ask You-azwj that You-azwj Send Blessings upon Muhammad-saww the Prophet-saww and his-saww Progeny-asws, just as You-azwj Sent upon Ibrahim-as and the Progeny of Ibrahim-as, You-azwj are the Praised One, the Glorious One! O Allah-azwj! If this matter which I am intending is better for me regarding my Religion and my world and my Hereafter, so Ease it for me, and if it was other than that, so Change it from me, and Change me from it’.[2410]
عنه، عن هارون بن مسلم، عن مسعدة عن جعفر بن محمد (ع) قال: كان بعض آبائى يقول: ” اللهم لك الحمد، وبيدك الخير كله، اللهم إنى أستخيرك برحمتك، وأستقدرك الخير بقدرتك عليه، لانك تقدر ولا أقدر، وتلعم ولا أعلم، وأنت علام الغيوب، اللهم فما كان من أمر هو أقرب من طاعتك وأبعد من معصيتك، وأرضى لنفسك، وأقضى لحقك فيسره لى ويسرني له، وما كان من غير ذلك فاصرفه عنى واصرفني عنه، فانك لطيف لذلك والقادر عليه.
From him, from Haroun Bin Muslim, from Mas’ada,
Imam Ja’far-asws Bin Muhammad-asws has said: ‘One of my-asws forefathers-asws was saying: ‘O Allah-azwj! The Praise is for You-azwj and in Your-azwj Hands is the goodness, all of it. O Allah-azwj! I-asws ask for Your-azwj Choice by Your-azwj Mercy, and I-asws ask for Your-azwj Choice for the goodness by Your-azwj Power over it, because You-azwj are Able and I-asws am not able, and You-azwj Know and I-asws do not know, and You-azwj Know the unseen. O Allah-azwj! So whatever from the matter was closer to Your-azwj obedience and remote from Your-azwj disobedience, and Pleasing to Yourself-azwj, and fulfilling of Your-azwj Right, so Ease it for me and Cause me to hasten to it. And whatever was from other than that, so Change it from me, and Change me from it, for You-azwj are Aware of the subtleties (details) of that and have the Power over it’.[2411]
عنه، عن عثمان بن عيسى، قال: حدثنا عمرو بن شمر، عن جابر، عن أبى – جعفر (ع) قال: كان على بن الحسين (ع) إذا هم بأمر حج أو عمرة أو بيع أو شراء أو عتق تطهر ثم قال: اللهم إن كان كذا وكذا خيرا لى في دينى، وخيرا لى في دنياى وآخرتي، وعاجل أمرى وآجله، فيسره لى، رب اعزم على رشدي وإن كرهت ذلك وأبته نفسي.
From him, from Usman Bin Isa who said, ‘Amro Bin Shimr narrated to us, from Jabir,
Abu Ja’far-asws has said: ‘Whenever Ali-asws Bin Al-Husayn-asws thought of a matter, Hajj or Umrah, or buying or selling, or freeing (a slave), cleansed (performed ablution), then said: ‘O Allah-azwj! If such and such was better for me in my-asws Religion, and better for me-asws in my-asws world and my-asws Hereafter, Hasten my-asws matter and Make it easier for me-asws. Lord-azwj I-asws intend for righteous Guidance even if I-asws dislike that and my-asws soul refuses that’.[2412]
عنه، عن عدة من أصحابنا، عن على بن أسباط، قال: حدثنى من قال له أبو – جفعر (ع): إنى إذا أردت الاستخارة في الامر العظيم استخرت الله في مقعد مائة مرة، وإن كان شراء رأس أو شبهه استخرته ثلاث مرات في مقعد، أقول: اللهم أنى أسألك بأنك عالم العنب والشهادة، إن كنت تعلم أن كذا وكذا خير لى فخره لى ويسره، و إن كنت تعلم أنه شر لى في دينى ودنياى وآخرتي فاصرفه عنى إلى ما هو خير لى، و رضنى في ذلك بقضائك فانك تعلم ولا أعلم وتقدر ولا أقدر وتقضى ولا أقضى، إنك علام الغيوب.
From him, from a number of our companions, from Ali Bin Asbaat who said,
‘It was narrated to me from the one to whom, Abu Ja’far-asws said: ‘Whenever I-asws intend for Istikhaara regarding the great matter, I-asws pray to Allah-azwj for the Choice for a one hundred times in one sitting, and even if it was for buying a head (slave) or (something) resembling it, I-asws Istikhaara it three times in one sitting. I-asws say: ‘O Allah-azwj! I-asws ask You-azwj as You-azwj are the Knower of the unseen and the seen. If You-azwj Know that such and such is better for me-asws so Choose it for me-asws and Ease it for me-asws. And if You-azwj Know that it is evil for me-asws with regards to my-asws Religion and my-asws world and my-asws Hereafter, so Change it from me-asws to what is better for me-asws, and Cause me-asws to be pleased regarding that, with Your-azwj Judgement, for You-azwj Know and I-asws do not know, and You-azwj are Able and I-asws am not able, and You-azwj Judge and I-asws do not judge, You-azwj are the Knower of the unseen’.[2413]
عنه، عن عدة من أصحابنا، عن على بن أسباط رفعه إلى أبى عبد الله (ع) قال تقول في الاستخارة: ” أستخير الله وأستقدر الله وأتوكل على الله ولا حول ولا قوة إلا بالله، أردت أمرا فأسأل آلهى إن كان ذلك له رضى أن يقضى لى حاجتى، وإن كان له سحظا أن يصرفني عنه، وأن يوفقني لرضاه.
From him, from a number of our companions, from Ali Bin Asbaat, raising it to
Abu Abdullah-asws having said: ‘You should be saying in the Istikhaara, ‘I ask for Allah-azwj’s Choice, and Allah-azwj’s Power, and I rely upon Allah-azwj, and there is no Might or Strength except with Allah-azwj. I have intended a matter, so I ask my God-azwj, if that was Pleasing to Him-azwj then He-azwj should Fulfill my need, and if it was Wrathful to Him-azwj then He-azwj should Change me from it, and Cause me to be in agreement with His-azwj Pleasure’.[2414]
3 – باب الاستشارة
Chapter 3 – The consultation
عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن جعفر بن محمد، عن أبيه (ع) قال: قيل لرسول الله صلى الله عليه وآله: ما الحزم؟ – قال: مشاورة ذوى الرأى واتباعهم.
From him, from Ja’far Bin Muhammad Al Ash’ary, from Ibn Al Qadah,
(It has been narrated) from Ja’far Bin Muhammad-asws, from his-asws father-asws having said: ‘It was said to Rasool-Allah-saww, ‘What is the resoluteness?’ He-saww said: ‘Consulting the ones with the opinion and then follow them (the Commands)’.[2415]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن عبد الملك بن سلمة، عن السرى بن خالد، عن أبى عبد الله (ع) قال: فيما أوصى به رسول الله صلى الله عليه وآله عليا (ع) أن قال: لا مظاهرة أوثق من المشاورة، ولا عقل كالتدبير.
From him, from a number of our companions, from Ali Bin Asbaat, from Abdul Malik Bin Salma, from Al Sary Bin Khalid,
(It has been reported) from Abu Abdullah-asws has said: ‘In what Rasool-Allah-saww bequeathed to Ali-asws was that he-saww said: ‘There is no demonstration like the consultation, nor an intellect like the management’.[2416]
عنه، عن أبيه، عن محمد بن سنان، عن أبى الجارود، عن أبى جعفر (ع) قال: في التوراة أربعة أسطر: من لا يستشر يندم، والفقر الموت الاكبر، وكما تدين تدان، ومن ملك استأثر.
From him, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud,
Abu Ja’far-asws has said: ‘In the Torah there are four lines – The one who does not consult, regrets, and the poverty is the greatest death, and just as you have condemned, you shall be condemned, and the one who is a king would be (held) accounted for’.[2417]
عنه، عن موسى بن القاسم، عن جده معاوية وهب، عن أبى عبد الله (ع) قال: استشيروا في أمركم الذين يخشون ربهم.
From him, from Musa Bin Al Qasim, from his grandfather Muawiya Wahab,
Abu Abdullah-asws has said: ‘Consult with regards to your matter with those who fear their Lord-azwj’.[2418]
عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبى عبد الله (ع) قال: لن يهلك امرء عن مشورة.
From him, from Usman Bin Isa, from Sama’at Bin Mahran,
Abu Abdullah-asws has said: ‘A person is never destroyed if (he) consults’.[2419]
عنه، عن أبيه، عمن ذكره، عن الحسين بن المختار، عن أبى عبد الله (ع) قال: قال على (ع) في كلام له: شاور في حديثك الذين يخافون الله.
From him, from his father, from the one who mentioned it, from Al Husayn Al Mukhtar,
Abu Abdullah-asws has narrated that Ali-asws said in a speech of his-asws: ‘Consult in your discussion with those who are fearing Allah-azwj’.[2420]
عنه، عن أبيه، عن معمر بن خلاد، قال: هلك مولى لابي الحسن الرضا (ع) يقال له سعد، فقال: أشر على برجل له فضل وأمانة، فقلت: أنا أشير عليك؟! فقال شبه المغضب: إن رسول الله صلى الله عليه وآله كان يستشير أصحابه ثم يعزم على ما يريد.
From him, from his father, from Moamar Bin Khalad who said,
‘A slave of Abu Al-Hassan Al-Reza-asws called ‘Sa’ad’ passed away, so he-asws said: ‘Consult with me-asws for a man of his merit and his trustworthiness’. So I said, ‘I give consultation to you-asws!?’ So he-asws said, resembling anger: ‘Rasool-Allah-saww was consulting his-saww companions, then resolved in doing whatever he-saww wanted to!’
عنه، عن أبيه، عن ابن أبى عمير، عن الفضيل بن يسار، قال: استشارني أبو – عبد الله (ع) مرة في أمر فقلت: أصلحك الله مثلى يشير على مثلك؟! قال: نعم، إذا استشرتك.
From him, from his father, from Ibn Abu Umeyr, from Al Fazeyl Bin Yasaar who said,
‘Abu Abdullah-asws once consulted me with regards to a matter, so I said, ‘May Allah-azwj Keep you-asws well! The likes of me consulted by the likes of you-asws!?’ He-asws said: ‘Yes, if I-asws were to consult you’.[2421]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن الحسن بن الجهم، قال: كنا عند أبى الحسن الرضا (ع) فذكرنا أباه (ع) فقال: كان عقله لا يوازن به العقول، وربما شاور الاسود من سودانه فقيل له: تشاور مثل هذا؟! قال: إن الله تبارك وتعالى ربما فتح لسانه، قال: فكانوا ربما أشاروا عليه بالشئ فيعمل به من الضيعة والبستان.
From him, from a number of our companions, from Ali Bin Asbaat, from Al Hassan Bin Al Jaham who said,
‘I was in the presence of Abu Al-Hassan Al-Reza-asws, so we mentioned his-asws father-asws, so he-asws said: ‘His-asws intellect cannot be equated to the intellects (of the people), and sometimes he-asws would consult a black from his-asws blacks (slave). So, it was said, ‘You-asws are consulting the likes of these?’ He-asws said: ‘Perhaps Allah-azwj the Blessed and High would Open his tongue’. He-asws said: ‘So, sometimes I-asws consult with him for something and I-asws work in accordance with it from the (matters of the) estate and the orchard’.[2422]
عنه، عن أبى عبد الله الجامورانى، عن الحسن بن على بن أبى حمزة، عن صندل، عن ابن مسكان، عن سليمان بن خالد، قال: سمعت أبا عبد الله (ع) يقول: استشر – العاقل من الرجال، الورع، فانه لا يأمر إلا بخير، وإياك والخلاف، فان خلاف الورع العاقل مفسدة في الدين والدنيا.
From him, from Abu Abdullah Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Sandal, from Ibn Muskan, from Suleyman Bin Khalid who said,
‘I heard Abu Abdullah-asws saying: ‘Consult the intellectual from the men, the pious, for he would not order except with the goodness, and beware of the opponents, for the opposite of the pious and the intellectual are the spoilers in the Religion and the world’.[2423]
عنه، عن الجامورانى، عن الحسين بن على، عن سيف بن عميرة، عن منصور بن حازم، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: مشاورة العاقل الناصح رشد ويمن وتوفيق من الله، فإذا أشار عيك الناصح العاقل، فاياك والخلاف فان في ذلك العطب.
From him, from Al Jamourany, from Al Husayn Bin Ali, from Sayf Bin Umeyra, from Mansour Bin Hazam,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Consultation of the intellectual adviser is guidance, and right, and successfulness from Allah-azwj. So if you were to consult, do so from the intellectual adviser. Beware of the opposition, for in that is the fragility (weakness)’.[2424]
عنه، عن الجامورانى، عن الحسن بن على بن أبى حمزة، عن الحسين بن على، عن المعلى عن خنيس، قال: قال أبو عبد الله (ع): ما يمنع أحدكم إذا ورد عليه مالا قبل له به أن يستشير رجلا عاقلا دين وورع؟! ثم قال أبو عبد الله (ع): أما إنه إذا فعل ذلك لم يخذله الله، بل يرفعه الله ورماه بخير الامور وأقربها إلى الله.
From him, from Al Jamhourany, from Al Hassan Bin Ali Bin Abu Hamza, from Al Husayn Bin Ali, from Al Moala, from Khunays who said,
‘Abu Abdullah-asws said: ‘What is preventing one of you from consulting intellectual men, pious in Religion, when wealth is presented before him?’ Then Abu Abdullah-asws said: ‘But, if he were to do that, Allah-azwj would not Abandon him. But, Allah-azwj would Raise him and would Cast the best of the affairs on him, and it would bring him closer to Allah-azwj’.[2425]
عنه، عن بعض أصحابنا، عن الحسين بن حازم، عن حسين بن عمر بن يزيد، عن أبيه، عن أبى عبد الله (ع) قال: من استشار أخاه فلم ينصحه محض الرأى سلبه الله رأيه.
From him, from one of our companions, from Al Husayn Bin Hazam, from Husayn Bin Umar Bin Yazeed, from his father,
Abu Abdullah-asws has said: ‘The one who consults his brother, but he does not advise him with pure opinion, Allah-azwj would Confiscate his opinion (intellect to give good opinion)’.[2426]
عنه عن أحمد بن نوح، عن شعيب النيسابوري، عن عبيدالله بن عبد الله الدهقان، عن أحمد بن عائذ، عن الحلبي، عن أبى عبد الله (ع) قال: إن المشورة لا تكون إلا بحدودها فمن عرفها بحدودها وإلا كانت مضرتها على المستشير أكثر من منفعتها له، فأولها أن يكون الذى يشاور عاقلا، والثانية أن يكون حرا متدينا، والثالثة أن يكون صديقا مؤاخيا، والرابعة أن تطلعه على سرك، فيكون علمه به كعلمك بنفسك، ثم يستر ذلك ويكتمه،
From him, from Ahmad Bin Nuh, from Shuayb Al Neshapouri, from Ubeydullah Bin Abdullah Al Dahqan, from Ahmad Bin Aa’iz, from Al Halby,
Abu Abdullah-asws has said: ‘The consultation does not take place except with its Limits. So the one who recognises it with its Limits (then fine) otherwise its harm upon the consulting one would be greater than its benefit.
So the first of it (Limit) is that the consulted one should be intelligent; and the second is that he should be free (unbiased), a Religious man; and the third is that he should be a truthful, brotherly; and the fourth is that he should be notified of your secret so that his knowledge (of the matter) should become just like your knowledge of it, then he would veil that and conceal it’.[2427]
فانه إذا كان عاقلا انتفعت بمشورته، وإذا كان حرا متدينا جهد نفسه في – النصيحة لك، وإذا كان صديقا مواخيا كتم سرك إذا أطلعته على سرك، وإذا أطلعته على سرك فكان علمه به كعلمك تمت المشورة وكملت النصيحة.
So if he was intelligent, you would benefit by his consultation, and if he was free (un-bias) and Religious, he would strive hard with himself in the advice to you, and if he was truthful, brotherly, he would conceal your secret when you notify him of your secret; and when you notify him of your secret so that his knowledge was like your knowledge (of the matter), his consultation would be complete (not deficient), and his advice would be complete (as well)’.[2428]
4 – باب القرعة
Chapter 4 – The Drawing of lots
عنه، عن ابن محبوب، عن جميل بن صالح، عن فضيل بن يسار، قال: سألت أبا عبد الله (ع) عن مولود ليس له ما للرجال ولا ما للنساء، فقال: هذا يقرع عليه الامام، يكتب على سهم ” عبد الله ” ويكتب على سهم آخر ” أمة الله ” ثم يقول الامام أو المقرع: ” اللهم أنت الله لا إله إلا أنت عالم الغيب والشهادة، أنت تحكم بين عبادك يوم القيامة فيما كانوا فيه يختلفون بين لنا أمر هذا المولود حتى نورثه ما فرضت له في كتابك ”
From him, from Ibn Mahboub, from Jameel Bin Salih, from Fazeyl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about the newborn who neither has what the men have, nor what the women have, so he-asws said: ‘This is what the Imam-asws draws lots upon. He-asws writes upon an arrow, ‘Servant of Allah-azwj’, and writes upon another arrow, ‘Maid servant of Allah-azwj’, then the Imam-asws or the lot-drawer would be saying: ‘O Allah-azwj! You-azwj are Allah-azwj. There is no god except for You-azwj, Knower of the unseen and the seen. You-azwj would be Judging between Your-azwj servants on the Day of Judgement with regards to what they used to differ in. Explain for us this matter of the newborn until we confer upon it what is Obligated for it in Your-azwj Book’.
قال: ثم يطرح السهمان في سهام مبهمة، ثم تجال فأيهما خرج ورث عليه.
He-asws said: ‘Then he-asws places the two arrows in an opaque container, then lifts one, so whichever comes out, is conferred upon it’.[2429]
عنه، عن ابن محبوب، عن جميل بن صالح، عن منصور بن حازم قال: سأل بعض أصحابنا أبا عبد الله (ع) عن مسألة، فقال له: هذه تخرج في القرعة، ثم قال: وأى قضية أعدل من القرعة إذا فوض الامر إلى الله عزوجل؟! أليس الله يقول تبارك وتعالى: ” فساهم فكان من المدحضين “.
From him, from Ibn Mahboub, from Jameel Bin Salih, from Mansour Bin Hazam who said,
‘One of our companions asked Abu Abdullah-asws about a problem, so he-asws said to him: ‘This is what has come out in the drawing of the lots’. Then he-asws said: ‘And which judgement is more just than the drawing of the lots when the matter is delegated to Allah-azwj Mighty and Majestic? Is Allah-azwj Blessed and High not Saying [37:141] So he drew lots (with them), but was of those who are cast off?’[2430]
5 – باب كتمان الوجع
Chapter 5 – Concealment of the pain
عنه، عن أبى يوسف النجاشي، عن يحيى بن مالك، عن الاحول وغيره، عن أبى عبد الله (ع) قال: إظهار الشئ قبل أن يستحكم مفسدة له.
From him, from Abu Yusuf Al Najashy, from Yahya Bin Maalik, from Al Ahowl and someone else,
Abu Abdullah-asws has said: ‘Manifesting the thing before it is grasped, spoils it’.[2431]
6 – باب قبول النصح
Chapter 6 – Acceptance of the advice
عنه، عن ابن أبى نجران، عن محمد بن الصلت، قال: حدثنى أبو العديس، عن صالح، قال: قال أبو جعفر (ع): إتبع من يبكيك وهو لك ناصح، ولا تتبع من يضحك وهو لك غاش، وستردون على الله جميعا فتعلمون.
From him, from Ibn Abu Najran, from Muhammad Bin Al Salt, from Abu Al Udeys, from Salih who said,
‘Abu Ja’far-asws said: ‘Follow the (advice of) the one who cries for you (cares for you) for he is an adviser, and do not follow the (advice of) the one who laughs at you as he is an adulterator (contaminator) for you’.[2432]
عنه، عن محمد بن عيسى، عن بعض أصحابه رفعه قال: قال أبو عبد الله (ع) لا يستغنى المؤمن عن خصلة وبه الحاجة إلى ثلاث خصال، توفيق من الله عزوجل، وواعظ من نفسه، وقبول ممن ينحصه.
From him, from Muhammad Bin Isa, from one of his companions, raising it, said,
‘Abu Abdullah-asws said: ‘The believer is not needless from a quality, and by it is needy to three qualities – successfulness from Allah-azwj Mighty and Majestic, and a preaching from himself, and accepting (advice) from the one who advises him’.[2433]
تم كتاب المنافع بحمد الله ومنه وحسن توفيقه، وصلى الله على محمد النبي وآله وسلم تسليما كثيرا.
This completes the Book of benefits by the Praise of Allah-azwj, and from Him-azwj, and goodly success, and Blessings upon the Prophet Muhammad-saww and his-saww Progeny-asws, and greetings with abundant greetings.
بسم الله الرحمن الرحيم
IN THE NAME OF ALLAH-azwj THE BENEFICENT THE MERCIFUL
كتاب المرافق
Book 6 – The Facilities
1 – باب البنيان
Chapter 1 – The Architecture
عنه، عن أبيه، عن محمد بن أبى عمير، عن هشام بن الحكم، عن أبى عبد الله (ع) قال: من كسب مالا من غير حله سلط عليه البناء والطين والماء.
From him, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Al Hakam,
Abu Abdullah-asws has said: ‘The one who earns wealth from other than Permissible (means), the buildings, and the clay, and the water would be Empowered over him’.[2434]
عنه، عن أبى يوسف يعقوب بن يزيد، عن سليمان بن أبى شيخ يرفعه قال: مر أمير المؤمنين (ع) بباب رجل قد بناه من آجر فقال: لمن هذا الباب؟ – قيل: لمغرور الفلاني، ثم مر بباب آخر قد بناه صاحبه بالآجر، قال: هذا مغرور آخر.
From him, from Abu Yusuf Yaqoub Bin Yazeed, from Suleyman Bin Abu Sheykh raising it, said,
‘Amir Al-Momineen-asws passed by a door of a man who had built it from bricks (carved stones), so he-asws said: ‘For whom is this door?’ It was said, ‘For snobbish so and so’. Then he-asws passed by another door which had been built by its owner, with bricks (carved stones). He-asws said: ‘This is another snobbish one’.[2435]
عنه، عن أبيه، عن صفوان، عن أبى جميلة، عن حميد الصيرفى، عن أبى عبد الله (ع) قال: كل بناء ليس بكفاف فهو وبال على صاحبه يوم القيامة. ورواه بعضهم بفساد.
From him, from his father, from Safwan, from Abu Jameela, from Hameed Al Sayrafi,
Abu Abdullah-asws has said: ‘Every building which does not have a boundary, so it would have ‘وبال’ evil results for its owner on the Day of Judgement’. And some of them have reported: ‘بفساد’ ‘Mischief (instead of evil results)’.[2436]
عنه، عن أبيه، عن أبى يوسف، عن ابن أبى عمير، عن رجل، عن أبى عبد الله (ع) قال: من بنى فوق مسكنه كلف حمله يوم القيامة.
From him, from his father, from Abu Yusuf, from Ibn Abu Umeyr, from a man, from
Abu Abdullah-asws has said: ‘The one who builds (a structure) on top of his dwelling would be Assigned to carry it on the Day of Judgement’.[2437]
عنه، عن ابن أبى عمير، عمن ذكره، عن أبى عبد الله (ع) قال: من بنى فاقتصد في بنائه لم يوجر.
From him, from Ibn Abu Umeyr, from the one who mentioned it,
Abu Abdullah-asws has said: ‘The one who builds, so he economises in his building (in building space), would not be Recompensed’.[2438]
عنه، عن أبيه، عن عبد الله بن الفضل النوفلي، عن زياد بن عمر الجعفي، عمن حدثه، عن أبى عبد الله (ع) قال: إن الله وكل ملكا بالبناء يقول لمن رفع سقفا فوق ثمانية أذرع: ” أين تريد يا فاسق؟! ”
From him, from his father, from Abdullah Bin Al Fazal Al Nowfaly, from Ziyad Bin Umar Al Ju’fy, from the one who narrated it,
Abu Abdullah-asws has said: ‘Allah-azwj has Allocated an Angel with the construction who says to the one who raises it above eight cubits[2439]: ‘Where do you intend (to go to), O mischievous one!’[2440]
عنه، عن ابن شمون، عمن ذكره، عن أبى عبد الله (ع) قال: إذا بنى الرجل فوق ثمانية أذرع نودى: ” يا أفسق الفاسقين أين تريد؟! ”
From him, from Ibn Shamoun, from the one who mentioned it,
Abu Abdullah-asws has said: ‘When the man builds above eight cubits, a Call comes: ‘O mischievous of the mischievous ones, where are you intending (to go to)?’[2441]
عنه، عن أبيه، عن النوفلي، عن أبيه، عن بعض الصادقين (ع) أنه قال: ما رفع من السقف فوق ثمانية أذرع فهو مسكون.
From him, from his father, from Al Nowfaly, from his father,
(It has been narrated) from one of the truthful ones-asws having said: ‘Whatever is raised from the roof above eight cubits, so it is inhabited (haunted)’.[2442]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن الحكم وغيره، عن أبى عبد الله (ع) قال: إذا كان سمك البيت فوق سبعة (أو قال: ثمانية) أذرع كان ما فوق السبع (أو قال: الثمانى) الاذرع محتضرا. وقال بعضهم: ” مسكونا “.
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, and someone else,
Abu Abdullah-asws having said: ‘If the height of the house is above seven (or said: ‘eight’) Cubits, whatever was above the seven (or said: ‘the eight’) Cubits is urbanised’. And some of them said, ‘Inhabited (Haunted)’.[2443]
عنه، عن أبيه، عن محسن بن أحمد وعلى بن الحكم، عن أبان بن عثمان الاحمر، عن الحسن بن السرى، عن أبى عبد الله (ع) قال: سمك البيت سبعة أذرع أو ثمانية أذرع فما فوق ذلك فمحتضر. ذكره سبعة أذرع ولم يذكر ثمانية.
From him, from his father, from Mohsin Bin Ahmad and Ali Bin Al Hakam, from Aban Bin Usman Al Ahmar, from Al Hassan Bin Al Sary,
Abu Abdullah-asws has said: ‘The height of the house is seven Cubits or eight Cubits. Therefore, whatever was above that, so it is urbanised’. The Imam-asws emphasised on the seven Cubits and did not mention eight’.[2444]
عنه، عن أبيه، عن يونس بن عبد الرحمن، عمن ذكره، عن أبى عبد الله (ع) قال: في سمك البيت إذا رفع فوق ثمانية أذرع صار مسكونا، فإذا زاد على ثمانية أذرع فليكتب على رأس الثمانى آية الكرسي
From him, from his father, from Yunus Bin Abdul Rahman, from the one who mentioned it,
Abu Abdullah-asws has said: ‘With regards to the height of the house, when it is raised above eight Cubits, it becomes inhabited (Haunted). So when it exceeds eight Cubits, so one should write upon the head (top part) of the eighth, Verse of the Chair (Ayat Al-Kursy – 2:255)’.[2445]
عنه، عن على بن الحكم ومحسن بن أحمد، عن أبان بن عثمان، عن محمد بن إسماعيل، عن أبى عبد الله (ع) قال: إذا كان البيت فوق ثمانى أذرع فاكتب عليه آية الكرسي.
From him, from Ali Bin Al Hakam and Mohsin Bin Ahmad, from Aban Bin Usman, from Muhammad Bin Ismail,
Abu Abdullah-asws has said: ‘If the house was above eight Cubits, so write upon it The Verse of the Chair (Ayat Al-Kursy – 2:255)’.[2446]
عنه، عن محمد بن إسماعيل، عن عبد الرحمن بن أبى هاشم، عن أبى خديجة، قال: رأيت مكتوبا في بيت أبى عبد الله (ع) آية الكرسي قد أديرت بالبيت، ورأيت في قبلة مسجده مكتوبا آية الكرسي.
From him, from Muhammad Bin Ismail, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja who said,
‘I saw written in a house of Abu Abdullah-asws, Verse of the Chair (Ayat Al-Kursy – 2:255) circled (all around) the House, and I saw in the Qiblah of his-asws Masjid (Prayer room), the Verse of the Chair been inscribed’.[2447]
عنه، عن محمد بن على، عن ابن سنان، عن حمزة بن حمران، عن رجل، قال: شكا رجل إلى أبى جعفر (ع) فقال: أخرجنا الجن يعنى عمار منازلهم، قال: اجعلوا سقوف بيوتكم سبعة أذرع، واجعلوا الحمام في أكناف الدار، قال الرجل: ففعلنا ذلك، فما رأينا شيئا نكرهه بعد ذلك.
From him, from Muhammad Bin Ali, from Ibn Sinan, from Hamza Bin Hamran, from a man who said,
‘A man complained to Abu Ja’far-asws, so he said, ‘Inform us (about) the Jinn, meaning when they build of their houses’. He-asws said: ‘Making the roofs of your house of (no more than) seven Cubits, and making the bathroom in the vicinity (outside) of the house. The man said, ‘So we did that, and we did not see anything abhorrent after that’.[2448]
عنه، عن محمد بن عيسى، عن أبى محمد الانصاري، عن أبان بن عثمان، عن أبى عبد الله (ع) قال: شكا إليه رجل عبث أهل الارض بأهل بيته وبعياله، فقال: كم سمك بيتك؟ – فقال: عشرة أذرع، فقال: إذرع ثمانية ثم اكتب آية الكرسي فيما بين الثمانية إلى العشرة كما يدور، فان كان بيت سمكه أكثر من ثمانية أذرع فهو محتضر والجن تكون فيه تسكنه.
