The Meanings of Reports

Maʿānī al-ʾAkhbār

Maʿānī al-Akhbār, meaning "The Meanings of Reports," is an essential compilation by the eminent Shīʿī scholar al-Shaykh al-Ṣadūq, renowned for his profound knowledge of Ḥadīth and jurisprudence. This scholarly work, completed in the fourth/tenth century, collects and elucidates approximately 500 terms from the Qurʾān, Ḥadīths, theology, jurisprudence, and other Islamic sciences, leveraging narratives from Prophet Muhammad (s) and the Ahl al-Bayt (a). Maʿānī al-Akhbār provides rich insights into various aspects of Islam, organised into five primary categories: Ḥadīths on Qurʾānic exegesis, jurisprudential Ḥadīths, theological, ethical, and historical Ḥadīths. The book comprises 809 Ḥadīths, arranged into 429 diverse sections, each shedding light on particular terminologies or concepts, ranging from widely recognized phrases to in-depth theological principles. Distinctive features of Maʿānī al-Akhbār include the author's rigorous scholarly approach to narrations, noting the time and location of some Hadith's transmission, and reference to lexicological experts' opinions. al-Shaykh al-Ṣadūq also articulates his theological arguments, referencing other sources, and often clarifying the true meaning of famous Sunnī Ḥadīths through Shīʿī chains of transmission. The book's unique focus on explaining ambiguities and problems within Ḥadīths, using the explanations provided from the Ahl al-Bayt's (as), is what sets it apart from other works. Maʿānī al-Akhbār is praised for its distinctive subject matter and methodology, offering unrivalled insight into understanding and interpreting key terms and concepts in Islamic sciences.

The chapter because of which we named this book, the Book of the Meanings of the Reports - Hadith 20326

قال الشيخ أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه الفقيه القمي نزيل الري، مصنف هذا الكتاب - رضي الله عنه، وقدس روحه: حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد - رضي الله عنهما - قالا: حدثنا سعد بن عبد الله، و عبد الله بن جعفر الحميري، وأحمد بن إدريس، ومحمد بن يحيى العطار - رحمهم الله - قالوا: حدثنا أحمد بن محمد بن خالد قال: حدثنا علي بن حسان الواسطي، عمن ذكره، عن داود بن فرقد قال: سمعت أبا عبد الله عليه السلام يقول: أنتم أفقه الناس إذا عرفتم معاني كلامنا، إن الكلمة لتنصرف على وجوه، فلو شاء إنسان لصرف كلامه كيف شاء ولا يكذب.

Sheikh Abu Ja’far, Muhammed bin Ali bin Hussain bin Musa bin Babawayh, the jurist, al-Qommi, the visitor of Ray, the compiler of this book, may Allah be pleased with him and sanctify his soul: 1. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with them both, that they both said: We were told by Sa’d bin Abdullah, and Abdullah bin Ja’far al-Himyari, and Ahmad bin Idrees, and Muhammed bin Yahya al-‘Attar, may Allah grant them mercy, that they said: We were told by Ahmad bin Muhammed bin Khalid, that he said: We were told by Ali bin Hassaan al-Wasiti, from the one he mentioned, from Dawud bin Farqad, that he said: I heard Abu Abdillah, peace be upon him, say: You are the most knowledgeable of the people if you were to know the meanings of our words. Verily, a word does indeed turn to several indications. If a person wishes, he may turn his words however he wishes, whilst not lying.

The chapter because of which we named this book, the Book of the Meanings of the Reports - Hadith 20327

أبي - رحمه الله - قال حدثنا علي بن إبراهيم بن هاشم، عن محمد بن عيسى، عن محمد بن أبي عمير، عن بريد الرزاز، عن أبي عبد الله عليه السلام قال: قال أبو جعفر عليه السلام: يا بني أعرف منازل الشيعة على قدر روايتهم ومعرفتهم، فإن المعرفة هي الدراية للرواية و بالدرايات للروايات يعلو المؤمن إلى أقصى درجات الايمان، إني نظرت في كتاب لعلي عليه السلام فوجدت في الكتاب أن قيمة كل امرء وقدره معرفته، إن الله تبارك وتعالى يحاسب الناس على قدر ما آتاهم من العقول في دار الدنيا.

2. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from Muhammed bin ‘Isa, from Muhammed bin Abi ‘Umayr, from Zaid al-Razzaz, from Abu Abdillah, peace be upon him, that he said: Abu Ja’far, peace be upon him, said: O my son, know that the rank of the Shi’a [1] is based upon the degree of their narrating and conscious knowledge, for indeed, conscious knowledge is comprehension. With comprehensions of the narrations, the believer elevates to the farthest levels of faith. Indeed, I have looked into the book of Ali, peace be upon him, and I found in the book: Indeed, the value and rank of every person is his conscious knowledge. Indeed, Allah, Blessed and Exalted is He, will judge people in accordance to the amount of what He has granted them of intellects in the life of this world.

The chapter because of which we named this book, the Book of the Meanings of the Reports - Hadith 20328

حدثنا جعفر بن محمد بن مسرور - رضي الله عنه - قال. حدثنا الحسين بن محمد ابن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير، عن إبراهيم الكرخي، عن أبي عبد الله عليه السلام أنه قال: حديث تدريه خير من ألف حديث ترويه، ولا يكون الرجل منكم فقيها حتى يعرف معاريض كلامنا، وإن الكلمة من كلامنا لتنصرف على سبعين وجها لنا من جميعها المخرج.

3. We were told by Ja’far bin Muhammed bin Masrur, may Allah be pleased with him, that he said: We were told by Hussain bin Muhammed ibn ‘Amer, from his paternal uncle, Abdullah bin ‘Amer, from Muhammed bin Abi ‘Umayr, from Ibrahim al-Karkhi, from Abu Abdillah, peace be upon him, that he said: A narration that you comprehend is better than a thousand narrations which you narrate. An man from you will not be knowledgeable until he is aware of the various indications of our speech. Verily, the word from our speech does indeed turn to seventy indications, all which we may intend.

The chapter of the meaning of a noun - Hadith 20329

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن الحسين بن عبد الله، عن محمد ابن عبد الله، وموسى بن عمر، والحسن بن علي بن أبي عثمان، عن ابن سنان قال:سألت أبا الحسن الرضا عليه السلام عن الاسم ما هو؟ فقال عليه السلام: [فهو] صفة لموصوف.

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Hussain bin Ubaidullah, from Muhammed ibn Abdullah, and Musa bin Umar, and Hasan bin Ali bin Abi Uthman, from Ibn Sinan, that he said: I asked Abu’l-Hasan al-Rida, peace be upon him, about the noun: What is it? He said: It is an attribute to that which is attributed.

The chapter of the meaning of a noun - Hadith 20330

حدثنا أبي - رضي الله عنه - بهذا الاسناد، عن محمد بن سنان، عن أبي الحسن الرضا عليه السلام قال: سألته هل كان الله عز وجل عارفا بنفسه قبل أن يخلق الخلق؟ قال عليه السلام: نعم. قلت: يراها ويسمعها؟ قال: ما كان محتاجا إلى ذلك لأنه لم يكن يسألها ولا يطلب منها، هو نفسه ونفسه هو، قدرته نافذة، فليس يحتاج أن يسمى نفسه، ولكنه اختار لنفسه أسماء لغيره يدعوه بها، لأنه إذا لم يدع باسمه لم يعرف فأول ما اختار لنفسه " العلي العظيم " لأنه أعلى الأشياء كلها فمعناه " الله " واسمه " العلي العظيم " وهو أول أسمائه لأنه علي علا كل شئ.

2. We were told by my father, may Allah be pleased with him, with this chain of narrators, from Muhammed bin Sinan, from Abu’l-Hasan al-Rida, peace be upon him, that he said: I asked him: Was Allah, Glorious and Exalted is He, consciously knowing of Himself before He created the creation? He, peace be upon him, said: Yes. I said: Was He seeing and hearing it? He said: He was not in need of that, because He was not asking it, nor requesting from it. He is His Self, and His Self is Him; His Might is Piercing, and so He does not need to name Himself. However, He indeed chose names for Himself, to others than Himself, that they may call upon Him with, because if He was not called upon by His Name, he would not have been recognized. Hence, the first He chose for Himself is the High, the Great, because He is the Highest of all things. So, His meaning is the God, and His Name is the High, the Great, which is the first of His Names, because He has exalted above everything.

The chapter of the meaning of «Bism-il-Laah-ir-Rahmaan-ir-Raheem» - Hadith 20331

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: سألته عن " بسم الله الرحمن الرحيم " فقال عليه السلام. الباء بهاء الله، والسين سناء الله، والميم مجد الله - وروى بعضهم ملك الله -، والله إله كل شئ، [و] الرحمن لجميع العالم والرحيم بالمؤمنين خاصة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin ‘Isa, from Qasim bin Yahya, from his grandfather, Hasan bin Rashid, from Abdullah bin Sinan, from Abu Abdillah, peace be upon him, that he said: I asked him about «Bism-il-Laah-ir-Rahmaan-ir-Raheem» [1] (1:1), so he, peace be upon him, said: The Baa’ is the Magnificence of Allah, the Seen is the Sublimity of Allah, and the Miim is the Nobility of Allah – and some narrated: the Kingdom of Allah – and Allah is the God of everything, and the Merciful to all in the world, and the Merciful in particular to the believers in particular.

The chapter of the meaning of «Bism-il-Laah-ir-Rahmaan-ir-Raheem» - Hadith 20332

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن صفوان بن يحيى، عمن حدثه، عن أبي عبد الله عليه السلام أنه سئل عن " بسم الله الرحمن الرحيم " فقال: الباء بهاء الله، والسين سناء الله، والميم ملك الله. قال: قلت: الله؟ قال: الألف آلاء الله على خلقه من النعم بولايتنا، واللام إلزام الله خلقه ولايتنا. قلت: فالهاء؟ فقال: هوان لمن خالف محمدا وآل محمد صلوات الله عليهم قلت: الرحمن؟ قال: بجميع العالم. قلت: الرحيم؟ قال: بالمؤمنين خاصة.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Abbas bin Ma’ruf, from Safwan bin Yahya, from the one who told him, from Abu Abdillah, peace be upon him, that he was asked about «Bism-il-Laah-ir-Rahmaan-ir-Raheem», so he said: The Baa’ is the Magnificence of Allah, the Seen is the Sublimity of Allah, and the Miim is the Kingdom of Allah. He said: I said: Allah? He said: The Alif is the Bounties of Allah upon His creation from the bliss of our Divine Authority, and the Laam is the Binding of Allah for His creation to our Divine Authority. I said: And the Haa’? Then he said: Ignominy to he who opposes Muhammed and the Family of Muhammed, upon whom are Allah’s blessings. I said: The Rahmaan? He said: (The Merciful) With all the world. I said: The Raheem? He said: (The Merciful) With the believers in particular.

Another chapter regarding the meaning of «Bism-il-Laah» - Hadith 20333

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: أخبرنا أحمد بن محمد بن سعيد مولى بني هاشم، عن علي بن الحسن بن علي بن فضال، عن أبيه قال: سألت الرضا علي بن موسى عليه السلام عن " بسم الله " فقال: معنى قول القائل: " بسم الله " أي أسم على نفسي سمة من سمات الله عز وجل وهي العبادة. قال: فقلت له: ما السمة؟ قال: هي العلامة .

1. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were informed by Ahmad bin Muhammed bin Sa’eed, the servant of the sons of Hashim, from Ali bin Hasan bin Ali bin Faddal, from his father, that he said: I asked al-Rida, Ali bin Musa, peace be upon him, about «Bism-il-Laah». He said: The meaning of the saying of the sayer: «Bism-il-Laah» is: I attribute upon myself an attribute from the Attributes of Allah, Glorious and Exalted is He, and that is servitude. He said: Then I said to him: What is an attribute? He said: It is a sign.

The chapter of the meaning of Allah, Glorious and Exalted is He - Hadith 20334

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي الحسن موسى بن جعفر عليهما السلام، قال سئل عن معنى " الله " عز وجل، فقال: استولى على ما دق وجل.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin ‘Isa, from Qasim bin Yahya, from his grandfather, Hasan bin Rashid, from Abu’l-Hasan, Musa bin Ja’far, peace be upon them both, that he said: He was asked about the meaning of Allah, Glorious and Exalted is He, so he said: He has taken possession over the tiny and the magnified.

The chapter of the meaning of Allah, Glorious and Exalted is He - Hadith 20335

حدثنا محمد بن القاسم الجرجاني المفسر - رضي الله عنه - قال: حدثنا أبو يعقوب يوسف بن محمد بن زياد، وأبو الحسن علي بن محمد بن سيار وكانا من الشيعة الإمامية، عن أبويهما، عن الحسن بن علي بن محمد عليهم السلام في قول الله عز وجل: " بسم الله الرحمن الرحيم " قال: الله هو الذي يتأله إليه عند الحوائج والشدائد كل مخلوق وعند انقطاع الرجاء من كل من دونه وتقطع الأسباب من جميع من سواه، تقول: " بسم الله " أي أستعين على أموري كلها بالله الذي لا تحق العبادة إلا له، المغيث إذا استغيث. والمجيب إذا دعي، وهو ما قال رجل للصادق عليه السلام: يا بن رسول الله دلني على الله ما هو فقد أكثر علي المجادلون وحيروني. فقال له: يا عبد الله هل ركبت سفينة قط؟ قال: نعم. قال: فهل كسرت بك حيث لا سفينة تنجيك، ولا سباحة تغنيك؟ قال: نعم. قال: فهل تعلق قلبك هنالك أن شيئا من الأشياء قادر على أن يخلصك من ورطتك؟ قال: نعم. قال الصادق عليه السلام: فذلك الشئ هو الله القادر على الانجاء حيث لا منجي، وعلى الإغاثة حيث لا مغيث.

2. We were told by Muhammed bin Qasim al-Jarjani, the exegete, may Allah be pleased with him, that he said: We were told by Abu Ya’qub, Yusuf bin Muhammed bin Ziyad, and Abu’l-Hasan, Ali bin Muhammed bin Sayyar – and they were from among the Imami Shi’a – of their fathers, from Hasan bin Ali bin Muhammed, peace be upon them, with regards to the saying of Allah, Glorious and Exalted is He: «Bism-il-Laah-ir-Rahmaan-ir-Raheem» (1:1) He said: «Allah is He to whom it is sought refuge at the occasions of needs and hardships by every creature when hope is broken from all besides Him, and means are disconnected from everything except Him. You say: Bism-il-Laah, meaning: I seek assistance upon all my matters from Allah, whom servitude is not right except to Him, the Succorer if He is appealed for succor, and the Responder if He is called upon. It is what a man said to al-Sadiq, peace be upon him: O son of Allah’s Messenger, guide me to Allah, what is He? For indeed, the polemicists have given me abundantly and confused me. Then he said to him: O servant of Allah, have you ever boarded a ship? He said: Yes. He said: Then, has it broken with you to the extent that no ship could save you, nor could swimming be sufficient for you? He said: Yes. He said: Then, did it, therein, connect to your heart that there is a thing among things that is able to save you from your hazard? He said: Yes. Al-Sadiq, peace be upon him, said: Then, that Thing is Allah, the One Able to rescue when there is no rescuer, and to succor when there is no succorer.

The chapter of the meaning of the One - Hadith 20336

حدثنا أبي - رحمه الله - قال حدثنا محمد بن يحيى العطار، عن أحمد بن محمد بن عيسى، عن أبي هاشم الجعفري قال: سألت أبا جعفر الثاني عليه السلام ما معنى الواحد؟ قال: المجتمع عليه جميع الألسن بالوحدانية.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Ahmad bin Muhammed bin ‘Isa, from Abu Hashim al-Ja’fari, that he said: I asked Abu Ja’far the Second, peace be upon him: What is the meaning of the One? He said: The One upon which it is gathered with all the tongues, in Oneness.

The chapter of the meaning of the One - Hadith 20337

حدثنا عبد الله بن محمد بن عبد الوهاب بن نضر بن عبد الوهاب بن عطاء بن واصل السجزي قال: أخبرنا أبو الحسن أحمد بن محمد بن عبد الله بن ضمرة الشعراني العماري من ولد عمار ابن ياسر قال: حدثنا أبو محمد عبيد الله بن يحيى بن عبد الباقي الأذني بأذنة (2)، عن أبي المقدام ابن شريح بن هانئ، عن أبيه قال، إن أعرابيا قام يوم الجمل إلى أمير المؤمنين عليه السلام فقال: يا أمير المؤمنين أتقول، إن الله واحد؟ قال: فحمل الناس عليه وقالوا: يا أعرابي أما ترى ما فيه أمير المؤمنين عليه السلام من تقسم القلب فقال أمير المؤمنين عليه السلام: دعوه، فان الذي يريده الاعرابي هو الذي نريده من القوم، ثم قال: يا أعرابي إن القول في أن الله واحد على أربعة أقسام: فوجهان منها لا يجوزان على الله عز وجل، ووجهان يثبتان فيه. فأما اللذان لا يجوزان عليه فقول القائل " واحد " يقصد به باب الاعداد، فهذا ما لا يجوز لان ما لا ثاني له لا يدخل في باب الاعداد، ألا ترى أنه كفر من قال: ثالث ثلاثة؟ وقول القائل هو واحد من الناس يريد النوع من الجنس فهذا ما لا يجوز لأنه تشبيه وجل ربنا عن ذلك وتعالى. وأما الوجهان اللذان يثبتان فيه فقول القائل هو واحد ليس له في الأشياء شبه كذلك ربنا وقول القائل: " إنه عز وجل أحدي المعنى " يعني به أنه لا ينقسم في وجود ولا عقل ولا وهم كذلك ربنا عز وجل.

2. We were told by Abdullah bin Muhammed bin Abdul-Wahhab bin Naseer bin Abdul-Wahhab bin ‘Ataa’ bin Wasil al-Sijzi, that he said: We were informed by Abu’l-Hasan, Ahmad bin Muhammed bin Abdullah bin Dhamra al-Sha’rani al-‘Ammari – from among the sons of Ammar ibn Yasir – that he said: We were told by Abu Muhammed, Ubaidullah bin Yahya bin Abd-il-Baqi al-Adhani – in Adhana – of Miqdam bin Shurayh bin Hani, from his father, that he said: An Arabian stood on the Day of Jamal up to the Commander of the Believers, peace be upon him, and said: O Commander of the Believers, do you say that Allah is One? Then the people charged upon him and said: O Arabian, do you not see what the Commander of the Believers, peace be upon him, is in of distress of the heart? Then the Commander of the Believers, peace be upon him, said: Leave him, for indeed, what the Arabian wants is (the same as) what we want from the people (whom we are combating). Then he said: O Arabian, verily, the saying that Allah is One, is upon four indications; two which are not possible upon Allah, Glorious and Exalted is He, and two which are confirmed in Him. As for the two that are not possible upon Him, it is the saying of the sayer that He is One whilst intending with it a number; this is what is not possible, because that which has no second does not enter into the realm of numbers. Do you not see that he has disbelieved, he who said: «The Third among Three»? As well as the saying of the sayer: «He is one among the people», whilst intending to distinguish species from genus? This is what is not possible, because it is anthropomorphism, and our Lord is Glorified and Exalted from being that. As for the two indications that are confirmed in Him, it is the saying of the sayer: «He is One with no similar among things», that is our Lord, as well as the saying of the sayer: «He is Exalted and Glorious, One and Only in meaning», by which he means that He is not divided in (the realm of) existence, nor intellect nor imagination. That is our Lord, Exalted and Glorious is He.

The meaning of «al-Samad» - Hadith 20338

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله قال: حدثنا محمد بن عيسى، عن يونس بن عبد الرحمن، عن الربيع بن مسلم قال: سمعت أبا الحسن عليه السلام حين سئل عن الصمد، فقال: الصمد الذي لا جوف له.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Muhammed bin ‘Isa, from Yunus bin Abdul-Rahman, from Rabee’ bin Muslim, that he said: I heard Abu’l-Hasan, peace be upon him, when he was asked about al-Samad [1], to which he said: Al-Samad is He who has no interior.

The meaning of «al-Samad» - Hadith 20339

حدثنا علي بن أحمد بن محمد بن عمران الدقاق - رضي الله عنه - قال: حدثنا محمد بن يعقوب، عن علي بن محمد، عن سهل بن زياد، عن محمد بن الوليد- ولقبه شباب الصيرفي - عن داود بن القاسم الجعفري قال: قلت لأبي جعفر عليه السلام: جعلت فداك، ما الصمد؟ قال: السيد المصمود إليه في القليل والكثير.

2. We were told by Ali bin Ahmad bin Muhammed bin Imran al-Daqqaq, may Allah be pleased with him, that he said: We were told by Muhammed bin Ya’qub, from Ali bin Muhammed, from Sahl bin Ziyad, from Muhammed bin Waleed – whose title is Shabab al-Sayrafi – of Dawud bin Qasim al-Ja’fari, that he said: I said to Abu Ja’far, peace be upon him: May I be sacrificed for you, what is al-Samad? He said: The Master to which one remains firm, during the less and the more (fortunate).

The meaning of «al-Samad» - Hadith 20340

حدثنا أبو محمد جعفر بن علي بن أحمد الفقيه القمي ثم الإيلاقي - رضي الله عنه - قال: حدثنا أبو سعيد عبدان بن الفضل قال: حدثني أبو الحسن محمد بن يعقوب بن محمد بن يونس بن جعفر بن إبراهيم بن محمد بن عليبن عبد الله بن جعفر بن أبي طالب بمدينة خجندة قال: حدثني أبو بكر محمد بن أحمد بن بن شجاع الفرغاني قال: حدثني أبو محمد الحسن بن حماد العنبري بمصر، قال: حدثني إسماعيل بن عبد الجليل البرقي، عن أبي البختري وهب بن وهب القرشي، عن أبي عبد الله الصادق جعفر بن محمد عليهما السلام قال: قال الباقر: حدثني أبي زين العابدين عن أبيه الحسين بن علي عليهم السلام أنه قال: الصمد الذي لا جوف له، والصمد الذي به انتهى سؤدده، والصمد الذي لا يأكل ولا يشرب، والصمد الذي لا ينام، والصمد الذي لم يزل ولا يزال. قال الباقر عليه السلام: كان محمد بن الحنيفة - قدس الله روحه - يقول: الصمد القائم بنفسه الغني عن غيره. وقال غيره: الصمد المتعالي عن الكون والفساد، والصمد الذي لا يوصف بالتغاير. قال الباقر عليه السلام: الصمد السيد المطاع الذي ليس فوقه آمر ولا ناه. قال: وسئل علي بن الحسين زين العابدين عليهما السلام عن الصمد، فقال: الصمد الذي لا شريك له ولا يؤوده حفظ شئ ولا يعزب عنه شئ. قال: وهب بن وهب القرشي: قال زيد بن علي بن عليهما السلام: الصمد الذي إذا أراد شيئا قال له: كن فيكون، والصمد الذي أبدع الأشياء فخلقها أضدادا وأشكالا وأزواجا وتفرد بالوحدة بلا ضد ولا شكل ولا مثل ولا ند. وقال وهب بن وهب القرشي: سمعت الصادق عليه السلام يقول: قدم وفد من فلسطين على الباقر عليه السلام فسألوه عن مسائل فأجابهم، ثم سألوه عن الصمد، فقال عليه السلام: تفسيره فيه، الصمد خمسة أحرف فالألف دليل على إنيته وهو قوله عز وجل: " شهد الله أنه لا إله إلا هو " وفي ذلك تنبيه وإشارة إلى الغائب عن درك الحواس، واللام دليل على إلهيته أنه هو الله، والألف واللام مدغمان لا يظهران على اللسان ولا يقعان في السمع ويظهران في الكتابة دليلان على أن إلهيته بلطفه خافية، لا تدرك بالحواس ولا تقع في لسان واصف ولا اذن سامع، لان تفسير الاله هو الذي أله الخلق عن درك ماهيته وكيفيته بحس أو بوهم، لا بل هو مبدع الأوهام وخالق الحواس، وإنما يظهر ذلك عند الكتابة دليلا على أن الله سبحانه أظهر ربوبيته في إبداع الخلق وتركيب أرواحهم اللطيفة في أجسادهم الكثيفة فإذا نظر عبد إلى نفسه لم ير روحه كما أن لام الصمد لا تتبين ولا تدخل في حاسة من حواسه الخمس، فإذا نظر إلى الكتابة ظهر له ما خفي ولطف. فمتى تفكر العبد في ماهية البارئ وكيفيته أله فيه وتحير ولم تحط فكرته بشئ يتصور له لأنه عز وجل خالق الصور، فإذا نظر إلى خلقه ثبت له أنه عز وجل خالقهم ومركب أرواحهم في أجسادهم. وأما الصاد فدليل على أنه عز وجل صادق، وقوله صدق، وكلامه صدق، ودعا عباده إلى اتباع الصدق بالصدق، ووعد بالصدق دار الصدق. وأما الميم فدليل على ملكه وأنه عز وجل الملك الحق لم يزل ولا يزال، ولا يزول ملكه وأما الدال فدليل على دوام ملكه وأنه عز وجل دائم، تعالى عن الكون والزوال بل هو عز وجل مكون الكائنات، الذي كان بتكوينه كل كائن.

3. We were told by Abu Muhammed, Ja’far bin Ali bin Ahmad, the jurist, al-Qommi and there upon al-Eelaqi, may Allah be pleased with him, that he said: We were told by Abu Sa’eed, Abdan bin Fadl, that he said: I was told by Abu’l-Hasan, Muhammed bin Ya’qub bin Muhammed bin Yusuf bin Ja’far bin Ibrahim bin Muhammed bin Ali bin Abdullah bin Ja’far bin Abi Talib – in the city of Khujand – that he said: I was told by Abu Bakr, Muhammed bin Ahmad bin Shuja’ al-Farghani, that he said: I was told by Abu Muhammed, Hasan bin Hammad al-Anbari – in Egypt – that he said: I was told by Isma’il bin Abdul-Jalil al-Barqi, from Abu’l-Bukhturi, Wahab bin Wahab al-Qurashi, from Abu Abdillah al-Sadiq, Ja’far bin Muhammed, peace be upon him, that he said: Al-Baqir said: I was told by my father, Zain-ul-Abideen, from his father, Hussain bin Ali, peace be upon him, that he said: Al-Samad is He who has no interior, and al-Samad is He at whom sovereignty ends, and al-Samad is He who does not eat nor drink, and al-Samad is He who does not sleep, and al-Samad is He who has not perished and does not perish. Al-Baqir, peace be upon him, said: Muhammed bin Hanafiya – may Allah sanctify his soul – used to say: Al-Samad is He who is Upright by Himself, the Self-Sufficient from any other.» Another have said: Al-Samad is the Elevated above creation and termination, and al-Samad is He who is not characterized by change. Al-Baqir, peace be upon him, said: Al-Samad is the obeyed Master above whom there is no commander nor prohibitor. He said: Also, Ali bin Hussain, Zain-ul-Abideen, peace be upon him, was asked about al-Samad, so he said: Al-Samad is He who has no associate, nor is tired by preserving anything, nor is anything absent from Him. Wahab bin Wahab al-Qurashi said: Zaid bin Ali, peace be upon him, said: Al-Samad is He who if He wants something, He says to it: «Be», and it is, and al-Samad is who innovated things and created them in opposites, shapes and couples, and who unequaled Himself in Oneness with no opposite, nor shape, nor equal, nor rival. Also, Wahab bin Wahab al-Qurashi said: I heard al-Sadiq, peace be upon him, say: A delegation from Palestine came to al-Baqir, peace be upon him, and they asked him about matters, to which he answered, and then they asked him about al-Samad, so he said: Its interpretation: Al-Samad is of five letters. As for the Alif [1], it is a denotation that His Essential Existence, and that is His saying, Exalted and Glorious is He: «Allah witnessed that there is no god but Him» (3:18). In that is a reminder and indication to that which is absent from being perceivable by the senses. The Laam is a denotation that His Godness, that he is the God. Furthermore, the Alif and the Laam are diphthonged, and they do not appear (separately) on the tongue, and they are not heard (separately), and they appear in writing. They are two denotations that His Godness is, with His unmerited favor, hidden and not perceived by the senses, and that it does not come on the tongue of any describer, nor the ear of any hearer, because the interpretation of the God is He who protected the creation from comprehending His Essence and Nature by sense or by imagination. No, but rather, He is the Innovator of imaginations and Creator of senses. This only appears in writing as a denotation that Allah, Glorious is He, made apparent His Lordship by innovating the creation and forming their gentle souls into their solid bodies; so, if a servant looks at himself, he will not see his own soul, in similarity to how the Laam of al-Samad does not appear nor enter any sense of his five senses. However, when he looks at the writing, it appears to him what has been hidden and softened; so, whenever a servant ponders upon the Essence and Nature of the Maker, he will be exposed (to loss) and confused in it, and his imagination will not encompass anything that is imaginable of Him, because He, Exalted and Glorious is He, is the Creator of images. So, when he looks at His creation, it is affirmed to him that He, Exalted and Glorious is He, is their Creator and Former of their souls into their bodies. As for the Ssaad, it is a denotation that He, Exalted and Glorious is He, is Truthful, and that His saying is truth, and that His words are truth, and that He called His servants to follow the truth with the truth, and He promised with the truth, the World of Truth. As for the Miim, it is a denotation of His Kingdom, and that He, Exalted and Glorious is He, is the True King, that He did not perish nor does perish, nor does His Kingdom perish. As for the Daal, it is a denotation of the continuity of His Kingdom, and that He, Exalted and Glorious is He, is Everlasting, Exalted is He above creation and termination. Rather, He, Exalted and Glorious is He, is the Creator of the creations, by whose creation, every creature exists.»

The meaning of the Saying of the Imams, peace be upon them, that Allah, Blessed and Exalted is He, is a Thing - Hadith 20341

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن العباس بن عمرو الفقيمي، عن هشام بن الحكم، عن أبي عبد الله عليه السلام أنه قال للزنديق - حين سأله عن الله ما هو؟ - قال: هو شئ بخلاف الأشياء ارجع بقولي شئ إلى إثبات معنى وأنه شئ بحقيقة الشيئية غير أنه لا جسم ولا صورة.

1. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Abbas bin Amru al-Fuqaymi, from Hisham bin Hakam, from Abu Abdillah, peace be upon him, that he said to the heretic when he asked him about what Allah is: He is a Thing different to all things. With my saying «a thing» I indicate to confirm a meaning, and that He is a Thing by the truth of Thingness, except that He is not a matter nor an image.

The meaning of the Saying of the Imams, peace be upon them, that Allah, Blessed and Exalted is He, is a Thing - Hadith 20342

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد بن محمد بن خالد عن محمد بن عيسى، عمن ذكره، رفعه إلى أبي جعفر عليه السلام أنه سئل أيجوز أن يقال: إن الله شئ؟ قال: نعم، يخرجه من الحدين: حد التعطيل، وحد التشبيه.

2. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin Khalid, from Muhammed bin ‘Isa, from those he mentioned, that he ascribed to Abu Ja’far, peace be upon him, peace be upon him, that he was asked: Is it permissible to say that Allah is a thing? He said: Yes, as long as one excludes Him from the two limitations; the limitation of incapacitation and the limitation of anthropomorphism.

The meaning of «Glorified be Allah» - Hadith 20343

حدثنا أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم عن محمد بن عيسى ابن عبيد، عن يونس بن عبد الرحمن، عن هشام بن عبد الملك قال: سألت أبا عبد الله عليه السلام عن معنى " سبحان الله " فقال: أنفة الله.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from Muhammed bin ‘Isa ibn Ubayd, from Yunus bin Abdul-Rahman, from Hisham bin Abdul-Malik, that he said: I asked Abu Abdillah, peace be upon him, about the meaning of «Glorified be Allah» [1], to which he said: An honoring of Allah.

The meaning of «Glorified be Allah» - Hadith 20344

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن علي بن أسباط، عن سليم مولى طربال، عن هشام الجواليقي، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل " سبحان الله " ما يعني به؟ قال: تنزيه.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Hussain bin Abi Talib, from Ali bin Asbat, from Sulaym, the servant of Tarbal, from Hisham al-Jawaleeqi, that he said: I asked Abu Abdillah, peace be upon him, of the saying of Allah, Exalted and Glorious is He: «Glorified be Allah» (23:91) What does He mean with it? He said: Extolment.

The meaning of «Glorified be Allah» - Hadith 20345

حدثنا عبد الله بن محمد بن عبد الوهاب قال: أخبرنا أبو الحسن أحمد بن محمد بن عبد الله بن حمزة الشعراني العماري من ولد عمار بن ياسر، قال: حدثنا أبو محمد عبيد الله بن يحيى بن عبد الباقي الأذني بأذنة ، قال: حدثنا علي بن الحسن المعاني، قال: حدثنا عبد الله بن يزيد، عن يحيى بن عقبة بن أبي العيزار، قال حدثنا محمد بن حجار عن يزيد بن الأصم ، قال: سأل رجل عمر بن الخطاب فقال: يا أمير المؤمنين ما تفسير " سبحان الله "؟ قال: إن في هذا الحائط رجلا كان إذا سئل أنبأ، وإذا سكت ابتدء. فدخل الرجل فإذا هو علي بن أبي طالب عليه السلام فقال: يا أبا الحسن ما تفسير " سبحان الله "؟ قال: هو تعظيم جلال الله عز وجل وتنزيهه عما قال فيه كل مشرك، فإذا قاله العبد صلى عليه كل ملك.

3. Reported by Abdullah bin Muhammad bin Abdul-Wahhab, who said: Abu al-Hasan Ahmad bin Muhammad bin Abdullah bin Hamza al-Sha'rani al-Amari, from the descendants of Ammar bin Yasir, informed us, saying: Abu Muhammad Ubayd Allah bin Yahya bin Abdul-Baqi al-Adni in Adna informed us, saying: Ali bin al-Hasan al-Ma'ani informed us, saying: Abdullah bin Yazid informed us, from Yahya bin Uqba bin Abi al-'Aizar, who said: Muhammad bin Hajar informed us, from Yazid bin al-Asam, who said: <br> A man asked Umar ibn al-Khattab: "O Commander of the Faithful, what is the interpretation of 'Subhan Allah'?" Umar replied: "In this wall, there is a man who, when asked, informs, and when left silent, he begins (to speak)." The man entered, and it was Ali ibn Abi Talib (as). So he asked: "O Abu al-Hasan, what is the interpretation of 'Subhan Allah'?" Ali replied: "It is the glorification of the majesty of Allah Almighty and the declaration of His transcendence above what any polytheist has said about Him. When a servant says it, every angel prays for him."

The meaning of Monotheism and Justice - Hadith 20346

حدثنا أبو الحسن أحمد بن محمد بن عيسى بن أحمد بن [علي بن الحسين بن] علي بن الحسين بن علي بن أبي طالب عليهم السلام، قال: حدثنا أبو عبد الله محمد بن إبراهيم بن أسباط، قال: حدثنا أحمد بن محمد بن زياد القطان، قال: حدثنا أبو الطيب أحمد بن محمد بن عبد الله قال: حدثني عيسى بن جعفر بن محمد بن عبد الله بن محمد بن عمر بن عليبن أبي طالب عليهم السلام عن آبائه، عن عمر بن علي، عن أبيه علي بن أبي طالب عليه السلام، قال: قال رسول الله صلى الله عليه وآله: التوحيد ظاهره في باطنه وباطنه في ظاهره، ظاهره موصوف لا يرى، وباطنه موجود لا يخفى، يطلب بكل مكان، ولم يخل منه مكان طرفة عين، حاضر غير محدود، وغائب غير مفقود.

1. We were told by Abu’l-Hasan, Ahmad bin Muhammed bin ‘Isa bin Ahmad bin ‘Isa bin Ali bin Hussain bin Ali bin Hussain bin Ali bin Abi Talib, peace be upon them, that he said: We were told by Abu Abdillah, Muhammed bin Ibrahim bin Asbat, that he said: We were told by Ahmad bin Muhammed bin Ziyad al-Qattan, that he said: We were told by Abu’l-Teeb, Ahmad bin Muhammed bin Abdullah, that he said: We were told by ‘Isa bin Ja’far bin Muhammed bin Abdullah bin Muhammed bin Umar bin Ali bin Abi Talib, peace be upon him, from his fathers, from Umar bin from, from his father, Ali, bin Abi Talib, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The appearance of Monotheism is in its interior, and its interior is in its appearance; its appearance is characterized and cannot be seen, and its interior is existent and is not hidden. He is sought in every place, and no place is absent from Him by a wink of an eye. He is present, not limited, and hidden, not lost.

The meaning of Monotheism and Justice - Hadith 20347

حدثنا أبو الحسن محمد بن سعيد بن عزيز لسمرقندي الفقيه بأرض بلخ. قال: حدثنا أبو أحمد الزاهد السمرقندي بإسناده رفعه إلى الصادق عليه السلام أنه سأله رجل فقال له: إن أساس الدين التوحيد والعدل وعلمه كثير ولا بد لعاقل منه فاذكر ما يسهل الوقوف عليه ويتهيأ حفظه؟ فقال أما التوحيد فأن لا تجوز على ربك ما جاز عليك، وأما العدل فألا تنسب إلى خالقك ما لامك عليه.

2. We were told by Abu’l-Hasan, Muhammed bin Sa’eed bin Aziz al-Samarqandi, the jurist – in the land of Balkh – that he said: We were told by Abu Ahmad, Zahid al-Samarqandi, with his chain of narrators, that he ascribed to al-Sadiq, peace be upon him, that a man asked him, to which he said: Indeed, the foundation of the religion is Monotheism and Justice, and its knowledge is abundant, and a rational person must have it. So, mention what can be easily stood upon and is attainable to memorize? Then he, peace be upon him, said: As for Monotheism, it is to proclaim as impossible upon your Lord that which is possibly upon you, and as for Justice, it is to not attribute to your Creator that which He has blamed you for.

The meaning of «Allah is Greater» - Hadith 20348

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن يحيى العطار، عن أحمد بن محمد بن عيسى، عن أبيه، عن مروك بن عبيد، عن جميع بن عمير، قال: قال لي أبو عبد الله عليه السلام: أي شئ الله أكبر؟ فقلت: الله أكبر من كل شئ،. فقال: فكان ثم شئ فيكون أكبر منه؟ فقلت: فما هو؟ قال: الله أكبر من أن يوصف.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Ahmad bin Muhammed bin ‘Isa, from his father, from Maruk bin ‘Ubayd, from Jumay’ bin Amru, that he said: Abu Abdillah, peace be upon him, said to me: What thing is: «Allah is Greater»?» [1] I said: Allah is Greater than everything. Then he said: Was there a particular thing to which He is Greater? Then I said: Then what is it? He said: Allah is Greater than to be described.

The meaning of «Allah is Greater» - Hadith 20349

حدثنا محمد بن موسى بن المتوكل، قال: حدثني محمد بن يحيى العطار، عن سهل بن زياد، عن ابن محبوب، عمن ذكره، عن أبي عبد الله عليه السلام قال: قال رجل عنده: " الله أكبر " فقال: الله أكبر من أي شئ؟ فقال: من كل شئ. فقال أبو عبد الله عليه السلام: حددته! فقال الرجل: وكيف أقول؟ فقال: الله أكبر من أن يوصف.

2. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Sahl bin Ziyad, from Ibn Mahbub, from those he mentioned, from Abu Abdillah, peace be upon him, that he said: A man said in his presence: Allah is Greater. So he said: Allah is Greater than what thing? Then he said: Than everything. Then Abu Abdillah, peace be upon him, said: You have limited Him. Then the man said: And how shall I say? So he said: Allah is Greater than to be described.

The chapter of the meaning of the First and the Last - Hadith 20350

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن ابن أذينة، عن محمد بن حكيم، عن ميمون البان قال: سمعت أبا عبد الله عليه السلام وقد سئل عن قوله عز وجل " هو الأول والآخر " فقال: الأول لاعن أول قبله ولا عن بدء سبقه، وآخر لا عن نهاية كما يعقل من صفات المخلوقين ولكن قديم أول [و] آخر لم يزل ولا يزال بلا بدء ولا نهاية، لا يقع عليه الحدوث، ولا يحول من حال إلى حال، خالق كل شئ.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Ibn Abi Umayr, from Ibn Adheena, from Muhammed bin Hukaym, from Maymun al-Baan, that he said: I heard Abu Abdillah, peace be upon him, whilst he was asked about the saying of Him, Exalted and Glorious is He: «He is the First and the Last» (57:3) to which he said: The First, not (in the sense) of a first before Him, nor of a beginning that preceded Him, and the Last, not (in the sense) of an end, as is conceivable about the characteristics of creatures. Rather, (He is) Ancient; a First and a Last, has not perished nor does perish, with no beginning nor end. No incidence occurs upon Him, nor does He change from one condition to another condition, the Creator of everything.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20351

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن محمد بن إسماعيل بن بزيع، عن منصور بن يونس، عن جليس لأبي حمزة، عن أبي حمزة قال: قلت لأبي جعفر عليه السلام: قول الله تعالى " كل شئ هالك إلا وجهه " قال: فيهلك كل شئ ويبقى الوجه، إن الله عز وجل أعظم من أن يوصف بالوجه، ولكن معناه كل شئ هالك إلا دينه والوجه الذي يؤتي منه.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin ‘Isa, from Muhammed bin Isma’il bin Bazee’, from Mansur bin Yunus, from an attendant at Abu Hamza, from Abu Hamza, that he said: I said to Abu Ja’far, peace be upon him: The saying of Allah, Exalted is He: «Everything is to perish, except for His Face» (28:88) He said: Everything is to perish and His Face will remain. Indeed, Allah, Exalted and Glorious is He, is Greater than being characterized with a face, however, its meaning is: Everything is to perish, except for His religion and the face from which He is approached.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20352

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن ربيع الوراق، عن صالح بن سهل عن أبي عبد الله عليه السلام في قول الله عز وجل " كل شئ هالك إلا وجهه " قال: نحن.

2. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Ali bin Husain al-Sa’d-Abadi, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Rabee’ al-Warraq, from Salih bin Sahl, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Everything is to perish, except for His Face» (28:88). He said: Us.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20353

حدثنا محمد بن إبراهيم بن أحمد بن يونس المعاذي، قال: حدثنا أحمد بن محمد بن سعيد الكوفي الهمداني، قال: حدثنا علي بن الحسنفضال، عن أبيه، قال: سألت الرضا علي بن موسى عليهما السلام عن قول الله عز وجل " كلا إنهم عن ربهم يومئذ لمحجوبون " فقال: إن الله تبارك وتعالى لا يوصف بمكان يحل فيه فيحجب عنه فيه عباده، ولكنه عز وجل يعني أنهم عن ثواب ربهم محجوبون. وسألته عن قول الله عز و جل " وجاء ربك والملك صفا صفا " فقال: إن الله عز وجل لا يوصف بالمجئ و الذهاب، تعالى عن الانتقال، إنما يعني بذلك: وجاء أمر ربك والملك صفا صفا. و سألته عن قول الله عز وجل: " هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام والملائكة " قال: يقول: هل ينظرون إلا أن يأتيهم الله بالملائكة في ظلل من الغمام، وهكذا نزلت وسألته عن قول الله عز وجل: " سخر الله منهم " وعن قوله: " الله يستهزئ بهم " وعن قوله: " ومكروا ومكر الله (6) " وعن قوله: " يخادعون الله وهو خادعهم " فقال: إن الله تبارك وتعالى لا يسخر ولا يستهزئ ولا يمكر ولا يخادع ولكن الله عز وجل: يجازيهم جزاء السخرية وجزاء الاستهزاء وجزاء المكر وجزاء الخديعة تعالى الله عما يقول الظالمون علوا كبيرا.

3. We were told by Muhammed bin Ibrahim bin Ahmad bin Yunus al-Mu’adhi, that he said: We were told by Ahmad bin Muhammed bin Sa’eed al-Kufi al-Hamdani, that he said: We were told by Ali bin Hasan bin Faddal, from his father, that he said: I asked al-Rida, Ali bin Musa, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «No! Verily, they are, from their Lord, on that Day, indeed, obstructed» (83:15) to which he said: Indeed, Allah, Blessed and Exalted is He, is not characterized by a place in which He is embodied and in which His servants will be obstructed from Him, however, He, Exalted and Glorious is He, means that they will be, from the reward of their Lord, obstructed. Also, I asked him about the saying of Allah, Exalted and Glorious is He: «And your Lord came, and the Angels, rows after rows» (89:23) to which he said: Indeed, Allah, Exalted and Glorious is He, is not characterized by coming and going. Exalted is He above movement. He only means by that: And the commandment of your Lord came, and the Angels, rows after rows. Also, I asked him about the saying of Allah, Exalted and Glorious is He: «Do they wait but that Allah will come to them in shadows of clouds, and so the Angels» (2:210). He said: He says: «Do they wait but that Allah will bring to them Angels in shadows of clouds.» [1] This is how it was revealed. Also, I asked him about the saying of Allah, Exalted and Glorious is He: «Allah ridiculed them» (9:78) and about His saying: «Allah derides them» (2:15) and about His saying: «And they plotted, and Allah plotted» (3:54) and about His saying: «They attempt to deceive Allah, whilst He deceives them» (4:142) to which he said: Indeed, Allah, Blessed and Exalted is He, does not ridicule, nor mock, nor plot, nor deceive, however, Allah, Exalted and Glorious is He, will reward them with the reward of ridiculing, and the reward of mocking, and the reward of plotting, and the reward of deception. Exalted is Allah above what the wrongdoers say, a Great Highness.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20354

حدثنا محمد بن محمد بن عصام الكليني - رضي الله عنه - قال: حدثنا محمد بن يعقوب الكليني قال: حدثنا علي بن محمد المعروف بعلان الكليني قال: حدثنا محمد بن عيسى بن عبيد قال: سألت أبا الحسن علي بن محمد العسكري عليهما السلام عن قول الله عز وجل " والأرض جميعا قبضته يوم القيامةوالسماوات مطويات بيمينه " فقال: ذلك تعيير الله تبارك و تعالى لمن شبهه بخلقه، ألا ترى أنه قال: " وما قدروا الله حق قدره – إذ قالوا: إن - الأرض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه " كما قال عز وجل: " وما قدروا الله حق قدره إذ قالوا ما أنزل الله على بشر من شئ " ثم نزه عز وجل نفسه عن القبضة واليمين فقال: " سبحانه وتعالى عما يشركون ".

4. We were told by Muhammed bin Muhammed bin ‘Isam al-Kulayni, may Allah be pleased with him, that he said: We were told by Muhammed bin Yaq’ub al-Kulayni, that he said: We were told by Ali bin Muhammed, known as ‘Allan al-Kulayni, that he said: We were told by Muhammed bin ‘Isa bin Ubayd, that he said: I asked Abu’l-Hasan, Ali bin Muhammed al-Askari, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «The earth, all of it, is His grasp on the Day of Resurrection, and the Heavens are bent in His Right» (39:67) to which he said: That is the expression of Allah, Blessed and Exalted is He, to he who likened Him to His creation. Do you not see that He said: «And they did not appraise Allah His true appraisal» (39:67) when they said: «The earth, all of it, is His grasp on the Day of Resurrection, and the Heavens are bent in His Right»? Moreover, He, Exalted and Glorious is He, said: «And they did not appraise Allah His true appraisal, when they said: Allah did not send down unto a human being, anything.» (6:91) Furthermore, He, Exalted and Glorious is He, Extolled Himself from grasping and (possessing) a right hand, as He said: «Glorified is He, and Exalted, from what they associate.» (9:66).

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20355

حدثنا محمد بن محمد عصام الكليني، قال: حدثنا محمد بن يعقوب الكليني قال: حدثنا علي بن محمد المعروف بعلان، قال: حدثنا أبو حامد عمران بن موسى بن إبراهيم، عن الحسين بن القاسم الرقام، عن القاسم بن مسلم، عن أخيه عبد العزيز بن مسلم، قال: سألت الرضا عليه السلام عن قول الله عز وجل " نسوا الله فنسيهم " فقال إن الله تبارك و تعالى لا ينسى ولا يسهو وإنما ينسى ويسهو وإنما ينسى ويسهو المخلوق المحدث ألا تسمعه عز وجل يقول: " وما كان ربك نسيا " وإنما يجازي من نسيه ونسي لقاء يومه بأن ينسيهم أنفسهم كما قال عز وجل: " ولا تكونوا كالذين نسوا الله فأنسيهم أنفسهم أولئك هم الفاسقون " وقوله عز وجل " فاليوم ننسيهم كما نسوا لقاء يومهم هذا " أي نتركهم كما تركوا الاستعداد للقاء يومهم هذا.

5. We were told by Muhammed bin Muhammed bin ‘Isam al-Kulayni, that he said: We were told by Muhammed bin Ya’qub al-Kulayni, that he said: We were told by Ali bin Muhammed, known as ‘Allan, that he said: We were told by Abu Hamid, Imran bin Musa bin Ibrahim, from Hussain bin Qasim al-Raqqam, from Qasim bin Muslim, from his brother, Abdul-Aziz bin Muslim, that he said: I asked al-Rida, peace be upon him, about the saying of Allah, Glorious and Exalted is He: «They forgot Allah, and so He forgot them» (9:67) so he said: Indeed, Allah, Blessed and Exalted is He, does not forget, nor does He omit, but rather, only the made creature forgets and omits. Do you not hear Him, Exalted and Glorious is He, say: «And your Lord has never been forgetful» (19:64)? Rather, He only rewards he who forgot him and forgot the meeting of His Day by making them forget themselves, like how He, Exalted and Glorious is He, said: «And do not be like those who forgot Allah, to which He made them forget themselves. They are the sinful.» (59:19) As well as His saying, Exalted and Glorious is He: «So, today We will forget them like how they forgot the meeting of this day of theirs.» (7:51) Meaning: We abandon them like how they abandoned preparation to this day of theirs.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20356

حدثنا أبي - رضي الله عنه - قال حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن العباس بن هلال قال: سألت الرضا عليه السلام عن قول الله عز وجل: " الله نور السماوات والأرض "؟ فقال: هاد لأهل السماء، وهاد لأهل الأرض. وفي رواية البرقي. هدى من في السماوات، وهدى من في الأرض.

6. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, from Ya’qub bin Yazid, from Abbas bin Hilal, that he said: I asked al-Rida, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «Allah is the Light of the Heavens and the earth» (24:35) so he said: A Guide to the people of Heaven, and a Guide to the people of the earth. In the narration of al-Barqi: The Guidance of those who are in the Heavens, and a Guidance to those who are in the earth.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20357

حدثنا إبراهيم بن هارون الهيسي بمدينة السلام قال: حدثنا محمد بن أحمدبن أبي الثلج، قال: حدثنا الحسين بن أيوب، عن محمد بن غالب، عن علي بن الحسين، عن الحسن بن أيوب، عن الحسين بن سليمان، عن محمد بن مروان الذهلي، عن الفضيل بن يسار، قال: قلت لأبي عبد الله الصادق عليه السلام: " الله نور السماوات والأرض " قال: كذلك الله عز وجل. قال، قلت: " مثل نوره "؟ قال لي: محمد صلى الله عليه وآله. قلت: " كمشكاة "؟ قال صدر محمد صلى الله عليه وآله. قلت:؟ " فيها مصباح "؟ قال فيه نور العلم يعني النبوة. قلت: " المصباح في زجاجة "؟ قال: علم رسول الله صلى الله عليه وآله صدر إلى قلب علي عليه السلام. قلت: " كأنها "؟ قال: لأي شئ تقرء " كأنها "؟ قلت: وكيف أقرء جعلت فداك؟ قال: " كأنه كوكب دري " قلت: " توقد من شجرة مباركة زيتونة لا شرقية ولا غربية "؟ قال: ذلك أمير المؤمنين علي بن أبي طالب عليه السلام، لا يهودي ولا نصراني. قلت: " يكاد زيتها يضيئ ولو لم تمسسه نار "؟ قال: يكاد العلم يخرج من فم العالم من آل محمد صلى الله عليه وآله وعليهم من قبل أن ينطق به. قلت: " نور على نور "؟ قال: الامام على أثر الامام.

7. We were told by Ibrahim bin Harun al-Haysi – in the City of Peace [1] – that he said: We were told by Muhammed bin Ahmad bin Abi’l-Thalj, that he said: We were told by Hussain bin Ayub, from Muhammed bin Ghalib, from Ali bin Hussain, from Hasan bin Ayub, from Hussain bin Sulayman, from Muhammed bin Marwan al-Dhahli, from Fudail bin Yasar, that he said: I said to Abu Abdillah, al-Sadiq, peace be upon him: «Allah is the Light of the Heavens and the earth» (24:35). He said: That is Allah, Exalted and Glorious is He. He said: I said: «the example of His Light» (24:35). He said: Muhammed, may Allah’s blessings be upon him and his Family. I said: «like a lantern» (24:35). He said: The chest of Muhammed, Allah’s blessings be upon him and his Family. I said: «in which there is a lamp» (24:35). He said: In it is the Light of Knowledge, that is Prophethood. I said: «the lamp is within a glass» (24:35). He said: The knowledge of Allah’s Messenger, Allah’s blessings be upon him and his Family, was issued to the heart of Ali, peace be upon him. I said: «as if it is» [2]. He said: For what thing are you reciting: «as if it is”?!» [3] I said: And how do I read it, may I be sacrificed for you? He said: «As if it [4] is a glimmering planet» (24:35). I said: «That is lit from a blessed olive tree, neither of the east, nor of the west» (24:35). He said: That is the Commander of the Believers, Ali bin Abi Talib, peace be upon him, neither a Jew nor a Christian. I said: «Its oil is about to glow, although it has not been touched by fire» (24:35). He said: It is as if knowledge is about to exit the mouth of the Knowledgeable from the Family of Muhammed, Allah’s blessings be upon him and his Family, before he utters it. I said: «Light upon Light» (24:35). He said: The Imam right after the Imam.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20358

حدثنا علي بن أحمد بن محمد - رحمه الله - قال: حدثنا محمد بن أبي عبد الله الكوفي قال حدثنا محمد بن إسماعيل، قال: حدثنا الحسين بن الحسن، قال: حدثنا بكر ، عن أبي عبد الله البرقي، عن عبد الله بن يحيى، عن أبي أيوب الخزاز، عن محمد بن مسلم، قال: سألت أبا جعفر عليه السلام فقلت: قوله عز وجل: يا إبليس ما منعك أن تسجد لما خلقت بيدي فقال: اليد في كلام العرب القوة والنعمة، قال: واذكر عبدنا داود ذا الأيد وقال: والسماء بنيناها بأيد: أي بقوة، وقال: وأيدهم بروح منه: أي قواهم ، ويقال: لفلان عندي يد بيضاء أي نعمة.

8. We were told by Ali bin Ahmad bin Muhammed, may Allah grant him mercy, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, that he said: We were told by Muhammed bin Isma’il, that he said: We were told by Hussain bin Hasan, that he said: We were told by Bikr, from Abu Abdillah al-Barqi, from Abdullah bin Yahya, from Abu Ayub al-Khazzaz, from Muhammed bin Muslim, that he said: I asked Abu Ja’far (as) concerning the saying of Allah (swt): «O Iblees, what prevented you from prostrating to what My Hands created? (bi-yadday)» [38:75]. So he said: "The hand, in the words of the Arabs connotes strength and grace. [Allah] has said: «And mention Our servant Dawood, possesser of strength (dhul-yadd)» [38:17] and «The heavens, We constructed [it] with strength (bi-yadd)» [51:47], and «[Allah] strengthened (wa-yaddhum) them with a spirit from Him» [58:22], [all use the word 'hand'] to mean strength. And (the poets) say: 'I have a white hand with so-and-so', meaning grace."

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20359

أبي - رحمه الله - قال حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمدبن عيسى، عن الحسن بن علي الخزاز، عن أبي الحسن الرضا عليه السلام قال: إن رسول الله صلى الله عليه وآله يوم القيامة آخذ بحجزة الله ، ونحن آخذون بحجزة نبينا، وشيعتنا آخذون بحجزتنا ثم قال، الحجزة النور.

9. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin ‘Isa, from Hasan bin Ali al-Khazzaz, from Abu’l-Hasan al-Rida, peace be upon him, that he said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, will on the Day of Resurrection grab hold of the Waist Cloth of Allah, and we will grab hold of the Waist Cloth of our Prophet, and our party [1] will grab hold of our Waist Cloth. Then he said: The Waist Cloth is the Light.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20360

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن فضالة بن أيوب، عن أبان بن عثمان، عن محمد بن مسلم، قال: سمعت أبا عبد الله عليه السلام يقول: إن لله عز وجل خلقا خلقهم من نوره، ورحمة من رحمته لرحمته، فهم عين الله الناظرة، وأذنه السامعة، ولسانه الناطق في خلقه باذنه، وامناؤه على ما أنزل من عذر أو نذر أو حجة، فبهم يمحو الله السيئات، وبهم يدفع الضيم ، وبهم ينزل الرحمة، وبهم يحيي ميتا ويميت حيا، وبهم يبتلي خلقه، وبهم يقضي في خلقه قضية. قلت: جعلت فداك من هؤلاء؟ قال: الأوصياء.

10. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed ibn ‘Isa, from Hussain bin Sa’eed, from Fadala bin Ayub, from Aban bin Uthman, from Muhammed bin Muslim, that he said: I heard Abu Abdillah, peace be upon him, say: Indeed, to Allah, Exalted and Glorious is He, there are creations which He created from His Light, and a mercy from His mercy to His mercy; they are the observing Eye of Allah, and His hearing Ear, and his Tongue that speaks with his creation by His permission, and His Guardians upon what He has sent down of Justification, Warning or Proof. Hence, by them Allah erases misdeeds, and by them He repels grievance, and by them He sends down mercy, and by them He brings life into a dead and makes dead a living, and by them He tests His creation, and by them He decides in His creation His decision. I said: May I be sacrificed for you, who are these? He said: The Successors.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20361

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن محمد بن مسلم، قال: سألت أبا جعفر عليه السلام عن قول الله عز وجل " ونفخت فيه من روحي " قال، روح اختاره الله واصطفاه وخلقه وأضافه إلى نفسه وفضله على جميع الأرواح فأمر فنفخ منه في آدم عليه السلام.

11. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Ibn Abi Umair, from Umar bin Adheena, from Muhammed bin Muslim, that he said: I asked Abu Ja’far, peace be upon him, of the saying of Allah, Exalted and Glorious is He: «And I blew into him from My Spirit» (15:29). He said: It is a Spirit that Allah chose, selected, added to Himself and preferred over all Spirits, and so He ordered and blew from him into Adam, peace be upon him.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20362

حدثني غير واحد من أصحابنا، عن محمد بن أبي عبد الله الكوفي، عن محمد بن إسماعيل، قال: حدثنا الحسين بن الحسن، قال حدثنا بكر، عن القاسم بن عروة، عن عبد الحميد الطائي، عن محمد بن مسلم، قال: سألت أبا جعفر عليه السلام عن قول الله عز وجل: " ونفخت فيه من روحي " كيف هذا النفخ؟ فقال: إن الروح متحرك كالريح، وإنما سمي روحا لأنه اشتق اسمه من الريح، وإنما أخرجه على لفظة الروح لان الروح مجانس للريح، وإنما أضافة إلى نفسه لأنه اصطفاه على سائر الأرواح كما اصطفى بيتا من البيوت فقال: " بيتي " وقال لرسول من الرسل: " خليلي " وأشباه ذلك [وكل ذلك] مخلوق مصنوع محدث مربوب مدبر.

12. I was told by more than one of our companions, from Muhammed bin Abi Abdillah al-Kufi, from Muhammed bin Isma’il, that he said: We were told by Hussain bin Hasan, that he said: We were told by Bikr, from Qasim bin Urwa, from Abdul-Hameed al-Ta’I, from Muhammed bin Muslim, that he said: I asked Abu Ja’far, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «And I blew into him from My Spirit» (15:29). How was this blowing? So he said: «Indeed, the Spirit is moving like the wind, and it was only named a Spirit [1] because its name was derived from wind [2], and He only extracted it on the phrase of Spirit because a spirit is homogenic to wind, and He only added it to Himself because He selected it over other spirits, like how He has selected one house among the houses and said: My House, and how He said to a Messenger among the Messengers: My Good Friend, and the likes of so. All of that is created, made, subject to a Lord and is managed.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20363

وبهذا الاسناد: عن محمد بن إسماعيل، قال: حدثنا علي بن العباس، قال: حدثنا عبيس بن هشام، عن عبد الكريم بن عمرو، عن أبي عبد الله عليه السلام في قوله عز وجل: " فإذا سويته ونفخت فيه من روحي " قال: من قدرتي.

13. With this chain, from Muhammed bin Isma’il, that he said: We were told by Ali bin Abbas, that he said: We were told by ‘Abees bin Hisham, from Abdul-Kareem bin Amru, from Abu Abdillah, peace be upon him, with regards to His saying, Exalted and Glorious is He: «And When I proportioned him and I blew into him from My Spirit» (15:29) that he said: (It means) From My Ability.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20364

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا الحسين ابن الحسن أبان، عن الحسين بن سعيد، عن النضر بن سويد، عن ابن سنان، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: أمير المؤمنين عليه السلام في خطبته : أنا الهادي، أنا المهتدي، وأنا أبو اليتامى والمساكين، وزوج الأرامل، وأنا ملجأ كل ضعيف، ومأمن كل خائف، وأنا قائد المؤمنين [إلى الجنة]، وأنا حبل الله المتين، وأنا عروة الله الوثقى، وكلمة الله التقوى، وأنا عين الله، ولسانه الصادق، ويده، وأنا جنب الله الذي يقول: " أن تقول نفس يا حسرتي على ما فرطت في جنب الله " وأنا يد الله المبسوطة على عباده بالرحمة والمغفرة، وأنا باب حطة من عرفني وعرف حقي فقد عرف ربه لأني وصي نبيه في أرضه وحجته على خلقه، لا ينكر هذا إلا راد على الله وعلى رسوله.

14. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Nadr bin Suwayd, from Ibn Sinan, from Abu Naseer, from Abu Abdillah, peace be upon him, that he said: The Commander of the Believers, peace be upon him, said in his speech: I am the Guide, I am the Guided, and I am the father of the orphans and the needy and the husband of the widows, and I am the refuge of every weak and the secure place of every fearful, and I am the leader of the believers into Paradise, and I am the Solid Rope of Allah, and I am the Strong Loop of Allah and the Godfearing Word of Allah, and I am the Eye of Allah and His Truthful Tongue and His Hand, and I am the Regard of Allah, about which He says: «For a soul to say: How heartbroken am I for how undutiful I was towards the Regard of Allah» (39:56). And I am the Hand of Allah that is extended towards His servants with mercy and forgiveness, and I am the Door of Humility. The one who knows me and knows my right, then he has known his Lord, because I am the Successor of His Prophet in His earth and His Proof upon His creation; none deny this except for one who rejects Allah and His Messenger.

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20365

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه، عن علي بن النعمان، عن إسحاق بن عمار، عمن سمعه، عن أبي عبد الله عليه السلام أنه قال: في قول الله عز وجل: " وقالت اليهود يد الله مغلولة " لم يعنوا أنه هكذا، ولكنهم قالوا: قد فرغ من الامر فلا يزيد ولا ينقص (2). فقال الله جل جلاله تكذيبا لقولهم: " غلت أيديهم ولعنوا بما قالوا بل يداه مبسوطتان ينفق كيف يشاء " ألم تسمع الله عز وجل يقول: " يمحو الله ما يشاء ويثبت وعنده أم الكتاب ".

15. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Abi Abdillah al-Barqi, from his father, from Ali bin Nu’man, from Ishaq bin Ammar, from those he heard, from Abu Abdillah, peace be upon him, that he said with regards to the saying of Allah, Exalted and Glorious is He: «And the Jews said: The Hand of Allah is chained» (5:64) They did not mean that it is as such, however, they said: He has completed the matter, and so He does not add nor subtract, to which Allah, Glorified be His Glory, said in denial of their saying: «Chained be their hands! And they were cursed for what they said. Rather, His Hands are extended; He spends how He wishes.» (5:64) Have you not heard Allah, Exalted and Glorious is He, say: «Allah erases what He wishes, and He confirms, and with Him is the Mother of the Book» (13:39)?

The meaning of terms mentioned in the Book and the Tradition about Monotheism - Hadith 20366

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - عن محمد بن الحسن الصفار، عن محمد بن عيسى، عن المشرقي، عن أبي الحسن الرضا عليه السلام قال: سمعته يقول: " بل يداه مبسوطتان ". فقلت له: يدان هكذا - وأشرت بيدي إلى يديه - فقال: لا، لو كان هكذا لكان مخلوقا.

16. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, from Muhammed bin Hasan al-Saffar, from Muhammed bin ‘Isa, from al-Mushriqi, from Abu’l-Hasan al-Rida, peace be upon him, that he said: I heard him say: «Rather, His Hands are extended» (5:64) so I said: Does He have two hands, like this? And I pointed with my hand towards his hands. Then he said: No, if He was like this, He would have been (a) created (thing).

The meaning of the satisfaction of Allah, Exalted and Glorious is He, and His wrath - Hadith 20367

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن أحمد بن أبي عبد الله، عن محمد بن عيسى اليقطيني، عن المشرقي حمزة بن الربيع، عمن ذكره، قال: كنت في مجلس أبي جعفر عليه السلام إذ دخل عليه عمرو بن عبيد فقال له: جعلت فداك قول الله عز وجل: " ومن يحلل عليه غضبي فقد هوى " ما ذلك الغضب؟ فقال: أبو جعفر عليه السلام هو العقاب يا عمرو إنه من زعم أن الله عزو جل قد زال من شئ إلى شئ فقد وصفه صفة مخلوق. فإن الله عز وجل لا يتنفره شئ ولا يعزه شئ

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Ahmad bin Abdullah, from Muhammed bin ‘Isa al-Yaqteeni, from al-Mushriqi, from Hamza bin Rabee’, from those he mentioned, that he said: I was in the congregation of Abu Ja’far, peace be upon him, and then ‘Amru bin Ubayd entered into him, and he said to him: May I be sacrificed for you, the saying of Allah: «And he upon whom descends My wrath, has indeed fallen» (20:82). What is that wrath? Then Abu Ja’far, peace be upon him, said: It is the punishment, O Amru. Verily, he who claims that Allah, Exalted and Glorious is He, has moved from one thing to another thing, he has indeed described him with the characteristic of a created, for indeed, Allah, Exalted and Glorious is He, is not incited by anything nor changed by anything.

The meaning of the satisfaction of Allah, Exalted and Glorious is He, and His wrath - Hadith 20368

وبهذا الاسناد، عن أحمد بن أبي عبد الله، عن أبيه رفعه إلى أبي عبد الله عليه السلام في قول الله عز وجل: " فلما آسفونا انتقمنا منهم " قال: إن الله تبارك وتعالى لا يأسف كأسفنا ولكنه خلق أولياء لنفسه يأسفون ويرضون وهم مخلوقون مدبرون فجعل رضاهم لنفسه رضى وسخطهم لنفسه سخطا وذلك لأنه جعلهم الدعاة إليه والأدلاء عليه، و لذلك صاروا كذلك وليس أن ذلك يصل إلى الله عز وجل كما يصل إلى خلقه، ولكن هذا معنى ما قال من ذلك، وقد قال أيضا: من أهان لي وليا فقد بارزني بالمحاربة ودعاني إليها. وقال أيضا: " من يطع الرسول فقد أطاع الله " وقال: أيضا " إن الذين يبايعونك إنما يبايعون الله " وكل هذا وشبهه على ما ذكرت لك، وهكذا الرضا والغضبو غيرهما من الأشياء مما يشاكل ذلك. ولو كان يصل إلى المكون، الأسف والضجر وهو الذي أحدثهما وأنشأهما لجاز لقائل أن يقول: إن المكون يبيد يوما ما لأنه إذا دخله الضجر والغضب دخله التغيير وإذا دخله التغيير لم يؤمن عليه الإبادة ، ولو كان ذلك كذلك لم يعرف الخالق من المخلوق، وتعالى الله عن هذا القول علوا كبيرا. هو الخالق للأشياء لا لحاجة فإذا كان لا لحاجة استحال الحد والكيف فيه فافهم ذلك إن شاء الله.

2. With this chain, from Ahmad bin Abi Abdillah, from his father, that he ascribed it to Abu Abdillah, peace be upon him, with regards to the saying of Allah: «And when they grieved Us, We took retribution from them» (43:55), that he said: Indeed, Allah, Blessed and Exalted is He, does not grieve like our grieving, however, He created Allies for Himself who are to grieve and to be satisfied, and they are created, managed. So, He made their satisfaction a satisfaction for Himself, and their anger an anger for Himself, and that is because He made them those who call to him and guide to him, and for that they became as such. It is not that this reaches Allah, Exalted and Glorious is He, like how it reaches His creation, however, this is the meaning of what He said about that. He also said: He who humiliates an Ally to me, has indeed drawn a sword against Me in combat and invited Me to it. He also said: «He who obeys the Messenger, has indeed obeyed Allah.» (4:80) He also said: «Indeed, those who pledge allegiance to you, are only pledging allegiance to Allah.» (48:09) All this and its similar is upon that which I mentioned to you, and so is satisfaction, wrath and other things than them that are similar to that. If it would be that for the Creator, it reaches grief and weariness, when He is the One who made them and created them, it would be possible for a sayer to say: Indeed, the Creator is to be annihilated one day, because if weariness and anger enter him, (it implies that) change enters him, and if change enters him, He cannot be secured from annihilation, and if it was as such, the Creator would not have been recognized from the created. Exalted is Allah above this saying, a great exaltation. He is the Creator of things, not for any need, and if it was for no need, limit and condition would be impossible in Him. Hence, understand that, Allah willing.

The meaning of the satisfaction of Allah, Exalted and Glorious is He, and His wrath - Hadith 20369

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن العباس بن عمرو الفقيمي، عن هشام بن الحكم أن رجلا سأل أبا عبد الله عليه السلام عن الله تبارك وتعالى له رضى وسخط؟ قال: نعم، وليس ذلك على ما يوجد من المخلوقين وذلك أن الرضا والغضب دخال يدخل عليه فينقله من حال إلى حال معتمل مركب للأشياء فيه مدخل، وخالقنا لا مدخل للأشياء فيه، واحد، واحدي الذات، واحدي المعنى، فرضاه ثوابه وسخطه عقابه من غير شئ يتداخله فيهيجه وينقله من حال إلى حال فإن ذلك صفة المخلوقين العاجزين المحتاجين ، وهو تبارك وتعالى القوي العزيز لا حاجة له إلى شئ مما خلق وخلقه جميعا محتاجون إليه، إنما خلق الأشياء لا من حاجة ولا سبب اختراعا وابتداعا.

3. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Abbas bin Amru al-Fuqaymi, from Hisham bin Hakam, that a man asked Abu Abdillah, peace be upon him, about Allah, Blessed and Exalted is He, if He has satisfaction and anger. He said: Yes, and that is not like what exists in creatures, and that is because satisfaction and anger are penetrators that enter into him and change him from one condition to another condition. He is disordered, composed, and things have an entrance to him. Our Creator has no entrance for things into Him; He is One, One in essence, One in meaning. Hence, His satisfaction is His reward, and His anger is His punishment, without anything that interlaces Him by which it agitates Him and moves Him from one condition to another condition, for that is indeed the characteristic of the created, incapable, the needy. Whereas He, Blessed and Exalted, is the Strong and Mighty. He has no need for anything from what He created, and all His creation are needy of Him. He only created things out of no need nor cause, of invention and innovation.

The meaning of guidance, aberration, success and abandonment from Allah, Blessed and Exalted is He - Hadith 20370

حدثنا علي بن عبد الله الوراق، ومحمد بن أحمد بن الشيباني، وعلي بن أحمد بن محمد - رضي الله عنهم - قالوا: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن جعفر بن سليمان البصري، عن عبد الله بن الفضل الهاشمي، قال: سألت أبا عبد الله جعفر بن محمد عليهما السلام عن قول الله عز وجل: " من يهدي الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا " فقال: إن الله تبارك وتعالى يضل الظالمينيوم القيامة عن دار كرامته ويهدي أهل الايمان والعمل الصالح إلى جنته كما قال الله عز وجل: " ويضل الله الظالمين ويفعل الله ما يشاء " وقال الله عز وجل: " إن الذين آمنوا وعملوا الصالحات يهديهم ربهم بإيمانهم تجرى من تحتهم الأنهار في جنات النعيم "، قال: فقلت: فقوله عز وجل: " وما توفيقي إلا بالله " وقوله عز وجل: " إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده " فقال: إذا فعل العبد ما أمره الله عز وجل من الطاعة كان فعله وفقا لأمر الله عز وجل وسمي العبد به موفقا، وإذا أراد العبد أن يدخل في شئ من معاصي الله تبارك وتعالى بينه وبين المعصية فتركها كان تركه لها بتوفيق الله تعالى، ومتى خلى بينه وبين المعصية فلم يحل بينه وبينها حتى يرتكبها فقد خذله ولم ينصره ولم يوفقه.