From him, from Muhammad Bin Isa, from Abu Muhammad Al Ansary, from Aban Bin Usman,
Abu Abdullah-asws has said: ‘A man complained about the inhabitants of the earth messing around with his family and with his dependants’. So the Imam-asws said: ‘How much is the height of your house?’ So he said, ‘Ten Cubits’. So the Imam-asws said: ‘(Measure) seven Cubits, then write The Verse of the Chair (Ayat Al-Kursy – 2:255) with regards to what is in between the eight up to the tenth, like a circle. So if the height of the house was more than eight Cubit, so it is urbanised, and the Jinn come to inhabit it’.[2449]
2 – باب [ كذا فيما عندي من نسخ المحاسن ]
Chapter 2 – Such regarding what was in my possession from a copy of Al-Mahaasin
عنه، عن أبى يوسف يعقوب بن زيد، عن إبراهيم بن سماك، عن رجل، عن أبى عبد الله (ع) في قول الله: ” فلما بلغ مطلع الشمس وجدها تطلع على قوم لم نجعل لهم من دونها سترا ” قال: لم يعلموا صنعة البناء.
From him, from Abu Yusuf Yaqoub Bin Zayd, from Ibrahim Bin Samaak, from a man,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj [18:90] Until when he reached the land of the rising of the Sun, he found it rising on a people to whom We had Given no shelter from It. The Imam-asws said: ‘They did not know the workmanship of the construction (how to build a house)’.[2450]
عنه، عن النوفلي، عن السكوني عن أبى عبد الله (ع) ان رجلا من الانصار سأل النبي صلى الله عليه وآله ان الدور قد اكتنفته فقال له النبي صلى الله عليه وآله: ارفع ما استطعت واسأل الله أن يوسع عليك.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that a man from the ‘Ansar’ Helpers asked the Prophet-saww that the ground floor had proved to be problematic, so the Prophet-saww said to him: ‘Raise what you are able to and ask Allah-azwj that He-azwj should Expand (the sustenance) over you’.[2451]
3 – باب سعة المنزل
Chapter 3 – Capacity of the home
عنه، عن منصور بن العباس، عن سعيد بن جناح، عن مطرف مولى معن، عن أبى عبد الله (ع) قال: ثلاثة للمؤمن فيه راحة، دار واسعة توارى عورته وتستر حاله من الناس، وامرأة صالحة تعينه على أمر الدنيا والآخرة، وابنة أو أخت أخرجها من منزله إما بموت أو بتزويج.
From him, from Mansour Bin Al Abbas, from Saeed Bin Junaah, from Matraf a slave of Ma’an,
Abu Abdullah-asws has said: ‘Three (things) are a rest for the Believer – a capacious house covering his nakedness and veiling his state from the people; and a righteous woman assisting him upon the affairs of the world and the Hereafter; and a daughter or a sister who goes out of his house either by death, or by marriage’.[2452]
عنه، عن أبان بن عثمان، عن أبى عبد الله، عن أبيه، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: من سعادة المرء أن يتسع منزله.
From him, from Aban Bin Usman,
Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘From the happiness of a person is the capaciousness of his house’.[2453]
عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن الحكم، عن أبى عبد الله (ع) قال: من السعادة سعة المنزل.
From him, from his father, from Ibn Abu Umeyyr, from Hisham Bin Al Hakam,
Abu Abdullah-asws has said: ‘From the happiness is the capaciousness of the house’.[2454]
عنه، عن على بن محمد، عن محمد بن سماعة، عن محمد بن مروان، عن أبى عبد الله (ع) قال: من سعادة الرجل سعة منزله.
From him, from Ali Bin Muhammad, from Muhammad Bin Sama’at, from Muhammad Bin Marwan,
Abu Abdullah-asws has said: ‘From the happiness of the man is the capaciousness of his house’.[2455]
عنه، عن أبيه مرسلا قال: قال أبو عبد الله (ع): قال رسول الله صلى الله عليه وآله: من سعاده المرء المسلم المسكن الواسع. عنه.
From him, from his father with an unbroken chain, said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘From happiness of a Muslim person is the capacious house’.[2456]
عنه، عن نوح بن شعيب النيسابوري، قال: حدثنى سعيد بن جناح، عن نصر الكوسج، عن مطرف مولى معن، عن أبى عبد الله (ع) قال: للمؤمن راحة في سعة المنزل.
From him, from Nuh Bin Shuayb Al Neshapouri, from Saeed Bin Junah, from Nasr Al Kowsakh, from Matraf a slave of Ma’an,
Abu Abdullah-asws has said: ‘For the Believer, there is rest in a capacious house’.[2457]
وعن سعيد بن جناح، عن غير واحد أن أبا الحسن (ع): سئل عن أفضل عيش – الدنيا؟ – فقال: سعة المنزل وكثرة المحبين.
And from Saeed Bin Junah, from someone else,
‘Abu Al-Hassan-asws was asked about the best of the life of the world?’ So the Imam-asws said: ‘Capaciousness of the house and abundance of those that love you’.[2458]
عنه، عن نوح بن شعيب، عن سليمان بن راشد، عن أبيه، عن بشر، قال: سمعت أبا الحسن (ع) يقول: العيش السعة في المنزل، والفضل في الخادم. (وبشر هذا هو ابن حذام رجل صدق ذكره).
From him, from Nuh Bin Shuayb, from Suleyman Bin Rashid, from his father, from Bishr who said,
‘I heard Abu Al-Hassan-asws saying: ‘The good life, it is the capaciousness in the house, and the grace regarding the servants’. (And Bishr, he is the son of Hazam, a man truthful in his mentioning)’.[2459]
عنه، عن سليمان، عن أبيه، عن المفضل، أن أبا الحسن (ع) كان يثنى عليه. وقال بشر: كان أبو الحسن (ع) في مسجد الحرام في حلقة بنى هاشم، وفيها العباس بن محمد وغيره فتذاكروا عيش الدنيا، فذكر كل واحد منهم معنى فسئل أبو الحسن (ع) فقال: سعة في المنزل، وفضل في الخادم.
From him, from Suleyman, form his father, from Al Mufazzal,
(It has been narrated) from Abu Al-Hassan-asws commended to him. And Bishr said, ‘Abu Al-Hassan-asws was in the Sacred Masjid in a circle of the Clan of Hashim-as, and in it were Al-Abbas Bin Muhammad and others. So they mentioned the good life of the world, and each one of them mentioned its meaning. So Abu Al-Hassansws was asked, and he-asws said: ‘Capaciousness in the house, and grace regarding the servants’.[2460]
عنه، عن محمد بن عيسى، عن معمر بن خلاد، قال: إن أبا الحسن (ع) اشترى دارا وأمر مولى له يتحول إليها، وقال: إن منزلك ضيق، فقال: قد أجزأت هذه – الدار لابي، فقال أبو الحسن (ع): إن كان أبوك أحمق فتبغى أن تكون مثله؟!
From him, from Muhammad Bin Isa, from Moamar Bin Khalid who said,
‘Abu Al-Hassan-asws was (asked about a) bought house by Imam-asws’s and after going around, the Imam-asws said, ‘Your house is narrow’. So he (the free slave) said, ‘I had partitioned these as it was the house of my father’. So Abu Al-Hassan-asws said: ‘If your father was unwise, so you want to be like him?’[2461]
عنه، عن محمد بن إسماعيل، عن إبراهيم بن أبى البلاد، عن على بن أبى – المغيرة، عن أبى جعفر (ع) قال: من شقاء العيش ضيق المنزل.
From him, from Muhammad Bin Ismail, from Ibrahim Bin Abu Al Balaad, from Ali Bin Abu Al Mugheira,
Abu Ja’far-asws has said: ‘From the miserable life is narrowness of the house’.[2462]
4 – باب اتخاذ المسجد في الدار
Chapter 4 – Taking the Masjid (Prayer room) to be in the house
عنه، عن محمد بن عيسى، عن صفوان، عن عبد الله بن مسكان، عن الحلبي، عن أبى عبد الله (ع) قال: كان لعلى (ع) بيت ليس فيه شئ إلا فراش وسيف ومصحف، وكان يصلى فيه، (أو قال:) وكان يقيل فيه.
From him, from Muhammad Bin Isa, from Safwan, from Abdullah Bin Muskan, from Al Halby,
Abu Abdullah-asws has said: ‘Ali-asws had a house in which there was nothing except for a mattress, and a sword, and a Parchment (Holy Quran), and he-asws used to Pray in (upon) it’ (or said: ‘lie down in it’).[2463]
عنه، عن ابن فضال، عن ابن بكير، عن عبيد بن زرارة، عن أبى عبد الله (ع) قال: كان على (ع) قد جعل بيتا في داره ليس بالصغير ولا بالكبير لصلوته، وكان إذا كان الليل ذهب معه بصبى ليبيت معه فيصلى فيه.
From him, from Ibn Fazal, from Ibn Bakeyr, from Ubeyd Bin Zarara,
Abu Abdullah-asws has said: ‘Ali-asws had made a room in his-asws house for his-asws Prayer, (which was) neither too small nor too big. And when it was night time, he-asws would with his-asws child to sleep alongside him-asws, and he-asws would Pray in it’.[2464]
عنه، عن على بن الحكم، عن أبان، عن مسمع قال: كتب إلى أبو عبد الله (ع) إنى أحب لك أن تتخذ في دارك مسجدا في بعض بيوتك، ثم تلبس ثوبين طمرين غليظين، ثم تسأل الله أن يعتقك من النار، وأن يدخلك الجنة، ولا تتكلم بكلمة باطل ولا بكلمة بغى.
From him, from Ali Bin Al Hakam, from Aban, from Masma’a who said,
‘Abu Abdullah-asws wrote to me saying: ‘I-asws would love it if you could take a Masjid (Prayer room) to be in your house, in one of your rooms, then wear two garments, coarse, thick. Then you should ask Allah-azwj to Emancipate you from the Fire, and that He-azwj should enter you into the Paradise. And neither speak with false words, nor with rebellious words’.[2465]
5 – باب تزويق البيوت والتصاوير
Chapter 5 – Refurbishment of the homes and the images
عنه، عن أبيه، عن النضر بن سويد، عن القاسم بن سليمان، عن جراح المدايني، عن أبى عبد الله (ع) قال: لا تبنوا على القبور، ولا تصوروا سقوف البيوت، فان رسول الله صلى الله عليه وآله كره ذلك.
From him, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarah Al Madainy,
Abu Abdullah-asws has said: ‘Do not build upon the graves, nor (paint) images upon the roofs of your houses, for Rasool-Allah-saww disliked that’.[2466]
عنه، عن أبيه، عن ابن سنان، عن أبى الجارود، عن الاصبغ بن نباتة قال: قال أمير المؤمنين (ع): من جدد قبرا أو مثل مثالا فقد خرج من الاسلا.
From him, from his father, from Ibn Sinan, from Abu Al Jaroud, from Al Asbagh Bin Nabata who said,
‘Amir Al-Momineen-asws said: ‘The one who renews a grave or (makes) a resemblance (image), so he had exited from Al-Islam’.[2467]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع)، عن أمير المؤمنين (ع) قال: بعثنى رسول الله صلى الله عليه وآله إلى المدينة فقال: لا تدع صورة إلا محوتها، ولا قبرا إلا سويته، ولا كلبا إلا قتلته.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww sent me-asws to Al-Medina, so he-saww said: ‘Do not leave an image except delete it, nor a grave except level it, and nor a dog except kill it’.[2468]
عنه، عن جعفر بن محمد الاشعري، عن ابن القداح، عن أبى عبد الله، عن آبائه (ع)، عن على (ع) قال: أرسلني رسول الله صلى الله عليه وآله في هدم القبور وكسر الصور.
From him, from Ja’far Bin Muhammad Al Shary, from Ibn Al Qadah,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-azwj sent me-asws for the demolition of the graves, and breaking of the images (statues)’.[2469]
عنه، عن أبيه، عن القاسم بن محمد، عن على بن أبى حمزة، عن أبى بصير، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: أتانى جبرئيل فقال: يا محمد إن ربك ينهى عن الثماثيل.
From him, from his father, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww, so he-as said: ‘O Muhammad-saww! Your-saww Lord-azwj has Forbidden from the resemblances (images/statues)’.[2470]
عنه، عن أبيه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبى بصير، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إن جبرئيل أتانى فقال: يا محمد إن ربك يقرئك السلام وينهى عن تزويق البيوت، قال أبو بصير: قلت: وما التزويق؟ – قال: تصاوير التماثيل.
From him, from his father, from Usman Bin Isa, from Sama’at Bin Mahran, from Abu Baseer,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww, so he-as said: ‘O Muhammad-saww! Your-saww Lord-azwj Coveys the Greetings and Forbids from decorating your-saww homes’. Abu Baseer said, ‘I said, ‘And what is the decoration?’ He-asws said: ‘تصاوير التماثيل’ ‘Images (statues) and the resemblances (pictures)’.[2471]
عنه، عن على بن الحكم، عن أبان، عن أبى عبد الله (ع) ان رسول الله صلى الله عليه وآله قال: إن جبرئيل قال: إنا لا ندخل بيتا فيه كلب ولا صورة إنسان، ولا بيتا فيه تمثال.
From him, from Ali Bin Al Hakam, from Aban,
(It has been narrated) from Abu Abdullah-asws that Rasool-Allah-saww said: ‘Jibraeel-as said: ‘We (Angels) do not enter a house in which is a dog, nor an image of a human being, nor a house in which are resemblances (pictures)’.[2472]
عنه، عن على بن محمد، عن أيوب بن نوح، عن صفوان، عن ابن مسكان، عن محمد بن مروان، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إن جبرئيل أتانى فقال: إنا معشر الملائكة لا ندخل بيتا فيه كلب، ولا تمثال جسد، ولا إناء يبال فيه.
From him, from Ali Bin Muhammad, from Ayoub Bin Nuh, from Safwan, from Ibn Muskan, from Muhammad Bin Marwan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww, so he-as said: ‘We, the group of Angels, do not enter a house in which is a dog, nor resemblances of a body, nor a pot which contains urine in it’.[2473]
عنه، عن أبيه، عن الحسن بن مخلد، عن أبان، عن عمر بن خلاد، عن أبى جعفر (ع): قال: قال جبرئيل: يا رسول الله إنا لا ندخل بيتا فيه صورة إنسان، ولا بيتا يبال فيه، ولا – بيتا فيه كلب.
From him, from his father, from Al Hassan Bin Makhlad, from Aban, from Umar Bin Khalid,
(It has been narrated) from Abu Ja’far-asws having said: ‘Jibraeel-as said: ‘O Rasool-Allah-saww! We (Angels) do not enter a house in which is an image (picture) of a human being, nor a house which has been urinated it, nor a house in which is a dog’.[2474]
عنه، عن ابن أبى عمير، عن رجل، عن أبى عبد الله (ع) قال: من مثل تماثيل كلف يوم القيامة أن ينفخ فيها الروح.
From him, from Ibn Abu Umeyr, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one makes a resemblance of images would be Encumbered on the Day of Judgement that he should blow the spirit into it’.[2475]
عنه، عن محمد بن على أبى جميلة، عن سعد بن طريف، عن أبى جعفر (ع) قال: ” إن الذين يؤذون الله ورسوله ” هم المصورون، يكلفون يوم القيامة أن ينفخوا فيها الروح.
From him, from Muhammad Bin Ali Abu Jameela, from Sa’ad Bin Tareyf,
(It has been narrated) from Abu Ja’far-asws having said: ‘[33:57] Surely, (as for) those who are hurting Allah and His Rasool – they are the sculptors. They would be Encumbered in the Day of Judgement that they should blow the spirit into these’.[2476]
عنه، عن محسن بن أحمد، عن أبان بن عثمان، عن الحسين بن منذر، قال: قال أبو عبد الله (ع): ثلاث معذبون يوم القيامة، رجل كذب في رؤياه، يكلف أن يعقد بين شعيرتين وليس بعاقد بينهما، ورجل صور تماثيل، يكلف أن ينفخ فيها و ليس بنافخ، والمستمع بين قوم وهم له كارهون يصب في أذنيه الانك وهو الا سرب.
From him, from Mohsin Bin Ahmad, from Aban Bin Usman, from Al Husayn Bin Munzar who said,
‘Abu Abdullah-asws said: ‘Three would be Punished on the Day of Judgement – a man who lies regarding his dream, he would be Encumbered (hindered) that he should tie a knot between two grains and he would not be able to tie it between the two; and a man who makes images (statues, pictures) who would be Encumbered that he should blow (spirit) into these and would not be able to blow into these, and the intent listener among a people and they dislike him, and molten lead shall be poured into his ears.[2477]
عنه، عن أبيه، عن محمد بن أبى عمير، عن المثنى، عن أبى عبد الله، عن على (ع) كره الصورة في البيوت. ورواه، عن محمد بن على، عن ابن فضال عن المثنى.
From him, from his father, from Muhammad Bin Abu Umeyr, from Al Masny,
(It has been narrated) from Abu Abdullah-asws, from Ali-asws having disliked the image to be in the houses’.[2478]
عنه، عن على بن الحكم ومحسن بن أحمد، عن أبان الاحمر، عن يحيى بن العلاء، عن أبى عبد الله (ع) انه كره الصور في البيوت.
From him, from Ali Bin Al Hakam and Musa Bin Ahmad, from Aban Al Ahmar, from Yahya Bin Al A’ala,
(It has been narrated) from Abu Abdullah-asws dislike the images to be in the houses’.[2479]
عنه، عن ابن العزرمى، عن حاتم بن إسماعيل المدايني، عن جعفر، عن أبيه ان عليا (ع) كان يكره الصورة في البيوت.
From him, from Ibn Al Azramy, from Hatim Bin Ismail Al Madainy,
(It has been narrated) from Ja’far-asws, from his-asws father-asws that Ali-asws used to dislike the images to be in the houses’.[2480]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن على بن جعفر، قال: سألت أبا الحسن موسى بن جعفر (ع) عن البيت يكون على بابه ستر فيه تماثيل، أيصلى في ذلك البيت؟ – قال: لا. قال: وسألته عن البيوت يكون فيها التماثيل أيصلى فيها؟ – قال: لا.
From him, from a number of our companions, from Ali Bin Asbaat,
(It has been narrated) from Ali son of Ja’far-asws who said, ‘I asked Abu Al-Hassan Musa-asws Bin Ja’far-asws about the house (room) which has a curtain upon its door and in it are the images (pictures). Shall I Pray in that house (room)?’ He-asws said: ‘No!’ And I asked him-asws about the house (room) in which there happen to be images (pictures), shall I Pray in it?’ He-asws said: ‘No!’[2481]
عنه، عن موسى بن القاسم، عن على بن جعفر، عن أبيه، قال: سألته عن – الرجل يصلح له أن يصلى في بيت على بابه ستر خارج فيه تماثيل، ودونه مما يلى البيت ستر آخر ليس فيه تماثيل، هل يصلح له أن يرخى الستر الذى ليس فيه تماثيل، هل يحول بينه وبين الستر الذى فيه التماثيل، أو يجيف الباب دونه ويصلى فيه؟ – قال: لا بأس.
From him, from Musa Bin Al Qasim,
(It has been narrated) from Ali-asws son of Ja’far-asws, from his father-asws, said, ‘I asked him-asws about the man, whether it is correct for him that he Prays in a house and upon its door is a curtain outside of which are images, and besides it is the room with another veil and there are no images therein. Is it correct for him that he should loosen the veil in which there are no images, and change it to be between him and the veil in which there are images, or close the door and Pray in it?’ He-asws said : ‘There is no problem’.
قال: وسألته عن الثوب يكون فيه تماثيل أو في علمه أيصلى فيه؟ – قال: لا يصلى فيه.
He said, ‘And I asked him-asws about the clothes in which are images, or at his back, shall he Pray in it?’ He-asws said: ‘He should not Pray in these’.[2482]
عنه، عن ابن محبوب، عن العلاء، عن محمد بن مسلم، عن أبى جعفر (ع) قال: قلت لابي جعفر (ع): أصلى والتماثيل قدامى وأنا أنظر إليها؟ – قال: إطرح عليها ثوبا، ولا بأس بها إذا كانت على يمينك أو شمالك أو خلفك أو تحت رجلك أو فوق رأسك، وإن كانت في القبلة فألق عليها ثوابا وصل.
From him, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to Abu Ja’far-asws, ‘Can I Pray and the images are in front of me and I am looking at them?’ The Imam-asws said: ‘Cover a cloth over these, and there is no problem with if these are upon your right or upon your left, or behind you, or under your feet, or above your head. And if it was in the Qiblah, so cast a cloth upon it and Pray’.[2483]
عنه، عن أبيه، عمن ذكره، عن مثنى، رفعه قال: قال: التماثيل لا يصلح أن يعلب بها.
From him, from his father, from the one who mentioned it, form Masny, raising it,
‘The Imam-asws said: ‘The images (statues/pictures), it is not correct to play with these’.[2484]
عنه، عن موسى بن القاسم، عن على بن جعفر، عن أخيه موسى (ع) انه سأل أباه عن التماثيل؟ – فقال: لا يصلح أن يعلب بها.
From him, from Musa Bin Al Qasim,
(It has been narrated) from Ali-asws son of Ja’far-asws, from his brother-asws Musa-asws having asked his brother-asws about the images (pictures)?’ So he-asws said: ‘It is not correct that these should be played with’.[2485]
عنه، عن على بن الحكم، عن أبان، عن أبى العباس، عن أبى عبد الله (ع) في قوله تعالى ” يعملون له ما يشاء من محاريب وتماثيل ” فقال: والله ما هي تماثيل الرجال والنساء ولكن الشجر وشبهه.
From him, from Ali Bin Al Hakam, from Aban, from Abu Al Abbas,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the High [34:13] They (the Jinns) made for him (Suleyman) whatsoever he desired of Prayer Niches, and images, so he-asws said: ‘By Allah-azwj! These were not images of the men and the women, but of the trees and (such like) resembling it’.[2486]
عنه، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله، عن محمد بن مسلم، قال: سألت أبا عبد الله (ع) عن تماثيل الشجر والشمس والقمر؟ – فقال: لا بأس ما لم يكن شيئا من الحيوان.
From him, from his father, from Hamaad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about the images of the tree, and the sun and the moon?’ So he-asws said: ‘There is no problem with what does not happen to be from the animals’.[2487]
عنه، عن أبيه، عن ابن عمير، عن جميل بن دراج، عن زرارة، عن أبى جعفر (ع) قال: لا بأس بتماثيل الشجر.
From him, from his father, from Ibn Umeyr, from Jameel Bin Daraaj, from Zarara,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is no problem with the images of the tree’.[2488]
عنه، عن الحسن بن محبوب، عن العلاء بن رزين، عن محمد بن مسلم، عن أبى جعفر (ع) قال: لا بأس أن تكون التماثيل في البيوت إذا غيرت رؤوسها وترك ما سوى ذلك.
From him, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is no problem if there happen to be images in the houses if you were to remove the heads and leave the rest of that’.[2489]
عنه، عن موسى بن القاسم، عن على بن جعفر، عن أخيه موسى بن جعفر قال: سألته عن الدار والحجرة فيها التماثيل، أيصلى فيها؟ – فقال: لا يصلى فيها ومنها ما يستقبلك إلا أن لا تجد بدا فتقطع رؤوسها وإلا فلا تصل فيها.
From him, from Musa Bin Al Qasim,
(It has been narrated) from Ali-asws son of Ja’far-asws, from his brother Musa Bin Ja’far-asws, said, ‘I asked him-asws about the house and the room in which are images, shall I Pray in these?’ So he-asws said: ‘Do not Pray in these, and from these what is in front of you except that you do not find its origin, so cut off its head, otherwise do not Pray in it’.[2490]
عنه، عن عدة من أصحابنا، عن عبد الرحمن بن أبى نجران، عن العلاء، عن محمد بن مسلم، عن أبى جعفر (ع) قال: لا بأس بالتماثيل أن تكون عن يمينك وعن شمالك وخلفك وتحت رجليك، فان كانت في القبلة فألق عليها ثوبا إذا صليت.
From him, from a number of our companions, from Abdul Rahman Bin Abu Najran, from A’ala, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is no problem with the images if these happen to be on your right, and on your left, and behind you, and beneath your feet. So it is was in the Qiblah, so cast a cloth over it, when you Pray’.[2491]
عنه، عن أبيه، عن ابن أبى عمير رفعه قال: لا بأس بالصلوة والتصاوير تنظر إليه إذا كان بعين واحدة.
From him, from his father, from Ibn Abu Umeyr, raising it,
‘He-asws said: ‘There is no problem with the Prayer and the imagery, if you were to look at it with one eye (side glance)’.[2492]
عنه، عن موسى بن القاسم، عن على بن جعفر، عن أخيه موسى (ع) قال: سألته عن البيت فيه صورة سمكة أو طير أو شبهها يعبث به أهل البيت، هل تصلح الصلوة فيه؟ – فقال: لا حتى يقطع رأسه منه ويفسد، وإن كان قد صلى فليس عليه إعادة.
From him, from Musa Bin Al Qasim,
(It has been narrated) from Ali-asws son of Ja’far-asws, from his brother Musa-asws, said, ‘I asked him-asws about the house in which is an image of a fish or a bird or such resembling these doodled by the family. Is it correct to Pray in it?’ So he-asws said: ‘No, until you cut off its head from it and spoil (it). And if you have Prayed, so there is no repetition over it’.[2493]
أبى، عن فضالة بن أيوب أو عن صفوان، عن محمد بن مسلم، عن أبى جعفر (ع) قال: قال له رجل: رحمك الله ما هذه التماثيل التى أراها في بيوتكم؟ – فقال: هذه للنساء أو بيوت النساء.
My father, from Fazalat Bin Ayoub or from Safwan, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws. A man said to him-asws, ‘May Allah-azwj have Mercy on you-asws! These are images which I see to be in your-asws rooms?’ So he-asws said: ‘These are the women’s, or rooms of the women’.[2494]
6 – باب تحجير السطوح
Chapter 6 – The petrification of the surfaces
عنه، عن أبيه عن صفوان بن يحيى، عن العيص، قال: سألت أبا عبد الله (ع) عن السطح ينام عليه بغير حجرة؟ – فقال: نهى النبي صلى الله عليه وآله عنه، فسألته عن ثلاثة حيطان؟ – فقال: لا إلا أربع، فقلت: كم طول الحائط؟ – قال: أقصره ذراع وشبر.
From him, from his father, from Safwan Bin Yahya, from Al Ays who said,
‘I asked Abu Abdullah-asws about the roof, sleeping over it without a room?’ So he-asws said: ‘The Prophet-saww forbade from it’. So I asked him-asws about three walls?’ So he-asws said: ‘No, except four’. So I said, ‘What should the height of the wall be?’ He-asws said: ‘More than a Cubit and a palm (an arm’s and a palm’s length)’.[2495]
عنه، عن أبيه، عن هشام بن الحكم، عن أبى عبد الله (ع) قال: نهى رسول الله صلى الله عليه وآله أن يبات على سطح غير محجر.
From him, from his father, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww forbade sleeping upon a roof without being in a chamber’.[2496]
عنه، عن محمد بن على، عن الحجال، عن ابن بكير، عن ابن مسلم، عن أبى عبد الله (ع) أنه كره أن يبيت الرجل على سطح ليست عليه حجرة، والرجل والمرأة في ذلك سواء.
From him, from Muhammad Bin Ali, from Al Hajaal, from Ibn Bakeyr, from Ibn Muslim,
(It has been narrated) from Abu Abdullah-asws having dislike the man sleeping upon a roof and there is no chamber upon it. And the man and the woman, with regards to that, are alike’.[2497]
عنه، عن ابن فضال، عن ابن بكير، عن ابن مسلم، عن أبى عبد الله (ع) أنه كان يكره البيتوتة للرجل على سطح وحده أو على سطبح ليست عليه حجرة، والرجل والمرأة فيه بمنزلة.
From him, from Ibn Fazal, from Ibn Bakeyr, from Ibn Muslim,
(It has been narrated) from Abu Abdullah-asws that he-asws used to dislike for the man to sleep alone upon the roof, or upon a level surface in which there is no chamber; and it is the same for the man and woman with regards to it’.[2498]
عنه، عن ابن فضال، عن أبى أحمد، عن محمد بن أبى حمزة وغيره، عن أبى – عبد الله (ع) في السطح، يبات عليه غير محجر؟ – فقال: يجزيه أن يكون مقدار ارتفاع الحائظ ذراعين.
From him, from Ibn Fazal, from Abu Ahmad, from Muhammad Bin Abu Hamza and someone else,
(It has been narrated) from Abu Abdullah-asws regarding the roof, can one sleep upon it with being in a chamber?’ So he-asws said: ‘He is permitted it if the measurement of the height of the wall is of two cubits’.[2499]
عنه، عن ابن فضال، عن على بن إسحاق، عن سهل بن اليسع، عن أبى – عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من بات على سطح غير محجر فأصابه شئ فلا – يلومن إلا نفسه.
From him, from Ibn Fazal, from Ali Bin Is’haq, from Sahl Bin Al Yas’a,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who sleep upon a roof without a chamber, and something were to strike him, so he should not blame anyone except for himself’.[2500]
7 – باب النزهة
Chapter 7 – The Strolling
عنه، عن أبيه، عن صفوان بن يحيى، عن عمرو بن حريث قال: دخلت على أبى عبد الله (ع) وهو في منزل أخيه عبد الله بن محمد، فقلت: جعلت فداك ما حولك إلى هذا المنزل؟ – فقال: طلب النزهة.
From him, from his father, from Safwan Bin Yahya, from Amro Bin Hareys who said,
‘I came to Abu Abdullah-asws and he-asws was in a house of his-asws brother Abdullah Bin Muhammad. So I said, ‘May I be sacrificed for you-asws! What brings you-asws around to this house?’ So he-asws said: ‘Seeking the strolling’.[2501]
عنه، عن محمد بن عيسى، عن عبيد الله بن عبد الله الدهقان، عن درست بن أبى منصور، عن إبراهيم بن عبد الحميد، عن أبى الحسن (ع) قال: ثلاثة يجلون البصر، النظر إلى الخضرة، والنظر إلى الماء الجارى، والنظر إلى الوجه الحسن.
From him, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah Al Dahqan, from Darast Bin Abu Mansour, from Ibrahim Bin Abdul Hameed,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘Three (things) polish (clear) the vision – Looking at the greenery, and the looking at the flowing water, and looking at the beautiful face’.[2502]
8 – باب نوادر
Chapter 8 – The Miscellaneous
عنه، عن على بن أسباط، عن داود الرقى، عن أبى عبد الله (ع) قال: سألته عن قوله تعالى: ” وإن من شئ إلا يسبح بحمده ولكن لا تفقهون تسبيحهم ” قال: نقض الجدر تسبيحها.
From him, from Ali Bin Asbat, from Dawood Al Raqy,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of the High [17:44] and there is not a single thing but it Glorifies Him with His praise, but you do not understand their Glorification. The Imam-asws said: ‘Cracking of the wall is its Glorification’.[2503]
عنه، عن على بن أسباط، عن على بن أبى حمزة، عن أبى بصير، قال: سألت أبا عبد الله (ع) عن قول الله تعالى: ” وإن من شئ إلا يسبح بحمده ولكن لا تفقهون تسبيحهم ” قال: نقض الجدر تسبيحها، قلت: نقض الجدر تسبيحها؟ – قال: نعم.
From him, from Ali Bin Asbaat, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj the High [17:44] and there is not a single thing but it Glorifies Him with His praise, but you do not understand their Glorification. The Imam-asws said: ‘Cracking of the wall is its Glorification’. I said, ‘Cracking of the wall is its Glorification?’ He-asws said: ‘Yes’.[2504]
عنه، عن على بن محمد، عن إبراهيم بن محمد الثقفى، عن على بن المعلى، عن إبراهيم الخطاب بن الفراء يرفعه إلى أبى عبد الله (ع) قال: شكت أسافل الحيطان إلى الله من ثقل أعاليها فأوحى الله إليها: يحمل بعضها بعضا.
From him, from Ali Bin Muhammad, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moala, from Ibrahim Al Khatab Bin Al Fara’a, from going to:
Abu Abdullah-asws having said: ‘The bottom part of the wall complained to Allah-azwj from the weight of its upper part. So Allah-azwj Revealed unto it: ‘Part of it should carry its part’.[2505]
عنه، عن يعقوب بن يزيد، عن أبى خالد الكوفى، عن عمران بن البخترى، عن أبى عبد الله (ع) أنه قال: من قرأ ” قل الله أحد ” نفت عنه الفقر، واشتدت أساس دوره، ونفعت جيرانه.
From him, from Yaqoub Bin Yazeed, from Abu Khalid Al Kufy, from Imran Bin Al Bakhtary,
from Abu Abdullah-asws having said: ‘The one who recites [112:1] Say: The Allah is One, the poverty would be negated from him, and the foundation of his house would be strengthened, and his neighbours would benefit him’.[2506]
عنه، عن على بن أسباط، عن عمه، رفع إلى على (ع) قال: قال رسول الله صلى الله عليه وآله: لا تسموا الطريق السكة فانه لا سكة إلا سكك الجنة.
From him, from Ali Bin Asbat, from his uncle,
(Imam) Ali-asws has narrated that Rasool-Allah-saww said: ‘Do not name the road as ‘السكة’ ‘The Path’ for it is not a path except for your path to the Paradise’.[2507]
عنه، عن أبيه، عن ابن أبى عمير، عن حسين بن عثمان، قال: رأيت أبا الحسن موسى بن جعفر (ع) وقد بنى بناء ثم هدمه.
From him, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman who said,
‘I saw Abu Al-Hassan Musa-asws Bin Ja’far-asws, and he-asws had built a building, then demolished it’.[2508]
9 – باب تنظيف البيوت والافنية
Chapter 9 – Cleaning of the houses and the backyards
عنه، عن أبيه، عن ابن أبى عمير، عن الحسين بن عثمان، قال رأيت أبا – الحسن الرضا (ع) قال: كنس الفناء يجلب الرزق.
From him, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman who said,
‘I saw Abu Al-Hassan Al-Reza-asws having said: ‘Sweeping the yard brings the sustenance’.
وروى بعض أصحابنا قال: قال رسول الله صلى الله عليه وآله: اكنسوا أفنيتكم ولا تشبهوا باليهود.
And one of our companions reported,
‘The Imam-asws has narrated that Rasool-Allah-saww said: ‘Sweep our yards and do not resemble yourselves to the Jews’.[2509]
عنه، عن بعض من ذكره رفعه إلى أبى جعفر (ع) قال: كنس البيت ينفى الفقر.
From him, from one who mentioned it,
Abu Ja’far-asws has said: ‘Cleaning the house negates the poverty’.[2510]
عنه، عن جابر بن خليل القرشى، عن عبد الله بن ميمون القداح، عن أبى – جعفر، عن أبيه، قال: قال أمير المؤمنين (ع): نظفوا أفنيتكم من حوك العنكبوت، فان تركه في البيوت يورث الفقر.
From him, from Jabir Bin Jaleel Al Qarshy, from Abdullah Bin Maymoun Al Qadah,
(It has been narrated) Abu Ja’far-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘Clean your yards from the cobwebs of the spiders, for it you leave it in the houses, it’s the legacy of the poverty’.[2511]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن عمه يعقوب بن سالم – رفعه إلى على (ع) قال: قال رسول الله صلى الله عليه وآله: لا تؤووا التراب خلف الباب فانه مأوى الشيطان.
From him, from a number of our companions, from Ali Bin Asbat, from his uncle Yaqoub Bin Saalim,
(Imam) Ali-asws has narrated that Rasool-Allah-saww said: ‘Do not let the dust to accumulate behind the door, for it is a harbour for the Satan-la’.[2512]
10 – باب اتخاذ العبيد والاماء
Chapter 10 – Taking the slaves and the maids (Slave girls)
عنه، عن أبيه، عن ابن أبى عمير، عن سيف بن عميرة وسليمة صاحب – السابرى، عن زيد الشحام، عن أبى عبد الله (ع) أن عليا (ع) أعتق ألف مملوك من كديده.
From him, from his father, from Ibn Abu Umeyr, from Sayf Bin Umeyra, and Saleyma owner of Al Sabiry, from Zayd Al Shahaam,
(It has been narrated) from Abu Abdullah-asws, that Ali-asws emancipated (freed) a thousand slaves from his-asws ‘Kadeed’ (a land bigger than a valley)’.[2513]
عنه، عن محسن بن أحمد، عن أبان بن عثمان، عن محمد بن مروان، عن أبى عبد الله (ع) أن أبا جعفر (ع) مات وترك ستين مملوكا فأعتق ثلثهم عند موته.
From him, from Mohsin Bin Ahmad, from Aban Bin Usman, from Muhammad Bin Marwan,
(It has been narrated) from Abu Abdullah-asws that Abu Ja’far-asws passed away and left sixty slaves, so I-asws emancipated (freed) a third of them at his-asws passing away’.[2514]
عنه، عن أبيه، عن ابن أبى عمير، عن مروان، قال: قال لى عبد الله بن أبى عبد الله (ع): اشتر لى غلاما رفا لهذا الامر يقوم في ضيعتي يكون فيها، قال: فقال أبو الحسن (ع): صلاحه لنفسه ولكن اشتر له مملوكا قويا يكون في ضيعته، قال: فقال: اشتر ما يقول لك.
From him, from his father, from Ibn Abu Umeyr, from Marwaan who said,
‘Abdullah son of Abu Abdullah-asws said to me: ‘Buy a slave for me who would deal with this matter which is in my village and stays in it’. He said: ‘Abu Al-Hassan-asws said: ‘His goodness is for himself, but buy for him a strong slave who would be in his village’. He said, ‘So he said, ‘Buy what he-asws told you to’.[2515]
عنه، عن أبيه، عن صفوان بن يحيى، عن أبى مخلد السراج، قال: قال أبو عبد الله (ع) لاسماعيل حبيبه وحارث البصري: أطلبوا لى جارية من هذا الذى يسمونها ” كدبانوجة ” مسلمة تكون مع أم فروة، فدلوه على جارية كانت لشريك لابي من السراجين فولدت له بنتا وما ولدها، فأخبروه بخبرها، فاشتروها وحملوها إليه. وكان اسمها رسالة فحول اسمها فسماها سلمى وزوجها سالم.
From him, from his father, from Safwan Bin Yahya, from Abu Makhlad the saddler who said,
‘Abu Abdullah-asws said to Ismail his-asws beloved friend and Haris Al-Basry: ‘Seek out a maid from this which they refer to it as ‘Kadbanouja’, a Muslim woman, she can be with Umm Farwa’. So I enquired over a maid, and there was a partner of my father from the saddler, so there was born a daughter unto him and there was not child for her. So I informed him-asws of her news. So I bought her and carried her over to him-asws. And her name was Rasaalat, so her name was changed and she was named as Salma, and married her to Saalim’.[2516]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان، عن أبى عبد الله (ع) قال: إذا عمى الغلام عتق.
From him, from his father, from Ibn Abu Umeyr, from Hamaad Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the slave is blind, emancipate (free) him’.[2517]
11 – باب تأديب الممالك
Chapter 11 – Disciplining the slaves
عنه، عن محمد بن خالد الاشعري، عن إبراهيم بن محمد الاشعري، عن عبد الله بن بكير، عن زرارة بن أعين، قال: قلت لابي عبد الله (ع): أصلحك الله ما ترى في ضرب المملوك؟ – قال: ما أتى فيه يديه فلا شئ عليه، وأما ما عصاك فيه فلا بأس، قلت: فكم أضربه؟ – قال: ثلاثة، أربعة، خمسة.
From him, from Muhammad Bin Khalid Al Ashary, from Ibrahim, Bin Muhammad Al Ashary, from Abdullah Bin Bakeyr, from Zarara Bin Ayn who said,
‘I said to Abu Abdullah-asws, ‘May Allah-azwj Keep you-asws well! What is your-asws view regarding hitting the slaves?’ He-asws said: ‘What your hands come upon something, so there is nothing upon it, and as for what is your stick in it, so there is no problem’. I said, So how many (times) can I hit him with?’ He-asws said: ‘Three, four, five’.[2518]
12 – باب ارتباط الدابة والركوب
Chapter 12 – Yoking of the animals and the riding
عنه، عن أبيه، عن ابن أبى عمير، عن على بن رئاب، قال: قال أبو عبد الله (ع): اشتر دابة فان منفعتها لك ورزقها على الله.
From him, from his father, from Ibn Abu Umeyr, from Ali Bin Ra’aib who said,
‘Abu Abdullah-asws said: ‘Buy the animal, for its benefits are for you and its sustenance is upon Allah-azwj’.[2519]
عنه، عن أبيه مرسلا قال: قال أبو عبد الله (ع): قال رسول الله صلى الله عليه وآله: من سعادة الرجل المسلم المركب الهنئ.
From him, from his father, with an unbroken chain, said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘From the happiness of the Muslim man is (provided with the) easy ride (mode of transport)’.[2520]
عنه، عن على بن محمد، عن سماعة، عن محمد بن مروان، عن أبى عبد الله (ع) قال: من سعادة المرء دابة يركبها في حوائجه، ويقضى عليها حقوق إخوانه.
From him, from Ali Bin Bin Muhammad, from Sama’at, from Muhammad Bin Marwan,
(It has been narrated) from Abu Abdullah-asws having said: ‘From happiness of the person is an animal he rides regarding his needs, and fulfils the rights of his brethren upon it’.[2521]
عنه، عن النهيكى ومحمد بن عيسى، عن العبدى، عن عبد الله بن سنان، قال: قال أبو عبد الله (ع): اتخذوا الدواب فانها زين وتقضى عليها الحوائج ورزقها على الله.
From him, from Al Naheyki and Muhammad Bin Isa, from Al Abdy, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Take the animals, for these are an adornment and fulfil the needs upon them, and their sustenance is upon Allah-azwj’.
قال محمد بن عيسى: وحدثني به عمار بن المبارك وزاد فيه: ” وتلقى عليها إخوانك “.
Muhammad Bin Isa, from Amaar Bin Al-Mubarak, ‘And there is an addition in it: ‘And receive your brethren upon it’.[2522]
عنه، عن أبى يوسف، عن يحيى بن المبارك أو على بن حسان قال: قال أبو ذر تقول الدابة: ” اللهم ارزقني مليك صدق يرفق بى، ويحسن إلى، ويطعمني ويسقيني، ولا يعنف على ”
From him, from Abu Yusuf, from Yahya Bin Al Mubarak or Ali Bin Hasaan who said,
‘Abu Dharr-as said, ‘The animals are saying, ‘O Allah-azwj! Bless me with a sincere owner who would be kind to me, and good to me, and feed me and quench me, and will not harass me’.[2523]
عنه، عن ابن فضال، عن أبى المعزا، عن ابن مسكان، عن سليمان بن خالد فيما أظن، عن أبى عبد الله (ع) قال: رأى أبو ذر يسقى حمارا بالربذة فقال له بعض الناس: أو مالك يا باذر من يسقى لك هذا الحمار؟ – فقال: سمعت رسول الله صلى الله عليه وآله يقول: ما من دابة إلا وهى تسأل كل صباح ” اللهم ارزقني مليكا صالحا يشبعني من العلف، ويروينى من الماء، ولا يكلفني فوق طاقتي ” فأنا أحب أن أسقيه بنفسى.
From him, from Ibn Fazal, from Abu Al Magza, from Ibn Muskan, from Suleyman Bin Khalid, from what I think,
Abu Abdullah-asws said: ‘Abu Dharr-as was seen watering a donkey at Al-Rabza, so one of the people said to him-as, ‘Or is it not the owner the one who waters this donkey for you-as?’ So he-as said, ‘I-as heard Rasool-Allah-saww saying: ‘There is none from an animal except that it asks every morning, ‘O Allah-azwj! Bless me a righteous owner who satiates me from the forage, and quenches me from the water, and does not burden me beyond my capacity’. Therefore, I-as loved to quench it myself-as’.[2524]
عنه، عن محمد بن على، عن على بن أسباط، عن على بن جعفر، عن أبى – إبراهيم (ع) قال: ما من دابة يريد صاحبها أن يركبها إلا قالت: ” اللهم اجعله بى رحيما “.
From him, from Muhammad Bin Ali, from Ali Bin Asbat, from Ali Bin Ja’far,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws) having said: ‘There is none from an animal whose owner intends to ride it, except that it says, ‘O Allah-azwj! Make him to be merciful to me’.[2525]
عنه، عن أبيه، عن ابن أبى عمير، عن حفص بن البخترى، عن أبى عبد الله (ع) قال: إذا ركب العبد الدابة قالت: ” اللهم اجعله بى رحيما “.
From him, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘When a servant mounts an animal, it says, ‘O Allah-azwj! Make him to be merciful to me’.[2526]
عنه، عن محمد بن عيسى اليقطينى، عن أبى عاصم، عن هشام بن ماهويه المدارى، عن الوليد بن أبان الرازي، قال: كتب ابن زاذان فروخ إلى أبى جعفر الثاني يسأله عن الرجل يركض في الصيد لا يريد بذلك طلب الصيد وإنما يريد بذلك التصحح قال: لا بأس بذلك لاللهو.
From him, from Muhammad Bin Isa Al Yaqteeny, from Abu Aasim, from Hisham Bin Mahweyn Al Madary, from Al Waleed Bin Abaan Al Razy who said,
‘Ibn Zazaan Faroukh wrote to Abu Ja’far-asws the Second, asking him-asws about the man who runs around (jogging) for the hunting, not intending to seek the hunting by that, but rather, intending the hygiene by that. The Imam-asws said : ‘There is no problem with that for the fun’.[2527]
عنه، عن عدة من أصحابنا، عن على بن أسباط، عن عمه، قال: قال أمير المؤمنين (ع) قال رسول الله صلى الله عليه وآله لا ثلاثة على دابة إلا أحدهم ملعون وهو المقدم.
From him, from a number of our companions, from Ali Bin Asbaat, from his uncle who said,
‘Amir Al-Momineen-asws has narrated that Rasool-Allah-saww said: ‘No three (persons) ride upon an animal except that one of them is an accursed, and he is the one who preceded (first one)’.[2528]
عنه، عن الحسن بن يزيد النوفلي، عن إسماعيل بن أبى زياد السكوني، عن أبى عبد الله (ع) قال: للدابة على صاحبها ستة حقوق: لا يحملها فوق طاقتها، ولا يتخذ ظهرها مجالس يتحدث عليها، ويبدأ بعلفها إذا نزل، ولا يسمها في وجهها، ولا يضربها في وججها فانها تسبح، ويعرض عليها الماء إذا مر به.
From him, from Al Hassan Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘For the animal, over its owners, there are six rights – Not to burden it above its capacity, and not to take its back as a seating for discussion upon it, and to feed it when he descends from it, and not to mark it upon its face, and not to hit it in its face for it Glorifies (Allah-azwj), and present the water to it when passing by it’.[2529]
عنه، عن بعض أصحابنا، رفعه قال: قال أبو عبد الله (ع): لا تضربوها على العثار واضربوها على النفار. وقال: لا تغنوا على ظهورها، أما يستحيى أحدكم أن يغنى على ظهر دابة وهى تسبح.
From him, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘Do not hit them (riding animals) upon the stopping, and hit them upon the running’. And he-asws said: ‘Do not sing upon its back. But, one of you would recite upon its back and it is Glorifying (Allah-azwj)?’[2530]
عنه، عن على بن الحكم، عن أبان بن عثمان، عن أبى العباس، عن أبى عبد الله (ع) قال: سألته عن التحريش بين البهائم؟ – فقال: كله مكروه إلا الكلاب.
From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Abu Al Abbas,
(The narrator says): ‘I asked Abu Abdullah-asws about the fighting in between the animals, so he-asws said: ‘All of it is abhorrent except the dogs’.[2531]
عنه، عن محمد بن على، عن على بن أسباط، عن على بن جعفر، قال: سألت أبا إبراهيم (ع) عن الدابة، يصلح أن يضرب وجهها، ويسمها بالنار؟ – فقال: لا بأس.
From him, from Muhammad Bin Ali, from Ali Bin Asbaat,
(It has been narrated) from Ali son of Ja’far-asws who said, ‘I asked Abu Ibrahim-asws (7th Imam-asws) about the animals, is it correct not to hit it upon its face, and to brand it with the fire?’ So he-asws said: ‘There is no problem’.[2532]
عنه، عن محمد بن على، عن يويس بن يعقوب، قال: سألت أبا عبد الله (ع) عن الخصاء فلم يجبنى، ثم سألت أبا الحسن (ع) بعده، فقال: لا بأس.
From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub who said,
‘I asked Abu Abdullah-asws about the castration (of the animal), but he-asws did not answer me. Then I asked Abu Al-Hassan-asws after him-asws, so he-asws said: ‘No problem’.[2533]
عنه، عن القاسم بن يحيى، عن جده عن يعقوب بن جعفر قال: سمعت أبا – الحسن (ع) يقول: على كل منخر شيطان، فإذا أراد أحدكم أن يلجمها فليسم الله.
From him, from Al Qasim Bin Yahya, from his grandfather, from Yaqoub Bin Ja’far who said,
‘I heard Abu Al-Hassan-asws saying: ‘Upon each nostril (of the animal) is a Satan-la. So, when one of you intends to bridle it, so he should Name Allah-azwj (Say Bismillah)’.[2534]
عنه، عن ابن محبوب، عن على بن رئاب، عن أبى عبيدة، عن أحدهما (ع) قال: أيما دابة استصعبت على صاحبها، من لجام أو نفور فليقرأ في أذنها أو عليها: ” أفغير دين الله يبغون وله أسلم من في المسوات والارض طوعا وكرها وإليه ترجعون “.
From him, from Ibn Mahboub, from Ali Bin Ra’ib, from Abu Ubeyda,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws) having said: ‘Whichever animal makes it difficult for its owner, from a bridling or reluctance, so he should recite in its ear, or upon it [3:83] Is it other than Allah’s Religion that they seek (to follow), and to Him submits whoever is in the skies and the earth, willingly or unwillingly, and to Him shall they be returning’.[2535]
عنه، عن اليقطينى، عن الدهقان، عن درست، عن أبى إبراهيم، عن أبى – الحسن (ع) قال: قال رسول الله صلى الله عليه وآله: إذا ركب الرجل الدابة فسمى ردفه ملك يحفظه حتى ينزل، فان ركب ولم يسم ردفه شيطان فيقول له: ” تغن “، فان قال: ” لا أحسن ” قال له: ” تمن ” لا يزال متمنيا حتى ينزل.
From him, from Al Yaqteeny, from Al Dahqaan, from Darast, from Abu Ibrahim,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘When the man mounts the animal, so he should Name (Allah-azwj), and an Angel would ride behind him until he descends. So if he mounts but does not Name (Allah-azwj) A Satan-la rides behind him, so he-la says to him, ‘You sing’. So if he says, ‘It is not good’, he-la says to him, ‘Desire’. He does not cease to desire (daydreaming) until he descends’.
وقال: من قال إذا ركب الدابة: ” بسم الله، لا حول ولا قود إلا باالله، الحمد الله الذى هدانا لهذا، سبحان الذى سخر لنا هذا وما كنا له مقرنين ” إلا حفظت له نفسه ودابته حتى ينزل.
And he-asws said: ‘The one who says when mounting the animal, ‘In the Name of Allah-azwj. There is no Might nor Strength except with Allah-azwj. The Praise is for Allah-azwj Who Guided us to this. [43:13] Glory be to Him Who Made this subservient to us and we were not able to do it’, except that he would have had himself and his animal Protected, until he descends’.[2536]
عنه، عن أبيه، عن محمد بن أبى عمير، عن هشام بن سالم، عن أبى عبد الله – (ع) قال: خرج أمير المؤمنين صلوات الله عليه على أصحابه وهو راكب، فمشوا معه، فالتفت إليهم فقال: لكم حاجة؟ – فقالوا: لا يا أمير المؤمنين، ولكنا نحب أن نمشي معك، فقال لهم: إنصرفوا فان مشى الماشي مع الراكب مفسدة للراكب ومذلة للماشي.
From him, from his father, form Muhammad Bin Abu Umeyr, from Hisham Bin Saalim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws came out to his-asws companions and he-asws was riding. So they walked with him-asws. So he-asws turned around to them and said: ‘Is there any need for you (from me-asws)?’ So they said, ‘No, O Amir Al-Momineen-asws! But, we love it that we should walk along with you-asws’. So he-asws said to them: ‘Disperse, for the walking of the walkers with the rider is a spoiler for the rider and a humiliation for the walker’.
قال: وركب مرة أخرى فمشوا خلفه فقال: إنصرفوا فان خفق النعال خلف أعقاب الرجال مفسدة لقلوب النوكى.
The Imam-asws said: ‘And he-asws rode again, so they walked behind him-asws (again). So he-asws said: ‘Disperse, for the flapping of the slippers behind the men is a spoiler of the hearts of the camel’.[2537]
13 – باب آلات الدواب
Chapter 13 – Equipment of the animals
عنه، عن على بن أسباط، عن على بن جعفر، عن أخيه قال: سألت عن ركوب جلود السباع؟ – قال: لا بأس ما لم يسجد عليها.
From him, from Ali Bin Asbaat,
(It has been narrated) from Ali son of Ja’far-asws, from his brother-asws (7th Imam-asws), said, ‘I asked him-asws about the riding upon the wild animal skins?’ He-asws said: ‘There is no problem what is not Prostrated upon’.[2538]
عنه، عن عثمان، عن سماعة، قال: سئل أبو عبد الله (ع) من جلود السباع؟ فقال: اركبوا ولا تلبسوا شيئا منها تصلون فيه.
From him, from Usman, from Sama’at who said,
‘Abu Abdullah-asws was asked about the skins of the wild animals?’ So he-asws said: ‘Ride (upon it) and do not wear anything from these which you are Praying in it’.[2539]
عنه، عن عثمان، عن سماعة، قال: سمعت أبا عبد الله (ع) يقول: قال النبي صلى الله عليه وآله: إياك أن تركب بميثرة حمراء فانها ميثرة إبليس.
From him, from Usman, from Sama’at who said,
‘I heard Abu Abdullah-asws saying: ‘The Prophet-saww said: ‘Beware of riding with a red saddlecloth, for it is a saddlecloth of Iblees-la’.[2540]
عنه، عن أبيه، عن محمد بن على، عن عبد الرحمان بن أبى هاشم، عن إبراهيم بن يحيى المدينى، عن أبى عبد الله، أن على بن الحسين (ع) كان يركب على قطيفة حمراء.
From him, from his father, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Ibrahim Bin Yahya Al Madainy,
(It has been narrated) from Abu Abdullah-asws that Ali-asws Bin Al-Husayn-asws rode upon red velvet’.[2541]
14 – باب فضل الخيل وارتباطها
Chapter 14 – Merit of the (cavalry) horse and yoking it
عنه، عن غير واحد من أصحابنا، عن أبان الاحمر، رفعه إلى أبى عبد الله – (ع) قال: كانت الخيل وحوشا في بلاد العرب، فصعد إبراهيم (ع) وإسماعيل (ع) على جياد فصاحا ” ألا هلا ألا هلم ” فما فرس إلا أعطى بيده، وأمكن من ناصيته.
From him, from someone else from our companions, from Aban Al Ahmar,
Abu Abdullah-asws has said: ‘The (cavalry) horse used to be a wild animal in the cities of the Arabs. So Ibrahim-as and Ismail-as ascended upon horses and shouted: ‘For what reason you are not listening, Come here!’ So there was not horse except that it came to his hand, and submitted its forelocks’.[2542]
عنه، عن أبيه، عن فضالة بن أيوب، عن أبان، عن زرارة، عن أبى جعفر (ع)، وعبد الرحمن بن أبى عبد الله، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الخيل في نواصيها الخير.
From him, from his father, from Fazalat Bin Ayoub, from Aban, from Zarara,
(It has been narrated) from Abu Ja’far-asws, from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The (cavalry) horse, in its forelocks, is the goodness’.[2543]
عنه، عن ابن فضال، عن ثعلبة بن ميمون، عن معمر، عن أبى جعفر (ع) قال: سمعته يقول: إن كل الخير في نواصى الخيل إلى يوم القيامة.
From him, from Ibn Fazal, from Sa’albat Bin Maymoun, from Moamar,
(The narrator says) ‘I heard Abu Ja’far-asws saying: ‘All the goodness is in the forelocks of the (cavalry) horse, up to the Day of Judgement’.[2544]
عنه، عن على بن الحكم، عن عمر بن أبان، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الخيل معقود في نواصيها الخير إلى يوم القيامة.
From him, from Ali Bin Al Hakam, from Umar Bin Aban,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘The (cavalry) horse, the goodness is seated in its forelocks up to the Day of Judgement’.[2545]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن يعقوب بن جعفر بن ابراهيم بن محمد الجعفري، قال: سمعت أبا الحسن (ع) يقول: من ارتبط فرسا عتيقا محيت عنه في كل يوم ثلاث سيئات، وكتبت له إحدى عشر حسنة، ومن ارتبط هجينا محيت عنه في كل يوم سيئتان، وكتبت له سبع حسنات، ومن ارتبط برذونا يريد به جمالا، أو قضاء حوائج، أو دفع عدو محيت عنه في كل يوم سيئة، وكتبت له ست حسنات.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Yaqoub Bin Ja’far Bin Ibrahim Bin Muhammad Al Ja’fary who said,
‘I heard Abu Al-Hassan-asws saying: ‘The one who fastens an old horse would have three sins deleted from him every day, and eleven good deeds would be written for him; and the one who fastens a hybrid (horse) would have two sins deleted from him every day, and seven good deeds written for him; and the one who fastens a work horse intending beauty by it, or fulfilment of needs, or to ward off an enemy, one sin would be deleted from him every day, and six good deeds would be written for him’.[2546]
عنه، عن بكر بن صالح، عن سليمان الجعفري، قال: سمعت أبا الحسن (ع) يقول: من ارتبط فرسا أشقر أغرأ قرح فان كان أغر سائل الغرة به وضح في قوائمه فهو أحب إلى لم يدخل بيته فقر مادام ذلك الفرس فيه، وما دام أيضا في ملك صاحبه لا يدخل بيته حيف،
From him, from Bakr Bin Salih, from Suleyman Al Ja’fary who said,
‘I heard Abu Al-Hassan-asws saying: ‘The one who is associated with a blonde horse with long forelocks for honour, so if its honour is what was intended by it, and it had spots in its legs, so it is beloved to me-asws, and poverty would not enter into his house for as long as that horse is in it, and as well, for as long as it is in the possession of its owner, injustice would not enter into his house’.