1. We were told by Ali bin Abdullah al-Warraq, and Muhammed bin Ahmad bin Shaybani, and Ali bin Ahmad bin Muhammed, may Allah be pleased with them, that they said: We were told by Abu’l-Abbas, Ahmad bin Yahya bin Zakariya al-Qattaan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Ja’far bin Sulayman al-Basri, from Abdullah bin Fadl al-Hashimi, that he said: I asked Abu Abdillah, Ja’far bin Muhammed, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «He whom Allah guides, he is certainly the guided, and he whom He leads astray, you will certainly not find for him a protecting guide.» (18:19) So he said: Indeed, Allah, Blessed and Exalted is He, makes the aberrant go astray, on the Day of Resurrection, from the Home of His Generosity and guides the people of faith and good deed to His Paradise, like how He, Exalted and Glorious is He, said: «And Allah leads the aberrant astray and does what He wishes.» (14:27) Also, Allah, Exalted and Glorious is He, said: «Indeed, those who believed and did righteous deeds, their Lord will guide them by their faith. Under them will rivers flow in the Gardens of Bliss.» (10:09) He said: Then I said: And His saying, Exalted and Glorious is He: «And my success is not but through Allah» (11:88) and His saying, Exalted and Glorious is He: «If Allah supports you, then none can overcome you, and if He abandons you, then who is there to support you after Him» (3:160)? So he said: If the servant does what Allah, Exalted and Glorious is He, commands him of obedience, his act will be in accordance to the commandment of Allah, Exalted and Glorious is He, and by it, a servant will be considered as being given success. And if the servant would want to enter into something of disobedience to Allah, Blessed and Exalted is He, between him and the act of disobedience and then abandons it, his abandonment of it would be by being given success from Allah, Exalted is He. And whenever He would apart from between him and the act of disobedience and not interfere between him and it until he performs it, then He has abandoned him, not supported him nor given him success.

The meaning of «There is no force nor strength except by Allah» - Hadith 20371

حدثنا أحمد بن الحسن القطان قال: حدثنا الحسن بن علي السكري قال: حدثنا أبو عبد الله محمد بن زكريا البصري قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، عن جابر بن يزيد الجعفي، عن أبي جعفر محمد بن علي الباقر عليهما السلام، قال: سألته عن معنى " لا حول ومالا قوة إلا بالله " فقال: معناه: لا حول لنا عن معصية الله إلا بعون الله، ولا قوة لنا على طاعة الله إلا بتوفيق الله عز وجل.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali al-Sukri, that he said: We were told by Abu Abdillah, Muhammed bin Zakariya al-Basri, that he said: We were told by Ja’far bin Muhammed bin ‘Umara, from his father, from Jabir bin Yazid al-Ju’fi, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, that he said: I asked him about the meaning of «There is no force nor strength except by Allah». So he said: It means: There is no force to us that prevents from disobedience to Allah, except by the assistance of Allah, and there is no strength to us that aids upon obedience to Allah, except by success from Allah, Glorious and Exalted is He.

The meaning of the separated letters at the beginning of the chapters of the Qur’an - Hadith 20372

أخبرنا أبو الحسن محمد بن هارون الزنجاني فيما كتب إلي على يدي علي بن أحمد البغدادي الوراق: قال: حدثنا معاذ بن المثنى العنبري، قال: حدثنا عبد الله بن أسماء، قال: حدثنا جويرية، عن سفيان بن السعيد الثوري، قال: قلت لجعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام: يا ابن رسول الله ما معنى قول الله عز وجل: " ألم " و " المص " و " الر " و " المر " و " كهيعص " و " طه " و " طس " و " طسم " " يس " و " ص " و " حم " و " حمعسق " و " ق " و " ن "؟ قال عليه السلام: أما " ألم " في أول البقرة فمعناه: أنا الله الملك، وأما " ألم " في أول آل عمران فمعناه: أنا الله المجيد، و " المص " فمعناه: أنا الله المقتدر الصادق، و " الر " فمعناه: أنا الله الرؤوف، و " المر " فمعناه: أنا الله المحيي المميت الرازق ، و " كهيعص " معناه: أنا الكافي الهادي الولي العالم الصادق الوعد، وأما " طه " فاسم من أسماء النبي صلى الله عليه وآله ومعناه: يا طالب الحق الهادي إليه " ما أنزلنا عليك القرآن لتشقى " بل لتسعد به، وأما " طس " فمعناه: أنا الطالب السميع، وأما " طسم " فمعناه: أنا الطالب السميع المبدئ المعيد، وأما " يس " فاسم من أسماء النبي صلى الله عليه وآله، ومعناه: يا أيها السامع للوحي " والقرآن الحكيم إنك لمن المرسلين على صراط مستقيم "، وأما " ص " فعين تنبع من تحت العرش وهي التي توضأ منها النبي صلى الله عليه وآله لما عرج به، ويدخلها جبرئيل عليه السلام كل يوم دخلة فيغتمس فيها ثم يخرج منها فينفض أجنحته فليس من قطرة تقطر من أجنحته إلا خلق الله تبارك وتعالى منها ملكا يسبح الله ويقدسه ويكبره ويحمده إلى يوم القيامة، وأما " حم " فمعناه: الحميد المجيد، وأما " حمعسق " فمعناه: الحليم المثيب العالم السميع القادر القوي، وأما " ق " فهو الجبل المحيط بالأرض وخضرة السماء منه وبه يمسك الله الأرض أن تميد بأهلها، وأما " ن " فهو نهر في الجنة قال الله عز وجل: " أجمد " فجمد فصار مدادا، ثم قال عز وجل للقلم: " اكتب " فسطر القلم في اللوح المحفوظ ما كان وما هو كائن إلى يوم القيامة. فالمداد من نور والقلم قلم من نور واللوح لوح من نور. وقال سفيان: فقلت له: يا ابن رسول الله بين لي أمر اللوح والقلم والمداد فضل بيان، وعلمني مما علمك الله، فقال: يا ابن سعيد لولا أنك أهل للجواب ما أجبتك فنون ملك يؤدي إلى القلم وهو ملك، والقلم يؤدي إلى اللوح وهو ملك، واللوح يؤدي إلى إسرافيل، وإسرافيل يؤدي إلى ميكائيل، وميكائيل يؤدي إلى جبرئيل، وجبرئيل يؤدي إلى الأنبياء والرسل صلوات الله عليهم. قال: ثم قال لي: قم يا سفيان فلا آمن عليك.

1. We were informed by Abu’l-Hasan, Muhammed bin Harun al-Zanjani, with regards to what he wrote to me at the hands from Ali bin Ahmad al-Baghdadi al-Warraq, that he said: We were told by Mu’adh bin Muthanna al-Anbari, that he said: We were told by Abdullah bin Asmaa’, that he said: We were told by Juwairya, from Sufyan bin Sa’eed al-Thawri, that he said: I said to Ja’far bin Muhammed bin Ali bin Hussain bin Ali bin Abi Talib, peace be upon them: O son of Allah’s Messenger, what is the meaning of the saying of Allah, Exalted and Glorious is He: «Alif Laam Meem» [1] (2:1), «Alif Laam Ssaad’» (7:1), «Alif Laam Raa’» (10:1), «Alif Laam Meem Raa’» (13:1), «Kaaf Haa’ Yaa’ ‘Ayn Ssaad» (19:1), «Taa’ Haa’» (20:1), «Taa’ Seen» (27:1), «Taa’ Seen Meem» (26:1), «Yaa’ Seen» (6:1), «Ssaad» (38:1), «Hhaa’ Meem» (40:1), «Hhaa’ Meem ‘Ayn Seen Qaaf» (42:1), «Qaaf» (50:1) and «Nun» (68:1)? He, peace be upon him, said: As for «Alif Laam Meem» at the beginning of al-Baqarah, it means: I am Allah, the King. As for «Alif Laam Meem» at the beginning of Aal Imran, it means: I am Allah, the Commendable. «Alif Laam Meem Ssaad» means: I am Allah, the Potent, the Truthful. «Alif Laam Raa’» means: I am Allah, the Compassionate. «Alif Laam Meem Raa’» means: I am Allah, the Giver of life, the Causer of death, the Sustainer. «Kaaf Haa’ Yaa’ ‘Ayn Ssaad» means: I am the Sufficient, the Guide, the Protector, the Knowledgeable, the Truthful in promise. As for «Taa’ Haa’», it is a name from the names of the Prophet, Allah’s blessings be upon him and his Family, and it means: O he who seeks the truth, he who guides to it. «The Qur’an was not sent down unto you for you to be distressed» (20:1), but rather: for you to be glad with it [2]. As for «Taa’ Seen» it means: I am the Seeker, the All-Hearing. As for «Taa’ Seen Meem» it means: I am the Seeker, the All-Hearing, the Initiator, the Returner. As for «Yaa’ Seen» it is a name from the names of the Prophet, Allah’s blessings be upon him and his Family, and it means: O he who hears the Revelation. «And by the Wise Qur’an. Indeed, you are certainly from the Messengers, upon the Straight Path.» (36:3-4) As for «Ssaad» it is a water source that springs from beneath the Throne, and it is from which the Prophet, Allah’s blessings be upon him and his Family, made Wudu when it was journeyed with him. Jibra’eel [3], peace be upon him, enters into it every day and immerses into and then exits from, and then he shakes his wings. At then, there is no drop that drops from his wings, except that Allah, Blessed and Exalted is He, has created from it an Angel who glorifies Allah and sanctifies, declares Him Greater and praises Him till the Day of Resurrection. As for «Hhaa’ Meem» it means: The Praiseworthy, the Commendable. As for «Hhaa’ Meem ‘Ayn Seen Qaaf» it means: The All-Forbearing, the Rewarding, the Knowledgeable, the All-Hearing, the Powerful, the Strong. As for «Qaaf» it is the mountain that surrounds the earth and of which is the greenness of the sky, and by which Allah holds the earth from swaying with its inhabitants. As for «Nun» it is a river [46] in Paradise about which Allah, Exalted and Glorious is He, said: «Freeze» and it froze and became ink. Then Allah, Exalted and Glorious is He, said to the pen: «Write» and the Pen wrote on the Preserved Tablet what was and what will be till the Day of Resurrection. The Ink is of light, the Pen is a pen is of light and the Tablet is a tablet of light. And Sufyan said: So I said to him: O son of Allah’s Messenger, clarify to me the matter of the Tablet, the Pen and the Ink in bountiful clarification and teach me from what Allah has taught you. So he said: O son of Sa’d, were it not that you are deserving the answer, I would not have answered you. The «Nun» is an Angel who delivers to the Pen, who is an Angel, and the Pen delivers to the Tablet, who is an Angel, and the Tablet delivers to Israfeel [4], and Israfeel delivers to Mika’eel [5], and Mika’eel delivers to Jibra’eel, and Jibra’eel delivers to the Prophets and Messengers, upon whom are the blessings of Allah. He said: Then he said to me: Stand up, O Sufyan, for I can not be assured of you.

The meaning of the separated letters at the beginning of the chapters of the Qur’an - Hadith 20373

حدثنا أحمد بن زياد بن جعفر الهمداني - رضي الله عنه - قال: حدثنا علي ابن إبراهيم، عن أبيه، عن يحيى بن أبي عمران، عن يونس بن عبد الرحمن، عن سعدان، عن أبي بصير، عن أبي عبد الله عليه السلام قال: " ألم " هو حرف من حروف اسم الله الأعظم، المقطع في القرآن، الذي يؤلفه النبي صلى الله عليه وآلهوالامام فإذا دعا به أجيب. " ذلك الكتاب لا ريب فيه هدى للمتقين " قال: بيان لشيعتنا " الذين يؤمنون بالغيب ويقيمون الصلاة ومما رزقناهم ينفقون " قال: مما علمنا هم ينبئون ومما علمناهم من القرآن يتلون.

2. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, may Allah be pleased with him, that he said: We were told by Ali ibn Ibrahim, from his father, from Yahya bin Abi Imran, from Yunus bin Abdul-Rahman, from Sa’dan, from Abu Baseer, from Abu Abdillah, peace be upon him, that he said: «Alif Laam Meem» is a letter from the letters of the Great Name of Allah that is segmented in the Qur’an, which is known by the Prophet, Allah’s blessings be upon him and his Family, and the Imam by which if he supplicates, he will be answered. «That Book, in which there is no doubt, a guidance to the godfearing» (2:2). He said: It is a notice to our Shi’a. «Those who believe in the unseen, establish the prayer and from that which We sustained them, they spend.» (2:3) He said: From that which we know, they inform, and from that which we taught them of the Qur’an, they recite.

The meaning of the separated letters at the beginning of the chapters of the Qur’an - Hadith 20374

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن إبراهيم بن هاشم، عن الحسن بن محبوب، عن علي بن رئاب، عن محمد بن قيس قال: سمعت أبا جعفر عليه السلام يحدث أن حييا وأبا ياسر ابني أخطب ونفرا من يهود أهل نجران أتوا رسول الله صلى الله عليه وآلهفقالوا له: أليس فيما تذكر فيما أنزل الله عليك " ألم "؟ قال: بلى. قالوا: أتاك بها جبرئيل من عند الله تعالى؟ قال: نعم. قالوا: لقد بعثت أنبياء قبلك وما نعلم نبيا ومنهم أخبرنا مدة ملكه وما أجل أمته غيرك قال: فأقبل حيي بن أخطب على أصحابه فقال لهم: الألف واحد، واللام ثلاثون، والميم أربعون. فهذه إحدى وسبعون سنة، فعجب ممن يدخل في دين مدة ملكه وأجل أمته إحدى و سبعون سنة! قال: ثم أقبل على رسول الله صلى الله عليه وآله فقال له: يا محمد هل مع هذا غيره؟ قال: نعم. قال هاته، قال: " المص " قال: هذه أثقل وأطول، " الألف " واحد، و " اللام " ثلاثون، و " الميم " أربعون، و " الصاد " تسعون، فهذه مائة وإحدى وستون سنة. ثم قال لرسول الله صلى الله عليه وآله: فهل مع هذا غيره؟ قال: نعم. قال: هاته. قال صلى الله عليه وآله: " الر " قال: هذه أثقل وأطول. " الألف " واحد و " اللام " ثلاثون، والراء " مائتان: ثم قال لرسول الله صلى الله عليه وآله: فهل مع هذا غيره؟ قال: نعم. قال: هاته. قال: " المر " قال: هذه أثقل وأطول. " الألف " واحد، واللام " ثلاثون، و " الميم " أربعون، و " الراء " مائتان. ثم قال له: هل مع هذا غيره؟ قال: نعم. قالوا قد التبس علينا أمرك فما ندري ما أعطيت! ثم قاموا عنه، ثم قال أبو ياسر للحيي أخيه: ما يدريك. لعل محمدا قد جمع له هذا كله وأكثر منه. قال: فذكر أبو جعفر عليه السلام أن هذه الآيات أنزلت فيهم منه آيات محكمات هن أم الكتاب وأخر متشابهات. قال: وهي تجري في وجه آخر على غير تأويل حيي وأبي ياسر وأصحابهما.

3. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ibrahim bin Hashim, from Hasan bin Mahbub, from Ali bin Ri’aab, from Muhammed bin Qais, that he said: I heard Abu Ja’far, peace be upon him, speak Hayee and Abu Yasir, the two sons of Akhtub, and some from the Jews of Najran came to the Messenger of Allah, Allah’s blessings be upon him and his Family, and said to him: Is not from what you mention that among what Allah sent down upon you, is «Alif Laam Meem»? He said: Sure. They said: Did Jibra’eel bring it to you from Allah, Exalted is He? He said: Yes. They said: There are Prophets who have been sent before you, and we do not know of a Prophet who informed us of the duration of his reign and the time of his nation, except for you. He said: Then Hayee bin Akhtub approached his companions and said to them: The «Alif» is one, the «Laam» is thirty and the «Meem» is forty, so these are seventy one years. How strange is it of someone who enters into a religion whose duration of its reign and time of its nation is seventy one years! He said: Then he approached the Messenger of Allah, Allah’s blessings be upon him and his Family, and said to him: O Muhammed, is there more to this? He said: Yes. He said: Bring it. He said: «Alif Laam Meem Ssaad». He said: This is heavier and longer; the «Alif» is one, the «Laam» is thirty, the «Meem» is forty and the «Ssaad» are ninety, so these are one hundred and sixty one years. Then he said to the Messenger of Allah, Allah’s blessings be upon him and his Family: Is there more to this? He said: Yes. He said: Bring it. He, Allah’s blessings be upon him and his Family, said: «Alif Laam Raa’». He said: This is heavier and longe; the «Alif» is one, the «Laam» is thirty and the «Raa’» is two hundred. Then he said to the Messenger of Allah, Allah’s blessings be upon him and his Family: Is there more to this? He said: Yes. He said: Bring it. He said: «Alif Laam Meem Raa’». He said: This is heavier and longer; «the «Alif» is one, the «Laam» is thirty, the «Meem» is forty and the «Raa’» is two hundred. Then he said to him: Is there more to this? He said: Yes. They said: Your matter has been of confusion to us, so we do not know what you have given! Then they stood up from him, and then Abu Yasir said to Hayee, his brother: What would you know? Perhaps for Muhammed, it has been gathered all of this and more than it. He said: Then Abu Ja’far, peace be upon him, mentioned that from these verses were sent down for their sake; among them are clear verses who are the Foundation of the Book, and others are not clear. He said: And they go in another direction, other than the interpretation of Hayee, Abu Yasir and their companions.

The meaning of the separated letters at the beginning of the chapters of the Qur’an - Hadith 20375

حدثنا محمد بن القاسم الاسترآبادي المعروف بأبي الحسن الجرجاني المفسر - رضي الله عنه - قال: حدثني أبو يعقوب يوسف بن محمد بن زياد، وأبو الحسن علي بن محمد بن سيار، عن أبويهما، عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب صلوات الله عليهم أجمعين أنه قال: كذبت قريش واليهود بالقرآن وقالوا: سحر مبين تقوله، فقال الله: " ألم ذلك الكتاب " أي يا محمد هذا الكتاب الذي أنزلناه عليك هو الحروف المقطعة التي منها " الف، لام، ميم " وهو بلغتكم وحروف هجائكم فأتوا بمثله إن كنتم صادقين واستعينوا على ذلك بسائر شهدائكم، ثم بين أنهم لا يقدرون عليه بقوله: " قل لئن اجتمعت الإنس والجن على أن يأتوا بمثل هذا القرآنلا يأتون بمثله ولو كان بعضهم لبعض ظهيرا ثم قال الله: " ألم " هو القرآنالذي افتتح ب‍ " ألم " هو " ذلك الكتاب " الذي أخبرت به موسى فمن بعده الأنبياء فأخبروا بني إسرائيل أن سأنزل عليك يا محمد كتابا عزيزا " لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد " " لا ريب فيه " لا شك فيه لظهوره عندهم كما أخبرهم به أنبياؤهم أن محمدا ينزل عليه كتاب لا يمحوه الباطل، يقرؤه هو وأمته على سائر أحوالهم " هدى " بيان من الضلالة " للمتقين " الذين يتقون الموبقات ويتقون تسليط السفه على أنفسهم حتى إذا علموا ما يجب عليهم علمه عملوا بما يوجب لهم رضا ربهم. قال: وقال الصادق عليه السلام: ثم " الألف " حرف من حروف قول الله دل بالألف على قولك الله و دل باللام على قولك الملك العظيم القاهر للخلق أجمعين، ودل بالميم على أنه المجيد المحمود في كل أفعاله وجعل هذا القول حجة على اليهود وذلك أن الله لما بعث موسى بن عمران ثم من بعده من الأنبياء إلى بني إسرائيل لم يكن فيهم أحد إلا أخذوا عليهم العهود و المواثيق ليؤمنن بمحمد العربي الأمي المبعوث بمكة الذي يهاجر إلى المدينة، يأتي بكتاب من الحروف المقطعة افتتاح بعض سوره، يحفظه أمته فيقرؤنه قياما وقعودا و مشاة وعلى كل الأحوال يسهل الله عز وجل حفظه عليهم ويقرنون بمحمد صلى الله عليه وآله أخاه ووصيه علي بن أبي طالب عليه السلام الاخذ عنه علومه التي علمها، والمتقلد عنه لأمانة التي قدرها ، ومذلل كل من عاند محمد صلى الله عليه وآله بسيفه الباتر ويفحم كل من جادله وخاصمه بدليله الظاهر يقاتل عباد الله على تنزيل كتاب الله حتى يقودهم إلى قبوله طائعين وكارهين، ثم إذا صار محمد صلى الله عليه وآله إلى رضوان الله عز وجل وارتد كثير ممن كان أعطاه ظاهر الايمان وحرفوا تأويلاته وغيروا معانيه ووضعوها على خلاف وجوهها قاتلهم بعد [ذلك] على تأويله حتى يكون إبليس الغاوي لهم هو الخاسر الذليل المطرود المغلول . قال: فلما بعث الله محمدا وأظهره بمكة ثم سيره منها إلى المدينة وأظهره بها، ثم أنزل إليه الكتاب وجعل افتتاح سورته الكبرى ب‍ " ألم " يعني " ألم ذلك الكتاب " وهو ذلك الكتاب الذي أخبرت أنبيائي السالفين أني سأنزله عليك يا محمد، " لا ريب فيه " فقد ظهر كما أخبرهم به أنبياؤهم أن محمدا ينزل عليه كتاب مبارك لا يمحوه الباطل، يقرؤه هو وأمته على سائر أحوالهم، ثم اليهود يحرفونه عن جهته، ويتأولونه على غير وجهه، ويتعاطون التوصل إلى علم ما قد طواه الله عنهم من حال آجال هذه الأمة وكم مدة ملكهم، فجاء إلى رسول الله صلى الله عليه وآله منهم جماعة، فولى رسول الله صلى الله عليه وآله عليا عليه السلام فخاطبهم، فقال قائلهم: إن كان ما يقول محمد - صلى الله عليه وآله - حقا لقد علمناكم قدر ملك أمته، هو إحدى وسبعون سنة، " الألف " واحد، و " اللام " ثلاثون، و " الميم " أربعون، فقال علي عليه السلام: فما تصنعون ب‍ " المص " وقد انزل عليه؟ قالوا: هذه إحدى وستون ومائة سنة. قال: فما ذا تصنعون ب‍ " الر " وقد أنزلت عليه؟ فقالوا: هذه أكثر، هذه مائتان وإحدى وثلاثون سنة. فقال علي عليه السلام: فما تصنعون بما انزل عليه " المر "؟ قالوا: هذه مائتان وإحدى وسبعون سنة فقال علي عليه السلام: فواحدة من هذه له أو جميعها له؟ فاختلط كلامهم فبعضهم قال له: واحدة منها وبعضهم قال: بل يجمع له كلها وذلك سبعمائة وأربع وثلاثون سنة، ثم يرجع الملك إلينا يعني إلى اليهود. فقال علي عليه السلام: أكتاب من كتب الله نطق بها، أم آراؤكم دلتكم عليه؟ قال بعظهم: كتاب الله نطق به، وقال آخرون منهم: بل آراؤنا دلت عليه، فقال علي عليه السلام. فأتوا بالكتاب من عند الله ينطق بما تقولون. فعجزوا عن إيراد ذلك، وقال للآخرين: فدلونا على صواب هذا الرأي. فقال: صواب رأينا دليله أن هذا حساب الجمل. فقال علي عليه السلام: كيف دل على ما تقولون وليس في هذه الحروف إلا ما اقترحتم بلا بيان! أرأيتم إن قيل لكم: إن هذه الحروف ليست دالة على هذه المدة لملك أمة محمد ولكنها دالة على أن كل واحد منكم قد لعن بعدد هذا الحساب أو أن عدد ذلك لكل واحد منكم ومنا بعدد هذا الحساب دراهم أو دنانير أو أن لعلي على كل واحد منكم دين عدد ماله مثل عدد هذا الحساب قالوا: يا أبا الحسن ليس شئ مما ذكرته منصوصا عليه في " ألم " و " المص " و " الر " و " المر ". فقال علي عليه السلام: ولا شئ مما ذكرتموه منصوص عليه في " ألم " و " المص " و " الر " و " المر " فإن بطل قولنا لما قلنا بطل قولك لما قلت، فقال خطيبهم ومنطيقهم لا تفرح يا علي بأن عجزنا عن إقامة حجة فيما تقولهن على دعوانا فأي حجة لك في دعواك؟ إلا أن تجعل عجزنا حجتك، فإذا ما لنا حجة فيما نقول ولا لكم حجة فيما تقولون. قال علي عليه السلام لا سواء إن لنا حجة هي المعجزة الباهرة، ثم نادى جمال اليهود: يا أيتها الجمال أشهدي لمحمد ولوصيه. فتبادر الجمال: صدقت صدقت، يا وصي محمد وكذب هؤلاء اليهود فقال علي عليه السلام هؤلاء جنس من الشهود، يا ثياب اليهود التي عليهم: أشهدي لمحمد و لوصيه. فنطقت ثيابهم كلها: صدقت صدقت يا علي نشهد أن محمد رسول الله حقا، وأنك يا علي وصيه حقا، لم يثبت محمدا قدما في مكرمة إلا وطأت على موضع قدمه بمثل مكرمته وأنتما شقيقان من اشراق أنوار الله فميزتما اثنين وأنتما في الفضائل شريكان إلا أنه لا نبي بعد محمد صلى الله عليه وآله. فعند ذلك خرست اليهود وآمن بعض النظارة منهم برسول الله صلى الله عليه وآله فغلب الشقاء على اليهود وسائر النظارة الآخرين، فذلك ما قال الله: " لا ريب فيه " إنه كما قال محمد صلى الله عليه وآله ووصي محمد عن قول محمد صلى الله عليه وآله عن قول رب العالمين ثم قال: " هدى " بيان وشفاء " للمتقين " من شيعة محمد وعلي إنهم اتقوا أنواع الكفر فتركوها واتقوا الذنوب الموبقات فرفضوها واتقوا إظهار أسرار الله وأسرار أزكياء عباده الأوصياء بعد محمد صلى الله عليه وآله فكتموها واتقوا ستر العلوم عن أهلها المستحقين لها وفيهم نشروها.

4. We were told by Muhammed bin Qasim al-Esterabadi, known as Abu’l-Hasan al-Jarjani, the Exegetist, may Allah be pleased with him, that he said: I was told by Abu Ya’qub, Yusuf bin Muhammed bin Ziyad, and Abu’l-Hasan, Ali bin Muhammed bin Sayyar, from their fathers, from Hasan bin Ali bin Abi Talib, Allah’s blessings be upon them all, that he said: Quraish and the Jews rejected the Qur’an, and they said: A clear magic that he has uttered. Then Allah said: «Alif Laam Meem. That Book» meaning: O Muhammed, this book that We have sent down unto you is the segmented letters among which are «Alif Laam Meem», which is in your language and the letters of your alphabet, hence, bring an equal to it if you are truthful, and seek assistance for that from the rest of your witnesses. Then he clarified that they are not able to it, with His saying: «Say: Certainly, if the humans and the jinns were to gather to bring an equal to this Qur’an, they will not bring an equal to it, even if they were to each other, assistants.» (17:88) Then Allah said: «Alif Laam Meem». The Qur’an that was opened with «Alif Laam Meem», it is «That Book» which was informed of by Musa [1] and those after him of Prophets; they informed the sons of Isra’eel that I will send down unto you, O Muhammed, a Mighty Book «whom falsehood does not come from between its hands nor from behind it; a Revelation from an All-Wise, an All-Praiseworthy» (41:42). «In which there is no doubt», in which there is no doubt, due to its appearance among them, like how they were informed by their Prophets that upon Muhammed the Book shall be sent down. It will not be erased by falsehood; it will be read by him and his nation on the rest of their conditions. «A guidance» clear from aberration «to the godfearing» who guard against grave sins and guard against granting control of foolishness upon themselves, until they are knowledgeable of what is obligatory upon them to know, they act by what brings them the satisfaction of their Lord. He said: Al-Sadiq, peace be upon him, said: The «Alif» is a letter from the letters of the saying: Allah. With the «Alif» He denoted your saying: Allah. And with the «Laam» He denoted your saying: The Great King, the Vanquisher of the creation, all of them. With the «Meem» He denoted that He is the Commendable, the Praised, in all all His acts, and He made this saying a proof upon the Jews. That is because when Allah sent Musa bin Imran [2], and then after him the Prophets to the sons of Isra’eel, there was none among them except that they took upon them oaths and covenants that they will certainly believe in Muhammed, the Arab, the Ummi [3] who will be sent in Mecca, who will migrate to Medina, who will bring a Book consisting of segmented letters as an opening to some of its chapters. His nation will preserve it, and they will read it while standing, sitting, walking and in all conditions. Allah, Exalted and Glorious is He, will make its memorizing easy upon them. They will equal to Muhammed, Allah’s blessings be upon him and his Family, his brother and Successor, Ali bin Abi Talib, peace be upon him, the one who takes from him his knowledge that he knew, and who takes on his behalf the trust that he was entrusted, and the humiliator of everyone who was adamant towards Muhammed, Allah’s blessings be upon him and his Family, with his cutting sword, and who overwhelms everyone who argues against him and opposes him with his manifest proof. He will fight the servants of Allah over the revelation of the Book of Allah until he leads them to accept it, willingly or forcibly. Then, when Muhammed, Allah’s blessings be upon him and his Family, will move to the satisfaction of Allah, Exalted and Glorious is He, and it will apostatize many from those who granted him apparent faith, and they alter his interpretations, change its meanings and place them on the contrary of their indications, he will fight them after over its interpretation, until Iblees, their seducer, is the looser, the humiliated, the banished, the chained. He said: Then, when Allah sent Muhammed and made him appear in Mecca, then made him march from it to Medina and made him appear in it, then sent down the Book unto him and made the opening of its greatest chapter with «Alif Laam Meem», meaning «Alif Laam Meem. That Book» which is that Book whom My previous Prophets informed that I will send down unto you, O Muhammed «in which there is no doubt» it appeared like how they were informed by their Prophets that upon Muhammed there will be sent down a Blessed Book which falsehood will not erase, which will be read by him and his nation on the rest of their conditions. Then, the Jews attempted to alter it from its direction and interpret it differently than its indication, and they pursued to reach a knowledge that Allah has not folded from them with regards to the conditions of the time of this nation and the duration of their reign. So, a group of them came to the Messenger of Allah, Allah’s blessings be upon him and his Family, and the Messenger of Allah, Allah’s blessings be upon him and his Family, assigned Ali, peace be upon him, so he addressed them. Their speaker said: If what Muhammed, Allah’s blessings be upon him and his Family [4], says is true, then we will teach you the duration of his nation’s reign. It is seventy one years; the «Alif» is one, the «Laam» is thirty and the «Meem» is forty. Then Ali, peace be upon him, said: So what do you do with «Alif Laam Meem Ssaad» which has been sent down unto him? Then they said: These are more; they are two hundred and thirty one years. Then Ali, peace be upon him, said: So what do you do with what has been sent down unto him of «Alif Laam Meem Raa’»? They said: These are two hundred and seventy one years. Then Ali, peace be upon him, said: So, is one of these for him, or are they all for him? Their word differed, and so some of them said to him: One of them. And others said: Rather, all shall be calculated for him, and that will be seven hundred and thirty four years, and then the reign will return to us, meaning to the Jews. Then Ali, peace be upon him, said: Has a Book from the Books of Allah spoken this, or did your reasoning lead you to it? Some of them said: The Book of Allah spoke it. Others of them said: Rather, our reasoning lead to it. Then Ali, peace be upon him, said: Then bring the Book that is from Allah which speaks what you say. Then they were unable to bring that. And he said to the others: Then lead us to the validity of this reasoning. He said: The validity of our opinion, its proof is that this is the camel’s calculation. Then Ali, peace be upon him, said: How did it lead to what you say, when there is not in these letters except that which you suggested without evidence? Would you imagine if it was said to you: These letters do not denote the duration of the reign of Muhammed’s nation, but they denote that everyone of you has been cursed by the amount of this calculation, or for each one of you and us is as the mount of this calculation in dirhams and dinars, or that Ali has upon each one of you a debt whose amount of money is like the amount of this calculation? They said: O Aba’l-Hasan, none of what you mentioned is confirmed in «Alif Laam Meem», «Alif Laam Meem Ssaad», «Alif Laam Raa’» and «Alif Laam Meem Raa’». Then Ali, peace be upon him, said: And nothing from what you mentioned is confirmed in «Alif Laam Meem», «Alif Laam Meem Ssaad», «Alif Laam Raa’» and «Alif Laam Meem Raa’». Hence, if our saying is invalid due to what we said, then your saying is invalid due to what you said. Then their speaker and eloquent said: Do not rejoice, O Ali, that we were unable to establish a proof in what you said about our claim, for what proof do you have of your claim? Unless you make our inability your proof. Hence, we have no proof of what we say, and you have no proof of what you say. Ali, peace be upon him, said: They are not the same. Indeed, we have a proof, that is the dazzling miracle. Then he called to the camels of the Jews: O camels, testify for Muhammed and his Successor. Then the camels initiated: You spoke true, you spoke true, O Successor of Muhammed, and these Jews have lied. Then Ali, peace be upon him said: These are a part of the witnesses. O clothes of the Jews which are on them, testify for Muhammed and his Successor. Then all the clothes spoke: You spoke true, you spoke true, O Ali, we testify that Muhammed is truly the Messenger of Allah, and that you, O Ali, is truly his Successor; Muhammed stepped into no noble quality except that you stepped on his footstep with his same noble quality. You are two brothers from the radiance of the Lights of Allah, after which you were made distinct into two, and you are associates in virtues, except that there is no prophet after Muhammed, Allah’s blessings be upon him and his Family. Therein, the Jews were silent, and some of their attendants believed in the Messenger of Allah, Allah’s blessings be upon him and his Family. Then wretchedness dominated the Jews and the rest of the other attendants. That is about which Allah said: «in which there is no doubt». It is as was said by Muhammed, Allah’s blessings be upon him and his Family, and the Successor of Muhammed about the saying of Muhammed, Allah’s blessings be upon him and his Family, about the saying of the Lord of all the worlds. Then he said: «a guidance» is a clarification and a remedy «to the godfearing» from the Shi’a of Muhammed and Ali; they guarded against the various types of disbelief, and so they abandoned them, and they guarded against grieve sins, and so they rejected them, and they guarded against demonstrating the secrets of Allah and the secrets of his pure servants, the Successors after Muhammed, Allah’s blessings be upon him and his Family, and so they concealed them, and they guarded against veiling knowledge from its people who deserve it, and they spread it among them.

The meaning of the separated letters at the beginning of the chapters of the Qur’an - Hadith 20376

حدثنا المظفر بن جعفر بن المظفر العلوي السمرقندي - رضي الله عنه - قال: حدثنا جعفر بن محمد بن مسعود العياشي، عن أبيه قال: حدثنا أحمد بن أحمد، قال حدثنا سليمان بن الخصيب، قال: حدثنا الثقة، قال: حدثنا أبو جمعة رحمة بن صدقة، قال: أتى رجل من بني أمية - وكان زنديقا - جعفر بن محمد عليهما السلام فقال: قول الله عز وجل في كتابه: " المص " أي شئ أراد بهذا؟ وأي شئ فيه من الحلال والحرام؟ وأي شئ فيه مما ينتفع به الناس؟ قال: فاغتاظ من ذلك جعفر بن محمد عليهما السلام، فقال: أمسك ويحك " الألف " واحد و " اللام " ثلاثون، و " الميم " أربعون، و " الصاد " تسعون، كم معك فقال الرجل: أحد وثلاثون ومائة. فقال له جعفر بن محمد عليهما السلام: إذا انقضت سنة إحدى وثلاثين ومائة انقضى ملك أصحابك. قال: فنظرنا فلما انقضت سنة إحدى وثلاثين ومائة يوم عاشورا دخل المسودة الكوفة وذهب ملكهم.

5. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi al-Samarqandi, may Allah be pleased with him, that he said: We were told by Ja’far bin Muhammed bin Mas’ud al-Ayyashi, from his father, that he said: We were told by Ahmad bin Ahmad, that he said: We were told by Sulayman bin Khusayb, that he said: We were told by the truthful, that he said: We were told by Abu Jum’a, Rahma bin Sadaqa, that he said: A man from the sons of Umayya, and he was a heretic, came to Ja’far bin Muhammed, peace be upon them both, and said: The saying of Allah, Exalted and Glorious is He, in His Book: «Alif Laam Meem Ssaad», what thing did He intend with it? And what does it include of what is allowed and forbidden? And what does it include of what people benefit from? He said: Then Ja’far bin Muhammed, peace be upon them both, was angered because of that. Then he said: Hold, woe to you. The «Alif» is one, the «Laam» is thirty, the «Meem» is forty and the «Ssaad» is ninety. How much do you have with you? The man said: Thirty one and a hundred. Then Ja’far bin Muhammed, peace be upon them both, said to him: When the year thirty one and a hundred will end, the reign of your people will end. He said: Then we looked, and when the year thirty one and a hundred ended, on the Day of Ashura, the Blacks entered Kufa and their reign came to end.

The meaning of the separated letters at the beginning of the chapters of the Qur’an - Hadith 20377

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا عبد العزيز بن يحيى الجلودي، قال: أخبرنا محمد بن زكريا، قال: حدثنا جعفر بن محمد ابن عمارة، عن أبيه، قال: حضرت عند جعفر بن محمد الباقر عليهما السلام فدخل عليه رجل فسأله عن " كهيعص " فقال عليه السلام: " كاف " كاف لشيعتنا، " ها " هادي لهم " يا " ولي لهم، " عين " عالم بأهل طاعتنا " صاد " صادق لهم وعدهم حتى يبلغ بهم المنزلة التي وعدها إياهم في بطن القرآن.

6. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abdul-Aziz bin Yahya al-Jaludi, that he said: We were informed by Muhammed bin Zakariya, that he said: We were told by Ja’far bin Muhammed ibn ‘Umara, from his father, that he said: I was present at the place of Ja’far bin Muhammed al-Baqir, peace be upon them both, and a man entered into his place and asked him about «Kaaf Haa’ Yaa’ ‘Ayn Ssaad». So he, peace be upon him, said: The «Kaaf» is Sufficient [1] to our Shi’a; «Haa» is a Guide to them; «Yaa» is a Protector of them; «’Ayn» is Knowledgeable of the people of obedience to Us; «Ssaad» is Truthful in promise to them until He makes them reach the rank He promised them in the depth of the Qur’an.

The meaning of evening above the Throne - Hadith 20378

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد، عن الحسن بن محبوب، قال: حدثني مقاتل بن سليمان، قال: سألت جعفر ابن محمد عليهما السلام عن قول الله عز وجل: " الرحمن على العرش استوى " قال: استوى من كل شئ فليس شئ أقرب إليه من شئ.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed, from Hasan bin Mahbub, that he said: I was told by Muqatil bin Sulayman, that he said: I asked Ja’far ibn Muhammed, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «The Merciful, who above the Throne is evened.» (20:5) He said: He evened Himself with everything, and thus, there is no thing that is closer to Him than another thing.

The meaning of the Throne and the Chair - Hadith 20379

حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسيني قال: أخبرنا أبو جعفر أحمد بن عيسى بن أبي مريم العجلي، قال: حدثنا محمد بن أحمد بن عبد الله بن زياد العرزمي، قال: حدثنا علي بن حاتم المنقري، عن المفضل بن عمر قال: سألت أبا عبد الله عليه السلام عن العرش والكرسي ما هما؟ فقال: العرش في وجه هو جملة الخلق والكرسي وعاؤه، وفي وجه آخر العرش هو العلم الذي اطلع الله عليه أنبياءه ورسله وحججه، والكرسي هو العلم الذي لم يطلع [الله] عليه أحدا من أنبيائه ورسوله و حججه عليهم السلام.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abdul-Rahman bin Muhammed al-Hussaini, that he said: We were informed by Abu Ja’far, Ahmad bin Isa bin Abi Maryam al-‘Ajali, that he said: We were told by Muhammed bin Ahmad bin Abdullah bin Ziyad al-‘Azrami, that he said: We were told by Ali bin Hatim al-Manqari, of Mufaddal bin Umar, that he said: I asked Abu Abdillah, peace be upon him, about the Throne and the Chair: What are they? He said: The Throne is, on one side, the totality of the creation, and the Chair is its vessel, and on the side of the last part of the Throne is the knowledge which Allah made His Prophet, Messengers and Proofs sight upon, and the Chair is the knowledge which Allah did not make anyone of His Prophets, Messengers and Proofs, peace be upon them, sight upon.

The meaning of the Throne and the Chair - Hadith 20380

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد. عن سليمان بن داود المنقري، عن حفص بن غياث، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " وسع كرسيه السماوات والأرض " قال: علمه .

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, of Qasim bin Muhammed, of Sulayman bin Dawud al-Manqari, of Hafs bin Ghiyath, that he said: I asked Abu Abdillah (as), about the saying of Allah, Exalted and Glorious is He: «His Chair extends over the Heavens and the earth» . He said: His Knowledge.

The meaning of the Tablet and the Pen - Hadith 20381

حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسيني، قال: أخبرنا أبو جعفر أحمد بن عيسى بن أبي مريم العجلي، قال: حدثنا محمد بن أحمد بن عبد الله بن زياد العرزمي، قال: حدثنا علي بن حاتم المنقري، عن إبراهيم الكرخي، قال: سألت جعفر بن محمد عليهما السلام عن اللوح والقلم. فقال: هما ملكان.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abdul-Rahman bin Muhammed al-Hussaini, that he said: We were informed by Abu Ja’far, Ahmad bin Isa bin Abi Maryam al-‘Ajali, that he said: We were told by Muhammed bin Ahmad bin Abdullah bin Ziyad al-‘Azrami, that he said: We were told by Ali bin Hatim al-Manqari, from Ibrahim al-Karkhi, that he said: I asked Ja’far bin Muhammed, peace be upon them both, about the Tablet and the Pen, so he said: They are two Angels.

The meaning of the scales by which the deeds of the servants are measured - Hadith 20382

حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسيني، قال: أخبرنا أبو جعفر أحمد بن عيسى بن أبي مريم العجلي، قال حدثنا محمد بن أحمد بن عبد الله بن زياد العرزمي، قال: حدثني علي بن حاتم المنقري، عن هشام بن سالمقال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " ونضع الموازين القسط ليوم القيمة فلا تظلم نفس شيئا قال: هم الأنبياء والأوصياء عليهم السلام.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abdul-Rahman bin Muhammed al-Hussaini, that he said: We were told by Abu Ja’far, Ahmad bin Isa bin Abi Maryam al-‘Ajali, that he said: We were told by Muhammed bin Ahmad bin Abdullah bin Ziyad al-‘Azrami, that he said: I was told by Ali bin Hatem al-Manqari, from Hisham bin Salim, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «And We place the Scales of Justice for the Day of Resurrection, and so no soul shall be treated unjustly at all.» (21:47) He said: They are the Prophets and Successors, peace be upon them.

The meaning of the Path - Hadith 20383

حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسيني، قال: أخبرنا أبو جعفر أحمد بن عيسى بن أبي مريم العجلي، قال: حدثنا محمد بن أحمد بن عبد الله بن زياد العرزمي قال: حدثنا علي بن حاتم المنقري، عن المفضل بن عمر قال: سألت أبا عبد الله عليه السلام عن الصراط. فقال: هو الطريق إلى معرفة الله عز وجل، وها صراطان: صراط في الدنيا، وصراط في الآخرة. وأما الصراط الذي في الدنيا فهو الامام المفترض الطاعة، من عرفه في الدنيا واقتدى بهداه مر على الصراط الذي هو جسر جهنم في الآخرة، ومن لم يعرفه في الدنيا زلت قدمه عن الصراط في الآخرة فتردى في نار جهنم.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abdul-Rahman bin Muhammed al-Hussaini, that he said: We informed told by Abu Ja’far, Ahmad bin Isa bin Abi Maryam al-‘Ajali, that he said: We were told by Muhammed bin Ahmad bin Abdullah bin Ziyad al-‘Azrami, that he said: We were told by Ali bin Hatem al-Manqari, from Mufaddal bin Umar, that he said: I asked Abu Abdillah, peace be upon him, about the Path. So he said: It is the Way to conscious knowledge of Allah, Exalted and Glorious is He, and they are two Paths: a Path in this world, and a Path in the Hereafter. As for the Path that is in this world, it is the Imam whose obedience is obligatory; the one who knows him in this world and follows his guidance, will walk on the Path that is the bridge of Hell in the Hereafter, and the one who does not know him in this world, his foot will slip off the Path in the Hereafter and collapse into the Fire of Hell.

The meaning of the Path - Hadith 20384

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن أحمد بن علي بن الصلت، [عن عبد الله بن الصلت] عن يونس بن عبد الرحمن، عمن ذكره، عن عبيد الله [بن] الحلبي، عن أبي عبد الله عليه السلام قال: الصراط المستقيم أمير المؤمنين علي عليه السلام.

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Ahmad bin Ali bin Silt, from Abdullah bin Silt, from Yunus bin Abdul-Rahman, from those he mentioned, from Ubaidullah bin Halabi, from Abu Abdillah, peace be upon him, that he said: The Straight Path is the Commander of the Believers, Ali, peace be upon him.

The meaning of the Path - Hadith 20385

حدثنا أحمد بن علي بن إبراهيم بن هاشم - رحمه الله - قال: حدثنا أبي، عن جدي، عن حماد بن عيسى، عن أبي عبد الله عليه السلام في قول الله عز وجل: " اهدنا الصراط المستقيم) قال: هو أمير المؤمنين عليه السلام ومعرفته، والدليل على أنه أمير المؤمنين عليه السلام قوله عز وجل: " وإنه في أم الكتاب لدينا لعلي حكيم " وهو أمير المؤمنين عليه السلام في أم الكتاب في قوله عز وجل: " اهدنا الصراط المستقيم ".

3. We were told by Ahmad bin Ali bin Ibrahim bin Hashim, may Allah grant him mercy, that he said: We were told by my father, from my grandfather, from Hammad bin Isa, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Guide us the Straight Path» (1:5). He said: It is the Commander of the Believers, peace be upon him, and conscious knowledge of him, and the proof that it is the Commander of the Believers, peace be upon him, is His saying, Exalted and Glorious is He: «And indeed, he is in the Foundation of the Book, for us, certainly, Ali, the wise.» (43:4) [1] And it is the Commander of the Believers, peace be upon him, in the Foundation of the Book, in His saying, Exalted and Glorious is He: «Guide us the Straight Path».

The meaning of the Path - Hadith 20386

حدثنا محمد بن القاسم الاسترآبادي المفسر، قال: حدثني يوسف بن محمدبن زياد، وعلي بن محمد بن يسار، عن أبويهما، عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام في قوله: " اهدنا الصراط المستقيم " قال: أدم لنا توفيقك الذي به أطعناك في ماضي أيامنا حتى نطيعك كذلك في مستقبل أعمارنا. والصراط المستقيم هو صراطان: صراط في الدنيا، و صراط في الآخرة. وأما الصراط المستقيم في الدنيا فهو ما قصر عن الغلو، وارتفع عن التقصير ، واستقام فلم يعدل إلى شئ من الباطل. وأما الطريق الآخر فهو طريق المؤمنين إلى الجنة الذي هو مستقيم لا يعدلون عن الجنة إلى النار ولا إلى غير النار سوى الجنة. قال: وقال جعفر بن محمد الصادق عليهما السلام، في قوله عز وجل: " اهدنا الصراط المستقيم " قال: يقول أرشدنا [إلى] الصراط المستقيم أرشدنا للزوم الطريق المؤدي إلى محبتك، والمبلغ [إلى] دينك والمانع من أن نتبع أهواءنا فنعطب ، أو نأخذ بآرائنا فنهلك. ثم قال عليه السلام: فإن من اتبع هواه وأعجب برأيه كان كرجل سمعت غثاء العامة تعظمه وتسفه فأحببت لقاءه من حيث لا يعرفني لأنظر مقداره ومحله، فرأيته قد أحدق به خلق [الكثير] من غثاء العامة فوقفت منتبذا عنهم متغشيا بلثام أنظر إليه وإليهم، فما زال يراوغهم حتى خالف طريقهم وفارقهم ولم يقر فتفرقت العوام عنه لحوائجهم، وتبعته أقتفي أثره فلم يلبث أن مر بخباز فتغفله فأخذ من دكانه رغيفين مسارقة ، فتعجبت منه، ثم قلت في نفسي: لعله معاملة، قم مر بعده بصاحب رمان فما زال به حتى تغفله فأخذ من عنده رمانتين مسارقة، فتعجبت منه، ثم قلت في نفسي: لعله معاملة، ثم أقول: وما حاجته إذا إلى المسارقة، ثم لم أزل أتبعه حتى مر بمريض فوضع الرغيفين والرمانتين بين يديه ومضى، وتبعته حتى استقر في بقعة من الصحراء، فقلت له: يا عبد الله لقد سمعت بك وأحببت لقاءك، فلقيتك ولكنني رأيت منك ما شغل قلبي! وإني سائلك عنه ليزول به شغل قلبي، قال: ما هو قلت: رأيتك مررت بخباز وسرقت منه رغيفين، ثم بصاحب الرمان وسرقت منه رمانتين! قال: فقال لي: قبل كل شئ حدثني من أنت؟ قلت: رجل من ولد آدم عليه السلام من أمة محمد صلى الله عليه وآله. قال حدثني من أنت؟ قلت: رجل من أهل بيت رسول الله صلى الله عليه وآله. قال: أين بلدك قلت: المدينة. قال: لعلك جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب صلوات الله عليهم قلت: بلى. فقال لي: فما ينفعك شرف أصلك مع جهلك بما شرفت به وتركك علم جدك وأبيك لئلا تنكر ما يجب أن يحمد ويمدح عليه فاعله؟ قلت: وما هو؟ قال: القرآن كتاب الله! قلت: وما الذي جهلت منه؟ قال: قول الله عز وجل: " من جاء بالحسنة فله عشر أمثالها ومن جاء بالسيئة فلا يجزى إلا مثلها " وأني لما سرقت الرغيفين كانت سيئتين ولما سرقت الرمانتين كانت سيئتين فهذه أربع سيئات فلما تصدقت بكل [واحد] منهما كان لي [بها] أربعين حسنة فانتقص من أربعين حسنة أربع بأربع سيئات بقي لي ست وثلاثون حسنة. قلت: ثكلتك أمك! أنت الجاهل بكتاب الله، أما سمعت أنه عز وجل يقول: " إنما يتقبل الله من المتقين " إنك لما سرقت رغيفين كانت سيئتين ولما سرقت رمانتين كانت أيضا سيئتين ولما دفعتهما إلى غير صاحبيهما بغير أمر صاحبيهما كنت إنما أضفت أربع سيئات إلى أربع سيئات ولم تضف أربعين حسنة إلى أربع سيئات، فجعل يلاحظني فانصرفت وتركته. قال الصادق عليه السلام: بمثل هذا التأويل القبيح المستكره يضلون ويضلون وهذا نحو تأويل معاوية [لعنه الله] لما قتل عمار بن ياسر - رحمه الله - فارتعدت فرائص خلق كثير، وقالوا: قال رسول الله صلى الله عليه وآله: عمار تقتله الفئة الباغية. فدخل عمرو على معاوية [لعنه الله] وقال: يا أمير المؤمنين قد هاج الناس واضطربوا. قال: لماذا؟ قال: قتل عمار. فقال معاوية [لعنه الله]: قتلعمار فماذا؟ قال: أليس قد قال رسول الله صلى الله عليه وآله: [عمار] تقتله الفئة الباغية؟ فقال له معاوية [لعنه الله]: دحضت في قولك، أنحن قتلناه؟ إنما قتله علي بن أبي طالب لما ألقاه بين رماحنا! فاتصل ذلك بعلي بن أبي طالب عليه السلام، فقال: إذا رسول الله صلى الله عليه وآله هو الذي قتل حمزة لما ألقاه بين رماح المشركين! ثم قال الصادق عليه السلام: طوبى للذين هم كما قال رسول الله صلى الله عليه وآله: يحمل هذا العلم من كل خلف عدو له، وينفون عنه تحريف الغالين، وانتحال المبطلين، وتأويل الجاهلين.

4. We were told by Muhammed bin Qasim al-Esterabadi, the Exegetist, that he said: I was told by Yusuf bin Muhammed bin Ziyad, and Ali bin Muhammed bin Sayyar, from their fathers, from Hasan bin Ali bin Muhammed bin Ali bin Musa bin Ja’far bin Muhammed bin Ali bin Hussain bin Ali bin Abi Talib, peace be upon them, with regards to His saying: «Guide us the Straight Path», that he said: Maintain to us Your success by which we have obeyed You in the past of our days that we might obey you, likewise, in the future of our ages. The Straight Path is two Paths: a Path in this world, and a Path in the Hereafter. As for the Straight Path in this world, it is what has shortened beneath exaggeration, arisen above short-coming and become straight by which it does not deviate to anything of falsehood. As for the other Way, it is the Way of the believers to Paradise, which is straight; they do not deviate from Paradise to the Fire, nor to other than the Fire, but to Paradise. He said: Ja’far bin Muhammed al-Sadiq, peace be upon them both, said with regards to His saying, Exalted and Glorious is He: «Guide us the Straight Path». He said: He says: Direct us to the Straight Path, direct us to adherence to the Way that leads to Your love, the transmitter to Your Religion and the impediment from making us follow our desires, lest we become impaired, or making us follow our opinion, lest we perish. Then he, peace be upon him, said: Indeed, the one who follows his desire and is admired by his own opinion, will be like a man whom I have heard the populace’s waste material magnify and ridicule. I wanted to meet him in a manner that he does not recognize me, that I might see his value and position. I saw that he was surrounded by many people from the populace’s waste material, and I stood in withdrawal from them, covered with a veil, looking at him and them, and he continued to elude them until he went in an opposing direction, separated from them and did not stay, after which the populace dispersed from him to their needs. I followed him, tracing his steps, and he did not stay but that he passed by a baker, distracted him and took from his shop two loafs in theft, and so I was amazed by him, and then I said in myself: Perhaps it was a transaction? Then after it, he passed by an owner of pomegranates, and he remained with him until he distracted him and took from him two pomegranates in theft, and so I was amazed by him, and then I said in myself: Perhaps it was a transaction? Then I said: What need does he have for theft then? I kept following him until he passed by an ill person and placed the two loafs and the two pomegranates between his hands and went. I followed him until he dwelled in an area of the desert, and I said to him: O servant of Allah, I have heard of you and wanted to meet you, and so I saw you, but I saw from you what distressed my heart, and I will ask you about it, so that the distress of my heart vanishes. He said: What is it? I said: I saw you passing by a baker and you stole two loafs from him, then by the owner of pomegranates and you stole two pomegranates from him. He said: Then he said to me: Before everything, tell me, who are you? I said: A man from the sons of Adam, peace be upon him, from the nation of Muhammed, Allah’s blessings be upon him and his Family. He said: Tell me, who are you? I said: A man from the Household of Allah’s Messenger, Allah’s blessings be upon him and his Family. He said: Where is your country? I said: Medina. He said: Perhaps you are Ja’far bin Muhammed bin Ali bin Hussain bin Ali bin Abi Talib, Allah’s blessings be upon them? I said: Sure. Then he said to me: So what does the nobility of your origin benefit you with your ignorance of what you have been honored with and your abandonment of the knowledge of your grandfather and father with regards to not rebuke that whose doer must be praised and commended for? I said: What is it? He said: The Qur’an, the Book of Allah! I said: What thing have I been ignorant of from it? He said: The saying of Allah, Exalted and Glorious is He: «Whoever comes with a good deed, will have ten the likes thereof, and whoever comes with a misdeed, will not be rewarded except the like thereof» (6:160) When I stole the two loafs, they were two misdeeds, and then I stole the two pomegranates, they were two misdeeds. So, these are four misdeeds, and when I gave each one of them as charity, I had forty good deeds with them. So, reduce from the forty good deeds, four, due to four misdeeds, and it remains to me thirty six good deeds. I said: May your mother mourn you! You are the ignorant of the Book of Allah. Have you not heard that He, Exalted and Glorious is He, says: «He only accepts from the godfearing» (5:27)? When you stole two loafs, they were two misdeeds, and when you stole two pomegranates, they were also two misdeeds, and when you gave them to other than their owners without the order of their owners, then you would only have added four misdeeds onto four misdeeds, and you would not have added forty good deeds onto four misdeeds. Then he kept glancing at me, so I went and left him. Al-Sadiq, peace be upon him, said: With such a horrid, disliked, interpretation they are aberrated and they aberrate. This is similar to the interpretation of Mu’awiya, may Allah curse him, when Ammar bin Yasir, may Allah grant him mercy, was killed, the shoulders flanks of many people shivered and they said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Ammar will be killed by the transgressing faction. Therein, Amru entered into Mu’awiya, may Allah curse him, and said: O Commander of the Believers, the people have become agitated and disordered. He said: Why? He said: The killing of Ammar. Then Mu’awiya, may Allah curse him, said: The killing of Ammar, then what? He said: Did not Allah’s Messenger, Allah’s blessings be upon him and his Family [2], say: Ammar will be killed by the transgressing faction? Then Mu’awiya, may Allah curse him, said to him: You are revoked with your saying. Did we kill him? He was only killed by Ali bin Abi Talib when he threw him between our spears! Then this reached Ali bin Abi Talib, peace be upon him, and he said: Hence, the Messenger of Allah, Allah’s blessings be upon him and his Family, would have been the one who killed Hamza when he threw him between the spears of the polytheists! Then al-Sadiq, peace be upon him, said: Tuba [3] is for those who are like the Messenger of Allah, Allah’s blessings be upon him and his Family, said: This knowledge will be carried from every successor, by an enemy of him, and they will negate from it the alteration of the exaggerators, the assumption of the undue and the interpretation of the ignorant ones.

The meaning of the Path - Hadith 20387

حدثنا أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه عن محمد بن سنان، عن المفضل بن عمر، قال: حدثني ثابت الثمالي، عن سيد العابدين علي بن الحسين عليهما السلام قال: ليس بين الله وبين حجته حجاب، فلا له دون حجته ستر، نحن أبواب الله، ونحن الصراط المستقيم، ونحن عيبة علمه، ونحن تراجمة وحيه، و نحن أركان توحيده، ونحن موضع سره.

5. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Sinan, from Mufaddal bin Umar, that he said: I was told by Thabit al-Thumali, from the Master of Worshippers, Ali bin Hussain, peace be upon them both, that he said: There is not, between Allah and His Proof, a veil, and so, there is not for Allah any cover before His Proof. We are the Gates of Allah, and we are the Straight Path, and we are Bag of His Knowledge, and we are the Interpreters of His Revelation, and we are the Pillars of His Oneness, and we are the Place of His Secret.

The meaning of the Path - Hadith 20388

حدثنا أبي - رحمه الله - قال: حدثني سعد بن عبد الله، عن إبراهيم بن هاشم عن عبيد الله بن موسى العبسي، عن سعد بن طريف، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: يا علي إذا كان يوم القيامة أقعد أنا وأنت وجبرئيل على الصراط فلم يجز أحد إلا من كان معه كتاب فيه براة بولايتك.

6. We were told by my father, may Allah grant him mercy, that he said: I was told by Sa’d bin Abdullah, from Ibrahim bin Hashim, from Ubaidullah bin Musa al-‘Absi, from Sa’d bin Turayf, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family: O Ali, when the Day of Resurrection shall be, I, you and Jibra’eel will sit upon the Path, and none will pass except for those who have a book that includes the acquittal of your befriendship.

The meaning of the Path - Hadith 20389

حدثنا الحسن بن محمد بن سعيد الهاشمي، قال: حدثنا فرات بن إبراهيمالكوفي، قال: حدثني محمد بن الحسن بن إبراهيم، قال: حدثنا ألوان بن محمد، قال: حدثنا حنان بن سدير، عن جعفر بن محمد عليهما السلام قال: قول الله عز وجل في الحمد: " صراط الذين أنعمت عليهم " يعني محمدا وذريته صلوات الله عليهم.

7. We were told by Hasan bin Muhammed bin Sa’eed al-Hashimi, that he said: We were told by Furat bin Ibrahim al-Kufi, that he said: I was told by Muhammed bin Hasan bin Ibrahim, that he said: We were told by Alwan bin Muhammed, that he said: We were told by Hannan bin Sudayr, from Ja’far bin Muhammed, peace be upon them both, that he said: The saying of Allah, Exalted and Glorious is He, in al-Hamd [1]: «The Path of those upon whom You have bestowed favor» (1:7) means: Muhammed and his Progeny, Allah’s blessings be upon them.

The meaning of the Path - Hadith 20390

حدثنا الحسن بن محمد بن سعيد الهاشمي، قال: حدثنا فرات بن إبراهيم، قال: حدثني عبيد بن كثير، قال: حدثني محمد بن مروان، قال حدثنا عبيد بن يحيى بن مهران العطار، قال: حدثنا محمد بن الحسين، عن أبيه، عن جده قال: قال رسول الله صلى الله عليه وآله في قول الله عز وجل: " صراط الذين أنعمت عليهم غير المغضوب عليهم ولا الضالين " قال: شيعة علي عليه السلام الذين أنعمت عليهم بولاية علي بن أبي طالب عليه السلاملم يغضب عليهم ولم يضلوا.

8. We were told by Hasan bin Muhammed bin Sa’eed al-Hashimi, that he said: We were told by Furat bin Ibrahim, that he said: We were told by Ubaid bin Kathir, that he said: I was told by Muhammed bin Marwan, that he said: We were told by Ubaid bin Yahya bin Mahran al-‘Attar, that he said: We were told by Muhammed bin Hussain, from his father, from his grandfather, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, with regards to the saying of Allah, Exalted and Glorious is He: «The Path of those upon whom You have bestowed favor, not the path of those upon whom is the anger, nor those who are mislead.» (1:7) He said: The Shi’a of Ali, peace be upon him, upon whom You have bestowed with the Divine Authority of Ali bin Abi Talib, peace be upon him. He was not angry at them, nor did were they mislead.

The meaning of the Path - Hadith 20391

حدثنا محمد بن القاسم الاسترآبادي المفسر، قال: حدثني يوسف بن محمدبن زياد، وعلي بن محمد بن سيار، عن أبويهما، عن الحسن بن علي بن محمد بن علي بن موسى ابن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام في قول الله عز وجل: " صراط الذين أنعمت عليهم " أي قولوا: اهدنا صراط الذين أنعمت عليهم بالتوفيق لدينك وطاعتك وهم الذين قال الله عز وجل: " ومن يطع الله والرسول فأولئك مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا " وحكي هذا بعينه عن أمير المؤمنين عليه السلام قال: ثم قال: ليس هؤلاء المنعم عليهم بالمال وصحة البدن وإن كان كل هذا نعمة من الله ظاهرة، ألا ترون أن هؤلاء قد يكونون كفارا أو فساقا؟ فما ندبتم إلى أن تدعوا بأن ترشدوا إلى صراطهم، وإنما أمرتم بالدعاء بأن ترشدوا إلى صراط الذين أنعم عليهم بالايمان [بالله] وتصديق رسوله وبالولاية لمحمد وآله الطاهرين، وأصحابه الخيرين المنتجبين، وبالتقية الحسنة التي يسلم بها من شر عباد الله، ومن الزيادة في آثام أعداء الله وكفرهم، بأن تداريهم ولا تعزيهم بأذاك وأذى المؤمنين، وبالمعرفة بحقوق الاخوان من المؤمنين، فإنه ما من عبد ولا أمة والى محمد وآل محمد عليهم السلام وعادى من عاداهم إلا كان قد اتخذ من عذاب الله حصنا منيعا وجنة حصينة، وما من عبد ولا أمة داري عباد الله فأحسن المداراة فلم يدخل بها في باطل ولم يخلج من حق إلا جعل الله عز وجل نفسه تسبيحا، وزكى عمله، وأعطاه بصيرة على كتمان سرنا واحتمال الغيظ لما يسمعه من أعدائنا ثواب المتشحط بدمه في سبيل الله، وما من عبد أخذ نفسه بحقوق إخوانه،، فوفاهم حقوقهم جهده، وأعطاهم ممكنه، ورضي عنهم بعفوهم وترك الاستقصاء عليهم، فيما يكون من زللهم واغتفرها لهم إلا قال الله له يوم يلقاه: يا عبدي قضيت حقوق إخوانك، ولم تستقص عليهم فيما لك عليهم، فأنا أجود وأكرم وأولى بمثل ما فعلته من المسامحة والكرم فإني أقضيك اليوم على حق [ما] وعدتك به، وأزيدك من فضلي الواسع، ولا أستقصي عليك في تقصيرك في بعض حقوقي، قال: فيلحقهم بمحمد وآله، ويجعله في خيار شيعتهم. ثم قال: قال رسول الله صلى الله على وآله لبعض أصحابه ذات يوم: يا عبد الله أحب في الله، وأبغض في الله، ووال في الله، وعاد في الله، فإنه لا تنال ولاية الله إلا بذلك، ولا يجد رجل طعم الايمان وإن كثرت صلاته وصيامه حتى يكون كذلك وقد صارت مؤاخاة الناس يومكم هذا أكثرها في الدنيا، عليها يتوادون، وعليها يتباغضون، وذلك لا يغني عنهم من الله شيئا، فقال الرجل: يا رسول الله فكيف لي أن أعلم أني قد واليت وعاديت في الله، ومن ولي الله حتى أواليه؟ ومن عدوه حتى أعاديه؟ فأشار له رسول الله صلى الله عليه وآله إلى علي عليه السلام فقال: أترى هذا؟ قال: بلى. قال: ولي هذا ولي الله فواله، وعدو هذا عدو الله فعاده، ووال ولي هذا ولو أنه قاتل أبيك [وولدك]، وعاد عدو هذا ولو أنه أبوك أو وولدك.

9. We were told by Muhammed bin Qasim al-Esterabadi, the Exegetist, that he said: I was told by Yusuf bin Muhammed bin Ziyad, and Ali bin Muhammed bin Sayyar, from their fathers, from Hasan bin Ali bin Muhammed bin Ali bin Musa ibn Ja’far bin Muhammed bin Ali bin Hussain bin Ali bin Abi Talib, peace be upon them, with regards to the saying of Allah, Exalted and Glorious is He: «The Path of those upon whom You have bestowed favor» means (that you shall) say: Guide us the Path of those upon whom You have bestowed favor by granting success to Your Religion and obedience, and they are those about whom Allah, Exalted and Glorious, said: «And whoever obeys Allah and the Messenger, they are with those upon whom Allah has bestowed favor, from the Prophets, the Truthful, the martyrs and the righteous. And excellent are those as companions.» (4:70) Exactly this was also reported of the Commander of the Believers, peace be upon him, that he said: It is not those upon whom it has been bestowed with favors of money and health in bodies, although all this is an apparent grace from Allah. Do you not see that these might be disbelievers or grieve sinners? You were not called to pray that you are directed to their path, but rather, you were ordered to pray that you are directed to the Path of those upon whom Allah has bestowed with the favors of faith in Allah, belief in His Messenger and befriendship to Muhammed and his Pure Family and his good, noble, companions, and of righteous Taqiya by which safety is granted from the evil among Allah’s servants and from increasement of the evil deeds and disbelief of Allah’s enemies, by being affable with them and not impute them for harming you and harming the believers, and by knowing the rights of the brothers among the believers. Verily, there is no servant nor maid who befriends Muhammed and the Family of Muhammed, peace be upon them, and antagonizes those who antagonized them, except that he took from the torment of Allah a protective shield. And there is no servant nor slave who appeased the servants of Allah and did well in appeasement by which he did not enter into any falsehood and not deviate from any truth, except that Allah, Exalted and Glorious is He, makes his breathing a glorification, purifies his deeds and gives an insight to conceal our secret and patience with anger due to what he hears from our enemies, like the reward of the one smeared with his blood for the sake of Allah. And there is no servant who takes himself to carry out the rights of his brothers, fulfills their rights effortfully, gives them what is possible for him and is satisfied with them by pardoning them and abandoning the investigation into them with regards to what happens of their errors, and who forgivest hem for it, except that Allah says to him on the Day he meets Him: O my servant, you fulfilled the rights of your brothers, and you did not investigate into them with regards to that which they owe you. Hence, I am more Munificent and Generous and Prior of what you did of pardoning and generosity, so, I will today, indeed, fulfil a right I promised you and increase from My wide favor, and I will not look into you with regards to your short-coming with some of My rights. He said: Then He will joint hem with Muhammed and his Family and make him among the best of their Shi’a. Then he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said to some of his companions one day: O servant of Allah, love for the sake of Allah, hate for the sake of Allah, befriend for the sake of Allah, antagonize for the sake of Allah, for indeed, the befriendship of Allah cannot be attained except by such, and a man will not find the taste of faith, even if his prayers and fasts augment, until he becomes as such. Indeed, the fraternity among people has, on this day of yours, has mostly become for the sake of this world; for its sake they affectionate, and for its sake they antagonize, and that will not avail them from Allah at all. Then the man said: O Messenger of Allah, how can I know that I have befriended and antagonized for the sake of Allah, and who is the Ally of Allah, that I may befriend him? And who is his enemy, that I may antagonize him? Then the Messenger of Allah, Allah’s blessings be upon him and his Family, pointed towards Ali, peace be upon him, and said: Do you see him? He said: Sure. He said: The ally of his is the ally of Allah, so befriend him, and the enemy of his is the enemy of Allah, so antagonize him, and befriend the ally of his, even if he has fought your father and sons, and antagonize the enemy of his, even if he is your father or sons.