قال: وسمعته يقول: أهدى أمير المؤمنين (ع) إلى رسول الله صلى الله عليه وآله أربعة أفراس من اليمن، فقال: سمها لى، فقال: هي ألوان مختلفة، فقال: أفيها وضح؟ – فقال: نعم أشقر به وضح، قال: فأمسكه على، وقال: فيها كميتان أو ضحان؟ – قال: أعطهما ابنيك قال: والرابع أدهم بهيم، قال: بعه واستخلف بثمنه نفقة لعيالك، إنما يمن الخيل في ذوات الاوضاح،
He (the narrator) said, ‘And I heard him-asws saying: ‘Amir Al-Momineen-asws said that four horses from Yemen were gifted to Rasool-Allah-saww. So he-saww said: ‘Name these for me-saww’. He-asws said: ‘These are of different types’. So he-saww said: ‘Is there among these one white bright spots?’ So he-asws said: ‘Yes, a blonde one with white spots’. He-saww said: ‘So keep it for me’, and he-asws said: ‘Among them are two yellow ones or with bright spots?’ He-saww said: ‘Give them to your sons’. He-asws said: ‘And the fourth one is of one colour without spots on it’. He-saww said: ‘Sell it, and leave its price for the expenses of your-asws family. But rather, the good fortune of the cavalry horse is the one with bright spots on it’.
قال: وسمعت أبا الحسن (ع) يقول: كرهنا البهم من الدواب كلها إلا الجمل والبغل، وكرهت شية أوضاح في الحمار والبغل الالوان، وكرهت القرح في البغل إلا أن يكون به غرة سائلة، ولا أشتهيها على حال، وقال: إذا عشرت الدابة تحت الرجل فقال لها: ” تعست ” تقول: ” تعس وانتكس أعصانا لربه “.
He (the narrator) said, ‘And I heard Abu Al-Hassan-asws saying: ‘We-asws dislike all the animals of one colour except the camel and the mule, and I-asws dislike bright-hoofed donkeys and mules of different colours, and I-asws dislike the white spot on the forehead of the mule except if it becomes expanded, and I-asws do not desire it upon that state’. And he said: ‘When the animal is under the man, so he says to it, ‘You have made me miserable’, it says to its Lord-azwj, ‘Miserable and worse, we have disobeyed’.[2547]
عنه، عن أبيه، عن عبد الله بن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبى عبد الله (ع) قال: إن لكل شئ حرمة، وحرمة البهائم في وجوهها.
From him, from his father, from Abdullah Bin Al Mugheira and Muhammad Bin Sinan, from Takha Bin Zayd,
Abu Abdullah-asws has said: ‘For everything there is sanctity, and the sanctity of the beasts is in their faces’.[2548]
عنه، عن محمد بن على، عن على بن أسباط، رفعه قال: قال أمير المؤمنين (ع) قال: قال رسول الله صلى الله عليه وآله: لا تضربوا وجوه الدواب وكل شئ فيه الروح، فانه يسبح بحمد الله.
From him, from Muhammad Bin Ali, from Ali Bin Asbaat, raising it, said,
‘Amir Al-Momineen-asws has narrated that Rasool-Allahaww said: ‘Do not hit the faces of the animals, and everything in which there is a soul, for it Glorifies the Praise of Allah-azwj’.[2549]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن ابن مسلم، عن أبى – عبد الله (ع) قال: قال أمير المؤمنين (ع): لا تضربوا الدواب على وجوهها فانها تسبح بحمد ربها،
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Ibn Muslim,
Abu Abdullah-asws has narrated that Amir Al-Momineen-asws said: ‘Do not hit the animal upon its face, for it Glorifies with the Praise of its Lord-azwj’.
وفى حديث آخر ” لا تسموها في وجوهها “.
And in another Hadeeth: ‘Do not brand (mark with hot metal) in its face’.[2550]
عنه، عن بعض أصحابنا، بلغ به أبا عبد الله (ع) قال: أما يستحيى أحدكم أن يغنى على دابته وهى تسبح.
From him, from one of our companions,
It has been narrated that Abu Abdullah-asws has said: ‘But, one of you should be embarrassed from singing upon his animal, but (one should be) Glorifying upon it’.
وروى عن النبي صلى الله عليه وآله أنه قال: اضربوها على النفار، ولا تضربوها على العثار.
And it has been reported from the Prophet-saww having said: ‘Hit it upon the running, but do not hit it upon the stopping’.[2551]
عنه، عن النوفلي، عن الكسونى، عن أبى عبد الله (ع)، عن آبائه (ع) قال: للدابة على صاحبها ستة حقوق، لا يحملها فوق طاقتها، ولا يتخذ ظهورها مجالس فيتحدث عليها، ويبدأ بعلفها إذا نزل، ويعرض عليها الماء إذا مر به، ولا يسمها في وجوهها، ولا يضربها في وجوهها فانها تسبح.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers having said: ‘For the animal, over its owner, there are six rights – Not burdening it above its capacity, and not taking its back to sit upon it for holding discussion, and begin by feeding it when he descends, and present the water to it when passing by it, and not to brand it in its face, and not hit it in its face for it Glorifies (Allah-azwj)’.[2552]
عنه، عن بعض أصحابنا، رفعه قال: كان أبو عبد الله (ع) إذا وضع رجله في الركاب يقول: ” سبحان الذى سخر لنا هذا وما كنا له مقرنين ” ويسبح الله سبعا، ويحمد الله سبعا، ويهلل لله سبعا.
From him, from one of our companions, raising it, said,
‘Whenever Abu Abdullah-asws placed his feet in the stirrups, was saying: ‘[43:13] Glory be to Him Who Made this subservient to us and we were not able to do it. And he-asws would Glorify Allah-azwj seven times, and Praise Allah-azwj seven times, and Extol the Holiness of Allah-azwj seven times’.[2553]
عنه، عن بكر بن صالح، عن سليمان الجعفري، عن أبى الحسن (ع) قال: من ارتبط فرسا لرهبة عدو أو يستعين به على جماله لم يزل معانا عليه أبدا مادام في ملكه، ولا يزال بيته مخصبا مادام في ملكه.
From him, from Bakr Bin Salih, from Suleyman Al Ja’fary,
Abu Al-Hassan-asws has said: ‘The one who fastens a horse for inspiring awe against an enemy, or using it for its beauty, it will not cease to shine ever for as long as it is in his ownership, nor would his house cease to be enriched for as long as it is in his ownership’.[2554]
عنه، عن بكر بن صالح، عن سليمان الجعفري، عن أبى الحسن (ع) قال: من خرج من منزله أو منزل غيره في أول الغداة فلقى فرسا أشقر به أوضاح، وإن كانت به غرة سائلة فهو العيش كل العيش لم يلق في يومه ذلك إلا سرورا، وإن توجه في حاجة فلقى الفرس قضى الله حاجته.
From him, from Bakr Bin Salih, from Suleyman Al Ja’fary,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘The one who goes out from his house or someone else’s house during the early part of the morning, and comes across a blonde horse with white legs, though it may be unawares, so it would be good life of all good lives. He would not face anything during that day except for cheerfulness; and if he had gone out for a feed and comes across the horse, so Allah-azwj would Fulfil his need’.[2555]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: إن رجلا عرض على على دابة يركبها فقال له على: حمل الله رجليك يوم الحفاء.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘A man presented an animal to Ali-asws to ride upon, so Ali-asws said to him: ‘Allah-azwj would Carry your feet on the Day of Judgement’.[2556]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه، أن عليا (ع) مر ببهيمة وفحل يسفدها على ظهر الطريق، فأعرض على (ع) بوجهه، فقيل له: لم فعلت ذلك يا أمير المؤمنين؟ – قال: لانه لا ينبغى أن يصنعوا ما يصنعون وهو المنكر إلا أن يواروه حيث لا يراه رجل ولا امرأة.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws, that Ali-asws passed by a female beast and the male was copulating with her upon the open road. So Ali-asws turned his-asws face away. So it was said to him-asws, ‘Why did you-asws do that, O Amir Al-Momineen-asws?’ He said, ‘Because it is not befitting that you do what they are doing, and it is the evil except that you go where no man or woman can see you’.[2557]
عنه، عن أبيه، عن عبد الله بن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبى عبد الله، عن أبيه (ع) أنه كره إخصاء الدواب والتحريش بينها.
From him, from his father, form Abdullah Bin Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having disliked castration of the animals, and provocating them’.[2558]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: إذا حرنت على أحدكم دابة (يعنى إذا قامت في أرض العدو في سبيل الله) فليذبحها ولا يعرقبها.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When an animal becomes obstinate to one of you (meaning when it stands (refuses to move) in enemy territory, (during Jihad) in the Way of Allah-azwj), so he should slaughter it, but not to cripple it’.[2559]
عنه، عن جعفر، عن أبيه، قال: لما كان يوم موتة كان جعفر على فرسه فلما التقوا نزل عن فرسه فعرقبها بالسيف وكان أول من عرقب في الاسلام.
From him,
(It has been narrated) from Ja’far-asws, from his-asws father-asws having said: ‘When it was the day of (battle of) Muta, Ja’far-as was upon his-as horse. So when he-as met (duelled), came down from his-as horse and slew it with the sword. And he-as was the first one to slew (a horse) in Al-Islam’. (So that it would not fall into enemy hands).[2560]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن يعقوب بن جعفر بن إبراهيم، قال: سمعت أبا الحسن الاول (ع) يقول: الخيل على كل منخر منها الشيطان، فإذا أراد أحدكم أن يلجمها فليسم الله.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Yaqoub Bin Ja’far Bin Ibrahim who said,
‘I heard Abu Al-Hassan-asws the First saying: ‘Upon each of the nostrils of the (cavalry) horse is the Satan-la. So, if one of you intends to bridle it, he should Name Allah-azwj (Say Bismillah)’.[2561]
عنه، عن ابن محبوب، عن على بن رئاب، عن أبى عبيدة الحذاء، عن أبى – عبد الله (ع) قال: أيما دابة استصعب على صاحبها من لجام أو نفور فليقرأ في أذنها أو عليها ” أفغير دين الله يبغون وله أسلم من في السموات والارض طوعا وكرها وإليه ترجعون ”
From him, from Ibn Mahboub, from Ali Bin Ra’ib, from Abu Ubeyda Al Haza’a,
Abu Abdullah-asws has said: ‘Whichever animal makes it difficult for its owner, from a bridle or reluctance, so he should recite in its ear, or upon it [3:83] Is it other than Allah’s Religion that they seek (to follow), and to Him submits whoever is in the skies and the earth, willingly or unwillingly, and to Him shall they be returning’.[2562]
عنه، عن الحجال، عن أبى عبد الله بن محمد، عن محمد بن القاسم، عن الفضيل بن يسار، قال: حضرت أبا جعفر (ع) بصريا وهو يعرض خيلا قال: وفيها واحد شديد القوة شديد الصهيل، قال: فقال لى: يا محمد ليس هذا من دواب أبى.
From him, from Al Hajaal, from Abu Abdullah Bin Muhammad, from Muhammad Bin Al Qasim, from Al Fazeyl Bin Yasaar who said,
‘I was present (when) Abu Ja’far-asws was looking at the display of (cavalry) horses, and among these was one with extreme strength and neighing, so he-asws said to me: ‘O Muhammad! This is not from an animal of my-asws father-asws’.[2563]
15 – باب الابل
Chapter 15 – The Camel
عنه، عن على بن الحكم، عن عمر بن أبان، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: الابل عز لاهلها.
From him, from Ali Bin Al hakam, from Umar Bin Aban,
Abu Abdullah-asws has narrated that Rasool-Allah-saww said: ‘The camels are an honour for their owners’.[2564]
عنه، عن أبى عبد الرحمن العزرمى، قال: حدثنا حاتم بن إسماعيل المدينى عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: على ذروة سنام كل بعير شيطان، فإذا ركبتموها فقولوا كما أمركم الله: ” سبحان الذى سخر لنا هذا، وما كنا له مقرنين “، وامتهنوها لانفسكم
From him, from Abu Abdul Rahman Al Azramy, from Hatim Bin Ismail Al Madainy,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Upon the hump of every camel is a Satan-la. So if you were to ride upon it, so you should be saying just as Allah-azwj has Commanded you ‘[43:13] Glory be to Him Who Made this subservient to us and we were not able to do it. And utilise them for yourselves, but rather, Allah-azwj Carries the load’.
قال: ورواه الحسن بن على الوشاء، عن المثنى، عن حاتم، عن أبى عبد الله (ع) إلا أنه قال: ” على ذروة كل بعير “.
He (the narrator) said, ‘Al Hassan Bin Al Al Washa, from Al Masny, from Hatim,
(It has been narrated) from Abu Abdullah-asws (same as above), except that he-asws said: ‘On to the top of every camel (instead of ‘hump’)’.[2565]
عنه، عن بعض أصحابنا، رفعه إلى أبى عبد الله (ع) قال: قال على بن الحسين (ع) لابنه محمد حين حضرته الوفاة: إنى قد حججت على ناقتي هذه عشرين حجة، فلم أقرعها بسوط قرعة، فإذا نفقت فادفنها لا يأكل لحمها السباع، قال رسول الله صلى الله عليه وآله: ما من بعير يوقف عليه موقف عرفة سبع حجج إلا جعله الله من نعم الجنة وبارك في نسله فلما نفقت حفر لها أبو جعفر (ع) ودفنها.
From him, from one of our companions,
(It has been narrated) from Abu Abdullah-asws that Ali-asws Bin Al-Husayn-asws said to his-asws son Muhammad, when death present itself: ‘I-asws have performed Hajj upon this she-camel of mine-asws, twenty Hajj, and I-asws have not drawn my-asws whip on her. So when it dies, bury her, and do not let the wild animals eat its flesh. Rasool-Allah-saww said: ‘There is none from the camel which paused at the pausing station of Arafat for seven Hajj, except that Allah-azwj Makes it to be from the Bounties of the Paradise and Blessed in its lineage’. So when it died, Abu Ja’far-asws dug (a grave) for her and buried her’.[2566]
عنه، عن يعقوب بن يزيد، عن محمد بن مرازم، عن أبيه، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: إنه ليس من دابة عرف بها خمس وقفات إلا كانت من نعم الجنة، عنه، قال: روى بعضهم ” وقف بها ثلاث وقفات “.
From him, from Yaqoub Bin Yazeed, from Muhammad Bin Marazam, from his father,
from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There is none from an animal used for five pausing (during Hajj) except that it would be from the Bounties of the Paradise’.
عنه، قال: روى بعضهم ” وقف بها ثلاث وقفات “.
From him, said, ‘And some of the have reported,
‘The Rasool-Allah-saww said: ‘Paused by it for three pauses (for three Hajj)’.[2567]
عنه، عن محمد بن سنان، عن عبد الاعلى، عن أحدهما (ع) قال: قال رسول الله صلى الله عليه وآله: إنه ليس من بعير إلا على ذروته شيطان فامتهنوهن، ولا يقول أحدكم: أريح بعيرى فان الله هو الذى يحمل.
From him, from Muhammad Bin Sinan, from Abdul A’ala,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws) having said: ‘Rasool-Allah-saww said: ‘There is none from a camel except that upon its peak (hump) is a Satan-la. Therefore, utilise them, and let not one of you be saying, ‘I am angry at my camel’, for it is Allah-azwj Who Carries the load’.[2568]
عنه، عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: إن على ذروة كل بعير شيطانا فامتهنوها لانفسكم وذللوها واذكروا اسم الله عليها فانما يحمل الله.
From him, from Muhammad Bin Yahya, from Ghayas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Upon the peak (hump) of every camel is a Satan-la, therefore utilise them for yourselves, and tame them, and mention the Name of Allah-azwj over it. But rather, it is Allah-azwj Who Carries the load’.[2569]
عنه، عن أبى طالب، عن انس بن عياض الليثى، عن أبى عبد الله، عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله: إن على ذروة كل بعير شيطانا فامتهنوها لانفسكم وذللوها، واذكروا اسم الله عليها كما أمركم الله.
From him, from Abu Talib, from Ana Bin Ayaz Al Yasa,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Upon the peak (hump) of every camel is a Satan-la, therefore utilise them for yourselves and tame them, and mentioned the Name of Allah-azwj over it, just as Allah-azwj has Commanded you to’.[2570]
عنه، عن جعفر بن محمد، عن ابن القداح، عن أبى عبد الله (ع): وعن أبيه ميمون، قال: خرجنا مع أبى جعفر (ع) إلى أرضه بطيبة، ومعه عمرو بن دينار وأناس من أصحابه، فأقمنا بطيبة ما شاء الله، وركب أبو جعفر (ع) على جمل صعب، فقال له عمرو: ما أصعب بعيركم! فقال له: أما علمت أن رسول الله صلى الله عليه وآله قال: إن على ذروة كل بعير شيطانا فامتهنوها وذللوها واذكروا اسم الله عليها فانما يحمل الله؟! ثم دخل مكة ودخلنا معه بغير إحرام.
From him, from Ja’far Bin Muhammad, from IBn Al Qadah, from Abu Abdullah -asws, and from his father Maymoun who said,
‘We went out with Abu Ja’far-asws to his-asws land at Tayba, and with him-asws was Amro Bin Daynar and some people from his-asws companions. So we stayed at Tayba for as long as Allah-azwj so Desired, and Abu Ja’far-asws rode upon a difficult camel. So Amro said to him-asws, ‘How difficult is your-asws camel!’ So he-asws said to him: ‘But, do you know that Rasool-Allah-azwj said: ‘Upon the peaks (humps) of every camel are Satans-la. Therefore, utilise them and tame them, and mention the Name of Allah-azwj over them, but rather, it is Allah-azwj Who Carries the load?’ Then he-asws entered Makkah and we entered with him-asws without Ihraam’.[2571]
قال: وحدثني أبى، عن ابن أبى عمير، عن هشام بن الحكم، عن أبى عبد الله (ع) قال: لو يعلم الحاج ماله من الحملان ما غالى أحد بالبعير.
He said, ‘My father narrated to me, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said: ‘If only the Hajji (Pilgrim) knew what was for him from the carriers, not one would overload the camel’.[2572]
عنه، عن محمد بن على، عن الحجال، عن صفوان الجمال قال: قال أبو – عبد الله (ع): لو يعلم الناس كنه حملان الله على الضعيف ما غالوا ببهيمة.
From him, from Muhammad Bin Ali, from Al Hajaal, from Safwan Al Jamaal who said,
‘Abu Abdullah-asws said: ‘If the people knew the essence of carriers is Allah-azwj upon the weak, they would not overload the animals’.[2573]
قال: وحدثني أبى، عن محمد بن عمرو، عن سليمان الرحال، عن عبد الله بن أبى يعفور، قال مر بى أبو عبد الله (ع) وأنا أمشى على ناقتي، وأردت أن أخفف عنها، فقال: رحمك الله اركب، فان الله يحمل على الضعيف والقوى.
He said, ‘And my father narrated to me, from Muhammad Bin Amro, from Suleyman Al Rahaal, from Abdullah Bin Abu Yafour who said,
‘I passed by Abu Abdullah-asws, and I was walking alongside my she-camel, and I intended to relieve it. So he-asws said: ‘May Allah-azwj have Mercy upon you. Ride, from Allah-azwj Carries the weak and the strong’.[2574]
عنه، عن النهيكى ويعقوب بن يزيد، عن أبى وكيع، عن أبى إسحاق، عن الحارث، عن أمير المؤمنين (ع) قال: قال رسول الله صلى الله عليه وآله وقد سئل عن الابل فقال: تلك أعنان الشياطين، ويأتى خيرها من الجانب الاشئم، قيل: إن سمع الناس هذا تركوها، قال: إذا لا يعدمها الاشقياء الفجرة.
From him, from Al Naheyki and Yaqoub Bin Yazeed, from Abu Wakey, from Abu Is’haq, from Al Haris,
(It has been narrated) from Amir Al-Momineen-asws that Rasool-Allah-saww said, and he-saww had been asked about the camel, so he-saww said: ‘These are the utensils of the Satan-la and its good comes from its side affairs’. It was said, ‘The people heard this, so they left it’. He-saww said: ‘The wretched and the immoral do not lynch it’.[2575]
عنه، عن ابن فضال، عن صفوان الجمال، قال: أرسل إلى المفضل بن عمر أن أشترى لابي عبد الله (ع) جملا فاشتريت جملا بثمانين درهما، فقدمت به على أبى – عبد الله (ع) فقال لى: أتراه يحمل القبة؟ فشددت عليه القبة وركبته فاستعرضته، ثم قال: لو أن الناس يعلمون كنه حملان الله على الضعيف ما غالوا ببهيمة.
From him, from Ibn Fazal, from Safwan Al Jamal who said,
‘I was sent a message by Al-Mufazzal Bin Umar to buy a camel for Abu Abdullah-asws. So I bought a camel form eighty Dirhams, and proceeded with it to Abu Abdullah-asws. So he-asws said to me: ‘I-asws that you have left it carrying the dome? The dome is difficult upon it and its knees’. So I reviewed it (took it off). Then he-asws said : ‘If the people knew the essence of the carriers is Allah-azwj upon the weak, they would not overload the animals’.[2576]
عنه، عن الحجال، عن صفوان الجمال، قال: قال أبو عبد الله (ع): إشتر لى جملا وليكن أسود، فانها أطول شئ أعمارا، ثم قال: لو يعلم الناس كنه حملان الله على – الضعيف ما غالوا ببهيمة.
From him, from Al Hajaal, from Safwan Al Jamal who said,
‘Abu Abdullah-asws said: ‘Buy a camel for me-asws, but it should be a black one, for it has a long life’. Then he-asws said: ‘If the people knew that the essence of the carries is Allah-azwj upon the weak, they would not over load the animals’.
وفى حديث آخر قال: قال أبو عبد الله: اشتر السواد القباح منها، فانها أطول أعمارا.
And in another Hadeeth, said,
‘Abu Abdullah-asws said: ‘Buy the black and the ugly one from these, for it would have a long life’.[2577]
عنه، عن الحسن بن محبوب، عن الحسين بن عمر بن يزيد، قال: اشتريت إبلا وأنا بالمدينة مقيم، فأعجبتني إعجابا شديدا، فدخلت على أبى عبد الله (ع) فذكرته فقال: مالك وللابل؟ أما علمت أنها كثيرة المصائب؟! قال: فمن إعجابى بها اكتريتها وبعثت بها غلماني إلى الكوفة، قال فسقطت كلها، فدخلت عليه فأخبرته، فقال: ” فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم “.
From him, from Al Hassan Bin Mahboub, from Al Husayn Bin Umar Bin Yazeed who said,
‘I bought a camel and I was staying at Al-Medina, and so it caused me to wonder with intense wonderment. So I came to Abu Abdullah-asws and mentioned it to him, so he said: ‘What have you to do with the camels? But, do you know that these are with numerous difficulties?’ He (the narrator) said, ‘So the one which had astounded me, I let it out for rent and sent my slaves with it to Al-Kufa. But, all of the load perished. So I came to him-asws and informed him, so he-asws said [24:63] therefore let those beware who go against his order lest a trial afflict them or there befalls upon them a painful Punishment’.[2578]
عنه، عن يعقوب بن يزيد، عن ابن سنان، ومحمد بن أبى عمير، عن عبد الله ابن سنان، عن أبى عبد الله (ع) قال: كان على بن الحسين (ع) ليبتاع الراحلة بمائة دينار يكرم بها نفسه.
From him, from Yaqoub Bin Yazeed, from Ibn Sinan, and Muhammad Bin Abu Umeyr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws has said: ‘Ali-asws Bin Al-Husayn-asws bought a ride (camel) for one hundred Dinars for the honour of it for himself-asws’.[2579]
عنه، عن يعقوب بن يزيد، عن ابن أبى عمير، عن عبد الله بن سنان، قال: سئل أبو عبد الله (ع) عن صلوة المغرب؟ – فقال: أنخ إذا غابت الشمس، قال فانه يشتد على إناخته مرتين قال: افعل فانه أصون للظهر.
From him, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws was asked about the Magrib Prayer, so he-asws said: ‘Make the camel kneel when the sun goes down’. He said, ‘It is difficult to make it kneel twice’. He-asws said: ‘Do it, for it is more safeguarding for the back’.[2580]
عنه، عن أبيه، مرسلا عمن ذكره، عن أبى عبد الله عن أبيه، (ع) قال: نهى رسول الله صلى الله عليه وآله أن يتخطى القطار، قيل: يا رسول الله ولم؟ – قال: إنه ليس من قطار إلا وما بين البعير إلى البعير شيطان.
From him, form his father with an unbroken chain, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww forbade skipping the line (of the camels). It was said, ‘O Rasool-Allah-saww! And why?’ He-saww said: ‘There is none from a line except what is between the camel and the camel is a Satan-la’.[2581]
16 – باب الغنم
Chapter 16 – The Sheep
عنه، عن على بن الحكم، عن عمرو بن أبان، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: نعم المال الشاة.
From him, from Ali Bin Al Hakam, from Amor Bin Aban,
(It has been narrated) from Abu Abdullah-asws that Rasool-Allah-saww said: ‘The best of the wealth is the sheep’.[2582]
عنه، عن الحسن بن على الوشاء، عن إسحاق بن جعفر، قال: قال لى أبو – عبد الله (ع): يا بنى إتخذ الغنم ولا تتخذ الابل.
From him, from Al Hassan Bin Ali Al Washa,
(It has been narrated) from Is’haq son of Ja’far-asws who said, ‘Abu Abdullah-asws said to me: ‘O my-asws son! Take the sheep and do not take the camel’.[2583]
عنه، عن النوفلي، عن السكوني، عن أبى عبد الله، عن آبائه (ع) قال: قال رسول الله صلى الله عليه وآله: إذا كانت لاهل بيت شاة قدستهم الملائكة.
From him, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘If there is a sheep for the family, the Angels sanctify them’.[2584]
عنه، عن ابن محبوب، عن محمد بن مارد، قال: سمعت أبا عبد الله (ع) يقول: ما من مؤمن يكون في منزله عنز حلوب إلا قدس أهل ذلك المنزل وبورك عليهم، فان كانتا اثنتين قدسوا وبورك عليهم كل يوم مرتين، قال: فقال بعض أصحابنا: وكيف يقدسون؟ – قال: يقف عليهم كل صباح ملك أو مساء فيقول لهم: ” قدستم وبورك عليكم وطبتم وطاب إدامكم ” قال: قلت له: وما معنى ” قدستم “؟ – قال: طهرتم.
From him, from Ibn Mahboub, from Muhammad Bin Marid who said,
‘I heard Abu Abdullah-asws saying: ‘There is none from a Believer who has a dairy goat in his house, except that it would sanctify that house and Blessings upon them. So if there were two, so there would be sanctity and Blessings upon them twice a day’. One of them said, ‘And how are they sanctified?’ He-asws said: ‘An Angel pauses at them every morning, or evening, so he says to them: ‘May you be sanctified and Blessings be upon you, and may you be good and your food be good’. I said to him-asws, ‘And what is the meaning of ‘Sanctify you’?’ He-asws said: ‘Purify you’.[2585]
عنه، عن محمد بن على، عن عبيس بن هشام، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: إذا اتخذ أهل البيت الشاة قدستهم الملائكة كل يوم تقديسة، قلت: كيف يقولون؟ – قال: يقولون قدستم قدستم.
From him, from Muhammad Bin Ali, from Ubeys Bin Hisham, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the family takes a sheep, the Angels sanctify them every day with a sanctification’. I said, ‘How are they saying?’ He-asws said: ‘They (Angels) are saying: ‘You are sanctimonious, you are sanctimonious!’
قال: وفى حديث آخر قال: إذا اتخذ أهل البيت ثلاث شياة.
He (the narrator) said, ‘And in another Hadeeth, he-asws said: ‘If the family takes three sheep’.[2586]
عنه، عن أبيه، عن سليمان الجعفري، رفعه قال: قال رسول الله صلى الله عليه وآله: من كانت في بيته شاة قدستهم الملائكة تقديسة وانتقل عنهم الفقر منتقلة، ومن كانت في بيته شاتان قدستهم الملائكة مرتين وارتحل عنهم الفقر منقلتين، فان كانت ثلاث شياة قدستهم الملائكة ثلاث تقديسات وانتقل عنهم الفقر.
From him, from his father, from Suleyman Al Ja’fary, raising it, said,
‘Rasool-Allah-saww said: ‘The one who had a sheep in his house, the Angels sanctify him with a sanctification, and remove the poverty from him with a removal. And the one who had two sheep in his house, the Angels sanctify him twice, and do away the poverty from him with a removal. So if there were three sheep, the Angels sanctify him with three sanctifications, and they remove the poverty from him’.[2587]
عنه، عن عبد الرحمن بن أبى نجران وعثمان عن أبى جميلة، عن جابر، عن أبى جعفر (ع) قال قال النبي صلى الله عليه وآله لعمته: ما يمنعك من أن تتخذي في بيتك بركة؟ – فقالت: يا رسول الله ما البر البركة؟ – فقال: شاة تحلب، فانه من كانت في داره شاة تحلب أو نعجة أو بقرة فبركات كلهن. قال: وروى أبى، عن أحمد بن النضر، عن جابر، عن أبى جعفر مثله.
From him, from Abdul Rahman Bin Abu Najran and Usman Bin Abu Jameela, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘The Prophet-saww said to his-saww aunt: ‘What is preventing you from taking Blessings to be in your house?’ So she said, ‘O Rasool-Allah-saww! What is the righteous Blessing?’ So he-saww said: ‘A milking sheep. So if one had a sheep in his house to milk, or an ewe or a cow, so all of these would be a Blessing’.[2588]
عنه، عن محمد بن على، عن عبد الرحمن بن أبى هشام، عن أبى خديجة، عن أبى عبد الله (ع) قال: دخل رسول الله صلى الله عليه وآله على أم أيمن فقال: مالى لا أرى في بيتك البركة؟ – فقالت: أو ليس في بيتى بركة؟ – قال: لست أعنى ذلك، ذاك شاة تتخذينها، تستغنى ولدك من لبنها، وتطعمين من سمنها، وتصلين في مربضها.
From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hisham, from Abu Khadeeja,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww came to Umm Ayman, so he-asws said: ‘What is the matter that I-saww do not see a Blessing in your house?’ So she said, ‘Or is there not a Blessing in my house?’ He-saww said: ‘I-saww did not mean that. That is a sheep that you take, and your children can be dispensed from its milk, and you can feed from her fat, and you can Pray in her pen’.[2589]
عنه، عن بعض أصحابه، رفعه قال: قال رسول الله صلى الله عليه وآله: نظفوا مرابض الغنم وامسحوا رغامهن، فانهن من دواب الجنة.
From him, from one of his companions, raising it, said,
‘Rasool-Allah-saww said: ‘Clean the pens of the sheep, and wipe their dirt, from these are from the animals of the Paradise’.[2590]
عنه، عن أبى نصر بن مزاحم، قال: حدثنى حميد الآبى، عن أم راشد مولاة أم هاني أن أمير المؤمنين (ع) دخل على أم هاني فقالت أم هاني: قدمى لابي الحسن طعاما فقدمت ما كان في البيت، فقال: مالى لا أرى عندكم البركة؟ – فقالت أم هاني: أو ليس هذا بركة؟ – فقال: لست أعنى هذا، إنما أعنى الشاة، فقالت: فمالنا من شاة فآكل وأستسقى.
From him, from Abu Nast Bin Mazaham who said, ‘Hameed Al Aby narrated to me,
(It has been narrated) from Umm Rashid a maid of Umm Hany, that Amir Al-Momineen-asws came to Umm Hany, so Umm Hany said, ‘Forward some food to Abu Al-Hassan-asws’. So I forwarded whatever was in the house. So he-asws said: ‘What is the matter I-asws do not see the Blessing with you?’ So Umm Hany said, ‘Or, is this not a Blessing?’ So he-asws said: ‘I-asws did not mean this. But rather, I-asws meant the sheep’. So she said, ‘So what was from a sheep, so I ate and drank’.[2591]
عنه، عن محمد بن على، عن عبيس بن هشام، عن عبد الله بن سنان، عن أبى – عبد الله (ع) قال: إذا اتخذ أهل البيت شاة أتاهم الله برزقها وزاد في أرزاقهم وارتحل الفقرعنهم مرحلة، فان اتخذوا شاتين أتاهم الله بأرزاقهما وزاد في أرزاقهم وارتحل عنهم الفقر مرحلتين، فان اتخذوا ثلاثا أتاهم الله بأرزاقها وزاد في أرزاقهم وارتحل عنهم الفقر رأسا.
From him, from Muhammad Bin Ali, from Ubeys Bin Hisham, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the family take a sheep, Allah-azwj would Grant them its Blessing and Provide for its sustenance, and Remove the poverty from them with a removal. So if they were to take two sheep, Allah-azwj would Grant them both of its sustenance and Increase in their livelihood and Remove the poverty from them with two removals. So if they take three sheep, Allah-azwj would Grant their sustenance and Increase in their livelihood and Remove the poverty from them with removals’.[2592]
عنه، عن أبيه، عن سليمان الجعفري، رفعه قال: قال رسول الله صلى الله عليه وآله: امسحوا رغام الغنم، وصلوا في مراحها، فانها دابة من دواب الجنة. (قال: والرغام ما يخرج من أنوفها).
From him, from his father, from Suleyman Al Ja’fary, raising it, said,
‘Rasool-Allah-saww said: ‘Wipe the dirt of the sheep, and Pray in its pen, for it is an animal from the animals of the Paradise’. (He said, ‘And the dust is what comes out from its noses).[2593]
عنه، عن أبيه، عن سليمان الجعفري، رفعه إلى أبى عبد الله الحسين (ع): قال: ما من أهل بيت يروح عليهم ثلاثون شاة إلا تنزل الملائكة تحرسهم حتى يصبحوا.
From him, from his father, from Suleyman Al Ja’fary,
(It has been narrated) from Abu Abdullah Al Husayn-asws having said: ‘There is none from a family who have thirty sheep except that the Angels descend to Protect them until the morning’.[2594]
عنه، عن بعض أصحابنا، عن الفضل بن مبارك، عن عبد الله بن سنان، عن أبى – عبد الله (ع) قال: من كانت في بيته شاة عيدية ارتحل الفقر عنه منتقلة، ومن كانت في بيته اتنتان ارتحل عنه الفقر منتقلتين، ومن كانت في بيته ثلاثة نفى الله عنه الفقر.
From him, from one of our companions, from Al Fazal Bin Mubarak, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who had a sheep in his house should rejoice at the removal of the poverty from him with a change. And the one who had two in his house, the poverty would be removed from him with two changes. And the one who had three sheep in his house, Allah-azwj would negate the poverty from him’.[2595]
عنه، عن بكر بن صالح، عن الجعفري قال: سمعت أبا الحسن (ع) يقول: لا تصفر بغنمك ذاهبة، وانعق بها راجعة.
From him, from Bakr Bin Salih, from Al Ja’fary who said,
‘I heard Abu Al-Hassan-asws saying: ‘Do not whistle at your sheep going away, and caw at them (like crows) when they are returning’.[2596]
عنه، عن الوشاء، عن إسحاق بن جعفر، قال: قال لى أبو عبد الله (ع): يا بنى اتخذ الغنم ولا تتخذ الابل.
From him, from Al Washa,
(It has been narrated) from Is’haq son of Ja’far-asws, said, ‘Abu Abdullah-asws said to me: ‘O my-asws son! Take the sheep and do not take the camel’.[2597]
عنه، عن النهيكى ويعقوب بن يزيد، عن العبدى، عن أبى وكيع، عن أبى – إسحاق، عن على (ع) قال: قال رسول الله صلى الله عليه وآله: عليكم بالغنم والحرث، فانهما يغدوان بخير ويروحان بخير.
From him, from Al Naheyki and Yaqoub Bin Yazeed, from Al Abdy, from Abu Waki’e, from Abu Is’haq,
(It has been narrated) from Ali-asws having said: ‘Rasool-Allah-saww said: ‘It is on you with the (rearing of the) sheep and the cultivation, for these two come with the goodness and go (grow) with the goodness’.[2598]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم، عن أبى عبد الله (ع) قال: قال أمير المؤمنين (ع): من كانت في منزلة شاة قدست عليه الملائكة في كل يوم مرة، ومن كانت عند اثنتان قدست عليهه الملائكة في كل يوم مرتين، وكذلك في الثلاثة، ويقول الله: ” بورك فيكم “.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The one who had a sheep in his house, the Angels sanctify over it once every day. And the one who had two, the Angels sanctify them twice every day. And such is the case regarding the three. And Allah-azwj is Saying: “Blessings be among you”.[2599]
عنه، عن محمد بن على، عن عبيس بن هشام، عن ابن سنان، عن أبى عبد الله (ع) قال: إذا اتخذ أهل البيت الشاة قدستهم الملائكة كل يوم تقديسة قلت: كيف يقولون؟ – قال: يقولون: قدستم قدستم.
From him, from Muhammad Bin Ali, from Ubeys Bin Hisham, from Ibn Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the family take a sheep, the Angels sanctify them every day with a sanctification’. I said, ‘How are they saying’. He-asws said : ‘They are saying: ‘You are sanctified, you are sanctified!’
قال: وفى حديث آخر: قال: ” إذا اتخذ أهل البيت ثلاث شياة “.
He (the narrator) said, ‘And in another Hadeeth, he-asws said: ‘If the family take three sheep’.[2600]
عنه، عن أبيه، عن ابن أبى عمير، عن ابن سنان، عن محمد بن عجلان، قال: سمعت أبا جعفر (ع) يقول: ما من أهل بيت يكون عندهم شاة لبون إلا قدسوا كل يوم مرتين، قلت: وكيف يقال لهم؟ – قال: يقال لهم: ” بوركتم بوركتم “.
From him, from his father, from Ibn Abu Umeyr, from Ibn Sinan, from Muhammad Bin Ajlan who said,
‘I heard Abu Ja’far-asws saying: ‘There is none from a family and there happens to be a sheep in their possession for milking, except that they are sanctified twice every day’. I said, ‘And what is said to them?’ He-asws said: ‘It is said to them: ‘You are Blessed, you are Blessed!’[2601]
عنه، عن حماد بن عيسى، عن حريز، عن أبى الجارود، عن أبى جعفر (ع) قال: دخل رسول الله صلى الله عليه وآله على أم سلمة فقال لها: مالى لا أرى في بيتك البركة؟ – قال: يا رسول الله والحمد لله إن البركة لفى بيتى، فقال: إن الله أنزل ثلاث بركات، الماء، والنار، والشاة.
From him, from Hamaad Bin Isa, from Hareyz, from Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww came to Umm Salma-as, so he-saww said to her: ‘What is the matter I-saww do not see the Blessing in your-as house?’ She said, ‘O Rasool-Allah-saww! And the Praise is for Allah-azwj for the Blessings that are in my-as house’. So he-saww said: ‘Allah-azwj Send down three Blessings – the water, and the fire, and the sheep’.[2602]
عنه، عن محمد بن على، عن يونس بن يعقوب، عن أبى عبد الله (ع) قال سألته عن سمة الغنم في وجوهها فقال: سمها في آذانها.
From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about branding the sheep in their faces, so he-asws said: ‘Brand them in their ears’.[2603]
عنه، عن ابن محبوب، عن ابن سنان، قال: سألت أبا عبد الله (ع) عن سمة المواشى؟ – فقال: لا بأس بها إلا في الوجه.
From him, from Ibn Mahboub, from Ibn Sinan who said,
‘I asked Abu Abdullah-asws about branding the livestock (cattle)?’ So he-asws said: ‘There is no problem with it except in their faces’.[2604]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد، عن الحلبي، عن أبى عبد الله (ع) قال: لا بأس به إلا ما كان في الوجه.
From him, from Ibn Abu Umeyr, from Hamad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with it (branding with the fire) except what was in their faces’.[2605]
عنه، عن أبيه، عن فضالة، عن إسحاق بن عمار، قال: سألت أبا عبد الله (ع) عن وسم المواشى -؟ فقال: توسم في غير وجوهها.
From him, from his father, from Fazalat, from Is’haq Bin Amaar who said,
‘I asked Abu Abdullah-asws about the branding of the livestock (cattle)?’ So he-asws said: ‘You can brand in other than its face’.[2606]
عنه، عن أبيه، عن ابن أبى عمير، عن حماد، عن الحلبي، قال: سألته عن الثنية تنفصم وتسقط أيصلح أن يجعل مكانها سن شاة؟ – فقال: إن شاء فليصنع مكانها سنا بعد أن تكون ذكية.
From him, from his father, from Ibn Abu Umeyr, from Hamaad, from Al Halby who said,
‘I asked him-asws about the front teeth which fall down, is it correct that he makes teeth of a sheep to be in its place’. So he said: ‘If he so likes, so let him do it in its place after it happened to be purified’.[2607]
تم كتاب المرافق من المحاسن بمن الله وتوفيقه، وصلى الله على محمد وآله وسلم تسليما.
This completes the Book of Facilities from Al-Mahaasin with the Favour of Allah-azwj and His-azwj successfulness, and Blessings be upon Muhammad-saww and his-saww Progeny-asws, and greetings with abundant greetings.
Appendix:
Drink Water while Standing during the Day but while Sitting during the Night.
علي بن محمد، عن محمد بن أحمد بن أبي محمود رفعه إلى أبي عبد الله عليه السلام قال: شرب الماء من قيام بالنهار يمرئ الطعام وشرب الماء من قيام بالليل يورث الماء الاصفر
Ali Bin Muhammad, from Muhammad Bin Ahmad Bin Abu Mahmoud, raising it to
Abu Abdullah-asws having said: ‘Drinking the water whilst standing during the day digests the food, and drinking the water whilst standing by the night inherits the yellow water (Mucus – Safura)’.[2608]
علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله عليه السلام قال: شرب الماء من قيام بالنهار أقوى وأصح للبدن.
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
from Abu Abdullah-asws having said: ‘Drinking the water whilst standing during the day is strengthening for the body, and corrective for the body’.[2609]
[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
[1017] Al Mahaasin – V 2 Bk 1 H 1
[1018] Al Mahaasin – V 2 Bk 1 H 2
[1019] Al Mahaasin – V 2 Bk 1 H 3
[1020] Al Mahaasin – V 2 Bk 1 H 4
[1021] Al Mahaasin – V 2 Bk 1 H 5
[1022] Al Mahaasin – V 2 Bk 1 H 6
[1023] Al Mahaasin – V 2 Bk 1 H 7
[1024] Al Mahaasin – V 2 Bk 1 H 8
[1025] Al Mahaasin – V 2 Bk 1 H 9
[1026] Al Mahaasin – V 2 Bk 1 H 10
[1027] Al Mahaasin – V 2 Bk 1 H 11
[1028] Al Mahaasin – V 2 Bk 1 H 12
[1029] Al Mahaasin – V 2 Bk 1 H 13
[1030] Al Mahaasin – V 2 Bk 1 H 14
[1031] Al Mahaasin – V 2 Bk 1 H 15
[1032] Al Mahaasin – V 2 Bk 1 H 16
[1033] Al Mahaasin – V 2 Bk 1 H 17
[1034] Al Mahaasin – V 2 Bk 1 H 18
[1035] Al Mahaasin – V 2 Bk 1 H 19
[1036] Al Mahaasin – V 2 Bk 1 H 20
[1037] Al Mahaasin – V 2 Bk 1 H 21
[1038] Al Mahaasin – V 2 Bk 1 H 22
[1039] Al Mahaasin – V 2 Bk 1 H 23
[1040] Al Mahaasin – V 2 Bk 1 H 24
[1041] Those who were punished did not live more than a few days, or as Allahazwj had Wished.
[1042] Al Mahaasin – V 2 Bk 1 H 25
[1043] Al Mahaasin – V 2 Bk 1 H 26
[1044] Al Mahaasin – V 2 Bk 1 H 27
[1045] Al Mahaasin – V 2 Bk 1 H 28
[1046] Al Mahaasin – V 2 Bk 1 H 29
[1047] Al Mahaasin – V 2 Bk 1 H 30
[1048] Al Mahaasin – V 2 Bk 1 H 31
[1049] Al Mahaasin – V 2 Bk 1 H 32
[1050] Al Mahaasin – V 2 Bk 1 H 33
[1051] Al Mahaasin – V 2 Bk 1 H 34
[1052] Al Mahaasin – V 2 Bk 1 H 35
[1053] Al Mahaasin – V 2 Bk 1 H 36
[1054] Al Mahaasin – V 2 Bk 1 H 37
[1055] Al Mahaasin – V 2 Bk 1 H 38
[1056] Al Mahaasin – V 2 Bk 1 H 39
[1057] Al Mahaasin – V 2 Bk 1 H 40
[1058] Al Mahaasin – V 2 Bk 1 H 41
[1059] Al Mahaasin – V 2 Bk 1 H 42
[1060] Al Mahaasin – V 2 Bk 1 H 43
[1061] Al Mahaasin – V 2 Bk 1 H 44
[1062] Al Mahaasin – V 2 Bk 1 H 45
[1063] Al Mahaasin – V 2 Bk 1 H 46
[1064] Al Mahaasin – V 2 Bk 1 H 47
[1065] Al Mahaasin – V 2 Bk 1 H 48
[1066] Al Mahaasin – V 2 Bk 1 H 49
[1067] Al Mahaasin – V 2 Bk 1 H 50
[1068] Al Mahaasin – V 2 Bk 1 H 51
[1069] Al Mahaasin – V 2 Bk 1 H 52
[1070] Al Mahaasin – V 2 Bk 1 H 53
[1071] Al Mahaasin – V 2 Bk 1 H 54
[1072] Al Mahaasin – V 2 Bk 1 H 55
[1073] Al Mahaasin – V 2 Bk 1 H 56
[1074] Al Mahaasin – V 2 Bk 1 H 57
[1075] Al Mahaasin – V 2 Bk 1 H 58
[1076] Al Mahaasin – V 2 Bk 1 H 59
[1077] Al Mahaasin – V 2 Bk 1 H 60
[1078] Al Mahaasin – V 2 Bk 1 H 61
[1079] Al Mahaasin – V 2 Bk 1 H 62
[1080] Al Mahaasin – V 2 Bk 1 H 63
[1081] Al Mahaasin – V 2 Bk 1 H 64
[1082] Al Mahaasin – V 2 Bk 1 H 65
[1083] Al Mahaasin – V 2 Bk 1 H 66
[1084] Al Mahaasin – V 2 Bk 1 H 67
[1085] Al Mahaasin – V 2 Bk 1 H 68
[1086] Al Mahaasin – V 2 Bk 1 H 69
[1087] Al Mahaasin – V 2 Bk 1 H 70
[1088] Al Mahaasin – V 2 Bk 1 H 71
[1089] Al Mahaasin – V 2 Bk 1 H 72
[1090] Al Mahaasin – V 2 Bk 1 H 73
[1091] Al Mahaasin – V 2 Bk 1 H 74
[1092] Al Mahaasin – V 2 Bk 1 H 75
[1093] Al Mahaasin – V 2 Bk 1 H 76
[1094] Al Mahaasin – V 2 Bk 1 H 77
[1095] Al Mahaasin – V 2 Bk 1 H 78
[1096] Al Mahaasin – V 2 Bk 1 H 79
[1097] Al Mahaasin – V 2 Bk 1 H 80
[1098] Al Mahaasin – V 2 Bk 1 H 81
[1099] Al Mahaasin – V 2 Bk 1 H 82
[1100] Al Mahaasin – V 2 Bk 1 H 83
[1101] Al Mahaasin – V 2 Bk 1 H 84
[1102] Al Mahaasin – V 2 Bk 1 H 85
[1103] Al Mahaasin – V 2 Bk 1 H 86
[1104] Al Mahaasin – V 2 Bk 1 H 87
[1105] Al Mahaasin – V 2 Bk 1 H 88
[1106] Al Mahaasin – V 2 Bk 1 H 89
[1107] Al Mahaasin – V 2 Bk 1 H 90
[1108] Al Mahaasin – V 2 Bk 1 H 91
[1109] Al Mahaasin – V 2 Bk 1 H 92
[1110] Al Mahaasin – V 2 Bk 1 H 93
[1111] Al Mahaasin – V 2 Bk 1 H 94
[1112] Al Mahaasin – V 2 Bk 1 H 95
[1113] Al Mahaasin – V 2 Bk 1 H 96
[1114] Al Mahaasin – V 2 Bk 1 H 97
[1115] Al Mahaasin – V 2 Bk 1 H 98
[1116] Al Mahaasin – V 2 Bk 1 H 99
[1117] Al Mahaasin – V 2 Bk 1 H 100
[1118] Al Mahaasin – V 2 Bk 1 H 101
[1119] Al Mahaasin – V 2 Bk 1 H 102
[1120] Al Mahaasin – V 2 Bk 1 H 103
[1121] Al Mahaasin – V 2 Bk 1 H 104
[1122] Al Mahaasin – V 2 Bk 1 H 105
[1123] Al Mahaasin – V 2 Bk 1 H 106
[1124] Al Mahaasin – V 2 Bk 1 H 107
[1125] Al Mahaasin – V 2 Bk 1 H 108
[1126] Al Mahaasin – V 2 Bk 1 H 109
[1127] Al Mahaasin – V 2 Bk 1 H 110
[1128] Al Mahaasin – V 2 Bk 1 H 111
[1129] Al Mahaasin – V 2 Bk 1 H 112
[1130] Al Mahaasin – V 2 Bk 1 H 113
[1131] Al Mahaasin – V 2 Bk 1 H 114
[1132] Al Mahaasin – V 2 Bk 1 H 115
[1133] Al Mahaasin – V 2 Bk 1 H 116
[1134] Al Mahaasin – V 2 Bk 1 H 117
[1135] Al Mahaasin – V 2 Bk 1 H 118
[1136] Al Mahaasin – V 2 Bk 1 H 119
[1137] Al Mahaasin – V 2 Bk 1 H 120
[1138] Al Mahaasin – V 2 Bk 1 H 121
[1139] Al Mahaasin – V 2 Bk 1 H 122
[1140] Al Mahaasin – V 2 Bk 1 H 123
[1141] Al Mahaasin – V 2 Bk 1 H 124
[1142] Al Mahaasin – V 2 Bk 1 H 125
[1143] Al Mahaasin – V 2 Bk 1 H 126
[1144] Al Mahaasin – V 2 Bk 1 H 127
[1145] Al Mahaasin – V 2 Bk 1 H 128
[1146] Al Mahaasin – V 2 Bk 1 H 129
[1147] Al Mahaasin – V 2 Bk 1 H 130
[1148] Al Mahaasin – V 2 Bk 2 H 1
[1149] Al Mahaasin – V 2 Bk 2 H 2
[1150] Al Mahaasin – V 2 Bk 2 H 3
[1151] Al Mahaasin – V 2 Bk 2 H 4
[1152] Al Mahaasin – V 2 Bk 2 H 5
[1153] Al Mahaasin – V 2 Bk 2 H 6
[1154] Al Mahaasin – V 2 Bk 2 H 7
[1155] Al Mahaasin – V 2 Bk 2 H 8
[1156] Al Mahaasin – V 2 Bk 2 H 9
[1157] Al Mahaasin – V 2 Bk 2 H 10
[1158] Al Mahaasin – V 2 Bk 2 H 11
[1159] Al Mahaasin – V 2 Bk 2 H 12
[1160] Al Mahaasin – V 2 Bk 2 H 13
[1161] Al Mahaasin – V 2 Bk 2 H 14
[1162] Al Mahaasin – V 2 Bk 2 H 15
[1163] Al Mahaasin – V 2 Bk 2 H 16
[1164] Al Mahaasin – V 2 Bk 2 H 17
[1165] Al Mahaasin – V 2 Bk 2 H 18
[1166] Al Mahaasin – V 2 Bk 2 H 19
[1167] Al Mahaasin – V 2 Bk 2 H 20
[1168] Al Mahaasin – V 2 Bk 2 H 21
[1169] Al Mahaasin – V 2 Bk 2 H 22
[1170] Al Mahaasin – V 2 Bk 2 H 23
[1171] Al Mahaasin – V 2 Bk 2 H 24
[1172] Al Mahaasin – V 2 Bk 2 H 25
[1173] Al Mahaasin – V 2 Bk 2 H 26
[1174] Al Mahaasin – V 2 Bk 2 H 27
[1175] Al Mahaasin – V 2 Bk 2 H 28
[1176] Al Mahaasin – V 2 Bk 2 H 29
[1177] Al Mahaasin – V 2 Bk 2 H 30
[1178] Al Mahaasin – V 2 Bk 2 H 31
[1179] Al Mahaasin – V 2 Bk 2 H 32
[1180] Al Mahaasin – V 2 Bk 2 H 33
[1181] Al Mahaasin – V 2 Bk 2 H 34
[1182] Al Mahaasin – V 2 Bk 2 H 35