The meaning of the letters of the Adhan and Iqamah - Hadith 20392

حدثنا أحمد بن محمد بن عبد الرحمن المروزي الحاكم المقري، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني، قال: حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد، قال: حدثنا محمد بن عاصم الطريفي، قال: حدثنا أبو زيد عباس بن يزيد بن الحسن الجمال مولى زيد بن علي، قال: أخبرني [أبي] يزيد بن الحسن، قال: حدثني موسى ابن جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي بن أبي طالب عليهم السلام قال: كنا جلوسا في المسجد إذ صعد المؤذن المنارة فقال: الله أكبر، الله أكبر فبكى أمير المؤمنين علي بن أبي طالب عليه السلام وبكينا لبكائه، فلما فرغ المؤذن قال: أتدرون ما يقول المؤذن؟ قلنا: الله ورسوله ووصيه أعلم قال: لو تعلمون ما يقول لضحكتم قليلا ولبكيتم كثيرا! فلقوله " الله أكبر " معان كثيرة منها أن قول المؤذن: " الله أكبر " يقع على قدمه وأزليته وأبديته وعلمه وقوته وقدرته وحلمه وكرمه وجوده وعطائه وكبريائه. فإذا قال المؤذن " الله أكبر " فإنه يقول: الله الذي له الخلق والامر و بمشيته كان الخلق، ومنه كل شئ للخلق، وإليه يرجع الخلق، وهو الأول قبل كل شئ لم يزل، والآخر بعد كل شئ لا يزال، والظاهر فوق كل شئ لا يدرك، والباطن دون كل شئ لا يحد، وهو الباقي وكل شئ دونه فان. والمعنى الثاني: الله أكبر، أي العليم الخبير عليهم بما كان ويكون قبل أن يكون. والثالث: الله أكبر، أي القادر على كل شئ يقدر على ما يشاء، القوي لقدرته، المقتدر على خلقه، القوي لذاته، قدرته قائمة على الأشياء كلها، إذا قضى أمرا فإنما يقول له كن فيكون. والرابع: الله أكبر، على معنى حلمه وكرمه، يحلم كأنه لا يعلم، ويصفح كأنه لا يرى، ويستر كأنه لا يعصى، لا يعجل بالعقوبة كرما وصفحا وحلما. والوجه الآخر في معنى " الله أكبر " أي الجواد جزيل العطاء كريم الفعال. والوجه الآخر الله أكبر فيه نفي صفته وكيفيته كأنه يقول: الله أجل من أن يدرك الواصفون قدر صفته الذي هو موصوف به، وإنما يصفه الواصفون على قدرهم لا على قدر عظمته وجلاله، تعالى الله عن أن يدرك الواصفون صفته علوا كبيرا. والوجه الآخر " الله أكبر " كأنه يقول: الله أعلى وأجل، وهو الغني عن عباده، لا حاجة به إلى أعمال خلقه. وأما قوله: " أشهد أن لا إله إلا الله " فإعلام بأن الشهادة لا تجوز إلا بمعرفته من القلب كأنه يقول: أعلم أنه لا معبود إلا الله عز وجل وأن كل معبود باطل سوى الله عز وجل وأقر بلساني بما في قلبي من العلم بأنه لا إله إلا الله وأشهد أنه لا ملجأ من الله إلا إليه ولا منجا من شر كل ذي شر وفتنة كل ذي فتنة إلا بالله. وفي المرة الثانية " أشهد أن لا إله إلا الله " معناه: أشهد أن لا هادي إلا الله ولا دليل لي إلى الدين إلا الله و اشهد الله بأني أشهد أن لا إله إلا الله واشهد سكان السماوات وسكان والأرضين وما فيهن من الملائكة والناس أجمعين وما فيهن من الجبال والأشجار والدواب والوحوش وكل رطب ويابس بأني أشهد أن لا خالق إلا الله ولا رازق ولا معبود ولا ضار ولا نافع ولا قابض ولا باسط ولا معطي ولا مانع ولا ناصح ولا كافي ولا شافي ولا مقدم ولا مؤخر إلا الله، له الخلق والامر، وبيده الخير كله، تبارك الله رب العالمين. وأما قوله: " أشهد أن محمدا رسول الله " يقول: اشهد الله أنه لا إله إلا هو وأن محمدا ع��ده ورسوله ونبيه وصفيه ونجيه أرسله إلى كافة الناس أجمعين بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون، واشهد من في السماوات والأرض من النبيين والمرسلين والملائكة والناس أجمعين أن محمدا سيد الأولين والآخرين. وفي المرة الثانية " أشهد أن محمدا رسول الله " يقول: أشهد أن لا حاجة لأحد [إلى أحد] إلا إلى الله الواحد القهار الغني عن عباده والخلائق والناس أجمعين، وأنه أرسل محمدا إلى الناس بشيرا ونذيرا وداعيا إلى الله بإذنه وسراجا منيرا، من أنكره وجحده ولم يؤمن به أدخله الله عز وجل نار جهنم خالدا مخلدا لا ينفك عنها أبدا. وأما قوله: " حي على الصلاة " أي هلموا إلى خير أعمالكم ودعوة ربكم، وسارعوا إلى مغفرة من ربكم، وإطفاء ناركم التي أوقدتموها، وفكاك رقابكم التي رهنتموها، ليكفر الله عنكم سيئاتكم، ويغفر لكم ذنوبكم، ويبدل سيئاتكم حسنات، فإنه ملك كريم ذو الفضل العظيم، وقد أذن لنا معاشر المسلمين بالدخول في خدمته، والتقدم إلى بين يديه. وفي المرة الثانية " حي على الصلاة " أي قوموا إلى مناجاة الله ربكم، وعرض حاجاتكم على ربكم، وتوسلوا إليه بكلامه، وتشفعوا به، وأكثروا الذكر والقنوت والركوع والسجود والخضوع والخشوع، وارفعوا إليه حوائجكم، فقد أذن لنا في ذلك. وأما قوله: " حي على الفلاح " فإنه يقول: أقبلوا إلى بقاء لا فناء معه، ونجاة لا هلاك معها، وتعالوا إلى حياة لا موت معها، وإلى نعيم لا نفاد له، وإلى ملك لا زوال عنه، وإلى سرور لا حزن معه، وإلى أنس لا وحشة معه، وإلى نور لا ظلمةمعه، وإلى سعة لا ضيق معها، وإلى بهجة لا انقطاع لها، وإلى غنى لا فاقة معه، وإلى صحة لا سقم معها، [وإلى عز لا ذل معه] وإلى قوة لا ضعف معها، وإلى كرامة يا لها من كرامة، واعجلوا إلى سرور الدنيا والعقبى، ونجاة الآخرة والأولى. وفي المرة الثانية " حي على الفلاح " فإنه يقول: سابقوا إلى ما دعوتكم إليه، وإلى جزيل الكرامة، وعظيم المنة، وسني النعمة، و الفوز العظيم، ونعيم الأبد في جوار محمد صلى الله عليه وآله في مقعد صدقعند مليك مقتدر. وأما قوله " الله أكبر " فإنه بقول: الله أعلى وأجل من أن يعلم أحد من خلقه ما عنده من الكرامة لعبد أجابه وأطاعه وأطاع أمره وعبده وعرف وعيده واشتغل به وبذكره وأحبه وآمن به واطمأن إليه ووثق به وخافه ورجاه واشتاق إليه ووافقه في حكمه وقضائه ورضي به. وفي المرة الثانية " الله أكبر " فإنه يقول: الله أكبر وأعلى وأجل من أن يعلم أحد مبلغ كرامته لأوليائه وعقوبته لأعدائه ومبلغ عفوه وغفرانه ونعمته لمن أجابه وأجاب رسوله، ومبلغ عذابه ونكاله وهو انه لمن أنكره وجحده. وأما قوله " لا إله إلا الله " معناه: لله الحجة البالغة عليهم بالرسول والرسالة و البيان والدعوة، وهو أجل من أن يكون لأحد منهم عليه حجة، فمن أجابه فله النور والكرامة، [ومن أنكره] فإن الله غني عن العالمين، وهو أسرع الحاسبين. ومعني " قد قامت الصلاة " في الإقامة أي حان وقت الزيارة والمناجاة وقضاء الحوائج ودرك المنى والوصول إلى الله عز وجل وإلى كرامته وعفوه ورضوانه وغفرانه.

1. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maruzi, the Magran ruler, that he said: We were told by Abu Amru, Muhammed bin Ja’far al-Miqri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli in Baghdad, that he said: We were told by Muhammed bin ‘Asim al-Turayfi, that he said: We were told by Abu Zaid, Abbas bin Yazid bin Hasan, the cameleer, the servant of Zaid bin Ali, that he said: I was informed by my father, Yazid bin Hasan, that he said: I was told by Musa ibn Ja’far bin Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, from his father, Hussain bin Ali bin Abi Talib, peace be upon them, that he said: We were sitting in the Mosque, and the muezzin climbed up the minaret and said: Allah is Greater, Allah is Greater. Then the Commander of the Believers, Ali bin Abi Talib, peace be upon him, wept and we wept due to his weeping. When the muezzin was finished, he said: Do you comprehend what the muezzin says? We said: Allah, His Messenger and his Successor are more knowledgeable. He said: If you are to know what he says, you would certainly laugh a little and weep much. For his saying: «Allah is Greater» are many meanings, among which is that the muezzin’s saying: «Allah is Greater» implies His Ancientness, Eternity, Perpetuity, Knowledge, Strength, Ability, Forbearance, Generosity, Munificence, Bestowal and Solemnity. Hence, when the muezzin says: «Allah is Greater» then he is saying: Allah is He to whom belongs the creation and the commandment, and with His Volition the creation was, and from Him is everything to the creation, and to Him returns the creation. He is the first before everything, He was not perishing, and the Last after everything, He will not perish. He is the Dominant above everything, He may not be perceived, and the Inside beneath everything. He is the Remaining when everything except Him is to annihilate. The second meaning: Allah is Greater, meaning the Knowing, the Acquainted upon them, with regards to what was and what will be before it is. The third: Allah is Greater, meaning the Powerful over everything, He is Able to do what He wishes, the Strong due to His Strength, the Potent over His creation, the Strong in His Essence. His Ability is established upon all things; if He decides a matter, He only says to it: Be, and it is. Fourth: Allah is Greater, in the meaning of His Forbearance and Generosity, forbearing as if He is not known, pardoning as if He is not seen, veiling as if He is not disobeyed. He does not rush with a punishment, out of generosity, pardon and forbearance. Another indication of the meaning of «Allah is Greater» is the Munificent, giving in magnitude, the Generous in good deeds. Another indication of «Allah is Greater» is that it includes a negation of Him possessing a characteristic and a condition, such as if he is saying: Allah is More Glorious than for the describers to comprehend the degree of His characteristic. By which He is characterized, but that the describers only describe Him based upon their ability (of understanding), not based upon the degree of His Greatness and Glory, Exalted be Allah above the describers to be able to comprehend His characteristic, a Great Exaltation. Another indication of «Allah is Greater» is as if he is saying: Allah is Higher and More Glorious, and He is the Self-Sufficient from His servants, He has no need for the deeds of His creation. As for his saying: «I testify that there is no god but Allah» it is an announcement that the testimony is not possible unless by knowing Him from the heart, as if he is saying: I know that there is none to be worshipped except for Allah, Exalted and Glorious is He, and that every worshipped is false except for Allah, Exalted and Glorious is He, and I acknowledge with my tongue what is in my heart of knowledge that there is no god but Allah, and I testify that there is no refuge from Allah except to Himself, and there is no escape from the evil of every evil and the affliction of every affliction except by Allah. At the second time «I testify that there is no god but Allah» means: I testify that there is no guide except for Allah, and there is no guide for me to Religion except for Allah, and I testify before Allah that I testify that there is no god but Allah, and I testify before the inhabitants of the Heavens and the inhabitants of the Earths, and what is in them of all the Angels and people, and what is in them of mountains, trees, cattle and beasts, and every moist and dry, that I testify that there is no creator except for Allah, and there is no sustainer, worshippers, harmer, helpful, taker, extender, granter, preventor, admonisher, sufficient, first nor last except for Allah, to Him belongs the creation and the order, and in His Hand is all good, Blessed be Allah, the Lord of all the worlds. As for his saying: «I testify that Muhammed is the Messenger of Allah» he is saying: I testify before Allah that there is no god but Him and that Muhammed is His Servant, Messenger, Prophet, Chosen and Confidant, whom He sent to the totality of people, all of them, with the guidance and the Religion of Truth, that He may make him victorious above all religion, even if the polytheists dislike it, and I testify before those in the Heavens and the earth of all the Prophets, Messengers, Angels and people that Muhammed is the Master of the first and the last. At the second time «I testify that Muhammed is the Messenger of Allah» he is saying: I testify that there is no need for anyone except for Allah, the One, the Vanquisher, the Self-Sufficient from all His servants, the creations and people, and that He sent Muhammed to the people as a bearer of glad tidings, warner and caller to Allah by His permission, and a brightening lamp; he who denies and rejects him knowingly and does not believe in him, Allah, Exalted and Glorious is He, will enter him into the Fire of Hell, forever, made to abide, not being ever separated from it. As for his saying: «Hasten to prayer» it means: Come to the best of your deeds and the call of your Lord, and rush towards forgiveness from your Lord, the extinguishing of your fire which you have ignited, and the liberation of your necks which you have conditioned, that Allah might expiate from you your misdeeds, forgive you for your sins and replace your misdeeds with good deeds, for indeed, He is a Generous King, possessing Great Favor, and that He has permitted us, all the Muslims, to enter into His service and moving forward to between His Hands. At the second time of «Hasten to prayer» it means: Stand up to supplication to Allah, your Lord, the presentation of your needs before your Lord, and use His speech as a means to Him, and seek intercession with it, increase the remembrance (of Allah), Qunut [1], kneeling, prostration, subordination and submissiveness, and raise to Him your needs, for He has permitted that to us. As for his saying: «Hasten to success», he is saying: Come forward towards a remain after which there is no termination, and salvation with which there is no perishing, and come to a life with which there is no death, to a bliss that has no depletion, to a property from which there is no passing, to a joy with which there is no grief, to a company with which there is no loneliness, to a wealth with which there is no poverty, to a health with which there is no illness, to an honor with which there is no humility, to a strength with which there is no weakness, and to a dignity, how of a dignity is it, and rush towards the joy of this world and the Next, and the salvation of the Hereafter and the First. At the second time of «Hasten to success», he is saying: Precede to what I have called you to, and to the abundant dignification, the great favor, the lofty grace, the great winning, and the bliss of eternity in the vicinity of Muhammed, Allah’s blessings be upon him and his Family, in a Seat of Honor near an All-Sovereign, Perfect in Ability. As for his saying: «Allah is Greater», he is saying: Allah is Higher and More Glorious than for anyone among His creation to know what He has of dignification towards a servant who responds to Him, obeys Him, obeys His commandment, worships Him, knows His threat, occupies himself with Him and His remembrance, loves Him, believes in Him, is assured towards Him, trusts Him, fears Him, seeks Him, misses Him, accords with Him in his ruling and judging and is pleased with Him. At the second time of «Allah is Greater», he is saying: Allah is Greater, Higher and More Glorious than for anyone to know the extent of His dignification of His allies and His punishment of His enemies, the extent of His pardoning, forgiveness and grace towards those who respond to Him and respond to His Messenger and the extent of His torment and exemplary punishment, and that it is for those who denied Him and rejected Him knowingly. As for his saying: «There is no god but Allah» it means: To Allah belongs the ultimate proof upon them, through the Messenger, the Message, the clarification and the call, and He is More Glorious than for anyone of them to have a proof against Him. Hence, he who responds to Him, to him is light and dignity, and he who denies him, then indeed, Allah is Self-Sufficient from all the worlds, and He is the Swiftest of Accountants. The meaning of «Verily, the prayer has been established» in the Iqamah means that the time has come for visitation, supplication, fulfillment of needs, attainment of wishes and reaching Allah, Exalted and Glorious is He, and His dignification, pardoning, satisfaction and forgiveness.

The meaning of the letters of the Adhan and Iqamah - Hadith 20393

حدثني أبو الحسن بن عمر [و] بن علي بن عبد الله البصري، قال: حدثنا أبو محمد خلف بن محمد البلخي بها، عن أبيه محمد بن أحمد، قال: حدثنا عياش بن الضحاك، عن مكي ابن إبراهيم، عن ابن جريح، عن عطاء قال: كنا عند ابن عباسبالطائف أنا وأبو العالية وسعيد بن جبير وعكرمة ، فجاء المؤذن فقال: الله أكبر، الله أكبر. واسم المؤذن قثم ابن عبد الرحمن الثقفي. فقال ابن عباس: أتدرون ما قال المؤذن؟ فسأله أبو العالية فقال: أخبرنا بتفسيره. قال ابن عباس: إذا قال المؤذن " الله أكبر، الله أكبر " يقول: يا مشاغيل الأرض قد وجبت الصلاة فتفرغوا لها، وإذا قال: " أشهد أن لا إله إلا الله " يقول: يقوم يوم القيامة ويشهد لي ما في السماوات وما في الأرض على أني أخبرتكم في اليوم خمس مرات، وإذا قال: " أشهد أن محمدا رسول الله " يقول: تقوم القيامة ومحمد يشهد لي عليكم أني قد أخبرتكم بذلك في اليوم خمس مرات، وحجتي عند الله قائمة. وإذا قال: " حي على الصلاة " يقول: دينا قيما فأقيموه. وإذا قال: " حي على الفلاح " يقول: هلموا إلى طاعة الله وخذوا سهمكم من رحمة الله، يعني الجماعة. (و) إذا قال العبد: " الله أكبر، الله أكبر " يقول حرمت الأعمال. وإذا قال: " لا الله الا الله " يقول: أمانة سبع سماوات وسبع أرضين و الجبال والبحار وضعت على أعناقكم إن شئتم فأقبلوا وإن شئتم فأدبروا.

2. I was told by Abu’l-Hasan bin Umar and Ibn Ali bin Abdullah al-Basri, that he said: We were told by Abu Muhammed, Khalaf bin Muhammed al-Balkhi, in it [1], from his father, Muhammed bin Ahmad, that he said: We were told by Ayyash bin Dahhak, from Makki ibn Ibrahim, from Ibn Jurayh, from ‘Ataa’, that he said: We were at the place of Ibn Abbas in Ta’if, me, Abu’l-‘Aliya, Sa’eed bin Jubayr and Ikrima, and then the muezzin came and said: Allah is the Greater, Allah is the Greater. The name of the muezzin was Qatham ibn Abdul-Rahman al-Thaqafi. Then Ibn Abbas said: Do you know what the muezzin said? Then Abu’l-‘Alia asked him and said: Tell us of its interpretation. Ibn Abbas said: When the muezzin says: «Allah is Greater, Allah is Greater» he is saying: O those who are occupied with the earth, verily, the prayer has become obligatory, so dedicate yourselves to it. When he says: «I testify that there is no god but Allah» he is saying: The Day of Resurrection will arise, and it will be testified for me by what is in the Heavens and what is in the earth that I have informed you five times a day. When he says: «I testify that Muhammed is the Messenger of Allah» he is saying: The Day of Resurrection will arise, and Muhammed will testify for me before you that I have, verily, informed you of that five times a day, and my argument with Allah is established. When he says: «Hasten to prayer» he is saying: [It is] A right religion, therefore, establish it. When he says: «Hasten to success» he is saying: Come forward to obedience of Allah and take your portion of Allah’s mercy, meaning congregation [1]. When a servant says: «Allah is the Greater, Allah is the Greater» he is saying: Actions have been made forbidden. When he says: «There is no god but Allah» he is saying: The trust of Seven Heavens, Seven Earths, the mountains and the seas have been placed upon your necks, which if you wish so, then accept, and if you wish so, then turn back.

The meaning of the letters of the Adhan and Iqamah - Hadith 20394

حدثنا علي بن عبد الله الوراق، وعلي بن محمد بن الحسن القزويني المعروف بابن مقبرة ، قال: حدثنا سعد بن عبد الله بن أبي خلف الأشعري، قال: حدثنا العباس ابن سعيد الأزرق، قال: حدثنا أبو نصر، عن عيسى بن مهران، عن الحسن بن عبد الوهاب عن محمد بن مروان، عن أبي جعفر عليه السلام قال: أتدري ما تفسير " حي على خير العمل "؟ قلت: لا. قال: دعاك إلى البر أتدري بر من؟ قلت: لا. قال: دعاك إلى بر فاطمة و ولدها عليهم السلام.

3. We were told by Ali bin Abdullah al-Warraq, and Ali bin Muhammed bin Hasan al-Qazwini, known as Ibn Maqbara, that he said: We were told by Sa’d bin Abdullah bin Abi Khalaf al-Ash’ari, that he said: We were told by Abbas ibn Sa’eed al-Azraq, that he said: We were told by Abu Nasr, from Isa bin Mahran, from Hasan bin Abdul-Wahhab, from Muhammed bin Marwan, from Abu Ja’far, peace be upon him, that he said: Do you know what is the interpretation of «Hasten to the best of deeds»? I said: No. He said: He has called you to loyalty. Do you know loyalty to whom? I said: No. He said: He has called you to loyalty to Fatima and her sons, peace be upon them.

The meaning of the letters of the Adhan and Iqamah - Hadith 20395

حدثنا علي بن عبد الله الوراق، وعلي بن محمد بن الحسن القزويني، قالا:حدثنا سعد بن عبد الله، قال: حدثنا العباس بن سعيد الأزرق، قال: حدثنا أبو نصر، عن عيسى بن مهران، عن يحيى بن الحسن بن الفرات، عن حماد بن يعلى، عن علي بن الحزور ، عن الإصبع بن نباتة، عن محمد بن الحنفية أنه ذكر عنده الاذان فقال: لما أسري بالنبي صلى الله عليه وآله إلى السماء تناهز إلى السماء السادسة نزل ملك من السماء السابعة لم ينزل قبل ذلك اليوم قط فقال: الله أكبر، الله أكبر. فقال الله جل جلاله: أنا كذلك. فقال: أشهد أن لا إله إلا الله فقال الله عز وجل: أنا كذلك، لا إله إلا أنا. فقال: أشهد أن محمدا رسول الله. قال الله جل جلاله: عبدي وأميني على خلقي، اصطفيته على عبادي برسالاتي ثم قال: حي على الصلاة. قال الله جل جلاله: فرضتها على عبادي، وجعلتها لي دينا، ثم قال: حي على الفلاح. قال الله جل جلاله: أفلح من مشى إليها، وواظب عليها ابتغاء وجهي. ثم قال: حي على خير العمل. قال الله جل جلاله: هي أفضل الأعمال وأزكاها عندي ثم قال: قد قامت الصلاة. فتقدم النبي صلى الله عليه وآله فأم أهل السماء، فمن يومئذ تم شرف النبي صلى الله عليه وآله.

4. We were told by Ali bin Abdullah al-Warraq, and Ali bin Muhammed bin Hasan al-Qazwini, that they both said: We were told by Sa’d bin Abdullah, that he said: We were told by Abbas bin Sa’eed al-Azraq, that he said: We were told by Abu Nasr, from Isa bin Mahran, from Yahya bin Hasan bin Furat, from Hammad bin Ya’la, from Ali bin Hazzur, from Isba’ bin Nabata, from Muhammed bin Hanafiya, that he mentioned the Adhan at his presence and said: When the Prophet, Allah’s blessings be upon him and his Family, was journeyed to Heaven, he reached the Sixth Heaven, an Angel, descended from the Seventh Heaven, who has never descended before that day, and he said: Allah is the Greater, Allah is the Greater. Then Allah, Glorified be His Glory, said: I am as such. Then he said: I testify that there is no god but Allah. Then Allah, Glorified be His Glory, said: I am as such, there is no god but Me. Then he said: I testify that Muhammed is the Messenger of Allah. Allah, Glorified be His Glory, said: My Servant and Trustee upon My creation, I selected him over My servants for My Message. Then he said: Hasten to prayer. Allah, Glorified be His Glory, said: I have made it obligatory upon My servants, and I have made it to Myself a debt. Then he said: Hasten to success. Allah, Glorified be His Glory, said: Successful shall be the one who walks to it and perseveres it for the sake of My Face. Then he said: Hasten to the best of deeds. Allah, Glorified be His Glory, said: It is the best of deeds and the most pure of it to Me. Then he said: Verily, the prayer has been established. Then the Prophet, Allah’s blessings be upon him and his Family, came forward and lead the people of Heaven (in prayer), and from that day, the esteem of the Prophet, Allah’s blessings be upon him and his Family, was completed.

The meaning of the letters of the alphabet - Hadith 20396

حدثنا محمد بن بكران النقاش - رحمه الله - بالكوفة، قال: حدثنا أحمد بن محمد الهمداني، قال: حدثنا علي بن الحسن بن علي بن فضال، عن أبيه، عن أبي الحسن علي ابن موسى الرضا عليه السلام[قال] إن أول ما خلق الله عز وجل ليعرف به خلقه الكتابة حروف المعجم، وإن الرجل إذا ضرب على رأسه بعصا فزعم أنه لا يفصح بعض الكلام فالحكم فيه أن يعرض عليه حروف المعجم ثم يعطي الدية بقدر ما لم يفصح منها. ولقد حدثني أبي، عن أبيه، عن جده، عن أمير المؤمنين عليهم السلام في " ألف، ب، ت، ث " أنه " قال: " الألف " آلاء الله و " الباء " بهجة الله، و " التاء " تمام الامر بقائم آل محمد صلى الله عليه وآله و " الثاء " ثواب المؤمنين على أعمالهم الصالحة. " ج، ح، خ " " فالجيم " جمال الله و جلال الله. و " الحاء " حلم الله عن المذنبين. و " والخاء " خمول أهل المعاصي عند الله عز و جل. " د، ذ " " فالدال " دين الله، و " الذال " من ذي الجلال. " ر، ز " " فالراء " من الرؤوف الرحيم. و " الزاي " زلازل يوم القيامة " س، ش " و " السين " سناء الله و " الشين " شاء الله ما شاء وأراد ما أراد وما تشاؤون إلا أن يشاء الله. " ص، ض " " فالصاد " من صادق الوعد في حمل الناس على الصراط، وحبس الظالمين عند المرصاد. و " الضاد " ضل من خالف محمدا وآل محمد صلى الله عليه وآله. " ط، ظ " " فالطاء " طوبي للمؤمنين وحسن مآب و " الظاء " ظن المؤمنين بالله خيرا وظن الكافرين به سوءا " ع، غ " " فالعين " من العالم و " الغين " من الغني. " ف، ق " " فالفاء " فرج من أبواب الفرج وفوج من أفواج النار و " القاف " قرآن على الله جمعه وقرآنه. " ك، ل " " فالكاف " من الكافي و " اللام " لغو الكافرين في افترائهم على الله الكذب. " م، ن " " فالميم " ملك الله يوم لا مالك غيره ويقول عز وجل: " لمن الملك اليوم "، ثم ينطق أرواح أنبيائه ورسله وحججه فيقولون: " لله الواحد القهار ". فيقول جل جلاله: " اليوم تجزى كل نفس بما كسبت لا ظلم اليوم إن الله سريع الحساب . و " النون " نوال الله للمؤمنين ونكاله بالكافرين " و، ه‍ " " فالواو " ويل لمن عصى الله، و " الهاء " هان على الله من عصاه " لا، ى " لام ألف لا إله إلا الله وهي كلمة الاخلاص ما من عبد قالها مخلصا إلا وجبت له الجنة " ى " يد الله فوق خلقه، باسط بالرزق سبحانه وتعالى عما يشركون. ثم قال عليه السلام: إن الله تبارك وتعالى أنزل هذا القرآن بهذه الحروف التي يتداولها جميع العرب، ثم قال: " قل لئن اجتمعت الإنس والجن على أن يأتوا بمثل هذا القرآن لا يأتون بمثله ولو كان بعضهم لبعض ظهيرا.

1. We were told by Muhammed bin Bakran al-Naqqash, may Allah grant him mercy, that he said: We were told by Ahmad bin Muhammed al-Hamdani, that he said: We were told by Ali bin Hasan bin Ali bin Faddal, from his father, from Abu’l-Hasan, Ali ibn Musa al-Rida, peace be upon him, that he said: Indeed, the first which Allah, Exalted and Glorious is He, created in order to teach His servants writing, were the letters of the alphabet. If a man was hit on his head with a stick and he was to claim that he is not fluent of some speech, the ruling with his regard is that he is presented with the letters of the alphabet and then given indemnity by the degree of what he is not fluent with. Furthermore, I was told by my father, of his father, of his grandfather, of the Commander of the Believers, peace be upon him, with regards to «Alif Baa’ Taa Thaa’» that he said: The «Alif» is the Bounties [1] of Allah, the «Baa’» is the Delight [2] of Allah, the «Taa’» is the completion [3] of the matter with the Qa’im of the Family of Muhammed, Allah’s blessings be upon and his Family, and the «Thaa’» is the reward [4] of the believers for their righteous deeds. «Jeem Hhaa’ Khaa’» the «Jeem» is the Beauty [5] of Allah and the Glory [6] of Allah, the «Hhaa’» is the Forbearance [7] of Allah towards the sinners and the «Khaa’» is the dullness [8] of the people of disobedient acts to Allah, Exalted and Glorious is He. «Daal Dhaal» the «Daal» is the Religion [9] of Allah and the «Dhaal» stems from the Possessor of Glory [10]. «Raa’ Zaay» the «Raa» stems from the Compassionate, the Merciful, and «Zaay» is the earthquake [11] on the Day of Resurrection. «Seen Sheen» the «Seen» is the Sublimity [12] of Allah and the «Sheen» is that Allah wished [13] what He wished and wanted what He wanted, and you may not wish except by (permission of) the wish of Allah. «Ssaad Dhaad» the «Ssaad» stems from Truthful in promise with regards to carrying people on the Path and withholding the oppressors at the Observation Point and the «Dhaad» is: astray [14] is he who opposes Muhammed and the Family of Muhammed, Allah’s blessings be upon him and his Family. «Ttaa’ Dhaa’» the «Ttaa’» is: Tuba for the believers, and for them is a good return, and the «Dhaa’» is the assumption [15] of the believers in goodness towards Allah and the assumption of the disbelievers in evil towards Him. «’Ayn Ghayn» the «’Ayn» stems from Knowledgeable and «Ghayn» stems from Rich [16]. «Faa’ Qaaf» the «Faa’» refers to a relief [17] from the doors of relief and a crowd [18] from the crowds of the Fire, and the «Qaaf» is a Qur’an which is upon Allah to gather and recite. «Kaaf Laam» the «Kaaf» stems from Sufficient and the «Laam» refers to the nonsense [19] of the disbelievers in their fabrication of lies against Allah. «Meem Nun» the «Meem» refers to the Kingdom of Allah on the Day when there is no king but Him and He, Exalted and Glorious is He, will say: «To whom is the Kingdom today?» (40:16). Then the souls of His Prophets, Messengers and Proofs will speak and say: «To Allah, the One, the Prevailing» (40:16). Then He, Glorified be His Glory, will say: «Today, every soul shall be rewarded with what it earned. There is no injustice today. Indeed, Allah is Swift in account.» (40:17). The «Nun» refers to the favor [20] of Allah to the believers and His exemplary punishment [21] of the disbelievers. «Waw Haa’» the «Waw» refers to woe [22] to those who disobey Allah and the «Haa’» refers to that those who disobey Allah are despised. «Laa Yaa’» the «Laam Alif» refer to: there is no god but Allah [23], and that is the word of sincerity; there is no servant who says it with sincerity except that Paradise is made obligatory for him. «Yaa’» is the Hand [24] of Allah above His creation, the Extender of sustenance, Glorified and Exalted is He above what they associate. Then he, peace be upon him said: Indeed, Allah, Blessed and Exalted is He, sent down this Qur’an with these letters which are exchanged by all the Arabs. Then he said: «Say: Certainly, if the humans and the jinns were to gather to bring an equal to this Qur’an, they will not bring an equal to it, even if they were to each other, assistants.» (17:88)

The meaning of the letters of the alphabet - Hadith 20397

حدثنا أحمد بن محمد بن عبد الرحمن المقري الحاكم، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني، قال: حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد، قال: حدثنا محمد بن عاصم الطريفي، قال: حدثنا أبو زيد عياش بن يزيد بن الحسن، قال: حدثني علي الكحال مولى زيد بن علي قال: أخبرني أبي، عن يزيد بن الحسن، قال: حدثني موسى بن جعفر بن، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي عليهم السلام، قال: قال: جاء يهودي إلى النبي صلى الله عليه وآله و عنده أمير المؤمنين علي بن أبي طالب عليه السلام فقال له: ما الفائدة في حروف الهجاء؟ فقال رسول الله صلى الله عليه وآله لعلي عليه السلام: أجبه، وقال: اللهم وفقه وسدده. فقال علي بن أبي طالب عليه السلام: ما من حرف إلا وهو اسم من أسماء الله عز وجل، ثم قال: أما " الألف " فالله الذي لا إله إلا هو الحي القيوم، وأما " الباء " فباق بعد فناء خلقه، وأما " التاء " فالتواب يقبل التوبة عن عباده، وأما " الثاء " فالثابت الكائن " يثبت الله الذين آمنوا بالقول الثابت " وأما " الجيم " فجل ثناؤه وتقدست أسماؤه. وأما " الحاء " فحق حي حليم وأما " الخاء " فخبير بما يعمل العباد. وأما " الدال " فديان يوم الدين. وأما " الذال " فذو الجلال والاكرام. وأما " الراء " فرؤوف بعباده وأما " الزاي " فزين المعبودين وأما " السين " فالسميع البصير وأما " الشين " فالشاكر لعباده المؤمنين وأما " الصاد " فصادق في وعده ووعيده. وأما " الضاد " فالضار النافع. وأما " الطاء " فالطاهر المطهر وأما " الظاء " فالظاهر المظهر لآياته وأما " العين " فعالم بعباده. وأما " الغين " فغياث المستغيثين وأما " الفاء " ففالق الحب والنوى. وأما " القاف " فقادر على جميع خلقه. وأما " الكاف " فالكافي الذي لم يكن له كفوا أحد ولم يلد ولم يولد. وأما " اللام " فلطيف بعباده. وأما " الميم " فما لك [الملك] وأما " النون " فنور السماوات والأرض من نور عرشه. وأما " الواو " فواحد صمد لم يلد ولم يولد. وأما " الهاء " فهاد لخلقه. وأما " اللام ألف " فلا إله إلا الله وحده لا شريك له. وأما " الياء " فيد الله باسطة على خلقه. فقال رسول الله صلى الله عليه وآله: هذا هو القول الذي رضي الله عز وجل لنفسه من جميع خلقه فأسلم اليهودي.

2. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Miqri, the ruler, that he said: We were told by Abu Amru, Muhammed bin Ja’far al-Miqri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli in Baghdad, that he said: We were told by Muhammed bin ‘Asim al-Turayfi, that he said: We were told by Abu Zaid, ‘Ayyash bin Yazid bin Hasan, that he said: I was told by Ali al-Kahhal, the servant of Zaid bin Ali, that he said: I was told by my father, from Yazid bin Hasan, that he said: I was told by Musa bin Ja’far, from his father, Ja’far bin Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, from his father, Hussain bin Ali, peace be upon them, that he said: A Jew came to the Prophet, Allah’s blessings be upon him and his Family, and next to him was the Commander of the Believers, Ali bin Abi Talib, peace be upon him, and he said to him: What is the benefit of the letters of the alphabet? Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said to Ali, peace be upon him: Answer him. And he said: O Allah, give him success and direct him. Then Ali bin Abi Talib, peace be upon him, said: There is no letter except that it is a Name from the Names of Allah, Exalted and Glorious is He. Then he said: As for the «Alif» it is Allah whom there is no god but Him, the Living, the Superb Sustainer. As for the «Baa’» it is that He remains [1] after the termination of His creation. As for the «Taa’» it is the Accepter of Repentance [2] who accepts repentance from His servant. As for the «Thaa’» it is the Firm [3], the Being. «Allah sets firm those who have believed with the Firm Saying» (14:28). As for «Jeem» it refers to: Glorified [4] be His Commendation and Sanctified be His Names. As for the «Hhaa’» it is the Truth [5], Living, Forbearing [6]. As for the «Khaa’» it is the Acquainted [7] with what the servants do. As for the «Daal» it is the Judge [8] on the Day of Judgement. As for the «Dhaal» it is the Possessor of Glory and Generosity [9]. As for the «Raa’» it is the Compassionate with His servants. As for «Zaay» it is the Most Graceful of the Worshipped [10]. As for the «Seen» it is the All-Hearing, the All-Seeing [11]. As for the «Sheen» it is the Thanker [12] of His believing servants. As for the «Ssaad» it is Truthful in His promise and threat. As for the «Dhaad» it is the Harmer [13], the Helpful. As for the «Ttaa’» it is the Pure [14], the Purifier [15]. As for the «Dha» it is the Apparent [16], He who makes clear His signs. As for the «’Ayn» it is the Knowledgeable of His servants. As for the «Ghayn» it is the Succor [17] granted to the appealers of succor. As for the «Faa’» it is the Divider [18] of the seeds and kernels. As for the «Qaaf» it is the Powerful above all His creation. As for the «Kaaf» it is the Sufficient to whom there is no equivalent, and who does not beget nor is born. As for «Laam» it is the Kind [19] with His servants. As for the «Meem» it is the Owner [20] of the Kingdom. As for the «Nun» it is the Light of the Heavens and the earth from the Light of His Throne. As for the «Waw» it is One [21], Eternal, who does not beget nor is born. As for the «Haa’» it is the Guide of His creation. As for the «Laam Alif» it refers to: there is no god except for Allah, there is no associate to Him. As for the «Yaa’» it refers to that the Hand of Allah is Extended above His creation. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: This is the saying which Allah, Exalted and Glorious is He, is pleased for Himself from all His creation. Then the Jew accepted Islam.

The meaning of the letters of sentences - Hadith 20398

حدثنا محمد بن إبراهيم بن إسحاق - رحمه الله - قال: حدثنا أحمد بن محمد الهمداني مولى بني هاشم، قال: حدثنا جعفر بن عبد الله بن جعفر بن عبد الله بن جعفر بن محمد بن علي ابن أبي طالب، قال: حدثنا كثير بن عياش القطان عن أبي الجارود زياد بن المنذر، عن أبي جعفر محمد بن علي الباقر عليهما السلام قال: لما ولد عيسى ابن مريم عليه السلام كان ابن يوم كأنه ابن شهرين، فلما كان ابن سبعة أشهر أخذت والدته بيده وجاءت به إلى الكتاب فأقعدته بين يدي المؤدب، فقال المؤدب: قل: بسم الله الرحمن الرحيم. فقال عيسى عليه السلام: بسم الله الرحمن الرحيم. فقال له المؤدب: قل: أبجد. فرفع عيسى عليه السلام رأسه، فقال: فهل تدري ما أبجد؟ فعلاه بالدرة ليضربه، فقال: يا مؤدب لا تضربني إن كنت تدري وإلا فسلني حتى أفسر لك. قال: فسره لي. قال عيسى عليه السلام: " الألف " آلاء الله، و " الباء " بهجة الله، و " الجيم " جمال الله، و " الدال " دين الله. " هوز " " هاء " هول جهنم، و " الواو " ويل لأهل النار و " الزاي " زفير جهنم " حطي " حطت الخطايا عن المستغفرين. " كلمن " كلام الله لا مبدل لكلماته. " سعفص " صاع بصاع، والجزاء بالجزاء. " قرشت " قرشهم جهنم فحشرهم. فقال المؤدب: أيتها المرأة خذي بيد ابنك فقد علم فلا حاجة له في المؤدب.

1. We were told by Muhammed bin Ibrahim bin Ishaq, may Allah grant him mercy, that he said: We were told by Ahmad bin Muhammed al-Hamdani, the servant of the sons of Hashim, that he said: We were told by Ja’far bin Abdullah bin Ja’far bin Abdullah bin Ja’far bin Muhammed bin Ali ibn Abi Talib. He said: We were told by Katheer bin ‘Ayyash al-Qattan, from Abu’l-Jaroud, Ziyad bin Mundhir, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, that he said: When Isa ibn Maryam [1], peace be upon him, was born, he was as a child of one day seeming as child of two months, and when he was a child of seven months, his mother took by his hand and brought him to the writers and made him sit between the hands of the teacher. Then the teacher said: Say: In the Name of Allah, the Merciful with all the creation, the Merciful to the believers in particular. Then Isa, peace be upon him, said: In the Name of Allah, the Merciful with all the creation, the Merciful to the believers in particular. Then the teacher said to him: Recite the alphabet. Then Isa, peace be upon him, raised his head and said: Do you know what I should recite of the alphabet? Then he raised the whip to hit him, so he said: O teacher, do not hit me if you were to know. Otherwise, ask me that I might interpret to you. He said: Interpret to me. Isa, peace be upon him, said: The «Alif» is the Bounties of Allah, the «Baa’» is the Delight of Allah, the «Jeem» is the Beauty of Allah, the «Daal» is the Religion of Allah, the «Huz» - «Haa’» - is the dread [2] of Hell, the «Waw» refers to the woe to the people of the Fire, the «Zaay» is the sigh [3] of Hell, «Hhatti» is the falling [4] of intentional mistakes from (the account of) the seekers of forgiveness, «Kalman» is the Speech [5] of Allah, whose Speech none will replace, «Saa’fass» refers to a Ssaa’ [6] for a Ssaa’, the reward is based upon requital, and «Qarasht» refers to that He assembled them in Hell and gathered them. Then the teacher said: O woman, take by the hand of your son, for he has known, and there is no need to him for a teacher.

The meaning of the letters of sentences - Hadith 20399

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا محمد بن الحسين بن أبي الخطاب، وأحمد بن الحسن بن علي بن فضال، عن علي بن أسباط، عن الحسن بن يزيد ، قال: حدثني محمد بن سالم، عن الأصبغ بن نباتة قال: قال أمير المؤمنين عليه السلام: سأل عثمان بن عفان رسول الله صلى الله عليه وآله عن تفسير أبجد. فقال رسول الله صلى الله عليه وآله: تعلموا تفسير أبجد فإن فيه الأعاجيب كلها ويل لعالم جهل تفسيره، فقيل: يا رسول الله وما تفسير أبجد؟ قال: أما " الألف " فآلاء الله، حرف من أسمائه. وأما " الباء " فبهجة الله وأما " الجيم " فجنة الله وجلال الله وجماله. وأما " الدال " فدين الله. وأما " هوز " " فالهاء " هاء الهاوية، فويل لمن هوى في النار. وأما " الواو " فويل لأهل النار. وأما " الزاي " فزاوية في النار فنعوذ بالله مما في الزاوية يعني زوايا جهنم وأما " حطي " " فالحاء " حطوط الخطايا عن المستغفرين في ليلة القدر، وما نزل به جبرئيل مع الملائكة إلى مطلع الفجر. وأما " الطاء " فطوبي لهم وحسن مآب، وهي شجرة غرسها الله عز وجل ونفخ فيها من روحه، وإن أغصانها لترى من وراء سورة الجنة تنبت بالحلي الحلل، متدلية على أفواهم. وأما " الياء " فيد الله فوق خلقه باسطة، سبحانه وتعالى عما يشركون. وأما " كلمن " " فالكاف " كلام الله لا تبديل لكلمات الله ولن تجد من دونه ملتحدا. وأما " اللام " فإلمام أهل الجنة بينهم في الزيارة والتحية والسلام، وتلاوم أهل النار فيما بينهم وأما " الميم " فملك الله الذي لا يزول، ودوام الله الذي لا يفنى. وأما " النون " فنون والقلم وما يسطرون، والقلم قلم من نور، وكتاب من نور، في لوح محفوظ، يشهده المقربون، وكفى بالله شهيدا. وأما " سعفص " " فالصاد " صاع بصاع وفص بفص يعني الجزاء بالجزاء، وكما تدين تدان، إن الله لا يريد ظلما للعباد. وأما " قرشت " يعني قرشهم فحشرهم ونشرهم إلى يوم القيامة، فقضى بينهم بالحق وهم لا يظلمون. حدثنا بهذا الحديث أبو عبد الله بن [أبي] حامد، قال: أخبرنا أبو نصر أحمد بن محمد بن يزيد بن عبد الرحمن البخاري ببخارا، قال: حدثنا أحمد بن أحمد بن يعقوب بن أخي سهل بن يعقوب البزاز، قال: حدثنا إسحاق بن حمزة، قال: حدثنا أبو أحمد عيسى بن موسى النجار، عن محمد بن زياد السكري، عن الفرات بن سليمان ، عن أبان، عن أنس قال: قال رسول الله صلى الله عليه وآله: تعلموا تفسير أبي جاد فإن فيه الأعاجيب كلها وذكر الحديث مثله سواء حرفا بحرف.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Muhammed bin Hussain bin Abi’l-Khattab, and Ahmad bin Hasan bin Ali bin Faddal, from Ali bin Asbat, from Hasan bin Yazid, that he said: I was told by Muhammed bin Salim, from Asbagh bin Nubata, that he said: The Commander of the Believers, peace be upon him, said: Uthman bin Affan asked Allah’s Messenger, Allah’s blessings be upon him and his Family, about the interpretation of the alphabet. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Learn the interpretation of the alphabet, for indeed, in it are all amazing things. Woe to a scholar who is ignorant of its interpretation. Then it was said: O Messenger of Allah, and what is the interpretation of the alphabet? He said: As for the «Alif» it is the Bounties of Allah, a letter from His Names. As for «Baa’» it is the Delight of Allah. As for «Jeem» it is the Cover of Allah and the Glory of Allah and His Beauty. as for the «Daal» it is the Religion of Allah. As for «Huz“ it is the «Haa’» the «Haa’» of the Abyss , hence, woe to those who fall into the Fire. As for the «Waw» it refers to the woe to the people of the Fire. As for the «Zaay» it is a corner in the Fire, hence, we seek refuge in Allah from what is in the corner, meaning the corners of Hell. As for «Hhatti» it is the «Hhaa’» which is the falling of mistakes from the seekers of forgiveness during the night of Qadr and what Jibra’eel descended with along with the Angels till the rise of dawn. As for the «Ttaa’» it refers to Tuba for them, and a good return, that is a tree sown by Allah, Exalted and Glorious is He, and which He blew into from His Spirit, and indeed, its branches are, verily, seen from behind the lofty position of Paradise, it sprouts jewelries through jewelries, dangling at their mouths. As for the «Yaa’» it is the Hand of Allah that is Extended above His creation, Glorified and Exalted is He above what they associate. As for «Kalman» the «Kaaf» is the Speech of Allah. «There is no change for the Words of Allah» (10:64) «Never will you find, other than Him, a refuge.» (18:27) As for the «Laam» it is the familiarity of the people of Paradise among themselves with visit, greeting and peace-wishing, and the compatibility of the people of the Fire in between themselves. As for the «Meem» it is the Kingdom of Allah that does not terminate and the Permanentness of Allah that does not cease. As for the «Nun» it is «Nun. By the Pen and they inscribe.» (68:1) the Pen is a pen of Light, and there is a Book of Light in a preserved Tablet, witnessed by the Near, and sufficient is Allah as a witness. As for the «Saa’fass» the «Ssaad» refers to a Ssaa’ for a Ssaa’ and a segment , meaning that the reward is based upon requital, and that as you owe, you will be owed (likewise). Indeed, Allah does not want injustice for the servants. As for «Qarasht» it means that He assembled them and then gathered them and dispersed them until the Day of Resurrection and judged between them with the truth, and they will not be wronged. We were told of this narration by Abu Abdillah bin Abi Hamid, who said: We were informed by Abu Nasr, Ahmad bin Muhammed bin Yazid bin Abdul-Rahman al-Bukhari, in Bukhara, that he said: We were told by Ahmad bin Ahmad bin Ya’qub, son of the brother of Sahl bin Ya’qub al-Bazzaz, that he said: We were told by Ishaq bin Hamza, that he said: We were told by Abu Ahmad, Isa bin Musa al-Najjar, of Muhammed bin Ziyad al-Sukkari, of Furat in Sulayman, of Aban, of Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Learn the interpretation of Abu Jaad [1], for indeed, in it are all amazing things. And he mentioned the same narration, equivalent, letter by letter.

The meaning of the letters of sentences - Hadith 20400

وروي في خبر آخر أن شمعون سأل النبي صلى الله عليه وآله فقال: أخبرني ما أبو جاد؟ وما هوز؟ وما حطي؟ وما كلمن؟ وما سعفص؟ وما قرشت؟ وما كتب؟ فقال رسول صلى الله عليه وآله: أما " أبو جاد " فهو كنية آدم عليه السلام أبى أن يأكل من الشجرة فجاد فأكل. وأما " هوز " هوى من السماء فنزل إلى الأرض. وأما " حطي " أحاطت به خطيئته. وأما " كلمن " كلم الله عز وجل. وأما " سعفص " قال الله عز وجل: صاع بصاع، كما تدين تدان. وأما " قرشت " " أقر بالسيئات فغفر له. وأما " كتب " فكتب الله عز وجل [عنده] في اللوح المحفوظ قبل أن يخلق آدم بألفي عام إن آدم خلق من التراب وعيسى عليه السلام خلق بغير أب وأنزل الله عز وجل تصديقه " إن مثل عيسى عند الله كمثل آدم خلقه من تراب " قال: صدقت يا محمد.

3. It has been narrated in another report that Sham’un asked the Prophet, Allah’s blessings be upon him and his Family, and said: Tell me, what is Abu Jaad? And what is «Huz»? And what is «Hatti»? And what is «Kalman»? And what is «Saa’fass»? And what is «Qarasht»? And what is «Katab»? Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: As for Abu Jaad, it is the nickname of Adam, peace be upon him, he refused to eat from the tree, so he worked with effort and ate. As for «Huz» it is that he fell from the sky and descended to earth. As for «Hatti» it is that his intentional mistake encompassed . As for «Kalman» it is that he spoke to Allah, Exalted and Glorious is He. As for «Saa’fass» it is that Allah, Exalted and Glorious is He, said: A Ssaa’ for a Ssaa’, as you owe, you will be owed. As for «Qarasht» it is that he admitted the misdeeds, so He forgave him. As for «Katab» it is that Allah, Exalted and Glorious is He, wrote, near Himself, at the preserved Tablet before He created Adam with two thousand years: Indeed, Adam was created from soil, and Isa, peace be upon him, was created without a father. Then Allah, Exalted and Glorious is He, sent down in declaring his truthfulness: «The example of Isa for Allah is like the example of Adam; He created him from soil» (3:59). Then he said: You spoke true, O Muhammed.

The meaning of the names of the Prophets and Messengers, peace be upon them, and other than that - Hadith 20401

حدثنا مشايخنا - رضي الله عنهم - بأسانيد مرفوعة متصلة قد ذكرتها في كتاب علل الشرائع والاحكام والأسباب في أبواب متفرقة [و] رتبتها فيه: أن معنى آدم: أنه خلق من أديم الأرض - والأديم الأرض الرابعة - ومعنى حواء. أنها خلقت من حي وهو من آدم، ومعنى الانسان: أنه ينسى، ومعنى النساء إنهن أنس للرجال، ومعنى المرأة: أنها خلقت من المرء، ومعنى إدريس: أنه كان يكثر الدرس بحكم الله عز وجل وسنن الاسلام، ومعنى نوح: أنه كان ينوح على نفسه، وبكى خمس مائه عام، ونحى نفسه عما كان فيه قومه من الضلالة، ومعنى الطوفان في أيامه: أنه طفا الماء فوق كل شئ، ومعنى هود: أنه هدي إلى ما ضل عنه قومه، وبعث ليهديهم من ضلالتهم، ومعنى الريح العقيم التي أهلك الله عز وجل بها عادا: أنها تلقحت بالعذاب، وتعقمت عن الريح كتعقم الرجل إذا كان عقيما لا يولد له فطحنت تلك القصور والحصون والمدائن والمصانع حتى عاد ذلك كله رملا دقيقا تسفيه الريح، ومعنى ذات العماد: أن عادا كانوا ينحتون العمد من الجبال فيجعلون طول العمد مثل طول الجبل الذي يسلخونه من أسفله إلى أعلاه، ثم ينقلون تلك العمد فينصبونها، ثم يبنون فوقها القصور، فسميت ذات العماد لذلك، ومعنى إبراهيم: أنه هم فبره، ومعنى ذي القرنين: أنه دعا قومه إلى الله عز و جل فضربوه على قرنه الأيمن فغاب عنهم حينا، ثم عاد إليهم فضربوه على قرنه الآخر ومعنى أصحاب الرس: أنهم نسبوا إلى نهر يقال له: الرس من بلاد المشرق. وقد قيل: إن الرس هو البئر ، وإن أصحابه رسوا نبيهم بعد سليمان بن داود عليهما السلام، وكانوا قوما يعبدون شجرة صنوبر يقال لها: " شاه درخت " كان غرسها يافث بن نوح فأنبتت لنوح بعد الطوفان وكان نساؤهم يشتغلن بالنساء عن الرجال، فعذبهم الله عز وجل بريح عاصف شديده الحمرة، وجعل الأرض من تحتهم حجر كبريت يتوقد، وأظلتهم سحابة سوداء مظلمة، فانكفت عليهم كالقبة جمرة تلتهب فذابت أبدانهم كما يذوب الرصاص في النار، ومعنى يعقوب: أنه كان و " عيص " توأمين، فولد عيص ثم ولد يعقوب يعقب أخاه عيصا، ومعنى إسرائيل: عبد الله لان " إسرا " هو عبد، و " إيل " هو الله عز وجل. وروي في خبر آخر أن: (إسر) هو القوة، و (إيل) هو الله عز وجل. وكذلك جبرئيل، فمعنى إسرائيل قوة الله، وكذلك كل اسم آخره (إيل) مما قبله عبد أو عبيد، و (إيل) هو الله عز وجل، وكذلك جبرئيل معناه عبد الله، وميكائيل معناه عبيد الله، وكذلك معنى إسرافيل عبيد الله، ومعنى يوسف مأخوذ من آسف يوسف أي أغضب يغضب إخوانه قال الله عز وجل: " فلما آسفونا انتقمنا منهم " والمراد بتسمية يوسف أنه يغضب إخوته ما يظهر من فضله عليهم، ومعنى موسى: أنه التقطه آل فرعون من البحر بين الماء والشجر وهو في التابوت، وبلغة القبط: المأخوذ من الماء والشجر يقال له: موسى لأن الماء: " مو " والشجر: " سى " فسموه موسى لذلك، ومعنى الخضر: أنه كان لا يجلس على خشبة يابسة ولا أرض بيضاء إلا اهتزت خضراء، وكان اسمه تاليا بن ملكان عابر بن أرفخشذ ابن سام بن نوح عليه السلام، ومعنى طور سيناء: أنه كان عليه شجرة الزيتون وكل جبل يكون عليه ما ينتفع به من النبات والأشجار يسمى طور سيناء وطور سينين، وما لم يكن عليه ما ينتفع به من النبات والأشجار من الجبال فإنه يسمى " جبل " و " طور " ولا يقال له: " طور سيناء " ولا " طور سينين " ومعنى قوله عز وجل لموسى: " فاخلع نعليك " أي ارفع خوفيك يعني خوفه من ضياع أهله وقد خلفها تمخض وخوفه من فرعون. وقد روي أن نعليه كانتا من جلد حمار ميت والوادي المقدس: المطهر. وأما " طوى " فاسم الوادي، ومعنى قوله عز وجل: " فقولا له قولا لينا " أي كنياه وقولا له: يا أبا مصعب وكان فرعون اسمه الوليد بن مصعب وكنيته أبو مصعب، ومعنى " فرعون ذي الأوتاد " أنه كان إذا عذب رجلا بسطه على الأرض أو على خشب منبسط فوتد يديه ورجليه بأربعة أوتاد، ثم تركه على حاله حتى يموت، فسماه الله عز وجل ذا الأوتاد لذلك، ومعنى " داود " أنه داوى جرحه فود، وقد قيل: داوى وده بالطاعة حتى قيل: عبد، ومعنى " أيوب ": من آب يؤوب وهو أنه يرجع إلى العافية والنعمة والأهل و المال والولد بعد البلاء، ومعنى " يونس ": أنه ذهب مستأنسا لربه مغاضبا لقومه وصار مؤنسا لقومه بعد رجوعه إليهم، ومعنى تسمية الله عز وجل لإسماعيل بن حزقيل " صادق الوعد ": أنه وعد رجلا فجلس له حولا ينتظره، ومعنى " المسيح ": أنه كان يسيح في الأرض ويصوم، ومعنى " النصارى ": أنهم منسوبون إلى قرية يقال لهم: " ناصرة " من بلاد الشام، ومعنى الحواريين: المخلصون في أنفسهم والمخلصون لغيرهم من أوساخ الذنوب بالوعظ والتذكير وكانوا قصارين واشتق هذا الاسم لهم من الخبز الحوار، وسمي نوح وإبراهيم وموسى وعيسى ومحمد عليهم السلام أولي العزم لأنهم أصحاب العزائم والشرائع، وروي معنى آخر أن معنى أولي العزم أنهم عزموا على الاقرار بما عهد إليهم في محمد والأئمة صلوات الله عليهم.

1. We were told by our teachers, may Allah be pleased with them, with attributed, connected, chains which I have mentioned in the book ‘Ilal-ush-Shara’I’ wal-Ahkam wal-Asbab in diffused chapters and which I have put in order, and it includes that the meaning of Adam is that he was created from the tanned soil, and the tanned is the Fourth Earth. The meaning of Hawwa’ is that she was created from a living, that is Adam. The meaning of a human being is that he forgets , and the meaning of women is that they are a company to men, and the meaning of a woman is that she was created from an individual . The meaning of Idrees is that he engaged in much teaching of the Law of Allah, Exalted and Glorious is He, and the traditions of Islam. The meaning of Nuh is that he used to lament over himself, and he wept for five hundred years, and he lamented to himself due to what was in his people of aberration. The meaning of the flood in his days is that the water flooded above everything. The meaning of Hud is that he was a guide towards what his people aberrated from, and he was sent to them that he might guide them from their aberration. The meaning of the barren wind by which Allah, Exalted and Glorious is He, annihilated ‘Ad is that it was fertilized with torment and barrened from wind, like how a man is barrened if he is sterile and it is not begotten to him, and so, those castles, fortresses, cities and facilities were pulverized until all of that returned to being particled sand that is hit by the wind. The meaning of the City of Pillars [1] is that ‘Ad used to engrave pillars from mountains and make the length of the pillar like the length of the mountain which they were peeling from its bottom to its top, and then they would move those pillars and erect them, and then they would build castles above them, and so it was named the City of Pillars due to that. The meaning of Ibrahim is that he set his purpose and regained strength . The meaning of the Two-Horned is that he called his people to Allah, Exalted and Glorious is He, and they hit him on his right horn [2], and so he was absent from them for a while, and then he returned to them and they hit him on his other horn. The meaning of the people of the Well is that they were ascribed to a river called the Rass of the Land of the East. It was also said that Rass is a well, and that its people buried their Prophet after Sulayman bin Dawud, peace be upon them both. They were a people worshipping a pine tree called Shah Darakht, which was sown by Yafith bin Nuh [3], and it sprouted for Nuh after the flood. Their women occupied themselves with women instead of men, and so Allah punished them with a stormy wind whose redness was intense, and He made the earth beneath them into sulfur stone that is ignitable, and they were shadowed by a black, darkening, cloud, and it encompassed them like a dome, becoming a blazing ember, and their bodies melted like how graphite is melted in fire. The meaning of Ya’qoub Is that he was, along with ‘Ais, were twins. ‘Ais was born (first), and then Ya’qoub was born following his brother, ‘Ais. The meaning of Isra’eel is the Servant of Allah [4], because «Isra» is a servant and «Eel» is Allah, Exalted and Glorious is He. It has been narrated in another report that «Isr» is strength and «Eel» is Allah, Exalted and Glorious is He. And so is Jibra’eel, for the meaning of Isra’eel is the Strength of Allah, and so is every name whose ending is «Eel» that is preceded by a servant or a minor servant , and «Eel» is Allah, Exalted and Glorious is He. In this manner, Jibra’eel means the Servant of Allah, and Mika’eel means the Minor Servant of Allah, and similarly, the meaning of Israfeel is the Minor Servant of Allah. The meaning of Yusuf is taken from He caused distress , he is causing distress , meaning: He angered, he is causing anger to, his brothers. Allah, Exalted and Glorious is He, said: «And when they grieved Us , We took retribution from them» (43:55). The purpose of the name of Yusuf is it was to anger his brothers due to what was to appear from his virtue over them. The meaning of Musa is that he was picked up by the family of Pharaoh from the sea in the midst of the water and trees whilst he was in the coffin. In the language of the Coptic, the one taken from the water and trees is called Musa, because water is «Mu» and trees are «Sa» and so they named him Musa due to that. The meaning of Khidr is that he did not sit on a dry try nor a white ground except that it shaked into green, and his name was Taliya bin Malkan ‘Aber [13] bin Arfakhshadh ibn Sam bin Nuh, peace be upon him. The meaning of Tur Sina’ [16] is that on it was an olive tree, and every mountain on which there is what to benefit from of plants and trees is called Tur Sina’ and Tur Sinin, and that from the mountains on which there is not what to benefit from of plants and trees is called a mountain or «Tur», and it is not called «Tur Sina’» nor «Tur Sinin». The meaning of His saying, Exalted and Glorious is He, to Musa: «So, take off your sandals» means: Put an end to your two fears, referring to his fear for the loss of his family when he had left her to give birth, and his fear from Pharao. It has been narrated that his sandals were of the leather of a donkey who had died (of natural causes), whereas the sacred valley was the purified. As for Tuwa, it was the name of the valley. The meaning of His saying, Exalted and Glorious is He: «And speak to him a lenient speech» (20:44) is: Address him by his nickname aand say to him: O Abu Mus’ab – Pharao’s name was Waleed bin Mus’ab and his nickname was Abu Mus’ab [5]. The meaning of «Pharao, the man of pickets» (89:10) is that when he would torture a man, he would extend him on the ground or on an extended plank, and he would fasten his hands and legs with four pickets, and then he would leave him in his condition until he dies, and so Allah, Exalted and Glorious is He, named him the man of pickets for that. The meaning of Dawud is that he healed his wound and then loved. It was also said: He healed his affection through obedience until it was said: He has served. The meaning of Ayoub is that it stems from: He returned, he returns, which is that he was to return to comfort, grace, family, money and children after the affliction. The meaning of Yunus is that he went sociably to his Lord, angry at his people, and became sociable with his people after his return to them. The meaning of the naming of Allah, Exalted and Glorious is He, for Isma’il bin Hizqil as Truthful in Promise is that he promised a man, and so he sat for him a year waiting for him. The meaning of Masih [6] is that he used to tour the land and fast. The meaning of Nasara [7] is that they are ascribed to a village called Nasira in the lands of the Levant. The meaning of the disciples is: The sincere within themselves and the sincere towards others (purified) from the filths of sins through advice and reminding, and they were fullers, and this name was derived to them from prepared bread. Nuh, Ibrahim, Musa, Isa and Muhammed, peace be upon them, were named Those of Obligations because they were the ones with obligations and legislations. It has also been narrated another meaning, which is that the meaning of Those of Obligations is that were determined to adjudicate what was solemnly pledged to them with regards to Muhammed and the Imams, Allah’s blessings be upon them.

The meaning of the names of the Prophet, Allah’s blessings be upon him and his Family, and his Household, peace be upon them - Hadith 20402

حدثنا أبو الحسن محمد بن علي بن الشاه بمرو الرود ، قال: حدثنا أبو بكر محمد ابن جعفر بن أحمد البغدادي بآمد ، قال: حدثنا أبي، قال: حدثنا أحمد بن السخت، قال: أخبرنا محمد بن الأسود الوراق، عن أيوب بن سليمان، عن أبي البختري، عن محمد بن حميد ، عن محمد بن المنكدر، عن جابر بن عبد الله الأنصاري قال: قال رسول الله صلى الله عليه وآله: أنا أشبه الناس بآدم وإبراهيم أشبه الناس بي خلقه وخلقه، وسماني الله من فوق عرشه عشرة أسماء، وبين الله وصفي وبشر بي على لسان كل رسول بعثه إلى قومه، وسماني ونشر في التوراة اسمي، وبث ذكري في أهل التوارة والإنجيل، وعلمني كلامه، ورفعني في سمائه وشق لي اسما من أسمائه فسماني محمد وهو محمود، وأخرجني في خير قرن من أمتي، وجعل اسمي في التوراة أحيد، فبالتوحيد حرم أجساد أمتي على النار، وسماني في الإنجيل أحمد فأنا محمود في أهل السماء، وجعل أمتي الحامدين، وجعل اسمي في الزبور " ماح " محا الله عز وجل بي من الأرض عبادة الأوثان، وجعل اسمي في القرآن محمدا فأنا محمود في جميع أهل القيامة في فصل القضاء، لا يشفع أحد غيري، وسماني في القيامة حاشرا يحشر الناس على قدمي، وسماني الموقف أوقف الناس بين يدي الله جل جلاله، وسماني العاقب أنا عقب النبيين ليس بعدي رسول، وجعلني رسول الرحمة، ورسول التوبة، ورسول الملاحم، والمقفى قفيت النبيين جماعة، وأنا القيم الكامل الجامع، ومن علي ربي وقال لي: يا محمد صلى الله عليك فقد أرسلت كل رسول إلى أمته بلسانها، و أرسلتك إلى كل أحمر وأسود من خلقي، ونصرتك بالرعب الذي لم أنصر به أحدا، و أحللت لك الغنيمة ولم تحل لأحد قبلك، وأعطيت لك ولامتك كنزا من كنوز عرشي فاتحة الكتاب وخاتمة سورة البقرة، وجعلت لك وأمتك الأرض كلها مسجدا وترابها طهورا وأعطيت لك ولامتك التكبير، وقرنت ذكرك بذكري حتى لا يذكرني أحد من أمتك إلا ذكرك مع ذكري، فطوبى لك يا محمد ولامتك.

1. We were told by Abu’l-Hasan, Muhammed bin Ali bin Shah in Marw al-Rudh, that he said: We were told by Abu Bakr, Muhammed ibn Ja’far bin Ahmad al-Baghdadi in Amida, that he said: We were told by my father, that he said: We were told by Ahmad bin Sukht, that he said: We were informed by Muhammed bin Aswad al-Warraq, from Ayoub bin Sulayman, from Abu’l-Bukhturi, from Muhammed bin Hameed, from Muhammed bin Munkadir, from Jabir bin Abdullah al-Ansari, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: I am the most resembling, among the people, to Adam, and Ibrahim is the most resembling, among the people, to me, in creation and mannerism. Allah named me, from above His Throne, with ten names, and Allah clarified my characteristic and gave glad tidings of me on the tongue of every Messenger He sent to his people, and He named me and spread my name in the Tawrat , and He disseminated my mentioning among the people of the Tawrat and Injeel . He taught me His Words, raised me in His Heaven and derived to me a name from His Names, and so He named me Muhammed [1], and He is Mahmud [2]. He brought me out in the best of centuries from my nation, and He made my name in the Tawrat to be Ahyad, and hence, with (belief in) Monotheism He forbade the bodies of my nation for the Fire. He named me in the Injeel as Ahmad [3], and hence, I am praised among the people of Heaven, and He made my nation the praisers. He made my name in the Zabur to be Maah’; Allah, Exalted and Glorious is He, erased by me the worshipping of idols on earth. He made my name in the Qur’an to be Muhammed, and hence, I am praised among all the people of Resurrection with regards to settling the judgement, none will intercede but me. He named me for the Resurrection a Gatherer to whom people are gathered before my feet. He named me the Position, to whom He, Glorified be His Glory, made the people stand. He named me the Following, as I am the following in order of the Prophets, there is no Messenger after me. He made me the Messenger of Mercy, the Messenger of Returning [4], the Messenger of Epics, and the Traced, as I made the Prophets trace me in congregation [5], and I am the Precious, the Complete, the Collector. My Lord bestowed upon me a favor and said to me: O Muhammed, may Allah’s blessings be upon you, verily, I have sent every Messenger to his nation (to address them) by their tongue, and I sent you to every red and black of my creation, and I assisted you with the horror which I have not assisted anyone with, and I allowed for you the booty, and it was not allowed for anyone before you, and I gave to you and to your nation a treasure from the Treasures of My Throne, the Opening of the Book and the Seal of Surat al-Baqarah, and I made for you and your nation all the earth a spot of prostration and a purified soil, and I gave to you and to your nation the Takbeer [6], and I made your remembrance equivalent to My remembrance, so none of your nation will remember Me except that he remembers you along with My remembrance. Hence, Tuba is for you, O Muhammed, and for your nation.

The meaning of the names of the Prophet, Allah’s blessings be upon him and his Family, and his Household, peace be upon them - Hadith 20403

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن أبي الحسن علي بن الحسين الرقي، عن عبد الله بن جبلة، عن معاوية بن عمار، عن الحسن بن عبد الله، عن آبائه، عن جده الحسن بن علي بن أبي طالب عليهم السلام، قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله أعلمهم وكان فيما سأله، أن قال له: لأي شئ سميت محمدا، وأحمد، وأبا القاسم، بشيرا، ونذيرا، وداعيا؟ فقال النبي صلى الله عليه وآله: أما محمد فإني محمود في الأرض، وأما أحمد فإني محمود في السماء، وأما أبو القاسم فإن الله عز وجل يقسم يوم القيامة قسمة النار فمن كفر بي من الأولين والآخرين ففي النار، ويقسم قسمة الجنة فمن آمن بي وأقر بنبوتي ففي الجنة، وأما الداعي فإني أدعو الناس إلى دين ربي عز وجل، وأما النذير فإني أنذر بالنار من عصاني، وأما البشير فإني ابشر بالجنة من أطاعني.

2. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his uncle, Muhammed bin Abi’l-Qasim, from Ahmad bin Abi Abdillah, from Abul-Hasan, Ali bin Hussain al-Raqqi, from Abdullah bin Jabala, from Mu’awiya bin Ammar, from al-Hasan bin Abdullah, from his fathers, from his grandfather, al-Hasan bin Ali bin Abi Talib, (a. s.) that he said: Some individuals of the Jews came to the Messenger of Allah, (saww) and their most knowledgeable asked him, and among what he asked him is that he said to him: For what thing were you named Muhammed, Ahmad, Abul-Qasim, Bearer of glad tidings, Warner and a Caller? Then the Prophet (saww) said: 'As for Muhammed, then indeed, I am praised on earth. As for Ahmad, then indeed, I am praised in Heaven. As for Abul-Qasim, then indeed, Allah, Exalted and Glorious is He, will divide the Day of Resurrection into the division of the Fire, and those who disbelieve in me from the first and the last shall be in the Fire, and He will make the division of Paradise, and those who believe in me and acknowledge my Prophethood shall be in Paradise. As for the Caller, then indeed, I call the people to the Religion of my Lord, Exalted and Glorious is He. As for the Warner, then indeed, I warn of the Fire to those who disobey me. As for the Bearer of glad tidings, then indeed, I give glad tidings of Paradise to those who obey me.'"

The meaning of the names of the Prophet, Allah’s blessings be upon him and his Family, and his Household, peace be upon them - Hadith 20404

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا أحمد بن محمد بن يوسف بن سعيد الكوفي قال: حدثنا علي بن الحسن بن علي بن فضال عن أبيه، قال: سألت الرضا أبا الحسن عليه السلامفقلت له: لم كني النبي صلى الله عليه وآله بأبي القاسم فقال: لأنه كان له ابن يقال له: " قاسم " فكني به. قال: فقلت له: يا ابن رسول الله فهل تراني أهلا للزيادة؟ فقال: نعم. أما علمت أن رسول الله صلى الله عليه وآله قال: أنا وعلي أبوا هذه الأمة! قلت: بلى. قال: أما علمت أن رسول الله صلى الله عليه وآله أب لجميع أمته وعلي عليه السلام فيهم بمنزلته؟ قلت: بلى. قال: أما علمت أن عليا قاسم الجنة والنار؟ قلت: بلي. قال: فقيل له: أبو القاسم لأنه أبو قاسم الجنة والنار. فقلت له: وما معنى ذلك؟ فقال: إن شفقة النبي صلى الله عليه وآله على أمته شفقة الآباء على الأولاد، وأفضل أمته علي بن أبي طالب عليه السلام، ومن بعده شفقة علي عليه السلام عليهم كشفقته صلى الله عليه وآله لأنه وصيه وخليفته والامام بعد، فقال: فلذلك قال صلى الله عليه وآله: أنا وعلي أبوا هذه الأمة. وصعد النبي صلى الله عليه وآله المنبر فقال: من ترك دينا أو ضياعا فعلي وإلي ومن ترك مالا فلورثته، فصال بذلك أولى بهم من آبائهم وأمهاتهم، وصار أولى بهم منهم بأنفسهم، وكذلك أمير المؤمنين عليه السلام بعده جرى ذلك له مثل ما جرى لرسول الله صلى الله عليه وآله.

3. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Ahmad bin Muhammed bin Yusuf bin Sa’eed al-Kufi, that he said: We were told by Ali bin Hasan bin Ali bin Faddal, from his father, that he said: I asked al-Rida, Abu’l-Hasan, peace be upon him, and so I said to him: Why was the Prophet, Allah’s blessings be upon him and his Family, nicknamed as Abu’l-Qasim? Then he said: Because he had a son called Qasim, and so he was nicknamed due to him. He said: Then I said to him: O son of Allah’s Messenger, do you see me deserving for more? He said: Yes. Have you not known that Allah’s Messenger, Allah’s blessings be upon him and his Family, said: I and Ali are the fathers of this nation? I said: Sure. He said: Have you not known that Allah’s Messenger, Allah’s blessings be upon him and his Family, is a father to all his nation, and that Ali, peace be upon him, is in his position among them? I said: Sure. He said: Have you not known that Ali is the divider between Paradise and the Fire? I said: Sure. He said: Hence, he was called Abu’l-Qasim because he is the father of the divider of Paradise and the Fire. Then I said to him: And what is the meaning of that? Then he said: Indeed, the compassion of the Prophet, Allah’s blessings be upon him and hi Family, upon his nation is as the compassion of fathers upon children, and the best among his nation is Ali bin Abi Talib, peace be upon him. After him, the compassion of Ali, peace be upon him, upon them is like the compassion of him, Allah’s blessings be upon him and his Family, because he is his Bequeathed, Successor and Imam after therein. Then he said: Hence, for that he, Allah’s blessings be upon him and his Family, said: I and Ali are the fathers of this nation. The Prophet, Allah’s blessings be upon him and his Family, climbed the pulpit and said: He who leaves behind a debt or a wastage, it is upon me, and to me (shall one come), and he who leaves behind property, it is for his inheritors. By that, he became of more priority to them than their fathers and mothers, and he became of more priority to them than their own selves, and so was the Commander of the Believers, peace be upon him, after him, it applied to him the same as what applied to Allah’s Messenger, Allah’s blessings be upon him and his Family.