[1183] Al Mahaasin – V 2 Bk 2 H 36
[1184] Al Mahaasin – V 2 Bk 2 H 37
[1185] Al Mahaasin – V 2 Bk 2 H 38
[1186] Al Mahaasin – V 2 Bk 2 H 39
[1187] Al Mahaasin – V 2 Bk 2 H 40
[1188] Al Mahaasin – V 2 Bk 2 H 41
[1189] Al Mahaasin – V 2 Bk 2 H 42
[1190] Al Mahaasin – V 2 Bk 2 H 43
[1191] Al Mahaasin – V 2 Bk 2 H 44
[1192] Al Mahaasin – V 2 Bk 2 H 45
[1193] Al Mahaasin – V 2 Bk 2 H 46
[1194] Al Mahaasin – V 2 Bk 2 H 47
[1195] Al Mahaasin – V 2 Bk 2 H 48
[1196] Al Mahaasin – V 2 Bk 2 H 49
[1197] Al Mahaasin – V 2 Bk 2 H 50
[1198] Al Mahaasin – V 2 Bk 2 H 51
[1199] Al Mahaasin – V 2 Bk 2 H 52
[1200] Al Mahaasin – V 2 Bk 2 H 53
[1201] Al Mahaasin – V 2 Bk 2 H 54
[1202] Al Mahaasin – V 2 Bk 2 H 55
[1203] Al Mahaasin – V 2 Bk 2 H 56
[1204] Al Mahaasin – V 2 Bk 2 H 57
[1205] Al Mahaasin – V 2 Bk 2 H 58
[1206] Al Mahaasin – V 2 Bk 2 H 59
[1207] Al Mahaasin – V 2 Bk 2 H 60
[1208] Al Mahaasin – V 2 Bk 2 H 61
[1209] Al Mahaasin – V 2 Bk 2 H 62
[1210] Al Mahaasin – V 2 Bk 2 H 63
[1211] Al Mahaasin – V 2 Bk 2 H 64
[1212] Al Mahaasin – V 2 Bk 2 H 65
[1213] Al Mahaasin – V 2 Bk 2 H 66
[1214] Al Mahaasin – V 2 Bk 2 H 67
[1215] Al Mahaasin – V 2 Bk 2 H 68
[1216] Al Mahaasin – V 2 Bk 2 H 69
[1217] Al Mahaasin – V 2 Bk 2 H 70
[1218] Al Mahaasin – V 2 Bk 2 H 71
[1219] Al Mahaasin – V 2 Bk 2 H 72
[1220] Al Mahaasin – V 2 Bk 2 H 73
[1221] Al Mahaasin – V 2 Bk 2 H 74
[1222] Al Mahaasin – V 2 Bk 2 H 75
[1223] Al Mahaasin – V 2 Bk 2 H 76
[1224] Al Mahaasin – V 2 Bk 2 H 77
[1225] Al Mahaasin – V 2 Bk 2 H 78
[1226] Al Mahaasin – V 2 Bk 2 H 79
[1227] Al Mahaasin – V 2 Bk 2 H 80
[1228] Al Mahaasin – V 2 Bk 2 H 81
[1229] Al Mahaasin – V 2 Bk 2 H 82
[1230] Al Mahaasin – V 2 Bk 2 H 83
[1231] Al Mahaasin – V 2 Bk 2 H 84
[1232] Al Mahaasin – V 2 Bk 2 H 85
[1233] Al Mahaasin – V 2 Bk 2 H 86
[1234] Al Mahaasin – V 2 Bk 2 H 87
[1235] Al Mahaasin – V 2 Bk 2 H 88
[1236] Al Mahaasin – V 2 Bk 2 H 89
[1237] Al Mahaasin – V 2 Bk 2 H 90
[1238] Al Mahaasin – V 2 Bk 2 H 91
[1239] Al Mahaasin – V 2 Bk 2 H 92
[1240] Al Mahaasin – V 2 Bk 2 H 93
[1241] Al Mahaasin – V 2 Bk 2 H 94
[1242] Al Mahaasin – V 2 Bk 2 H 95
[1243] Al Mahaasin – V 2 Bk 2 H 96
[1244] Al Mahaasin – V 2 Bk 2 H 97
[1245] Al Mahaasin – V 2 Bk 2 H 98
[1246] Al Mahaasin – V 2 Bk 2 H 99
[1247] Al Mahaasin – V 2 Bk 2 H 100
[1248] Al Mahaasin – V 2 Bk 2 H 101
[1249] Al Mahaasin – V 2 Bk 2 H 102
[1250] Al Mahaasin – V 2 Bk 2 H 103
[1251] Al Mahaasin – V 2 Bk 2 H 104
[1252] Al Mahaasin – V 2 Bk 2 H 105
[1253] Al Mahaasin – V 2 Bk 2 H 106
[1254] Al Mahaasin – V 2 Bk 2 H 107
[1255] Al Mahaasin – V 2 Bk 2 H 108
[1256] Al Mahaasin – V 2 Bk 2 H 109
[1257] Al Mahaasin – V 2 Bk 2 H 110
[1258] Al Mahaasin – V 2 Bk 2 H 111
[1259] Al Mahaasin – V 2 Bk 2 H 112
[1260] Al Mahaasin – V 2 Bk 2 H 113
[1261] Al Mahaasin – V 2 Bk 2 H 114
[1262] Al Mahaasin – V 2 Bk 2 H 115
[1263] Al Mahaasin – V 2 Bk 2 H 116
[1264] Al Mahaasin – V 2 Bk 2 H 117
[1265] Al Mahaasin – V 2 Bk 2 H 118
[1266] Al Mahaasin – V 2 Bk 2 H 119
[1267] Al Mahaasin – V 2 Bk 2 H 120
[1268] Al Mahaasin – V 2 Bk 2 H 121
[1269] Al Mahaasin – V 2 Bk 2 H 122
[1270] Al Mahaasin – V 2 Bk 2 H 123
[1271] Al Mahaasin – V 2 Bk 2 H 124
[1272] Al Mahaasin – V 2 Bk 2 H 125
[1273] Al Mahaasin – V 2 Bk 2 H 126
[1274] Al Mahaasin – V 2 Bk 2 H 127
[1275] Al Mahaasin – V 2 Bk 2 H 128
[1276] Al Mahaasin – V 2 Bk 2 H 129
[1277] Al Mahaasin – V 2 Bk 2 H 130
[1278] Al Mahaasin – V 2 Bk 2 H 131
[1279] Al Mahaasin – V 2 Bk 2 H 132
[1280] Al Mahaasin – V 2 Bk 2 H 133
[1281] Al Mahaasin – V 2 Bk 2 H 134
[1282] Al Mahaasin – V 2 Bk 2 H 135
[1283] Al Mahaasin – V 2 Bk 2 H 136
[1284] Al Mahaasin – V 2 Bk 2 H 137
[1285] Al Mahaasin – V 2 Bk 2 H 138
[1286] Al Mahaasin – V 2 Bk 2 H 139
[1287] Al Mahaasin – V 2 Bk 2 H 140
[1288] Al Mahaasin – V 2 Bk 2 H 141
[1289] Al Mahaasin – V 2 Bk 2 H 142
[1290] Al Mahaasin – V 2 Bk 2 H 143
[1291] Al Mahaasin – V 2 Bk 2 H 144
[1292] Al Mahaasin – V 2 Bk 2 H 145
[1293] Al Mahaasin – V 2 Bk 2 H 146
[1294] Al Mahaasin – V 2 Bk 2 H 147
[1295] Al Mahaasin – V 2 Bk 2 H 148
[1296] Al Mahaasin – V 2 Bk 2 H 149
[1297] Al Mahaasin – V 2 Bk 2 H 150
[1298] Al Mahaasin – V 2 Bk 2 H 151
[1299] Al Mahaasin – V 2 Bk 2 H 152
[1300] Al Mahaasin – V 2 Bk 2 H 153
[1301] Al Mahaasin – V 2 Bk 2 H 154
[1302] Al Mahaasin – V 2 Bk 2 H 155
[1303] Al Mahaasin – V 2 Bk 2 H 156
[1304] Al Mahaasin – V 2 Bk 2 H 157
[1305] Al Mahaasin – V 2 Bk 2 H 158
[1306] Al Mahaasin – V 2 Bk 2 H 159
[1307] Al Mahaasin – V 2 Bk 2 H 160
[1308] Al Mahaasin – V 2 Bk 3 H 1
[1309] Al Mahaasin – V 2 Bk 3 H 2
[1310] Al Mahaasin – V 2 Bk 3 H 3
[1311] Al Mahaasin – V 2 Bk 3 H 4
[1312] Al Mahaasin – V 2 Bk 3 H 5
[1313] Al Mahaasin – V 2 Bk 3 H 6
[1314] Al Mahaasin – V 2 Bk 3 H 7
[1315] Al Mahaasin – V 2 Bk 3 H 8
[1316] Al Mahaasin – V 2 Bk 3 H 9
[1317] Al Mahaasin – V 2 Bk 3 H 10
[1318] Al Mahaasin – V 2 Bk 3 H 11
[1319] Al Mahaasin – V 2 Bk 3 H 11
[1320] Al Mahaasin – V 2 Bk 3 H 13
[1321] Al Mahaasin – V 2 Bk 3 H 14
[1322] Al Mahaasin – V 2 Bk 3 H 15
[1323] Al Mahaasin – V 2 Bk 3 H 16
[1324] Al Mahaasin – V 2 Bk 3 H 17
[1325] Al Mahaasin – V 2 Bk 3 H 18
[1326] Al Mahaasin – V 2 Bk 3 H 19
[1327] Al Mahaasin – V 2 Bk 3 H 20
[1328] Al Mahaasin – V 2 Bk 3 H 21
[1329] Al Mahaasin – V 2 Bk 3 H 22
[1330] Al Mahaasin – V 2 Bk 3 H 23
[1331] Al Mahaasin – V 2 Bk 3 H 24
[1332] Al Mahaasin – V 2 Bk 3 H 25
[1333] Al Mahaasin – V 2 Bk 3 H 26
[1334] Al Mahaasin – V 2 Bk 3 H 27
[1335] Al Mahaasin – V 2 Bk 3 H 28
[1336] Al Mahaasin – V 2 Bk 3 H 29
[1337] Al Mahaasin – V 2 Bk 3 H 30
[1338] Al Mahaasin – V 2 Bk 3 H 31
[1339] Al Mahaasin – V 2 Bk 3 H 32
[1340] Al Mahaasin – V 2 Bk 3 H 33
[1341] Al Mahaasin – V 2 Bk 3 H 34
[1342] Al Mahaasin – V 2 Bk 3 H 35
[1343] Al Mahaasin – V 2 Bk 3 H 36
[1344] Al Mahaasin – V 2 Bk 3 H 37
[1345] Al Mahaasin – V 2 Bk 3 H 38
[1346] Al Mahaasin – V 2 Bk 3 H 39
[1347] Al Mahaasin – V 2 Bk 3 H 40
[1348] Al Mahaasin – V 2 Bk 3 H 41
[1349] Al Mahaasin – V 2 Bk 3 H 42
[1350] Al Mahaasin – V 2 Bk 3 H 43
[1351] Al Mahaasin – V 2 Bk 3 H 44
[1352] Al Mahaasin – V 2 Bk 3 H 45
[1353] Al Mahaasin – V 2 Bk 3 H 46
[1354] Al Mahaasin – V 2 Bk 3 H 47
[1355] Al Mahaasin – V 2 Bk 3 H 48
[1356] Al Mahaasin – V 2 Bk 3 H 49
[1357] Al Mahaasin – V 2 Bk 3 H 50
[1358] Al Mahaasin – V 2 Bk 3 H 51
[1359] Al Mahaasin – V 2 Bk 3 H 52
[1360] Al Mahaasin – V 2 Bk 3 H 53
[1361] Al Mahaasin – V 2 Bk 3 H 54
[1362] Al Mahaasin – V 2 Bk 3 H 55
[1363] Al Mahaasin – V 2 Bk 3 H 56
[1364] Al Mahaasin – V 2 Bk 3 H 57
[1365] Al Mahaasin – V 2 Bk 3 H 58
[1366] Al Mahaasin – V 2 Bk 3 H 59
[1367] Al Mahaasin – V 2 Bk 3 H 60
[1368] Al Mahaasin – V 2 Bk 3 H 61
[1369] Al Mahaasin – V 2 Bk 3 H 62
[1370] Al Mahaasin – V 2 Bk 3 H 63
[1371] Al Mahaasin – V 2 Bk 3 H 64
[1372] Al Mahaasin – V 2 Bk 3 H 65
[1373] Al Mahaasin – V 2 Bk 3 H 66
[1374] Al Mahaasin – V 2 Bk 3 H 67
[1375] Al Mahaasin – V 2 Bk 3 H 68
[1376] Al Mahaasin – V 2 Bk 3 H 69
[1377] Al Mahaasin – V 2 Bk 3 H 70
[1378] Al Mahaasin – V 2 Bk 3 H 71
[1379] Al Mahaasin – V 2 Bk 3 H 72
[1380] Al Mahaasin – V 2 Bk 3 H 73
[1381] Al Mahaasin – V 2 Bk 3 H 74
[1382] Al Mahaasin – V 2 Bk 3 H 75
[1383] Al Mahaasin – V 2 Bk 3 H 76
[1384] Al Mahaasin – V 2 Bk 3 H 77
[1385] Al Mahaasin – V 2 Bk 3 H 78
[1386] Al Mahaasin – V 2 Bk 3 H 79
[1387] Al Mahaasin – V 2 Bk 3 H 80
[1388] Al Mahaasin – V 2 Bk 3 H 81
[1389] Al Mahaasin – V 2 Bk 3 H 82
[1390] Al Mahaasin – V 2 Bk 3 H 83
[1391] Al Mahaasin – V 2 Bk 3 H 84
[1392] Al Mahaasin – V 2 Bk 3 H 85
[1393] Al Mahaasin – V 2 Bk 3 H 86
[1394] Al Mahaasin – V 2 Bk 3 H 87
[1395] Al Mahaasin – V 2 Bk 3 H 88
[1396] Al Mahaasin – V 2 Bk 3 H 89
[1397] Al Mahaasin – V 2 Bk 3 H 90
[1398] Al Mahaasin – V 2 Bk 3 H 91
[1399] Al Mahaasin – V 2 Bk 3 H 92
[1400] Al Mahaasin – V 2 Bk 3 H 93
[1401] Al Mahaasin – V 2 Bk 3 H 94
[1402] Al Mahaasin – V 2 Bk 3 H 95
[1403] Al Mahaasin – V 2 Bk 3 H 96
[1404] Al Mahaasin – V 2 Bk 3 H 97
[1405] Al Mahaasin – V 2 Bk 3 H 98
[1406] Al Mahaasin – V 2 Bk 3 H 99
[1407] Al Mahaasin – V 2 Bk 3 H 100
[1408] Al Mahaasin – V 2 Bk 3 H 101
[1409] Al Mahaasin – V 2 Bk 3 H 102
[1410] Al Mahaasin – V 2 Bk 3 H 103
[1411] Al Mahaasin – V 2 Bk 3 H 104
[1412] Al Mahaasin – V 2 Bk 3 H 105
[1413] Al Mahaasin – V 2 Bk 3 H 106
[1414] Al Mahaasin – V 2 Bk 3 H 107
[1415] Al Mahaasin – V 2 Bk 3 H 108
[1416] Al Mahaasin – V 2 Bk 3 H 109
[1417] Al Mahaasin – V 2 Bk 3 H 110
[1418] Al Mahaasin – V 2 Bk 3 H 111
[1419] Al Mahaasin – V 2 Bk 3 H 112
[1420] Al Mahaasin – V 2 Bk 3 H 113
[1421] Al Mahaasin – V 2 Bk 3 H 114
[1422] Al Mahaasin – V 2 Bk 3 H 115
[1423] Al Mahaasin – V 2 Bk 3 H 116
[1424] Al Mahaasin – V 2 Bk 3 H 117
[1425] Al Mahaasin – V 2 Bk 3 H 118
[1426] Al Mahaasin – V 2 Bk 3 H 119
[1427] Al Mahaasin – V 2 Bk 3 H 120
[1428] Al Mahaasin – V 2 Bk 3 H 121
[1429] Al Mahaasin – V 2 Bk 3 H 122
[1430] Al Mahaasin – V 2 Bk 3 H 123
[1431] Al Mahaasin – V 2 Bk 3 H 124
[1432] Al Mahaasin – V 2 Bk 3 H 125
[1433] Al Mahaasin – V 2 Bk 3 H 126
[1434] Al Mahaasin – V 2 Bk 3 H 127
[1435] Al Mahaasin – V 2 Bk 3 H 128
[1436] Al Mahaasin – V 2 Bk 3 H 129
[1437] Al Mahaasin – V 2 Bk 3 H 130
[1438] Al Mahaasin – V 2 Bk 3 H 131
[1439] Al Mahaasin – V 2 Bk 3 H 132
[1440] Al Mahaasin – V 2 Bk 3 H 133
[1441] Al Mahaasin – V 2 Bk 3 H 134
[1442] Al Mahaasin – V 2 Bk 3 H 135
[1443] Al Mahaasin – V 2 Bk 3 H 136
[1444] Al Mahaasin – V 2 Bk 3 H 137
[1445] Al Mahaasin – V 2 Bk 3 H 138
[1446] Al Mahaasin – V 2 Bk 3 H 139
[1447] Al Mahaasin – V 2 Bk 3 H 140
[1448] Al Mahaasin – V 2 Bk 3 H 141
[1449] Al Mahaasin – V 2 Bk 3 H 142
[1450] Al Mahaasin – V 2 Bk 3 H 143
[1451] Al Mahaasin – V 2 Bk 3 H 144
[1452] Al Mahaasin – V 2 Bk 3 H 145
[1453] Al Mahaasin – V 2 Bk 3 H 146
[1454] Al Mahaasin – V 2 Bk 3 H 147
[1455] Al Mahaasin – V 2 Bk 3 H 148
[1456] Al Mahaasin – V 2 Bk 3 H 149
[1457] Al Mahaasin – V 2 Bk 3 H 150
[1458] Al Mahaasin – V 2 Bk 3 H 151
[1459] Al Mahaasin – V 2 Bk 3 H 152
[1460] Al Mahaasin – V 2 Bk 3 H 153
[1461] Al Mahaasin – V 2 Bk 3 H 154
[1462] Al Mahaasin – V 2 Bk 3 H 155
[1463] Al Mahaasin – V 2 Bk 3 H 156
[1464] Al Mahaasin – V 2 Bk 3 H 157
[1465] Al Mahaasin – V 2 Bk 3 H 158
[1466] Al Mahaasin – V 2 Bk 3 H 159
[1467] Al Mahaasin – V 2 Bk 3 H 160
[1468] Al Mahaasin – V 2 Bk 3 H 161
[1469] Al Mahaasin – V 2 Bk 3 H 162
[1470] Al Mahaasin – V 2 Bk 3 H 163
[1471] Al Mahaasin – V 2 Bk 3 H 164
[1472] Al Mahaasin – V 2 Bk 3 H 165
[1473] Al Mahaasin – V 2 Bk 3 H 166
[1474] Al Mahaasin – V 2 Bk 3 H 167
[1475] Al Mahaasin – V 2 Bk 3 H 168
[1476] Al Mahaasin – V 2 Bk 3 H 169
[1477] Al Mahaasin – V 2 Bk 3 H 170
[1478] Al Mahaasin – V 2 Bk 3 H 171
[1479] Al Mahaasin – V 2 Bk 3 H 172
[1480] Al Mahaasin – V 2 Bk 3 H 173
[1481] Al Mahaasin – V 2 Bk 3 H 174
[1482] Al Mahaasin – V 2 Bk 3 H 175
[1483] Al Mahaasin – V 2 Bk 3 H 176
[1484] Al Mahaasin – V 2 Bk 3 H 177
[1485] Al Mahaasin – V 2 Bk 3 H 178
[1486] Al Mahaasin – V 2 Bk 3 H 179
[1487] Al Mahaasin – V 2 Bk 3 H 180
[1488] Al Mahaasin – V 2 Bk 3 H 181
[1489] Al Mahaasin – V 2 Bk 3 H 182
[1490] Al Mahaasin – V 2 Bk 3 H 183
[1491] Al Mahaasin – V 2 Bk 3 H 184
[1492] Al Mahaasin – V 2 Bk 3 H 185
[1493] Al Mahaasin – V 2 Bk 3 H 186
[1494] Al Mahaasin – V 2 Bk 3 H 187
[1495] Al Mahaasin – V 2 Bk 3 H 188
[1496] Al Mahaasin – V 2 Bk 3 H 189
[1497] Al Mahaasin – V 2 Bk 3 H 190
[1498] Al Mahaasin – V 2 Bk 3 H 191
[1499] Al Mahaasin – V 2 Bk 3 H 192
[1500] Al Mahaasin – V 2 Bk 3 H 193
[1501] Al Mahaasin – V 2 Bk 3 H 194
[1502] Al Mahaasin – V 2 Bk 3 H 195
[1503] Al Mahaasin – V 2 Bk 3 H 196
[1504] Al Mahaasin – V 2 Bk 3 H 197
[1505] Al Mahaasin – V 2 Bk 3 H 198
[1506] Al Mahaasin – V 2 Bk 3 H 199
[1507] Al Mahaasin – V 2 Bk 3 H 200
[1508] Al Mahaasin – V 2 Bk 3 H 201
[1509] Al Mahaasin – V 2 Bk 3 H 202
[1510] Al Mahaasin – V 2 Bk 3 H 203
[1511] Al Mahaasin – V 2 Bk 3 H 204
[1512] Al Mahaasin – V 2 Bk 3 H 205
[1513] Al Mahaasin – V 2 Bk 3 H 206
[1514] Al Mahaasin – V 2 Bk 3 H 207
[1515] Al Mahaasin – V 2 Bk 3 H 208
[1516] Al Mahaasin – V 2 Bk 3 H 209
[1517] Al Mahaasin – V 2 Bk 3 H 210
[1518] Al Mahaasin – V 2 Bk 3 H 211
[1519] Al Mahaasin – V 2 Bk 3 H 212
[1520] Al Mahaasin – V 2 Bk 3 H 213
[1521] Al Mahaasin – V 2 Bk 3 H 214
[1522] Al Mahaasin – V 2 Bk 3 H 215
[1523] Al Mahaasin – V 2 Bk 3 H 216
[1524] Al Mahaasin – V 2 Bk 3 H 217
[1525] Al Mahaasin – V 2 Bk 3 H 218
[1526] Al Mahaasin – V 2 Bk 3 H 219
[1527] Al Mahaasin – V 2 Bk 3 H 220
[1528] Al Mahaasin – V 2 Bk 3 H 221
[1529] Al Mahaasin – V 2 Bk 3 H 222
[1530] Al Mahaasin – V 2 Bk 3 H 223
[1531] Al Mahaasin – V 2 Bk 3 H 224
[1532] Al Mahaasin – V 2 Bk 3 H 225
[1533] Al Mahaasin – V 2 Bk 3 H 226
[1534] Al Mahaasin – V 2 Bk 3 H 227
[1535] Al Mahaasin – V 2 Bk 3 H 228
[1536] Al Mahaasin – V 2 Bk 3 H 229
[1537] Al Mahaasin – V 2 Bk 3 H 230
[1538] Al Mahaasin – V 2 Bk 3 H 231
[1539] Al Mahaasin – V 2 Bk 3 H 232
[1540] Al Mahaasin – V 2 Bk 3 H 233
[1541] Al Mahaasin – V 2 Bk 3 H 234
[1542] Al Mahaasin – V 2 Bk 3 H 235
[1543] Al Mahaasin – V 2 Bk 3 H 236
[1544] Al Mahaasin – V 2 Bk 3 H 237
[1545] Al Mahaasin – V 2 Bk 3 H 238
[1546] Al Mahaasin – V 2 Bk 3 H 239
[1547] Al Mahaasin – V 2 Bk 3 H 240
[1548] Al Mahaasin – V 2 Bk 3 H 241
[1549] Al Mahaasin – V 2 Bk 3 H 242
[1550] When one performs ablution before going to sleep then it is as if one has worshiped all night
[1551] Al Mahaasin – V 2 Bk 3 H 243
[1552] Al Mahaasin – V 2 Bk 3 H 244
[1553] Al Mahaasin – V 2 Bk 3 H 245
[1554] Al Mahaasin – V 2 Bk 3 H 246
[1555] Al Mahaasin – V 2 Bk 3 H 247
[1556] Al Mahaasin – V 2 Bk 3 H 248
[1557] Al Mahaasin – V 2 Bk 3 H 249
[1558] Al Mahaasin – V 2 Bk 3 H 250
[1559] Al Mahaasin – V 2 Bk 3 H 251
[1560] Al Mahaasin – V 2 Bk 3 H 252
[1561] Al Mahaasin – V 2 Bk 3 H 253
[1562] Al Mahaasin – V 2 Bk 3 H 254
[1563] Al Mahaasin – V 2 Bk 3 H 255
[1564] Al Mahaasin – V 2 Bk 3 H 256
[1565] Al Mahaasin – V 2 Bk 3 H 257
[1566] Al Mahaasin – V 2 Bk 3 H 258
[1567] Al Mahaasin – V 2 Bk 3 H 259
[1568] Al Mahaasin – V 2 Bk 3 H 260
[1569] Al Mahaasin – V 2 Bk 3 H 261
[1570] Al Mahaasin – V 2 Bk 3 H 262
[1571] Al Mahaasin – V 2 Bk 3 H 263
[1572] Al Mahaasin – V 2 Bk 3 H 264
[1573] Al Mahaasin – V 2 Bk 3 H 265
[1574] Al Mahaasin – V 2 Bk 3 H 266
[1575] Al Mahaasin – V 2 Bk 3 H 267
[1576] Al Mahaasin – V 2 Bk 3 H 268
[1577] Al Mahaasin – V 2 Bk 3 H 269
[1578] Al Mahaasin – V 2 Bk 3 H 270
[1579] Al Mahaasin – V 2 Bk 3 H 271
[1580] Al Mahaasin – V 2 Bk 3 H 272
[1581] Al Mahaasin – V 2 Bk 3 H 273
[1582] Al Mahaasin – V 2 Bk 3 H 274
[1583] Al Mahaasin – V 2 Bk 3 H 275
[1584] Al Mahaasin – V 2 Bk 3 H 276
[1585] Al Mahaasin – V 2 Bk 3 H 277
[1586] Al Mahaasin – V 2 Bk 3 H 278
[1587] Al Mahaasin – V 2 Bk 3 H 279
[1588] Al Mahaasin – V 2 Bk 3 H 280
[1589] Al Mahaasin – V 2 Bk 3 H 281
[1590] Al Mahaasin – V 2 Bk 3 H 282
[1591] Al Mahaasin – V 2 Bk 3 H 283
[1592] Al Mahaasin – V 2 Bk 3 H 284
[1593] Al Mahaasin – V 2 Bk 3 H 285
[1594] Al Mahaasin – V 2 Bk 3 H 286
[1595] Al Mahaasin – V 2 Bk 3 H 287
[1596] Al Mahaasin – V 2 Bk 3 H 288
[1597] Al Mahaasin – V 2 Bk 3 H 289
[1598] Al Mahaasin – V 2 Bk 3 H 290
[1599] Al Mahaasin – V 2 Bk 3 H 291
[1600] Al Mahaasin – V 2 Bk 3 H 292
[1601] Al Mahaasin – V 2 Bk 3 H 293
[1602] Al Mahaasin – V 2 Bk 3 H 294
[1603] Al Mahaasin – V 2 Bk 3 H 295
[1604] Al Mahaasin – V 2 Bk 3 H 296
[1605] Al Mahaasin – V 2 Bk 3 H 297
[1606] Al Mahaasin – V 2 Bk 3 H 298
[1607] Al Mahaasin – V 2 Bk 3 H 299
[1608] Al Mahaasin – V 2 Bk 3 H 300
[1609] Al Mahaasin – V 2 Bk 3 H 301
[1610] Al Mahaasin – V 2 Bk 3 H 302
[1611] Al Mahaasin – V 2 Bk 3 H 303
[1612] Al Mahaasin – V 2 Bk 3 H 304
[1613] Al Mahaasin – V 2 Bk 3 H 305
[1614] Al Mahaasin – V 2 Bk 3 H 306
[1615] Al Mahaasin – V 2 Bk 3 H 307
[1616] Al Mahaasin – V 2 Bk 3 H 308
[1617] Al Mahaasin – V 2 Bk 3 H 309
[1618] Al Mahaasin – V 2 Bk 3 H 310
[1619] Al Mahaasin – V 2 Bk 3 H 311
[1620] Al Mahaasin – V 2 Bk 3 H 312
[1621] Al Mahaasin – V 2 Bk 3 H 313
[1622] Al Mahaasin – V 2 Bk 3 H 314
[1623] Al Mahaasin – V 2 Bk 3 H 315
[1624] Al Mahaasin – V 2 Bk 3 H 316
[1625] Al Mahaasin – V 2 Bk 3 H 317
[1626] Al Mahaasin – V 2 Bk 3 H 318
[1627] Al Mahaasin – V 2 Bk 3 H 319
[1628] Al Mahaasin – V 2 Bk 3 H 320
[1629] Al Mahaasin – V 2 Bk 3 H 321
[1630] Al Mahaasin – V 2 Bk 3 H 322
[1631] Al Mahaasin – V 2 Bk 3 H 323
[1632] Al Mahaasin – V 2 Bk 3 H 324
[1633] Al Mahaasin – V 2 Bk 3 H 325
[1634] Al Mahaasin – V 2 Bk 3 H 326
[1635] Al Mahaasin – V 2 Bk 3 H 327
[1636] Al Mahaasin – V 2 Bk 3 H 328
[1637] Al Mahaasin – V 2 Bk 3 H 329
[1638] Al Mahaasin – V 2 Bk 3 H 330
[1639] Al Mahaasin – V 2 Bk 3 H 331
[1640] Al Mahaasin – V 2 Bk 3 H 332
[1641] Al Mahaasin – V 2 Bk 3 H 333
[1642] Al Mahaasin – V 2 Bk 3 H 334
[1643] Al Mahaasin – V 2 Bk 3 H 335
[1644] Al Mahaasin – V 2 Bk 3 H 336
[1645] Al Mahaasin – V 2 Bk 3 H 337
[1646] Al Mahaasin – V 2 Bk 3 H 338
[1647] Al Mahaasin – V 2 Bk 3 H 339
[1648] Al Mahaasin – V 2 Bk 3 H 340
[1649] Al Mahaasin – V 2 Bk 3 H 341
[1650] Al Mahaasin – V 2 Bk 3 H 342
[1651] Al Mahaasin – V 2 Bk 3 H 343
[1652] Al Mahaasin – V 2 Bk 3 H 344
[1653] Al Mahaasin – V 2 Bk 3 H 345
[1654] Al Mahaasin – V 2 Bk 3 H 346
[1655] Al Mahaasin – V 2 Bk 3 H 347
[1656] Al Mahaasin – V 2 Bk 3 H 348
[1657] Al Mahaasin – V 2 Bk 3 H 349
[1658] Al Mahaasin – V 2 Bk 3 H 350
[1659] Al Mahaasin – V 2 Bk 3 H 351
[1660] Al Mahaasin – V 2 Bk 3 H 352
[1661] Al Mahaasin – V 2 Bk 3 H 353
[1662] Al Mahaasin – V 2 Bk 3 H 354
[1663] Al Mahaasin – V 2 Bk 3 H 355
[1664] Al Mahaasin – V 2 Bk 3 H 356
[1665] Al Mahaasin – V 2 Bk 3 H 357
[1666] Al Mahaasin – V 2 Bk 3 H 358
[1667] Al Mahaasin – V 2 Bk 3 H 359
[1668] Al Mahaasin – V 2 Bk 3 H 360
[1669] Al Mahaasin – V 2 Bk 3 H 361
[1670] Al Mahaasin – V 2 Bk 3 H 362
[1671] Al Mahaasin – V 2 Bk 3 H 363
[1672] Al Mahaasin – V 2 Bk 3 H 364
[1673] Al Mahaasin – V 2 Bk 3 H 365
[1674] Al Mahaasin – V 2 Bk 3 H 366
[1675] Al Mahaasin – V 2 Bk 3 H 367
[1676] Al Mahaasin – V 2 Bk 3 H 368
[1677] Fire worshiper
[1678] Al Mahaasin – V 2 Bk 3 H 369
[1679] Al Mahaasin – V 2 Bk 3 H 370
[1680] Al Mahaasin – V 2 Bk 3 H 371
[1681] Al Mahaasin – V 2 Bk 3 H 372
[1682] Al Mahaasin – V 2 Bk 3 H 373
[1683] Al Mahaasin – V 2 Bk 3 H 374
[1684] Al Mahaasin – V 2 Bk 3 H 375
[1685] Al Mahaasin – V 2 Bk 3 H 376
[1686] Al Mahaasin – V 2 Bk 3 H 377
[1687] Al Mahaasin – V 2 Bk 3 H 378
[1688] Al Mahaasin – V 2 Bk 3 H 379
[1689] Al Mahaasin – V 2 Bk 3 H 380
[1690] Al Mahaasin – V 2 Bk 3 H 381
[1691] Al Mahaasin – V 2 Bk 3 H 382
[1692] Al Mahaasin – V 2 Bk 3 H 383
[1693] Al Mahaasin – V 2 Bk 3 H 384
[1694] Al Mahaasin – V 2 Bk 3 H 385
[1695] Al Mahaasin – V 2 Bk 3 H 386
[1696] Al Mahaasin – V 2 Bk 3 H 387
[1697] Al Mahaasin – V 2 Bk 3 H 388
[1698] Al Mahaasin – V 2 Bk 3 H 389
[1699] Al Mahaasin – V 2 Bk 3 H 390
[1700] Al Mahaasin – V 2 Bk 3 H 391
[1701] Al Mahaasin – V 2 Bk 3 H 392
[1702] Al Mahaasin – V 2 Bk 3 H 393
[1703] Al Mahaasin – V 2 Bk 3 H 394
[1704] Al Mahaasin – V 2 Bk 3 H 395
[1705] Al Mahaasin – V 2 Bk 3 H 396
[1706] Al Mahaasin – V 2 Bk 3 H 397
[1707] Al Mahaasin – V 2 Bk 3 H 398
[1708] Al Mahaasin – V 2 Bk 3 H 399
[1709] Al Mahaasin – V 2 Bk 3 H 400
[1710] Al Mahaasin – V 2 Bk 3 H 401
[1711] Al Mahaasin – V 2 Bk 3 H 402
[1712] Al Mahaasin – V 2 Bk 3 H 403
[1713] Al Mahaasin – V 2 Bk 3 H 404
[1714] Al Mahaasin – V 2 Bk 3 H 405
[1715] Al Mahaasin – V 2 Bk 3 H 406
[1716] Al Mahaasin – V 2 Bk 3 H 407
[1717] Al Mahaasin – V 2 Bk 3 H 408
[1718] Al Mahaasin – V 2 Bk 3 H 409
[1719] Al Mahaasin – V 2 Bk 3 H 410
[1720] Al Mahaasin – V 2 Bk 3 H 411
[1721] Al Mahaasin – V 2 Bk 3 H 412
[1722] Al Mahaasin – V 2 Bk 3 H 413
[1723] Al Mahaasin – V 2 Bk 3 H 414
[1724] Al Mahaasin – V 2 Bk 3 H 415
[1725] Al Mahaasin – V 2 Bk 3 H 416
[1726] Al Mahaasin – V 2 Bk 3 H 417
[1727] Al Mahaasin – V 2 Bk 3 H 418
[1728] Al Mahaasin – V 2 Bk 3 H 419
[1729] Al Mahaasin – V 2 Bk 3 H 420
[1730] Al Mahaasin – V 2 Bk 3 H 421
[1731] Al Mahaasin – V 2 Bk 3 H 422
[1732] Al Mahaasin – V 2 Bk 3 H 423
[1733] Al Mahaasin – V 2 Bk 3 H 424
[1734] Al Mahaasin – V 2 Bk 3 H 425
[1735] Al Mahaasin – V 2 Bk 3 H 426
[1736] Al Mahaasin – V 2 Bk 3 H 427
[1737] Al Mahaasin – V 2 Bk 3 H 428
[1738] Al Mahaasin – V 2 Bk 3 H 429
[1739] Al Mahaasin – V 2 Bk 3 H 430
[1740] Al Mahaasin – V 2 Bk 3 H 431
[1741] Al Mahaasin – V 2 Bk 3 H 432
[1742] Al Mahaasin – V 2 Bk 3 H 433
[1743] Al Mahaasin – V 2 Bk 3 H 434
[1744] Al Mahaasin – V 2 Bk 3 H 435
[1745] Al Mahaasin – V 2 Bk 3 H 436
[1746] Al Mahaasin – V 2 Bk 3 H 437
[1747] Al Mahaasin – V 2 Bk 3 H 438
[1748] Al Mahaasin – V 2 Bk 3 H 439
[1749] Al Mahaasin – V 2 Bk 3 H 440
[1750] Al Mahaasin – V 2 Bk 3 H 441
[1751] Al Mahaasin – V 2 Bk 3 H 442
[1752] Al Mahaasin – V 2 Bk 3 H 443
[1753] Al Mahaasin – V 2 Bk 3 H 444
[1754] Al Mahaasin – V 2 Bk 3 H 445
[1755] Al Mahaasin – V 2 Bk 3 H 446
[1756] Al Mahaasin – V 2 Bk 3 H 447
[1757] Al Mahaasin – V 2 Bk 3 H 448
[1758] Al Mahaasin – V 2 Bk 3 H 449
[1759] Al Mahaasin – V 2 Bk 3 H 450
[1760] Al Mahaasin – V 2 Bk 3 H 451
[1761] Al Mahaasin – V 2 Bk 3 H 452
[1762] Al Mahaasin – V 2 Bk 3 H 453
[1763] Al Mahaasin – V 2 Bk 3 H 454
[1764] Al Mahaasin – V 2 Bk 3 H 455
[1765] Al Mahaasin – V 2 Bk 3 H 456
[1766] Al Mahaasin – V 2 Bk 3 H 457
[1767] Al Mahaasin – V 2 Bk 3 H 458
[1768] Al Mahaasin – V 2 Bk 3 H 459
[1769] Al Mahaasin – V 2 Bk 3 H 460
[1770] Al Mahaasin – V 2 Bk 3 H 461
[1771] Al Mahaasin – V 2 Bk 3 H 462
[1772] Al Mahaasin – V 2 Bk 3 H 463
[1773] Al Mahaasin – V 2 Bk 3 H 464
[1774] Al Mahaasin – V 2 Bk 3 H 465
[1775] Al Mahaasin – V 2 Bk 3 H 466
[1776] Al Mahaasin – V 2 Bk 3 H 467
[1777] Al Mahaasin – V 2 Bk 3 H 468
[1778] Al Mahaasin – V 2 Bk 3 H 469
[1779] Al Mahaasin – V 2 Bk 3 H 470
[1780] Al Mahaasin – V 2 Bk 3 H 471
[1781] Al Mahaasin – V 2 Bk 3 H 472
[1782] Al Mahaasin – V 2 Bk 3 H 473
[1783] Al Mahaasin – V 2 Bk 3 H 474
[1784] Al Mahaasin – V 2 Bk 3 H 475
[1785] Al Mahaasin – V 2 Bk 3 H 476
[1786] Al Mahaasin – V 2 Bk 3 H 477
[1787] Al Mahaasin – V 2 Bk 3 H 478
[1788] Al Mahaasin – V 2 Bk 3 H 479
[1789] Al Mahaasin – V 2 Bk 3 H 480
[1790] Al Mahaasin – V 2 Bk 3 H 481
[1791] Al Mahaasin – V 2 Bk 3 H 482
[1792] Al Mahaasin – V 2 Bk 3 H 483
[1793] Al Mahaasin – V 2 Bk 3 H 484
[1794] Al Mahaasin – V 2 Bk 3 H 485
[1795] Al Mahaasin – V 2 Bk 3 H 486
[1796] Al Mahaasin – V 2 Bk 3 H 487
[1797] Al Mahaasin – V 2 Bk 3 H 488
[1798] Al Mahaasin – V 2 Bk 3 H 489
[1799] Al Mahaasin – V 2 Bk 3 H 490
[1800] Al Mahaasin – V 2 Bk 3 H 491
[1801] Al Mahaasin – V 2 Bk 3 H 492
[1802] Al Mahaasin – V 2 Bk 3 H 493
[1803] Al Mahaasin – V 2 Bk 3 H 494
[1804] Al Mahaasin – V 2 Bk 3 H 495
[1805] Its also translated as prawns/shrimps but prawns have shell and not the scales so its wrong translation
[1806] Al Mahaasin – V 2 Bk 3 H 496
[1807] Al Mahaasin – V 2 Bk 3 H 497
[1808] Al Mahaasin – V 2 Bk 3 H 498
[1809] Al Mahaasin – V 2 Bk 3 H 499
[1810] Al Mahaasin – V 2 Bk 3 H 500
[1811] Al Mahaasin – V 2 Bk 3 H 501
[1812] Al Mahaasin – V 2 Bk 3 H 502
[1813] Al Mahaasin – V 2 Bk 3 H 503
[1814] Al Mahaasin – V 2 Bk 3 H 504
[1815] Al Mahaasin – V 2 Bk 3 H 505
[1816] Al Mahaasin – V 2 Bk 3 H 506
[1817] Al Mahaasin – V 2 Bk 3 H 507
[1818] Al Mahaasin – V 2 Bk 3 H 508
[1819] Al Mahaasin – V 2 Bk 3 H 509
[1820] Al Mahaasin – V 2 Bk 3 H 510
[1821] Al Mahaasin – V 2 Bk 3 H 511
[1822] Al Mahaasin – V 2 Bk 3 H 512
[1823] Al Mahaasin – V 2 Bk 3 H 513
[1824] Al Mahaasin – V 2 Bk 3 H 514
[1825] Al Mahaasin – V 2 Bk 3 H 515
[1826] Al Mahaasin – V 2 Bk 3 H 516
[1827] Al Mahaasin – V 2 Bk 3 H 517
[1828] Al Mahaasin – V 2 Bk 3 H 518
[1829] Al Mahaasin – V 2 Bk 3 H 519
[1830] Al Mahaasin – V 2 Bk 3 H 520
[1831] Al Mahaasin – V 2 Bk 3 H 521
[1832] Al Mahaasin – V 2 Bk 3 H 522
[1833] Al Mahaasin – V 2 Bk 3 H 523
[1834] Al Mahaasin – V 2 Bk 3 H 524
[1835] Al Mahaasin – V 2 Bk 3 H 525
[1836] Al Mahaasin – V 2 Bk 3 H 526
[1837] Al Mahaasin – V 2 Bk 3 H 527
[1838] Al Mahaasin – V 2 Bk 3 H 528
[1839] Al Mahaasin – V 2 Bk 3 H 529
[1840] Al Mahaasin – V 2 Bk 3 H 530
[1841] Al Mahaasin – V 2 Bk 3 H 531
[1842] Al Mahaasin – V 2 Bk 3 H 532
[1843] Al Mahaasin – V 2 Bk 3 H 533
[1844] Al Mahaasin – V 2 Bk 3 H 534
[1845] Al Mahaasin – V 2 Bk 3 H 535
[1846] Al Mahaasin – V 2 Bk 3 H 536
[1847] Al Mahaasin – V 2 Bk 3 H 537
[1848] Al Mahaasin – V 2 Bk 3 H 538
[1849] Al Mahaasin – V 2 Bk 3 H 539
[1850] Al Mahaasin – V 2 Bk 3 H 540
[1851] Al Mahaasin – V 2 Bk 3 H 541
[1852] Al Mahaasin – V 2 Bk 3 H 542
[1853] Al Mahaasin – V 2 Bk 3 H 543
[1854] Al Mahaasin – V 2 Bk 3 H 544
[1855] Al Mahaasin – V 2 Bk 3 H 545
[1856] Al Mahaasin – V 2 Bk 3 H 546
[1857] Al Mahaasin – V 2 Bk 3 H 547
[1858] Al Mahaasin – V 2 Bk 3 H 548
[1859] Al Mahaasin – V 2 Bk 3 H 549
[1860] Al Mahaasin – V 2 Bk 3 H 550
[1861] Al Mahaasin – V 2 Bk 3 H 551
[1862] Al Mahaasin – V 2 Bk 3 H 552
[1863] Al Mahaasin – V 2 Bk 3 H 553
[1864] Al Mahaasin – V 2 Bk 3 H 554
[1865] Al Mahaasin – V 2 Bk 3 H 555
[1866] Al Mahaasin – V 2 Bk 3 H 556
[1867] Al Mahaasin – V 2 Bk 3 H 557
[1868] Al Mahaasin – V 2 Bk 3 H 558
[1869] Al Mahaasin – V 2 Bk 3 H 559
[1870] Al Mahaasin – V 2 Bk 3 H 560
[1871] Al Mahaasin – V 2 Bk 3 H 561
[1872] Al Mahaasin – V 2 Bk 3 H 562
[1873] Al Mahaasin – V 2 Bk 3 H 563
[1874] Al Mahaasin – V 2 Bk 3 H 564
[1875] Al Mahaasin – V 2 Bk 3 H 565
[1876] Al Mahaasin – V 2 Bk 3 H 566
[1877] Al Mahaasin – V 2 Bk 3 H 567
[1878] Al Mahaasin – V 2 Bk 3 H 568
[1879] Al Mahaasin – V 2 Bk 3 H 569
[1880] Al Mahaasin – V 2 Bk 3 H 570
[1881] Al Mahaasin – V 2 Bk 3 H 571
[1882] Al Mahaasin – V 2 Bk 3 H 572
[1883] Al Mahaasin – V 2 Bk 3 H 573
[1884] Al Mahaasin – V 2 Bk 3 H 574
[1885] Al Mahaasin – V 2 Bk 3 H 575
[1886] Al Mahaasin – V 2 Bk 3 H 576
[1887] Al Mahaasin – V 2 Bk 3 H 577
[1888] Al Mahaasin – V 2 Bk 3 H 578
[1889] Al Mahaasin – V 2 Bk 3 H 579
[1890] Al Mahaasin – V 2 Bk 3 H 580
[1891] Al Mahaasin – V 2 Bk 3 H 581
[1892] Al Mahaasin – V 2 Bk 3 H 582
[1893] Al Mahaasin – V 2 Bk 3 H 583
[1894] Al Mahaasin – V 2 Bk 3 H 584
[1895] Al Mahaasin – V 2 Bk 3 H 585
[1896] Al Mahaasin – V 2 Bk 3 H 586
[1897] Al Mahaasin – V 2 Bk 3 H 587
[1898] Al Mahaasin – V 2 Bk 3 H 588
[1899] Al Mahaasin – V 2 Bk 3 H 589
[1900] Al Mahaasin – V 2 Bk 3 H 590
[1901] Al Mahaasin – V 2 Bk 3 H 591
[1902] Al Mahaasin – V 2 Bk 3 H 592
[1903] Al Mahaasin – V 2 Bk 3 H 593
[1904] Al Mahaasin – V 2 Bk 3 H 594
[1905] Al Mahaasin – V 2 Bk 3 H 595
[1906] Al Mahaasin – V 2 Bk 3 H 596
[1907] Al Mahaasin – V 2 Bk 3 H 597
[1908] Al Mahaasin – V 2 Bk 3 H 598
[1909] Al Mahaasin – V 2 Bk 3 H 599
[1910] Al Mahaasin – V 2 Bk 3 H 600
[1911] Al Mahaasin – V 2 Bk 3 H 601
[1912] Al Mahaasin – V 2 Bk 3 H 602
[1913] Al Mahaasin – V 2 Bk 3 H 603
[1914] Al Mahaasin – V 2 Bk 3 H 604
[1915] Al Mahaasin – V 2 Bk 3 H 605
[1916] Al Mahaasin – V 2 Bk 3 H 606
[1917] Al Mahaasin – V 2 Bk 3 H 607
[1918] Al Mahaasin – V 2 Bk 3 H 608
[1919] Al Mahaasin – V 2 Bk 3 H 609
[1920] Al Mahaasin – V 2 Bk 3 H 610
[1921] Al Mahaasin – V 2 Bk 3 H 611
[1922] Al Mahaasin – V 2 Bk 3 H 612
[1923] Al Mahaasin – V 2 Bk 3 H 613
[1924] Al Mahaasin – V 2 Bk 3 H 614
[1925] Al Mahaasin – V 2 Bk 3 H 615
[1926] Al Mahaasin – V 2 Bk 3 H 616
[1927] Al Mahaasin – V 2 Bk 3 H 617
[1928] Al Mahaasin – V 2 Bk 3 H 618
[1929] Al Mahaasin – V 2 Bk 3 H 619
[1930] Al Mahaasin – V 2 Bk 3 H 620
[1931] Al Mahaasin – V 2 Bk 3 H 621
[1932] Al Mahaasin – V 2 Bk 3 H 622
[1933] Al Mahaasin – V 2 Bk 3 H 623
[1934] Al Mahaasin – V 2 Bk 3 H 624
[1935] Al Mahaasin – V 2 Bk 3 H 625
[1936] Al Mahaasin – V 2 Bk 3 H 626
[1937] Al Mahaasin – V 2 Bk 3 H 627
[1938] Al Mahaasin – V 2 Bk 3 H 628
[1939] Al Mahaasin – V 2 Bk 3 H 629
[1940] Al Mahaasin – V 2 Bk 3 H 630
[1941] Al Mahaasin – V 2 Bk 3 H 631
[1942] Al Mahaasin – V 2 Bk 3 H 632
[1943] Al Mahaasin – V 2 Bk 3 H 633
[1944] Al Mahaasin – V 2 Bk 3 H 634
[1945] Al Mahaasin – V 2 Bk 3 H 635
[1946] Al Mahaasin – V 2 Bk 3 H 636
[1947] Al Mahaasin – V 2 Bk 3 H 637
[1948] Al Mahaasin – V 2 Bk 3 H 638
[1949] Al Mahaasin – V 2 Bk 3 H 639
[1950] Al Mahaasin – V 2 Bk 3 H 640
[1951] Al Mahaasin – V 2 Bk 3 H 641
[1952] Al Mahaasin – V 2 Bk 3 H 642
[1953] Al Mahaasin – V 2 Bk 3 H 643
[1954] Al Mahaasin – V 2 Bk 3 H 644
[1955] Al Mahaasin – V 2 Bk 3 H 645
[1956] Al Mahaasin – V 2 Bk 3 H 646
[1957] Al Mahaasin – V 2 Bk 3 H 647
[1958] Al Mahaasin – V 2 Bk 3 H 648
[1959] Al Mahaasin – V 2 Bk 3 H 649
[1960] Al Mahaasin – V 2 Bk 3 H 650
[1961] Al Mahaasin – V 2 Bk 3 H 651
[1962] Al Mahaasin – V 2 Bk 3 H 652
[1963] Al Mahaasin – V 2 Bk 3 H 653
[1964] Al Mahaasin – V 2 Bk 3 H 654
[1965] Al Mahaasin – V 2 Bk 3 H 655
[1966] Al Mahaasin – V 2 Bk 3 H 656
[1967] Al Mahaasin – V 2 Bk 3 H 657
[1968] Al Mahaasin – V 2 Bk 3 H 658
[1969] Al Mahaasin – V 2 Bk 3 H 659
[1970] Al Mahaasin – V 2 Bk 3 H 660
[1971] Al Mahaasin – V 2 Bk 3 H 661
[1972] Al Mahaasin – V 2 Bk 3 H 662
[1973] Al Mahaasin – V 2 Bk 3 H 663
[1974] Al Mahaasin – V 2 Bk 3 H 664
[1975] Al Mahaasin – V 2 Bk 3 H 665
[1976] Al Mahaasin – V 2 Bk 3 H 666
[1977] Al Mahaasin – V 2 Bk 3 H 667
[1978] Al Mahaasin – V 2 Bk 3 H 668
[1979] Al Mahaasin – V 2 Bk 3 H 669
[1980] Al Mahaasin – V 2 Bk 3 H 670
[1981] Al Mahaasin – V 2 Bk 3 H 671
[1982] Al Mahaasin – V 2 Bk 3 H 672
[1983] Al Mahaasin – V 2 Bk 3 H 673
[1984] Al Mahaasin – V 2 Bk 3 H 674
[1985] Al Mahaasin – V 2 Bk 3 H 675
[1986] Al Mahaasin – V 2 Bk 3 H 676
[1987] Al Mahaasin – V 2 Bk 3 H 677
[1988] Al Mahaasin – V 2 Bk 3 H 678
[1989] Al Mahaasin – V 2 Bk 3 H 679
[1990] Al Mahaasin – V 2 Bk 3 H 680
[1991] Al Mahaasin – V 2 Bk 3 H 681
[1992] Al Mahaasin – V 2 Bk 3 H 682
[1993] Al Mahaasin – V 2 Bk 3 H 683
[1994] Al Mahaasin – V 2 Bk 3 H 684
[1995] Al Mahaasin – V 2 Bk 3 H 685
[1996] Al Mahaasin – V 2 Bk 3 H 686
[1997] Al Mahaasin – V 2 Bk 3 H 687
[1998] Al Mahaasin – V 2 Bk 3 H 688
[1999] Al Mahaasin – V 2 Bk 3 H 689
[2000] Al Mahaasin – V 2 Bk 3 H 690
[2001] Al Mahaasin – V 2 Bk 3 H 691
[2002] Al Mahaasin – V 2 Bk 3 H 692
[2003] Al Mahaasin – V 2 Bk 3 H 693
[2004] Al Mahaasin – V 2 Bk 3 H 694
[2005] Al Mahaasin – V 2 Bk 3 H 695
[2006] Al Mahaasin – V 2 Bk 3 H 696
[2007] Al Mahaasin – V 2 Bk 3 H 697
[2008] Al Mahaasin – V 2 Bk 3 H 698
[2009] Al Mahaasin – V 2 Bk 3 H 699
[2010] Al Mahaasin – V 2 Bk 3 H 700
[2011] Al Mahaasin – V 2 Bk 3 H 701
[2012] Al Mahaasin – V 2 Bk 3 H 702
[2013] Al Mahaasin – V 2 Bk 3 H 703
[2014] Al Mahaasin – V 2 Bk 3 H 704
[2015] Al Mahaasin – V 2 Bk 3 H 705
[2016] Al Mahaasin – V 2 Bk 3 H 706
[2017] Al Mahaasin – V 2 Bk 3 H 707
[2018] Al Mahaasin – V 2 Bk 3 H 708
[2019] Al Mahaasin – V 2 Bk 3 H 709
[2020] Al Mahaasin – V 2 Bk 3 H 710
[2021] Al Mahaasin – V 2 Bk 3 H 711
[2022] Al Mahaasin – V 2 Bk 3 H 712
[2023] Al Mahaasin – V 2 Bk 3 H 713
[2024] Al Mahaasin – V 2 Bk 3 H 714
[2025] Al Mahaasin – V 2 Bk 3 H 715
[2026] Al Mahaasin – V 2 Bk 3 H 716
[2027] Al Mahaasin – V 2 Bk 3 H 717
[2028] Al Mahaasin – V 2 Bk 3 H 718
[2029] Al Mahaasin – V 2 Bk 3 H 720
[2030] Al Mahaasin – V 2 Bk 3 H 721
[2031] Al Mahaasin – V 2 Bk 3 H 722
[2032] Al Mahaasin – V 2 Bk 3 H 723
[2033] Al Mahaasin – V 2 Bk 3 H 724
[2034] Al Mahaasin – V 2 Bk 3 H 725
[2035] Al Mahaasin – V 2 Bk 3 H 726
[2036] Al Mahaasin – V 2 Bk 3 H 727
[2037] Al Mahaasin – V 2 Bk 3 H 728
[2038] Al Mahaasin – V 2 Bk 3 H 729
[2039] Al Mahaasin – V 2 Bk 3 H 730
[2040] Al Mahaasin – V 2 Bk 3 H 731
[2041] Al Mahaasin – V 2 Bk 3 H 732
[2042] Al Mahaasin – V 2 Bk 3 H 733
[2043] Al Mahaasin – V 2 Bk 3 H 734
[2044] Al Mahaasin – V 2 Bk 3 H 735
[2045] Al Mahaasin – V 2 Bk 3 H 736
[2046] Al Mahaasin – V 2 Bk 3 H 737
[2047] Al Mahaasin – V 2 Bk 3 H 738
[2048] Al Mahaasin – V 2 Bk 3 H 739
[2049] Al Mahaasin – V 2 Bk 3 H 740
[2050] Al Mahaasin – V 2 Bk 3 H 741
[2051] Al Mahaasin – V 2 Bk 3 H 742
[2052] Al Mahaasin – V 2 Bk 3 H 743
[2053] Al Mahaasin – V 2 Bk 3 H 744
[2054] Al Mahaasin – V 2 Bk 3 H 745
[2055] Al Mahaasin – V 2 Bk 3 H 746
[2056] Al Mahaasin – V 2 Bk 3 H 747
[2057] Al Mahaasin – V 2 Bk 3 H 748
[2058] Al Mahaasin – V 2 Bk 3 H 749
[2059] Al Mahaasin – V 2 Bk 3 H 750
[2060] Al Mahaasin – V 2 Bk 3 H 751
[2061] Al Mahaasin – V 2 Bk 3 H 752
[2062] Al Mahaasin – V 2 Bk 3 H 753
[2063] Al Mahaasin – V 2 Bk 3 H 754
[2064] Al Mahaasin – V 2 Bk 3 H 755
[2065] Al Mahaasin – V 2 Bk 3 H 756
[2066] Al Mahaasin – V 2 Bk 3 H 757
[2067] Al Mahaasin – V 2 Bk 3 H 758
[2068] Al Mahaasin – V 2 Bk 3 H 759
[2069] Al Mahaasin – V 2 Bk 3 H 760
[2070] Al Mahaasin – V 2 Bk 3 H 761
[2071] Al Mahaasin – V 2 Bk 3 H 762
[2072] Al Mahaasin – V 2 Bk 3 H 763
[2073] Al Mahaasin – V 2 Bk 3 H 764
[2074] Al Mahaasin – V 2 Bk 3 H 765
[2075] Al Mahaasin – V 2 Bk 3 H 766
[2076] Al Mahaasin – V 2 Bk 3 H 767
[2077] Al Mahaasin – V 2 Bk 3 H 768
[2078] Al Mahaasin – V 2 Bk 3 H 769
[2079] Al Mahaasin – V 2 Bk 3 H 770
[2080] Al Mahaasin – V 2 Bk 3 H 771
[2081] Al Mahaasin – V 2 Bk 3 H 772
[2082] Al Mahaasin – V 2 Bk 3 H 773
[2083] Al Mahaasin – V 2 Bk 3 H 774
[2084] Al Mahaasin – V 2 Bk 3 H 775
[2085] Al Mahaasin – V 2 Bk 3 H 776
[2086] Al Mahaasin – V 2 Bk 3 H 777
[2087] Al Mahaasin – V 2 Bk 3 H 778
[2088] Al Mahaasin – V 2 Bk 3 H 779
[2089] Al Mahaasin – V 2 Bk 3 H 780
[2090] Al Mahaasin – V 2 Bk 3 H 781
[2091] Al Mahaasin – V 2 Bk 3 H 782
[2092] Al Mahaasin – V 2 Bk 3 H 783
[2093] Al Mahaasin – V 2 Bk 3 H 784
[2094] Al Mahaasin – V 2 Bk 3 H 785
[2095] Al Mahaasin – V 2 Bk 3 H 786
[2096] Al Mahaasin – V 2 Bk 3 H 787
[2097] Al Mahaasin – V 2 Bk 3 H 788
[2098] Al Mahaasin – V 2 Bk 3 H 789
[2099] Al Mahaasin – V 2 Bk 3 H 790
[2100] Al Mahaasin – V 2 Bk 3 H 791
[2101] Al Mahaasin – V 2 Bk 3 H 792
[2102] Al Mahaasin – V 2 Bk 3 H 793
[2103] Al Mahaasin – V 2 Bk 3 H 794
[2104] Al Mahaasin – V 2 Bk 3 H 795
[2105] Al Mahaasin – V 2 Bk 3 H 796
[2106] Al Mahaasin – V 2 Bk 3 H 797
[2107] Al Mahaasin – V 2 Bk 3 H 798
[2108] Al Mahaasin – V 2 Bk 3 H 799
[2109] Al Mahaasin – V 2 Bk 3 H 800
[2110] Al Mahaasin – V 2 Bk 3 H 801
[2111] Al Mahaasin – V 2 Bk 3 H 802
[2112] Al Mahaasin – V 2 Bk 3 H 803
[2113] Al Mahaasin – V 2 Bk 3 H 804
[2114] Al Mahaasin – V 2 Bk 3 H 805
[2115] Al Mahaasin – V 2 Bk 3 H 806
[2116] Al Mahaasin – V 2 Bk 3 H 807
[2117] Al Mahaasin – V 2 Bk 3 H 808
[2118] Al Mahaasin – V 2 Bk 3 H 809
[2119] Al Mahaasin – V 2 Bk 3 H 810
[2120] Al Mahaasin – V 2 Bk 3 H 811
[2121] Al Mahaasin – V 2 Bk 3 H 812
[2122] Al Mahaasin – V 2 Bk 3 H 813
[2123] Al Mahaasin – V 2 Bk 3 H 814
[2124] Al Mahaasin – V 2 Bk 3 H 815
[2125] Al Mahaasin – V 2 Bk 3 H 816
[2126] Al Mahaasin – V 2 Bk 3 H 817
[2127] Al Mahaasin – V 2 Bk 3 H 818
[2128] Al Mahaasin – V 2 Bk 3 H 819
[2129] Al Mahaasin – V 2 Bk 3 H 820
[2130] Al Mahaasin – V 2 Bk 3 H 821
[2131] Al Mahaasin – V 2 Bk 3 H 822
[2132] Al Mahaasin – V 2 Bk 3 H 823