The meaning of the names of the Prophet, Allah’s blessings be upon him and his Family, and his Household, peace be upon them - Hadith 20405

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكرياالقطان قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن أبي الحسن العبدي، عن سليمان بن مهران، عن عباية، عن ابن عباس، قال: سألته عن قول الله عز وجل: " ألم يجدك يتيما فآوى " قال: إنما سمي يتيما لأنه لم يكن له نظير على وجه الأرض من الأولين ولا من الآخرين فقال الله عز وجل ممتنا عليه بنعمته: " ألم يجدك يتيما " أي وحيدا لا نظير لك " فآوى " إليك الناس وعرفهم فضلك حتى عرفوك " ووجدك ضالا " يقول: منسوبا عند قومك إلى الضلالة فهداهم لمعرفتك، " ووجدك عائلا " يقول: فقيرا عند قومك يقولون: لا مال لك فأغناك الله بمال خديجة، ثم زادك من فضله فجعل دعاك مستجابا حتى لو دعوت على حجر أن يجعله الله ذهبا ليقل عينه إلى مرادك وأتاك بالطعام حيث لا طعام، وأتاك بالماء حيث لا ماء، وأغاثك بالملائكة حيث لا مغيث فأظفرك بهم على أعدائك.

4. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Abu’l-Hasan al-‘Abdi, from Sulayman bin Mahran, from ‘Abaya, from Ibn Abbas, that he said: I asked him about the saying of Allah, Exalted and Glorious is He: «Did He not find you an orphan, and give you refuge?» (93:6) He said: He was only named an orphan because he did not have any equal on the face of earth from the first, neither from the last, to which Allah, Exalted and Glorious is He, said, bestowing favor upon him with His grace: «Did He not find you an orphan, and give you refuge?» (93:6) meaning: Lonely, there is no equal to you, and then He gave the people refuge to towards you and made them know your virtue, until they came to know you. «And He found you astray» (93:7) He is saying: Among your people, you were attributed to aberration, and so He guided them to knowing you. «And He found you poor» (93:8) He is saying: Poor according to your people, as they say: You have no money, and then Allah enriched you with the money of Khadija, and then He increased you from His favor and made your prayer responded to, that even if you were to supplicate that a stone is made by Allah into gold, He would achieve your wish, and He brought to you food as there was no food, and He brought you water as there was no water, and He succored you with Angels as there was no succorer, and He granted you victory over your enemies.

The meaning of the names of the Prophet, Allah’s blessings be upon him and his Family, and his Household, peace be upon them - Hadith 20406

حدثنا حمزة بن محمد العلوي - رضي الله عنه - قال: حدثنا أبو العباس أحمد بن محمد الكوفي، عن علي بن الحسن بن علي بن فضال، عن أخيه أحمد، عن محمد بن عبد الله بن مروان، عن ابن أبي عمير، عن بعض أصحابه، عن أبي عبد الله عليه السلام قال: إن الله عز وجل أيتم نبيه صلى الله عليه وآله لئلا يكون لأحد عليه طاعة.

5. We were told by Hamza bin Muhammed al-Alawi, may Allah be pleased with him, that he said: We were told by Abu’l-Abbas, Ahmad bin Muhammed al-Kufi, from Ali bin Hasan bin Ali bin Faddal, from his brother, Ahmad, from Muhammed bin Abdullah bin Marwan, from Ibn Abi Umayr, from some of his companions, from Abu Abdillah, peace be upon him, that he said: Indeed, Allah, Exalted and Glorious is He, orphaned his Prophet, Allah’s blessings be upon him and his Family, in order for there to be none upon him to obey.

The meaning of the names of the Prophet, Allah’s blessings be upon him and his Family, and his Household, peace be upon them - Hadith 20407

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن أبي عبد الله بن خالد البرقي، عن جعفر بن محمد الصوفي قال: سألت أبا جعفر محمد بن علي الرضا عليهم السلام فقلت: يا ابن رسول الله لم سمي النبي صلى الله عليه وآله الأمي؟ فقال: ما يقول الناس قلت: يزعمون أنه سمي الأمي لأنه لم يكتب. فقال عليه السلام: كذبوا، عليهم لعنة الله، أني ذلك والله عز وجل يقول في محكم كتابه: " هو الذي بعث في الأميين رسولا منهم يتلوا عليهم آياته ويزيكيهم ويعلمهم الكتاب والحكمة " فكيف كان يعلمهم ما لا يحسن والله لقد كان رسول الله صلى الله عليه وآله يقرء ويكتب باثنين وسبعين - أو قال، بثلاثة وسبعين - لسانا وإنما سمي الأمي لأنه كان من أهل مكة ومكة من أمهات القرى ، وذلك قول الله عز وجل " لتنذر أم القرى ومن حولها ".

6. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Abu Abdillah bin Khalid al-Barqi, from Ja’far bin Muhammed al-Sufi, that he said: I asked Abu Ja’far, Muhammed bin Ali al-Rida, peace be upon them, so I said: O son of Allah’s Messenger, why was the Prophet, Allah’s blessings be upon him and his Family, named the Ummi [1]? Then he said: What do the people say? I said: They claim that he was named the Ummi becase he did not write. Then he, peace be upon him, said: They have lied, upon them is the curse of Allah, how could that be? When Allah, Exalted and Glorious is He, says in the clear text of His Book: «It is He who sent among the Ummis a Messenger from themselves, reciting for them His signs, purifying them and teaching them the Book and the Wisdom.» (62:2) How could he have taught them what he does not know? By Allah, verily, the Messenger of Allah, Allah’s blessings be upon him and his Family, used to read and write in seventy two – or he said, seventy three – tongues, and he was only named the Ummi because he was from the people of Mecca, and Mecca is the Mother of Towns. That is the saying of Allah, Exalted and Glorious is He: «That you may warn the Mother of Towns and those surrounding it.» (6:92)

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20408

حدثني أبي - رضي الله عنه - قال: حدثني سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي القاضي، عن أبي عبد الله عليه السلام قال: جاء إبليس إلى موسى بن عمران عليه السلام وهو يناجي ربه، فقال له ملك من الملائكة: ما ترجو منه وهو على هذه الحال يناجي ربه؟ فقال: أرجو منه ما رجوت من أبيه آدم وهو في الجنة. وكان فيما ناجاه أن قال له: يا موسى لا أقبل الصلاة إلا لمن تواضع لعظمتي، وألزم قلبه خوفي، وقطع نهاره بذكري، ولم يبت مصرا على الخطيئة، وعرف حق أوليائي وأحبائي. فقال: يا رب تعني بأحبائك وأوليائك إبراهيم وإسحاق ويعقوب، فقال: هم كذلك يا موسى، إلا أني أردت من من أجله خلقت آدم وحواء ومن من أجله خلقت الجنة والنار. فقال موسى: ومن هو يا رب؟ فقال: محمد أحمد شققت اسمه من اسمي لأني أنا المحمود. فقال موسى: يا رب اجعلني من أمته. قال: أنت يا موسى من أمته إذا عرفته وعرفت منزلته ومنزلة أهل بيته، إن مثله ومثل أهل بيته و من خلقت كمثل الفردوس في الجنان، لا ييبس ورقها، ولا يتغير طعمها، فمن عرفهم و عرف حقهم جعلت له عند الجهل حلما، وعند الظلم نورا، وأجيبه قبل أن يدعوني وأعطيه قبل أن يسألني. والحديث طويل أخذنا منه موضع الحاجة.

1. I was told by my father, may Allah be pleased with him, that he said: I was told by Sa’d bin Abdullah, from Qasim bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, from Hafs bin Ghiyath al-Nakha’I, the Judge, from Abu Abdillah, peace be upon him, that he said: Iblees came to Musa bin Imran, peace be upon him, while he was conversing with his Lord, and then an Angel from the Angels said to him: What do you seek from him while he is in this condition, conversing with his Lord? Then he said: I seek from him what I sought from his father, Adam, when he was in the Garden. Among what He conversed to him was that He said to him: O Musa, I do not accept the prayer except for he who humbled to My Greatness, constraints his heart to fear Me, covers his day with My remembrance, does not settle a night whilst insisting on intentional mistake and knows the truth of My Allies and Beloved. Then he said: O Lord, do you mean by Your Beloved and Allies, Ibrahim, Ishaq and Ya’qoub? He said: They are as such, O Musa, however, I intended he because of whom I created Adam and Hawwa’, and he because of whom I created Paradise and the Fire. Then Musa said: And who is he, O Lord? He said: Muhammed, Ahmad, I derived his name from My Name, because I am the Praised . Then Musa said: O Lord, make me among his nation. He said: You are, O Musa, from his nation if you know him, know his rank and the rank of his Household. Indeed, the example of him and the example of his Household and that which I have created, is like the example of Firdaus in the Gardens, whose trees never dry, nor does its taste change. Hence, those who know them and know their truth, I will make for him at the occasion of ignorance, forbearance, and at the occasion of darkness, a light, and I will respond to him before he calls unto Me and I will give him before he asks Me. The narration is long, we took from it the place of need.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20409

حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي بن الحسين السكري، قال: حدثنا محمد بن زكريا الجوهري الغلابي البصري، قال: حدثنا جعفر ابن محمد بن عمار [ة]، عن أبيه، عن جابر بن يزيد الجعفي، عن جابر بن عبد الله الأنصاري، قال: سئل رسول الله صلى الله عليه وآله أين كنت وآدم في الجنة قال: كنت في صلبه وهبط بي إلى الأرض في صلبه، وركبت السفينة في صلب أبي نوح، وقذف بي في النار في صلب إبراهيم، لم يلتق لي أبوان على سفاح قط، لم يزل الله عز وجل ينقلني من الأصلاب الطيبة إلى الأرحام الطاهرة [المطهرة] هاديا مهديا، حتى أخذ الله بالنبوة عهدي، وبالإسلام ميثاقي، وبين كل شئ من صفتي، وأثبت في التوراة والإنجيل ذكري، ورقى بي إلى سمائه ، وشق لي اسما من أسمائه، أمتي الحامدون وذو العرش محمود وأنا محمد. وقد روي هذا الحديث من طرق كثيرة.

2. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali bin Hussain al-Sukkari, that he said: We were told by Muhammed bin Zakariya al-Jawhari al-Ghulabi al-Basri, that he said: We were told by Ja’far ibn Muhammed bin ‘Umara, from his father, from Jabir bin Yazid al-Ju’fi, from Jabir bin Abdullah al-Ansari, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, was asked: Where were you when Adam was in the Garden? He said: I was in his backbone, and I was descended to earth whilst in his backbone, and I rode the ship whilst in the backbone of Nuh, and I was thrown into the fire whilst in the backbone of Ibrahim. Never did two parents meet in fornication. Allah, Exalted and Glorious, did not cease but moving me from the good backbones into the pure, purified, wombs, a guided guide, until Allah took Prophethood into my oath, Islam as my covenant, clarified everything of my characteristic, established my mentioning in the Tawrat and the Injeel, ascended me to His Heaven and derived for me a name from His Names. My nation are the praisers , the One with the Throne is the Praised and I am Muhammed. This narration has been narrated in many ways of transmission.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20410

حدثنا أحمد بن محمد بن الهيثم العجلي، قال: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا أبو محمد تميم بن بهلول، عن أبيه، عن عبد الله بن الفضل الهاشمي، عن جعفر بن محمد، عن أبيه، عن جده عليهم السلام قال: كان رسول الله صلى الله عليه وآله ذات يوم جالسا وعنده علي وفاطمة والحسن والحسين عليهم السلام، فقال: والذي بعثني بالحق بشيرا، ما على وجه الأرض خلق أحب إلى الله عز وجل ولا أكرم عليه منا، إن الله تبارك وتعالى شق لي اسما من أسمائه، فهو محمود وأنا محمد، وشق لك يا علي اسما من أسمائه، فهو العلي الأعلى وأنت علي، وشق لك يا حسن اسما من أسمائه، فهو المحسن وأنت حسن وشق لك يا حسين اسما من أسمائه فهو ذو الاحسان وأنت حسين، وشق لك يا فاطمة اسما من أسمائه فهو الفاطر وأنت فاطمة. ثم قال صلى الله عليه وآله: اللهم إني أشهدك أني سلم لمن سالمهم، وحرب لمن حاربهم، ومحب لمن أحبهم، ومبغض لمن أبغضهم، وعدو لمن عاداهم، وولي لمن والاهم، لأنهم مني وأنا منهم.

3. We were told by Ahmad bin Muhammed bin Haitham al-‘Ajali, that he said: We were told by Abu’l-Abbas, Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Abu Muhammed, Tamim bin Buhlul, from his father, from Abdullah bin Fadl al-Hashimi, from Ja’far bin Muhammed, from his father, from his grandfather, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him, was, on a day, sitting and with him were Ali, Fatima, Hasan and Hussain, peace be upon them. Then he said: By He who sent me with the truth as a bearer of glad tidings, there is not on the face of earth any creation more beloved to Allah, Exalted and Glorious is He, nor more honored for him, than us. Indeed, Allah, Blessed and Exalted is He, derived for me a name from His Names, and hence, He is the Praised and I am Muhammed. He derived for you, O Ali, a name from His Names, and hence, He is the High , the Most Subleme , and you are Ali. He derived for you, O Hasan, a name from His Names, and hence, He is the Beneficent and you are Hasan. He derived for you, O Hussain, a name from His Names, and hence, He is the One of Good Deeds , and you are Hussain. He derived for you, O Fatima, a name from His Names, and hence, he is the Splitter and you are Fatima. Then he, Allah’s blessings be upon him and his Family, said: O Allah, I bear You as a witness that I am at peace with those who are at peace with them, at war with those who are at war with them, a hater of those who hate them, an enemy of those who antagonize them and an ally of those who befriend them, because they are from me and I am from them.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20411

حدثنا أبو نصر أحمد بن الحسين بن أحمد بن عبيد النيسابوري المرواني بنيسابور وما لقيت [أحدا] أنصب منه، قال: حدثنا محمد بن إسحاق بن إبراهيمبن مهران السراج، قال: حدثنا الحسن بن عرفة العبدي، قال: حدثنا وكيع بن الجراح، عن محمد بن إسرائيل، عن أبي صالح، عن أبي ذر - رضي الله عنه - قال: سمعت رسول الله صلى الله عليه وآله وهو يقول: خلقت أنا وعلي من نور واحد نسبح الله يمنة العرش قبل أن خلق آدم بألفي عام، فلما أن خلق الله آدم جعل ذلك النور في صلبه ولقد سكن الجنة ونحن في صلبه، ولقد هم بالخطيئة ونحن في صلبه، ولقد ركب النوح السفينة ونحن في صلبه، ولقد قذف بإبراهيم في النار ونحن في صلبه، فلم يزل ينقلنا الله عز وجل من أصلاب طاهرة إلى أرحام طاهرة حتى انتهى بنا إلى عبد المطلب، فقسمنا بنصفين فجعلني في صلب عبد الله و جعل عليا في صلب أبي طالب وجعل في النبوة والبركة، وجعل في علي الفصاحة والفروسية وشق لنا اسمين من أسمائه فذو العرش محمود وأنا محمد، والله الأعلى وهذا علي.

4. We were told by Abu Nasr, Ahmad bin Hussain bin Ahmad bin Ubaid al-Naisabouri al-Marwani, in Nishapur – and I did not find anyone more hostile than him – that he said: We were told by Muhammed bin Ishaq bin Ibrahim bin Mahran al-Sarraj, that he said: We were told by Hasan bin ‘Arafa al-‘Abdi, that he said: We were told by Wakee’ bin Jarrah, from Muhammed bin Isra’eel, from Abu Saleh, from Abu Dharr, may Allah be pleased with him, that he said: I heard the Messenger of Allah, Allah’s blessings be upon him and his Family, whilst he was saying: I and Ali were created from one Light, we were glorifying Allah at the Right of the Throne before Adam was created with two thousand years. When Allah created Adam, He made that Light into his backbone, and he resided in the Garden whilst we were in his backbone, and he intended to perform the intentional mistake whilst we were in his backbone, and Allah, Exalted and Glorious is He, did not cease moving us from pure backbones into pure wombs until He ended us up at Abdul-Muttalib, and so He divided us into two halfs, and He made into the backbone of Abdullah and made Ali into the backbone of Abu Talib, and He made in me the Prophethood and Blessing, and in Ali the Fluentness and Knighthood. He derived for us two names from His Names, and hence, the One with the Throne is the Praised and I am Muhammed, and Allah is the Most Subleme and this is Ali.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20412

حدثنا الحسن بن محمد بن سعيد الهاشمي الكوفي، قال: حدثنا فرات بن إبراهيم الكوفي، قال: حدثنا الحسن بن [علي بن] الحسين بن محمد، قال: حدثنا إبراهيم بن الفضل بن جعفر بن علي بن إبراهيم بن سليمان بن عبد الله بن العباس، قال: حدثنا الحسن ابن علي الزعفراني البصري، قال: حدثنا سهل بن بشار، قال: حدثنا أبو جعفر محمد بن علي الطالقاني، قال: حدثنا محمد بن عبد الله مولى بني هاشم، عن محمد بن إسحاق، عن الواقدي، عن الهذيل ، عن مكحول، عن طاووس، عن ابن مسعود، قال: قال رسول الله صلى الله عليه وآلهلعلي بن أبي طالب عليه السلام: لما خلق الله - عز وجل ذكره - آدم ونفخ فيه من روحه وأسجد له ملائكته، وأسكنه جنته، وزوجه حواء أمته، فرفع طرفه نحو العرش فإذا هو بخمسة سطور مكتوبات. قال آدم: يا رب من هؤلاء؟ قال الله عز وجل له: هؤلاء الذين إذا تشفع بهم إلي خلقي شفعتهم. فقال آدم: يا رب بقدرهم عندك ما اسمهم؟ قال تعالى: أما الأول فأنا المحمود وهو محمد، والثاني فأنا العالي وهو علي، والثالث فأنا الفاطر وهي فاطمة، والرابع فأنا المحسن وهو الحسن، والخامس فأنا ذو الاحسان وهو الحسين، كل يحمد الله عز وجل.

5. We were told by Hasan bin Muhammed bin Sa’eed al-Hashimi al-Kufi, that he said: We were told by Furat bin Ibrahim al-Kufi, that he said: We were told by Hasan bin Ali bin Hussain bin Muhammed, that he said: We were told by Ibrahim bin Fadl bin Ja’far bin Ali bin Ibrahim bin Sulayman bin Abdullah bin Abbas, that he said: We were told by Hasan ibn Ali al-Za’farani al-Basri, that he said: We were told by Sahl bin Bashhar, that he said: We were told by Abu Ja’far, Muhammed bin Ali al-Talaqani, that he said: We were told by Muhammed bin Abdullah, the servant of the sons of Hashim, from Muhammed bin Ishaq, from Waqidi, from Hudhail, from Makhul, from Tawus, from Ibn Mas’ud, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said to Ali bin Abi Talib, peace be upon him: When Allah, Exalted and Glorious be His remembrance, created Adam and blew into him from His Spirit, made the Angels prostrate to him, resided him in His Garden and married him Hawwa’, his woman, and raised his look towards the Throne, and there were five lines written. Adam said: O Lord, who are these? Allah, Exalted and Glorious is He, said to him: Those whom if My creation intercede with, I would intercede for them. Then Adam said: O Lord, by their position to You, what is their name? He, Exalted is He, said: As for the first, I am the Praised and he is Muhammed, and for the second, I am the High and he is Ali, and for the third, I am the Splitter and she is Fatima, and for the fourth, I am the Beneficent and he is Hasan, and for the fifth, I am the One with Good Deeds and he is Hussain. All of them were praising Allah, Exalted and Glorious is He.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20413

حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي السكري، قال: حدثنا محمد بن زكريا الجوهري، قال: حدثنا العباس بن بكار، قال: حدثنا عباد بن كثير وأبو بكر الهذيلي، عن أبي الزبير، عن جابر، قال: لما حملت فاطمة عليها السلام بالحسن فولدت وقد كان النبي صلى الله عليه وآله أمرهم أن يلفوه في خرقة بيضاء فلفوه في صفراء وقالت فاطمة عليها السلام: يا علي سمه، فقال: ما كنت لأسبق باسمه رسول الله صلى الله عليه وآله فجاء النبي صلى الله عليه وآلهفأخذه وقبله وأدخل لسانه في فيه، فجعل الحسن عليه السلام يمصه، ثم قال لهم رسول الله صلى الله عليه وآله: ألم أتقدم إليكم أن تلفوه في خرقة بيضاء؟ فدعا بخرقة بيضاء فلفه فيها ورمى بالصفراء، وأذن في أذنه اليمنى، وأقام في اليسرى، ثم قال لعلي عليه السلام: ما سميته؟ فقال: ما كنت لأسبقك باسمه، فقال رسول الله صلى الله عليه وآله: ما كنت لأسبق ربي باسمه، فأوحى الله جل. ذكره إلى جبرئيل عليه السلام أنه قد ولد لمحمد ابن فاهبط إليه فأقرئه مني السلام وهنئه مني ومنك، وقل له: إن عليا منك بمنزلة هارون من موسى فسمه باسم ابن هارون. فأتى جبرئيل النبي صلى الله عليه وآله وهنأه وقال له [ك‍] ما أمره الله تعالى به أن يسمي ابنه باسم ابن هارون، قال: وما كان اسمه؟ قال: شبر. قال: لساني عربي، قال: سمه الحسن، فسماه الحسن، فلما ولدت الحسين عليه السلامجاء إليهم النبي صلى الله عليه وآله ففعل به كما فعل بالحسن عليه السلام وهبط جبرئيل على النبي صلى الله عليه وآله فقال: إن الله - عز وجل ذكره - يقرئك السلام ويقول لك، إن عليا منك بمنزلة هارون من موسى فسمه باسم ابن هارون. قال: ما كان اسمه؟ قال: شبير، قال: لساني عربي، قال: سمه الحسين، فسماه الحسين.

6. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali al-Sukkari, that he said: We were told by Muhammed bin Zakariya al-Jawhari, that he said: We were told by Abbas bin Bakkar, that he said: We were told by ‘Abbad bin Kathir and Abu Bakr al-Hudhayli, from Abu’l-Zubair, from Jabir, that he said: When Fatima, peace be upon her, was pregnant with Hasan and gave birth, and the Prophet, Allah’s blessings be upon him and his Family, had ordered them to wrap him in a white cloth, they wrapped him in a yellow one, and Fatima, peace be upon her, said: O Ali, name him. He said: I am not to to precede in naming him than the Messenger of Allah, Allah’s blessings be upon him and his Family. Then the Prophet, Allah’s blessings be upon him and his Family, came, took him, kissed him and entered his tongue into his mouth, and Hasan, peace be upon him, began to suck on it. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said to them: Did I not tell you in advance that you should wrap him in a white cloth? Then he requested a white cloth and wrapped him in it and threw the yellow one, recited the Adhan into his right ear, recited the Iqamah into his left, and then he said to Ali, peace be upon him: What did you name him? Then he said: I am not to precede you with regards to his name. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: I am not to precede my Lord in naming him. Then Allah, Glorified be His remembrance, revealed to Jibra’eel, peace be upon him: It has been begotten to Muhammed a son, so descend to him and recite to him peace from Me, and congratulate him on behalf of Me and yourself, and say to him: Indeed, Ali is to you in the same position as Harun to Musa, so name him by the name of Harun’s son. Then Jibra’eel came to the Prophet, Allah’s blessings be upon him and his Family, and congratulated him and said to him like how Allah, Exalted is He, ordered him with regards to naming his son by the name of Harun’s son. He said: And what was his name? He said: Shabar. He said: My tongue is Arabic. He said: Name him Hasan. So he named him Hasan. Then, when she gave birth to Hussain, peace be upon him, the Prophet, Allah’s blessings be upon him and his Family, came to them and did with him as he did with Hasan, peace be upon him, and Jibra’eel descended unto the Prophet, Allah’s blessings be upon him and his Family, and said: Indeed, Allah, Exalted and Glorious be His remembrance, recites to you peace and says to you: Indeed, Ali is to you in the same position as Harun to Musa, so name him by the name of Harun’s son. He said: What was his name? He said: Shubayr. He said: My tongue is Arabic. He said: Name him Hussain. So he named him Hussain.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20414

حدثنا الحسن بن محمد بن يحيى العلوي - رحمه الله - قال: حدثني جدي قال: حدثنا داود بن القاسم، قال: أخبرنا عيسى، قال أخبرنا يوسف بن يعقوب، قال: حدثنا عنبسة، عن عمرو بن دينار، عن عكرمة، قال: لما ولدت فاطمة عليها السلام الحسن جاءت به إلى النبي فسماه حسنا فلما ولدت الحسين جاءت به إليه وقالت: يا رسول الله هذا أحسن من هذا فسماه حسينا.

7. We were told by Hasan bin Muhammed bin Yahya al-Alawi, may Allah grant him mercy, that he said: I was told by my grandfather, that he said: We were told by Dawud bin Qasim, that he said: We were informed by Isa, that he said: We were informed by Yusuf bin Ya’qoub, that he said: We were told by ‘Anbasa, from Amru bin Dinar, from Ikrima, that he said: When Fatima, peace be upon her, gave birth to Hasan, she brought him to the Prophet and he named him Hasan, and when she gave birth to Hussain, she brought him to him and said: O Messenger of Allah, he is better than him. So he named him Hussain.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20415

حدثنا الحسين بن محمد بن يحيى العلوي - رحمه الله - قال: حدثني جدي قال: حدثني أحمد بن صالح التميمي، قال: حدثنا عبد الله بن عيسى، عن جعفر بن محمد عن أبيه عليهما السلام قال: أهدى جبرئيل عليه السلام إلى رسول الله صلى الله عليه وآله اسم الحسن بن علي في خرقة من حرير من ثياب الجنة واشتق اسم الحسين من الحسن عليهما السلام.

8. We were told by Hussain bin Muhammed bin Yahya al-Alawi, may Allah grant him mercy, that he said: I was told by my grandfather, that he said: I was told by Ahmad bin Saleh al-Tamimi, that he said: We were told by Abdullah bin Isa, from Ja’far bin Muhammed, from his father, peace be upon them both, that he said: Jibra’eel, peace be upon him, gifted to the Messenger of Allah, Allah’s blessings be upon him and his Family, the name of Hasan bin Ali in a cloth of silk from the clothes of Paradise, and he derived the name of Hussain from Hasan, peace be upon them both.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20416

حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني - رحمه الله - قال: حدثنا عبد العزيز بن يحيى الجلودي بالبصرة قال: حدثني المغيرة بن محمد، قال: حدثنا رجاء بن سلمة، عن عمرو بن شمر، عن جابر الجعفي، عن أبي جعفر محمد بن علي عليهما السلام قال: خطب أمير المؤمنين علي بن أبي طالب صلوات الله عليه بالكوفة بعد منصرفه من النهروان و بلغه أن معاوية يسبه ويلعنه ويقتل أصحابه، فقام خطيبا، فحمد الله وأثنى عليه، وصلى على رسول الله صلى الله عليه وآله، وذكر ما أنعم الله على نبيه وعليه، ثم قال: لولا آية في كتاب الله ما ذكرت ما أنا ذاكره في مقامي هذا، يقول الله عز وجل: " وأما بنعمة ربك فحدث " اللهم لك الحمد على نعمك التي لا تحصى، وفضلك الذي لا ينسى، يا أيها الناس إنه بلغني ما بلغني وإني أراني قد اقترب أجلي، وكأني بكم وقد جهلتم أمري، وإني تارك فيكم ما تركه رسول الله صلى الله عليه وآله كتاب الله وعترتي وهي عترة الهادي إلى النجاة خاتم الأنبياء، و سيد النجباء، والنبي المصطفى، يا أيها الناس لعلكم لا تسمعون قائلا يقول مثل قولي بعدي إلا مفتر، أنا أخو رسول الله، وابن عمه، وسيف نقمته، وعماد نصرته وبأسه وشدته، أنا رحى جهنم الدائرة، وأضراسها الطاحنة، أنا موتم البنين والبنات، أنا قابض الأرواح وبأس الله الذي لا يرده عن القوم المجرمين، أنا مجدل الابطال، وقاتل الفرسان، ومبير من كفر بالرحمن ، وصهر خير الأنام، أنا سيد الأوصياء ووصي خير الأنبياء، أنا باب مدينة العلم وخازن علم رسول الله ووارثه، وأنا زوج البتول سيده نساء العالمين فاطمة التقية النقية الزكية المبرة المهدية، حبيبة حبيب الله وخير بناته وسلالته وريحانة رسول الله، سبطاه خير الأسباط، وولداي خير الأولاد، هل أحد ينكر ما أقول؟ أين مسلموا أهل الكتاب؟ أنا اسمي في الإنجيل " اليا " وفي التوراة " برئ " وفي الزبور " أري " وعند الهند " كبكر " وعند الروم " بطريسا " وعند الفرس " جبتر " وعند الترك " بثير " وعند الزنج " حيتر " وعند الكهنة " بويئ " وعند الحبشة " بثريك " وعند أمي " حيدرة " وعند ظئري " ميمون " وعند العرب " علي " وعند الأرمن " فريق " وعن أبي " ظهير ". ألا وإني مخصوص في القرآن بأسماء، احذروا أن تغلبوا عليها فتضلوا في دينكم، يقول الله عز وجل: " إن الله مع الصادقين " أنا ذلك الصادق، وأنا المؤذن في الدنيا والآخرة، قال الله عز وجل: " فأذن مؤذن بينهم أن لعنة الله على الضالمين " أنا ذلك المؤذن، وقال: " وأذان من الله ورسوله " فأنا ذلك الاذان، وأنا المحسن، يقول الله عز وجل: " إن الله لمع المحسنين " وأنا ذو القلب، فيقول الله: " إن في ذلك لذكرى لمن كان له قلب " وأنا الذاكر، يقول الله عز وجل: " الذين يذكرون الله قياما وقعودا وعلى جنوبهم " ونحن أصحاب الأعراف أنا وعمي وأخي و ابن عمي. والله فالق الحب والنوى لا يلج النار لنا محب، ولا يدخل الجنة لنا مبغض، يقول الله عز وجل: " وعلى الأعراف رجال يعرفون كلا بسيماهم " وأنا الصهر، يقول الله عز وجل: " وهو الذي خلق من الماء بشرا فجعله نسبا وصهرا " وأنا الاذن الواعية، يقول الله عز وجل: " وتعيها اذن واعية " وأنا السلم لرسله يقول الله عز وجل: " ورجلا سلما لرجل " ومن ولدي مهدي هذه الأمة. ألا وقد جعلت محنتكم ببغضي يعرف المنافقون، وبمحبتي امتحن الله المؤمنين، هذا عهد النبي الأمي إلي أنه لا يحبك إلا مؤمن، ولا يبغضك إلا منافق، وأنا صاحب لواء رسول الله صلى الله عليه وآله في الدنيا والآخرة، ورسول الله فرطي، وأنا فرط شيعتي، والله لا عطش محبي، ولا خاف وليي، وأنا ولي المؤمنين، والله وليي حسب محبي أن يحبوا ما أحب الله، وحسب مبغضي أن يبغضوا ما أحب الله، ألا وإنه بلغني أن معاوية سبني ولعنني. اللهم اشدد وطأتك عليه، وأنزل اللعنة على المستحق، آمين [يا] رب العالمين، رب إسماعيل وباعث إبراهيم إنك حميد مجيد، ثم نزل عليه السلام عن أعواده فما عاد إليها حتى قتله ابن ملجم - لعنه الله -. قال جابر سنأتي على تأويل ما ذكرنا من أسمائه. أما قوله عليه السلام: أنا اسمي في الإنجيل " إليا " فهو علي بلسان العرب، وفي التوراة " برئ " قال: برئ من الشرك، و عند الكهنة " بويئ " هو من تبؤ مكانا وبرأ غيره مكانا وهو الذي يبوء الحق منازله، و يبطل الباطل ويفسده، وفي الزبور " اري " وهو السبع الذي يدق العظم ويفرس اللحم وعند الهند " كبكر " قال: يقرؤون في كتب عندهم فيها ذكر رسول الله صلى الله عليه وآله وذكر فيها أن ناصره " كبكر " وهو الذي إذا أراد شيئا لج فيه ولم يفارقه حتى يبلغه، وعند الروم " بطريسا " قال: هو مختلس الأرواح، وعن الفرس (حبتر) وهو البازي الذي يصطاد، و عند الترك " بثير " قال: هو النمر الذي إذا وضع مخلبه في شئ هتكه، وعند الزنج " حيتر " قال: هو الذي يقطع الأوصال، وعند الحبشة " بثريك " قال: هو المدمر على كل شئ أتى عليه، وعند أمي " حيدرة " قال: هو الحازم الرأي الخبير النقاب النظار في دقائق الأشياء، وعند ظئري " ميمون " قال جابر: أخبرني محمد بن علي عليه السلام، قال: كانت ظئر علي عليه السلام التي أرضعته امرأة من بني هلال خلفته في خبائها ومعه أخ له من الرضاعة وكان أكبر منه سنا بسنة إلا أياما، وكان عند الخبأ قليب ، فمر الصبي نحو القليب ونكس رأسه فيه، فحبي علي عليه السلام خلفه فتعلقت رجل علي عليه السلام بطنب الخيمة فجر الحبل حتى أتى على أخيه فتعلق بفرد قدميه وفرد يديه، وأما اليد ففي فيه، وأما الرجل ففي يده فجاءته أمه فأدركته فنادت: يا للحي، يا للحي، يا للحي من غلام ميمون أمسك علي ولدي. فأخذوا الطفلين من [عند] رأس القليب وهم يعجبون من قوته على صباه ولتعلق رجله بالطنب ولجره الطفل حتى أدركوه، فسمته أمه " ميمونا " أي مباركا، فكان الغلام في بني هلال يعرف بمعلق ميمون وولده إلى اليوم، وعند الأرمن " فريق " قال: الفريق الجسور الذي يهابه الناس، وعند أبي " ظهير " قال: كان أبوه يجمع ولده وولد إخوته ثم يأمرهم بالصراع، وذلك خلق في العرب وكان علي عليه السلام يحسر عن ساعدين له غليظين قصيرين وهو طفل، ثم يصارع كبار إخوته وصغارهم وكبار بني عمه وصغارهم فيصرعهم، فيقول أبوه: ظهر علي فسماه ظهيرا، وعند العرب " علي " قال جابر: اختلف الناس من أهل المعرفة لم سمي علي عليا، فقالت طائفة: لم يسم أحد من ولد آدم قبله بهدا الاسم في العرب ولا في العجم إلا أن يكون الرجل من العرب يقول: ابني هذا علي يريد من العلو لا أنه اسمه، وإنما تسمى الناس به بعده وفي وقته. وقالت طائفة: سمي علي عليا لعلوه على كل من بارزه وقالت طائفة: سمي علي عليا لان داره في الجنان تعلو حتى تحاذي منازل الأنبياء وليس نبي تعلو منزلته منزلة علي . وقالت طائفة: سمي علي عليا لأنه علا ظهر رسول الله صلى الله عليه وآله بقدميه، طاعة لله عز وجل، ولم يعل أحد على ظهر نبي غيره عند حط الأصنام من سطح الكعبة وقالت طائفة: إنما سمي علي عليا لأنه زوج في أعلى السماوات ولم يزوج أحد من خلق الله عز وجل في ذلك الموضع غيره. وقالت طائفة: إنما سمي علي عليا لأنه كان أعلى الناس علما بعد رسول الله صلى الله عليه وآله.

9. We were told by Abu’l-Abbas, Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah grant him mercy, that he said: We were told by Abdul-Aziz bin Yahya al-Jaloudi in Basra, that he said, I was told by Mughaira bin Muhammed, that he said: We were told by Rajaa’ bin Salama, from Amru bin Shimr, from Jabir al-Ju’fi, from Abu Ja’far, Muhammed bin Ali, peace be upon them both, that he said: The Commander of the Believers, Ali bin Abi Talib, Allah’s blessings be upon him, gave a speech in Kufa after his return from Nahrawan, and it had reached him that Mu’awiya is verbally insulting him, cursing him and killing his companions, and so he stood up to give a speech. Then he praised Allah and commended Him, and he sent blessings upon the Messenger of Allah, Allah’s blessings be upon him and his Family, and he mentioned what Allah bestowed of grace upon His Prophet and upon himself, then he said: Were it not for a verse in the Book of Allah, I would not have mentioned what I am now mentioning in this position of mine. Allah, Exalted and Glorious is He, says: «And as for the grace of your Lord, then speak.» (93:11) O Allah, to You belongs the praise for Your grace that cannot be counted, and Your favor that cannot be forgotten. O people, indeed, it has reached me what has reached me, and verily, I see that my time has come near. It is as if I am with you and you have forgotten my case, and I am leaving among you what the Messenger of Allah, Allah’s blessings be upon him and his Family, left; the Book of Allah and my Family, that is the Family of the Guide to Salvation, the Seal of the Prophets, and he is the Master of Nobles and the Selected Prophet. O people, perhaps you might not hear a sayer say the like of my saying after me, except for a calumniator. I am the brother of Allah’s Messenger, the son of his paternal uncle, the sword of his wrath, the pillar of his victory, his strength and intensity, the circling mill of Hell, its pulverizing grinders. I am the orphanizer of boys and girls, I am the grabber of souls and the punishment of Allah that He will not repel from the criminal people. I am the quarrelling with heroes, the slayer of knights, the executor of those who disbelieved in the All-Merciful and the in-law of the Best of mankind. I am the Master of Sucessors and the Successor of the Best of Prophets. I am the Door to the City of Knowledge and the Keeper of the knowledge of Allah’s Messenger and his inheritor. I am the husband of the Batul [1], the Mistress of the Lady of all the worlds, Fatima, the godfearing, the clean, the pure, the good-doer, the guided, the beloved of Allah’s Beloved, the best of his daughters and progeny and the sweet smelling plant of Allah’s Messenger. His two grandsons are the best of grandsons, and my two sons are the best of sons. Does anyone deny what I say? Where are the Muslims from the People of the Book? My name is, in the Injeel, Elia, and in the Tawrat, Bara’, and in the Zabur, Ara, and among the Indians, Kabkar, and among the Romans, Batrisa, and among the Persians, Jabtar, and among the Turks, Batheer, and among the blacks, Haitar, and among the shamans, Boyi’, and among the Abyssinians, Bathrik, and for my mother, Haidara, and for my wet nurse, Maimoun, and among the Arabs, Ali, and among the Armenians, Fareeq, and for my father, Dhaheer. Alas, I am, verily, specified in the Qur’an with names. Beware from overlooking them, lest you aberrate in your religion. Allah, Exalted and Glorious is He, says: «Indeed, Allah is with the truthful.» [2] I am that Truthful, and I am the Announcer in this world and the Hereafter. Allah, Exalted and Glorious is He, said: «Then an announcer will announce among them: May the curse of Allah be upon the wrong-doers.» (7:44) I am that announcer. And He said: «And an announcement from Allah and His Messenger» (9:3). I am that Announcement. And I am the Good-Doer, about whom Allah, Exalted and Glorious is He, says: «Indeed, Allah is with the good-doers.» (29:69) And I am the One with the heart, about whom Allah says: «Indeed, in that is, verily, a reminder for he who has a heart» (50:37). And I am the Rememberer, about whom Allah, Exalted and Glorious is He, says: «Who remember Allah whilst standing and sitting and lying on their sides» (3:191). And we are the people of the Elevations, I, my paternal uncle, my brother and the son of my paternal uncle. By Allah, the Divider of the seeds and kernels, the Fire will not enter into a lover of us, and no hater of us will enter Paradise. Allah, Exalted and Glorious is He, said: «And on the elevations are men who recognize all by their marks.» (7:46) And I am the in-law, about whom Allah, Exalted and Glorious is He, says: «And it is He who created from water, a human being and made him (a relative by) lineage and marriage.» (25:54) And I am the Conscious Ear, about whom Allah, Exalted and Glorious is He, says: «And (that) it is perceived by a conscious ear.» (69:12) And I am the Peace to His Messenger, about which Allah, Exalted and Glorious is He, said: «And a man belonging entirely to one man» (39:29). And from my sons is the Mahdi of this nation. Alas, your misfortune has, verily, been made that with hatred to me, the hypocrites are recognized, and with love to me, Allah tests the believers. This is the covenant of the Ummi Prophet to me: None will love you, except for a believer, and none will hate you, except for a hater. And I am the carrier of the banner of Allah’s Messenger, Allah’s blessings be upon him and his Family, in this world and the Hereafter. The Messenger of Allah is my precedent, and I am the precedent of my Shia’. By Allah, my lover will not become thirsty, nor will my ally fear, whilst I am the Ally of the Believers and Allah is my Ally. It is sufficient for my lovers to love what Allah loves, and it is sufficient for my haters to hate what Allah loves. Alas, it has, indeed, reached me that Mu’awiya has verbally insulted me and cursed me. O Allah, intensify Your hit upon him, and send down the curse upon the deserving, Ameen, O Lord of all the worlds, the Lord of Isma’eel and the Sender of Ibrahim. Indeed, You are Praised, Commendable. Then he, peace be upon him, stepped down from his old camels, and he did not return to it until he was killed by Ibn Muljim, may Allah curse him. Jabir said: We will come to interpret what we mentioned of his names. As for the saying of him, peace be upon him: My name is, in the Injeel, Elia, it is Ali in the tongue of the Arabs. And in the Tawrat, Bara’. He said: He was free from polytheism. And among the shamans, Boyi’, it is he who takes a place and frees another from a place, and he is the one who returns the truth to its places and invalidates falsehood and impairs it. And in the Zabur, Ari, and he is the lion who beats the bones and devours the flesh. And among the Indians, Kabkar, He said: They read in books which include the mentioning of Allah’s Messenger, Allah’s blessings be upon him and his Family, and it was mentioned in them that his supporter is Kabkar, and he is the one who if he wants something, he persists on it and does not depart from it until he reaches it. And among the Romans, Batrisa. He said: He is the seizer of souls. And among the Persians, Habtar, and he is the falcon that hunts. And among the Turks Batheer. He said: He is the tiger who if he puts his claw into something, he penetrates it. And among the blacks, Haitar. He said: He is the one that cuts joints. And among the Abyssinians, Bathrik. He said: He is the destroyer of everything he comes across. And for my mother, Haidara. He said: He is the one with the firm opinion, the acquainted, the digger, the observer into the details of things. And for my wet nurse, Maimoun. Jabir said: I was informed by Muhammed bin Ali, peace be upon him, that he said: The wet nurse of Ali, peace be upon him, who nursed him was a woman from the sons of Hilal. She had left him in her tent, and with him was a milk brother who was older than him in age with one year except for a few days. Near the tent, there was a well, and so the boy went to the well and put his head into it. Then Ali, peace be upon him, crawled behind him and the foot of Ali, peace be upon him, tangled to the tent’s rope, and so he pulled the rope until it came on his brother and tangled itself to one of his feet and one of his arms. As for hand, it was in his mouth, and as for the foot, it was in his hand. Then his mother came and managed to save him, and she yelled: O my jawbone, O my jawbone, O my jawbone for a fortunate boy who saved for me my son! Then they took the two boys from the top of the well while they were amazed of his strength, due to his childhood, the tangling of his foot to the tent and his pulling of the child until they managed to save him. Then his mother named him Maimoun, meaning blessed, and the boy among the sons of Hilal was known as the one tangled to Maimoun, and so were his sons till today. And among the Armenians, Fareeq. He said: The Fareeq is the bold who is feared by people. And for my father, Dhaheer. He said: His father used to gather his sons and the sons of his brothers and then order them to wrestle, and that was a tradition among the Arabs. Ali, peace be upon him, used to expose his two solid, short, forearms when he was a child, and he would wrestle his big and small brothers, and the big and small ones of the sons of his paternal uncle, and he would defeat them. Then his father would say: Ali has gained victory . Hence, he named him Dhaheer. And among the Arabs, Ali. Jabir said: The people of knowledge differed with regards to why Ali was named Ali. A group said: None from the sons of Adam have been named with this name among the Arabs nor among the non-Arabs, except if a man of the Arabs would say: This son of mine is high , intending to refer to highness , not to name him, and that people were only named with it after him and during his time. Another group said: Ali was named Ali due to his sublimity over everyone who sword-fought him. Another group said: Ali was named Ali because his house in the Gardens is elevated to the extent it aligns with the homes of the Prophets, and there is no Prophet whose rank elevates the rank of Ali. Another group said: Ali was named Ali because he mounted the back of Allah’s Messenger, Allah’s blessings be upon him and his Family, with his feet, out of obedience to Allah, Exalted and Glorious is He, and none has mounted the back of a Prophet other than him, during the bringing down of idols from the top of the Kaaba. Another group said: Ali was only named Ali because he was married in the Highest of Heavens, and none from the creations of Allah, Exalted and Glorious is He, was married in that place other than thim. Another group said: Ali was only named Ali because he was the one of the people with the highest knowledge after Allah’s Messenger, Allah’s blessings be upon him and his Family.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20417

حدثنا علي بن أحمد بن محمد بن عمران الدقاق - رحمه الله - قال: حدثنا محمد بن جعفر الأسدي قال: حدثنا موسى بن عمران، عن الحسين بن يزيد، عن محمد بن سنان، عن المفضل ابن عمر، عن ثابت بن دينار، عن سعيد بن جبير: قال: قال يزيد بن قعنب: كنت جالسا مع العباس بن عبد المطلب وفريق من بني عبد العزى بإزاء بيت الله الحرام إذا أقبلت فاطمة بنت أسد أم أمير المؤمنين عليه السلام وكانت حاملة به لتسعة أشهر وقد أخذها الطلق ، فقالت: رب إني مؤمنة بك وبما جاء من عندك من رسل وكتب، وإني مصدقة بكلام جدي إبراهيم الخليل وإنه بنى البيت العتيق، فبحق النبي الذي بنى هذا البيت وبحق المولود الذي في بطني لما يسرت علي ولادتي. قال يزيد بن قعنب: فرأينا البيت وقد انفتح من ظهره ودخلت فاطمة فيه وغابت عن أبصارنا والتزق الحائط فرمنا أن ينفتح لنا قفل الباب فلم ينفتح فعلمنا أن ذلك أمر من أمر الله عز وجل ثم خرجت بعد الرابع وبيدها أمير المؤمنين عليه السلام، ثم قالت: إني فضلت على من تقدمني من النساء، لان آسية بنت مزاحم عبدت الله عز وجل سرا في موضع لا يحب أن يعبد الله فيه إلا اضطرارا، وأن مريم بنت عمران هزت النخلة اليابسة بيدها حتى أكلت منها رطبا جنيا، فإني دخلت بيت الله الحرام فأكلت من ثمار الجنة وأوراقها، فلما أردت أن أخرج هتف بي هاتف: يا فاطمة سميه عليا فهو علي، والله العلي الأعلى يقول: إني شققت اسمه من اسمي، وأدبته بأدبي، ووقفته على غامض علمي، وهو الذي يكسر الأصنام في بيتي، وهو الذي يؤذن فوق ظهر بيتي ويقدسني ويمجدني، فطوبى لمن أحبه وأطاعه، وويل لمن أبغضه وعصاه.

10. We were told by Ali bin Ahmad bin Muhammed bin Imran al-Daqqaq, may Allah grant him mercy, that he said: We were told by Muhammed bin Ja’far al-Asadi, that he said: We were told by Musa bin Imran, from Hussain bin Yazid, from Muhammed bin Sinan, from Mufaddal bin Umar, from Thabit bin Dinar, from Sa’eed bin Jubayr, that he said: Yazid bin Qa’nab said: I was sitting with Abbas bin Abdul-Muttalib and a group from the sons of Abdul-‘Uzza opposite to the Sacred House of Allah as Fatima bin Asad, the mother of the Commander of the Believers, peace be upon him, and she was pregnant with him for nine months and was taken by labor pain, so she said: My Lord, I am a believer in You and in what has come from You of Messengers and Books, and indeed, I declare belief in the words of my grandfather, Ibrahim the Good Friend, and he, indeed, built the Old House. Hence, by the Prophet who built this House, and by the infant that is in my belly, please, ease for me my labor. Yazid bin Qa’nab said: Then we saw the House as it opened from behind, Fatima entered into it, she became absent from our eyes and the wall merged. Then we hoped for the door’s lock to open to us, and it did not open, and so we knew that this was by the commandment of Allah, Exalted and Glorious is He. Then she went out after the fourth and in her hand was the Commander of the Believers, peace be upon him. Then she said: Indeed, I have been preferred over the women who have preceded me, because Asiya bint Muzahim worshipped Allah, Exalted and Glorious is He, secretly in a place in which Allah does not like to be worshipped except in urgency, and Mariam bint Imran shook the dry palm tree with her hand until she ate harvested dates from it. I, though, entered into the Sacred House of Allah and ate from the fruits and leaves of Paradise, and when I wanted to exit, a caller called to me: O Fatima, name him Ali, for he is Ali , and Allah, the All-High, the Most Subleme, says: His name is from My Name, disciplined him with My Discipline and gave him success to (comprehend) My Occult Knowledge, and he is the one to break the idols in My House, and he is the one to recite the Adhan above the roof of My House and sanctify Me and glorify Me. Hence, Tuba is for those who love him and obey him, and woe to those who hate him and disobey him.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20418

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكرياالقطان، قال: حدثنا بكر بن عبد الله بن حبيب، عن تميم بن بهلول، عن أبيه، عن أبي الحسن العبدي، عن سليمان بن مهران، عن عباية بن ربعي، قال: جاء رجل إلى ابن عباس - رضي الله عنه - فقال له: أخبرني عن الأنزع البطين علي بن أبي طالب عليه السلام فقد اختلف الناس فيه. فقال له ابن عباس: أيها الرجل والله لقد سألت عن رجل ما وطأ الحصى بعد رسول الله صلى الله عليه وآله أفضل منه، وإنه لأخو رسول الله صلى الله عليه وآله وابن عمه ووصيه و خليفته على أمته، وإنه لأنزع من الشرك، بطين من العلم، ولقد سمعت رسول الله صلى الله عليه وآله يقول: من أراد النجاة غدا فليأخذ بحجزة هذا الأنزع يعني عليا عليه السلام.

11. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, from Tamim bin Buhlul, from his father, from Abu’l-Hasan al-‘Abdi, from Sulayman bin Mahran, from ‘Abaya bin Rab’I, that he said: A man came to Ibn Abbas, may Allah be pleased with him, and said to him: Tell me about the anza’, the bateen [1], Ali bin Abi Talib, peace be upon him, for the people have differed about him. Then Ibn Abbas said to him: O man, by Allah, you have certainly asked about a man whom none stepped on pebbles after Allah’s Messenger, Allah’s blessings be upon him and his Family, who was better than him. Indeed, he is, verily, the brother of Allah’s Messenger, Allah’s blessings be upon him and his Family, the son of his paternal uncle, his Bequeathed and Successor over his nation. Indeed, he is, verily, stripped from polytheism, filled with knowledge. I have, verily, heard the Messenger of Allah, Allah’s blessings be upon him and his Family, say: The one who wants salvation tomorrow, let him hold onto the waist cloth of this anza’. Referring to Ali, peace be upon him.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20419

حدثنا محمد بن محمد بن عصام الكليني - رحمه الله - قال: حدثنا محمد بن يعقوب، عن علان الكليني رفعه إلى أبي عبد الله عليه السلام أنه قال: إنما سمي سيف أمير المؤمنين عليه السلام ذا الفقار لأنه كان في وسطه خطة في طوله تشبه بفقار الظهر فسمي ذا الفقار لذلك، وكان سيفا نزل به جبرئيل عليه السلام من السماء، وكانت حلقته فضة، وهو الذي نادى به مناد من السماء " لا سيف إلا ذو الفقار، ولا فتى إلا علي ".

12. We were told by Muhammed bin Muhammed bin ‘Isam al-Kulayni, may Allah grant him mercy, that he said: We were told by Muhammed bin Yaq’ub, from ‘Allan al-Kulayni, that he ascribed to Abu Abdillah (a. s.) that he said: "The sword of the Commander of the Believers (a. s.) was only named Dhu’l-Faqar because at its center there was a line going along its length similar to the dorsal vertebrae , so it was named Dhu’l-Faqar for that. It was a sword with which Jibra’il, (a. s.) descended from Heaven, and its ring was of silver, and it was he who cried about it from Heaven: 'There is no sword but Dhu’l-Faqar, and there is no hero but Ali.'"

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20420

حدثنا المظفر بن جعفر بن المظفر العلوي - رحمه الله - قال: حدثنا جعفر بن محمد ابن مسعود، عن أبيه قال: حدثنا جبرئيل بن أحمد الفاريابي قال: حدثني الحسن بن خرزاد ، عن محمد بن موسى بن الفرات، عن يعقوب بن سويد بن مزيد الحارثي، عن عمرو ابن شمر، عن جابر بن يزيد، عن أبي جعفر عليه السلام قال: قلت له: جعلت فداك لم سمي أمير المؤمنين عليه السلام أمير المؤمنين؟ قال: لأنه يميرهم العلم، أما سمعت كتاب الله عز وجل " ونمير أهلنا ".

13. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi, may Allah grant him mercy, that he said: We were told by Ja’far bin Muhammed ibn Mas’ud, from his father, that he said: We were told by JIbra’eel bin Ahmad al-Faryabi, that he said: I was told by Hasan bin Khazrad, from Muhammed bin Musa bin Furat, from Ya’qub bin Suwayd bin Mazeed al-Harithi, from Amru ibn Shimr, from Jabir bin Yazid, from Abu Ja’far, peace be upon him, that he [1] said: I said to him: May I be sacrificed for you, why was the Commander of the Believers, peace be upon him, named the Commander of the Believers? He said: Because he was granting knowledge to them. Have you not heard the Book of Allah, Exalted and Glorious is He: «And We will obtain provision for our family» (12:65)?

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20421

حدثنا أحمد بن الحسن القطان، قال: حدثنا أبو سعيد الحسن بن علي بن الحسين السكري، قال: أخبرنا أبو عبد الله محمد بن زكريا الغلابي قال: حدثنا محدوج ابن عمير الحنفي ، قال حدثنا بشر بن إبراهيم الأنصاري عن الأوزاعي، عن يحيى بن أبي كثير عن أبيه، عن أبي هريرة، قال: إنما سميت فاطمة، فاطمة لان الله عز وجل فطم من أحبها من النار. 14. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abu Sa’eed, Hasan bin Ali bin Hasan al-Sukkari, that he said: We were informed by Abu Abdillah, Muhammed bin Zakariya al-Ghulabi, that he said: We were told by Mahdouj ibn Umayr al-Hanafi, that he said: We were told by Bishr bin Ibrahim al-Ansari, from Awza’i, from Yahya bin Abi Kathir, from his father, from Abu Huraira, that he said: Fatima was only named Fatima because Allah, Exalted and Glorious is He, separated those who love her, from the Fire.

H

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20422

وقد روي: إنما سميت الزهراء لان الله عز وجل خلقها من نور عظمته.

16. It was reported: She was only named Zahra because Allah, Exalted and Glorious is He, created her from the Light of His Greatness.

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them - Hadith 20423

حدثنا أحمد بن محمد بن يحيى بن أحمد بن عيسى بن علي بن الحسين بن علي بن الحسين بن علي بن أبي طالب، قال: حدثنا أبو عبد الله محمد بن إبراهيم بن أسباط، قال: حدثنا أحمد بن محمد بن زياد القطان، قال، حدثني أبو الطيب أحمد بن محمد بن عبد الله، قال: حدثني عيسى بن جعفر بن محمد بن عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن آبائه، عن عمر بن علي، عن أبيه، علي بن أبي طالب عليه السلام قال: إن النبي صلى الله عليه وآله سئل: ما البتول ؟ فإنا سمعناك يا رسول الله تقول إن مريم بتول، وفاطمة بتول؟ فقال: البتول التي لن تر حمرة قط أي لم تحض فإن الحيض مكروه في بنات الأنبياء. وسمي الامام إماما لأنه قدوة للناس منصوب من قبل الله تعالى ذكره مفترض الطاعة على العباد. وسمي علي بن الحسين عليهما السلام، السجاد لما كان على مساجده من آثار السجود وقد كان يصلي في اليوم والليلة ألف ركعة، وسمي ذا الثفنات لأنه كان له في مواضع سجوده آثار ناتئة فكان يقطعها في السنة مرتين كل مرة خمس ثفنات فسمى ذا الثفنات لذلك وسمي الباقر عليه السلام باقرا لأنه بقر العلم بقرا أي شقه شقا وأظهره إظهارا. وسمي الصادق صادقا ليتميز من المدعي للإمامة بغير حقها وهو جعفر بن عليإمام الفطحية الثانية. وسمي موسى بن جعفر عليهما السلام، الكاظم لأنه كان يكظم غيظه على من يعلم أنه كان سيقف عليه ويجحد الامام بعده طمعا في ملكه . وسمي علي بن موسى عليهما السلام، الرضا لأنه كان رضي لله تعالى ذكره في سمائه، ورضي لرسول و الأئمة بعده عليهم السلام في أرضه، ورضي به المخالفون من أعدائه كما رضي به الموافقون من أوليائه. وسمي محمد بن عليالثاني عليهما السلام، التقي لأنه اتقى الله عز وجل فوقاه الله شر المأمون لما دخل عليه بالليل سكران فضربه بسيفه حتى ظن أنه كان قد قتله فوقاه الله شره. وسمي الإمامان - علي بن محمد، والحسن بن علي عليهما السلام - العسكريين لأنهما نسبا إلى المحلة التي سكناها بسر من رأى وكانت تسمى عسكرا. وسمي القائم قائما لأنه يقوم بعد موت ذكره. وقد روي في هذا المعني غير ذلك. وقد أخرجت هذه الفصول مرتبة مسندة في كتاب علل الشرائع والاحكام والأسباب.

17. We were told by Ahmad bin Muhammed bin Yahya bin Ahmad bin Isa bin Ali bin Hussain bin Ali bin Hussain bin Ali bin Abi Talib, that he said: We were told by Abu Abdillah, Muhammed bin Ibrahim bin Asbat, that he said: We were told by Ahmad bin Muhammed bin Ziyad al-Qattan, that he said: I was told by Abu’l-Teeb, Ahmad bin Muhammed bin Abdullah, that he said: I was told by Isa bin Ja’far bin Muhammed bin Abdullah bin Muhammed bin Umar bin Ali bin Abi Talib, from his fathers, from Umar bin Ali, from his father, Ali bin Abi Talib, peace be upon him, that he said: Indeed, the Prophet, Allah’s blessings be upon him and his Family, was asked: What is the Batul? For indeed, we have heard you, O Allah’s Messenge, r say that Maryam was a Batul and that Fatima is a Batul? Then he said: The Batul is she who never saw any redness at all, meaning that she did not menstruate, because menstruation is disliked for the daughters of Prophets. The Imam was named an Imam because he is a role-model for the people, assigned by Allah, Exalted is His Remembrance, whose obedience is obligatory upon the servants. Ali bin Hussain, peace be upon them both, was named the Sajjad due to what was on his prostrating parts of effects of prostration , and he used to pray in one day and night, a thousand rak’a [1]. He was named the One with Calluses because on the spot of his prostration, he had swollen effects, and he used to cut them twice a year, each time five calluses, and so he was named the One with Calluses for that. Al-Baqir, peace be upon him, was named a Baqir because he slit knowledge open, a true splitting, meaning that he cut it a true cutting and demonstrated it, a true demonstration. Al-Sadiq was named a Sadiq in order it to be recognized who the claimer of Imamate without right is, and that is Ja’far bin Ali, the leader of the Second Fathis. Musa bin Ja’far, peace be upon them both, was named the Kadhim because he used to repress his rage towards those whom he knew would stand on his truth and knowingly reject the Imam after him out of greed for his property. Ali bin Musa, peace be upon them both, was named the Rida because he was pleased with Allah, Exalted is His Remembrance, in His Heaven, pleased with the Messenger and the Imams after him, peace be upon them, in His earth, and the opponents from his enemies were pleased with him like how the congruent from his allies were pleased with him. Muhammed bin Ali, the Second, peace be upon them both, was named the Taqi because he feared Allah, Exalted and Glorious is He, and so Allah shielded from him the evil of Ma’mun when he entered into him at night, drunk, and hit him by his sword to the extent he assumed that he had killed him, and so Allah shielded him from his evil. The two Imams, Ali bin Muhammed and Hasan bin Ali, peace be upon them both, were named the Askariyyain [2] because they were ascribed to the place in which they resided in Surr Man Ra’a [3], and it used to be called a military camp. The Qa’im was named a Qa’im because he will arise after the death of his remembrance. It has been reported other than that with regards to this meaning. I have reported these parts in an arranged, chained, manner in the book ‘Ilal-ush-Shara’I’ wal-Ahkam wal-Asbab.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader» - Hadith 20424

حدثنا محمد بن عمر الحافظ الجعابي، قال: حدثني جعفر بن محمد الحسني، قال: حدثنا محمد بن علي بن خلف، قال: حدثنا سهل بن [إسماعيل بن] عامر، قال: حدثنا زافر بن سليمان، عن شريك، عن أبي إسحاق، قال: قلت لعلي بن الحسين عليهما السلام،: ما معنى قول النبي صلى الله عليه وآله: " من كنت مولاه فعلي مولاه "؟ قال: أخبرهم أنه الامام بعده.

1. We were told by Muhammed bin Umar, the Keeper, al-Ju’abi, that he said: I was told by Ja’far bin Muhammed al-Hasani, that he said: We were told by Muhammed bin Ali bin Khalaf, that he said: We were told by Sahl bin Isma’il bin ‘Amer, that he said: We were told by Zafir bin Sulayman, from Shareek, from Abu Ishaq, that he said: I said to Ali bin Hussain, peace be upon them both: <br>What is the meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: Whoever I am his Leader, then Ali is his Leader? He said: He informed them that he is the Imam after him.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader» - Hadith 20425

حدثنا محمد بن عمر الحافظ الجعابي، قال: حدثني أبو الحسن موسى بن محمد ابن الحسن الثقفي، قال: حدثنا الحسن بن محمد، قال: حدثنا صفوان بن يحيى بياع السابري، عن يعقوب بن شعيب، عن أبان بن تغلب، قال: سألت أبا جعفر محمد بن علي عليهم السلام عن قول النبي صلى الله عليه وآله: " من كنت مولاه فعلي مولاه " فقال: يا أبا سعيد تسأل عن مثل هذا؟ علمهم أنه يقوم فيهم مقامه.

2. We were told by Muhammed bin Umar, the Keeper, al-Ju’abi, that he said: I was told by Abu’l-Hasan, Musa bin Muhammed ibn Hasan al-Thaqafi, that he said: We were told by Hasan bin Muhammed, that he said: We were told by Safwan bin Yahya, the seller of fine cloth, from Ya’qoub bin Shu’ayb, from Aban bin Taghlib, that he said: I asked Abu Ja’far, Muhammed bin Ali, peace be upon them both, about the saying of the Prophet, Allah’s blessings be upon him and his Family: Whoever I am his Leader, then Ali is his Leader. Then he said: O Abu Sa’eed, are you asking about a thing such as this?

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader» - Hadith 20426

حدثنا محمد بن عمر الحافظ الجعابي، قال: حدثنا أبو عبد الله محمد بن القاسم المحاربي، قال: حدثنا عباد بن يعقوب، قال: حدثنا علي بن هاشم، عن أبيه، قال: ذكر عند زيد بن علي [بن الحسين] عليهما السلام قول النبي صلى الله عليه وآله " من كنت مولاه فعلي مولاه، " قال: نصبه علما ليعرف به حزب الله عز وجل عند الفرقة.

3. We were told by Muhammed bin Umar, the Keeper, al-Ju’abi, that he said: We were told by Abu Abdillah, Muhammed bin Qasim al-Muharibi, that he said: We were told by ‘Ubad bin Ya’qoub, that he said: We were told by Ali bin Hashim, from his father, that he said: At the presence from Zaid bin Ali bin Hussain, peace be upon them both, it was mentioned the saying of the Prophet, Allah’s blessings be upon him and his Family: Whoever I am his Leader, then Ali is his Leader. He said: He assigned him as banner, that the Party of Allah, Exalted and Glorious is He, might be known with it during the schism.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader» - Hadith 20427

حدثنا محمد بن عمر الحافظ الجعابي قال حدثنا محمد بن الحارث أبو بكر الواسطي من أصل كتابه قال: حدثنا أحمد بن محمد بن يزيد بن سليم، قال: حدثنا إسماعيل بن أبان، قال: حدثنا أبو مريم، عن عطاء عن ابن عباس، قال: قال رسول الله صلى الله عليه وآله: الله ربي ولا أمارة لي معه، وأنا رسول ربي ولا أمارة معي، وعلي [وليي و] ولي من كنت وليه ولا أمارة معه.

4. We were told by Muhammed bin Umar, the Keeper, al-Ju’abi, that he said: We were told by Muhammed bin Harith, Abu Bakr al-Wasiti, from the origin of his book, that he said: We were told by Ahmad bin Muhammed bin Yazid bin Sulaim, that he said: We were told by Isma’il bin Aban, that he said: We were told by Abu Mariam, from ‘Ataa’, from Ibn Abbas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Allah is my Lord, and there is no sign for me with Him, and I am the Messenger of my Lord, and there is no sign with me, and Ali is my Ally and the Ally of whoever I am his Ally, and there is no sign with him.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader» - Hadith 20428

حدثنا محمد بن عمر الحافظ الجعابي، قال: حدثنا محمد بن عبيد اللهالعسكري قال: حدثنا محمد بن علي بن بسام الحراني من أصل كتابه، قال: حدثنا معلل بن نفيل، قال: حدثنا أيوب بن سلمة أخو محمد بن سلمة، عن بسام الصيرفي، عن عطية، عن أبي سعيد، قال: قال النبي صلى الله عليه وآله: من كنت وليه فعلي وليه، ومن كنت إمامه فعلي إمامه ومن كنت أميره فعلي أميره، ومن كنت نذيره فعلي نذيره، ومن كنت هادية فعلي هادية، ومن كنت وسيلته إلى الله تعالى فعلي وسيلته إلى الله عز وجل فالله سبحانه يحكم بينه و بين عدوه.

5. We were told by Muhammed bin Umar, the Keeper, al-Ju’abi, that he said: We were told by Muhammed bin Ubaidullah al-Askari, that he said: We were told by Muhammed bin Ali bin Bassam al-Harrani from the origin of his book, that he said: We were told by Mu’allal bin Nufail, that he said: We were told by Ayoub bin Salam, the brother from Muhammed bin Salama, from Bassam al-Sayrafi, from ‘Atiya, from Abu Sa’eed, that he said: The Prophet, Allah’s blessings be upon him and his Family, said: Whoever I am his Ally, then Ali is his Ally, and whoever I am his Imam, then Ali is his Imam, and whoever I am his Commander, then Ali is his Commander, and whoever I am his Warner, then Ali is his Warner, and whoever I am his Guide, then Ali is his Guide, and whoever I am his Means to Allah, Exalted is He, then Ali is his Means to Allah, Exalted and Glorious is He, for Allah, Glorified be He, will judge between him and between his enemy.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader» - Hadith 20429

حدثنا محمد بن عمر الحافظ الجعابي، قال: حدثني عبد الله بن محمد بن سعيد بن زياد أبو محمد، قال: حدثنا أبي، قال: حدثنا عبد الرحمن بن قيس، عن عطية، عن أبي سعيد قال: قال النبي صلى الله عليه وآله: علي إمام كل [مؤ] من بعدي.

6. We were told by Muhammed bin Umar, the Keeper, al-Ju’abi, that he said: I was told by Abdullah bin Muhammed bin Sa’eed bin Ziyad, Abu Muhammed, that he said: We were told by my father, that he said: We were told by Abdul-Rahman bin Qais, from ‘Atiya, from Abu Sa’eed, that he said: The Prophet, Allah’s blessings be upon him and his Family, said: Ali is the Imam of every believer after me.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader» - Hadith 20430

حدثنا محمد بن عمر الحافظ الجعابي، قال: حدثني عبد الله بن محمد بن سعيد بن زياد من أصل كتاب أبيه، قال: حدثنا أبي، قال: حدثنا حفص بن عمرالعمري، قال: حدثنا عصام ابن طليق، عن أبي هارون، عن أبي سعيد، عن النبي صلى الله عليه وآله في قول الله عز وجل: " وقفوهم إنهم مسؤولون " قال عن ولاية علي، ما صنعوا في أمره؟ وقد أعلمهم الله عز وجل أنه الخليفة بعد رسوله.

7. We were told by Muhammed bin Umar, the Keeper, al-Ju’abi, that he said: I was told by Abdullah bin Muhammed bin Sa’eed bin Ziyad from the origin of his book, that he said: We were told by my father, that he said: We were told by Hafs bin Umar al-‘Amri, that he said: We were told by ‘Isam ibn Taleeq, from Abu Harun, from Abu Sa’eed, of the Prophet, Allah’s blessings be upon him and his Family, with regards to the saying of Allah, Exalted and Glorious is He: «And stop them. Indeed, they are to be questioned.» (37:24) He said: About the Divine Authority of Ali: What did they do with his matter, although Allah, Exalted and Glorious is He, had made them aware that he is the Successor after His Messenger?

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader» - Hadith 20431

حدثنا محمد بن أحمد بن الحسين بن يوسف البغدادي قال: حدثنا علي بن محمد ابن عنبسة مولى الرشيد قال: حدثنا دارم بن قبيصة قال: حدثنا نعيم بن سالم قال: سمعت أنس بن مالك يقول: سمعت رسول الله صلى الله عليه وآله يقول: يوم غدير خم وهو آخذ بيد علي عليه السلام: ألست أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: فمن كنت مولاه فهذا علي مولاه، اللهم وال من والاه، وعاد من عاداه، وانصر من نصره، واخذل من خذله.

8. We were told by Muhammed bin Ahmad bin Hussain bin Yusuf al-Baghdadi, that he said: We were told by Ali bin Muhammed ibn ‘Anbasa, the servant of Rashid, that he said: We were told by Darim bin Qabeesa, that he said: We were told by Na’eem bin Salim, that he said: I heard Anas bin Malik say: I heard Allah’s Messenger, Allah’s blessings be upon him and his Family, say on the Day of Ghadeer Khumm whilst he was holding the hand of Ali, peace be upon him: Do I not have more authority upon the believers than they over themselves? They said: Sure. He said: Hence, whoever I am his Mawla [1], then here, Ali is his Mawla. O Allah, befriend those who befriend, antagonize those who antagonize him, support those who support him and abandon those who abandon him.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him: «You are to me in the same position as Harun to Musa, except that there is no Prophet after me» - Hadith 20432

حدثنا الحسن بن محمد بن سعيد الهاشمي بالكوفة، قال: حدثنا فرات بن إبراهيم بن فرات الكوفي، قال حدثنا محمد بن علي بن معمر، قال: حدثنا أحمد بن علي الرملي، قال: حدثنا محمد بن موسى، قال: حدثنا يعقوب بن إسحاق المروزي، قال: حدثنا عمرو بن منصور، قال: حدثنا إسماعيل بن أبان، عن يحيى بن كثير، عن أبيه، عن أبي هارون العبدي، قال: سألت جابر بن عبد الله الأنصاري عن معنى قول النبي صلى الله عليه وآله لعلي: عليه السلام " أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي " قال: استخلفه بذلك والله على أمته في حياته وبعد وفاته وفرض عليهم طاعته فمن لم يشهد له بعد هذا القول بالخلافة فهو من الظالمين.

1. We were told by Hasan bin Muhammed bin Sa’eed al-Hashimi in Kufa, that he said: We were told by Furat bin Ibrahim bin Furat al-Kufi, that he said: We were told by Muhammed bin Ali bin Mu’ammar, that he said: We were told by Ahmad bin Ali al-Ramli, that he said: We were told by Muhammed bin Musa, that he said: We were told by Ya’qoub bin Ishaq al-Maruzi, that he said: We were told by Amru bin Mansur, that he said: We were told by Isma’il bin Aban, from Yahya bin Kathir, from his father, from Abu Harun al-‘Abdi, that he said: I asked Jabir bin Abdullah al-Ansari about the meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him: You are to me in the same position as Harun to Musa, except that there is no Prophet after me. He said: He declared him as a Successor by that, by Allah, over his nation during his life and after his demise, and he obligated upon them his obedience. Hence, the one who does not testify for him, after this saying, Successorship, then he is among the wrongdoers.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him: «You are to me in the same position as Harun to Musa, except that there is no Prophet after me» - Hadith 20433

حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي بن الحسين السكري، قال: أخبرنا محمد بن زكريا، قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، عن أبي خالد الكابلي، قال: قيل لسيد العابدين علي بن الحسين عليهما السلام: إن الناس يقولون: إن خير الناس بعد رسول الله صلى الله عليه وآله أبو بكر، ثم عمر، ثم عثمان، ثم علي عليه السلام قال: فما يصنعون بخبر رواه سعيد بن المسيب، عن سعد بن أبي وقاص، عن النبي صلى الله عليه وآله أنه قال لعلي عليه السلام: أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي؟ فمن كان في زمن موسى مثل هارون؟

2. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali bin Hussain al-Sukkari, that he said: We were told by Muhammed bin Zakariya, that he said: We were told by Ja’far bin Muhammed bin ‘Umara, from his father, from Abu Khalid al-Kabuli, that he said: It was said to the Master of Worshippers, Ali bin Hussain, peace be upon them both: Indeed, the people are saying: Indeed, the best of people after the Messenger of Allah, Allah’s blessings be upon him and his Family, are Abu Bakr, then Umar, then Uthman, then Ali, peace be upon him. He said: So what do they do with a report narrated by Sa’eed bin Musayyib, of Sa’d bin Abi Waqqas, of the Prophet, Allah’s blessings be upon him and his Family, that he said to Ali, peace be upon him: «You are to me in the same position as Harun to Musa, except that there is no Prophet after me»? So, who was, during the era of Musa, like Harun?

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, Hasan and Hussain: «You are the ones considered weak after me» - Hadith 20434

حدثنا أحمد بن محمد الهيثم العجلي - رضي الله عنه - قال: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن محمد بن سنان، عن المفضل بن عمر، قال: سمعت أبا عبد الله عليه السلام يقول: إن رسول الله صلى الله عليه وآله نظر إلى علي والحسن والحسين عليهم السلامفبكى وقال: أنتم المستضعفون بعدي. قال المفضل: فقلت له: ما معنى ذلك يا ابن رسول الله؟ قال: معناه أنكم الأئمة بعدي، إن الله عز وجل يقول: " ونريد أن نمن على الذين استضعفوا في الأرض ونجعلهم أئمة ونجعلهم الوارثين " فهذه الآية جارية فينا إلى يوم القيامة.

1. We were told by Ahmad bin Muhammed al-Haithami al-‘Ajali, may Allah be pleased with him, that he said: We were told by Abu’l-Abbas, Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Muhammed bin Sinan, from Mufaddal bin Umar, that he said: I heard Abu Abdillah, peace be upon him, say: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, looked at Ali, Hasan and Hussain, peace be upon them, and so he wept and said: You are the ones considered weak after me. Mufaddal said: So I said to him: What is the meaning of that, O son of Allah’s Messenger? He said: Its meaning is that «You are the Imams after me». Indeed, Allah, Exalted and Glorious is He, says: «And We want to bestow favor upon those who were considered weak on earth and make them Imams and make them the inheritors.» (28:5) This verse goes in us until the Day of Resurrection.

The meaning of terms mentioned about the characteristic of the Prophet, Allah’s blessings be upon him and his Family - Hadith 20435

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رحمه الله - قال: حدثنا أبو أحمد القاسم بن بندار المعروف بأبي صالح الحذاء، قال: حدثنا إبراهيم بن نصر بن عبد العزيز الرازي نزيل نهاوند، قال: حدثنا أبو غسان ملك إسماعيل النهدي قال: حدثنا جميع ابن عمير بن عبد الرحمن العجلي، قال: حدثني رجل بمكة، عن ابن أبي هالة التميمي، عن الحسن بن علي عليهما السلام، قال: سألت خالي " هند أبي هالة " - وكان وصافا - عن حلية رسول الله صلى لله عليه وآله، وحدثني الحسن بن عبد الله بن سعيد العسكري قال أخبرنا أبو القاسم عبد الله بن محمد بن عبد العزيزبن منيع، قال: حدثني إسماعيل بن محمد بن إسحاق بن جعفر ابن محمد بن علي بن الحسين عليهم السلام بمدينة الرسول قال: حدثني علي بن موسى بن جعفرابن محمد بن علي، عن موسى بن جعفر، عن جعفر بن محمد، عن أبيه، عن علي بن الحسين عليهم السلام قال: قال الحسن بن علي عليهما السلام: سألت خالي " هند بن أبي هالة " عن حلية رسول الله صلى الله عليه وآله. وحدثني الحسن بن عبد الله بن سعيد، قال: حدثنا عبد الله بن أحمد عبدان وجعفر بن محمد البزاز البغدادي، قالا: حدثنا سفيان بن وكيع، قال: حدثني جميع بن عمير العجلي قال: حدثني رجل من بني تميم من ولد أبي هالة، عن أبيه، عن الحسن بن علي عليهما السلام قال: سألت خالي " هند بن أبي هالة التميمي " - وكان وصافا للنبي صلى الله عليه وآله -: أنا أشتهي أن تصف لي منه شيئا لعلي أتعلق به. فقال: كان رسول الله صلى الله عليه وآله فخما ، مفخما، يتلألأ وجهه تلألؤ القمر ليلة البدر، أطول من المربوع، وأقصر من المشذب، عظيم الهامة رجل الشعر، إن انفرقت عقيقته فرق، وإلا فلا يجاوز شعره شحمة أذنيه إذا هو وفره، أزهر اللون، واسع الجبين، أزج الحواجب ، سوابغ في غير قرن، بينهما عرق يدره الغضب، أقنى العرنين، له نور يعلوه، يحسبه من لم يتأمله أشم، كث اللحية، سهل الخدين، ضليع الفم، أشنب، مفلج الأسنان، دقيق المسربة، كان عنقه جيد دمية في صفاء الفضة، معتدل الخلق، بادنا، متماسكا، سواء البطن والصدر، بعيد ما بين المنكبين ضخم الكراديس، عريض الصدر، أنور المتجرد، موصول ما بين اللبة والسرة بشعر يجري كالخط، عاري الثديين والبطن مما سوى ذلك، أشعر الذراعين والمنكبين وأعلى الصدر: طويل الزندين، رحب الراحة، شثن الكفين والقدمين، سائل الأطراف، سبط القصب خمصان الا خمسين، مسيح القدمين ينبو عنهما الماء، إذا زال زال قلعا، يخطو تكفؤا ويمشي هونا، ذريع المشية إذا مشى كأنما ينحط في صبب وإذا التفت التفت جميعا، خافض الطرف نظره إلى الأرض أطول من نظره إلى السماء، جل نظره الملاحظة، يبدر من لقيه بالسلام. قال: فقلت: فصف لي منطقة. فقال: كان عليه السلام متواصل الأحزان، دائم الفكر، ليست له راحة، طويل السكت ، لا يتكلم في غير حاجة، يفتتح الكلام ويختمه بأشداقه، يتكلم بجوامع الكلم فصلا لا فضول فيه ولا تقصير، دمثا [لينا] ليس بالجافي ولا بالمهين، تعظم عنده النعمة وإن دقت، لا يدم منها شيئا، غير أنه كان لا يذم ذواقا ولا يمدحه، ولا تغضبه الدنيا وما كان لها، فإذا تعوطي الحق لم يعرفه أحد ولم يقم لغضبه شئ حتى ينتصر له، إذا أشار أشار بكفه كلها، وإذا تعجب قلبها، وإذا تحدث اتصل بها، فضرب براحته اليمنى باطن إبهامه اليسرى، وإذا غضب أعرض وأشاح، وإذا فرح غض طرفه، جل ضحكه التبسم، يفتر عن مثل حب الغمام. إلى ها هنا رواه أبو القاسم بن منيع، عن إسماعيل بن محمد بن إسحاق بن جعفر بن محمد، والباقي رواية عبد الرحمن إلى آخره. قال الحسن - صلوات الله عليه - وكتمتها الحسين عليه السلام زمانا ثم حدثته به فوجدته قد سبقني إليه فسألته عما سأله عنه فوجدته قد سأل أباه عن مدخل النبي صلى الله عليه وآله ومخرجه ومجلسه وشكله، فلم يدع منه شيئا. قال الحسين عليه السلام: سألت أبي عليه السلام عن مدخل رسول الله صلى الله عليه وآله، فقال: كان دخوله لنفسه مأذونا له في ذلك فإذا أوى إلى منزله جزء دخوله ثلاثة أجزاء: جزء لله، وجزء لأهله، وجزء لنفسه، ثم جزء جزءه بينه وبين الناس فيرد ذلك بالخاصة على العامة ولا يدخر عنهم منه شيئا وكان من سيرته في جزء الأمة إيثار أهل الفضل بإذنه وقسمه على قدر فضلهم في الدين، فمنهم ذو الحاجة، ومنهم ذو الحاجتين، ومنهم ذو الحوائج، فيتشاغل بهم ويشغلهم في ما أصلحهم والأمة من مسألته عنهم وبإخبارهم بالذي ينبغي، ويقول: ليبلغ الشاهد منكم الغائب، وأبلغوني حاجة من لا يقدر على إبلاغ حاجته فإنه من أبلغ سلطانا حاجة من لا يقدر على إبلاغها ثبت الله قدميه يوم القيامة لا يذكر عنده إلا ذلك ولا يقيد من أحد عثرة، يدخلون روادا ، ولا يفترقون إلا عن ذواق، ويخرجون أدلة . قال: فسألته عن مخرج رسول الله صلى الله عليه وآله كيف كان يصنع فيه؟ فقال: كان رسول الله صلى الله عليه وآله يخزن لسانه إلا عما يعنيه ، ويؤلفهم ولا ينفرهم، ويكرم كريم كل قوم و يوليه عليهم، ويحذر الناس ويحترس منهم من غير أن يطوي عن أحد بشره ولا خلقه، ويتفقد أصحابه، ويسأل الناس عما في الناس، ويحسن الحسن ويقويه، ويقبح القبيح ويهونه، معتدل الامر، غير مختلف، لا يغفل مخافة أن يغفلوا أو يملوا ، ولا يقصر عن الحق ولا يجوزه، الذين يلونه من الناس خيارهم، أفضلهم عنده أعمهم نصيحة للمسلمين وأعظمهم عنده منزلة أحسنهم مؤاساة ومؤازرة. فسألته عن مجلسه فقال: كان صلى الله عليه وآله لا يجلس ولا يقوم إلا على ذكر، ولا يوطن الأماكن وينهى عن إيطانها، وإذا انتهى إلى قوم جلس حيث ينتهي به المجلس ويأمر بذلك، ويعطى كل جلسائه نصيبه، ولا يحسب من جلسائه أن أحدا أكرم عليه منه، من جالسه صابره حتى يكون هو المنصرف عنه، من سأله حاجة لم يرجع إلا بها أو بميسور من القول، قد وسع الناس منه خلقه وصار لهم أبا وصاروا عنده في الخلق سواء، مجلسه مجلس حلم وحياء وصدق وأمانة ولا ترتفع فيه الأصوات، ولا تؤبن فيه الحرم ، ولا تنثى فلتأته، متعادلين، متواصلين فيه بالتقوى، متواضعين، يوقرون الكبير، ويرحمون الصغير، ويؤثرون ذا الحاجة، و يحفظون الغريب. فقلت: فكيف كان سيرته في جلسائه؟ فقال: كان دائم البشر ، سهل الخلق، لين الجانب، ليس بفظ، ولا غليظ، ولا صخاب ، ولا فحاش، ولا عياب ولا مداح، يتغافل عما لا يشتهي، فلا يؤيس منه، ولا يخيب فيه مؤمليه، قد ترك نفسه من ثلاث: المراء، والاكثار، وما لا يعنيه، وترك الناس من ثلاث: كان لا يذم أحدا، ولا يعيره ، ولا يطلب عثراته ولا عورته. ولا يتكلم إلا في ما رجا ثوابه إذا تكلم أطرق جلساؤه كأنما على رؤوسهم الطير، فإذا سكتتكلموا، ولا يتنازعون عنده الحديث، من تكلم أنصتوا له حتى يفرغ، حديثهم عنده حديث أولهم، يضحك مما يضحكون منه، ويتعجب مما يتعجبون منه، ويصبر للغريب على الجفوة في مسألته ومنطقه حتى أن كان أصحابه ليستجلبونهم، ويقول: إذا رأيتم طالب الحاجة يطلبها فارفدوه ، ولا يقبل الثناء إلا من مكافئ، ولا يقطع على أحد كلامه حتى يجوز فيقطعه بنهي أو قيام. قال: فسألته عن سكوت رسول الله صلى الله عليه وآله. قال: كان سكوته على أربع: على الحلم والحذر، والتقدير، والتفكر . فأما التقدير ففي تسوية النظر والاستماع بين الناس وأما تفكره ففيما يبقى أو يفنى، وجمع له الحلم في الصبر، فكان لا يغضبه شئ ولا يستفزه وجمع له الحذر في أربع، أخذه بالحسن ليقتدى به، وتركه القبيح لينتهى عنه، واجتهاده الرأي في صلاح أمته، والقيام فيما جمع لهم من خير الدنيا والآخرة. هذا آخر ما رواه عبدان. وحدثنا أبو علي أحمد بن يحيى المؤدب، قال: حدثنا محمد بن الهيثم الأنباري قال: حدثنا عبد الله بن الصقر السكري أبو العباس، قال: حدثنا سفيان بن وكيع بن الجراح، قال: حدثني جميع بن عمير العجلي إملاء من كتابه، قال: حدثني رجل من بني تميم من ولد أبي هالة التميمي، عن أبيه، عن الحسن بن علي بن أبي طالب عليهما السلام قال: سألت خالي هند بن أبي هالة التميمي قال: وكان وصافا للنبي صلى الله عليه وآلهوأنا أشتهي أن يضف لي منه شيئا لعلي أتعلق به، فقال: كان رسول الله صلى الله عليه فخما مفخما وذكر الحديث بطوله.

1. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah grant him mercy, that he said: We were told by Abu Ahmad, Qasim bin Bandar, known as Abu Saleh al-Hadhha’, that he said: We were told by Ibrahim bin Nasr bin Abdul-Aziz al-Razi, the visitor of Nahavand, that he said: We were told by Abu Ghassan, Malik Isma’il al-Nahdi, that he said: We were told by Jumay’ ibn Umair bin Abdul-Rahman al-‘Ajali, that he said: I was told by a man in Mecca, from Ibn Abi Halah al-Tamimi, from Hasan bin Ali, peace be upon them both, that he said: I asked my maternal uncle, Hind, Abu Halah, and he was a describer [1], about the ornaments of Allah’s Messenger, Allah’s blessings be upon him and his Family. And I was told by Hasan bin Abdullah bin Sa’eed al-Askari, that he said: We were informed by Abu’l-Qasim, Abdullah bin Muhammed bin Abdul-Aziz bin Manee’, that he said: I was told by Isma’il bin Muhammed bin Ishaq bin Ja’far ibn Muhammed bin Ali bin Hussain, peace be upon them, in the city of Allah’s Messenger, that he said: I was told by Ali bin Musa bin Ja’far ibn Muhammed bin Ali, from Musa bin Ja’far, from Ja’far bin Muhammed, from his father, from Ali bin Hussain, peace be upon them, that he said: Hasan bin Ali, peace be upon them both, said: I asked my maternal uncle, Hind bin Abi Halah, from the ornament of Allah’s Messenger, Allah’s blessings be upon him and his Family. And I was told by Hasan bin Abdullah bin Sa’eed, that he said: We were told by Abdullah bin Ahmad ‘Abdan and Ja’far bin Muhammed al-Bazzaz al-Baghdadi, that they both said: We were told by Sufyan bin Wakee’, that he said: I was told by Jumay’ bin Umair al-‘Ajali, that he said: I was told by a man from the sons of Tamim, from the sons of Abu Halah, from his father, from Hasan bin Ali, peace be upon them both, that he said: I asked my maternal uncle, Hind bin Abi Halah al-Tamimi, and he was a describer of the Prophet, Allah’s blessings be upon him and his Family: I seek that you describe to me from him something, that I might be connected to him. So he said: The Messenger of Allah, Allah’s blessings be upon him was magnificent, dignified; his face pearling like the pearling of the moon at a night of a full moon; longer than one of mid-height; shorter than one of thinness and long-height; having a great head; crook-haired; if his gathered hair is separated, it separates, otherwise, his hair would not cross the meat of his ear if grew it; his color was lightening [2], wide-foreheaded, having long brows, perfect, not being joined; between them is moisture, poured by anger; having a hooked nose; having a light above him; he who does not contemplate on him considers him highborn; thick-bearded; flat-cheecked; big-mouthed; ashnab [3]; gap-toothed; having a sound torso hair; his neck was in good image of clear silver; he was of moderate build; having a solid body; having even belly and chest; distanced between the shoulder flanks; having large metaphysis; wide-chested; having brightening bare skin; connected between the upper chest and the navel with hair flowing like a line, bare-breasted and bare-bellied from other than that; hairy on the upper arms, shoulder flanks and upper chest; having long forearms; having a spacious palm; coarse in the palms and feet; having fluent sides; having extended bones; having a raised sole; having even feet, from which water flows away; if he is to go, he goes firmly; stepping in harmony and walking calmly; walking with big steps, as if he steps into deep spots; if he turns to look, he turns wholly; having a lowered side; his look was towards the ground, longer than his look towards the sky; most of his looking was observation; he takes initiative to send peace to whom he meets. He said: Then I said: Then describe to me his speech. So he said: He, peace be upon him, was continuously sad; always thinking; having no rest; long-lastingly silent; not speaking while there is no need; opening and sealing the speech with the mouth corners; speaking with inclusive terms, separating, having no overage nor short-doing; kind, mild, not being gross nor humiliating; the grace is magnified for him, even if it is tiny; he would not hide from it anything, except that he used to not condemn a taster nor praise him, nor is he angered by the world and what is for it; if a right was involved into, none would recognize him; nothing arose due to his anger except that he would gain victory for it; if he was to point, he would point with his whole palm; if he is amazed, he would turn it; if he speaks, he would connect to it, and he would hit with his right the inward of his left thumb; if he was angered, he would ignore and turn away; if he became joyful, he looked aside; most of his laughing was smiling; his laugh would be like the uncovering of clouds. Until here is what Abu’l-Qasem bin Manee’ narrated from Isma’il bin Muhammed bin Ishaq bin Ja’far bin Muhammed, and the the rest is the narration of Abdul-Rahman until its end. Hasan, Allah’s blessings be upon him: I concealed it from Hussain, peace be upon him, for a while and then I told him of it, and I found that he had preceded me to it, so I asked him of what he had asked him of, and I found that he had asked his father about the entrance of the Prophet, Allah’s blessings be upon him and his Family, and his exiting, sitting and shape, and he did not leave anything from him. Hussain, peace be upon him, said: I asked my father, peace be upon him, about the entrance of Allah’s Messenger, Allah’s blessings be upon him and his Family, so he said: His entrance for himself was that he was given permission for that. When he would go to his home, he divided his entrance into three parts: I part for Allah, a part for his family and part for himself, and then he divided the part between himself and between the people, and he would then teach this to the specific (people) for the general (people to be taught), and he would not keep from them anything. It was from his tradition with the part of the nation to be benevolent towards the people of virtue by his permission and division on the basis their virtue in religion. Among them were those of one requirement, and among them were those of two requirements, and among them were those of (several) requirements, and so he would be kept busy with them and keep them busy with what is best to them, and so with the nation with regards to his questioning about them and informing of them with what should be, and he would say: Let the witnessing among you inform the absent, and inform me of the requirement of the one who is not able to inform of his requirement, for indeed, the one who informs a ruler of the requirement of the one who is not able to inform of it, Allah will fasten his feet on the Day of Resurrection. Nothing other than that would be mentioned at his presence. He would not restrict from anyone accidentally. They would enter by seeking, not disperse except after tasting and they would leave having been guided. He said: Then I asked him about the exiting of Allah’s Messenger, Allah’s blessings be upon him and his Family: How did he do it? So he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, used to keep his tongue except from that which concerns him; concord with them and not shun them away; be generous with the generous one from every people and appoint him over them; be warned of people and guarded from them without concealing for anyone his extroversion nor manners; check on his companions; ask the people about what goes on among people; declare the good as good and strengthen it; declare the horrid as horrid and degrade it; be moderate in his matter; not be contrasting; not be heedless out of fear that they become heedless or bored; not make short towards the truth, nor exceed it. Those who followed him among the people were the best of them, the best of them to him being the most inclusive in assistance to the Muslims, and those with the greatest position among them to him being the best of them in consolation and aid. Then I asked him about his sitting, so he said: He, Allah’s blessings be upon him and his Family, did not sit nor stand except by performing a remembrance (of Allah); he would not settle in places and prohibit settling in them; if he ends up at a people, he would sit where the gathering ends at, and he would instruct that; he would give all who sit with him his portion; he would not assume from those who sit with them that anyone of them is more generous to him than he is over them. The one who would sit with him, he would remain patient with him until he is the one to leave him. The one who asks him for a need did not return except that he had it or with simple speech. The people were enriched from him due to his manners; he became to them a father; they became to him in creation, equal. His gathering was a gathering of forbearance, modesty, truthfulness and trust; voices were not raised in it, nor were sanctities disgraced, nor were its slight faults spoken of; they were equivalent; being continuously in godfearness during it; humble; they would revere the old and be merciful to the small; they would be benevolent to the one with a requirement; and they would protect the stranger. Then I said: Then how was his tradition with regards to those who sit with him? So he said: He was always extrovert, easy-mannered, mild-sided, not gross, nor harsh, nor screaming, nor obscene, nor excessively disgracing nor praising, ignoring what he does not desire, by which it is not despaired of him, nor disappointing to those who are hopeful in him. He made himself abandon three: quarreling, overage and that which does not concern him, and he abandon three to perform in people: he used to not condemn anyone, nor disgrace him nor seek (to know) his slight faults nor his blemishes. He did not speak except in what he sought its reward; when he would speak, those who sit with him were held themselves as if birds are on their heads; and when he would become silent, they spoke, and they would not quarrel in conversation at his presence; the one who would speak, they listened to him until he is finished; their conversation in his presence would be the conversation of the first of them; he would smile to what they smile to, and be amazed at what they are amazed at; he would be patient to the stranger for his lack of interest in asking him and in his speech, until his companions would draw them; and he would say: If you see a seeker of a need seeking it, then give him. He did not accept commendation, except from one who remunerates, and he would not cut anyone from his speech until it would be permissible, and so he would cut him by prohibition or rising up. He said: Then I asked him about the silence of Allah’s Messenger, Allah’s blessings be upon him and his Family. He said: His silence was due to four: for forbearance, caution, estimation and reflection. As for estimation, it was with regards to having equal look and listening between people, and as for his reflection, it was about what is to remain and what is to terminate. Forbearance was joined for him along with patience, and so nothing would anger him nor provoke him. Caution was joined for him in four: his taking of goodness that he might be followed in it; his abandoning of the horrid that it might be stopped; his diligence in deducing (sound) opinion for the good of his nation; and to perform what was gathered for them from the best of this world and the Hereafter. This is the last of what ‘Abdan narrated. We were also told by Abu Ali, Ahmad bin Yahya, the Teacher, that he said: We were told by Muhammed bin Haitham al-Anbari, that he said: We were told by Abdullah bin Saqr al-Sukkari, Abu’l-Abbas, that he said: We were told by Sufyan bin Wakee’ bin Jarrah, that he said: I was told by Jumay’ bin ‘Umayr al-‘Ajali, dictating from his book, that he said: I was told by a man from the sons of Tamim, from the sons of Abu Halah al-Tamimi, from his father, from Hasan bin Ali bin Abi Talib, peace be upon them both, that he said: I asked my uncle, Hind bin Abi Halah al-Tamimi, that he said – and he was a describer of the Prophet, Allah’s blessings be upon him and his Family – while I had desired that he describes to me something of him that I might be connected to him, and so he said: The Messenger of Allah, Allah’s blessings be upon him, was magnificent, dignified. And he mention the same narration with its length.

The meaning of Two Weighty Things and the Family - Hadith 20436

حدثنا الحسن بن عبد الله بن سعيد العسكري، قال أخبرنا محمد بن أحمد بن حمدان القشيري، قال: حدثنا المغيرة بن محمد بن المهلب، قال: حدثني أبي، قال: حدثني عبد الله ابن داود، عن فضيل بن مرزوق، عن عطية العوفي، عن أبي سعيد الخدري، قال: قال رسول الله صلى الله عليه وآله: إني تارك فيكم أمرين أحدهما أطول من الآخر: كتاب الله [عز وجل] حبل ممدود من السماء إلى الأرض طرف بيد الله ، وعترتي ألا وإنهما لن يفترقا حتى يردا علي الحوض. فقلت لأبي سعيد: من عترته؟ قال: أهل بيته.

1. We were told by Hasan bin Abdullah bin Sa’eed al-Askari, that he said: We were informed by Muhammed bin Ahmad bin Hamdan al-Qushayri, that he said: We were told by Mughaira bin Muhammed bin Muhlib, that he said: I was told by my father, that he said: I was told by Abdullah ibn Dawud, from Fudayl bin Manzuq, from ‘Atiya al-‘Awfi, from Abu Sa’eed al-Khudri, that he said: The Messenger of Allah (sw), said: Indeed, I have leaving among you Two Things, one of them is longer than the other: The Book of Allah, Exalted and Glorious is He, a Rope extended from Heaven to earth, one side in the Hand of Allah; and my Family. Alas, they are, indeed, never to be separated until they approach me at the basin. Then I said to Abu Sa’eed: Who are his Family? He said: His Household.

The meaning of Two Weighty Things and the Family - Hadith 20437

حدثنا محمد بن جعفر بن الحسن البغدادي، قال حدثنا عبد الله بن محمد بن عبد العزيز إملاء، قال: حدثنا بشر بن الوليد، قال: حدثنا محمد بن طلحة، عن الأعمش، عن عطية بن سعيد، عن أبي سعيد الخدري أن النبي صلى الله عليه وآله قال: إني أوشك أن ادعى فأجيب، فإني تارك فيكم الثقلين: كتاب الله عز وجل وعترتي. كتاب الله حبل ممدود بين السماء والأرض، وعترتي أهل بيتي، وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض، فانظروا بماذا تخلفوني.

2. We were told by Muhammed bin Ja’far bin Hasan al-Baghdadi, that he said: We were told by Abdullah bin Muhammed bin Abdul-Aziz, dictating, that he said: We were told by Bishr bin Walid, that he said: We were told by Muhammed bin Talha, from A’mash, from ‘Atiya bin Sa’eed, from Abu Sa’eed al-Khudri, that the Prophet, Allah’s blessings be upon him and his Family, said: Indeed, I am about to be called, to which I will respond. Hence, I am leaving among you the Two Weighty Things: The Book of Allah, Exalted and Glorious is He; and my Family. The Book of Allah is a Rope extended between Heaven and earth, and my Family, my Household. Indeed, the All-Kind, the All-Acquainted, informed me that they are never to be separated until they meet me at the basin. Thus, look into by what you will succeed me.

The meaning of Two Weighty Things and the Family - Hadith 20438

حدثنا علي بن الفضل البغدادي، قال: سمعت أبا عمر [و] صاحب أبي العباس تغلب يقول: سمعت أبا العباس تغلب يسأل عن معنى قوله صلى الله عليه وآله: [إني تارك فيكم الثقلين] لم سميا بثقلين؟ قال: لان التمسك بهما ثقيل.

3. We were told by Ali bin Fadl al-Baghdadi, that he said: I heard Abu Umar and the companion of Abu’l-Abbas, Taghlib, say: I heard Abu’l-Abbas, Taghlib, asking about the meaning of the saying of him, Allah’s blessings be upon him and his Family: «Indeed, I am leaving among you the Two Weighty Things» Why were they named Two Weighty Things? He said: Because adherence to them is heavy.

The meaning of Two Weighty Things and the Family - Hadith 20439

حدثنا أحمد بن زياد بن جعفر الهمداني - رضي الله عنه - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن غياث بن إبراهيم، عن الصادق جعفر ابن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين عليهم السلام قال: سئل أمير المؤمنين عليه السلام عن معنى قول رسول الله صلى الله عليه وآله " إني مخلف فيكم الثقلين: كتاب الله، وعترتي " من العترة؟ فقال: أنا، والحسن، والحسين، والأئمة التسعة من ولد الحسين تاسعهم مهديهم وقائمهم، لا يفارقون كتاب الله ولا يفارقهم حتى يردوا على رسول الله صلى الله عليه وآله حوضه.

4. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Abi Umayr, from Ghiyath bin Ibrahim, from al-Sadiq, Ja’far ibn Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, from his father, Hussain, peace be upon them, that he said: The Commander of the Believers, peace be upon him, was asked about the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family: «Indeed, I am appointing as Successors among you, the Two Weighty Things, the Book of Allah and my Family» Who are the Family? So he said: I, Hasan, Hussain and the nine Imams from the sons of Hussain, of whom their ninth is their Guided and Rising . They will not separate from the Book of Allah, nor will it separate from them, until they approach to Allah’s Messenger, Allah’s blessings be upon him and his Family, at his basin.

The meaning of Two Weighty Things and the Family - Hadith 20440

حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي بن الحسين السكري عن محمد بن زكريا الجوهري، عن جعفر بن محمد بن عمارة، عن أبيه، عن الصادق جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي بن أبي طالب عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إني مخلف فيكم الثقلين: كتاب الله، وعترتي أهل بيتي. وإنهما لن يفترقا حتى يردا علي الحوض كهاتين - وضم بين سبابتيه - فقام إليه جابر بن عبد الله الأنصاري، فقال: يا رسول الله ومن عترتك؟ قال: علي، والحسن والحسين، والأئمة من ولد الحسين إلى يوم القيامة.

5. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali bin Hussain al-Sukkari, from Muhammed bin Zakariya al-Jawhari, from Ja’far bin Muhammed bin Umara, from his father, from al-Sadiq, Ja’far bin Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, from his father, Hussain bin Ali, from his father, Ali bin Abi Talib, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, I am appointing as successors among you Two Weighty Things: the Book of Allah; and my Family, my Household. Indeed, they will never be separated until they approach me at the basin like these two – and he joined between his two index fingers. Then Jabir bin Abdullah al-Ansari stood up to him and said: O Messenger of Allah, and who is your Family? He said: Ali, Hasan, Hussain and the Imams from the sons of Hussain, till they Day of Resurrection.

The meaning of aal, ahl, ‘itra and ummah - Hadith 20441

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن الحسن، عن جعفر ابن بشير، عن الحسين بن أبي العلاء، عن عبد الله بن ميسرة، قال: قلت لأبي عبد الله عليه السلام: إنا نقول: اللهم صل على محمد وآل محمد . فيقول قوم: نحن آل محمد فقال: إنما آل محمد من حرم الله عز وجل على محمد نكاحه.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Muhammed bin Hasan, from Ja’far ibn Basheer, from Hussain bin Abi’l-‘Alaa’, from Abdullah bin Maysara, that he said: I said to Abu Abdillah, peace be upon him: We only say: «O Allah, send Your blessings upon Muhammed and the Family of Muhammed» Some people then say: «We are the Family of Muhammed. Then he said: The Family of Muhammed are only those whom Allah, Exalted and Glorious is He, forbade Muhammed to marry.

The meaning of aal, ahl, ‘itra and ummah - Hadith 20442

حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد ابن أحمد، عن إبراهيم بن إسحاق، عن محمد بن سليمان الديلمي، عن أبيه قال: قلت لأبي عبد الله عليه السلام: جعلت فداك من الآل؟ قال: ذريته محمد صلى الله عليه وآله. قال: فقلت: ومن الأهل؟ قال: الأئمة عليهم السلام. فقلت: قوله عز وجل: " أدخلوا آل فرعون أشد العذاب " قال: والله ما عنى إلا ابنته.

2. We were told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed ibn Ahmad, from Ibrahim bin Ishaq, from Muhammed bin Sulayman al-Daylami, from his father, that he said: I said to Abu Abdillah, peace be upon him: May I be sacrificed for you. Who are the Aal? He said: The offspring of Muhammed, Allah’s blessings be upon him and his Family. He said: Then I said: And who are the Ahl? He said: The Imams, peace be upon them. So I said: The saying of Him, Exalted and Glorious is He: «Enter, (O) Family of Pharao, into the most severe punishment» (40:46) He said: By Allah, he did not mean other than his daughter.

The meaning of aal, ahl, ‘itra and ummah - Hadith 20443

وحدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن علي بن أبي حمزة، عن أبي بصير قال: قلت لأبي عبد الله عليه السلام: من آل محمد صلى الله عليه وآله؟ قال: ذريته. فقلت: أهل بيته؟ قال: الأئمة الأوصياء. فقلت: من عترته؟ قال: أصحاب العباء. فقلت: من أمته؟ قال: المؤمنون الذين صدقوا بما جاء به من عند الله عز وجل، المتمسكون بالثقلين اللذين أمروا بالتمسك بهما: كتاب الله عز وجل، وعترته أهل بيته الذين أذهب الله عنهم الرجس وطهرهم تطهيرا. وهما الخليفتان على الأمة بعده عليه السلام.

3. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Ali bin Abi Hamza, from Abu Baseer, that he said: I said to Abu Abdillah, peace be upon him: Who are the Aal of Muhammed, Allah’s blessings be upon him and his Family? He said: His offspring. Then I said: His Household? He said: The Succeeding Imams. Then I said: Then who are his ‘Itra’? He said: The people of the Cloak. Then I said: Who are his nation ? He said: The believers who believed in what he brought from Allah, Exalted and Glorious is He, who adhere to the Two Weighty Things whom they were ordered adherence to: the Book of Allah, Exalted and Glorious is He, and his ‘Itra, his Household, from whom Allah has removed all impurity and purified a (complete) purification. They are the Two Successors over the nation after him, peace be upon him.

The meaning of the Clear Imam - Hadith 20444

حدثنا أحمد بن محمد بن الصقر الصائغ قال: حدثنا عيسى بن محمد العلوي، قال: حدثنا أحمد بن سلام الكوفي، قال: حدثنا الحسن بن عبد الواحد، قال: حدثنا الحارث بن الحسن، قال: حدثنا أحمد بن إسماعيل بن صدقة، عن أبي الجارود، عن أبي جعفر محمد بن علي الباقر، عن أبيه، عن جده عليهم السلام قال: لما أنزلت هذه الآية على رسول الله صلى الله عليه وآله " وكل شئ أحصيناه في إمام مبين " قام أبو بكر وعمر من مجلسهما فقالا: يا رسول الله هو التوراة؟ قال: لا، قالا: فهو الإنجيل؟ قال: لا، قالا: فهو القرآن؟ قال: لا. قال: فأقبل أمير المؤمنين علي عليه السلام فقال رسول الله صلى الله عليه وآله: هو هذا، إنه الامام الذي أحصى الله تبارك وتعالى فيه علم كل شئ.

1. We were told by Ahmad bin Muhammed bin Saqr al-Sa’igh, that he said: We were told by Isa bin Muhammed al-Alawi, that he said: We were told by Ahmad bin Salam al-Kufi, that he said: We were told by Hasan bin Abdul-Wahid, that he said: We were told by Harith bin Hasan, that he said: We were told by Ahmad bin Isma’il bin Sadaqa, from Abu’l-Jarud, from Abu Ja’far, Muhammed bin Ali al-Baqir, from his father, from his grandfather, peace be upon him, that he said: When this verse was sent down unto the Messenger of Allah, Allah’s blessings be upon him and his Family: «And We have enumerated everything in a Clear Imam» (36:12) Abu Bakr and Umar arose from their sitting places and said: O Messenger of Allah, is it the Tawrat? He said: No. They said: Then is it the Injeel? He said: No. They said: Then is it the Qur’an? He said: No. He said: Then the Commander of the Believers, Ali, peace be upon him, approached and the Messenger of Allah, Allah’s blessings be upon him and his Family, said: It is him. Indeed, he is the Imam in whom Allah, Blessed and Exalted is He, enumerated the knowledge of everything.

The meaning of the Clear Imam - Hadith 20445

قال مصنف هذا الكتاب - رضي الله عنه -: سألت أبا بشر اللغوي بمدينة السلام عن معنى الامام فقال: الامام في لغة العرب هو المتقدم بالناس، والامام هو المطمر وهو التر الذي يبنى عليه البناء، والامام هو الذهب الذي يجعل في دار الضرب ليؤخذ عليه العيار، والامام هو الخيط الذي يجمع حبات العقد، والامام هو الدليل في السفر في ظلمة الليل، والامام هو السهم الذي يجعل مثالا يعمل عليه السهام.

The compiler of this book, may Allah be pleased with him, said: I asked Abu Bishr, the Linguist, in the City of Peace about the meaning of the Imam, to which he said: The Imam in the language of the Arabs is the one who goes forward people; the Imam is the plumb, that is the plumbing line, by which a building is built; the Imam is the gold that is placed in the house of multiplication that the standard might be derived from it; the Imam is the line that gathers the beads in a knot; the Imam is the guide on a journey at the darkness of the night; and the Imam is the arrow that is made an example for arrows to be made like.

The meaning of the Clear Imam - Hadith 20446

حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا أبو أحمد القاسم بن محمد بن علي الهاروني، قال: حدثنا أبو حامد عمران بن موسى بن إبراهيم، عن الحسن بن القاسم الرقام، قال: حدثني القاسم بن مسلم، عن أخيه عبد العزيز بن مسلم، قال: كنا مع الرضا عليه السلام بمرو فاجتمعنا في الجامع يوم الجمعة في بدء مقدمنا فأداروا أمر الإمامة وذكروا كثرة اختلاف الناس فيها فدخلت على سيدي عليه السلام فأعلمته خوضان الناس في ذلك فتبسم عليه السلام، ثم قال: يا عبد العزيز جهل القوم وخدعوا عن أديانهم: إن الله عز وجل لم يقبض نبيه صلى الله عليه وآله حتى أكمل لهم الدين، وأنزل عليه القرآن فيه تفصيل كل شئ بين فيه الحلال والحرام والحدود والاحكام وجميع ما يحتاج الناس إليه كملا فقال عز وجل: " ما فرطنا في الكتاب من شئ " فأنزل في حجة الوداع وهي آخر عمره عليه السلام: " اليوم أكملت لكم دينكم وأتممت عليكم نعمتي و رضيت لكم الاسلام دينا " فأمر الإمامة من تمام الدين فلم يمض عليه السلام حتى بين لامته معالم دينهم وأوضح لهم سبيلهم وتركهم على قصد سبيل الحق وأقام لهم عليا عليه السلام علما وإماما وما ترك شيئا يحتاج إليه الأمة إلا بينه فمن زعم أن الله عز وجل لم يكمل دينه فقد رد كتاب الله من رد كتاب الله فهو كافر، هل تعرفون قدر الإمامة ومحلها من الأمة فيجوز فيها اختيارهم. إن الإمامة أجل قدرا، وأعظم شأنا، وأعلى مكانا، وأمنع جانبا، وأبعد غورا من أن يبلغها الناس بعقولهم أو ينالوها بآرائهم، أو يقيموا إماما باختيارهم، إن الإمامة خص الله بها إبراهيم الخليل عليه السلام بعد النبوة والخلة مرتبة ثالثة وفضيلة شرفه بها وأشاد بها ذكره فقال عز وجل: " إني جاعلك للناس إماما " فقال الخليل عليه السلام سرورا بها: " ومن ذريتي " قال الله تبارك وتعالى: " لا ينال عهدي الظالمين " فأبطلت هذه الآية إمامة كل ظالمإلى يوم القيامة، فصارت في الصفوة. ثم أكرمه الله بأن جعلها في ذريته أهل الصفوة والطهارة فقال: " ووهبنا له إسحق ويعقوب نافلة وكلا جعلنا صالحين * وجعلناهم أئمة يهدون بأمرنا وأوحينا إليهم فعل الخيرات وإقام الصلاة وإيتاء الزكاة وكانوا لنا عابدين " فلم تزل في ذريته يرثها بعض عن بعض قرنا فقرنا حتى ورثها النبي صلى الله عليه وآله فقال جل جلاله: " إن أولى الناس بإبراهيم للذين اتبعوه وهذا النبي والذين آمنوا والله ولى المؤمنين " فكانت له خاصة فقلدها رسول الله صلى الله عليه وآله عليا عليه السلام بأمر الله عز وجل على رسم ما فرضها الله، فصارت في ذريته الأصفياء الذين آتاهم الله العلم والايمان لقوله عز وجل: " وقال الذين أوتوا العلم و الايمان لقد لبثتم في كتاب الله إلى يوم البعث " فهي في ولد علي عليه السلام [خاصة] إلى يوم القيامة إذ لا نبي بعد محمد صلى الله عليه وآله فمن أين يختار هؤلاء الجهال الامام؟ إن الإمامة هي منزلة الأنبياء وإرث الأوصياء إن الإمامة [ل‍] خلافة الله وخلافة الرسول صلى الله عليه وآله و مقام أمير المؤمنين عليه السلام وميراث الحسن والحسين عليهما السلام، لقوله عز وجل: " وقال الذين أوتوا العلم والايمان "، إن الإمامة زمام الدين ونظام المسلمين وصلاح الدنيا وعز المؤمنين، إن الإمامة أس الاسلام النامي وفرعه السامي، بالامام تمام الصلاة و الزكاة والصيام والحج والجهاد وتوفير الفيئ والصدقات وإمضاء الحدود والاحكام ومنع الثغور والأطراف ، والامام يحل حلال الله، ويحرم حرام الله، ويقيم حدود الله ويذب عن دين الله ويدعو إلى سبيل ربه بالحكمة والموعظة الحسنة بالحجة البالغة، والامام كالشمس الطالعة [المجللة بنورها] للعالم وهي في الأفق بحيث لا تنالها الأيدي والابصار، والامام البدر المنير، والسراج الظاهر والنور الساطع، والنجم الهادي في غياهب الدجى والبلد القفار ولجج البحار، الامام الماء العذب على الظماء، والدال على الهدى، والمنحي من الردى ، الامام النار على اليفاع [ال‍] حار لمن اصطلى، والدليل في المهالك، من فارقه فهالك ، الامام السحاب الماطر، والغيث الهاطل والشمس المضيئة والسماء الظليلة والأرض البسيطة، والعين الغزيرة، والغدير والروضة، الامام الأمين الرفيق، والوالد الشفيق، و الأخ الشقيق ومفزع العباد في الداهية [النآد] ، الامام أمين الله في خلقه، وحجته على عباده، وخليفته في بلاد والداعي إلى الله، والذاب عن حرم الله، الامام المطهر من الذنوب المبرأ من العيوب، مخصوص بالعلم، موسوم بالحلم، نظام الدين، وعز المسلمين، وغيظ المنافقين، وبوار الكافرين، الامام واحد دهره لا يدانيه أحد ولا يعادله عالم ولا يوجد منه بدل ولا مثل ولا نظير، مخصوص بالفضل كله من غير طلب منه له ولا اكتساب، بل اختصاص من المفضل الوهاب، فمن ذا الذي يبلغ معرفة الامام أو يمكنه اختياره؟ هيهات! هيهات! ضلت العقول، وتاهت الحلوم وحارت الألباب، وحسرت العيون ، وتصاغرت العظماء، وتحيرت الحكماء، وتقاصرت، الحلماء، وحصرت الخطباء ، وذهلت الألباء، وكلت الشعراء، وعجزت الأدباء، وعييت البلغاء عن وصف شأن من شأنه أو فضل من فضائله فأقرت بالعجز والتقصير، وكيف يوصف أو ينعت بكنهه أو يفهم شئ من أمره أو يقوم أحد مقامه ويغني غناه؟ لا كيف وأني وهو بحيث النجم من أيدي المتناولين ووصف الواصفين، فأين الاختيار من هذا؟ وأين العقول عن هذا؟ وأين يوجد مثل هذا؟ أظنوا أن ذلك يوجد في غير آل الرسول؟ كذبتهم أنفسهم والله ومنهم الباطل، فارتقوا مرتقى صعبا دحضا تزل عنه إلى الحضيض أقدامهم، راموا إقامة الامام بعقول حائرة بائرة ناقصة وآراء مضلة فلم يزدادوا منه إلا بعد أقاتلهم الله أنى يؤفكون، لقد راموا صعبا و قالوا إفكا وضلوا ضلالا بعيدا ووقعوا في الحيرة إذ تركوا الامام عن بصيرة وزين لهم الشيطان أعمالهم فصدهم عن السبيل وكانوا مستبصرين، رغبوا عن اختيار الله واختيار رسوله صلى الله عليه وآله إلى اختيارهم والقرآن يناديهم: " وربك يخلق ما يشاء ويختار ما كان لهم الخيرة سبحان الله وتعالى عما يشركون " وقال: " وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم " وقال: " ما لكم كيف تحكمون * أم لكم كتاب فيه تدرسون * إن لكم فيه لما تخيرون * أم لكم أيمان علينا بالغة إلى يوم القيمة إن لكم لما تحكمون * سلهم أيهم بذلك زعيم * أم لهم شركاء فليأتوا بشركائهم إن كانوا صادقين " وقال: " أفلا يتدبرون القرآن أم على قلوب أقفالها " أم طبع الله على قلوبهم فهم لا يفقهون ، أم " قالوا سمعنا وهم لا يسمعون * إن شر الدواب عند الله الصم البكم الذين لا يعقلون * ولو علم الله فيهم خيرا لأسمعهم ولو أسمعهم لتولوا وهم معرضون " أم " قالوا سمعنا وعصينا " بل هو فضل الله يؤتيه من يشاء والله ذو الفضل العظيم. فكيف لهم باختيار الامام؟ والامام عالم لا يجهل، داع لا ينكل، معدن القدس والطهارة والنسك والزهادة والعلم والعبادة، مخصوص بدعوة الرسول، ونسل المطهرة البتول، لا مغمز فيه في نسب، ولا يدانيه ذو حسب، في البيت من قريش، والذروة من هاشم، والعترة من [آل] الرسول، والرضا من الله، شرف الاشراف، والفرع من عبد مناف، نامي العلم، كامل الحكم، مضطلع بالأمانة، عالم بالسياسة، مفروض الطاعة، قائم بأمر الله، ناصح لعباد الله، حافظ لدين الله، إن الأنبياء والأئمة يوفقهم الله ويؤتيهم من مخزون علمه و حكمه ما لا يؤتيه غيرهم فيكون علمهم فوق علم أهل زمانهم في قوله تعالى: " أفمن يهدي إلى الحق أحق أن يتبع أمن لا يهدي إلا أن يهدى فمالكم كيف تحكمون " و قوله: " ومن يؤت الحكمة فقد أوتي خيرا كثيرا " وقوله في طالوت: " إن الله اصطفيه عليكم وزاده بسطة في العلم والجسم والله يؤتي ملكه من يشاء والله واسع عليم " وقال لنبيه صلى الله عليه وآله: " أنزل عليك الكتاب والحكمة وعلمك ما لم تكن تعلم وكان فضل الله عليك عظيما " وقال في الأئمة من أهل بيته وعترته وذريته صلواتالله عليهم: " أم يحسدون الناس على ما آتاهم الله من فضله فقد آتينا آل إبراهيم الكتاب والحكمة وآتيناهم ملكا عظيما * فمنهم من آمن به ومنهم من صد عنه وكفى بجهنم سعيرا " إن العبد إذا اختاره الله عز وجل لأمور عباده شرح لذلك صدره فأودع قلبه ينابيع الحكمة، و ألهمه العلم إلهاما فلم يعي بعده بجواب، ولا يحار فيه عن الصواب، وهو معصوم مؤيد موفق مسدد قد أمن الخطأ والزلل والعثار يخصه الله بذلك ليكون حجته على عباده وشاهده على خلقه، وذلك فضل الله يؤتيه من يشاء والله ذو الفضل العظيم، فهل يقدرون على مثل هذا فيختاروه؟ أو يكون مختارهم بهذه الصفة فيقدمونه؟ بعدوا وبيت الله من الحق ونبذوا كتاب الله وراء ظهورهم كأنهم لا يعلمون وفي كتاب الله الهدى والشفاء فنبذوه و اتبعوا أهواءهم فذمهم الله ومقتهم وأتعسهم فقال عز وجل: " ومن أضل ممن اتبع هواه بغير هدى من الله إن الله لا يهدي القوم الظالمين " وقال: " فتعسا لهم وأضل أعمالهم وقال: " كبر مقتا عند الله وعند الذين آمنوا كذلك يطبع الله على كل قلب متكبر جبار ".

2. We were told by Abu’l-Abbas, Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abu Ahmad, Qasim bin Muhammed bin Ali al-Haruni, that he said: We were told by Abu Hamid, Imran bin Musa bin Ibrahim, from Hasan bin Qasim al-Raqqam, that he said: I was told by Qasim bin Muslim, from his brother, Abdul-Aziz bin Muslim, that he said: We were with al-Rida, peace be upon him, in Merv, so we gathered in the mosque on Friday at the beginning of our arrival. Then they passed around the matter of Imamate and they mentioned the amount of dispute among the people about it. Then I entered into the place of my Master, peace be upon him, and I informed him of the people’s discourse in that, so he, peace be upon him, smiled, then he said: O Abdul-Aziz, the people are ignorant and have been deceived about their religious beliefs. Indeed, Allah, Exalted and Glorious is He, did not take His Prophet, Allah’s blessings be upon him and his Family, until He completed for them the Religion, and He sent down unto him the Qur’an, in which is the detailing of everything and in which is the clarification of the permissible, the forbidden, the fixated punishments, the rulings and all which the people are in need of, completely, and He, Exalted and glorious is He, said: «We have not neglected in the Book anything» (6:38) and so He revealed during the farewell pilgrimage, which was during the last of the age of him, peace be upon him: «Today I have completed for you your Religion, fulfilled upon you My Grace and been pleased for you Islam as a Religion.» (5:3) Hence, the matter of the Imamate is among the completion of Religion, and he, peace be upon him, did not leave until he clarified to his nation the teachings of their religion and explained to them their path, and he left them after having made them aware of intending the path of truth, and he appointed for them Ali, peace be upon them, as a Banner and an Imam, and he did not leave anything which his nation is in need to, except that he clarified it. Thus, the one who claims that Allah, Exalted and Glorious is He, did not complete His Religion, then he has rejected the Book of Allah, and the one who rejects the Book of Allah is a disbeliever. Do you know the value of the Imamate and its position from the nation by which it is permissible for them to make a choice? Indeed, the Imamate is more glorious rank, greater significance, higher place, more exclusive in involvement and more preventive of being hollow than for people to be able to reach it with their intellects or obtain with their opinions, or for them to assign an Imam by their choice. Indeed, the Imamate was specified by Allah for Ibrahim the Good Friend, peace be upon him, after Prophethood, and the being of a Good Friend is a third rank and position by which He had honored him and raised his remembrance, to which He, Exalted and Glorious is He, said: «Indeed, I am making you, for the people, an Imam» (2:124) to which the Good Friend, peace be upon him, said, joyfully with it: «And from my offspring?» (2:124). Allah, Blessed and Exalted is He, said: «My Covenant does not include the wrongdoers.» (2:124) Thus, this verse invalidated Imamate in every wrongdoer until the Day of Resurrection, and so, it became in the Chosen Ones. Furthermore, Allah honored him by making it in his offspring, the People of Choosing and Purity, and said: «And We granted to him Ishaq and Ya’qoub as an addition, everyone (of them) We made righteous, and We made them Imams who guide by Our commandment, and We revealed to them the doing of good deeds, the establishment of prayer and the giving of alms, and they were to Us, worsippers.» (21:72-73) It did not cease to be in his offspring, of which some inherited of others, generation by generation, until the Prophet, Allah’s blessings be upon him and his Family, inherited it, to which He, Glorified be His Glory, said: «Indeed, the people most worthy of Ibrahim are, verily, those who followed him, and this Prophet and those who have believed. And Allah is the Ally of the believers.» (3:68) Hence, it was for him in particular, and then the Messenger of Allah, Allah’s blessings be upon him and his Family, appointed it to Ali, peace be upon him, by the commandment of Allah, Exalted and Glorious is He, in according to what Allah had obliged, and then it became in his Pure offspring whom Allah has given knowledge and faith, due to the saying of Him, Exalted and Glorious is He: «And those who were the knowledge and faith said: You have, certainly, remained in the Book of Allah until the Day of Release» (30:56). Thus, it is in the sons of Ali, peace be upon him, exclusively, until the Day of Resurrection, as there is no Prophet after Muhammed, Allah’s blessings be upon him and his Family. So, from where do these ignorants choose the Imam? Indeed, the Imamate is the rank of Prophets and the inheritance of Successors. Indeed, the Imamate is, verily, the Successorship of Allah, the Successorship of the Messenger, Allah’s blessings be upon him and his Family, the position of the Commander of the Believers and the inheritance of Hasan and Hussain, peace be upon them both, due to the saying of Him, Exalted and Glorious is He: « And those who were the knowledge and faith said» (30:56). Indeed, the Imamate is the Rope of the Religion, the System of the Muslims, the Uprightness of Material Affairs and the Honour of the Believers. Indeed, the Imamate is the growing basis of Islam and its sublime branch. With the Imam is the fulfilment of prayers, alms, fasting, pilgrimage, striving, the procurement of booty, charity, the carrying of fixated punishments, rulings and the prevention of frontiers and borders. The Imam permits that which Allah makes permissible, forbids what Allah makes forbidden, carries out the fixated punishments of Allah, defends the Religion of Allah and calls to the Path of his Lord with wisdom and good advice with the ultimate argument. The Imam is like the visible sun that shines with its light to the world while it is in the horizon in a manner it is not obtained by hands and vision. The Imam is the brightening full moon, the visible lamp, the plain light and the guiding star in the unseen dark, the plain land the and the deep of oceans. The Imam is the fresh water for the thirsty, the guide towards guidance, the driver away from destruction. The Imam is the fire above the hill that warms the one who warms himself, the guide in what makes one perish, he who separates from him, he is perished. The Imam is the raining cloud, the large-dropped rain, the brightening sun, the covering sky, the flattened earth, the abundant source, the stream and the garden. The Imam is the mild trustee, the compassionate father, the equivalent brother, the refuge of the servants during the calamity. The Imam is the Trustee of Allah among His creation, His Proof upon His servants, His Successor in His lands, the Caller to Allah and the Defender of the Sanctities of Allah. The Imam is the purified from sins, the innocent from blemishes, specified with knowledge, marked with forbearance, the System of Religion, the honor of the Muslims, the cause of rage to the hypocrites and the devastation of the hypocrites. The Imam is unique of his age, none is near to him, nor is a scholar even to him, nor is there to him any alternative, nor similar nor equal. He is specified with virtue, all of it, without any seek of it from him nor attempt of obtaining, but it is rather specified from One who bestows favor, a Granter. So, who is the one who reaches conscious knowledge of the Imam or who is able to choose him? May such be far! May such be far! Intellects have gone astray, dreams have gone lost, minds have become confused, eyes have longed, the great ones have become belittled, the wise have become confused, the forbearing have come short, the speakers have become tightened, the intellectuals have become dazed, the poets have become dimmed, the writers have become unable, and the eloquent have become incapable of describing one rank from his ranks or one virtue from his virtues, and so they acknowledged inability and short-doing. How can he be described, characterized by his nature, for it to be understood one thing from his matter or for anyone to stand in his place and to enrich with his richness? There is no «how» and «whereby» while he is like the star away from the hands of those who approach and the description of those who describe. So, where is choice with regards to this? And where are intellects from (ability to comprehend) this? And where is the like of this? Did they assume that this is among other then the Messenger’s Family? Their selves lied to them, by Allah, and they were made lost by falsehood, and so they elevated to a position of difficulty and slippery from which their feet slip to lowland. They sought to appoint the Imam with confused, dull and lacking intellects and aberrant opinions, and so they were not increased from him but with distance. May Allah destroy them! How are they deluded? They have, certainly, sought a difficult matter, uttered falsehood, aberred a distant aberration and fallen into confusion as they abandoned the Imam knowingly and Satan had beautified for them their acts, and so he repelled them from the path. They were conscious, having desired, other than the choice of Allah and the choice of His Messenger, Allah’s blessings be upon him and his Family, to their choice, while the Qur’an calls for them: «And your Lord creates what He wishes and chooses. The choice was not for them. Glorified be Allah and Exalted is He above what they associate.» (28:68) And He said: «And it is not for a believing man nor a believing woman, if Allah and His Messenger decide a matter, that they have the choice in their matter.» (33:36) And He said: «What is it with you? How do you judge? Or do you have a book in which you learn, that indeed, for you is what you choose? Or do you have oaths upon Us, extending until the Day of Resurrection, that indeed, for you is to judge? Ask them which of them are, for that, claimers. Or do they have associates? Then let them bring their associates, if they were truthful.» (68:37-41) And He said: «Do they not contemplate on the Qur’an, or are their locks upon certain hearts?» (47:24) Or did Allah seal their hearts, and so they do not know? Or «They said: We wear, but they do not hear. Indeed, the worst living creatures for Allah are the deaf, the dumb, who do not use reason. And if Allah had knew in them any good, He would, verily, have made them hear, and if He had made them hear, they would, verily, turn away while they are refusing.» (8:21-23) Or: «They said: We have heard, and we disobey» (2:93). Rather, it is the favor of Allah which He gives to whom He wishes, and Allah is the One of Virtue, the Almighty. Hence, how is it for them to choose the Imam, when the Imam is knowledgeable who is not ignorant, a caller who does not deter, the core of holiness, purity, devoutness, ascetism, knowledge and worship? He is specified with the call of the Messenger, the progeny of the Pure, the Batul, there is no flaw in him with regards to lineage, nor is anyone with nobility near to him. The house is from Quraish, the prime is from Hashim, the Progeny is from the Family of the Messenger, the satisfaction is from Allah, the honor of all honors, the branch is from Abd Manaf, the one with growing knowledge, with complete rule, an expert in trust, knowledgeable in politics, to whom obedience is obligatory, rising with the order of Allah, an aid to the servants of Allah, a protector of the Religion of Allah. Indeed, the Prophets and Imams are given success by Allah, and He grants them from the Hidden of His Knowledge and Wisdom what He does not grant others, and so their knowledge is above the knowledge of the people of their age, in accordance to the saying of Him, Exalted is He: «So is He who guides to the truth more rightful to be followed, or he who does not guide, except that he is guided? So what is it with you? How do you judge?» (10:35) And His saying: «And he who is given wisdom, has, certainly, been given much good.» (2:269) And His saying about Talut: «Indeed, Allah chose him over you and increased him abundantly in knowledge and stature. And Allah grants His sovereignty to whom He wishes. And Allah is Encompassing, All-Knowing.» (2:247) And He said to His Prophet, Allah’s blessings be upon him and his Family: «He sent down unto you the Book and the wisdom, and He taught you what you did not know. And the favor of Allah upon you is ever great.» (4:113). And He said about the Imams from his Household, Progeny and Offspring, Allah’s blessings be upon him: «Or do they envy people for what Allah has granted them from His favor? For indeed, We have granted the Family of Ibrahim the Book and the wisdom, and We granted them a great kingdom. Then, among them were those who believed in him, and among them were those who drove away from it. And Hell is sufficient as a blaze.» (4:54-55) Indeed, if a servant is selected by Allah, Exalted and Glorious is He, for the matters of His servants, He will expand his chest for that and entrust in his heart the wells of wisdom, and He will inspire to him knowledge, an inspiration, after which he will not be tired for an answer, nor will he be confused in it away from the correctness, while he is protected, assisted, given success and set firm, having been safeguarded from error, slipping and unintentional mistakes. He will be specified with that by Allah that he might be His Proof over His servants and His witness over His creation, and that is the favor of Allah, which He grants to whomever He wishes, and Allah is the One of great bestowal of favor. So, are they able to such as this? Or will their chosen be with this characteristic, by which they will put him forward? They have distanced, by the House of Allah, from the truth and discarded the Book of Allah behind their backs as if they do not know, whereas in the Book of Allah lies guidance and cure, but they discarded it and followed their desires, and so Allah condemned, detested them and made the miserable, so He, Exalted and Glorious is He, said: «And who is more aberrant than the one who follows his desire without guidance from Allah? Indeed, Allah does not guide the wrong-doing people.» (28:50) And He said: «Hence, misery is for them, and their acts are aberrant.» (47:8) And He said: «Great is the detest in the sight of Allah and the sight of those who have believed. That is how Allah seals upon every arrogant, tyrannical, heart.» (40:35)

The meaning of the Clear Imam - Hadith 20447

حدثنا إبراهيم بن هارون العبسي، قال: حدثنا أحمد بن محمد بن سعيد، قال: حدثنا جعفر بن عبد الله، قال: حدثنا كثير بن عياش، عن أبي الجارود قال: سألت أبا جعفر الباقر عليه السلام: بم يعرف الامام؟ قال: بخصال أولها: نص من الله تبارك وتعالى عليه و نصبه علما للناس حتى يكون عليهم حجة، لان رسول الله صلى الله عليه وآله نصب عليا عليه السلام وعرفه الناس باسمه وعينه وكذلك الأئمة عليهم السلام ينصب الأول الثاني وأن يسأل فيجيب وأن يسكت عنه فيبتدئ، ويخبر الناس بما يكون في غد، ويكلم الناس بكل لسان ولغة.

3. We were told by Ibrahim bin Harun al-‘Absi, that he said: We were told by Ahmad bin Muhammed ibn Sa’eed, that he said: We were told by Ja’far bin Abdullah, that he said: We were told by Kathir bin ‘Ayyash, from Abu’l-Jarud, that he said: I asked Abu Ja’far, al-Baqir, peace be upon him: By what is the Imam recognized? He said: With certain characteristics, of which the first is an affirmation from Allah, Blessed and Exalted is He, for him and His assignment of him as a Banner for the people that there might be an argument upon them,, because the Messenger of Allah, Allah’s blessings be upon him and his Family, assigned Ali, peace be upon him, and made the people know him with his name, and he appointed him. So are the Imams, peace be upon them; the first assigns the second. Moreover, it is that he is asked, and answers, and that it is silent about him, to which he takes initiative, and that he informs people of what is to happen tomorrow, and that he speaks to people in every tongue and language.

The meaning of the Clear Imam - Hadith 20448

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: أخبرنا أحمد بن محمد بن سعيد الكوفي، قال: حدثنا علي بن الحسن بن علي بن فضال، عن أبيه، عن أبي الحسن علي بن موسى الرضا عليهما السلام قال: للامام علامات: [أن] يكون أعلم الناس وأحكم الناس، وأتقى الناس، وأحلم الناس، وأشجع الناس، وأسخى الناس، وأعبد الناس، ويولد مختونا، ويكون مطهرا، ويرى من خلفه كما يرى من بين يديه، ولا يكون له ظل، وإذا وقع على الأرض من بطن أمه وقع على راحتيه رافعا صوته بالشهادتين، ولا يحتلم، وتنام عينه ولا ينام قلبه، ويكون محدثنا، ويستوي عليه درع رسول الله صلى الله عليه وآله، ولا يرى له بولولا غائط لان الله عز وجل قد وكل الأرض بابتلاع ما يخرج منه، ويكون رائحته أطيب من رائحة المسك، ويكون أولى الناس منهم بأنفسهم، وأشفق عليهم من آبائهم وأمهاتهم، ويكون أشد الناس تواضعا لله عز وجل، ويكون آخذ الناس بما يأمر به، وأكف الناس عما ينهى عنه، ويكون دعاؤه مستجابا حتى أنه لو دعا على صخرة لانشقت بنصفين، ويكون عنده سلاح رسول الله صلى الله عليه وآله وسيفه ذو الفقار، ويكون عنده صحيفة فيها أسماء شيعته إلى يوم القيامة، وصحيفة فيها أسماء أعدائه إلى يوم القيامة ويكون عنده الجامعة وهي صحيفة طولها سبعون ذراعا فيها جميع ما يحتاج إليه ولد آدم و يكون عنده الجفر الأكبر والأصغر، وإهاب ماعز وإهاب كبش فيهما جميع العلوم حتى أرش الخدش وحتى الجلدة ونصف الجلدة وثلث الجلدة ويكون عنده مصحف فاطمة عليها السلام.

4. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Alah be pleased with him, that he said: We were informed by Ahmad bin Muhammed bin Sa’eed al-Kufi, that he said: We were told by Ali bin Hasan bin Ali bin Faddal, from his father, from Abu’l-Hasan, Ali bin Musa al-Rida, peace be upon him, that he said: For the Imam are signs: that he is the most knowledgeable among the people, the wisest among people, the most godfearing among the people, the most forbearing among the people, the bravest among all people the most munificent among the people and the most worshipping among the people. He is begotten circumcised; purified; sees from behind him like how he sees before his hands; he has no shadow; when he falls unto the ground from the belly of his mother, he falls on his palms, raising his voice with the two testimonies; he does not have nocturnal emission; his eye sleeps but his heart does not sleep; he is spoken to; the armor of Allah’s Messenger, Allah’s blessings be upon him and his Family, is evend to him; urine nor feces are seen form him, because Allah, Exalted and Glorious is He, has, certainly, assigned the earth to swallow what leaves him; his fragrance is better than the fragrance of musk; he has more authority upon people than they have over themselves; the most compassionate among the people than their fathers and mothers; the most humble among the people to Allah, Exalted and Glorious is He; he is the one who among people who takes them most to what He commands, and the one most repelling among the people from what He forbids; and his prayer is answered, to the extent that if he recites a prayer against a rock, it would split in two halves. With him is the weapon of Allah’s Messenger, Allah’s blessings be upon him and his Family, and his sword, Dhu’l-Faqqar; with him is a journal in which are the names of his Shi’a till the Day of Resurrection, and a journal in which are the names of his enemies till the Day of Resurrection; with him is Al-Jami’a, which is a journal whose length is 70 arms, in it lies all what the sons of Adam will need. With him shall be the Major and Minor Cipher, the skin of the goat and the skin of the sheep in which lies all knowledge, even indemnity for a scratch, and even for the whip’s hit, half of the whip’s hit and third of the whip’s hit, and with him shall be the Journal of Fatima, peace be upon her.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, with regards to Ali bin Abi Talib, peace be upon that, that he is the Master of the Arabs - Hadith 20449

حدثنا أحمد بن الحسن بن عبدويه القطان، قال: حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، قال: حدثنا عبد الله بن صالح بن أبي سلمة النصيبي، قال: حدثنا أبو عوانة، عن أبي بشير، عن سعيد بن جبير، عن عائشة قالت، كنت عند النبي صلى الله عليه وآله فأقبل علي بن أبي طالب عليه السلام فقال: هذا سيد العرب. فقلت: يا رسول الله ألست سيد العرب؟ قال: أنا سيد ولد آدم وعلي سيد العرب. قلت: وما السيد؟ قال: من افترضت طاعته كما افترضت طاعتي.

1. We were told by Ahmad bin Hasan bin ‘Abdawayh al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, that he said: We were told by Abdullah bin Saleh bin Abi Salama al-Nusaybi, that he said: We were told by Abu ‘Awana, from Abu Basheer, from Sa’eed bin Jubayr, from Aisha, that she said: I was at the place of the Prophet, Allah’s blessings be upon him and his Family, and then Ali bin Abi Talib, peace be upon him, approached, and he said: This is the Master of the Arabs. Then I said: O Allah’s Messenger, are you not the Master of the Arabs? He said: I am the Master of the sons of Adam, and Ali is the Master of the Arabs. I said: And what is a Master? He said: The one to whom obedience is made obligatory, like how obedience to me is made obligatory.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, with regards to Ali bin Abi Talib, peace be upon that, that he is the Master of the Arabs - Hadith 20450

حدثنا أحمد بن محمد [بن] السناني - رضي الله عنه - قال: حدثنا حمزة بن القاسم العلوي العباسي، قال: حدثنا جعفر بن محمد بن مالك الفزاري، قال: حدثنا محمد بن الحسين بن [ي‍] زيد الزيات، قال: حدثنا محمد بن سنان، قال: حدثنا زياد بن المنذر، عن سعيد بن جبير، عن عائشة قالت: قال رسول الله صلى الله عليه وآله: علي سيد العرب فقلت: يا رسول الله ألست سيد العرب؟ قال: أنا سيد ولد آدم وعلي سيد العرب. قلت: وما السيد؟ قال: من افترضت طاعته كما افترضت طاعتي.

2. We were told by Ahmad bin Muhammed bin al-Sinani, may Allah be pleased with him, that he said: We were told by Hamza bin Qasim al-Alawi al-Abbasi, that he said: We were told by Ja’far bin Muhammed bin Malik al-Fazari, that he said: We were told by Muhammed bin Hussain bin Zaid, the Oilman, that he said: We were told by Muhammed bin Sinan, that he said: We were told by Ziyad bin Mundhir, from Sa’eed bin Jubayr, from Aisha, that she said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Ali is the Master of the Arabs. So I said: O Allah’s Messenger, are you not the Master of the Arabs? He said: I am the Master of the sons of Adam, and Ali is the Master of the Arabs. I said: And what is a Master? He said: The one to whom obedience is made obligatory, like how obedience to me is made obligatory.

The meaning of the marriage of the Light to the Light - Hadith 20451

حدثنا جعفر بن محمد بن مسرور- رحمه الله - قال: حدثني الحسن بن محمد بن عامر عن معلى بن محمد، عن أحمد بن محمد البزنطي، عن علي بن جعفر قال: سمعت أبا الحسن موسى بن جعفر عليهما السلام يقول: بينا رسول الله صلى الله عليه وآله جالس إذا دخل عليه ملك له أربعة و عشرون وجها، فقال له رسول الله صلى الله عليه وآله: حبيبي جبرئيل لم أرك في مثل هذه الصورة! فقال الملك: لست بجبرئيل، [أنا محمود و] بعثني الله عز وجل أن أزوج النور من النور. قال: من من من؟ قال: فاطمة من علي. قال: فلما ولى الملك إذا بين كتفيه مكتوب " محمد رسول الله، علي وصيه " فقال رسول الله صلى الله عليه وآله: منذ كم كتب هذا بين كتفيك؟ فقال: من قبل أن يخلق الله عز وجل آدم باثنين وعشرين ألف عام.

1. We were told by Ja’far bin Muhammed bin Masrur, may Allah grant him mercy, that he said: I was told by Hasan bin Muhammed bin ‘Amer, from Mu’alla bin Muhammed, from Ahmad bin Muhammed al-Bazanti, from Ali bin Ja’far, that he said: I heard Abu’l-Hasan, Musa bin Ja’far, peace be upon them both, say: Once, when the Messenger of Allah, Allah’s blessings be upon him was sitting, it entered into his place an Angel with twenty-four faces. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said to him: My beloved Jibra’eel, I have not seen you in this image. Then the Angel said: I am not Jibra’eel. I am Mahmud, and I was sent by Allah, Exalted and Glorious is He, to marry the Light to the Light. He said: Whom to whom? He said: Fatima to Ali. He said: Then, when the Angel went away, it was written between his shoulders: «Muhammed is the Messenger of Allah, Ali is his Successor». Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Since when has this been written between your shoulders? So he said: Since before Allah, Exalted and Glorious is He, created Adam by twenty-two thousand years.

The meaning of the one who wrongs himself, the moderate and the forerunner - Hadith 20452

حدثنا أبو جعفر محمد بن علي بن نصر البخاري المقري قال: حدثنا أبو عبد الله الكوفي العلوي الفقيه بفرغانة بإسناد متصل إلى الصادق جعفر بن محمد عليهما السلام أنه سئل عن قول الله عز وجل: " ثم أورثنا الكتاب الذين اصطفينا من عبادنا فمنهم ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات بإذن الله " فقال: الظالم يحوم حوم نفسه، والمقتصد يحوم حوم قلبه، والسابق يحوم حوم ربه عز وجل.

1. We were told by Abu Ja’far, Muhammed bin Ali bin Nasr al-Bukhari al-Maqarri, that he said: We were told by Abu Abdillah al-Kufi al-Alawi, the Jurist, in Fergana, with a chain that connects to al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he was asked about the saying of Allah, Exalted and Glorious is He: «Then, We made the Book an inheritance to those whom We Chose from Our servants. And among them was the one who wronged himself, and among them was a moderate, and among them was a forerunner good deeds by the permission of Allah» (35:32) So he said: The wrongdoer goes around his own surrounding, the moderate goes around the surrounding of his heart and the forerunner goes around the surrounding of his Lord, Exalted and Glorious is He.