[2133] Al Mahaasin – V 2 Bk 3 H 824
[2134] Al Mahaasin – V 2 Bk 3 H 825
[2135] Al Mahaasin – V 2 Bk 3 H 826
[2136] Al Mahaasin – V 2 Bk 3 H 827
[2137] Al Mahaasin – V 2 Bk 3 H 828
[2138] Al Mahaasin – V 2 Bk 3 H 829
[2139] Al Mahaasin – V 2 Bk 3 H 830
[2140] Al Mahaasin – V 2 Bk 3 H 831
[2141] Al Mahaasin – V 2 Bk 3 H 832
[2142] Al Mahaasin – V 2 Bk 3 H 833
[2143] Al Mahaasin – V 2 Bk 3 H 834
[2144] Al Mahaasin – V 2 Bk 3 H 835
[2145] Al Mahaasin – V 2 Bk 3 H 836
[2146] Al Mahaasin – V 2 Bk 3 H 837
[2147] Al Mahaasin – V 2 Bk 3 H 838
[2148] Al Mahaasin – V 2 Bk 3 H 839
[2149] Al Mahaasin – V 2 Bk 3 H 840
[2150] Al Mahaasin – V 2 Bk 3 H 841
[2151] Al Mahaasin – V 2 Bk 3 H 842
[2152] Al Mahaasin – V 2 Bk 3 H 843
[2153] Al Mahaasin – V 2 Bk 3 H 844
[2154] Al Mahaasin – V 2 Bk 3 H 845
[2155] Al Mahaasin – V 2 Bk 3 H 846
[2156] Al Mahaasin – V 2 Bk 3 H 847
[2157] Al Mahaasin – V 2 Bk 3 H 848
[2158] Al Mahaasin – V 2 Bk 3 H 849
[2159] Al Mahaasin – V 2 Bk 3 H 850
[2160] Al Mahaasin – V 2 Bk 3 H 851
[2161] Al Mahaasin – V 2 Bk 3 H 852
[2162] Al Mahaasin – V 2 Bk 3 H 853
[2163] Al Mahaasin – V 2 Bk 3 H 854
[2164] Al Mahaasin – V 2 Bk 3 H 855
[2165] Al Mahaasin – V 2 Bk 3 H 856
[2166] Al Mahaasin – V 2 Bk 3 H 857
[2167] Al Mahaasin – V 2 Bk 3 H 858
[2168] Al Mahaasin – V 2 Bk 3 H 859
[2169] Al Mahaasin – V 2 Bk 3 H 860
[2170] Al Mahaasin – V 2 Bk 3 H 861
[2171] Al Mahaasin – V 2 Bk 3 H 862
[2172] Al Mahaasin – V 2 Bk 3 H 863
[2173] Al Mahaasin – V 2 Bk 3 H 864
[2174] Al Mahaasin – V 2 Bk 3 H 865
[2175] Al Mahaasin – V 2 Bk 3 H 866
[2176] Al Mahaasin – V 2 Bk 3 H 867
[2177] Al Mahaasin – V 2 Bk 3 H 868
[2178] Al Mahaasin – V 2 Bk 3 H 869
[2179] Al Mahaasin – V 2 Bk 3 H 870
[2180] Al Mahaasin – V 2 Bk 3 H 871
[2181] Al Mahaasin – V 2 Bk 3 H 872
[2182] Al Mahaasin – V 2 Bk 3 H 873
[2183] Al Mahaasin – V 2 Bk 3 H 874
[2184] Al Mahaasin – V 2 Bk 3 H 875
[2185] Al Mahaasin – V 2 Bk 3 H 876
[2186] Al Mahaasin – V 2 Bk 3 H 877
[2187] Al Mahaasin – V 2 Bk 3 H 878
[2188] Al Mahaasin – V 2 Bk 3 H 879
[2189] Al Mahaasin – V 2 Bk 3 H 880
[2190] Al Mahaasin – V 2 Bk 3 H 881
[2191] Al Mahaasin – V 2 Bk 3 H 882
[2192] Al Mahaasin – V 2 Bk 3 H 883
[2193] Al Mahaasin – V 2 Bk 3 H 884
[2194] Al Mahaasin – V 2 Bk 3 H 885
[2195] Al Mahaasin – V 2 Bk 3 H 886
[2196] Al Mahaasin – V 2 Bk 3 H 887
[2197] Al Mahaasin – V 2 Bk 3 H 888
[2198] Al Mahaasin – V 2 Bk 3 H 889
[2199] Al Mahaasin – V 2 Bk 3 H 890
[2200] Al Mahaasin – V 2 Bk 3 H 891
[2201] Al Mahaasin – V 2 Bk 3 H 892
[2202] Al Mahaasin – V 2 Bk 3 H 893
[2203] Al Mahaasin – V 2 Bk 3 H 894
[2204] Al Mahaasin – V 2 Bk 3 H 895
[2205] Al Mahaasin – V 2 Bk 3 H 896
[2206] Al Mahaasin – V 2 Bk 3 H 897
[2207] Al Mahaasin – V 2 Bk 3 H 898
[2208] Al Mahaasin – V 2 Bk 3 H 899
[2209] Al Mahaasin – V 2 Bk 3 H 900
[2210] Al Mahaasin – V 2 Bk 3 H 901
[2211] Al Mahaasin – V 2 Bk 3 H 902
[2212] Al Mahaasin – V 2 Bk 3 H 903
[2213] Al Mahaasin – V 2 Bk 3 H 904
[2214] Al Mahaasin – V 2 Bk 3 H 905
[2215] Al Mahaasin – V 2 Bk 3 H 906
[2216] Al Mahaasin – V 2 Bk 3 H 907
[2217] Al Mahaasin – V 2 Bk 3 H 908
[2218] Al Mahaasin – V 2 Bk 3 H 909
[2219] Al Mahaasin – V 2 Bk 3 H 910
[2220] Al Mahaasin – V 2 Bk 3 H 911
[2221] Al Mahaasin – V 2 Bk 3 H 912
[2222] Al Mahaasin – V 2 Bk 3 H 913
[2223] Al Mahaasin – V 2 Bk 3 H 914
[2224] Al Mahaasin – V 2 Bk 3 H 915
[2225] Al Mahaasin – V 2 Bk 3 H 916
[2226] Al Mahaasin – V 2 Bk 3 H 917
[2227] Al Mahaasin – V 2 Bk 3 H 918
[2228] Al Mahaasin – V 2 Bk 3 H 919
[2229] Al Mahaasin – V 2 Bk 3 H 920
[2230] Al Mahaasin – V 2 Bk 3 H 921
[2231] Al Mahaasin – V 2 Bk 3 H 922
[2232] Al Mahaasin – V 2 Bk 3 H 923
[2233] Al Mahaasin – V 2 Bk 3 H 924
[2234] Al Mahaasin – V 2 Bk 3 H 925
[2235] Al Mahaasin – V 2 Bk 3 H 926
[2236] Al Mahaasin – V 2 Bk 3 H 927
[2237] Al Mahaasin – V 2 Bk 3 H 928
[2238] Al Mahaasin – V 2 Bk 3 H 929
[2239] Al Mahaasin – V 2 Bk 3 H 930
[2240] Al Mahaasin – V 2 Bk 3 H 931
[2241] Al Mahaasin – V 2 Bk 3 H 932
[2242] Al Mahaasin – V 2 Bk 3 H 933
[2243] Al Mahaasin – V 2 Bk 3 H 934
[2244] Al Mahaasin – V 2 Bk 3 H 935
[2245] Al Mahaasin – V 2 Bk 3 H 936
[2246] Al Mahaasin – V 2 Bk 3 H 937
[2247] Al Mahaasin – V 2 Bk 3 H 938
[2248] Al Mahaasin – V 2 Bk 3 H 939
[2249] Al Mahaasin – V 2 Bk 3 H 940
[2250] Al Mahaasin – V 2 Bk 3 H 941
[2251] Al Mahaasin – V 2 Bk 3 H 942
[2252] Al Mahaasin – V 2 Bk 3 H 943
[2253] Al Mahaasin – V 2 Bk 3 H 944
[2254] Al Mahaasin – V 2 Bk 3 H 945
[2255] Al Mahaasin – V 2 Bk 3 H 946
[2256] Al Mahaasin – V 2 Bk 3 H 947
[2257] Al Mahaasin – V 2 Bk 3 H 948
[2258] Al Mahaasin – V 2 Bk 3 H 949
[2259] Al Mahaasin – V 2 Bk 3 H 950
[2260] Al Mahaasin – V 2 Bk 3 H 951
[2261] Al Mahaasin – V 2 Bk 3 H 952
[2262] Al Mahaasin – V 2 Bk 3 H 953
[2263] Al Mahaasin – V 2 Bk 3 H 954
[2264] Al Mahaasin – V 2 Bk 3 H 955
[2265] Al Mahaasin – V 2 Bk 3 H 956
[2266] Al Mahaasin – V 2 Bk 3 H 957
[2267] Al Mahaasin – V 2 Bk 3 H 958
[2268] Al Mahaasin – V 2 Bk 3 H 959
[2269] Al Mahaasin – V 2 Bk 3 H 960
[2270] Al Mahaasin – V 2 Bk 3 H 961
[2271] Al Mahaasin – V 2 Bk 3 H 962
[2272] Al Mahaasin – V 2 Bk 3 H 963
[2273] Al Mahaasin – V 2 Bk 3 H 964
[2274] Al Mahaasin – V 2 Bk 3 H 965
[2275] Al Mahaasin – V 2 Bk 3 H 966
[2276] Al Mahaasin – V 2 Bk 3 H 967
[2277] Al Mahaasin – V 2 Bk 3 H 968
[2278] Al Mahaasin – V 2 Bk 3 H 969
[2279] Al Mahaasin – V 2 Bk 3 H 970
[2280] Al Mahaasin – V 2 Bk 3 H 971
[2281] Al Mahaasin – V 2 Bk 3 H 972
[2282] Al Mahaasin – V 2 Bk 3 H 973
[2283] Al Mahaasin – V 2 Bk 3 H 974
[2284] Al Mahaasin – V 2 Bk 3 H 975
[2285] Al Mahaasin – V 2 Bk 3 H 976
[2286] Al Mahaasin – V 2 Bk 3 H 977
[2287] Al Mahaasin – V 2 Bk 3 H 978
[2288] Al Mahaasin – V 2 Bk 3 H 979
[2289] Al Mahaasin – V 2 Bk 4 H 1
[2290] Al Mahaasin – V 2 Bk 4 H 2
[2291] Al Mahaasin – V 2 Bk 4 H 3
[2292] Al Mahaasin – V 2 Bk 4 H 4
[2293] Al Mahaasin – V 2 Bk 4 H 5
[2294] Al Mahaasin – V 2 Bk 4 H 6
[2295] Al Mahaasin – V 2 Bk 4 H 7
[2296] Al Mahaasin – V 2 Bk 4 H 8
[2297] Al Mahaasin – V 2 Bk 4 H 9
[2298] Al Mahaasin – V 2 Bk 4 H 10
[2299] Al Mahaasin – V 2 Bk 4 H 11
[2300] Al Mahaasin – V 2 Bk 4 H 12
[2301] Al Mahaasin – V 2 Bk 4 H 13
[2302] Al Mahaasin – V 2 Bk 4 H 14
[2303] Al Mahaasin – V 2 Bk 4 H 15
[2304] Al Mahaasin – V 2 Bk 4 H 16
[2305] Al Mahaasin – V 2 Bk 4 H 17
[2306] Al Mahaasin – V 2 Bk 4 H 18
[2307] Al Mahaasin – V 2 Bk 4 H 19
[2308] Al Mahaasin – V 2 Bk 4 H 20
[2309] Al Mahaasin – V 2 Bk 4 H 21
[2310] Al Mahaasin – V 2 Bk 4 H 22
[2311] Al Mahaasin – V 2 Bk 4 H 23
[2312] Al Mahaasin – V 2 Bk 4 H 24
[2313] Al Mahaasin – V 2 Bk 4 H 25
[2314] Al Mahaasin – V 2 Bk 4 H 26
[2315] Al Mahaasin – V 2 Bk 4 H 27
[2316] Al Mahaasin – V 2 Bk 4 H 28
[2317] Al Mahaasin – V 2 Bk 4 H 29
[2318] Al Mahaasin – V 2 Bk 4 H 30
[2319] Al Mahaasin – V 2 Bk 4 H 31
[2320] Al Mahaasin – V 2 Bk 4 H 32
[2321] Al Mahaasin – V 2 Bk 4 H 33
[2322] Al Mahaasin – V 2 Bk 4 H 34
[2323] Al Mahaasin – V 2 Bk 4 H 35
[2324] Al Mahaasin – V 2 Bk 4 H 36
[2325] Al Mahaasin – V 2 Bk 4 H 37
[2326] Al Mahaasin – V 2 Bk 4 H 38
[2327] Al Mahaasin – V 2 Bk 4 H 39
[2328] Al Mahaasin – V 2 Bk 4 H 40
[2329] Al Mahaasin – V 2 Bk 4 H 41
[2330] Al Mahaasin – V 2 Bk 4 H 42
[2331] Al Mahaasin – V 2 Bk 4 H 43
[2332] Al Mahaasin – V 2 Bk 4 H 44
[2333] Al Mahaasin – V 2 Bk 4 H 45
[2334] Al Mahaasin – V 2 Bk 4 H 46
[2335] Al Mahaasin – V 2 Bk 4 H 47
[2336] Al Mahaasin – V 2 Bk 4 H 48
[2337] Al Mahaasin – V 2 Bk 4 H 49
[2338] Al Mahaasin – V 2 Bk 4 H 50
[2339] Al Mahaasin – V 2 Bk 4 H 51
[2340] Al Mahaasin – V 2 Bk 4 H 52
[2341] Al Mahaasin – V 2 Bk 4 H 53
[2342] Al Mahaasin – V 2 Bk 4 H 54
[2343] Al Mahaasin – V 2 Bk 4 H 55
[2344] Al Mahaasin – V 2 Bk 4 H 56
[2345] Al Mahaasin – V 2 Bk 4 H 57
[2346] Al Mahaasin – V 2 Bk 4 H 58
[2347] Al Mahaasin – V 2 Bk 4 H 59
[2348] Al Mahaasin – V 2 Bk 4 H 60
[2349] Al Mahaasin – V 2 Bk 4 H 61
[2350] Al Mahaasin – V 2 Bk 4 H 62
[2351] Al Mahaasin – V 2 Bk 4 H 63
[2352] Al Mahaasin – V 2 Bk 4 H 64
[2353] Al Mahaasin – V 2 Bk 4 H 65
[2354] Al Mahaasin – V 2 Bk 4 H 66
[2355] Al Mahaasin – V 2 Bk 4 H 67
[2356] Al Mahaasin – V 2 Bk 4 H 68
[2357] Al Mahaasin – V 2 Bk 4 H 69
[2358] Al Mahaasin – V 2 Bk 4 H 70
[2359] Al Mahaasin – V 2 Bk 4 H 71
[2360] Al Mahaasin – V 2 Bk 4 H 72
[2361] Al Mahaasin – V 2 Bk 4 H 73
[2362] Al Mahaasin – V 2 Bk 4 H 74
[2363] Al Mahaasin – V 2 Bk 4 H 75
[2364] Al Mahaasin – V 2 Bk 4 H 76
[2365] Al Mahaasin – V 2 Bk 4 H 77
[2366] Al Mahaasin – V 2 Bk 4 H 78
[2367] Al Mahaasin – V 2 Bk 4 H 79
[2368] Al Mahaasin – V 2 Bk 4 H 80
[2369] Al Mahaasin – V 2 Bk 4 H 81
[2370] Al Mahaasin – V 2 Bk 4 H 82
[2371] Al Mahaasin – V 2 Bk 4 H 83
[2372] Al Mahaasin – V 2 Bk 4 H 84
[2373] Al Mahaasin – V 2 Bk 4 H 85
[2374] Al Mahaasin – V 2 Bk 4 H 86
[2375] Al Mahaasin – V 2 Bk 4 H 87
[2376] Al Mahaasin – V 2 Bk 4 H 88
[2377] Al Mahaasin – V 2 Bk 4 H 89
[2378] Al Mahaasin – V 2 Bk 4 H 90
[2379] Al Mahaasin – V 2 Bk 4 H 91
[2380] Al Mahaasin – V 2 Bk 4 H 92
[2381] Al Mahaasin – V 2 Bk 4 H 94
[2382] Al Mahaasin – V 2 Bk 4 H 95
[2383] Al Mahaasin – V 2 Bk 4 H 96
[2384] Al Mahaasin – V 2 Bk 4 H 97
[2385] Al Mahaasin – V 2 Bk 4 H 98
[2386] Al Mahaasin – V 2 Bk 4 H 99
[2387] Al Mahaasin – V 2 Bk 4 H 100
[2388] Al Mahaasin – V 2 Bk 4 H 101
[2389] Al Mahaasin – V 2 Bk 4 H 102
[2390] Al Mahaasin – V 2 Bk 4 H 103
[2391] Al Mahaasin – V 2 Bk 4 H 104
[2392] Al Mahaasin – V 2 Bk 4 H 105
[2393] Al Mahaasin – V 2 Bk 4 H 106
[2394] Al Mahaasin – V 2 Bk 4 H 107
[2395] Al Mahaasin – V 2 Bk 4 H 108
[2396] Al Mahaasin – V 2 Bk 4 H 109
[2397] Al Mahaasin – V 2 Bk 4 H 110
[2398] Al Mahaasin – V 2 Bk 4 H 111
[2399] Al Mahaasin – V 2 Bk 4 H 112
[2400] Al Mahaasin – V 2 Bk 4 H 113
[2401] Al Mahaasin – V 2 Bk 4 H 114
[2402] Al Mahaasin – Vo. 2 Bk 5 H 1
[2403] Al Mahaasin – Vo. 2 Bk 5 H 2
[2404] Al Mahaasin – Vo. 2 Bk 5 H 3
[2405] Al Mahaasin – Vo. 2 Bk 5 H 4
[2406] Al Mahaasin – Vo. 2 Bk 5 H 5
[2407] Al Mahaasin – Vo. 2 Bk 5 H 6
[2408] Al Mahaasin – Vo. 2 Bk 5 H 7
[2409] Al Mahaasin – Vo. 2 Bk 5 H 8
[2410] Al Mahaasin – Vo. 2 Bk 5 H 9
[2411] Al Mahaasin – Vo. 2 Bk 5 H 10
[2412] Al Mahaasin – Vo. 2 Bk 5 H 11
[2413] Al Mahaasin – Vo. 2 Bk 5 H 12
[2414] Al Mahaasin – Vo. 2 Bk 5 H 13
[2415] Al Mahaasin – Vo. 2 Bk 5 H 14
[2416] Al Mahaasin – Vo. 2 Bk 5 H 15
[2417] Al Mahaasin – Vo. 2 Bk 5 H 16
[2418] Al Mahaasin – Vo. 2 Bk 5 H 17
[2419] Al Mahaasin – Vo. 2 Bk 5 H 18
[2420] Al Mahaasin – Vo. 2 Bk 5 H 19
[2421] Al Mahaasin – Vo. 2 Bk 5 H 20
[2422] Al Mahaasin – Vo. 2 Bk 5 H 21
[2423] Al Mahaasin – Vo. 2 Bk 5 H 22
[2424] Al Mahaasin – Vo. 2 Bk 5 H 23
[2425] Al Mahaasin – Vo. 2 Bk 5 H 24
[2426] Al Mahaasin – Vo. 2 Bk 5 H 25
[2427] Al Mahaasin – Vo. 2 Bk 5 H 26
[2428] Al Mahaasin – Vo. 2 Bk 5 H 27
[2429] Al Mahaasin – Vo. 2 Bk 5 H 28
[2430] Al Mahaasin – Vo. 2 Bk 5 H 29
[2431] Al Mahaasin – Vo. 2 Bk 5 H 30
[2432] Al Mahaasin – Vo. 2 Bk 5 H 31
[2433] Al Mahaasin – Vo. 2 Bk 5 H 32
[2434] Al Mahaasin – V 2 Bk 6 H 1
[2435] Al Mahaasin – V 2 Bk 6 H 2
[2436] Al Mahaasin – V 2 Bk 6 H 3
[2437] Al Mahaasin – V 2 Bk 6 H 4
[2438] Al Mahaasin – V 2 Bk 6 H 5
[2439] An ancient linear unit based on the length of the forearm, from elbow to the tip of the middle finger, usually from 17 to 21 inches (43 to 53 cm).
[2440] Al Mahaasin – V 2 Bk 6 H 6
[2441] Al Mahaasin – V 2 Bk 6 H 7
[2442] Al Mahaasin – V 2 Bk 6 H 8
[2443] Al Mahaasin – V 2 Bk 6 H 9
[2444] Al Mahaasin – V 2 Bk 6 H 10
[2445] Al Mahaasin – V 2 Bk 6 H 11
[2446] Al Mahaasin – V 2 Bk 6 H 12
[2447] Al Mahaasin – V 2 Bk 6 H 13
[2448] Al Mahaasin – V 2 Bk 6 H 14
[2449] Al Mahaasin – V 2 Bk 6 H 15
[2450] Al Mahaasin – V 2 Bk 6 H 16
[2451] Al Mahaasin – V 2 Bk 6 H 17
[2452] Al Mahaasin – V 2 Bk 6 H 18
[2453] Al Mahaasin – V 2 Bk 6 H 19
[2454] Al Mahaasin – V 2 Bk 6 H 20
[2455] Al Mahaasin – V 2 Bk 6 H 21
[2456] Al Mahaasin – V 2 Bk 6 H 22
[2457] Al Mahaasin – V 2 Bk 6 H 23
[2458] Al Mahaasin – V 2 Bk 6 H 24
[2459] Al Mahaasin – V 2 Bk 6 H 25
[2460] Al Mahaasin – V 2 Bk 6 H 26
[2461] Al Mahaasin – V 2 Bk 6 H 27
[2462] Al Mahaasin – V 2 Bk 6 H 28
[2463] Al Mahaasin – V 2 Bk 6 H 29
[2464] Al Mahaasin – V 2 Bk 6 H 30
[2465] Al Mahaasin – V 2 Bk 6 H 31
[2466] Al Mahaasin – V 2 Bk 6 H 32
[2467] Al Mahaasin – V 2 Bk 6 H 33
[2468] Al Mahaasin – V 2 Bk 6 H 34
[2469] Al Mahaasin – V 2 Bk 6 H 35
[2470] Al Mahaasin – V 2 Bk 6 H 36
[2471] Al Mahaasin – V 2 Bk 6 H 37
[2472] Al Mahaasin – V 2 Bk 6 H 38
[2473] Al Mahaasin – V 2 Bk 6 H 39
[2474] Al Mahaasin – V 2 Bk 6 H 40
[2475] Al Mahaasin – V 2 Bk 6 H 42
[2476] Al Mahaasin – V 2 Bk 6 H 43
[2477] Al Mahaasin – V 2 Bk 6 H 44
[2478] Al Mahaasin – V 2 Bk 6 H 45
[2479] Al Mahaasin – V 2 Bk 6 H 46
[2480] Al Mahaasin – V 2 Bk 6 H 47
[2481] Al Mahaasin – V 2 Bk 6 H 48
[2482] Al Mahaasin – V 2 Bk 6 H 49
[2483] Al Mahaasin – V 2 Bk 6 H 50
[2484] Al Mahaasin – V 2 Bk 6 H 51
[2485] Al Mahaasin – V 2 Bk 6 H 52
[2486] Al Mahaasin – V 2 Bk 6 H 53
[2487] Al Mahaasin – V 2 Bk 6 H 54
[2488] Al Mahaasin – V 2 Bk 6 H 55
[2489] Al Mahaasin – V 2 Bk 6 H 56
[2490] Al Mahaasin – V 2 Bk 6 H 57
[2491] Al Mahaasin – V 2 Bk 6 H 58
[2492] Al Mahaasin – V 2 Bk 6 H 59
[2493] Al Mahaasin – V 2 Bk 6 H 60
[2494] Al Mahaasin – V 2 Bk 6 H 61
[2495] Al Mahaasin – V 2 Bk 6 H 62
[2496] Al Mahaasin – V 2 Bk 6 H 63
[2497] Al Mahaasin – V 2 Bk 6 H 64
[2498] Al Mahaasin – V 2 Bk 6 H 65
[2499] Al Mahaasin – V 2 Bk 6 H 66
[2500] Al Mahaasin – V 2 Bk 6 H 67
[2501] Al Mahaasin – V 2 Bk 6 H 68
[2502] Al Mahaasin – V 2 Bk 6 H 69
[2503] Al Mahaasin – V 2 Bk 6 H 70
[2504] Al Mahaasin – V 2 Bk 6 H 71
[2505] Al Mahaasin – V 2 Bk 6 H 72
[2506] Al Mahaasin – V 2 Bk 6 H 73
[2507] Al Mahaasin – V 2 Bk 6 H 74
[2508] Al Mahaasin – V 2 Bk 6 H 75
[2509] Al Mahaasin – V 2 Bk 6 H 76
[2510] Al Mahaasin – V 2 Bk 6 H 77
[2511] Al Mahaasin – V 2 Bk 6 H 78
[2512] Al Mahaasin – V 2 Bk 6 H 79
[2513] Al Mahaasin – V 2 Bk 6 H 80
[2514] Al Mahaasin – V 2 Bk 6 H 81
[2515] Al Mahaasin – V 2 Bk 6 H 82
[2516] Al Mahaasin – V 2 Bk 6 H 83
[2517] Al Mahaasin – V 2 Bk 6 H 84
[2518] Al Mahaasin – V 2 Bk 6 H 85
[2519] Al Mahaasin – V 2 Bk 6 H 86
[2520] Al Mahaasin – V 2 Bk 6 H 87
[2521] Al Mahaasin – V 2 Bk 6 H 88
[2522] Al Mahaasin – V 2 Bk 6 H 89
[2523] Al Mahaasin – V 2 Bk 6 H 90
[2524] Al Mahaasin – V 2 Bk 6 H 91
[2525] Al Mahaasin – V 2 Bk 6 H 92
[2526] Al Mahaasin – V 2 Bk 6 H 93
[2527] Al Mahaasin – V 2 Bk 6 H 94
[2528] Al Mahaasin – V 2 Bk 6 H 95
[2529] Al Mahaasin – V 2 Bk 6 H 96
[2530] Al Mahaasin – V 2 Bk 6 H 97
[2531] Al Mahaasin – V 2 Bk 6 H 98
[2532] Al Mahaasin – V 2 Bk 6 H 99
[2533] Al Mahaasin – V 2 Bk 6 H 100
[2534] Al Mahaasin – V 2 Bk 6 H 101
[2535] Al Mahaasin – V 2 Bk 6 H 102
[2536] Al Mahaasin – V 2 Bk 6 H 103
[2537] Al Mahaasin – V 2 Bk 6 H 104
[2538] Al Mahaasin – V 2 Bk 6 H 105
[2539] Al Mahaasin – V 2 Bk 6 H 106
[2540] Al Mahaasin – V 2 Bk 6 H 107
[2541] Al Mahaasin – V 2 Bk 6 H 108
[2542] Al Mahaasin – V 2 Bk 6 H 109
[2543] Al Mahaasin – V 2 Bk 6 H 110
[2544] Al Mahaasin – V 2 Bk 6 H 111
[2545] Al Mahaasin – V 2 Bk 6 H 112
[2546] Al Mahaasin – V 2 Bk 6 H 113
[2547] Al Mahaasin – V 2 Bk 6 H 114
[2548] Al Mahaasin – V 2 Bk 6 H 115
[2549] Al Mahaasin – V 2 Bk 6 H 116
[2550] Al Mahaasin – V 2 Bk 6 H 117
[2551] Al Mahaasin – V 2 Bk 6 H 118
[2552] Al Mahaasin – V 2 Bk 6 H 119
[2553] Al Mahaasin – V 2 Bk 6 H 120
[2554] Al Mahaasin – V 2 Bk 6 H 121
[2555] Al Mahaasin – V 2 Bk 6 H 122
[2556] Al Mahaasin – V 2 Bk 6 H 123
[2557] Al Mahaasin – V 2 Bk 6 H 124
[2558] Al Mahaasin – V 2 Bk 6 H 125
[2559] Al Mahaasin – V 2 Bk 6 H 126
[2560] Al Mahaasin – V 2 Bk 6 H 127
[2561] Al Mahaasin – V 2 Bk 6 H 128
[2562] Al Mahaasin – V 2 Bk 6 H 129
[2563] Al Mahaasin – V 2 Bk 6 H 130
[2564] Al Mahaasin – V 2 Bk 6 H 131
[2565] Al Mahaasin – V 2 Bk 6 H 132
[2566] Al Mahaasin – V 2 Bk 6 H 133
[2567] Al Mahaasin – V 2 Bk 6 H 134
[2568] Al Mahaasin – V 2 Bk 6 H 135
[2569] Al Mahaasin – V 2 Bk 6 H 136
[2570] Al Mahaasin – V 2 Bk 6 H 137
[2571] Al Mahaasin – V 2 Bk 6 H 138
[2572] Al Mahaasin – V 2 Bk 6 H 139
[2573] Al Mahaasin – V 2 Bk 6 H 140
[2574] Al Mahaasin – V 2 Bk 6 H 141
[2575] Al Mahaasin – V 2 Bk 6 H 142
[2576] Al Mahaasin – V 2 Bk 6 H 143
[2577] Al Mahaasin – V 2 Bk 6 H 144
[2578] Al Mahaasin – V 2 Bk 6 H 145
[2579] Al Mahaasin – V 2 Bk 6 H 146
[2580] Al Mahaasin – V 2 Bk 6 H 147
[2581] Al Mahaasin – V 2 Bk 6 H 148
[2582] Al Mahaasin – V 2 Bk 6 H 149
[2583] Al Mahaasin – V 2 Bk 6 H 150
[2584] Al Mahaasin – V 2 Bk 6 H 151
[2585] Al Mahaasin – V 2 Bk 6 H 152
[2586] Al Mahaasin – V 2 Bk 6 H 153
[2587] Al Mahaasin – V 2 Bk 6 H 154
[2588] Al Mahaasin – V 2 Bk 6 H 155
[2589] Al Mahaasin – V 2 Bk 6 H 156
[2590] Al Mahaasin – V 2 Bk 6 H 157
[2591] Al Mahaasin – V 2 Bk 6 H 158
[2592] Al Mahaasin – V 2 Bk 6 H 159
[2593] Al Mahaasin – V 2 Bk 6 H 160
[2594] Al Mahaasin – V 2 Bk 6 H 161
[2595] Al Mahaasin – V 2 Bk 6 H 162
[2596] Al Mahaasin – V 2 Bk 6 H 163
[2597] Al Mahaasin – V 2 Bk 6 H 164
[2598] Al Mahaasin – V 2 Bk 6 H 165
[2599] Al Mahaasin – V 2 Bk 6 H 166
[2600] Al Mahaasin – V 2 Bk 6 H 167
[2601] Al Mahaasin – V 2 Bk 6 H 168
[2602] Al Mahaasin – V 2 Bk 6 H 169
[2603] Al Mahaasin – V 2 Bk 6 H 170
[2604] Al Mahaasin – V 2 Bk 6 H 171
[2605] Al Mahaasin – V 2 Bk 6 H 172
[2606] Al Mahaasin – V 2 Bk 6 H 173
[2607] Al Mahaasin – V 2 Bk 6 H 174
[2608] Al-Kafi,V-6,P-383
[2609] Al-Kafi,V-6,P-382