The meaning of the one who wrongs himself, the moderate and the forerunner - Hadith 20453

حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي بن الحسين السكري قال: أخبرنا محمد بن زكريا الجوهري، قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، عن جابر بن يزيد الجعفي، عن أبي جعفر محمد بن علي الباقر عليهما السلام، قال: سألته عن قول الله عز وجل: " ثم أورثنا الكتاب الذين اصطفينا من عبادنا فمنهم ظالم لنفسه و منهم مقتصد ومنهم سابق بالخيرات بإذن الله " فقال: الظالم منا من لا يعرف حق الامام، والمقتصد العارف بحق الامام، والسابق بالخيرات بإذن الله هو الامام " جنات عدن يدخلونها " يعني السابق والمقتصد.

2. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali bin Hussain al-Sukkari, that he said: We were informed by Muhammed bin Zakariya al-Jawhari, that he said: We were told by Ja’far bin Muhammed bin ‘Umara, from his father, from Jabir bin Yazid al-Ju’fi, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, that he said: I asked him about the saying of Allah, Exalted and Glorious is He: «Then, We made the Book an inheritance to those whom We Chose from Our servants. And among them was the one who wronged himself, and among them was an economical, and among them was a forerunner good deeds by the permission of Allah» (35:32) So he said: The wrongdoer among us is the one who does not know the right of the Imam, the moderate is the one who knows the right of the Imam and the forerunner in good deeds by the permission of Allah is the Imam. «Gardens of Eden which they will enter» (35:33) meaning the forerunner and the moderate.

The meaning of the one who wrongs himself, the moderate and the forerunner - Hadith 20454

حدثنا أبو عبد الله الحسين بن يحيى البجلي، قال: حدثنا أبي، قال: حدثنا أبو عوانة موسى بن يوسف الكوفي، قال: حدثنا عبد الله بن يحيى، عن يعقوب بن يحيى عن أبي حفص، عن أبي حمزة الثمالي، قال: كنت جالسا في المسجد الحرام مع أبي جعفر عليه السلام إذ أتاه رجلان من أهل البصرة فقالا له: يا ابن رسول الله إنا نريد أن نسألك عن مسألة فقال لهما: اسألا عما جئتما . قالا: أخبرنا عن قول الله عز وجل: " ثم أورثنا الكتاب الذين اصطفينا [من عبادنا فمنهم ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات بإذن الله ذلك هو الفضل الكبير] " إلى آخر الآيتين. قال: نزلت فينا أهل البيت. قال أبو حمزة فقلت: بأبي أنت وأمي فمن الظالم لنفسه؟ قال: من استوت حسناته وسيئاته منا أهل البيت فهو ظالملنفسه. فقلت: من المقتصد منكم؟ قال: العابد لله ربه في الحالين حتى يأتيه اليقين. فقلت: فمن السابق منكم بالخيرات؟ قال: من دعا والله إلى سبيل ربه، و أمر بالمعروف، ونهى عن المنكر، ولم يكن للمضلين عضدا، ولا للخائنين خصيما، ولم يرض بحكم الفاسقين إلا من خاف على نفسه ودينه ولم يجد أعوانا.

3. We were told by Abu Abdillah, Hussain bin Yahya al-Bajali, that he said: We were told by my father, that he said: We were told by Abu ‘Uwana, Musa bin Yusuf al-Kufi, that he said: We were told by Abdullah bin Yahya, from Ya’qoub bin Yahya, from Abu Hafs, from Abu Hamza al-Thumali, that he said: I was sitting in the Sacred Mosque with Abu Ja’far, peace be upon him, as two men from the people of Basra came to him, and they both said to him: O son of Allah’s Messenger, we, indeed, want to ask you about a matter. So he said to them both: Ask about what both of you came for. They both said: Inform us about the saying of Allah, Exalted and Glorious is He: «Then, We made the Book an inheritance to those whom We Chose from Our servants. And among them was the one who wronged himself, and among them was a moderate, and among them was a forerunner good deeds by the permission of Allah. That is the great virtue» (35:32) until the end of the two verses. He said: It was revealed for the sake of us, the Household. Abu Hamza said: Then I said: May my father be sacrificed for you, and so my mother, then who is the one who wrongs himself? He said: The one whose good deeds and misdeeds are evened towards us, the Household, he is the one who wrongs himself. Then I said: Who is the moderate to you? He said: The worshipper of Allah, his Lord, during the two conditions, until certainty comes to him. Then I said: Then who is the forerunner to you in good deeds? He said: He who calls, by Allah, to the path of his Lord, enjoins good, forbids evil, is not an assistance to the misleading, nor an adversary to (the advantage of) the traitors, nor is pleased with the rule of the grieve sinners, except for he who fears for himself and his religion and finds no assistants.

The meaning of what is narrated with regards to that Fatima shielded her private organ, to which Allah forbade her offspring from the Fire - Hadith 20455

حدثنا أبو عبد الله الحسين بن أحمد بن محمد بن علي بن عبد الله بن جعفر بن عبد الله بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام، ومحمد بن علي بن بشار القزويني - رضي الله عنهما - قالا: حدثنا أبو الفرج المظفر بن أحمد القزويني، قال: حدثنا أبو الفيض صالح بن أحمد، قال: حدثنا الحسن بن موسى بن زياد، قال: حدثنا صالح بن حماد، قال: حدثنا الحسن بن موسى الوشاء البغدادي، قال: كنت بخراسان مع علي بن موسى الرضا عليهما السلام في مجلسه وزيد بن موسى حاضر قد أقبل على جماعة في المجلس يفتخر عليهم ويقول: نحن ونحن، وأبو الحسن عليه السلام مقبل على قوم يحدثهم فسمع مقالة زيد فالتفت إليه فقال: يا زيد أغرك قول بقالي الكوفة أن فاطمة أحصنت فرجها فحرم الله ذريتها على النار؟ والله ما ذلك إلا للحسن والحسين وولد بطنها خاصة فأما إن يكون موسى بن جعفر عليهما السلام يطيع الله ويصوم نهاره ويقوم ليله وتعصيه أنت ثم تجيئان يوم القيامة سواء لأنت أعز على الله عز وجل منه . إن علي بن الحسين عليهما السلام كان يقول: لمحسننا كفلان من الاجر ولمسيئنا ضعفان من العذاب. وقال الحسن الوشاء: ثم التفت إلي فقال: يا حسن كيف تقرؤون هذه الآية " قال يا نوح إنه ليس من أهلك إنه عمل غير صالح " فقلت: من الناس من يقرء " إنه عمل غير صالح " ومنهم من يقرء " إنه عمل غير صالح " فمن قرء " إنه عمل غير صالح " نفاه عن أبيه. فقال عليه السلام: كلا لقد كان ابنه ولكن لما عصى الله عز وجل نفاه الله عن أبيه كذا من كان منا لم يطع الله عز وجل فليس منا وأنت إذا أطعت الله فأنت منا أهل البيت.

1. We were told by Abu Abdillah, Hussain bin Ahmad bin Muhammed bin Ali bin Abdullah bin Ja’far bin Abdullah bin Ja’far bin Muhammed bin Ali bin Hussain bin Ali bin Abi Talib, peace be upon them, and by Muhammed bin Ali bin Bashar al-Qazwini, may Allah be pleased with them both, that they both said: We were told by Abu’l-Faraj, Mudaffar bin Ahmad al-Qazwini, that he said: We were told by Abu’l-Faid, Saleh bin Ahmad, that he said: We were told by Hasan bin Musa bin Ziyad, that he said: We were told by Saleh bin Hammad, that he said: We were told by Hasan bin Musa al-Washha’ al-Baghdadi, that he said: I was in Khorasan with Ali bin Musa al-Rida, peace be upon them both, in his congregation, and Zaid bin Musa was present, having approached a group in the congregation, taking pride over them and saying: We are as such, and we are as such. Meanwhile, Abu’l-Hasan, peace be upon him, was facing a people which he was speaking to, and he heard the statement of Zaid, so he turned to him and said: O Zaid, have you been conceited by the saying of a food merchant in Kufa with regards to that Fatima shielded her private organ, to which Allah forbade her offspring from the Fire? By Allah, that for none but Hasan, Hussain and the children from her belly, exclusively. If Musa bin Ja’far, peace be upon them both, was obeying Allah, fasting during his day and standing during his night for prayer, and you would disobey him, and then you would both come on the Day of Resurrection as equal, you will, verily, be more honored to Allah, Exalted and Glorious is He, than him. Indeed, Ali bin Hussain, peace be upon them both, used to say: To the one who is good to us are two portions of reward, and to the one who harms us are two multiples of torment. Hasan al-Washha’ said: Then he turned to me and said: O Hasan, how do you recite this verse: «He said: O Nuh, he is, indeed, not from your family; he is, indeed, an act that is not righteous» (11:46)? So I said: Among the people are those who recite: «he is, indeed, an act that is not righteous» and among them are those who recite: «he is, indeed, from the act [1] of one who is not righteous». The one who recites: «he is, indeed, from the act [2] of one who is not righteous» has negated him from his father. Then he, peace be upon him, said: «No, he was, certainly, his son, however, when he disobeyed Allah, Exalted and Glorious is He, Allah negated him from his father. So is the one who is from us whilst not obeying Allah, Exalted and Glorious is He; he is not from us. You, if you obey Allah, then you are from us, the Household.

The meaning of what is narrated with regards to that Fatima shielded her private organ, to which Allah forbade her offspring from the Fire - Hadith 20456

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن ابن أبي عمير، عن جميل بن صالح، عن محمد بن مروان، قال: قلت لأبي عبد الله عليه السلام هل قال رسول الله صلى الله عليه وآله: " إن فاطمة أحصنت فرجها فحرم الله ذريتها على النار "؟ قال: نعم، عنى بذلك الحسن والحسين وزينب وأم كلثوم.

2. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Ibn Abi Umayr, from Jameel bin Saleh, from Muhammed bin Marwan, that he said: I said to Abu Abdillah, peace be upon him: Did the Messenger of Allah, Allah’s blessings be upon him and his Family, say: «Indeed, Fatima shielded her private organ, to which Allah forbade her offspring from the Fire»? He said: Yes, by that he meant Hasan, Hussain, Zainab and Umm Kulthum.

The meaning of what is narrated with regards to that Fatima shielded her private organ, to which Allah forbade her offspring from the Fire - Hadith 20457

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا العباس بن معروف، عن علي بن مهزيار، عن الحسن بن علي الوشاء، عن محمد بن قاسم بن الفضيل، عن حماد بن عثمان، قال: قلت لأبي عبد الله عليه السلام: جعلت فداك، ما معنى قول رسول الله صلى الله عليه وآله: " إن فاطمة أحصنت فرجها فحرم الله ذريتها على النار "؟ فقال: المعتقون من النار هم ولد بطنها: الحسن، والحسين، وزينب، وأم كلثوم.

3. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Abbas bin Ma’ruf, from Ali bin Mahziyar, from Hasan bin Ali al-Washha’, from Muhammed bin Qasim bin Fudail, from Hammad bin Uthman, that he said: I said to Abu Abdillah, peace be upon him: May I be sacrificed for you, what is the meaning of the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family: «Indeed, Fatima shielded her private organ, to which Allah forbade her offspring from the Fire»? So he said: Those who are freed from the Fire are the children from her belly: Hasan, Hussain, Zainab and Umm Kulthum.

The meaning of what is narrated with regards to that Fatima shielded her private organ, to which Allah forbade her offspring from the Fire - Hadith 20458

حدثنا أبي - رضي الله عنه - قال: حدثنا محمد بن يحيى العطار، عن الحسين ابن إسحاق التاجر، عن علي بن مهزيار، عن الحسن بن سعيد، عن محمد بن الفضيل، عن الثمالي، عن أبي جعفر عليه السلام قال: لا يقدر أحد يوم القيامة بأن يقول: يا رب لم أعلم أن ولد فاطمة هم الولاة وفي ولد فاطمة أنزل الله هذه الآية خاصه " يا عبادي الذين أسرفوا على أنفسهم لا تقنطوا من رحمة الله إن الله يغفر الذنوب جميعا إنه هو الغفور الرحيم .

4. We were told by my father, may Allah be pleased with him, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Hussain ibn Ishaq, the Tradesman, from Ali bin Mahziyar, from Hasan bin Sa’eed, from Muhammed bin Fudail, from al-Thumali, from Abu Ja’far, peace be upon him, that he said: Let none estimate for the Day of Resurrection by saying: O Lord, I did not know that the sons of Fatima are the Guardians and that it was for the sake of Fatima’s sons, exclusively, that Allah sent down this verse: «O My servants who have transgressed against themselves, do not despair from the mercy of Allah. Indeed, Allah forgives all sins. Indeed, He is the Forgiving, the All-Merciful.» (39:53)

The meaning of what is narrated with regards Fatima, peace be upon her, that she is the Mistress of the women of all the worlds - Hadith 20459

حدثنا أحمد بن زياد بن جعفر الهمداني - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن سنان، عن المفضل بن عمر قال: قلت لأبي عبد الله عليه السلام: أخبرني عن قول رسول الله صلى الله عليه وآله في فاطمة: " أنها سيدة نساء العالمين " أهي سيدة نساء عالمها؟ فقال: ذاك لمريم كانت سيدة نساء عالمها، وفاطمة سيدة نساء العالمين من الأولين والآخرين.

1. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Sinan, from Mufaddal bin Umar, that he said: I said to Abu Abdillah, peace be upon him: Inform me about the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family, with regards to Fatima that she is the Mistress of the women of all the worlds, is she the Mistress of the women of her world? So he said: That is for Maryam; she was the Mistress of the women of her world, whereas Fatima is the Mistress of the women of all the worlds, from the first and the last.

The meaning of the Trusts which Allah, Exalted and Glorious is He, had ordered His servants to deliver to their people - Hadith 20460

حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي، قال: حدثني أبي، عن جده أحمد بن أبي عبد الله، عن أبيه محمد بن خالد، عن يونس بن عبد الرحمن، قال: سألت موسى بن جعفر عليهما السلام عن قول الله عز وجل: " إن الله يأمركم أن تؤدوا الأمانات إلى أهلها " فقال: هذه مخاطبة لنا خاصة أمر الله تبارك وتعالى كل إمام منا أن يؤدي إلى الامام الذي بعده ويوصي إليه ثم هي جارية في سائر الأمانات. ولقد حدثني أبي، عن أبيه أن علي بن الحسين عليهما السلام قال لأصحابه: عليكم بأداء الأمانة فلو أن قاتل أبي الحسين بن علي عليهما السلام ائتمنني على السيف الذي قتله به لأديته إليه.

1. We were told by Ali bin Ahmad bin Abdullah bin Ahmad bin Abi Abdillah al-Barqi, that he said: I was told by my father, from his grandfather, Ahmad bin Abi Abdillah, from his father, Muhammed bin Khalid, from Yunus bin Abdul-Rahman, that he said: I asked Musa bin Ja’far, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «Indeed, Allah orders you to deliver the trusts to their people» (4:58). So he said: This is addressing us, in particular. Allah, Blessed and Exalted is He, ordered every Imam from us to deliver to the Imam who is after him and to bequeath to him. It is then, furthermore, continuous in the rest of the trusts. I was, verily, told by my father, of his father, that Ali bin Hussain, peace be upon them both, said to his companions: You must deliver the trusts, for if the killer of my father, Hussain bin Ali, peace be upon them both, had entrusted me with the sword by which he killed him, I would, verily, have delivered it to him.

The meaning of the Trusts that were presented upon the Heavens, the earth and the mountains, but which they refused to carry and feared, and which the human being carried - Hadith 20461

حدثنا أحمد بن محمد بن الهيثم العجلي - رضي الله عنه - قال، حدثنا أبو العباس أحمد ين يحيى بن زكريا القطان، قال: حدثنا أبو محمد بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن محمد بن سنان، عن المفضل بن عمر، قال: قال أبو عبد الله عليه السلام: إن الله تبارك وتعالى خلق الأرواح قبل الأجساد بألفي عام، فجعل أعلاها و أشرفها أرواح محمد وعلي وفاطمة والحسن والحسين والأئمة [بعدهم] صلوات الله عليهم فعرضها على السماوات والأرض والجبال فغشيها نورهم، فقال الله تبارك وتعالى للسماوات والأرض والجبال: هؤلاء أحبائي، وأوليائي، وحججي على خلقي، وأئمة بريتي، ما خلقت خلقا هو أحب إلي منهم، ولمن تولاهم خلقت جنتي، ولمن خالفهم وعاداهم خلقت ناري، فمن ادعى منزلتهم مني ومحلهم من عظمتي عذبته عذابا لا أعذبه أحدا من العالمين و جعلته مع المشركين في أسفل درك من ناري، ومن أقر بولايتهم ولم يدع منزلتهم مني ومكانهم من عظمتي جعلته معهم في روضات جناتي، وكان لهم فيها ما يشاؤون عندي، و أبحتهم كرامتي، وأحللتهم جواري، وشفعتهم في المذنبين من عبادي وإمائي، فولايتهم أمانة عند خلقي فأيكم يحملها بأثقالها ويدعيها لنفسه دون خيرتي؟ فأبت السماوات و الأرض والجبال أن يحملنها وأشفقن من ادعاء منزلتها وتمني محلها من عظمة ربها، فلما أسكن الله عز وجل آدم وزوجته الجنة قال لهما: " كلا منها رغدا حيث شئتما ولا تقربا هذه الشجرة - يعني شجرة الحنطة - فتكونا من الظالمين " فنظرا إلى منزلة محمد وعلي وفاطمة والحسن والحسين والأئمة بعدهم صلوات الله عليهم فوجداها أشرف منازل أهل الجنة، فقالا: يا ربنا لمن هذه المنزلة؟ فقال الله جل جلاله: ارفعا رؤوسكما إلى ساق عرشي فرفعا رؤوسهما فوجدا اسم محمد وعلي وفاطمة والحسن والحسين والأئمة بعدهم صلوات الله عليهم مكتوبة على ساق العرش بنور من نور الجبار جل جلاله، فقالا: يا ربنا ما أكرم أهل هذه المنزلة عليك، وما أحبهم إليك، وما أشرفهم لديك! فقال الله جل جلاله: لولا هم ما خلقتكما، هؤلاء خزنة علمي، وأمنائي على سري، إياكما أن تنظرا إليهم بعين الحسد وتتمنيا منزلتهم عندي ومحلهم من كرامتي فتدخلا بذلك في نهيي وعصياني فتكونا من الظالمين! قالا: ربنا ومن الظالمون؟ قال: المدعون لمنزلتهم بغير حق. قالا: ربنا فأرنا منازل ظالميهم في نارك حتى نراها كما رأينا منزلتهم في جنتك. فأمر الله تبارك وتعالى النار فأبرزت جميع ما فيها من ألوان النكال والعذاب وقال عز وجل: مكان الظالمين لهم المدعين لمنزلتهم في أسفل درك منها كلما أرادوا أن يخرجوا منها أعيدوا فيها وكلما نضجت جلودهم بدلوا سواها ليذوقوا العذاب يا آدم ويا حواء لا تنظرا إلى أنواري وحججي بعين الحسد فأهبطكما عن جواري وأحل بكما هواني، فوسوس لهما الشيطان ليبدي لهما ما ووري عنهما من سوآتهما وقال: ما نهاكما ربكما عن هذه الشجرة إلا أن تكونا ملكين أو تكونا من الخالدين وقاسمهما إني لكما لمن الناصحين فدلاهما بغرور وحملهما على تمنى منزلتهم فنظرا إليهم بعين الحسد فخذلا حتى أكلا من شجرة الحنطة فعاد مكان ما أكلاه شعيرا فأصل الحنطة كلها مما لم يأكلاه وأصل الشعير كله مما عاد مكان ما أكلاه، فلما أكلا من الشجرة طار الحلي والحلل عن أجسادهما وبقيا عريانين و طفقا يخصفان عليهما من ورق الجنة وناداهما ربهما ألم أنهكما عن تلكما الشجرة وأقل لكما: إن الشيطان لكما عدو مبين؟ فقالا: ربنا ظلمنا أنفسنا وإن لم تغفر لنا وترحمنا لنكونن من الخاسرين، قال: اهبطا من جواري فلا يجاورني في جنتي من يعصيني فهبطا موكولين إلى أنفسهما في طلب المعاش، فلما أراد الله عز وجل أن يتوب عليهما جاءهما جبرئيل فقال لهما: إنكما إنما ظلمتما أنفسكما بتمني منزلة من فضل عليكما فجزاؤكما ما قد عوقبتما به من الهبوط من جوار الله عز وجل إلى أرضه فسلا ربكما بحق الأسماء التي رأيتموها على ساق العرش حتى يتوب عليكما، فقالا، اللهم إنا نسألك بحق الأكرمين عليك محمد وعلي وفاطمة والحسن والحسين والأئمة عليهم السلام إلا تبت علينا ورحمتنا فتاب الله عليهما إنه هو التواب الرحيم فلم يزل أنبياء الله بعد ذلك يحفظون هذه الأمانة ويخبرون بها أوصياءهم والمخلصين من أممهم فيأبون حملها ويشفقون من ادعائها وحملها الانسان الذي قد عرف، فأصل كل ظلم منه إلى يوم القيامة، وذلك قول الله عز وجل: " إنا عرضنا الأمانة على السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الانسان إنه كان ظلوما جهولا ".

1. We were told by Ahmad bin Muhammed bin Haitham al-‘Ajali, may Allah be pleased with him, that he said: We were told by Abu’l-Abbas, Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Abu Muhammed, Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Muhammed bin Sinan, from Mufaddal bin Umar, that he said: Abu Abdillah, peace be upon him, said: Indeed, Allah, Blessed and Exalted is He, created the souls before the bodies by two thousand years, and He made the most sublime and honored of them the souls of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams after them, Allah’s blessings be upon them. Then he presented it upon the Heavens, the earth and the mountains, and their light covered them, and Allah, Blessed and Exalted is He, said to the Heavens, the earth and the mountains: These are My Beloved, My Viceregents, My Proof upon My creation and the Imams of My living creatures. I have not created a creation that is more beloved to Me than them; to those who befriend them, I have created My Paradise, and to those who oppose them and antagonize them, I have created My Fire. Hence, the one who proclaims their rank from Me and position from My Mightiness, I will torment him a torment I will not torment anyone from all the worlds, and I will make him among the polytheists in the lowest level of My Fire, and the one who acknowledges their Divine Authority and does not proclaim their rank from Me and position from My Mightiness, I will make him among them in the Gardens of My Paradise, and they will have in it what they wish from Me, and I will permit for them My Generosity, allow for them My Vicinity and I will intercede for them among the sinners of My servants and maids. Thus, their Divine Authority is a trust for My creation. So, who of you will carry it with its weights and proclaim it for himself, other than My Chosen? Then the Heavens, the earth and the mountains refused to carry it, and they feared from proclaiming its rank and wishing for its position from the Mightiness of their Lord. Then, when Allah, Exalted and Glorious is He, made Adam and his wife settle in the Garden, He said to them both: «Eat, both of you, from it abundantly how you wish, and do not come near this tree» - referring to the tree of wheat - «lest you become among the wrongdoers.» (2:35) Then they looked at the rank of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams after them, Allah’s blessings be upon them, and they found them the most honored ranks of the people of the Garden, so they said: O our Lord, to whom is this rank? Then Allah, Glorified be His Glory, said: Raise, both of you, your heads towards the leg of My Throne. So they raised their heads and found the name of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams after them, Allah’s blessings be upon them, written on the leg of the Throne with a Light from the Light of the Omnipotent, Glorified be His Glory, and said: O our Lord, how dignified are the people of this rank to You, and how beloved are they to You, and how honored are them to You. Then Allah, Glorified be His Glory, said: Were it not for them, I would not have created both of you. These are the Keeprs of My Knowledge and My Trustees over My Secret; beware, both of you, from looking at them with the eye of jealousy and wishing their rank to Me and their position from My Generosity, lest you enter into My prohibition and disobedience, by which you become among the wrongdoers. They said: Our Lord, and who are the wrongdoers? He said: The proclaimers of their rank without right. They said: Our Lord, then show us the ranks of their wringers in Your Fire that we might see them, like how we saw their rank in Your Garden. Then Allah, Blessed and Exalted is He, ordered the Fire and it displayed all that was in it from the kinds of exemplary punishment and torture, and He, Exalted and Glorious is He, said: The place of those who wrong them, those who proclaimed their rank, are in the lowest level of it; whenever they want to exit it, they are returned to it, and whenever their skins grow, they are replaced by others, that they might taste the torment. O Adam and O Hawwa’, do not look at My Lights and Proofs with the eye of jealousy, lest I make you descend from My Vicinity and afflict you with My ignominy. Then the Devil whispered to them to make apparent to them what was ignited of them with regards to their misdeeds, and he said: The prohibition to you of your Lord from this tree is for not but if you are two Angels or among the ever-dwelling. He then swore to them: Indeed, I am to you, from the advisors. Then he lead them with conceit and carried them to wish for their rank, and they looked at them with the eye of jealously, and so, they were abandoned until they ate from the tree of wheat. Then, the spot from which they ate turned into barley, and the root of the wheat was all from that which they did not eat, and the root of the barley was all from that which returned in the spot they ate from. Then, when they ate from the tree, the ornaments and the covers flew away from their bodies and they remained naked, and they immediately began mending them with leaves of the Garden. Their Lord then called to them: Did I not forbid you from that tree and say to you: Indeed, the Devil is to you a clear enemy? Then they said: Our Lord, we have wronged ourselves, and if You do not forgive us and grant us mercy, we will, verily, be among the loosers. He said: Descend from My Vicinity, for they will not be near Me in My Garden, those who disobey Me. Then they descended, having been entrusted to themselves with regards to seeking sustenance. When Allah, Exalted and Glorious is He, wanted to accept their repentance, Jibra’eel came to them and said to them: Indeed, you only wronged yourselves by wishing for the rank of those who were preferred over you, and hence, your reward is what you have been punished with regarding descendance from the Vicinity of Allah, Exalted and Glorious is He, to His ground. Therefore, ask your Lord by the Names which you saw on the leg of the Throne that He might accept your repentance. Then they said: O Allah, indeed, we ask you by those who are the Most Dignified to you, Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them, that, pleadingly, You accept our repentance and grant us mercy. Then Allah accepted their repentance, He is, indeed, the Acceptor of Repentance, the All-Merciful. The Prophets of Allah did not cease, guarding this trust and informing with it to their Successors and the sincere from their nations, but they would refuse to carry it and are frightened from proclaiming it, and it has been carried by the human being who knows. Hence, the origin of every wrong-doing is from it, till the Day of Resurrection, and that is the saying of Allah, Exalted and Glorious is He: «Indeed, We presented the trust upon the Heavens, the earth and the mountains, but they refused to carry it and feared it, and it was carried by the human being. He is, indeed, wrong-doing, ignorant.» (33:72)

The meaning of the Trusts that were presented upon the Heavens, the earth and the mountains, but which they refused to carry and feared, and which the human being carried - Hadith 20462

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن مروان بن مسلم، عن أبي بصير، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " إنا عرضنا الأمانة على السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الانسان إنه كان ظلوما جهولا " قال: الأمانة: الولاية، والانسان: أبو الشرور المنافق.

2. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Marwan bin Muslim, from Abu Baseer, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «Indeed, We presented the trust upon the Heavens, the earth and the mountains, but they refused to carry it and feared it, and it was carried by the human being. He is, indeed, wrong-doing, ignorant.» (33:72) He said: The trust is the Divine Authority, and the human being is the one of evils, the hypocrite.

The meaning of the Trusts that were presented upon the Heavens, the earth and the mountains, but which they refused to carry and feared, and which the human being carried - Hadith 20463

حدثنا أحمد بن زياد بن جعفر الهمداني، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن علي بن معبد، عن الحسين بن خالد، قال: سألت أبا الحسن علي بن موسى الرضا عليهم السلام عن قول الله عز وجل: " إنا عرضنا الأمانة على السماوات والأرض والجبال فأبين أن يحملنها - الآية - " فقال: الأمانة: الولاية، من ادعاها بغير حق كفر.

3. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Ali bin Ma’bad, from Hussain bin Khalid, that he said: I asked Abu’l-Hasan, Ali bin Musa al-Rida, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «Indeed, We presented the trust upon the Heavens, the earth and the mountains, but they refused to carry it and feared it, and it was carried by the human being. He is, indeed, wrong-doing, ignorant.» (33:72) So he said: The trust is the Divine Authority; he who proclaims it without right, has disbelieved.

The meaning of the Abandoned Well and the Lofty Palace - Hadith 20464

حدثنا محمد بن إبراهيم بن أحمد بن يونس الليثي، قال: حدثنا أحمد بن محمد بن سعيد الكوفي، قال: حدثنا علي بن الحسن بن علي بن فضال، عن أبيه، عن إبراهيم ابن زياد، قال: سألت أبا عبد الله عليه السلام في قول الله عز وجل: " وبئر معطلة وقصر مشيد " قال: البئر المعطلة: الامام الصامت، والقصر المشيد: الامام الناطق.

1. We were told by Muhammed bin Ibrahim bin Ahmad bin Yunus al-Laythi, that he said: We were told by Ahmad bin Muhammed bin Sa’eed al-Kufi, that he said: We were told by Ali bin Hasan bin Ali bin Faddal, from his brother, from Ibrahim ibn Ziyad, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «and an abandoned well and a lofty palace» (22:45). He said: The Abandoned Well is the Silent Imam, and the Lofty Palace is the Speaking Imam.

The meaning of the Abandoned Well and the Lofty Palace - Hadith 20465

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد بن يحيىعن علي بن السندي، عن محمد بن عمرو، عن بعض أصحابنا، عن نصر بن قابوس قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " وبئر معطلة وقصر مشيد " قال: البئر المعطلة: الامام الصامت، والقصر المشيد: الامام الناطق.

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idris, from Muhammed bin Ahmad bin Yahya bin Ali bin al-Sindi, from Muhammed bin Amru, from some of our companions, from Nasr bin Qabus, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «and an abandoned well and a lofty palace» (22:45). He said: The Abandoned Well is the Silent Imam, and the Lofty Palace is the Speaking Imam.

The meaning of the Abandoned Well and the Lofty Palace - Hadith 20466

حدثنا المظفر بن جعفر بن المظفر العلوي السمرقندي - رحمه الله - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، عن إسحاق بن محمد، قال أخبرني محمد بن الحسن ابن شمون، عن عبد الله بن عبد الرحمن الأصم، عن عبد الله بن القاسم البطل عن صالح ابن سهل أنه قال: أمير المؤمنين عليه السلام هو القصر المشيد والبئر المعطلة فاطمة وولدها معطلين من الملك .

3. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi al-Samarqandi, may Allah grant him mercy, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, from Ishaq bin Muhammed, that he said: I was informed by Muhammed bin Hasan ibn Shammun, from Abdullah bin Abdul-Rahman al-Asam, from Abdullah bin Qasim al-Batal, from Saleh ibn Sahl, that he said: The Commander of the Believers, peace be upon him, is the Loft Palace, and the Abandoned Well is Fatima and her sons, who are abandoned from rulership.

The meaning of the Abandoned Well and the Lofty Palace - Hadith 20467

وقال محمد بن الحسن بن أبي خالد الأشعري الملقب بشنبولة: بئر معطلة وقصر مشرف * مثل لآل محمد مستطرف فالناطق القصر المشيد منهم * والصامت البئر التي لا تنزف .

Muhammed bin Hasan bin Abi Khalid al-Ash’ari, nicknamed as Shanbula, said: An abandoned well and a high palace, an exquisite example of the Family of Muhammed, so, the speaking is the lofty palace, among them, and the silent is the well that does not bleed.

The meaning of Tuba - Hadith 20468

حدثنا المظفر بن جعفر بن المظفر العلوي - رضي الله عنه - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه محمد بن مسعود العياشي، عن جعفر بن أحمد عن العمركي البوفكي، عن الحسن بن علي بن فضال، عن مروان بن مسلم، عن أبي بصير قال: قال الصادق عليه السلام طوبى لمن تمسك بأمرنا في غيبة قائمنا فلم يزغ قلبه بعد الهداية. فقلت له: جعلت فداك وما طوبى؟ قال: شجرة في الجنة أصلها في دار علي بن أبي طالب عليه السلام وليس مؤمن إلا وفي داره غصن من أغصانها، وذلك قول الله عز وجل: " طوبى لهم وحسن مآب ".

1. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi, may Allah be pleased with him, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, Muhammed bin Mas’ud al-‘Ayyashi, from Ja’far bin Ahmad, from al-‘Amraki al-Bufaki, from Hasan bin Ali bin Faddal, from Marwan bin Muslim, from Abu Baseer, that he said: Al-Sadiq, peace be upon him, said: Tuba is for the one who adheres to our matters during the occultation of the one of us who Rises, by which his heart does not deviate after guidance. Then I said to him: May I be sacrificed for you, and what is Tuba? He said: A tree in Paradise whose origin is in the house of Ali bin Abi Talib, peace be upon him, and there is no believer except that in his house is a branch from its branches, and that is the saying of Allah, Exalted and Glorious is He: «Tuba is for them and a good place of return.» (13:29)

The meaning of the hiding of Allah, Exalted and Glorious is He, to four within four - Hadith 20469

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال حدثنا عمي محمد بن أبي القاسم، عن أحمد بن محمد بن خالد البرقي، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي بصير، عن محمد بن مسلم، عن أبي جعفر محمد بن علي الباقر عليه السلام، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي بن أبي طالب عليهما السلام أنه قال: إن الله تبارك وتعالى أخفى أربعة في أربعة: أخفى رضاه في طاعته فلا تستصغرن شيئا من طاعته فربما وافق رضاه وأنت لا تعلم، وأخفى سخطه في معصيته فلا تستصغرن شيئا من معصيته فربما وافق سخطه وأنت لا تعلم، وأخفى إجابته في دعوته فلا تستصغرن شيئا من دعائه فربما وافق إجابته وأنت لا تعلم، وأخفى وليه في عباده فلا تستصغرن عبدا من عباد الله فربما يكون وليه وأنت لا تعلم.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: We were told by my paternal uncle, Muhammed bin Abi’l-Qasim, from Ahmad bin Muhammed bin Khalid al-Barqi, from Qasim bin Yahya, from his grandfather, Hasan bin Rashid, from Abu Baseer, from Muhammed bin Muslim, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon him, from his father, Ali bin Hussain, from his father, Hussain bin Ali, from his father, Ali bin Abi Talib, peace be upon them both, that he said: Indeed, Allah, Blessed and Exalted is He, hid four in four: He hid His satisfaction in obedience to Him, so verily, do not belittle anything from His obedience, for perhaps it may accord with His satisfaction while you do not know; He hid His anger in disobedience to Him, so verily, do not belittle anything from His disobedience, for perhaps it may accord with His anger while you do not know; He hid His response in praying to Him, so verily, do not belittle anything from His prayer, for perhaps it may accord with His response while you do not know; and He hid His Ally among His servants, so verily, do not belittle any servant among the servants of Allah, for perhaps he may be His Ally while you do not know.

The meaning of the column whom the Messenger of Allah, Allah’s blessings be upon him and his Family, saw during the Night of the Ascension, whose origin is of silver, center is of ruby and peridot and top is of red gold - Hadith 20470

حدثنا أبي - رضي الله عنه - قال: حدثنا عبد الله بن الحسن المؤدب، عن أحمد بن علي الأصبهاني، عن إبراهيم بن محمد، قال: أخبرنا الحكم بن سليمان، قال: حدثنا يحيى بن يعلي الأسلمي، عن الحسين بن زيد الجزري ، عن شداد البصري عن عطاء بن أبي رباح، عن أنس بن مالك، قال: قال رسول الله صلى الله عليه وآله: لما عرج بي إلى السماء إذا أنا بأسطوانة أصلها من فضة بيضاء ووسطها من ياقوت‍ [ة] وزبرجد، وأعلاها من ذهبة حمراء؟ فقلت: يا جبرئيل ما هذه؟ فقال: هذا دينك أبيض واضح مضئ. قلت: وما هذه وسطها؟ قال: الجهاد. قلت: فما هذه الذهبة الحمراء؟ قال: الهجرة، ولذلك علا إيمان علي عليه السلام على إيمان كل مؤمن .

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Abdullah bin Hasan, the Teacher, from Ahmad bin Ali al-Esbahani, from Ibrahim bin Muhammed, that he said: We were informed by Hakam bin Sulayman, that he said: We were told by Yahya bin Ya’la al-Aslami, from Hussain bin Zaid al-Jazri, from Shaddad al-Basri, from ‘Ataa’ bin Abi Rabah, from Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: When I was ascended to Heaven, I was suddenly by a column whose origin is of white silver, its center is of ruby and peridot and its top is of red gold. So I said: O Jibra’eel, what is this? He said: This is your Religion, white, clear, brightening. I said: And what is this at its center? He said: Striving. I said: And what is this red gold? He said: Migration. Therefore, the faith of Ali, peace be upon him, was elevated above the faith of every believer.

The meaning of Prophethood - Hadith 20471

حدثنا عبد الواحد بن محمد بن عبدوس العطار، قال: حدثنا علي بن محمد ابن قتيبة، عن حمدان بن سليمان، عن أحمد بن فضلان قال: حدثنا سليمان بن جعفر المروزي، عن ثابت بن أبي صفية عن سعيد بن جبير، عن ابن عباس، قال: قال أعرابي لرسول الله صلى الله عليه وآله: السلام عليك يا نبيئ الله. قال: لست بنبيئ الله ولكني نبي الله.

1. We were told by my Abdul-Wahid bin Muhammed bin ‘Abdous al-‘Attar, that he said: We were told by Ali bin Muhammed ibn Qutayba, from Hamdan bin Sulayman, from Ahmad bin Fadlan, that he said: We were told by Sulayman bin Ja’far al-Mazouri, from Thabit bin Abi Safiya, from Sa’eed bin Jubair, from Ibn Abbas, that he said: An Arabian said to Allah’s Messenger, Allah’s blessings be upon him and his Family: Peace be upon you, O Informing of Allah. He said: I am not the informing of Allah, however, I am, indeed, the Prophet of Allah.

The meaning of the sun, the moon, zuhra and Two farqads - Hadith 20472

حدثنا أبو الحسن محمد بن عمر [و] بن علي بن عبد الله البصري، قال: حدثنا أبو بكر عبد الله بن علي الكرخي، قال: حدثنا أبو بكر محمد بن عبد الله، قال: حدثنا أبي قال: حدثنا عبد الرزاق الصنعاني، قال: حدثنا معمر، عن الزهري، عن أنس بن مالك قال: صلى رسول الله صلى الله عليه وآله صلاة الفجر، فلما انفتل من صلاته أقبل علينا بوجهه الكريم على الله عز وجل ثم قال: معاشر الناس من افتقد الشمس فليستمسك بالقمر، ومن افتقد القمر فليستمسك بالزهرة، فمن افتقد الزهرة فليستمسك بالفرقدين. ثم قال رسول الله صلى الله عليه وآله: أنا الشمس، وعلي القمر، وفاطمة الزهرة، والحسن والحسين الفرقدان. وكتاب الله لا يفترقان حتى يردا علي الحوض.

1. We were told by Abu’l-Hasan, Muhammed bin Amru bin Ali bin Abdullah al-Basri, that he said: We were told by Abu Bakr, Abdullah bin Ali al-Karkhi, that he said: We were told by Abu Bakr, Muhammed bin Abdullah, that he said: We were told by my father, that he said: We were told by Abdul-Razzaq al-San’ani, that he said: we were told by Mu’ammar, from Zuhri, from Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, performed the dawn prayer, and when he departed his prayer, he approached us with his face, that is dignified for Allah, Exalted and Glorious is He, and then he said: All people, the one who misses the sun, let him adhere to the moon, and the one who misses the moon, let him adhere to Zuhra [1], and the one who misses Zuhra, let him adhere to the Two Farqads [2]. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: I am the Sun, Ali is the Moon, Fatima is the Zuhra and Hasan and Hussain are the two Farqads. So is the Book of Allah; they will not be separated until they come to me at the basin.

The meaning of the sun, the moon, zuhra and Two farqads - Hadith 20473

حدثنا أبو الحسن محمد بن عمر [و] البصري، قال: حدثنا أبو القاسم نصر بن الحسين الصفار النهاوندي بها، قال: حدثنا أبو الفرج أحمد بن محمد بن خوزي السامري، قال: حدثنا أبو بكر القاسم بن إبراهيم القنطري، قال: حدثنا إبراهيم بن خالد الحلواني، قال حدثنا محمد بن خلف العسقلاني، قال: حدثنا محمد بن السري، عن محمد بن المنكدر، عن جابر بن عبد الله، قال. قال رسول الله صلى الله عليه وآله: اقتدوا بالشمس فإذا غابت الشمس فاقتدوا بالقمر، فإذا غاب القمر فاقتدوا بالزهرة فإذا غابت الزهرة فاقتدوا بالفرقدين فقالوا: يا رسول الله فما الشمس؟ وما القمر؟ وما الزهرة؟ وما الفرقدان؟ فقال: أنا الشمس، و علي القمر، والزهرة فاطمة، والفرقدان الحسن والحسين.

2. We were told by Abu’l-Hasan, Muhammed bin Amru al-Basri, that he said: We were told by Abu’l-Qasim, Nasr bin Hussain al-Saffar al-Nahawandi, in it [1], that he said: We were told by Abu’l-Faraj, Ahmad bin Muhammed Khouzi al-Samiri, that he said: We were told by Abu Bakr, Qasim bin Ibrahim al-Qantari, that he said: We were told by Ibrahim bin Khalid al-Halwani, that he said: We were told by Muhammed bin Khalaf al-‘Asqalani, that he said: We were told by Muhammed bin Surri, from Muhammed bin Munkadir, from Jabir bin Abdullah, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Follow the sun, and if the sun is absent, follow the moon, and if the moon is absent, follow the Zuhra, and if the Zuhra is absent, follow the two Farqads. Then they said: O Messenger of Allah, what is the sun? And what is the moon? And what is the Zuhra? And what are the two Farqads? So he said: I am the Sun, Ali is the Moon, the Zuhra is Fatima and the Two Farqads are Hasan and Hussain.

The meaning of the sun, the moon, zuhra and Two farqads - Hadith 20474

حدثنا أحمد بن محمد بن عبد الرحمن المقري قال: حدثنا أبو الحسن علي بن الحسن بن بندار، قال: حدثنا أبو الحسن بن حيسون، قال: حدثنا القاسم بن إبراهيم، قال: حدثنا إبراهيم بن خالد الواسطي، قال: حدثنا محمد بن خلف. قال: حدثنا عبد الله ابن السري، عن محمد بن المنكدر، عن جابر بن عبد الله، عن رسول الله صلى الله عليه وآله أنه قال: " اقتدوا بالشمس.. " - وذكر الحديث مثله سواء -.

3. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maqarri, that he said: We were told by Abu’l-Abbas, Ali bin Hasan bin Bandar, that he said: We were told by Abu’l-Hasan bin Haisoun, that he said: We were told by Qasim bin Ibrahim, that he said: We were Ibrahim bin Khalid al-Wasiti, that he said: We were told by Muhammed bin Khalaf, that he said: We were told by Abdullah ibn Surri, from Muhammed bin Munkadir, from Jabir bin Abdullah, of the Messenger of Allah, Allah’s blessings be upon him and his Family, that he said: «Follow the sun» and the mentioned narration, the same, equally.

The meaning of the sun, the moon, zuhra and Two farqads - Hadith 20475

حدثنا أبو علي أحمد بن أبي جعفر البيهقي، قال: حدثنا علي بن جعفرالمديني قال: حدثنا أبو جعفر المحاربي، قال: حدثنا ظهير بن صالح العمري، قال: حدثنا يحيى بن تميم، قال: أخبرنا المعتمر بن سليمان، عن أبيه، عن يزيد الرقاشي، عن أنس بن مالك قال: صلى بنا رسول الله صلى الله عليه وآله صلاة الفجر فما انفتل من صلاته أقبل علينا بوجهه الكريم فقال: معاشر الناس من افتقد الشمس فليستمسك بالقمر، ومن افتقد القمر فليستمسك بالزهرة، ومن افتقد الزهرة فليستمسك بالفرقدين. قيل: يا رسول الله ما الشمس والقمر والزهرة والفرقدان؟ قال: أنا الشمس، وعلي القمر، وفاطمة الزهرة، والحسن والحسين الفرقدان، وكتاب الله لا يفترقان حتى يردا علي الحوض.

4. We were told by Abu Ali, Ahmad bin Abi Ja’far al-Bayhaqi, that he said: We were told by Ali bin Ja’far al-Madini, that he said: We were told by Abu Ja’far al-Muharibi, that he said: We were told by Dhaheer bin Saleh al-‘Amri, that he said: We were told by Yahya bin Tamim, that he said: We were informed by Mu’tamir bin Sulayman, from his father, from Yazid al-Raqqashi, from Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, lead us in the dawn prayer, and when he departed from it, he approached us with his generous face and said: All people, the one who misses the sun, let him adhere to the moon, and the one who misses the moon, let him adhere to Zuhra, and the one who misses Zuhra, let him adhere to the Two Farqads. It was said: O Allah’s Messenger, what is the sun, the moon, the Zuhra and the two Farqads? He said: I am the Sun, Ali is the Moon, Fatima is the Zuhra and Hasan and Hussain are the two Farqads. So is the Book of Allah; they will not be separated until they come to me at the basin.

The meaning of the sending of blessings upon the Prophet, Allah’s blessings be upon him and his Family - Hadith 20476

حدثنا أحمد بن محمد بن عبد الرحمن المقري، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني، قال: حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد، قال: حدثنا محمد بن عاصم الطريفي، قال: حدثنا أبو زيد عياش بن يزيد بن الحسن بن علي الكحال مولى زيد بن علي، قال: حدثنا أبي - يزيد بن الحسن - قال: حدثني موسى بن جعفر عليهما السلام قال: [قال الصادق جعفر بن محمد عليهما السلام:] من صلى على النبي صلى الله عليه وآله فمعناه أني أنا على الميثاق والوفاء الذي قبلت حين قوله: ألست بربكم قالوا بلى.

1. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maqarri, that he said: We were told by Abu Amru, Muhammed bin Ja’far al-Maqarri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli in Baghdad, that he said: We were told by Muhammed bin ‘Asim al-Turayfi, that he said: We were told by Abu Zaid, ‘Ayyash bin Yazid bin Hasan bin Ali al-Kahhal, the servant of Zaid bin Ali, that he said: We were told by my father, Yazid bin Hasan, that he said: I was told by Musa bin Ja’far, peace be upon them both, that he said: Al-Sadiq, Ja’far bin Muhammed, peace be upon them both, said: The one who (recites the prayer in which one) sends blessings upon the Prophet, Allah’s blessings be upon him and his Family, its meaning is: Indeed, I am on the covenant and the loyalty which I have accepted during His saying: «Am I not your Lord» to which they said: «Sure».

The meaning of the Means - Hadith 20477

حدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد ابن محمد بن عيسى، قال: حدثنا العباس بن معروف، عن عبد الله بن المغيرة، قال: حدثنا أبو حفص العبدي، قال: حدثنا أبو هارون العبدي ، عن أبي سعيد الخدري، قال: قال رسول الله صلى الله عليه وآله: إذا سألتم الله لي فسلوه الوسيلة. فسألنا النبي صلى الله عليه وآله عن الوسيلة. فقال: هي درجتي في الجنة وهي ألف مرقاة، ما بين المرقاة إلى المرقاة حضر الفرس الجواد شهرا وهي ما بين مرقاة جوهر إلى مرقاة زبرجد إلى مرقاة ياقوت إلى مرقاة ذهب إلى مرقاة فضة فيؤتى بها يوم القيامة حتى تنصب مع درجة النبيين فهي في درجة النبيين كالقمر بين الكواكب فلا يبقى يومئذ نبي ولا صديق ولا شهيد إلا قال: طوبى لمن كانت هذه الدرجة درجته. فيأتي النداء من عند الله عز وجل يسمع النبيين وجميع الخلق: هذه درجة محمد. فاقبل أنا يومئذ متزرا بريطة من نور على تاج الملك وإكليل الكرامة وعلي ابن أبي طالب أمامي وبيده لوائي وهو لواء الحمد مكتوب عليه " لا إله إلا الله، المفلحون هم الفائزون بالله " فإذا مررنا بالنبيين قالوا: هذان ملكان مقربان لم نعرفهما ولم نرهما وإذا مررنا بالملائكة قالوا: نبيين مرسلين. حتى أعلو الدرجة وعلي يتبعني حتى إذا صرت في أعلى درجة منها وعلي أسفل مني بدرجة فلا يبقى يومئذ نبي ولا صديق ولا شهيد إلا قال: طوبى لهذين العبدين ما أكرمهما على الله تعالى! فيأتي النداء من قبل الله عز وجل يسمع النبيين والصديقين والشهداء والمؤمنين: هذا حبيبي محمد وهذا وليي علي، طوبى لمن أحبه. وويل لمن أبغضه وكذب عليه. فلا يبقى يومئذ أحد أحبك يا علي إلا استروح إلى هذا الكلام وابياض وجهه وفرح قلبه، ولا يبقى أحد ممن عاداك أو نصب لك حربا أو جحد لك حقا إلا اسود وجهه واضطربت قدماه. فبينا أنا كذلك إذا ملكان قد أقبلا إلي أما أحدهما فرضوان خازن الجنة، وأما الاخر فمالك خازن النار، فيدنو رضوان فيقول: السلام عليك يا أحمد. فأقول: السلام عليك أيها الملك، من أنت؟ فما أحسن وجهك وأطيب ريحك! فيقول: أنا رضوان خازن الجنة وهذه مفاتيح الجنة بعث بها إليك رب العزة فخذها يا أحمد. فأقول: قد قبلت ذلك من ربي فله الحمد على ما فضلني به [ربي] ادفعها إلى أخي علي بن أبي طالب [فيدفع إلى علي]. ثم يرجع رضوان فيدنو مالك فيقول: السلام عليك يا أحمد. فأقول: عليك السلام أيها الملك فما أقبح وجهك وأنكر رؤيتك! [من أنت؟] فيقول: أنا مالك خازن النار وهذه مقاليد النار بعث بها إليك رب العزة فخذها يا أحمد. فأقول: قد قبلت ذلك من ربي فله الحمد على ما فضلني به ادفعها إلى أخي علي بن أبي طالب [فيدفعها إليه]، ثم يرجع مالك، فيقبل علي ومعه مفاتيح الجنة ومقاليد النار حتى يقف بحجزة جهنم وقد تطاير شررها وعلا زفيرها واشتد حرها وعلي آخذ بزمامها فيقول له جهنم: جزني يا علي فقد أطفأ نورك لهبي فيقول لها علي: قري يا جهنم: خذي هذا واتركي هذا خذي عدوي واتركي وليي. فلجهنم يومئذ أشد مطاوعة لعلي من غلام أحدكم لصاحبه، فان شاء يذهبها يمنة وإن شاء يذهبها يسرة، ولجهنم يومئذ أشد مطاوعة لعلي فيما يأمرها به من جميع الخلائق.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad ibn Muhammed bin Isa, that he said: We were told by Abbas bin Ma’ruf, from Abdullah bin Mughaira, that he said: We were told by Abu Hafs al-‘Abdi, that he said: We were told by Abu Harun al-‘Abdi, from Abu Sa’eed al-Khudri, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: If you ask Allah for my sake, then ask Him about the Means. Then we asked the Prophet, Allah’s blessings be upon him and his Family, about the Means, so he said: It is my degree in Paradise, and it is a thousand stairs, between one stair to another stair is the running of the fast horse for a month, and it is what is between the stair of an element, to a stair of peridot, to a stair of ruby, to a stair of gold, to a stair of silver. They will be brought on the Day of Resurrection that they might be raised with the degree of Prophets. It is, among the degree of the Prophets, like the moon among planets. There will not remain on that day a Prophet, nor a truthful nor a martyr, except that he will say: Tuba iso for the one whose degree is this degree. Then the call will come from Allah, Exalted and Glorious is He, which will be heard by the Prophets and all the creation: This is the degree of Muhammed. Then, on that day, I will come, wrapped in soft cloth of light, on the Crown of the Kingdom and Diadem of Dignity, while Ali ibn Abi Talib is front of me and in his hand is my Banner, that is the Banner of Praise on which it is written: «There is no god but Allah, the Successful are those who won with Allah». When we will pass by the Prophets, they will say: «These are two Angels brought near (to Allah) we do not know and whom we have not seen» and when we pass by the Angels, they will say: «Prophets who have been sent», and so, until I will raise through the degree and Ali will follow me until I become at the highest degree of it, while Ali is beneath me by one degree. There will remain, on that day, no Prophet, nor truthful nor martyr, except that he says: Tuba is for these two servants, how much are they dignified by Allah, Exalted is He! Then the call will come from Allah, Exalted and Glorious is He, which will be heard by the Prophets, the truthful, the martyrs and the believers: This is My Beloved, Muhammed, and this is My Viceregent, Ali. Tuba is for the one who loves him, and woe to the one who hates him and lies about him. It will remain, on that day, none who loves you, O Ali, except that he finds comfort in this speech, his face is whitened and his heart is rejoiced, and it will remain none who antagonizes you, wages war against you or knowingly rejects your right, except that his face is darkened and his feet are disturbed. While I am as such, two Angels will approach me. As for one of them, he is Ridwan, the Guardian of Paradise, and as for the other, he is Malik, the Guardian of the Fire, and Ridwan will come near and say: Peace be upon you, O Ahmad. I will say: Peace be upon you, O Angel. Who are you? For how good is your face and delightful is your fragrance! Then he will say: I am Ridwan, the Guardian of Paradise, and these are the keys of Paradise; they were sent to you by the Lord of Honor, so take them, O Ahmad. Then I will say: I have, certainly, accepted that from my Lord, so, to Him is praise for what my Lord has preferred me with. I will give them to my brother, Ali bin Abi Talib, and so it will be given to Ali. Then Ridwan will return and Malik will come near and say: Peace be upon you, O Ahmad. I will then say: Upon you is peace, O Angle. How ugly is your face and horrid is your look. Who are you? He will say: I am Malik, the Guardian of the Fire, and these are the keys to the Fire; they were sent to you by the Lord of Honor, so take them, O Ahmad. Then I will say: I have, certainly, accepted that from my Lord, so, to Him is praise for what my Lord has preferred me with. I will give them to my brother, Ali bin Abi Talib, and so he will give it to him. Then Malik will return, and Ali will approach and with him are the keys to Paradise and the keys to the Fire, until he stands at the edge of the Fire, while its sparks fly away, its blaze heightens and heat intensifies, while Ali is holding by its ropes, to which Hell will say to him: Cut me off, O Ali, for indeed, your light has extinguished my flame. Then Ali will say to it: Be cold, O Hell, take him, and leave him; take my enemy, and leave my ally. Hell, on that day, will, indeed, be more conformable to Ali than the boy of one you to his man, who according to his wish, he will go right, and according to his wish, he will go left. Hell, on that day, will, indeed, be more conformable to Ali with regards to what he will order it to than all the creatures.

The meaning of Three Sanctities - Hadith 20478

حدثنا أبي - رضي الله عنه - قال: حدثنا عبد الله بن جعفر الحميري، قال: حدثني محمد بن عيسى بن عبيد اليقطيني، قال: حدثني يونس بن عبد الرحمن، عن عبد الله ابن سنان عن الصادق جعفر بن محمد عليهما السلام أنه قال: إن لله عز وجل حرمات ثلاث ليس مثلهن شئ: كتابه وهو حكمته ونوره، وبيته الذي جعله قبلة للناس لا يقبل من أحد توجها إلى غيره، وعترة نبيكم صلى الله عليه وآله.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Abdullah bin Ja’far al-Himyari, that he said: I was told by Muhammed bin Isa bin Ubaid al-Yaqteeni, that he said: I was told by Yunus bin Abdul-Rahman, from Abdullah ibn Sinan, from al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he said: Indeed, for Allah, Exalted and Glorious is He, are three sanctities which there is nothing like: His Book, which is His Wisdom and Light; His House that He made a destination for the people, by which He accepts no orientation from anyone except (that it is performed) towards it; and the Family of your Prophet, Allah’s blessings be upon him and his Family.

The meaning of disobedience to parents, fugitivity from masters and the sheep who strayed from the shepherd - Hadith 20479

حدثنا أبو محمد عمار بن الحسين - رضي الله عنه - قال: حدثنا علي بن محمد بن عصمة، قال: حدثنا أحمد بن محمد الطبري بمكة، قال: حدثنا محمد بن الفضل، عن محمد بن عبد الملك بن أبي الشوارب القرشي، عن ابن سليمان، عن حميد الطويل، عن أنس بن مالك، قال: كنت عند علي بن أبي طالب عليه السلام في الشهر الذي أصيب فيه وهو شهر رمضان فدعا ابنه الحسن عليه السلام ثم قال: يا أبا محمد اعل المنبر فاحمد الله كثيرا، وأثن عليه، واذكر جدك رسول الله صلى الله عليه وآله بأحسن الذكر، وقل: لعن الله ولدا عق أبويه، لعن الله ولدا عق أبويه، لعن الله ولدا عق أبويه، لعن الله عبدا أبق من مواليه، لعن الله غنما ضلت عن الراعي وانزل. فلما فرغ من خطبته ونزل اجتمع الناس إليه فقالوا: يا ابن أمير المؤمنين وابن بنت رسول الله نبئنا [الجواب] فقال: الجواب على أمير المؤمنين عليه السلام، فقال أمير المؤمنين: إني كنت مع النبي صلى الله عليه وآله في صلاة صلاها فضرب بيده اليمنى إلى يدي اليمنى فاجتذبها فضمها إلى صدره ضما شديدا ثم قال لي: يا علي، قلت: لبيك يا رسول الله صلى الله عليه وآله، قال: أنا وأنت أبوا هذه الأمة، فلعن الله من عقنا، قل: آمين، قلت: آمين. ثم قال: أنا و أنت موليا هذه الأمة فلعن الله من أبق عنا، قل: آمين، قلت: آمين، ثم قال: أنا وأنت راعيا هذه الأمة فلعن الله من ضل عنا، قل: آمين، قال أمير المؤمنين عليه السلام: وسمعت قائلين يقولان معي: " آمين " فقلت: يا رسول الله ومن القائلان معي " آمين "؟ قال: جبرئيل وميكائيل عليهما السلام.

1. We were told by Abu Muhammed, Ammar bin Hussain, may Allah be pleased with him, that he said: We were told by Ali bin Muhammed bin Isma, that he said: We were told by Ahmad bin Muhammed al-Tabari in Mecca, that he said: We were told by Muhammed bin Fadl, from Muhammed bin Abdul-Malik bin Abi’sh-Shawarib al-Qurashi, from Ibn Sulayman, from Hameed al-Tuweel, from Anas bin Malik, that he said: I was at the place of Ali bin Abi Talib, peace be upon him, during the month in which he was afflicted, that is the month of Ramadan, and he called for his son, Hasan, peace be upon him, and then said: O father of Muhammed, get on the pulpit, praise Allah much, commend Him, mention your grandfather, the Messenger of Allah, Allah’s blessings be upon him and his Family, by the best of mentioning, and say: May Allah curse a son who disobeys his parents, may Allah curse a son who disobeys his parents, may Allah curse a son who disobeys his parents! May Allah curse a slave who flees from his masters, may Allah curse a slave who flees from his masters, may Allah curse a slave who flees from his masters! May Allah curse sheep who strayed from the shepherd. Then step down. When he was finished with his sermon and stepped down, people gathered at him and said: O son of the Commander of the Believers, and son of the daughter of Allah’s Messenger, inform us of the answer. So he said: The answer is upon the Commander of the Believers, peace be upon him. Then the Commander of the Believers said: Indeed, I was with the Prophet, Allah’s blessings be upon him and his Family, in a prayer he had prayer. Then he hit with his right to his left hand, then he pulled them and joined it to his chest, a severe joining, and then he said to me: O Ali. I said: I am at your service, O Allah’s Messenger, Allah’s blessings be upon him and his Family [1]. He said: Me and you are the two Fathers of this nation, so, may Allah curse the one who disobeys us. Say: Ameen. I said: Ameen. Then he said: Me and you are the two Masters of this nation, so, may Allah curse the one who flees from us. Say: Ameen. I said: Ameen. Then he said: Me and you are the two Shepherds of this nation, so, may Allah curse the one who strays away from us. Say: Ameen. I said: Ameen. The Commander of the Believers, peace be upon him, said: And I heard two sayers say with me: Ameen. So I said: O Allah’s Messenger, and who are the sayers with me of «Ameen»? He said: Jibra’eel and Mika’eel, peace be upon them both.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «I am the Young Man, son of the Young Man, brother of the Young Man» - Hadith 20480

حدثنا الحسن بن أحمد بن إدريس - رضي الله عنه - قال: حدثنا أبي عن محمد ابن الحسين بن أبي الخطاب، ويعقوب بن يزيد، ومحمد بن أبي الصهبان جميعا، عن محمد بن أبي عمير، عن أبان بن عثمان، عن الصادق جعفر بن محمد، عن أبيه، عن جده عليهم السلام، قال: إن أعرابيا أتى رسول الله صلى الله عليه وآله فخرج إليه في رداء ممشق ، فقال: يا محمد لقد خرجت إلي كأنك فتى. فقال صلى الله عليه وآله: نعم يا أعرابي أنا الفتى، ابن الفتى، أخو الفتى. فقال: يا محمد أما الفتى فنعم، وكيف ابن الفتى وأخو الفتى؟ فقال: أما سمعت الله عز وجل يقول: " قالوا سمعنا فتى يذكرهم يقال له إبراهيم " فأنا ابن إبراهيم، وأما أخو الفتى فإن مناديا نادى في السماء يوم أحد " لا سيف إلا ذو الفقار ولا فتى إلا علي، فعلي أخي وأنا أخوه.

1. We were told by Hasan bin Ahmad bin Idrees, may Allah be pleased with him, that he said: We were told by my father, from Muhammed ibn Hussain bin Abi’l-Khattab, and Ya’qoub bin Yazeed, and Muhammed bin Abi’s-Sibhan, all of them, from Muhammed bin Abi Umayr, from Aban bin Uthman, from al-Sadiq, Ja’far bin Muhammed, from his father, from his grandfather, peace be upon him, that he said: Indeed, an Arabian came to Allah’s Messenger, Allah’s blessings be upon him and his Family, and so he went out to him in red-dyed robe, and he said: O Muhammed, you have come out to me as if you are a young man. Then he, Allah’s blessings be upon him and his Family, said: Yes, O Arabian, I am the Young Man, son of the Young Man, brother of the Young Man. Then he said: O Muhammed, as for (that you are) the Young Man, then yes. But how (are you) the son of the Young Man and the brother of the Young Man? So he said: Have you not heard Allah, Exalted and Glorious is He, saying: «They said: We heard a young man mentioning them, who is called Ibrahim» (21:60)? So, I am the son of Ibrahim, and as for (me being) the brother of the Young Man, a caller, indeed, cried from Heaven on the Day of Uhud: «There is no sword but Dhu’l-Faqar, and there is no Young Man but Ali». Hence, Ali is my brother and I am his brother.

The meaning of adolescence and manhood - Hadith 20481

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم، عن أبيه، عن محمد بن خالد البرقي، عن أبي قتادة القمي رفعه إلى أبي عبد الله عليه السلام، قال: تذاكرنا أمر الفتوة عنده فقال: أتظنون أن الفتوة بالفسق والفجور؟! إنما المروءة والفتوة طعام موضوع، ونائل مبذول، وبر معروف، وأذى مكفوف. واما تلك فشطارة وفسق . ثم قال: ما المروءة؟ قلنا: لا نعلم. قال: المروءة والله أن يضع الرجل خوانه في فناء داره.

1. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim, from his father, from Muhammed bin Khalid al-Barqi, from Abu Qutada al-Qummi, who ascribed it to Abu Abdillah, peace be upon him, that he said: We mentioned the matter of adolescence at his place, and so he said: Do you assume that adolescence is by grieve sinfulness and immorality? Manhood and adolescence are only a placed meal, a spent attainer, a good righteous matter and an abstained harm. As for that, it is slyness and grieve sin. Then he said: What is manhood? We said: We do not know. He said: Manhood is, by Allah, that a man places his desk at the end of his house.

The meaning of the Father of Sand - Hadith 20482

[أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن خالد البرقي، عن أبي قتادة القمي رفعه إلى أبي عبد الله عليه السلام و] حدثنا أحمد بن الحسن القطان العدل، قال: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، قال: حدثنا أبو الحسن العبدي، عن سليمان بن مهران، عن عباية بن ربعي، قال: قلت: لعبد الله بن العباس لم كنى رسول الله صلى الله عليه وآله عليا عليه السلام أبا تراب؟ قال: لأنه صاحب الأرض، وحجة الله على أهلها بعده، وبه بقاؤها وإليه سكونها، ولقد سمعت رسول الله عليه وآله يقول: إذا كان يوم القيامة ورأي الكافر ما أعد الله تبارك وتعالى لشيعة علي من الثواب والزلفى والكرامة قال: يا ليتني كنت ترابا. أي يا ليتني كنت من شيعة علي. وذلك قول الله عز وجل: " ويقول الكافر يا ليتني كنت ترابا ".

1. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Khalid al-Barqi, from Abu Qutada al-Qummi, that he ascribed to Abu Abdillah, peace be upon him. Also, we were told by Ahmad bin Hasan al-Qattan al-‘Adl, that he said: We were told by Abu’l-Abbas, Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, that he said: We were told by Abu’l-Hasan al-‘Abdi, from Sulayman bin Mahran, from ‘Abaya bin Rab’I, that he said: I said to Abdullah bin Abbas: Why did the Messenger of Allah, Allah’s blessings be upon him and his Family, nickname Ali, peace be upon him, as the Father of Sand [1]? He said: Because is the Master of Earth, the Proof of Allah upon its people after him, by him is its remaining, and to him it is to keep it calm. I have, verily, heard Allah’s Messenger, Allah’s blessings be upon him and his Family, say: When the Day of Resurrection will be and the disbeliever sees what Allah, Blessed and Exalted is He, has prepared for the Shi’a of Ali of rewards, nearness and dignity, he will say: I wish that I was sand. Meaning: I wish that I was from the Shi’a of Ali. That is the saying of Allah, Exalted and Glorious is He: «And the disbeliever says: I wish that I was sand.» (78:40)

The meaning of the Saying of the Commander of the Believers, peace be upon him: «I am Zaid bin Abd-Manaf bin ‘Amer bin Amru bin Mughaira bin Zaid bin Kilab» - Hadith 20483

حدثنا علي بن عيسى المجاور- رضي الله عنه - في مسجد الكوفة قال: حدثنا علي بن محمد بن بندار، عن أبيه، عن محمد بن علي المقري، عن محمد بن سنان، عن مالك ابن عطية، عن ثوير بن سعيد، عن أبيه، سعيد بن علاقة، عن الحسن البصري، قال: صعد أمير المؤمنين عليه السلام منبر البصرة فقال: أيها الناس انسبوني، فمن عرفني فلينسبني و إلا فأنا انسب نفسي. أنا زيد بن عبد مناف بن عامر بن عمرو بن المغيرة بن زيد بن كلاب. فقام إليه ابن الكواء فقال له: يا هذا ما نعرف لك نسبا غير أنك علي بن أبي إن أبي سماني " زيدا " باسم جده " قصي " واسم أبي " عبد مناف " فغلبت الكنية على الاسم، و إن اسم عبد المطلب " عامر " فغلب اللقب على الاسم، واسم هاشم " عمرو " فغلب اللقب على الاسم، واسم عبد مناف " المغيرة " فغلب اللقب على الاسم وإن قصي " زيد " فسمته العرب مجمعا لجمعه إياها من البلد الأقصى إلى مكة فغلب اللقب على الاسم.

1. We were told by Ali bin Isa al-Mujawir, may Allah be pleased with him, in the Mosque of Kufa, that he said: We were told by Ali bin Muhammed bin Bandar, from his father, from Muhammed bin Ali al-Maqarri, from Muhammed bin Sinan, from Malik ibn ‘Atiya, from Thuwayr bin Sa’eed, from his father, Sa’eed bin ‘Ilaqa, from Hasan al-Basri, that he said: The Commander of the Believers, peace be upon him, stepped up the pulpit of Basra and said: O people, mention my lineage. Let he who knows me mention my lineage, otherwise, I will mention my lineage by myself. I am Zaid bin Abd-Manaf bin ‘Amer bin Amru bin Mughaira bin Zaid bin Kilab. Then Ibn al-Kawwa’ stood up to him and said to him: O you, we do not know for you any lineage except that you are Ali bin Abi Talib ibn Abdul-Muttalib bin Hashim bin Abd-Manaf bin Qusay bin Kilab. Then he said to him: O ignoble, indeed, my father named me Zaid, by the name of his grandfather, Qusay, and the name of my father is Abd-Manaf, then the nickname overtook the name, and indeed, the name of Abdul-Muttalib is ‘Amer, then the nickname overtook the name, and the name of Hashim is Amru, then the nickname overtook the name, and the name of Abd-Manaf is Mughaira, then the nickname overtook the name, and indeed, the name Qusayy is Zaid, then the Arabs named him jointly due to that he had gathered them from the farthest land to Mecca, then the nickname overtook the name.

The meaning of the Saying of the Commander of the Believers, peace be upon him: «I am Zaid bin Abd-Manaf bin ‘Amer bin Amru bin Mughaira bin Zaid bin Kilab» - Hadith 20484

حدثنا الحاكم أبو حامد أحمد بن الحسين بن الحسن بن علي ببلخ، قال:حدثنا عبد المؤمن بن خلف، قال: حدثني الحسن بن مهران الأصبهاني ببغداد، قال: حدثني الحسن بن حمزة بن حماد بن بهرام الفارسي، قال: حدثنا أبو القاسم بن أبان القزويني ، عن أبي بكر الهذلي، عن الحسن بن أبي الحسن البصري، قال: صعد أمير المؤمنين علي بن أبي طالب عليه السلام المنبر فقال: أيها الناس انسبوني، من عرفني فلينسبني وإلا فأنا أنسب نفسي، أنا زيد بن عبد مناف بن عامر بن عمرو بن المغيرة بن زيد ابن كلاب، فقام إليه ابن الكواء فقال: يا هذا ما نعرف لك نسبا غير أنك علي بن أبي طالب ابن عبد المطلب بن هاشم بن عبد مناف بن قصي بن كلاب، فقال له: يا لكع إن أبي سماني " زيدا " باسم جده " قصي " وإن اسم أبي " عبد مناف " فغلبت الكنية على الاسم، و إن اسم عبد المطلب " عامر " فغلب اللقب على الاسم واسم هاشم " عمرو " فغلب اللقب على الاسم، واسم عبد مناف " المغيرة " فغلب اللقب على الاسم. واسم قصي " زيد " فسمته العرب مجمعا لجمعه إياها من البلد الأقصى إلى مكة فغلب اللقب على الاسم، قال: و لعبد المطلب عشرة أسماء، منها: عبد المطلب، وشيبة، وعامر.

2. We were told by Hakim, Abu Hamid, Ahmad bin Hussain bin Hasan bin Ali in Balkh, that he said: We were told by Abdul-Mu’min bin Khalaf, that he said: I was told by Hasan bin Mahran al-Esbahani in Baghdad, that he said: I was told by Hasan bin Hamza bin Hammad bin Bahram al-Farsi, that he said: We were told by Abu’l-Qasim bin Aban al-Qazwini, from Abu Bakr al-Hadhali, from Hasan bin Abi’l-Hasan al-Basri, that he said: The Commander of the Believers, peace be upon him, stepped up the pulpit and said: O people, mention my lineage. Let he who knows me mention my lineage, otherwise, I will my lineage by myself. I am Zaid bin Abd-Manaf bin ‘Amer bin Amru bin Mughaira ibn Zaid bin Kilab. Then Ibn al-Kawwa’ stood up to him and said to him: O you, we do not know for you any lineage except that you are Ali bin Abi Talib ibn Abdul-Muttalib bin Hashim bin Abd-Manaf bin Qusay bin Kilab. Then he said to him: O ignoble, indeed, my father named me Zaid, by the name of his grandfather, Qusay, and the name of my father is Abd-Manaf, then the nickname overtook the name, and indeed, the name of Abdul-Muttalib is ‘Amer, then the nickname overtook the name, and the name of Hashim is Amru, then the nickname overtook the name, and the name of Abd-Manaf is Mughaira, then the nickname overtook the name, and indeed, the name Qusayy is Zaid, then the Arabs named him jointly due to that he had gathered them from the farthest land to Mecca, then the nickname overtook the name. He said: For Abdul-Muttalib are ten names, among them are: Abdul-Muttalib, Shayba and ‘Amer.

The meaning of the Family of Yasin - Hadith 20485

حدثنا عبد الله بن محمد بن عبد الوهاب، قال: حدثنا أبو محمد عبد الله بن يحيى بن عبد الباقي، قال: حدثنا أبي، قال: حدثنا علي بن الحسن بن عبد الغني [قال:] المغاني، قال: حدثنا عبد الرزاق، عن مندل، عن الكلبي، عن أبي صالح، عن ابن عباس في قوله عز وجل: " سلام على آل ياسين " قال: السلام من رب العالمين على محمد وآله صلى الله عليه وعليهم والسلامة لمن تولاهم في القيامة.

1. We were told by Abdullah bin Muhammed bin Abdul-Wahhab, that he said: We were told by Abu Muhammed, Abdullah bin Yahya bin Abdul-Baqi, that he said: We were told by my father, that he said: We were told by Ali bin Hasan bin Abdul-Ghani, that he said: Al-Mughani, that he said: We were told by Abdul-Razzaq, from Mandal, from Kalbi, from Abu Saleh, from Ibn Abbas, with regards to the saying of Him, Exalted and Glorious is He: «Peace be upon the Family of Yasin.» (37:130) [1] he said: The peace is from the Lord of all the worlds upon Muhammed and his Family, Allah’s blessings be upon him and upon, and peace is for those who befriend them in the Resurrection.

The meaning of the Family of Yasin - Hadith 20486

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا أبو أحمد عبد العزيز بن يحيى بن أحمد بن عيسى الجلودي البصري، قال: حدثنا محمد بن سهل قال: حدثنا الخضر بن أبي فاطمة البلخي، قال: حدثنا وهب بن نافع، قال: حدثني كادح عن الصادق جعفر بن محمد، عن أبيه، عن آبائه عن علي عليهم السلام في قوله عز و جل: " سلام على آل ياسين " قال: ياسين محمد صلى الله عليه وآله ونحن آل ياسين.

2. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abu Ahmad, Abdul-Aziz bin Yahya bin Ahmad bin Isa al-Jaloudi al-Basri, that he said: We were told by Muhammed bin Sahl, that he said: We were told by Khidr bin Abi Fatima al-Balkhi, that he said: We were told by Wahab bin Nafe’, that he said: I was told by Kadih, from al-Sadiq, Ja’far bin Muhammed, from his father, from his fathers, from Ali, peace be upon him, with regards to the saying of Him, Exalted and Glorious is He: «Peace be upon the Family of Yasin.» [1] He said: Yasin is Muhammed, Allah’s blessings be upon him and his Family, and we are the Family of Yasin.

The meaning of the Family of Yasin - Hadith 20487

حدثنا محمد بن إبراهيم بن إسحاق - رضي الله عنه - قال حدثنا أبو أحمد عبد العزيز بن يحيى بن أحمد بن عيسى الجلودي البصري، قال: حدثني الحسين بن معاذ، قال: حدثنا سليمان بن داود، قال: حدثنا الحكم بن ظهير، عن السندي، عن أبي ملك في قوله عز وجل: " سلام على آل ياسين " قال: ياسين محمد صلى الله عليه وآله ونحن آل ياسين.

3. We were told by Muhammed bin Ibrahim bin Ishaq, may Allah be pleased with him, that he said: We were told by Abu Ahmad, Abdul-Aziz bin Yahya bin Ahmad bin Isa al-Jaloudi al-Basri, that he said: I was told by Hussain bin Mu’adh, that he said: We were told by Sulayman bin Dawud, thath e said: We were told by Hakam bin Dhaheer, from Sanadi, from Abu Malik, with regards to the saying of Him, Exalted and Glorious is He: «Peace be upon the Family of Yasin.» [1] He said: Yasin is Muhammed, Allah’s blessings be upon him and his Family, and we are the Family of Yasin.

The meaning of the Family of Yasin - Hadith 20488

حدثنا أبي - رحمه الله - قال: حدثنا عبد الله بن الحسن المؤدب، عن أحمد بن علي الأصبهاني، عن إبراهيم بن محمد الثقفي، قال: أخبرني أحمد بن أبي عمر [ة] النهدي، قال: حدثني أبي، عن محمد بن مروان، عن محمد بن السائب، عن أبي صالح، عن ابن عباس في قوله عز وجل: " سلام على آل ياسين " قال: على آل محمد [عليهم السلام].

4. We were told by my father, may Allah grant him mercy, that he said: We were told by Abdullah bin Hasan, the Teacher, from Ahmad bin Ali al-Esbahani, from Ibrahim bin Muhammed al-Thaqafi, that he said: I was informed by Ahmad bin Abi Umra al-Nahdi, that he said: I was told by my father, from Muhammed bin Marwan, from Muhammed bin Sa’ib, from Abu Saleh, from Ibn Abbas, with regards to the saying of Him, Exalted and Glorious is He: «Peace be upon the Family of Yasin.» [1] He said: Upon the Family of Muhammed, peace be upon them.

The meaning of the Family of Yasin - Hadith 20489

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا عبد العزيز بن يحيى الجلودي، قال: حدثنا محمد بن سهل، قال: حدثنا إبراهيم بن معمر قال: حدثنا عبد الله بن داهر الأحمري، قال: حدثني أبي، قال: حدثنا الأعمش، عن يحيى بن وثاب، عن أبي عبد الرحمن السلمي أن عمر بن الخطاب كان يقرأ: سلام على آل ياسين. قال أبو عبد الرحمن السلمي: آل ياسين آل محمد عليهم السلام.

5. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abdul-Aziz bin Yahya al-Jaloudi, that he said: We were told by Muhammed bin Sahl, that he said: We were told by Ibrahim bin Mu’ammar, that he said: We were told by Abdullah bin Dahir al-Ahmari, that he said: I was told by my father, that he said: We were told by A’mash, from Yahya bin Wathhab, from Abu Abdul-Rahman al-Sulami, that Umar bin Khattab used to recite: «Peace be upon the Family of Yasin.» [1] Abu Abdul-Rahman al-Sulami said: The Family of Yasin is the Family of Muhammed, peace be upon him.

The meaning of the narration that has been narrated of the Prophet, Allah’s blessings be upon him and his Family: «Do not antagonize the Days, lest they antagonize you» - Hadith 20490

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن إبراهيم، عن عبد الله ابن أحمد الموصلي، عن الصقر بن أبي دلف، قال: لما حمل المتوكل سيدنا أبا الحسن عليه السلام جئت أسأل عن خبره. قال: فنظر إلي الزراقي وكان حاجبا للمتوكل فأومأ إلي أن ادخل عليه فدخلت إليه. فقال: يا صقر ما شأنك؟ فقلت: خير أيها الأستاذ. فقال: اقعد فأخذني ما تقدم وما تأخر وقلت: أخطأت في المجيئ. قال فأوجئ الناس عنه ثم قال: ما شأنك؟ وفيم جئت؟ فقلت: لخبر ما . فقال: لعلك جئت لتسأل عن خبر مولاك؟ فقلت له: ومن مولاي؟ مولاي أمير المؤمنين، فقال: اسكت، مولاك هو الحق فلا تحتشمني فإني على مذهبك، فقلت: الحمد لله، فقال: أتحب أن تراه؟ فقلت: نعم. فقال: اجلس حتى يخرج صاحب البريد من عنده، قال: فجلست فلما خرج قال لغلام له: خذ بيد الصقر فأدخله إلى الحجرة التي فيها العلوي المحبوس وخل بينه وبينه. قال: فأدخلني الحجرة وأومأ إلى بيت فدخلت قال: فإذا هو عليه السلام جالس على صدر حصير وبحذاه قبر محفور، قال: فسلمت فرد ثم أمرني بالجلوس، ثم قال لي: يا صقر ما أتى بك؟ قلت: سيدي جئت أتعرف خبرك. قال: ثم نظرت إلى القبر فبكيت، فنظر إلي فقال: يا صقر لا عليك، لن يصلوا إلينا بسوء، فقلت: الحمد لله، ثم قلت: يا سيدي حديث روي عن النبي صلى الله عليه وآله لا أعرف ما معناه [ف‍] قال: وما هو؟ فقلت: قوله: " لا تعادوا الأيام فتعاديكم " ما معناه؟ فقال: نعم، الأيام نحن ما قامت السماوات والأرض، فالسبت: اسم رسول الله صلى الله عليه وآله، والأحد: أمير المؤمنين، والاثنين: الحسن والحسين، والثلاثاء: علي بن الحسين ومحمد بن علي وجعفر بن محمد، والأربعاء: موسى بن جعفر وعلي بن موسى ومحمد بن علي وأنا، والخميس: ابني الحسن، والجمعة: ابن ابني وإليه تجتمع عصابة الحق وهو الذي يملأها قسطا وعدلا كما ملئت ظلما وجورا وهذا معنى الأيام فلا تعادوهم في الدنيا فيعادوكم في الآخرة. ثم قال: ودع وأخرج فلا آمن عليك.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Ali bin Ibrahim, from Abdullah ibn Ahmad al-Mosuli, from Saqr bin Abi Dalaf, that he said: When Mutawakkil carried our Master, Abu’l-Hasan, peace be upon him, I came to ask about his news. He said: Then Zarqani looked at me, and he was a guard for Mutawakkil, and then he pointed to me that I should enter into his place, so I entered into his place. Then he said: O Saqr, what is your case? So I said: Good, O teacher. So he said: Sit. Then I was taken by what preceded and what came late, and I said: I have been mistaken in my coming. He said: Then he pushed the people away from him, and then he said: What is your matter? And for what did you come? So I said: For a certain news. Then he said: Perhaps you have come to ask about the news of your Master? So I said to him: And who is my Master? My Master is the Commander of the Believers. Then he said: Be silent, your Master is the truth, so do not be intimidated from me, for indeed, I am on your sect. So I said: Praise be to Allah. Then he said: Do you want to see him? So I said: Yes. Then he said: Sit until the man of the post exits from him. He said: So I sat, and when I exited, he said to a young man of his: Take the hand of Saqr and let him enter into the room in which is the imprisoned Alawi, and leave from between him and him. He said: So he made me enter the cell and pointed towards a house, so I entered. He said: It was, suddenly, him, peace be upon him, sitting on the middle of a straw mat, and opposite to him was a dug grave. He said: Then I wished peace, and he replied, and then told commanded me to sit. Then he said to me: O Saqr, what brought you? I said: My Master, I have come to know your news. He said: Then I looked at the grave and wept, so he looked at me and said: O Saqr, let it not be upon you, they will not reach us with harm. So I said: Praise be to Allah. Then I said: O my Master, there is a narration narrated of the Prophet, Allah’s blessings be upon him and his Family, which I do not know its meaning. Then he said: And what is it? Then I said: His saying: «Do not antagonize the Days, lest they antagonize you». What is its meaning? Then he said: Yes, the Days are us, as long as the Heavens and the earth are established. Saturday is a name for Allah’s Messenger, Allah’s blessings be upon him and his Family; Sunday is the Commander of the Believers; Monday is Hasan and Hussain; Tuesday is Ali bin Hussain, Muhammed bin Ali and Ja’far bin Muhammed; Wednesday is Musa bin Ja’far, Ali bin Musa, Muhammed bin Ali and myself; Thursday is my son, Hasan; and Friday is the son of my son, to whom the group of truth is joined, and he is the one who will fill it with rightness and justice like how it has been filled with oppression and tyranny. This is the meaning of the Days, so do not antagonize them in this world, lest they antagonize you in the Hereafter. Then he said: Say farewell and leave, for I am not assured for you.

The chapter of the meaning of the Tree from which Adam and Hawwa’ ate - Hadith 20491

حدثنا عبد الواحد بن محمد بن عبدوس النيسابوري العطار - رحمه الله - قال: حدثنا علي بن محمد بن قتيبة، عن حمدان بن سليمان، عن عبد السلام بن صالح الهروي، قال: قلت للرضا عليه السلام: يا ابن رسول أخبرني عن الشجرة التي أكلمنها آدم وحواء ما كانت؟ فقد اختلف الناس فيها فمنهم من يروي أنها الحنطة، ومنهم من يروي أنها العنب، ومنهم من يروى أنها شجرة الحسد. فقال: كل ذلك حق. قلت: فما معنى هذه الوجوه على اختلافها؟ فقال: يا أبا الصلت إن شجرة الجنة تحمل أنواعا فكانت شجرة الحنطة وفيها عنب وليست كشجرة الدنيا وإن آدم عليه السلام لما أكرمه الله - تعالى ذكره - بإسجاد ملائكته له وبإدخاله الجنة قال في نفسه: هل خلق الله بشرا أفضل مني؟ فعلم الله عز وجل ما وقع في نفسه فناداه: ارفع رأسك يا آدم فانظر إلى ساق عرشي، فرفع آدم رأسه فنظر إلى ساق العرش فوجد عليه مكتوبا " لا إله إلا الله، محمد رسول الله، علي ابن أبي طالب أمير المؤمنين، وزوجته فاطمة سيدة نساء العالمين، والحسن والحسين سيدا شباب أهل الجنة " فقال آدم: يا رب من هؤلاء؟ فقال، عز وجل: يا آدم هؤلاء ذريتك وهم خير منك ومن جميع خلقي ولولاهم ما خلقتك ولا خلقت الجنة والنار ولا السماء و الأرض فإياك أن تنظر إليهم بعين الحسد فأخرجك عن جواري. فنظر إليهم بعين الحسد وتمنى منزلتهم فتسلط عليه الشيطان حتى أكل من الشجرة التي نهيعنها و تسلط على حواء لنظرها إلى فاطمة بعين الحسد حتى أكلت من الشجرة كما أكل آدم فأخرجهما الله عن جنته وأهبطهما عن جواره إلى الأرض.

1. We were told by Abdul-Wahid bin Muhammed bin ‘Abdous al-Naisabouri al-‘Attar, may Allah grant him mercy, that he said: We were told by Ali bin Muhammed bin Qutayba, from Hamdan bin Sulayman, from Abdul-Salam bin Saleh al-Harawi, that he said: I said to al-Rida, peace be upon him: O son of Allah’s Messenger, inform me about the Tree from which Adam and Hawwa’ ate, what was it? For certainly, the people have differed about him, for among them are those who narrate that it was wheat, and among them are those who narrate that it was grape, and among them are those who narrate that it was the Tree of Jealousy. Then he said: All of that is true. I said: Then what is the meaning of these indications, with their differences? Then he said: O Abu’l-Silt, indeed, the Tree of the Garden carries several types. Hence, it was a tree of wheat, and in it was grape, and it is not like the tree of this world. Indeed, when Adam, peace be upon him, was honored by Allah, Exalted be His Mentioning, by making the prostration of His Angels to him and by making him enter the Garden, he said in himself: Did Allah create a human being better than me? Then Allah, Exalted and Glorious is He, knew what occurred in him, so He called unto him: Raise your head, O Adam, and look at the leg of the Throne. Then Adam raised his head and looked at the leg of the Throne and found on it written: «There is no god but Allah, Muhammed is the Messenger of Allah, Ali ibn Abi Talib is the Commander of the Believers, his wife, Fatima, is the Mistress of the women of all the worlds, Hasan and Hussain are the two Masters of the young among the people of Paradise». Then Adam said: O Lord, who are these? Then He, Exalted and Glorious is He, said: O Adam, these are your offspring, and they are better than you and than all of My creation, and were it not for them, I would not have created you, nor had I created Paradise, the Fire, Heaven and earth. Hence, beware from looking at them with the eye of jealousy, lest I expel you from My Vicinity. Then he looked at them with the eye of jealousy and wished their position, and so Shaytan seized control over him to the extent that he ate from the tree which he had been forbidden from, and he seized control over Hawwa’ due to her look at Fatima with the eye of jealousy to the extent that she ate from the tree like how Adam ate. Then Allah took them out of His Garden and made them descend, away from His Vicinity, to earth.

The chapter of the meaning of the Words received by Adam from his Lord, after which He accepted his repentance - Hadith 20492

حدثنا علي بن الفضل بن العباس البغدادي، قال: قرأت على أحمد بن محمد بن سليمان بن الحارث، قال: حدثنا محمد بن علي بن خلف العطار، قال: حدثنا حسين الأشقر قال: حدثنا عمرو بن أبي المقدام، عن أبيه، عن سعيد بن جبير، عن ابن عباس، قال: سألت النبي صلى الله عليه وآله عن الكلمات التي تلقاها آدم من ربه فتاب عليه، قال، سأله بحق محمد وعلي وفاطمة والحسن والحسين إلا تبت علي فتاب الله عليه.

1. We were told by Ali bin Fadl bin Abbas al-Baghdadi, that he said: I read for Ahmad bin Muhammed bin Sulayman bin Harith. He said: We were told by Muhammed bin Ali bin Khalaf al-‘Attar, that he said: We were told by Hussain al-Ashqar, that he said: We were told by Amru bin Abi’l-Miqdam, from his father, from Sa’eed bin Jubair, from Ibn Abbas, that he said: I asked the Prophet, Allah’s blessings be upon him and his Family, about the Words which Adam received from his Lord, after which He accepted his repentance. He said: He asked Him: By the right of Muhammed, Ali, Fatima, Hasan and Hussain, I beg that You accept my repentance. Then Allah accepted his repentance.

The chapter of the meaning of the Words received by Adam from his Lord, after which He accepted his repentance - Hadith 20493

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثني محمد بن يحيى، عن أحمد بن محمد، عن العباس بن معروف، عن بكر بن محمد، قال: حدثني أبو سعيد المدائني يرفعه في قول الله عز وجل: " فتلقى آدم من ربه كلمات " قال: سأله بحق محمد وعلي وفاطمة والحسن والحسين عليهم السلام.

2. I was told by Muhammed bin Musa al-Mutawakkil, that he said: I was told by Muhammed bin Yahya, from Ahmad bin Muhammed, from Abbas bin Ma’ruf, from Bikr bin Muhammed, that he said: I was told by Abu Sa’eed al-Mada’ini, who ascribed with regards to the saying of Him, Exalted and Glorious is He: «Then Adam received from his Lord, Words» (2:37) He said: I asked him by the right of Muhammed, Ali, Fatima, Hasan and Hussain, peace be upon them.

The meaning of the Word of Godfearness - Hadith 20494

حدثنا محمد بن عمر الحافظ بمدينة السلام، قال: حدثنا محمد بن القاسم بن ، زكريا أبو عبد الله، والحسين بن علي السلولي، قالا: حدثنا محمد بن الحسن السلولي، قال: حدثنا صالح بن أبي الأسود، عن أبي المظفر المديني عن سلام الجعفي، عن أبي جعفر الباقر عليه السلام، عن أبي بردة، عن النبي صلى الله عليه وآله قال: إن الله عز وجل عهد إلي في علي عهدا. قلت يا رب بينه لي، قال: استمع ، قلت قد سمعت، قال: إن عليا راية الهدى، وإمام أوليائي ونور من أطاعني، وهو الكلمة التي ألزمتها المتقين ، من أحبه أحبني، ومن أطاعه أطاعني.

1. We were told by Muhammed bin Umar, the Keeper, in the City of Peace, that he said: We were told by Muhammed bin Qasim bin Zakariya, Abu Abdillah, and Hussain bin Ali al-Salouli, that they both said: We were told by Muhammed bin Hasan al-Salouli, that he said: We were told by Saleh bin Abi’l-Aswad, from Abu’l-Mudaffar al-Madeeni, from Salam al-Ju’fi, from Abu Ja’far al-Baqir, peace be upon him, from Abu Barda, from the Prophet, Allah’s blessings be upon him and his Family, that he said: Indeed, Allah, Exalted and Glorious is He, made a covenant to me with regards to Ali. I said: O Lord, clarify it to me. He said: Listen. I said: I have listened. He said: Indeed, Ali is the Banner of Guidance, the Imam of My Allies and the Light of those who obey Me, and he is the Word that I have bound upon the Godfearing; those who love him have loved Me, and those who obey him have obeyed Me.

The meaning of the Words with which Ibrahim was tested by his Lord, which he completed - Hadith 20495

حدثنا علي بن أحمد بن محمد بن عمران الدقاق - رضي الله عنه - قال: حدثنا حمزة بن القاسم العلوي العباسي، قال: حدثنا جعفر بن محمد بن مالك الكوفي الفزاري، قال: حدثنا محمد بن الحسين بن زيد الزيات، قال: حدثنا محمد بن زياد الأزدي، عن المفضل بن عمر، عن الصادق جعفر بن محمد عليهما السلام، قال سألته عن قول الله عز وجل: " وإذ ابتلى إبراهيم ربه بكلمات " ما هذه الكلمات؟ قال: هي الكلمات التي تلقاها آدم من ربه فتاب عليه، وهو أنه قال: يا رب أسألك بحق محمد وعلي وفاطمة والحسن والحسين إلا تبت علي، فتاب الله عليه إنه هو التواب الرحيم، فقلت له: يا ابن رسول الله فما يعني عز وجل بقوله: " أتمهن "؟ قال يعني أتمهن إلى القائم عليه السلام إثنا عشر إماما تسعة من ولد الحسين عليه السلام. قال المفضل: فقلت له: يا ابن رسول الله فأخبرني عن قول الله عز وجل: " وجعلها كلمة باقية في عقبة "؟ قال يعني بذلك الإمامة جعلها الله في عقب الحسين إلى يوم القيامة. قال: فقلت له: يا ابن رسول الله فكيف صارت الإمامة في ولد الحسين دون ولد الحسن وهما جميعا ولدا رسول الله وسبطاه وسيدا شباب أهل الجنة؟ فقال عليه السلام: إن موسى وهارون كانا نبيين مرسلين أخوين فجعل الله النبوة في صلب هارون دون صلب موسى ولم يكن لأحد أن يقول: لم فعل الله ذلك؟ فإن الإمامة خلافة الله عز وجل ليس لأحد أن يقول: لم جعلها الله في صلب الحسين دون صلب الحسن لان الله تبارك وتعالى هو الحكيم في أفعاله لا يسأل عما يفعل وهم يسألون. ولقول الله تعالى : " وإذا ابتلى إبراهيم ربه بكلمات فأتمهن " وجه آخر وما ذكرناه أصله. والابتلاء على ضربين: أحدهما مستحيل على الله - تعالى ذكره - والآخر جائز فأما ما يستحيل فهو أن يختبره ليعلم ما تكشف الأيام عنه وهذا مالا يصلح لأنه عز وجل علام الغيوب، والضرب الاخر من الابتلاء أن يبتليه حتى يصبر فيما يبتليه به فيكون ما يعطيه من العطاء على سبيل الاستحقاق ولينظر إليه الناظر فيقتدي به فيعلم من حكمة الله عز وجل أنه لم يكل أسباب الإمامة الا إلى الكافي المستقل الذي كشفت الأيام عنه بخبره. فأما الكلمات فمنها ما ذكرناه، ومنها اليقين وذلك قول الله عز وجل: " وكذلك نري إبراهيم ملكوت السماوات والأرض وليكون من الموقنين " ومنها المعرفة بقدم بارئه وتوحيده وتنزيهه عن التشبيه حتى نظر إلى الكواكب والقمر والشمس فاستدل بأفول كل واحد منها على حدثه وبحدثه على محدثه ، ثم علمه عليه السلام بأن الحكم بالنجوم خطأ في قوله عز وجل: " فنظر نظرة في النجوم * فقال إني سقيم " وإنما قيده الله سبحانه بالنظرة الواحدة لان النظرة الواحدة لا توجب الخطأ إلا بعد النظرة الثانية بدلالة قول النبي صلى الله عليه وآله لما قال لأمير المؤمنين عليه السلام: " يا علي أول النظرة لك والثانية عليك ولا لك "، ومنها الشجاعة وقد كشفت الأيام عنه بدلالة قوله عز وجل: " إذ قال لأبيه وقومه ما هذه التماثيل التي أنتم لها عاكفون * قالوا وجدنا آباءنا لها عابدين * قال لقد كنتم أنتم وآباؤكم في ضلال مبين * قالوا أجئتنا بالحق أم أنت من اللاعبين * قال بل ربكم رب السماوات والأرض الذي فطرهن وأنا على ذلكم من الشاهدين * وتا الله لأكيدن أصنامكم بعد أن تولوا مدبرين * فجعلهم جذاذا إلا كبيرا لهم لعلهم إليه يرجعون " ومقاومة الرجل الواحد الوفا من أعداء الله عز وجل تمام الشجاعة، ثم الحلم مضمن معناه في قوله عز وجل: " إن إبراهيم لحليم أواه منيب " ثم السخاء وبيانه في حديث ضيف إبراهيم المكرمين، ثم العزلة عن أهل البيت والعشيرة مضمن معناه في قوله: " وأعتزلكم وما تدعون من دون الله - الآية - " ، والامر بالمعروف والنهي عن المنكر بيان ذلك في قوله عز وجل: " يا أبت لم تعبد ما لا يسمع ولا يبصر ولا يغني عنك شيئا * يا أبت إني قد جاءني من العلم ما لم يأتك فاتبعني أهدك صراطا سويا * يا أبت لا تعبد الشيطان إن الشيطان كان للرحمن عصيا * يا أبت إني أخاف أن يمسك عذاب من الرحمن فتكون للشيطان وليا " ودفع السيئة بالحسنة وذلك لما قال له أبوه: " أراغب أنت عن آلهتي يا إبراهيم لئن لم تنته لأرجمنك واهجرني مليا " فقال في جواب أبيه: " سلام عليك سأستغفر لك ربي إنه كان بي حفيا " والتوكل بيان ذلك في قوله: " الذي خلقني فهو يهدين * والذي هو يطعمني ويسقين * وإذا مرضت فهو يشفين * والذي يميتني ثم يحيين * والذي أطمع أن يغفر لي خطيئتي يوم الدين "، ثم الحكم والانتماء إلى الصالحين في قوله: " رب هب لي حكما وألحقني بالصالحين " يعني بالصالحين الذين لا يحكمون إلا بحكم الله عز وجل ولا يحكمون بالآراء والمقائس حتى يشهد له من يكون بعده من الحجج بالصدق بيان ذلك في قوله: " واجعل لي لسان صدق في الآخرين " أراد في هذه الأمة الفاضلة فأجابه الله وجعل له ولغيره من أنبيائه لسان صدق في الآخرين وهو علي بن أبي طالب عليه السلام و ذلك قوله: " وجعلنا لهم لسان صدق عليا "، والمحنة في النفس حين جعل في المنجنيق وقدف به في النار، ثم المحنة في الولد حين أمر بذبح ابنه إسماعيل، ثم المحنة بالأهل حين خلص الله حرمته من عرارة القطبي في الخبر المذكور في هذه القصة ، ثم الصبر على سوء خلق سارة، ثم استقصار (3) النفس في الطاعة في قوله: " ولا تخزني يوم يبعثون " ثم النزاهة في قوله عز وجل: " ما كان إبراهيم يهوديا ولا نصرانيا ولكن كان حنيفا مسلما وما كان من المشركين "، ثم الجمع لأشراط الكلمات في قوله: " إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين * لا شريك له وبذلك أمرت وأنا أول المسلمين " فقد جمع في قوله: " محياي ومماتي لله " جميع أشراط الطاعات كلها حتى لا يعزب عنها عازبة ولا يغيب عن معانيها غائبة، ثم استجاب الله عز وجل دعوته حين قال: " رب أرني كيف تحيي الموتى " وهذه آية متشابهة معناها: أنه سأل عن الكيفية، والكيفية من فعل الله عز وجل متى لم يعلمها العالم لم يلحقه عيب ولا عرض في توحيده نقص، فقال الله عز وجل: " أولم تؤمن قال بلى " هذا شرط عام من آمن به متى سئل واحد منهم " أولم تؤمن "؟ وجب أن يقول: " بلى " كما قال إبراهيم، ولما قال الله عز وجل لجميع أرواح بني آدم: " ألست بربكم قالوا بلى " كان أول من قال " بلى " محمد صلى الله عليه وآله فصار بسبقه إلى " بلى " سيد الأولين والآخرين، وأفضل النبيين والمرسلين. فمن لم يجب عن هذه المسألة بجواب إبراهيم فقد رغب عن ملته، قال الله عز وجل: " ومن يرغب عن ملة إبراهيم إلا من سفه نفسه " ثم اصطفاء الله عز وجل إياه في الدنيا ثم شهادته له في العاقبة أنه من الصالحين في قوله عز وجل: " ولقد اصطفيناه في الدنيا وإنه في الآخرة لمن الصالحين " والصالحون هم النبي والأئمة صلوات الله عليهم، الآخذين عن الله أمره ونهيه، والملتمسين للصلاح من عنده، والمجتنبين للرأي والقياس في دينه في قوله عز وجل: " إذا قال له ربه أسلم قال أسلمت لرب العالمين "، ثم اقتداء من بعده من الأنبياء عليهم السلام به في قوله: " ووصى بها إبراهيم بنيه ويعقوب يا بني إن الله اصطفى لكم الدين فلا تموتن إلا وأنتم مسلمون " وفي قوله عز وجل لنبيه صلى الله عليه وآله: " ثم أوحينا إليك أن اتبع ملة إبراهيم حنيفا وما كان من المشركين " وفي قوله عز وجل: " ملة أبيكم إبراهيم هو سميكم المسلمين من قبل " واشتراط كلمات الامام مأخوذة مما تحتاج إليه الأمة من جهة مصالح الدنيا والآخرة وقول إبراهيم عليه السلام: " ومن ذريتي " " من " حرف تبعيض ليعلم أن من الذرية من يستحق الإمامة ومنهم من لا يستحقها هذا من جملة المسلمين وذلك أنه يستحيل أن يدعو إبراهيم بالإمامة للكافر [أ] وللمسلم الذي ليس بمعصوم، فصح أن باب التبعيض وقع على خواص المؤمنين، والخواص إنما صاروا خواصا بالبعد من الكفر، ثم من اجتنب الكبائر صار من جملة الخواص أخص ، ثم المعصوم هو الخاص الأخص ولو كان للتخصيص صورة أربى عليه لجعل ذلك من أوصاف الامام وقد سمى الله عز وجل عيسى من ذرية إبراهيم وكان ابن ابنته من بعده. ولما صح أن ابن البنت ذرية ودعا إبراهيم لذريته بالإمامة وجب على محمد صلى الله عليه وآله الاقتداء به في وضع الإمامة في المعصومين من ذريته حذو النعل بالنعل بعد ما أوحى الله عز وجل إليه وحكم عليه بقوله: " ثم أوحينا إليك أن اتبع ملة إبراهيم حنيفا " - " الآية " - ولو خالف ذلك لكان داخلا في قوله: " ومن يرغب عن ملة إبراهيم إلا من سفه نفسه " جل نبي الله عليه السلام عن ذلك، فقال الله عز وجل: " إن أولى الناس بإبراهيم للذين اتبعوه وهذا النبي والذين آمنوا ". وأمير المؤمنين عليه السلام أبو ذرية النبي صلى الله عليه وآله ووضع الإمامة فيه ووضعها في ذريته المعصومين بعده. قوله عز وجل: " لا ينال عهدي الظالمين " يعني بذلك أن الإمامة لا تصلح لمن قد عبد وثنا أو صنما أو أشرك بالله طرفة عين وإن أسلم بعد ذلك، والظلم وضع الشئ في غير موضعه وأعظم الظلم الشرك، قال الله عز وجل: " إن الشرك لظلم عظيم " وكذلك لا يصلح للإمامة من قد ارتكب من المحارم شيئا صغيرا كان أو كبيرا وإن تاب منه بعد ذلك و كذلك لا يقيم الحد من في جنبه حد فإذا لا يكون الامام إلا معصوما ولا تعلم عصمة إلا بنص الله عز وجل عليه على لسان نبيه صلى الله عليه وآله لان العصمة ليست في ظاهر الخلقة فترى كالسواد والبياض وما أشبه ذلك، فهي مغيبة لا تعرف إلا بتعريف علام الغيوب عز وجل.

1. We were told by Ali bin Ahmad bin Muhammed bin Imran al-Daqqaq, may Allah be pleased with him, that he said: We were told by Hamza bin Qasim al-Alawi al-Abbasi, that he said: We were told by Ja’far bin Muhammed bin Malik al-Kufi al-Fazari, that he said: We were told by Muhammed bin Hussain bin Zaid, the Oilman, that he said: We were told by Muhammed bin Ziyad al-Azdi, from Mufaddal bin Umar, from al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he said: I asked him about the saying of Allah, Exalted and Glorious is He: «And when Ibrahim was tested by his Lord with Words» (2:124). What are these Words? He said: They are the Words which Adam received from his Lord, after which He accepted his repentance, and it is that he said: «O Lord, I ask you by the right of Muhammed, Ali, Fatima, Hasan and Hussain, I beg that You accept my repentance» after which Allah accepted his repentance, and He is the Accepter of Repentence, the Merciful. Then I said to him: O son of Allah’s Messenger, then what does He, Exalted and Glorious is He, mean with His saying: «completed them»? He said: He means that he completed them until the Riser, peace be upon him, twelve Imams, nine from the sons of Hussain, peace be upon him. Mufaddal said: Then I said to him: O son of Allah’s Messenger, then inform me about the saying of Allah, Exalted and Glorious is He: «And He made it a remaining Word among his descendants» (43:28)? He said: By that He means the Imamate; Allah made it among the descendants of Hussain until the Day of Resurrection. He said: Then I said to him: O son of Allah’s Messenger, then how did the Imamate become among the sons of Hussain, not the sons of Hasan, when they are both the sons of Allah’s Messenger, his grandsons and the Masters of the youth among the people of Paradise? Then he, peace be upon him, said: Indeed, Musa and Harun were two Prophets, Messengers and brothers, and Allah made the Prophethood in the backbone of Harun, not the backbone of Musa, and it was allowed not for anyone to say: Why did Allah do that? For indeed, the Imamate is the Successorship of Allah, Exalted and Glorious is He. None is allowed to say: «Why did Allah make it in the backbone of Hussain, not the backbone of Hasan» because Allah, Blessed and Exalted is He, is the Wise in His actions; He is not asked about what He does, whereas they will be asked. For [1] the saying of Allah, Exalted is He: «And when Ibrahim was tested by his Lord with Words» is another indication, and what we mentioned is its origin. Testing is of two kinds: one of them is impossible for Allah, Exalted be His Mentioning; and the other is possible. As for the one that is impossible, it is that He tests him by what the days will reveal about him. This is not right, because He, Exalted and Glorious is He, is the Knower of unseen things. The other kind of testing is that He tests him until he is patient with what He tests him with, and then, what He will give him of grants is in the form of deservingness, and that the looker may look at him, follow him and know from the Wisdom of Allah, Exalted and Glorious is He, that the causes of Imamate lie with none but the Sufficient, the Independent, whom the days have revealed his news. As for the Words, among them is what we have mentioned. Also, among them is certainty, and that is the saying of Allah, Exalted and Glorious is He: «And in that manner We show Ibrahim the Kingdom of the Heavens and the earth, and that he might be among the certain» (6:75). Also, among them is conscious knowledge of the Ancientness of His Creator, His Oneness and declaring His innocence from resemblance, until he looked at the planets, the moon and the sun and denoted with the setting of each one of them that it has come to existence, and with its coming to existence (he denoted) to their Causer to exist. Furthermore, He taught him, peace be upon him, that judging with the stars is wrong, as in the saying of Hi, Exalted and Glorious is He: «Then he cast a look at the stars, and he said: Indeed, I am about to become ill.» (37:88-89) Allah only restricted him with one look because one look does not bring about an error except after the second look, by the denotation of the saying of the Prophet, Allah’s blessings be upon him and his Family, when he said to the Commander of the Believers, peace be upon him: «O Ali, the first look is (permissible) for you, and the second is (forbidden) upon you, not (allowed) to you.» Also, among them is bravery. Days have revealed it, by the denotation the saying of Him, Exalted and Glorious is He: «As he said to his fosterer and people: What are these statues to which you are devoted? They said: We have found our fathers, of them, worshippers. He said: Certainly, you and your fathers have been in clear aberration. They said: Have you come to us with the truth, or are you one of those who jest? He said: Rather, your Lord is the Lord of the Heavens and the earth, who split them, and I am, to that, of those who testify. And by Allah, I will harm your idols after you leave, having turned away. Then he made them into fragments, except for a large one among them, that they might return.» (21:52-58) The resistance of one man to thousands of the enemies of Allah, Exalted and Glorious is He, is the completion of bravery. Furthermore, the meaning of forbearance is included in the saying of Him, Exalted and Glorious is He: «Indeed, Ibrahim is, verily, forbearing, grieving and and frequently returning.» (11:75) Furthermore, it is openhandedness, and its clarification is in the narration of Ibrahim’s honored guest. Furthermore, the meaning of isolation from the household and the clan is included in His saying: «And I will isolate from you and what you call upon besides Allah» (19:48) - the verse. With regards to enjoining good and forbidding evil, the clarification of that in the saying of Him, Exalted and Glorious is He: «O fosterer, why do you worship that which does not hear, nor sees nor avails you at all? O fosterer, indeed, it has, verily, came to me of knowledge what has not come to you, so follow me, I will lead you an even path. O fosterer, do not worship Shaytan. Indeed, Shaytan was for the Merciful, gravely disobedient. O fosterer, indeed, I fear that it afflicts you punishment from the Merciful, by which you become to Shaytan a befriender.» (19:42-45) With regards to repelling the bad with the good deed, it is when his father said to him: «Are you desiring away from my gods, O Ibrahim? Certainly, if you do not stop, I will, verily, stone you, so abstain from me for a prolonged time» (19:46) and then he said in reply to his fosterer: «Peace be upon you. I will ask forgiveness for you from Lord. Indeed, He is to me ever Hospitable.» (19:47) With regards to trust in Allah, its clarification is in His saying: «And He who created me, and so, He guides me, and He who feeds me and gives me drink, and when I am ill, He heals me, and He who makes me die, then revives me, and He whom I seek will forgive me my grave mistake on the Day of Judgement.» (26:78-82) Furthermore, with regards to rulership and association with the righteous, it is in His saying: «My Lord, grant me rulership and join me with the righteous» (26:83). It means the righteous who do not rule except by the judgement of Allah, Exalted and Glorious is He, and do not rule by opinions and analogies, until it is testified for him, by those who will be after him of Proofs, with truthfulness. The clarification of that is in His saying: «And make for me a reputation of truthfulness among the descendants.» (26:84) With this he intended the virtuous nation, and so Allah responded to him and made for him and others of His Prophets a reputation of truthfulness among the descendants, that is Ali bin Abi Talib, peace be upon him. That is His saying: «And We made for them a reputation of truthfulness, Ali.» (19:50) [2] The ordeal with himself was when he was placed in the catapult and thrown with it into the fire. Then, it was the ordeal with his son, when he was commanded to slaughter his son, Isma’il. Then, it was the ordeal with the family, when Allah saved his sanctity [3] from the ill manners of the Coptic, in the report that is mentioned about this story, and then it was patience with the ill manners of Sara. Then, it was limiting oneself in obedience, as in His saying: «And do not disgrace me on the Day they are resurrected.» (26:87) Then, it was moral correctness, as in the saying of Him, Exalted and Glorious is He: «Ibrahim was neither Jewish nor Christian, however, he was an orthodox, Submitter, and he was not from the polytheists.» (3:67) Then, it was the combining of the conditions of words, as in His saying: «Indeed, my prayer, my asceticism, my living and my dying are for Allah, the Lord of all the worlds, He has no associate. By that I was ordered, and I am the first of the Submitters.» (6:162-163) He gathered in His saying: «my living and my dying are for Allah» the total conditions of acts of obedience, all of them, so that no thing from them is unincluded, and that no meaning from it is absent. Moreover, Allah, Exalted and Glorious is He, responded to his call when he said: «My Lord, show me how You revive the dead» (2:260). This verse’s denotation is inexact, and its meaning is: He asked about the state of things, and the state of things is from the actions of Allah, Exalted and Glorious is He. When a knowledgeable does not know it, no defect afflicts him nor does there appear any lack in his belief in Monotheism. Hence, Allah, Exalted and Glorious is He, said: «Have you not believed? He said: Sure.» (2:260) This is the general condition of those who believe in Him, that whenever one of them is asked: «Have you not believed?», it becomes obligatory that he says: «Sure», like how Ibrahim said. When Allah, Exalted and Glorious, said to all the souls of the sons of Adam: «Am I not your Lord? They said: Sure.» (7:172) the first to say «Sure» was Muhammed, Allah’s blessings be upon him and his Family, and so, he became with his precedence to «Sure», the Master of the first and the last, the best of the Prophets and Messengers. Hence, the one who does not answer this question with the answer of Ibrahim, he has desired other than his creed. Allah, Exalted and Glorious is He, said: «And who desires other than the creed of Ibrahim except for he who ridicules himself?» (2:130) Then, Allah, Exalted and Glorious is He, chose him in this world, and then it followed His testimony for him with regards to fate that he is among the righteous, in the saying of Him, Exalted and Glorious is He: «We have, certainly, chosen him in this world, and he is, indeed, in the Hereafter, verily, among the Righteous.» (2:130) The Righteous are the Prophet and the Imams, Allah’s blessings be upon them, who took from Allah His commandment and prohibition, who appeal for righteousness from Him, who avoid own opinions and analogy with regards to His Religion, as in the saying of Him, Exalted and Glorious is He: «As his Lord said to him: Submit. He said: I have submitted to the Lord of all the worlds.» (2:131) Then, it was the following of those after him of the Prophets, peace be upon him, to him, as in His saying: «And Ibrahim bequeathed with it to his sons and Ya’qoub: O son, indeed, Allah has chosen for you the Religion, so, do not die except that you are Submitters.» As well as in the saying of Him, Exalted and Glorious is He, to His Prophet, Allah’s blessings be upon him and his Family: «Then We revealed to: Follow the creed of Ibrahim, orthodoxly, and he was not from the polytheists.» (16:124) As well as in the saying of Him, Exalted and Glorious is He: «The creed of your father, Ibrahim. He named you Submitters from before.» (22:79) The conditions of the words of the Imam are taken from what is needed by the nation from the aspect of the interests of this world and the Hereafter. With regards to the saying of Ibrahim, peace be upon him: «and from my progeny» (2:124), «from» is a letter of the partitive, that it may be known that from the progeny are those who deserve Imamate, and that among them are those who do not deserve it. This is from the (opinion of the) majority of the Muslims, and that is due to it being impermissible for Ibrahim to pray for a disbeliever that he is granted Imamate and for a Muslim who is not Infallible. Hence, the valid is that the partitive applies on some specific ones among the believers, and the specific only became specific by distancing from disbelief. Moreover, the one who abstains major sins becomes, from the specific, (even) more specific. Furthermore, an Infallible is the more specified among the specified, and if there was for the specification a form that is higher of rank than it, then this would have been made among the characteristics of the Imam, as Allah, Exalted and Glorious is He, named Isa as being from the progeny of Ibrahim, when he was the son of his daughter after him. Hence, since it is right for the son of a daughter to be from the progeny, and that Ibrahim prayed for his progeny that they be granted Imamate, it would be necessary for Muhammed, Allah’s blessings be upon him and his Family, to follow him with regards to placing Imamate in the Infallibles among his progeny, like the following of (the footstep of) one sandal to another sandal, after Allah, Exalted and Glorious is He, had revealed to him and judged for him by His saying: «Then We revealed to: Follow the creed of Ibrahim, orthodoxly» (16:123) the verse. If he had opposed that, he would have been included by His saying: «And who desires other than the creed of Ibrahim except for he who ridicules himself?» (2:130) May a Prophet of Allah, peace be upon him, be glorified above such, for Allah, Exalted and Glorious is He, has said: «Indeed, those of the people who are the most rightful to Ibrahim, are, verily, those who followed him, and this Prophet and those who have believed.» (3:68) The Commander of the Believers, peace be upon him, is the father of the progeny of the Prophet, Allah’s blessings be upon him and his Family, and he had placed Imamate in him, and he placed it in his progeny, the Infallibles, after him. The saying of Him, Exalted and Glorious is He: «My Covenant does not include the wrongdoers.» (2:124) With that He meant that Imamate does not suit for the one who has worshipped an idol or statue or who has associated partners with Allah with (as much as) a blink of an eye, even if he had accepted Islam after that. Wrongdoing is to place something in other than its place, and the greatest of that is polytheism. Allah, Exalted and Glorious, said: «Indeed, polytheism is a great wrongdoing.» (31:13) Similarly, it does not suit for Imamate, the one who has committed forbidden acts, be it a small or a big thing, even if he had repented after it. Similarly, it may not be carried out the fixated punishment by the one for whom is a fixated punishment (to be carried out). Hence, the Imam is nothing but Infallible, and Infallibility is not known except by an affirmation of Allah, Exalted and Glorious is He, on the tongue of His Prophet, Allah’s blessings be upon him and his Family, because Infallibility is not in the apparent disposition in which you may see blackness, whiteness and so on. Rather, it is hidden, not recognized except by specification of the Knower of Hidden Things, Exalted and Glorious is He.

The chapter of the meaning of the Remaining Word in the descendants of Ibrahim, peace be upon him - Hadith 20496

حدثنا محمد بن أحمد الشيباني - رضي الله عنه - قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين بن يزيد النوفلي، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن أبي بصير، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " وجعلها كلمة باقية في عقبه " قال: هي الإمامة جعلها الله عز وجل في عقب الحسين عليه السلام باقية إلى يوم القيامة.

1. We were told by Muhammed bin Ahmad al-Shaybani, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, that he said: We were told by Musa bin Imran al-Nakha’I, from his paternal uncle, Hussain bin Yazid al-Nawfili, from Hasan bin Ali bin Abi Hamza, from his father, from Abu Baseer, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «And He made it a word that remains in his descendants.» (43:28) He said: It is Imamate; Allah, Exalted and Glorious is He, made it remaining in the descendants of Hussain, peace be upon him, until the Day of Resurrection.

The meaning of the Infallibility of the Imam - Hadith 20497

حدثنا أحمد بن محمد بن عبد الرحمن المقري، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني، قال،: حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد، قال: حدثنا محمد ابن عاصم الطريفي، قال: حدثنا عباس بن يزيد بن الحسن الكحال مولى زيد بن علي، قال: حدثني أبي، قال: حدثني موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين عليهم السلام، قال: الامام منا لا يكون إلا معصوما وليست العصمة في ظاهر الخلقة فيعرف بها ولذلك لا يكون إلا منصوصا. فقيل له: يا ابن رسول الله فما معنى المعصوم؟ فقال: هو المعتصم بحبل الله ، وحبل الله هو القرآن لا يفترقان إلى يوم القيامة، والامام يهدي إلى القرآن والقرآن يهدي إلى الامام، وذلك قول الله عز وجل: " إن هذا القرآن يهدي للتي هي أقوم ".

1. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maqarri, that he said: We were told by Abu Amru and Muhammed bin Ja’far al-Maqarri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli, in Baghdad, that he said: We were told by Muhammed ibn ‘Asim al-Turayfi, that he said: We were told by Abbas bin Yazid bin Hasan al-Kahhal, the servant of Zaid bin Ali, that he said: I was told by my father, that he said: I was told by Musa bin Ja’far, from his father, Ja’far bin Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, peace be upon him, that he said: The Imam from us is not but Infallible. Infallibility is not in the apparent disposition by which one is recognized, and therefore, he is not but affirmed. It was said to him: O son of Allah’s Messenger, then what is the meaning of an Infallible? He said: It is he who adheres to the Rope of Allah, and the Rope of Allah is the Qur’an; they do not separate until the Day of Resurrection. The Imam guides to the Qur’an, and the Qur’an guides to the Imam. That is the saying of Allah, Exalted and Glorious is He: «Indeed, this Qur’an guides to that which is more upright.» (17:9)

The meaning of the Infallibility of the Imam - Hadith 20498

حدثنا علي بن الفضل بن العباس البغدادي - بالري - المعروف بأبي الحسن الحنوطي، قال: حدثنا أحمد بن محمد بن [أحمد بن] سليمان بن الحارث، قال: حدثنا محمد بن علي بن خلف العطار، قال: حدثنا حسين الأشقر، قال: قلت لهشام بن الحكم: ما معنى قولكم: " إن الامام لا يكون إلا معصوما "؟ فقال: سألت أبا عبد الله عليه السلام عن ذلك فقال: المعصوم هو الممتنع بالله من جميع محارم الله، وقال الله تبارك وتعالى: " ومن يعتصم بالله فقد هدي إلى صراط مستقيم ".

2. We were told by Ali bin Fadl bin Abbas al-Baghdadi, in Ray, the one known as Abu’l-Hasan al-Hanouti, that he said: We were told by Ahmad bin Muhammed bin Ahmad bin Sulayman bin Harith, that he said: We were told by Muhammed bin Ali bin Khalaf al-‘Attar, that he said: We were told by Hussain al-Ashqar, that he said: I said to Hisham bin Hakam: What is the meaning of your saying: «The Imam is not but Infallible»? He said: I asked Abu Abdillah, peace be upon him, about that, to which he said. The Infallible is the one who refrains, through Allah, from all the prohibitions of Allah. Verily, Allah, Blessed and Exalted is He, said: «And he who adheres to Allah, has certainly been guided to a Straight Path.» (3:101)

The meaning of the Infallibility of the Imam - Hadith 20499

حدثنا محمد بن علي ماجيلويه - رحمه الله - قال حدثنا علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، قال: ما سمعت ولا استفدت من هشام بن الحكم في طول صحبتي له شيئا أحسن من هذا الكلام في صفة عصمة الامام فإني سألته يوما عن الامام أهو معصوم؟ فقال: نعم. فقلت: فما صفة العصمة فيه؟ وبأي شئ تعرف؟ فقال: إن جميع الذنوب لها أربعة أوجه ولا خامس لها: الحرص، والحسد، والغضب، والشهوة فهذه منفية عنه لا يجوز أن يكون حريصا على هذه الدنيا وهي تحت خاتمه لأنه خازن المسلمين، فعلى ماذا يحرص؟ ولا يجوز أن يكون حسودا لان الانسان إنما يحسد من فوقه وليس فوقه أحد، فكيف يحسد من هو دونه؟ ولا يجوز أن يغضب لشئ من أمور الدنيا إلا أن يكون غضبه لله عز وجل، فإن الله عز وجل قد فرض عليه إقامة الحدود وأن لا تأخذه في الله لومة لائم ولا رأفة في دينه حتى يقيم حدود الله عز وجل، ولا يجوز له أن يتبع الشهوات ويؤثر الدنيا على الآخرة لان الله عز وجل حبب إليه الآخرة كما حبب إلينا الدنيا فهو ينظر إلى الآخرة كما ننظر إلى الدنيا فهل رأيت أحدا ترك وجها حسنا لوجه قبيح وطعاما طيبا لطعام مر وثوبا لينا لثوب خشن ونعمة دائمة باقية لدنيا زائلة فانية.

3. We were told by Muhammed bin Ali Majilawayh, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim, from his father, from Muhammed bin Abi Umayr, that he said: I have not heard nor benefited from Hisham bin Hakam throughout my companionship with him from anything better than this speech with regards to the characteristic of an Imam’s Infallibility. Indeed, I asked him one day about an Imam: Is he Infallible? He said: Yes. Then I said: Then I said: Then what is the characteristic of Infallibility in him? And by what thing is he recognized? Then he said: Indeed, all sins have four indications, and there is no fifth to them: craving, jealousy, anger and desire. These are negated from him; it is not possible that he is craving for this world when it is under his seal, because he is the Guardian of the Muslims, so for what does he crave? Also, it is not possible that he is jealous, because a human is only jealous of the one who is above him, and there is none above him, so how can he be jealous of the one who is beneath him? Also, it is not possible that he is angered for something of this world, except if his anger is for Allah, Exalted and Glorious is He, for indeed, Allah, Exalted and Glorious is He, has imposed upon him to carry out fixated punishments and for him to not be taken by the blame of a blamer nor compassion with regards to His Religion until he carries out the fixated punishments of Allah, Exalted and Glorious is He. Also, it is not possible for him to follow desires and prefer this world over the Hereafter, because Allah, Exalted and Glorious is He, made the Hereafter more beloved to him, like how He made for us (by disposition) this world more beloved, for he looks at the Hereafter like how we look at this world. Have you seen leave a beautiful face for an ugly face, and a good food for a bitter food, and a soft robe for a coarse robe, and an everlasting, remaining, grace for a world that is to perish and terminate?

The meaning of the Infallibility of the Imam - Hadith 20500

قال أبو جعفر مصنف هذا الكتاب: الدليل على عصمة الامام أنه لما كان كل كلام ينقل عن قائله يحتمل وجوها من التأويل وكان أكثر القرآن والسنة مما أجمعت الفرق على أنه صحيح لم يغير ولم يبدل ولم يزد فيه ولم ينقص منه محتملا لوجوه كثيرة من التأويل وجب أن يكون مع ذلك مخبر صادق معصوم من تعمد الكذب والغلط، منبئ عما عنى الله ورسوله في الكتاب والسنة على حق ذلك وصدقه، لان الخلق مختلفون في التأويل، كل فرقة تميل مع القرآن والسنة إلى مذهبها، فلو كان الله تبارك وتعالى تركهم بهذه الصفة من غير مخبر عن كتابه صادق فيه لكان قد سوغهم الاختلاف في الدين ودعاهم إليه إذ أنزل كتابا يحتمل التأويل وسن نبيه صلى الله عليه وآله سنة يحتمل التأويل وأمرهم بالعمل بهما، فكأنه قال: تأولوا واعملوا. وفي ذلك إباحة العمل بالمتناقضات والاعتماد للحق وخلافه. فلما استحال ذلك على الله عز وجل وجب أن يكون مع القرآن والسنة في كل عصر من يبين عن المعاني التي عناها الله عز وجل في القرآن بكلامه دون ما يحتمله ألفاظ القرآن من التأويل ويبين عن المعاني التي عناها رسول الله صلى الله عليه وآله في سننه وأخباره دون التأويل الذي يحتمله ألفاظ الاخبار المروية عنه عليه السلام المجمع على صحة نقلها، وإذا وجب أنه لا بد من مخبر صادق وجب أن لا يجوز عليه الكذب تعمدا ولا الغلط فيما يخبر به عن مراد الله عز وجل في كتابه وعن مراد رسول الله صلى الله عليه وآله في أخباره وسننه، و إذا وجب ذلك وجب أنه معصوم. ومما يؤكد هذا الدليل أنه لا يجوز عند مخالفينا أن يكون الله عز وجل أنزل القرآنعلى أهل عصر النبي صلى عليه وآله ولا نبي فيهم ويتعبدهم بالعمل بما فيه على حقه و صدقه فإذا لم يجز أن ينزل القرآن على قوم ولا ناطق به ولا معبر عنه ولا مفسر لما استعجم منه ولا مبين لوجهه فكذلك لا يجوز أن نتعبد نحن به إلا ومعه من يقوم فينا مقام النبي صلى الله عليه وآله في قومه وأهل عصره في التبيين لناسخه ومنسوخه وخاصه وعامه، و المعاني التي عناها الله عز وجل بكلامه، دون ما يحتمله التأويل، كما كان النبي صلى الله عليه وآله مبينا لذلك كله لأهل عصره ولا بد من ذلك ما لزموا العقول والدين. فإن قال قائل: إن المودي إلينا ما نحتاج إلى علمه من متشابه القرآن ومن معانيه التي عناها الله دون ما يحتمله ألفاظه هو الأمة. أكذبه اختلاف الأمة وشهادتها بأجمعها على أنفسها في كثير من آي القرآن لجهلهم بمعناه الذي عناه الله عز وجل، وفي ذلك بيان أن الأمة ليست هي المؤدية عن الله عز وجل ببيان القرآن، وأنها ليست تقوم في ذلك مقام النبي صلى الله عليه وآله. فإن تجاسر متجاسر فقال: قد كان يجوز أن ينزل القرآن على أهل عصر النبي صلى الله عليه وآله ولا يكون معه نبي ويتعبدهم بما فيه مع احتماله للتأويل. قيل له: فهب ذلك كان قد وقع من الخلاف في معانيه ما قد وقع في هذا الوقت ما الذي كانوا يصنعون؟ فإن قال: ما قد صنعوا الساعة. قيل: الذي فعلوه الساعة أخذ كل فرقة من الأمة جانبا من التأويل وعمله عليه وتضليل الفرقة المخالفة لها في ذلك وشهادتها عليها بأنها ليست على الحق. فإن قال: إنه كان يجوز أن يكون أول الاسلام كذلك وإن ذلك حكمة من الله و عدل فيهم. ركب خطأ عظيما وما لا أرى أحدا من الخلق يقدم عليه، فيقال له عند ذلك:فحدثنا إذا تهيأ للعرب الفصحاء أهل اللغة أن يتأولوا القرآن ويعمل كل واحد منهم بما يتأوله على اللغة العربية فكيف يصنع من لا يعرف اللغة من الناس؟ وكيف يصنع العجم من الترك والفرس؟ وإلى أي شئ يرجعون في علم ما فرض الله عليهم في كتابه؟ و من أي الفرق يقبلون مع اختلاف الفرق في التأويل وإباحتك كل فرقة أن تعمل بتأويلها فلا بد لك من أن تجري العجم ومن لا يفهم اللغة مجرى أصحاب اللغة من أن لهم أن يتبعوا أي الفرق شاؤوا. و [إلا] إن ألزمت من لا يفهم اللغة اتباع بعض الفرق دون بعض لزمك أنت تجعل الحق كله في تلك الفرقة دون غيرها، فإن جعلت الحق في فرقة دون فرقة نقضت ما بنيت عليه كلامك واحتجت إلى أن يكون مع تلك الفرقة علم وحجة تبين بها من غيرها وليس هذا من قولك لو جعلت الفرق كلها متساوية في الحق مع تناقض تأويلاتها فيلزمك أيضا أن تجعل للعجم ومن لا يفهم اللغة أن يتبعوا أي الفرق شاؤوا، وإذا فعلت ذلك لزمك في هذا الوقت أن لا تلزم أحدا من مخالفيك من الشيعة والخوارج وأصحاب التأويلات وجميع من خالفك ممن له فرقة ومن مبتدع لا فرقة له على مخالفيك ذما ، وهذا نقض الاسلام والخروج من الاجماع، ويقال لك: وما ينكر على هذا الاعطاء أن يتعبد الله عز وجل الخلق بما في كتاب مطبق لا يمكن أحدا أن يقرأ ما فيه ويأمر أن يبحثوا ويرتادوا ويعمل كل فرقة بما ترى أنه في الكتاب. فإن أجزت ذلك أجزت على الله عز وجل العبث لان ذلك صفة العابث، ويلزمك أن تجيز على كل من نظر بعقله في شئ واستحسن أمرا من الدين أن يعتقده لأنه سواء أباحهم أن يعملوا في أصول الحلال و الحرام وفروعها بآرائهم [أ] وأباحهم أن ينظروا بعقولهم في أصول الدين كله وفروعه من توحيده وغيره وأن يعملوا أيضا بما استحسنوه وكان عندهم حقا فإن أجزت ذلك أجزت على الله عز وجل أن يبيح الخلق أن يشهدوا عليه أنه ثاني اثنين، وأن يعتقدوا الدهر، وجحدوا البارئ جل وعز. وهذا آخر ما في هذا الكلام لان من أجاز أن يتعبدنا الله عز وجل بالكتاب على احتمال التأويل ولا مخبر صادق لنا عن معانيه لزمه أن يجيز على أهل عصر النبي صلى الله عليه وآله مثل ذلك وإذا أجاز مثل ذلك لزمه أن يبيح الله عز وجل كل فرقة العمل بما رأت وتأولت لأنه لا يكون لهم غير ذلك إذا لم يكن معهم حجة في أن هذا التأويل أصح من هذا التأويل، وإذا أباح ذلك أباح متبعهم ممن لا يعرف اللغة وإذا أباح أولئك أيضا لزمه أن يبيحنا في هذا العصر، وإذا أباحنا ذلك في الكتاب لزمه أن يبيحنا ذلك في أصول الحلال والحرام ومقائس العقول وذلك خروج من الدين كله، وإذا وجب بما قدمنا ذكره أنه لا بد من مترجم عن القرآن وأخبار النبي صلى الله عليه وآله وجب أن يكون معصوما ليجب القبول منه، فإذا وجب أن يكون معصوما بطل أن يكون هو الأمة لما بينا من اختلافاتها في تأويل القرآن والاخبار وتنازعها في ذلك ومن إكفار بعضها بعضا، وإذا ثبت ذلك وجب أن المعصوم هو الواحد الذي ذكرناه وهو الامام. وقد دللنا على أن الامام لا يكون إلا معصوما وأرينا أنه إذا وجبت العصمة في الامام لم يكن بد من أن ينص النبي صلى الله عليه وآله عليه لان العصمة ليست في ظاهر الخلقة فيعرفها الخلق بالمشاهدة فواجب أن ينص عليها علام الغيوب تبارك وتعالى على لسان نبيه صلى الله عليه وآله وذلك لان الامام لا يكون إلا منصوصا عليه. وقد صح لنا النص بما بيناه من الحجج وبما رويناه من الأخبار الصحيحة.

Abu Ja’far, the compiler of this book, said: The evidence to the Imam’s Infallibility is that since every speech that is transmitted of a sayer is possible to have indications of interpretations, and since most of the Qur’an and the Tradition is what sects have gathered upon as being authentic, not having changed, nor replaced, nor having been increased with nor having been deducted from, are possible to have many indications of interpretation, it is necessary for there to be, with that, an informer who is truthful, protected from purposeful lying and mistake, predicting of what Allah and His Messenger meant in the Book and Tradition in its true and real sense. This is because the creation are disputed with regards to interpretation; every sect tendences along with the Qur’an and the Tradition towards its own opinions. If Allah, Blessed and Exalted is He, had left them in this case without an informer of His Book who is truthful about it, then He would have justified for them to be disputed in matters of religion, yet He would have called them to it, as He had sent down a Book that is possible to have several interpretations, and as His Prophet, Allah’s blessings be upon him and his Family, established a Tradition that is possible to have several interpretations, and yet He has ordered them to act in accordance to it. It is as if He said: Interpret and act. In that lies permissibility of acting with contradictions and of relying on the truth and its opposite. Since that is impossible upon Allah, Exalted and Glorious is He, it is necessary for there to be along with the Qur’an and the Tradition, in every age, one who clarifies the meanings which Allah, Exalted and Glorious is He, meant in the Qur’an with His speech with other than what the terms of the Qur’an carries of possible interpretation, and who clarifies the meanings which the Messenger of Allah, Allah’s blessings be upon him and his Family, meant in his Traditions and reports with other than the possible interpretation of the terms of the reports narrated of him, peace be upon him, on whose authenticity of transmission there is a consensus. If it is necessary that there must be a truthful informer, it is necessary for it to be impossible for him to purposely lie and err in his informing of the intention of Allah, Exalted and Glorious is He, in His Book and the intention of Allah’s Messenger, Allah’s blessings be upon him and his Family, in his reports and Traditions. Since this is necessary, it is necessary for him to be Infallible. What affirms this evidence is that it is not permissible to our opponents for Allah, Exalted and Glorious is He, to have sent down the Qur’an to the people of the era of the Prophet, Allah’s blessings be upon him and his Family, while there was no Prophet among them and that He would command them to act with it in its true and real sense. Hence, if it is not possible that He had sent down the Qur’an upon a people while there is no speaker on its behalf, no expressor on its behalf, nor interpreter of what is obscure of it nor clarifier of its indications, similarly, it is not possible for us to act with it except if there is, along with it, one who takes among us the position of the Prophet, Allah’s blessings be upon him and his Family, in his people and the people of his era with regards to clarifying its abrogator, abrogated, specific and general elements, and the meanings which Allah, Exalted and Glorious is He, intended with His Speech, with that which does not possibly contain interpretation, like how the Prophet, Allah’s blessings be upon him and his Family, was a clarifier of all of that to the people of his age. That is a must, as long as they adhere to intellect and religion. If a sayer was to say: That which delivers to us what we need to know of the unclear elements of the Qur’an and of the meanings intended by Allah, with other than that whose terms may not possibly contain of that, is the nation. That which negates this the most is the nation’s dispute and testimony, in consensus, upon itself in many of the verses of the Qur’an to their ignorance of its meaning which Allah, Exalted and Glorious is He, intended. In that lies clarification that the nation is not the deliverer on behalf of Allah, Exalted and Glorious is He, which clarifies the Qur’an, and that in that it does not take the position of the Prophet, Allah’s blessings be upon him and his Family. If a daring was to dares and say: Certainly, it would be possible for Him to have sent down the Qur’an on the people of the era of the Prophet, Allah’s blessings be upon him and his Family, while there is no Prophet with them, and that He would command them to act in worship with what is in it, in spite that interpretation is possible in it. It would be said to him: Suppose that this had caused of dispute in its meanings what has occurred in this age, what would they do? If he would say: What they do at this hour. It would be said: What they have done at this hour is for every sect of the nation to take one side of the interpretation and act with it while declaring as aberrant the sect that opposes them in it and testifying against it that it is not on the truth. If he was to say: It is possible for there to have been so during the first stages of Islam, and in that lies wisdom from Allah and justice towards them. He would (in the case of this statement) have performed a major error and which I have not seen any of the creation daring to, and it would be said to him after that: Then tell us, if it was feasible for the fluent Arabs, the people of the language, to interpret the Qur’an and for each one of them to act with what he interprets of the Arabic language, then what will they do, those of the people who do not know the language? And how will they non-Arabs, of the Turks and the Persians, do? And to what thing will they refer back with regards to knowledge of what Allah has obliged upon them in His Book? And from which sect will they accept, with the dispute among sects with regards to interpretation and your declaration of the permissibility for each sect to act in accordance with its interpretation? Hence, it would be a must for you make the non-Arabs and those who do not understand the language follow the path of the people of the language in the sense that they may follow whichever of the sects they wish. Otherwise, if you would bind upon those who do not understand the language to follow some sects and not others, it implies that you place all the truth with that sect and not others. Hence, if you place the truth in, you would have negated what you based your speech upon, and you would need for there to be with that sect a knowledge and proof by that recognize it (as the truth) from others, and that is not of your saying in which you make all sects equal with regards to the truth in spite of the contradiction between their interpretations. It would then be necessary for you to make for the non-Arabs and those who do not understand the language that they follow whichever of the sects they wish. If you do so, it would imply, at this time, that you do not bind upon any of your opponents, from the Shi’a, Khawarij, people of interpretations and everyone who opposes you from those who have a sect and from innovators who do not have a sect, a condemnation. This is a negation of Islam and violation of the consensus, and it will be said to you: Is it not a condemned opinion that Allah commands the creation to act in worship with the content in a Book that is agreed upon, which none is able to read its content, and that He commands them to research and explore, and that each sect acts with what it sees is in the Book? If you had declared this as permissible, you would have declared frivolity as permissible for Allah, Exalted and Glorious is He, because that is, indeed, among the characteristics of a frivolous. Also, it implies that you declare as permissible for everyone who ponders upon a thing with his intellect and considers something of religion as good, that he believes in it, because it would be equal; He would have permitted them to act with the foundations of what is allowable and forbidden and its branches by their opinions, or he would permit for them to ponder with their intellects into the roots of religion, all of it, and its branches, from its (tenet of) Monotheism and others, and that they also act with what they consider as good and rely on to be true. If you declare that as permissible, you would have declared it possible for Allah, Exalted and Glorious is He, to allow for the creation that they testify for Him that He is the second of two, to believe in existentialism and to knowingly reject the Creator, Glorious and Exalted is He. This is the last there is of this speech, because the one who declares as possible that Allah, Exalted and Glorious is He, commands us to act in worship by the Book whilst there being the possibility of interpretation and there not being an informer who is truthful to us about its meanings, implies that he declares as permissible for the people of the era of the Prophet, Allah’s blessings be upon him and his Family, the same as that, and if he declares the same as that as permissible, it implies that Allah, Exalted and Glorious is He, allows for every sect to act in accordance to what it believes and interprets, because they would not have other than that if they were not to have any proof with regards to this interpretation being more correct than that interpretation. If He has allowed that for them, (it implies that) He has allowed for their follower who does not know the knowledge, and if He allows for those as well, it implies that He allows for us in this age. If He allows that for us with regards to the Book, it implies that He allows that for us with regards to the foundations of what is allowable and forbidden and analogies of the intellect, and that is an exiting of the Religion, all of it. If it is necessary with what we have previously mentioned with regards to that there must be an interpreter on behalf of the Qur’an and the reports of the Prophet, Allah’s blessings be upon him and his Family, it is necessary that he is Infallible, in order for it to be obligatory to accept from him, and if it is necessary that he is Infallible, it is invalidated that this applies to the nation due to what we have clarified of its dispute in the interpretation of the Qur’an and the reports, its quarreling with regards to that and its declaration of each other to be disbelievers. If that is affirmed, it is necessary for the Infallible to be the one that we mentioned, and that is the Imam. We have proved that the Imam is not but Infallible, and we have shown that if Infallibility is necessary to be in the Imam, there is no escape from that the Prophet, Allah’s blessings be upon him and his Family, to have confirmed his case, because Infallibility is not in the apparent disposition by which it is recognized by the creation through observation. Hence, it is obligatory that it is affirmed by the Knower of unseen things, Blessed and Exalted is He, on the tongue of His Prophet, Allah’s blessings be upon him and his Family, and that is because the Imam is not but affirmed of. The affirmation has been authenticated to us, in accordance to what we have clarified of arguments and what we have narrated of authentic reports.

The meaning of the forbidding of the Fire for the spine that (was a cause to have) ejaculated the Prophet, Allah’s blessings be upon him and his Family, the belly (that was caring) that carried him and the home that cared for him - Hadith 20501

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن علي بن حسان الواسطي، عن عبد الرحمن بن كثير الهاشمي، قال: سمعت أبا عبد الله الصادق عليه السلام يقول: نزل جبرئيل على النبي صلى الله عليه وآله فقال: يا محمد إن الله جل جلاله يقرئك السلام ويقول: إني قد حرمت النار على صلب أنزلك، وبطن حملك، وحجر كفلك، فقال: يا جبرئيل بين لي ذلك، فقال: أما الصلب الذي أنزلك فعبد الله ابن عبد المطلب، وأما البطن الذي حملك فآمنة بنت وهب، وأما الحجر الذي كفلك فأبو طالب بن عبد المطلب وفاطمة بنت أسد.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed (ra) that he said: We were told by Muhammed bin Hasan al-Saffar, from Ali bin Hassaan al-Wasiti, from Abdul-Rahman bin Kathir al-Hashimi, that he said: I heard Abu Abdillah al-Sadiq (AS) say: Jibra’eel descended unto the Prophet (sw) and said: O Muhammed, indeed, Allah, Glorified be His Glory, recites peace to you and says: Indeed, I have forbidden the Fire (of Hell) for the loins from which you descended, the womb that carried you, and the lap that nurtured you. Then he said: O Jibra’eel, clarify that to me. Then he said: As for the loins from which you descended, it is Abdullah ibn Abdul-Muttalib, and as for the womb that carried you, it is Amina bint Wahab, and as for the lap that nurtured you, it is Abu Talib bin Abdul-Muttalib and Fatima bint Asad.

The meaning of the words in which Allah, Exalted and Glorious is He, has gathered all goodness for Adam, peace be upon him - Hadith 20502

حدثنا أبي - رحمه الله - قال: حدثنا علي بن موسى بن جعفر بن أبي جعفر الكمنداني، قال: حدثنا أحمد بن محمد بن عيسى الأشعري، قال: حدثنا عبد الرحمن بن أبي نجران، عن عاصم بن حميد، عن محمد بن قيس، عن أبي جعفر محمد بن علي الباقر عليهم السلام قال: أوحى الله تبارك وتعالى إ��ى آدم عليه السلام: يا آدم إني أجمع لك الخير كله في أربع كلمات: واحدة لي، وواحدة لك، وواحدة، فيما بيني وبينك، وواحدة فيما بينك وبين الناس. فأما التي لي: فتعبدني لا تشرك بي شيئا، وأما التي لك: فأجازيك بعملك أحوج ما تكون إليه، وأما التي بيني وبينك: فعليك الدعاء وعلي الإجابة، وأما التي فيما بينك وبين الناس: فترضى للناس ما ترضى لنفسك.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Musa bin Ja’far bin Abi Ja’far al-Kamandani, that he said: We were told by Ahmad bin Muhammed bin Isa al-Ash’ari, that he said: We were told by Abdul-Rahman bin Abi Najran, from ‘Asim bin Hameed, from Muhammed bin Qais, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon him, that he said: Allah, Blessed and Exalted is He, revealed to Adam, peace be upon him: O Adam, indeed, I am gathering for you all goodness in four words: one for Me; one for you; one between Me and you; and one between you and the people. As for the one that is for Me, it is that you worship Me, not associating anything with Me; and as for the one that is for you, it is that I reward you for your act by that which you are in most need to; and as for the one that is between Me and you, it is that upon you is to pray and upon Me it is to respond; and as for the one that is between you and the people, it is that you are pleased for the people by that which you are pleased for yourself.

The meaning of the disbelief that does not reach (the extent of) polytheism - Hadith 20503

حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد - رضي الله عنهما - قالا: حدثنا عبد الله بن جعفر الحميري، عن محمد بن الحسين بن أبي الخطاب، قال: حدثنا النضر بن شعيب، عن عبد الغفار الجازي، قال: حدثني من سأله - يعني الصادق عليه السلام - هل يكون كفر لا يبلغ الشرك؟ قال: إن الكفر هو الشرك، ثم قام فدخل المسجد فالتفت إلي فقال: نعم، الرجل يحمل الحديث إلى صاحبه فلا يعرفه فيرده عليه فهي نعمة كفرها ولم يبلغ الشرك.

1. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with them both, that they both said: We were told by Abdullah bin Ja’far al-Himyari, from Muhammed bin Hussain bin Abi’l-Khattab, that he said: We were told by Nadr bin Shu’aib, from Abdul-Ghaffar al-Jazi, that he said: I was told by the one who asked him – meaning al-Sadiq, peace be upon him: Can there be disbelief that does not reach (the extent of) polytheism? He said: Indeed, disbelief is polytheism. Then he stood up and entered the mosque, and he turned to me and said: Yes, (that applies if) a man carries a narration to his companions, and so he does not teach him, and so he returns it to him. It is, then, a grace that he has rejected, and it does not reach polytheism.

The meaning of impurity - Hadith 20504

حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد - رضي الله عنهما - قالا: حدثنا عبد الله بن جعفر الحميري، عن محمد بن الحسين بن أبي الخطاب، قال: حدثنا النضر بن شعيب، عن عبد الغفار الجازي، عن أبي عبد الله عليه السلام في قول الله عز وجل: " إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا " قال: الرجس هو الشك.

1. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with them both, that they both said: We were told by Abdullah bin Ja’far al-Himyari, from Muhammed bin Hussain bin Abi’l-Khattab, that he said: We were told by Nadr bin Shu’aib, from Abdul-Ghaffar al-Jazi, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Allah only wants, verily, to remove from you impurity, (O) Household, and to purify you a (complete) purification.» (33:33) He said: Impurity is doubt.

The meaning of Iblees - Hadith 20505

حدثنا المظفر بن جعفر بن المظفر العلوي - رضي الله عنه - قال: حدثنا جعفر بن محمد بن مسعود العياشي، عن أبيه، قال: حدثنا علي بن الحسن بن علي بن فضال، قال: حدثنا محمد بن الوليد، عن عباس بن هلال، عن أبي الحسن الرضا عليه السلام أنه ذكر: أن اسم إبليس " الحارث " وإنما قول الله عز وجل: " يا إبليس " يا عاصي و سمي إبليس لأنه أبلس من رحمة الله عز وجل .

1. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi, may Allah be pleased with him, that he said: We were told by Ja’far bin Muhammed bin Mas’ud al-‘Ayyashi, from his father, that he said: We were told by Ali bin Hasan bin Ali bin Faddal, that he said: We were told by Muhammed bin Waleed, from Abbas bin Hilal, from Abu’l-Hasan al-Rida, peace be upon him, that he mentioned: The name of Iblees is Harith, and Allah, Exalted and Glorious is He, only says: «O Iblees» (15:32) as in: O disobedient. He was named Iblees [1] because he despaired from the mercy of Allah, Exalted and Glorious is He.

The meaning of the kohl of Iblees, the material he licks and his snuffle - Hadith 20506

بي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن ابن فضال رفعه إلى أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن لإبليس كحلا ولعوقا وسعوطا فكحله النعاس، ولعوقه الكذب، وسعوطه الكبر.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Ibn Faddal, that he ascribed it to Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, for Iblees is a kohl, material he licks and a snuffle. His kohl is sleepiness, his material that he licks is lying and his snuffle is haughtiness.

The meaning of the Stoned - Hadith 20507

حدثنا محمد بن أحمد الشيباني - رضي الله عنه - قال: حدثنا محمد بن أبي عبد الله الكوفي. قال: حدثنا سهل بن زياد، عن عبد العظيم بن عبد الله الحسني، قال: سمعت أبا الحسن علي بن محمد العسكري عليهم السلام يقول: معنى الرجيم أنه مرجوم باللعن، مطرود من مواضع الخير، لا يذكره مؤمن إلا لعنه، وأن في علم الله السابق أنه إذا خرج القائم عليه السلام لا يبقى مؤمن في زمانه إلا رجمه بالحجارة كما كان قبل ذلك مرجوما باللعن.

1. We were told by Muhammed bin Ahmad al-Shaybani, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, that he said: We were told by Sahl bin Ziyad, from Abdul-Adhim bin Abdullah al-Hasani, that he said: I heard Abu’l-Hasan, Ali bin Muhammed al-Askari, peace be upon him, say: The meaning of the Stoned is that he is Stoned with Curses, expelled from the places of goodness, not remembered by a believer except that he curses him, and that there is in the Knowledge of Allah that precedes events that when the Riser, peace be upon him, comes out, there will not remain a believer in his age except that he will stone him with stones, like how he was, before that, stoned with curses.

The meaning of the Treasure of Speech - Hadith 20508

حدثنا أبو نصر محمد بن أحمد بن تميم السرخسي بسرخس، قال: حدثنا أبو لبيد محمد بن إدريس الشامي، قال: حدثنا هاشم بن عبد العزيز المخزومي، قال: حدثنا سعيد بن أبي مريم، عن يحيى بن أيوب، عن خالد بن يزيد، عن عبد الله بن مشروح ، عن ربيعة بن بوراء، عن فضالة بن عبيد قال: قال رسول الله صلى الله عليه وآله: من أراد كنز الحديث فعليه بلا حول ولا قوة إلا بالله.

1. We were told by Abu Nasr, Muhammed bin Ahmad bin Tamim al-Sarkhasi, in Sarakhs, that he said: We were told by Abu Lubaid, Muhammed bin Idris al-Shami, that he said: We were told by Hashim bin Abdul-Aziz al-Makhzoumi, that he said: We were told by Sa’eed bin Abi Maryam, from Yahya bin Ayoub, from Khalid bin Yazid, from Abdullah bin Mashrouh, from Rabee’a bin Bawra’, from Fadala bin Ubaid, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who wants the Treasure of Speech, upon him is (to adhere to): «There is no force, nor strength, except in Allah».

The meaning of the Concealed Things - Hadith 20509

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار عن إبراهيم بن هاشم، وأحمد بن محمد بن عيسى جميعا، عن علي بن الحكم، عن أبيه، عن سعد ابن طريف الإسكاف، عن الأصبغ، عن أمير المؤمنين عليه السلام أنه قال: من أحب أن يخرج من الدنيا وقد خلص من الذنوب كما يخلص الذهب الذي لا كدر فيه وليس أحد يطالبه بمظلمة فليقرء في دبر الصلاة الخمس نسبة الله عز وجل: " قل هو الله أحد " اثنى عشر مرة، ثم يبسط يديه ويقول: " اللهم إني أسألك باسمك المكنون المخزون الطاهر الطهر المبارك وأسألك باسمك العظيم وسلطانك القديم يا واهب العطايا يا مطلق الأسارى يا فكاك الرقاب من النار صلعلى محمد وآل محمد وفك رقبتي من النار وأخرجني من الدنيا آمنا وأدخلني الجنة سالما واجعل دعائي أوله فلاحا وأوسطه نجاحا وآخره صلاحا إنك أنت علام الغيوب ". ثم قال عليه السلام: هذا من المخيبات مما علمني رسول الله صلى الله عليه وآله وأمرني أن أعلمه الحسن والحسين.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ibrahim bin Hashim, and Ahmad bin Muhammed bin Isa, all of them, from Ali bin Hakam, from his father, from Sa’d ibn Tareef al-Iskaf, from Asbagh, from the Commander of the Believers, peace be upon him, that he said: The one who likes to exit this world whilst having been freed of sins like how tarnish-free gold is purified and none demand a right from him, let him recite at the end of the five prayers the Attribution of Allah, Exalted and Glorious is He: «Say: He is Allah, One and Only» (112:1) twelve times, then let him extend his hands and say: O Allah, indeed, I ask You by Your Hidden, Guarded, Pure, Purified, Blessed, Name, and I ask You by Your Great Name and Ancient Kingdom, O Gifter of presents, O Liberator of captives, O Freer of necks from the Fire, send Your blessings upon Muhammed and the Family of Muhammed, and free my neck from the Fire, and take me out of this world safely, and make me enter Paradise unharmed, and make my prayer, the first of it success, the middle of it passing and the last of it righteousness. Indeed, You are the Knower of hidden things. Then he, peace be upon him, said: This is one of the Concealed Things which the Messenger of Allah, Allah’s blessings be upon him and his Family, taught me and ordered me to teach to Hasan and Hussain.

The meaning of the Master of Forgiveness-seeking - Hadith 20510

حدثنا الحاكم عبد الحميد بن عبد الرحمن بن الحسن النيسابوري، قال: حدثنا أبو يزيد الهروي، قال: حدثنا سلمة بن شبيب، قال: حدثنا محمد بن منيب العدني قال: حدثنا السري بن يحيى: عن هشام، عن أبي الزبير، عن جابر بن عبد الله أن رسول الله صلى الله عليه وآله قال: تعلموا سيد الاستغفار: " اللهم أنت ربي لا إله إلا أنت خلقتني و أنا عبدك وأنا على عهدك وأبوء بنعمتك علي وأبوء لك بذنبي ، فاغفر لي إنه لا يغفر الذنوب إلا أنت ".

1. We were told by al-Hakim, Abdul-Hameed bin Abdul-Rahman bin Hasan al-Naisabouri, that he said: We were told by Abu Yazid al-Harawi, that he said: We were told by Salama bin Shabeeb, that he said: We were told by Muhammed bin Muneeb al-Adni, that he said: We were told by Surri bin Yahya, from Hisham, from Abu’l-Zubair, from Jabir bin Abdullah, that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Learn the Master of Forgiveness-seeking: «O Allah, You are my Lord, there is no god but You. You created me, and I am Your servant, and I am on Your covenant, and I acknowledge Your grace upon me, and I acknowledge to You my sin, so forgive me. Indeed, none forgives sins except for You.»

The meaning of the saying of al-Sadiq, peace be upon him: «Beware from being benefactors» - Hadith 20511

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن الحسن بن علي الوشاء، عن علي بن ميسرة قال: قال أبو عبد الله عليه السلام: إياكم أن تكونوا منانين. قلت: جعلت فداك، فكيف ذلك؟ قال: يمشي أحدكم ثم يستلقي ويرفع رجليه على الميل ثم: يقول: " اللهم إني إنما أردت وجهك ".

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin Isa, from Hasan bin Ali al-Washha’, from Ali bin Maysara, that he said: Abu Abdillah, peace be upon him, said: Beware from being benefactors. I said: May I be sacrificed for you, how is that? He said: (It is that) One of you would walk and then lie down on his back and raise his legs on the mile measurer and say: «O Allah, indeed, I only intended (this) for You».

The meaning of equivalence and thankfulness - Hadith 20512

حدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن عيسى بن عبيد، قال: حدثنا عبيد الله بن عبد الله الدهقان، عن درست بن أبي منصور الواسطي، عن عمر أذينة، عن زرارة، قال: سمعت أبا جعفر عليه السلام يقول: من صنع مثل ما صنع إليه فإنما كافئ، ومن أضعف كان شاكرا، ومن شكر كان كريما، ومن علم أن ما صنع [إليه] إنما يصنع لنفسه لم يستبطئ الناس في شكرهم ولم يستزدهم في مودتهم. واعلم أن الطالب إليك الحاجة لم يكرم وجهه عن وجهك فأكرم وجهك عن رده.

1. We were told by my father (ra) that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Muhammed bin Isa bin Ubaid, that he said: We were told by Ubaidullah bin Abdullah al-Dahqan, from Darast bin Abi Mansur al-Wasiti, from Umar bin Udhayna, from Zurara, that he said: I heard Abu Ja’far (AS) say: The one who does like what was done to him, has only acted equivalently; and the one who multiplies, is thankful; and the one who is thankful, is generous. The one who knows that what was done to him was only done to himself, will not delay thanking people, nor increase affection to them. Know that the one who seeks a need from you has not considered himself dignified above you, hence, dignify yourself from refusing him.

The meaning of the knowledge which ignorance of does not harm, and which knowledge of does not benefit - Hadith 20513

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن عيسى بن عبيد، عن عبيد الله بن عبد الله الدهقان، عن درست بن أبي منصور الواسطي، عن إبراهيم بن عبد الحميد، عن أبي الحسن عليه السلام قال: دخل رسول الله صلى الله عليه وآله المسجد فإذا جماعة قد أطافوا برجل فقال: ما هذا؟ فقالوا: علامة يا رسول الله. فقال: وما العلامة؟ قالوا: أعلم الناس بأنساب العرب ووقائعها وأيام الجاهلية وبالاشعار، فقال صلى الله عليه وآله: ذاك علم لا يضر من جهله ولا ينفع من علمه.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Muhammed bin Isa bin Ubaid, from Ubaidullah bin Abdullah al-Dahqan, from Darast bin Abi Mansur al-Wasiti, from Ibrahim bin Abdul-Hamid, from Abu’l-Hasan, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, entered the Mosque, and a group of people were circling around a man, so he said: What is this? They said: A great scholar, O Allah’s Messenger. Then he said: And what great scholar (is he)? They said: The most knowledgeable among the people about the lineages of the Arabs, their incidents, the days of the Jahiliya and poetry. Then he, Allah’s blessings be upon him and his Family, said: That is a knowledge that does not harm the one who is ignorant of it, nor does it benefit the one who knows it.

The meaning of the hypocrite - Hadith 20514

حدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن عبد الله بن سنان، قال: كنا جلوسا عند أبي عبد الله عليه السلام إذا قال [له] رجل من الجلساء: جعلت فداك يا ابن رسول الله أتخاف علي أن أكون منافقا؟ فقال له: إذا خلوت في بيتك نهارا أو ليلا أليس تصلي؟ فقال: بلى. فقال: فلمن تصلي؟ فقال: لله عز وجل. قال: فكيف تكون منافقا وأنت تصلي لله عز وجل لا لغيره؟.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Muhammed bin Abi Umayr, from Abdullah bin Sinan, that he said: We were sitting in the place of Abu Abdillah, peace be upon him, as a man from the sitting said to him: May I be sacrificed for you, O son of Allah’s Messenger, do you fear for me that I am a hypocrite? So he said to him: If you are alone in your house at day or at night, do you pray? So he said: Sure. Then he said: So who do you pray to? He said: To Allah, Exalted and Glorious is He. He said: Then how can you be a hypocrite while you pray to Allah, Exalted and Glorious is He, not to others?

The meaning of complaint during illness - Hadith 20515

حدثنا جعفر بن محمد بن مسرور - رضي الله عنه - قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير، عن جميل بن صالح، عن أبي عبد الله عليه السلام قال: إنما الشكوى أن تقول: لقد ابتليت بما لم يبتل به أحد، أو تقول: لقد أصابني ما لم يصب أحد، وليس الشكوى أن تقول: سهرت البارحة، وحممت اليوم، ونحو هذا.

1. We were told by Ja’far bin Muhammed bin Masrur, may Allah be pleased with him, that he said: We were told by Hussain bin Muhammed bin ‘Amer, from his paternal uncle, Abdullah bin ‘Amer, from Muhammed bin Abi Umayr, from Jameel bin Saleh, from Abu Abdillah, peace be upon him, that he said: A complaint is only that you say: «Verily, I have been afflicted with what none has been afflicted with» or that you say: «Verily, it has hit me what has not hit anyone». A complaint is not that you say: «I remained awake yesterday» and «I had a fever today» and similar to this.

The meaning of the wind that causes forgetfulness and bestows - Hadith 20516

حدثنا أحمد بن زياد بن جعفر الهمداني - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، قال: حدثني أبو محمد الأنصاري - وكان خيرا - قال: حدثني أبو اليقظان عمار الأسدي، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: لو أن مؤمنا أقسم على ربه عز وجل أن لا يميته ما أماته أبدا ولكن إذا حضر أجله بعث الله عز وجل ريحين إليه: ريحا يقال له: " المنسية " وريحا يقال له: " المسخية " فأما المنسية فإنها تنسيه أهله وماله، وأما المسخية فإنها تسخي نفسه عن الدنيا حتى يختار ما عند الله تبارك وتعالى.

1. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, that he said: I was told by Abu Muhammed al-Ansari, and he was good, that he said: I was told by Abu’l-Yaqdhan, Ammar al-Asadi, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Verily, if a believer had sworn on his Lord, Exalted and Glorious is He, to not let him die, He will never let him die. However, when his time comes, Allah, Exalted and Glorious is He, will send two winds to him: one wind that is called «the one that causes forgetfulness» and one wind that is called «the bestowing». As for the one that causes forgetfulness, it makes him forget his family and property, and as for the bestowing, it makes him profused above this world until he chooses what is with Allah, Blessed and Exalted is He.

The meaning of the saying of al-Sadiq, peace be upon him: «People are two: one who relieves, and another who rests» - Hadith 20517

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - عن عمه محمد بن أبي القاسم، عن أحمد ابن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، قال: حدثني بعض أصحابنا، عن أبي عبد الله عليه السلام أنه قال: الناس اثنان: واحد أراح، وآخر استراح. فأما الذي استراح فالمؤمن إذا مات استراح من الدنيا وبلائها، وأما الذي أراح فالكافر إذا مات أراح الشجر والدواب وكثيرا من الناس.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his paternal uncle, Muhammed bin Abi’l-Qasim, from Ahmad ibn Abi Abdillah al-Barqi, from his father, from Muhammed bin Abi Umayr, that he said: I was told by some of our companions, from Abu Abdillah, peace be upon him, that he said: People are (of) two (kinds): one who relieves, and another who rests. As for the one who rests, it is the believer; when he dies, he rests from this world and its tribulation. As for he who relieves, it is the disbeliever; when he dies, he relieves the trees, riding animals and many of the people.

The meaning of the secret and what is more hidden - Hadith 20518

حدثنا محمد بن علي ماجيلويه - رحمه الله - قال: حدثني عمي محمد بن أبي القاسم، عن محمد بن علي الكوفي، قال: حدثني موسى بن سعدان الحناط، عن عبد الله بن القاسم، عن عبد الله بن مسكان، عن محمد بن مسلم، قال: سألت أبا عبد الله عليه السلام عن قول الله عز و جل: " يعلم السر وأخفى " قال: السر ما كتمته في نفسك، وأخفى ما خطر ببالك ثم أنسيته.

1. We were told by Muhammed bin Ali Majilawayh, may Allah grant him mercy, that he said: I was told by my paternal uncle, Muhammed bin Abi’l-Qasim, from Muhammed bin Ali al-Kufi, that he said: I was told by Musa bin Sa’dan, the Wheat Seller, from Abdullah bin Qasim, from Abdullah bin Maskan, from Muhammed bin Muslim, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «He knows the secret and what is more hidden» (20:7). He said: The secret is what you conceal in yourself, and what is more hidden is what comes to your mind and then which you forget.

The meaning of the Arabization of the Nabatean, and the Nabateaization of the Arab - Hadith 20519

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثني عمي محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن عثمان بن عيسى، عن فرات بن أحنف، قال: سأل رجل أبا عبد الله عليه السلام فقال: إن من قبلنا يقولون: نعوذ بالله من شر الشيطان وشر السلطان وشر النبطي إذا استعرب. فقال: نعم، ألا أزيدك منه؟ قال: بلى. قال: ومن شر العربي إذا استنبط. فقلت: وكيف ذاك؟ فقال: من دخل الاسلام فادعا مولى غيرنا فقد تعرب بعد هجرته فهذا النبطي إذا استعرب. وأما العربي إذا استنبط فمن أقر بولاء من دخل به في الاسلام فادعاه دوننا فهذا قد استنبط.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: I was told by my paternal uncle, Muhammed bin Abi’l-Qasim, from Muhammed bin Ali al-Kufi, from Uthman bin Isa, from Furat bin Ahnaf, that he said: A man asked Abu Abdillah, peace be upon him, and said: Those before us say: «We seek refuge in Allah from the evil of Shaytan, the evil of the ruler and the evil of the Nabatean if he is Arabized.» Then I said: And how is that? He said: The one who enters Islam and proclaims a master other than us, has Arabized after his migration, and hence, this is the Nabatean who has been Arabized. As for the Arab who Nabateaizes, it is the one who acknowledges the authority of the one because of which he entered Islam, and so he proclaims him and not us, and hence, this is the Arab who has been Nabateaized.

The chapter of the meaning of what has been narrated with regards to that a woman has no equal, neither for her good, nor for her bad - Hadith 20520

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن أبي القاسم ماجيلويه، عن محمد بن علي الكوفي، عن عثمان بن عيسى، عن عبد الله بن سنان، عن بعض أصحابنا، قال: سمعت أبا عبد الله عليه السلام يقول: إنما المرأة قلادة فانظر ما تتقلد وليس لامرأة خطر لا لصالحتهن ولا لطالحتهن، وأما صالحتهن فليس خطرها الذهب والفضة، هي خير من الذهب و الفضة: وأما طالحتهن فليس خطرها التراب، التراب خير منها.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Abi’l-Qasim Majilawayh, from Muhammed bin Ali al-Kufi, from Uthman bin Isa, from Abdullah bin Sinan, from some of our companions, that he said: I heard Abu Abdillah, peace be upon him, say: The woman is only (like) a necklace, hence, look at what you place around your neck. A woman has no equal, neither for her good, nor for her bad. As for her good, her equal is not gold and silver; she is better than gold and silver. As for her bad, her equal is not sand; sand is better than her.

The chapter of the meaning of consulting Allah, Exalted and Glorious is He - Hadith 20521

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن أبي القاسم ماجيلويه، عن محمد بن علي الكوفي، عن عثمان بن عيسى، عن هارون بن خارجة، قال: سمعت أبا عبد الله عليه السلام يقول: إذا أراد أحدكم أمرا فلا يشاورن. فيه أحدا من الناس حتى يشاور الله عز وجل قلت: وما مشاورة الله عز وجل؟ فقال: يبدء فيستخير الله فيه أولا ثم يشاور فيه فإذا بدء بالله عز وجل أجرى الله له الخيرة على لسان من أحب من الخلق.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Abi’l-Qasim Majilawayh, from Muhammed bin Ali al-Kufi, from Uthman bin Isa, from Harun bin Kharija, that he said: I heard Abu Abdillah, peace be upon him, say: If one of you wants a thing, let him, verily, not consult anyone of the people about it until he consults Allah, Exalted and Glorious is He. I said: And what is consulting Allah, Exalted and Glorious is He? So he said: That he begins by invoking Allah for guidance in it at first, and then he would consult about it. If he begins with Allah, then Allah, Exalted and Glorious, will make good flow to him on the tongue of whom He likes among the creation.

The chapter of the meaning of aggravation - Hadith 20522

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن زرارة، عن عبد الخالق بن عبد ربه، عن أبي عبد الله عليه السلام في قول الله عز وجل: " ومن يرد أن يضله يجعل صدر ضيقا حرجا " فقال: قد يكون ضيقا وله منفذ يسمع منه ويبصر، والحرج هو الملتئم الذي لا منفذ له يسمع [به] ولا يبصر منه .

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Tha’laba bin Maimoun, from Zurara, from Abdul-Khaliq bin Abd Rabbih, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And the one whom He wants to lead astray, He will make his chest tight, uneasy.» (6:125) Then he said: It might be that it is tight and has an opening from which he hears and sees. The one that is aggravated is that which is adhesive, that which has no opening by which he hears nor sees from.

The chapter of the meaning of aggravation - Hadith 20523

حدثنا عبد الواحد بن محمد بن عبدوس العطار بنيسابور سنة اثنين وخمسين وثلاث مائة قال: حدثا علي بن محمد بن قتيبة، عن حمدان بن سليمان النيسابوري، قال: سألت أبا - الحسن علي بن موسى الرضا عليه السلام عن قول الله عز وجل: " فمن يرد الله أن يهديه يشرح صدره للاسلام " قال: من يرد الله أن يهديه بإيمانه في الدنيا إلى جنته ودار كرامته في الآخرة يشرح صدره للتسليم لله والثقة به والسكون إلى ما وعده من ثوابه حتى يطمئن إليه، ومن يرد أن يضله عن جنته ودار كرامته في الآخرة لكفره وعصيانه له في الدنيا يجعل صدره ضيقا حرجا حتى يشك في كفره ويضطرب من اعتقاده قلبه حتى يصير كأنما يصعد في السماء كذلك يجعل الله الرجس على الذين لا يؤمنون.

2. We were told by Abdul-Wahid bin Muhammed bin ‘Abdous al-‘Attar, in Nishapur, year 352, that he said: We were told by Ali bin Muhammed bin Qutayba, from Hamdan bin Sulayman al-Naisabouri, that he said: I asked Abu’l-Hasan, Ali bin Musa al-Rida, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «So, the one whom Allah wants to guide, He expands his chest to Islam» (6:125). He said: The one whom Allah wants to guide with his faith in this world to His Garden and the House of His Generosity in the Hereafter, He will expand his chest to submission to Allah, trust in Him and tranquility towards what He has promised of His reward until he is assured of Him. Moreover, the one whom He wants to lead astray from His Garden and House of Generosity in the Hereafter due to his disbelief and disobedience to Him in this world, He will make his chest tight, aggravated, until he doubts in his disbelief and his heart is distressed from his belief until he becomes as if he is elevating in the sky. Similarly, Allah makes impurity for those who do not believe.

The chapter of the meaning of the most sincere of names and the best of them - Hadith 20524

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن معمر بن عمر، عن أبي جعفر عليه السلام قال: أصدق الأسماء ما سمي بالعبودية وخيرها أسماء الأنبياء صلوات الله عليهم أجمعين.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Tha’laba bin Maimoun, from Mu’ammar bin Umar, from Abu Ja’far, peace be upon him, that he said: The most sincere of names is what is named with (the meaning of) servitude (to Allah), and the best of them are the names of the Prophets, Allah’s blessings be upon them all.

The chapter of the meaning of the unseen and the witnessed - Hadith 20525

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن ثعلبه بن ميمون، عن بعض أصحابنا، عن أبي عبد الله عليه السلام في قوله عز وجل: " عالم الغيب والشهادة " فقال: الغيب ما لم يكن والشهادة ما قد كان.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Tha’laba bin Maimoun, from some of our companions, from Abu Abdillah, peace be upon him, with regards to the saying of Him, Exalted and Glorious is He: «The Knower of the unseen and the witnessed» (6:73). He said: The unseen is what has not been, and the witnessed is what has been.

The chapter of the meaning of that which deceives the eyes - Hadith 20526

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن عبد الرحمن بن مسلمة الجريري قال: سألت أبا عبد الله عليه السلام عن قوله عز وجل: " يعلم خائنة الأعين " فقال: ألم تر إلى الرجل ينظر إلى الشئ وكأنه لا ينظر إليه فذلك خائنة الأعين.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Tha’laba bin Maimoun, from Abdul-Rahman bin Maslama al-Jareeri, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Him, Exalted and Glorious is He: «He knows that which deceives the eyes» (40:19) so he said: Do you not see a man; he looks at a thing, and yet, it is as if he does not look at it? That is what deceives the eyes.

The chapter of the meaning of the kantar - Hadith 20527

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - عن عمه محمد بن أبي القاسم، عن محمد بن عيسى، عن الحسن بن علي، عن إسحاق بن عمار، عن أبي عبد الله عليه السلام قال: من قرء مائة آية يصلي بها في ليلة كتب الله له بها قنوت ليلة ومن قرء مأتي آية في ليلة في غير صلاة الليل كتب الله له في اللوح المحفوظ قنطارا من حسنات، والقنطار ألف ومأتي أوقية والأوقية أعظم من جبل أحد.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his paternal uncle, Muhammed bin Abi’l-Qasim, from Muhammed bin Isa, from Hasan bin Ali, from Ishaq bin Ammar, from Abu Abdillah, peace be upon him, that he said: The one who recites a hundred verses which he prays with at a night, Allah will write for him, by them, the qunut [1] of a night, and the one who recites two hundred verses art a night in other than the night prayer, Allah will write for him in the Preserved Tablet a kantar of good deeds. A kantar [2] is a thousand and two hundred okes [3], and one oke is greater than Mount Uhud [4].

The chapter of the meaning of the kantar - Hadith 20528

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن النضر بن سويد، عن يحيى الحلبي، عن محمد بن مروان، عن سعد بن طريف، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: من قرء عشر آيات في ليلة لم يكتب من الغافلين، ومن قرء خمسين آية كتب من الذاكرين، ومن قرء مائة آية كتب من القانتين، ومن قرء مائتي آية كتب من الخاشعين ومن قرء ثلاثمائة آية كتب من الفائزين ومن قرء خمسمائة آية كتب من المجتهدين ومن قرء ألف آية كتب له قنطار. والقنطار خمسة آلاف مثقال ذهب، والمثقال أربعة و عشرون قيراطا أصغرها مثل جبل أحد وأكبر هاما بين السماء والأرض.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Isa, from Hussain bin Sa’eed, from Nadr bin Suwayd, from Yahya al-Halabi, from Muhammed bin Marwan, from Sa’d bin Tareef, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who recites ten verses at a night, will not be written to be among the unaware. The one who recites fifty verses, will be written to be among the remembering. The one who recites a hundred verses, will be written to be among the performers of qunut. The one who recites two hundred verses, will be written to be among the devoted. The one who recites three hundred verses, will be written to be among the winners. The one who recites five hundred verses, will be written to be among the diligent. The one who recites a thousand verses, to him it will be written a kantar. A kantar is five thousand mithqal [1] of gold. One mithqal is twenty four carats, of which the smallest is like Mount Uhud, and of which the biggest is (like that which is) between the Heaven and earth.

The meaning of baheera, sa’iba, waseela and haam - Hadith 20529

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى الأشعري، عن العباس بن معروف، عن صفوان بن يحيى، عن ابن مسكان، عن محمد بن مسلم، عن أبي عبد الله عليه السلام في قول الله عز وجل: " ما جعل الله من بحيرة ولا سائبة ولا وصيلة ولا حام " قال: إن أهل الجاهلية كانوا إذا ولدت الناقة ولدين في بطن واحد قالوا: وصلت، فلا يستحلون ذبحها ولا أكلها، وإذا ولدت عشرا جعلوها سائبة، ولا يستحلون ظهرها ولا أكلها، و " الحام " فحل الإبل لم يكونوا يستحلونه فأنزل الله عز وجل أنه لم يكن يحرم شيئا من ذلك.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Yahya al-Ash’ari, from Abbas bin Ma’ruf, from Safwan bin Yahya, from Ibn Maskan, from Muhammed bin Muslim, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Allah has not instituted baheera, nor sa’iba, nor waseela, nor haam.» (5:103) He said: Indeed, the people of the Jahiliya, when a female camel gave birth to two children in one belly [1], they would say: «She connected» and they would not consider it allowable to slaughter it, nor eat it. If she gave birth to ten, they would make it a sa’iba, and they would not permit its back [2] nor to eat it. The haam [3] is the male camel which they did not consider allowable. Then Allah, Exalted and Glorious is He, sent down that He had not forbidden anything of that.

The meaning of baheera, sa’iba, waseela and haam - Hadith 20530

وقد روي أن البحيرة الناقة إذا أنتجت خمسة أبطن فإن كان الخامس ذكرا نحروه فأكله الرجال والنساء، وإن كان الخامس أنثى بحروا أذنها أي شقوه وكانت حراما على النساء والرجال لحمها ولبنها، وإذا مات حلت للنساء، والسائبة البعير يسيب بنذر يكون على الرجل إن سلمه الله عز وجل من مرض أو بلغه منزله أن يفعل ذلك، والوصيلة من الغنم كانوا إذا ولدت الشاة سبعة أبطن فإن كان السابع ذكرا ذبح فأكل منه الرجال والنساء، وإن كانت أنثى تركت في الغنم، وإن كان ذكرا وأنثى قالوا: وصلت أخاها فلم تذبح وكان لحومها حراما على النساء إلا أن يكون يموت منها شئ فيحل أكلها للرجال والنساء، والحام الفحل إذا ركب ولد ولده قالوا: قد حمى ظهره. وقد يروى أن الحام هو من الإبل إذا أنتج عشرة أبطن، قالوا: قد حمى ظهره فلا يركب ولا يمنع من كلاء ولا ماء.

It has been narrated that baheera is the female camel when having produced five bellies, and if the fifth was a male, they would slaughter it and it would be eaten by men and women, and if the fifth was a female, they slit its ear, meaning that they cut it, and its flesh and milk would be forbidden for women and men, and if it [1] died (naturally), it would be allowed for women. The sa’iba is the male camel that walks freely due to an oath that is upon a man if Allah, Exalted and Glorious is He, saves him from an illness or makes him reach his home. The waseela from sheep is a sheep that would give birth to seven bellies. If the seventh was a male, he would be slaughtered, and men and women would eat from him, and if it was a female, it would be left among the sheep, and if it a male and a female, they said: «It has connected with its brother» and it would not be slaughtered, and its flesh would be forbidden for women, except if something dies from it, and so, it would then be allowed to eat for men and women. The haam is the male when a boy rides his sons. They would say: «His back is heated» . It may be narrated that the haam is the camel that has produced ten bellies, due to which they would say: «His back is heated» and so it would not be ridden, nor prevented from care nor water.

The meaning of the cruel and the villainous - Hadith 20531

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن العباس بن معروف، عن صفوان بن يحيى، عن ابن مسكان، عن محمد بن مسلم، قال: قلت لأبي عبد الله عليه السلام: " عتل بعد ذلك زنيم " قال: العتل العظيم الكفر، والزنيم المستهتر بكفره .

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Abbas bin Ma’ruf, from Safwan bin Yahya, from Ibn Maskan, from Muhammed bin Muslim, that he said: I said to Abu Abdillah, peace be upon him: «Cruel, moreover, a bastard.» (68:13) He said: The great cruelty is disbelief, and the villainous is the one who wantons with his disbelief.

The meaning of the drinking of thirsty cattle - Hadith 20532

أبي - رحمه الله - قال: حدثنا محمد بن أبي القاسم، عن محمد بن علي الكوفي بإسناده رفعه إلى أبي عبد الله عليه السلام أنه قيل له: الرجل يشرب بنفس واحد؟ قال: لا بأس، قلت: فإن من قبلنا يقول: ذلك شرب الهيم؟ فقال: إنما شرب الهيم ما لم يذكر اسم الله عليه.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Abi’l-Qasim, from Muhammed bin Ali al-Kufi, with a chain of narrators that he ascribed to Abu Abdillah, peace be upon him, that it was said to him: (What is the ruling of) A man who drinks in one breath? He said: There is no harm. I said: There are those before us who say that this is (like) the drinking of thirsty cattle? Then he said: The (like of the) drinking of thirsty cattle is only that which the Name of Allah has not been mentioned upon.

The meaning of the drinking of thirsty cattle - Hadith 20533

حدثنا أبي - رحمه الله - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن خالد، عن عثمان بن عيسى، عن شيخ من أهل المدينة، قال: سألت أبا عبد الله عليه السلام: عن رجل يشرب فلا يقطع حتى يروي، فقال: فهل اللذة إلا ذاك؟ قلت: فإنهم يقولون: إنه شرب الهيم ؟ فقال: كذبوا إنما شرب الهيم ما لم يذكر [اسم] الله عز وجل عليه.

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Khalid, from Uthman bin Isa, from an old man from the people of Medina, that he said: I asked Abu Abdillah, peace be upon him, about a man who drinks and does not stop until he is satisfied. He said: Is satisfaction but that? I said: They say that it is (like) the drinking of thirsty cattle? He said: They have lied. The drinking of thirsty cattle is only that which the Name of Allah, Exalted and Glorious is He, has not been mentioned upon.

The meaning of the drinking of thirsty cattle - Hadith 20534

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد، وعبد الله ابني محمد بن عيسى، عن محمد بن أبي عمير، عن حماد بن عثمان الناب، عن عبد الله بن علي الحلبي، عن أبي عبد الله عليه السلام قال: ثلاثة أنفاس في الشرب أفضل من نفس واحد في الشرب، وقال: كان يكره أن يشبه بالهيم قلت: وما الهيم؟ قال: الرمل . وفي حديث آخر هي الإبل.

3. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad and Abdullah, the two sons of Muhammed bin Isa, from Muhammed bin Abi ‘Umayr, from Hammad bin Uthman al-Na’ib, from Abdullah bin Ali al-Halabi, from Abu Abdillah, peace be upon him, that he said: Three breaths while drinking is better than one breath while drinking. He also said that it is disliked that it resembles thirsty cattle. I said: And what are thirsty camels? He said: Riding animals. And in another narration it is camels.

The meaning of the two small, the two big and the two guises - Hadith 20535

حدثنا أحمد بن إبراهيم بن الوليد السلمي، قال: حدثنا أبو الفضل محمد بن أحمد الكاتب النيسابوري بإسناد رفعه إلى أمير المؤمنين عليه السلام أنه قال: كمال الرجل بست خصال: بأصغريه، وأكبريه، وهيئتيه. فأما أصغراه فقلبه ولسانه إن قاتل قاتل بجنان، وإن تكلم تكلم بلسان، وأما أكبراه فعقله وهمته، وأما هيئتاه فماله وجماله.

1. We were told by Ahmad bin Ibrahim bin Waleed al-Sulami, that he said: We were told by Abu’l-Fadl, Muhammed bin Ahmad al-Katib al-Naisabouri, with a chain of narrators that he ascribed to the Commander of the Believers, peace be upon him, that he said: The perfection of man is in six traits: with his two small things, his two big things and his two guises. As for his two small things, they are his heart and tongue; if he fights, he fights with pneuma, and if he speaks, he speaks with a tongue. As for his two big things, they are his intellect and enthusiasm. As for his two guises, they are his property and beauty.

The meaning of generosity of the grace - Hadith 20536

حدثنا محمد بن علي ماجيلويه - رضي الله عنه -، عن عمه محمد بن أبي القاسم، عن محمد بن علي الصيرفي، عن سعدان بن مسلم، عن حسين بن نعيم، عن أبي عبد الله عليه السلام قال: يا حسين أكرم النعمة . قلت: جعلت فداك، وأي شئ كرامتها؟ قال: اصطناع المعروف فيما يبقى عليك.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his paternal uncle, Muhammed bin Abi’l-Qasim, from Muhammed bin Ali al-Sayrafi, from Sa’dan bin Muslim, from Hussain bin Na’eem, from Abu Abdillah, peace be upon him, that he said: O Hussain, be generous with the grace. I said: May I be sacrificed for you, and what thing is generosity with it? He said: To attempt doing good with what remains to you.

The meaning of the evil-wisher - Hadith 20537

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن محمد ابن علي الكوفي، عن عبيد الله الدهقان، عن درست بن أبي منصور الواسطي، عن إبراهيم ابن عبد الحميد، عن أبي الحسن موسى عليه السلام قال: جاء رجل إلى النبي صلى الله عليه وآله فقال: يا رسول الله قد علمت ابني هذا الكتاب، ففي أي شئ أسلمه؟ فقال: سلمه لله أبوك ولا تسلمه في خمس: لا تسلمه سياء ولا صائغا ولا قصابا ولا حناطا ولا نخاسا فقال: يا رسول الله وما السياء؟ قال: الذي يبيع الأكفان ويتمنى موت أمتي وللمولود عن أمتي أحب إلي مما طلعت عليه الشمس. وأما الصائغ فإنه يعالج غبن أمتي . وأما القصاب فإنه يذبح حتى تذهب الرحمة من قلبه. وأما الحناط فإنه يحتكر الطعام على أمتي ولئن يلقى الله العبد سارقا أحب إلي من أن يلقاه قد احتكر طعاما أربعين يوما. وأما النخاس فإنه أتاني جبرئيل عليه السلام فقال: يا محمد إن شرار أمتك الذين يبيعون الناس

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from Muhammed ibn Ali al-Kufi, from Ubaidullah al-Dahqan, from Darast bin Abi Mansur al-Wasiti, from Ibrahim ibn Abdil-Hamid, from Abu’l-Hasan, Musa, peace be upon him, that he said: A man came to the Prophet, Allah’s blessings be upon him and his Family, and said: O Messenger of Allah, I have taught my son this book, so for what thing shall I give it? He said: Give it, for the sake of Allah, to your father, and do not give it to five: do not give it to an evil-wisher, nor a goldsmith, nor a slaughterer, nor a wheat seller, nor a slave trader. Then he said: O Messenger of Allah, and what is an evil-wisher? He said: The one who sells winding sheets and wishes for the death of my nation, whereas the one born from my nation is more beloved to me than what the sun has shined upon. As for the goldsmith, he treats the fraud of my nation. As for the slaughterer, he slaughters until mercy departs his heart. As for the wheat seller, he corners food from my nation, whereas for a servant to meet Allah as a thief is more beloved to me than if he meets Him having cornered food for forty days. As for the slave trader, indeed, Jibra’eel, peace be upon him, came to me and said: O Muhammed, indeed, the evil ones from your nation are those who sell people.

The meaning of few - Hadith 20538

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى، عن موسى بن عمر، عن جعفر بن محمد بن يحيى، عن غالب، عن أبي خالد، عن حمران، عن أبي جعفر عليه السلام في قول الله عز وجل: " وما آمن معه إلا قليل " قال: كانوا ثمانية.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Yahya, from Musa bin Umar, from Ja’far bin Muhammed bin Yahya, from Ghalib, from Abu Khalid, from Hamran, from Abu Ja’far, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And none believed with him except little.» (11:40) He said: They were eight.

Another meaning of few - Hadith 20539

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن علي ابن النعمان، عن هارون بن خارجة، عن أبي بصير، عن أبي جعفر عليه السلام في قوله عز وجل: " فلما كتب عليهم القتال تولوا إلا قليلا منهم " قال: كان القليل ستين ألفا.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Ali ibn Nu’man, from Harun bin Kharija, from Abu Baseer, from Abu Ja’far, peace be upon him, with regards to the saying of Him, Exalted and Glorious is He: «And when He prescribed upon them to fight, they turned away, except for few of them.» (2:246) He said: The few were sixty thousand.

The meaning of the report which narrated that ill-omen is in three: in a woman, a riding animal and a home - Hadith 20540

حدثني محمد بن علي ماجيلويه - رحمه الله - قال: حدثني محمد بن يحيى العطار، قال: حدثني سهل بن زياد، قال: حدثني عثمان بن عيسى، عن خالد بن نجيح، عن أبي عبد الله عليه السلام قال: تذاكرنا الشؤم عنده، قال: الشؤم في ثلاثة: في المرأة، والدابة، والدار. فأما شؤم المرأة فكثرة مهرها وعقوق زوجها، وأما الدابة فسوء خلقها ومنعها ظهرها، وأما الدار فضيق ساحتها وشر جيرانها وكثرة عيوبها.

1. I was told by Muhammed bin Ali Majilawayh, may Allah grant him mercy, that he said: I was told by Muhammed bin Yahya al-‘Attar, that he said: I was told by Sahl bin Ziyad, that he said: I was told by Uthman bin Isa, from Khalid bin Nujayh, from Abu Abdillah, peace be upon him, that he said: We mentioned ill-omen at his place. He said: Ill-omen is in three: in a woman, a riding animal and a home. As for the ill-omen of a woman, it is her large amount of dowry and her disobedience to her husband. As for a riding animal, it is its ill manners and its prevention of its back. As for a home, it is its tight space, evil of its neighbors and amounts of defects.

The meaning of the report which narrated that ill-omen is in three: in a woman, a riding animal and a home - Hadith 20541

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عبد الله ابن ميمون، عن عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: الشؤم في ثلاثة أشياء: في الدابة، والمرأة، والدار. فأما المرأة فشؤمها غلاء مهرها وعسر ولادتها، وأما الدابة فشؤمها كثرة عللها وسوء خلقها، وأما الدار فشؤمها ضيقها وخبث جيرانها. وقال: من بركة المرأة خفة مؤونتها ويسر ولادتها، وشؤمها شدة مؤونتها وتعسر ولادتها.

2. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Abdullah ibn Maimoun, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Ill-omen is in three things: in a riding animal, a woman and a home. As for a woman, her ill-omen is the expensiveness of her dowry and difficulty of her labour. As for a riding animal, its ill-omen is its amount of defects and ill manners. As for a home, its ill-omen is its tightness and wickedness of its neighbors. He also said: From the blessings of a woman is the lightness of her supplies and easiness of her labour, and her ill-omen is the heaviness of her supplies and difficulty of her labour.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Any man who leaves two dinars, they are to burn between his eye» - Hadith 20542

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى، عن علي بن إسماعيل، عن صفوان، عن عبد الرحمن بن الحجاج، عمن سمعه - وقد سماه - عن أبي عبد الله عليه السلام قال: سألته عن الزكاة ما يأخذ منها الرجل؟ وقلت له: إنه بلغنا أن رسول الله صلى الله عليه وآله قال: أيما رجل ترك دينارين فهما كي بين عينيه. قال: فقال: أولئك قوم كانوا أضيافا على رسول الله صلى الله عليه وآله فإذا أمسى قال: يا فلان اذهب فعش هذا . فإذا أصبح قال: يا فلان اذهب فغد هذا . فلم يكونوا يخافون أن يصبحوا بغير غداء ولا بغير عشاء فجمع الرجل منهم دينارين، فقال رسول الله صلى الله عليه وآله فيه هذه المقالة، فإن الناس إنما يعطون من السنة إلى السنة فللرجل أن يأخذ ما يكفيه ويكفي عياله من السنة إلى السنة.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Yahya, from Ali bin Isma’il, from Safwan, from Abdul-Rahman bin Hajjaj, from the one he heard from, and he named him, from Abu Abdillah, peace be upon him, that he said: I asked him about the alms tax: What does a man take from it? And I said to him: It has, indeed, reached us that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Any man who leaves two dinars, they are to burn between his eyes. He said: Then he said: Those are a people who were guests to the Messenger of Allah, Allah’s blessings be upon him and his Family, and when the evening approached, he said: O such-a-person, go and feed this (person) the evening supper. When the morning approached, he said: O such-a-person, go and feed this (person). They did not fear to wake up at the morning without food nor without evening supper, and so one man of them saved two dinars. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said this statement about him: Indeed, the people only give from one year to another year, hence, a man may take what suffices for him and suffices for his family from one year to another year.

The meaning of the apparent and the internal alms tax - Hadith 20543

حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا أحمد بن إدريس، قال: حدثنا محمد بن أحمد، قال: حدثنا أبو عبد الله الرازي، عن نصر بن الصباح، عن المفضل بن عمر، قال: كنت عند أبي عبد الله عليه السلام فسأله رجل: في كم تجب الزكاة من المال؟ فقال له: الزكاة الظاهرة أم الباطنة تريد؟ قال: أريدهما جميعا، فقال: أما الظاهرة ففي كل ألف خمسة وعشرون درهما، وأما الباطنة فلا تستأثر على أخيك بما هو أحوج إليك منك.

1. We were told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, that he said: We were told by Muhammed bin Ahmad, that he said: We were told by Abu Abdillah al-Razi, from Nasr bin Sabah, from Mufaddal bin Umar, that he said: I was at the place of Abu Abdillah, peace be upon him, and a man asked him: In how much does the alms tax of money become obligatory? So he said to him: Is it the apparent alms tax or the internal one that you intend? He said: I intend both of them. he said: As for the apparent, in every thousand there is twenty five dirhams, and as for the internal, (it is that you) do not specify for yourself rather than your brother that which he is more in need of than you.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, to the man who died and left behind two dinars: «He left a lot» - Hadith 20544

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن فضالة، عن أبان، قال: ذكر بعضهم عند أبي الحسن عليه السلام فقال: بلغنا أن رجلا هلك على عهد رسول الله صلى الله عليه وآله وترك دينارين فقال رسول الله صلى الله عليه وآله: " ترك كثيرا " قال:إن ذلك كان رجلا يأتي أهل الصفة فيسألهم فمات وترك دينارين.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Fadala, from Aban, that he said: Some of them mentioned at the place of Abu’l-Hasan, peace be upon him, and said: It has reached us that a man perished at the era of Allah’s Messenger, Allah’s blessings be upon him and his Family, and left behind two dinars, to which Allah’s Messenger, Allah’s blessings be upon him and his Family, said: «He left a lot». He said: Indeed, that was a man who used to approach the people in kiosks and ask them, and then he died and left behind two dinars.

The meaning of the pardoning of Allah’s Messenger, Allah’s blessings be upon him and his Family, for what is other than the nine categories in alms tax - Hadith 20545

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن موسى ابن عمر، عن محمد بن سنان، عن أبي سعيد القماط، عمن ذكره، عن أبي عبد الله عليه السلام أنه سئل عن الزكاة فقال: وضع رسول الله صلى الله عليه وآله الزكاة على تسعة وعفا عما سوى ذلك:الحنطة والشعير، والتمر، والزبيب، والذهب، والفضة، والبقرة، والغنم، والإبل فقال السائل: فالذرة؟ فغضب عليه السلام ثم قال: كان والله على عهد رسول الله صلى الله عليه وآله السماسم والذرة والدخن وجميع ذلك، فقال: إنهم يقولون: إنه لم يكن ذلك على عهد رسول الله صلى الله عليه وآله وإنما وضع على تسعة لما لم يكن بحضرته غير ذلك فغضب وقال: كذبوا فهل يكون العفو إلا عن شئ قد كان ولا والله ما أعرف شيئا عليه الزكاة غير هذا فمن شاء فليؤمن ومن شاء فليكفر.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Musa ibn Umar, from Muhammed bin Sinan, from Abu Sa’eed al-Qammat, from those he mentioned, from Abu Abdillah, peace be upon him, that he was asked about alms tax, so he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, imposed alms tax on nine and pardoned other than that: wheat, barley, dates, raisins, gold, silver, cows, sheep and camels. Then the questioner said: And corn? Then he, peace be upon him, was angered, and then he said: It was, by Allah, at the era of Allah’s Messenger, Allah’s blessings be upon him and his Family, sesame, corn, millet and all of that. Then he said: They are saying that this was not at the era of Allah’s Messenger, Allah’s blessings be upon him and his Family, and that he only imposed it on nine when it was not in his presence other than that. Then he was angered and said: They have lied. Is pardoning for other than something that had been? No, by Allah, I do not know of anything upon which is alms tax except for this. Hence, the one who wants, let him believe, and the one who does not want, let him disbelieve.

The meaning of the community, schism, tradition and innovation - Hadith 20546

أبي - رحمه الله - قال حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه، عن أبي الجهم هارون بن الجهم، عن حفص بن عمر، عن أبي عبد الله عليه السلام قال: سئل رسول الله صلى الله عليه وآله عن جماعة أمته ، فقال: جماعة أمتي أهل الحق وإن قلوا.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, from Abu’l-Jahm, Harun bin Jahm, from Hafs bin Umar, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, was asked about the community of this nation, so he said: The community of my nation are the people of truth, even if they were a few.

The meaning of the community, schism, tradition and innovation - Hadith 20547

وبهذا الاسناد، عن أحمد بن أبي عبد الله، عن أبي يحيى الواسطي، عن عبد الله بن يحيى بن عبد الله العلوي رفعه قال: قيل لرسول الله صلى الله عليه وآله: ما جماعة أمتك؟ قال: من كان على الحق وإن كانوا عشرة.

2. With this chain of narrators, from Ahmad bin Abi Abdillah, from Abu Yahya al-Wasiti, from Abdullah bin Yahya bin Abdillah al-Alawi, that he ascribed it, saying: It was said to Allah’s Messenger, Allah’s blessings be upon him and his Family: What is the community of your nation? He said: Those who are on the truth, even if they were ten.

The meaning of the community, schism, tradition and innovation - Hadith 20548

وبهذا الاسناد، عن أحمد بن أبي عبد الله، عن عبد الله بن محمد الحجال، عن عاصم ابن حميد رفعه قال: جاء رجل إلى أمير المؤمنين عليه السلام فقال: أخبرني عن السنة والبدعة وعن الجماعة وعن الفرقة؟ فقال أمير المؤمنين عليه السلام: السنة ما سن رسول الله صلى الله عليه وآله، و البدعة ما أحدث من بعده، والجماعة أهل الحق وإن كانوا قليلا، والفرقة أهل الباطل وإن كانوا كثيرا.

3. With this chain of narrators, from Ahmad bin Abi Abdillah, from Abdullah bin Muhammed al-Hajjal, from ‘Asem ibn Hameed, that he ascribed it, saying: A man came to the Commander of the Believers, peace be upon him, and said: Inform me about the tradition and innovation, and the community and schism? Then the Commander of the Believers, peace be upon him, said: The tradition is what was made a tradition by the Messenger of Allah, Allah’s blessings be upon him and his Family. The innovation is what was invented after him. The community are the people of truth, even if they were a few. The schism are the people of falsehood, even if they were many.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, to the man to whom he said: «You and what you own is for your father» - Hadith 20549

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، قال: حدثنا محمد بن أحمد، عن محمد بن عيسى، عن علي بن الحكم، عن الحسين بن أبي العلاء، قال: قلت لأبي عبد الله عليه السلام: ما يحل للرجل من مال ولده؟ فقال: قوته بغير سرف إذا اضطر إليه. قال: فقلت له: فقول رسول الله صلى الله عليه وآله للرجل الذي أتاه فقدم إليه أباه فقال: أنت ومالك لأبيك؟ فقال: إنما جاء بأبيه إلى النبي صلى الله عليه وآله وقال له: يا رسول الله هذا أبي وقد ظلمني ميراثي من أمي فأخبره الأب أنه قد أنفقه عليه وعلى نفسه. فقال: أنت ومالك لأبيك ولم يكن عند الرجل شئ، أو كان رسول الله صلى الله عليه وآله يحبس أبا لابن؟!

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Ibdrees, that he said: We were told by Muhammed bin Ahmad, from Muhammed bin Isa, from Ali bin Hakam, from Hussain bin Abi’l-‘Alaa’, that he said: I said to Abu Abdillah, peace be upon him: What is permissible for a man from the property of his children? He said: His nourishment, without excess, if he is compelled to it. He said: Then I said to him: Then what about the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family, to the man who came to him and presented his father to him, to whom he said: «You and what you own is for your father»? He said: He only brought his father to the Prophet, Allah’s blessings be upon him and his Family, and said to him: «O Messenger of Allah, this is my father and he has wronged me with regards to my inheritance from my mother.» Then the father informed him that he had spent it on him and on himself. Then he said: «You and what you own is for your father» and the man did not have anything. Would the Messenger of Allah, Allah’s blessings be upon him and his Family, keep in custody a father for a son?

The meaning of the footwears - Hadith 20550

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن الحسن، عن ابن فضال عن علي بن يعقوب، عن مروان بن مسلم، عن محمد بن شريح، قال: سألت أبا عبد الله عليه السلام عن خروج النساء في العيدين. فقال: لا، إلا العجوز عليها منقلاها - يعني الخفين -.

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Ibdrees, that he said: We were told by Muhammed bin Hasan, from Ibn Faddal, from Ali bin Ya’qoub, from Marwan bin Muslim, from Muhammed bin Shurayh, that he said: I asked Abu Abdillah, peace be upon him, about the exiting of women on the two Eids [1], so he said: No, except for the old woman on whom is her two footwears. Meaning the two loose indoor shoes.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The center of the road is not for women» - Hadith 20551

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثنا علي بن إبراهيم ابن هاشم، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: ليس للنساء سراة الطريق ولكن جنباه - يعني بالسراة وسطه.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim ibn Hashim, from his father, from Muhammed bin Abi ‘Umayr, from Hisham bin Salim, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: «The center of the road is not for women, however, its sides» meaning with its center, its middle part.

The meaning of the Day of Meeting, the Day of Calling, the Day of Undervaluing and the Day of Brokenheartedness - Hadith 20552

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود، عن حفص بن غياث، عن أبي عبد الله عليه السلام قال: يوم التلاق يوم يلتقي أهل السماء وأهل الأرض، ويوم التناد يوم ينادي أهل النار أهل الجنة " أن أفيضوا علينا من الماء أو مما رزقكم الله " ويوم التغابن يوم يغبن أهل الجنة أهل النار، و يوم الحسرة يوم يؤتى بالموت فيذبح.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Qasim bin Muhammed al-Esbahani, from Sulayman bin Dawud, from Hafs bin Ghiyath, from Abu Abdillah, peace be upon him, that he said: The Day of the Meeting is a Day in which the people of Heaven and the people of earth meet. The Day of Calling is a Day in which the people of the Fire will call unto the people of Paradise: «Bestow upon us from the water or from what Allah has granted you». The Day of Undervaluing is a Day in which the people of Paradise undervalue the people of the Fire. The Day of Brokenheartedness is the Day in which it will be brought death, and it will slaughter.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The example of my companions is like the example of the stars» - Hadith 20553

حدثني محمد بن بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن الحسن بن موسى الخشاب، عن غياث بن كلوب، عن إسحاق بن عمار، عن جعفر بن محمد، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: ما وجدتم في كتاب الله عز وجل فالعمل لكم به لا عذر لكم في تركه، وما لم يكن في كتاب الله عز وجل وكانت فيه سنة مني فلا عذر لكم في ترك سنتي، وما لم يكن فيه سنة مني فما قال أصحابي فقولوا به، فإنما مثل أصحابي فيكم كمثل النجوم بأيها اخذ اهتدي، وبأي أقاويل أصحابي أخذتم اهتديتم، واختلاف أصحابي لكم رحمة. فقيل: يا رسول الله ومن أصحابك؟ قال: أهل بيتي.

1. I was told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Hasan bin Musa, the Lumberman, from Ghiyath bin Kalub, from Ishaq bin Ammar, from Ja’far bin Muhammed, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: What you find in the Book of Allah, Exalted and Glorious is He, the (dutiful) act for you is in it; there is no excuse for you to abandon it. What is not in the Book of Allah, Exalted and Glorious is He, and about which there is a Tradition from me, there is no excuse for you to abandon my Tradition. That which there is no Tradition from me about, then whatever my companions say, you say (likewise), for indeed, the example of my companions among you is only like the example of the stars; whichever of them is taken, one is guided, and by whichever saying of my companions you take, you will be guided. The dissimilarity between my companions among you is a mercy. Then it was said: O Messenger of Allah, and who are your companions? He said: My Household.

The meaning of the saying of him, peace be upon him: «The dissimilarity among my nation is a mercy» - Hadith 20554

حدثنا علي بن أحمد بن محمد - رحمه الله - قال: حدثنا محمد بن أبي عبد الله الكوفي عن أبي الخير صالح بن أبي حماد، قال: حدثني أحمد بن هلال، عن محمد بن أبي عمير، عن عبد المؤمن الأنصاري، قال: قلت لأبي عبد الله عليه السلام: إن قوما رووا أن رسول الله صلى الله عليه وآله قال: " إن اختلاف أمتي رحمة "؟ فقال: صدقوا، قلت: إن كان اختلافهم رحمة فاجتماعهم عذاب؟ قال: ليس حيث ذهبت وذهبوا، إنما أراد قول الله عز وجل: " فلو لا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون " فأمرهم أن ينفروا إلى رسول الله صلى الله عليه وآله ويختلفوا إليه فيتعلموا ثم يرجعوا إلى قومهم فيعلموهم، إنما أراد اختلافهم من البلدان لا اختلافا في دين الله، إنما الدين واحد.

1. We were told by Ali bin Ahmad bin Muhammed, may Allah grant him mercy, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, from Abu’l-Khair, Saleh bin Abi Hammad, that he said: I was told by Ahmad bin Hilal, from Muhammed bin Abi ‘Umayr, from Abdul-Mu’min al-Ansari, that he said: I said to Abu Abdillah, peace be upon him: There is a people who narrate that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: «Indeed, the dissimilarity among my nation is a mercy». Then he said: They spoke true. I said: If their dissimilarity isa mercy, then is their gathering a punishment? He said: It is not as you and they went. He only indicated the saying of Allah, Exalted and Glorious is He: «Were it not that (it should be that) it separated, from every division of them, a group to gain knowledge of religion and warn their people when they return to them, that they might be cautious.» (9:121) He commanded them to separate themselves (and head) to Allah’s Messenger, Allah’s blessings be upon him and his Family, and frequently be in his presence that they might learn and then return to their people to teach them. He only indicated their dissimilarity in terms of lands, not a dissimilarity with regards to the Religion of Allah; the Religion is only one.

The meaning of branched lying - Hadith 20555

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن محمد ابن علي رفعه، قال: قال أبو عبد الله عليه السلام: إياكم والكذب المفترع. قيل له: وما الكذب المفترع؟ قال: أن يحدثك الرجل بالحديث فترويه عن غير الذي حدثك به.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from Muhammed ibn Ali, that he ascribed it, saying: Abu Abdillah, peace be upon him, said: Beware from branched lying. It was said to him: And what is branched lying. He said: That a man tells you a narration, and then you narrate it of other than the one who told it to you.

The meaning of the saying of Allah, Exalted and Glorious is He: «Indeed, regarding My servants, you have no control over them» - Hadith 20556

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن يعقوب بن يزيد، عن علي بن النعمان، عن بعض أصحابنا رفعه إلى أبي عبد الله عليه السلام في قوله عز وجل: " إن عبادي ليس لك عليهم سلطان " قال: ليس له على هذه العصابة خاصة سلطان، قال: قلت: وكيف جعلت فداك وفيهم ما فيهم؟ قال: ليس حيث تذهب، إنما قوله: " ليس لك عليهم سلطان " أن يحبب إليهم الكفر ويبغض إليهم الايمان.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Ya’qoub bin Yazid, from Ali bin Nu’man, from some of our companions, that he ascribed it to Abu Abdillah, peace be upon him, with regards to the saying of Him, Exalted and Glorious is He: «Indeed, regarding My servants, you have no control over them» (15:42). He said: He has not, over this group in particular, any control. He said: I said: And how, may I be sacrificed for you, while there is in them what is in them? He said: It is not as you think. His saying: «you have no control over them» only indicates that He makes disbelief desirable to them and faith hated by them.

The meaning of the cores, the nobles, the people of cottages and those of good birth - Hadith 20557

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن سلمة بن الخطاب، عن علي ابن محمد الأشعث، عن الدهقان، عن أحمد بن (ي‍) زيد، عن علي بن جعفر، عن أخيه موسى ابن جعفر عليهما السلام قال: إنما شيعتنا المعادن والاشراف وأهل البيوتات ومن مولده طيب. قال علي بن جعفر: فسألته عن تفسير ذلك، فقال: المعادن من قريش، والاشراف من العرب وأهل البيوتات من الموالي، ومن مولده طيب من أهل السواد.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Salam bin Khattab, from Ali ibn Muhammed al-Ash’ath, from Dahqan, from Ahmad bin Yazid, from Ali bin Ja’far, from his brother, Musa ibn Ja’far, peace be upon them both, that he said: Our Shi’a are only the cores, the nobles, the people of cottage and those of good birth. Ali bin Ja’far said: So I asked him about the interpretation of that, and he said: The cores are from Quraish, the nobles are from the Arabs, the people of cottages are from the Muwali [1] and those with good birth from among the mass.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Narrate of the Sons of Isra’eel, and there is no forbiddance» - Hadith 20558

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسين ابن سيف، عن أخيه علي بن سيف، عن أبيه سيف بن عميرة، عن محمد بن مارد، عن عبد الأعلى ابن أعين، قال: قلت لأبي عبد الله عليه السلام: جعلت فداك حديث يرويه الناس أن رسول الله صلى الله عليه وآله قال: " حدث عن بني إسرائيل ولا حرج " قال: نعم، قلت: فنحدث عن بني إسرائيل بما سمعناه ولا حرج علينا؟ قال: أما سمعت ما قال: كفى بالمرء كذبا أن يحدث بكل ما سمع؟ فقلت: فكيف هذا؟ قال: ما كان في الكتاب أنه كان في بني إسرائيل فحدث أنه كائن في هذه الأمة ولا حرج.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hussaian ibn Saif, from his brother, Ali bin Saif, from his father, Saif bin ‘Umayra, from Muhammed bin Marid, from Abdul-A’la ibn A’yan, that he said: I said to Abu Abdillah, peace be upon him: May I be sacrificed for you, there is a narration whom people narrate with regards to that Allah’s Messenger, Allah’s blessings be upon him and his Family, said: «Narrate of the Sons of Isra’eel, and there is no forbiddance». He said: Yes. I said: So, shall we narrate of the Sons of Isra’eel with what we have heard, and there will be no forbiddance upon us? He said: Have you not heard what he said: «It is sufficient for an individual to be a liar when he speaks of everything he hears»? So I said: So how is that? He said: Whatever is in the Book (of mentioning) that something was among the Sons of Isra’eel, then speak that it is present in this nation, and there is no forbiddance.

The meaning of that which has been narrated with regards to that a jurist does not repeat a prayer - Hadith 20559

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن محمد بن سعيد الكوفي قال: أخبرنا المنذر بن محمد قراءة، قال: حدثنا جعفر بن سليمان، عن عبد الله بن الفضل الهاشمي قال: كنت عند أبي عبد الله عليه السلام فدخل عليه رجل فسأله عن رجل لم يدر واحدة صلى أو اثنين فقال له: يعيد الصلاة، فقال له: فأين ما روي أن الفقيه لا يعيد الصلاة؟ قال: إنما ذلك في الثلاث والأربع.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Muhammed bin Sa’eed al-Kufi, that he said: We were informed by Mundhir bin Muhammed, by reading, that he said: We were told by Ja’far bin Sulayman, from Abdullah bin Fadhl al-Hashimi, that he said: I was at the place of Abu Abdillah, peace be upon him, and a man entered into his place and asked him about a man who does not know whether he prayed one or two [1], to which he said: He must repeat the prayer. Then he said to him: Then where is what has been narrated with regards to that a jurist does not repeat the prayer? He said: That is only with regards to the third and fourth [2].

The meaning of sameet, sa’eeda, the male and the female - Hadith 20560

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، وأيوب بن نوح، عن عبد الله بن المغيرة، قال: حدثنا عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: سمعته يقول: إن رسول الله صلى الله عليه وآله كان نبي مسجده بالسميط، ثم إن المسلمين كثروا فقالوا: يا رسول الله لو أمرت بالمسجد فزيد فيه. فقال: نعم، فأمر به فزيد فيه. وبنى بالسعيدة، ثم إن المسلمين كثروا فقالوا: يا رسول الله لو أمرت بالمسجد فزيد فيه. فقال: نعم فزاد فيه وبنى جداره بالأنثى والذكر، ثم أشتد عليهم الحر فقالوا: يا رسول الله لو أمرت بالمسجد فظلل. قال: فأمر به فأقيمت فيه سواري جذوع النخل، ثم طرحت عليه العوارض والخصف والإذخر فعاشوا فيه حتى أصابتهم الأمطار فجعل المسجد يكف عليهم ، فقالوا: يا رسول الله لو أمرت به فطين. فقال لهم رسول الله صلى الله عليه وآله: لا، عريش كعريش موسى، فلم يزل كذلك حتى قبض رسول الله صلى الله عليه وآله وكان جداره قبل أن يظلل قدر قامة فكان إذا كان الفيئ ذراعا وهو قدر مربض عنز صلى الظهر فإذا كان الفيئ ذراعين وهو ضعف ذلك صلى العصر، قال: وقال: السميط لبنة لبنة، والسعيدة لبنة ونصف، والأنثى والذكر لبنتان مخالفتان.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ibrahim bin Hashim, and Ayub bin Nuh, from Abdullah bin Mughaira, that he said: We were told by Abdullah bin Sinan, from Abu Abdillah, peace be upon him, that he said: I heard him say: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, built his Mosque with sameet. Then the Muslims increased in number, and they said: «O Allah’s Messenger, if you had ordered with regards to the Mosque (it would be better so that) it would be added to». So he said: «Yes» and he ordered with regards to it, and it was added to. Then he built with sa’eeda, and furthermore, the Muslims grew in number, and they said: «O Allah’s Messenger, if you had ordered with regards to the Mosque (it would be better so that), it would be added to». So he said: «Yes», and it was added to it, and he built its wall with females and males. Then, the heat was intensified for them and they said: «O Allah’s Messenger, if you had ordered with regards to the Mosque (it would be better so that) it would be shaded». He said: Then he ordered with regards to it, and so palm trunks were raised in it, then width placements, leaves and camel grass were cast on it, and they lived in it until they were hit by the rains, and the Mosque was dropping on them. Then they said: «O Allah’s Messenger, if you had ordered with regards to the Mosque (it would be better so that) it would be daubed with clay. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said to them: «There is no arbor like the arbor of Musa» and it remained like that until the Messenger of Allah, Allah’s blessings be upon him and his Family, was taken, and his wall was had not (yet) reached the level to shade the amount of a body height. Hence, when the shadow was by the length of an arm, that is the amount of a female goat encloser, he would perform the forenoon prayer, and when the shadow was by the length of two arms, which is the double of that, he would perform the afternoon prayer. He said: And he said: Sameet is one brick by one, sa’eeda is one brick and a half, and the female and male are two opposing brickes.

The meaning of the Major Striving - Hadith 20561

حدثنا الحسين بن أحمد بن إدريس - رضي الله عنه - قال: حدثنا أبي، قال: حدثنا أحمد بن محمد بن عيسى، قال: أخبرني محمد بن يحيى الخزاز، قال: حدثني موسى بن إسماعيل عن أبيه، عن موسى بن جعفر، عن أبيه، عن آبائه، عن أمير المؤمنين عليهم السلام قال: إن رسول الله صلى الله عليه وآله بعث سرية فلما رجعوا قال: مرحبا بقوم قضوا الجهاد الأصغر وبقي عليهم الجهاد الأكبر قيل: يا رسول الله وما الجهاد الأكبر؟ قال: جهاد النفس، وقال عليه السلام أفضل الجهاد من جاهد نفسه التي بين جنبيه.

1. We were told by Hussain bin Ahmad bin Idrees, may Allah be pleased with him, that he said: We were told by my father, that he said: We were told by Ahmad bin Muhammed bin Isa, that he said: I was informed by Muhammed bin Yahya al-Khazzaz, the Silk Maker, that he said: I was told by Musa bin Isma’eel, from his father, from Musa bin Ja’far, from his father, from his fathers, from the Commander of the Believers, peace be upon him, that he said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, once sent a brigade, and when they returned, he said: Welcome to a people who have performed the Minor Striving and upon whom remains the Major Striving. It was said: O Messenger of Allah, and what is the Major Striving? He said: Combating one’s self. He, peace be upon him, said: The best of striving is that of the one who combats his self that is between his sides.

The meaning of the first of graces and their initiator - Hadith 20562

حدثنا أبي، ومحمد بن الحسن - رضي الله عنهما - قالا: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، قال: حدثنا أبو القاسم عبد الرحمن الكوفي، وأبو يوسف يعقوب ابن يزيد الأنباري الكاتب، عن أبي محمد عبد الله بن محمد الغفاري، عن الحسين بن (ي‍) زيد، عن الصادق أبي عبد الله جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله من أحبنا أهل البيت فليحمد الله تعالى على أول النعم. قيل: وما أول النعم؟ قال: طيب الولادة ولا يحبنا إلا من طابت ولادته ولا يبغضنا إلا من خبثت ولادته.

1. We were told by my father, and Muhammed bin Hasan, may Allah be pleased with them both, that they both said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, that he said: We were told by Abu’l-Qasim, Abdul-Rahman al-Kufi, and Abu Yusuf, Ya’qoub ibn Yazid al-Anbari, the Writer, of Abu Muhammed, Abdullah bin Muhammed al-Ghifari, from Hussain bin Yazid, from al-Sadiq, Abu Abdillah, Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who loves us, the Household, let him praise Allah, Exalted is He, for the first of graces. It was said: And what is the first of graces? He said: Having a good birth. None loves us except for the one whose birth is good, and none hates us except for the one whose birth is wicked.

The meaning of the first of graces and their initiator - Hadith 20563

حدثنا علي بن أحمد بن عبد الله - رحمه الله - قال: حدثنا أبي، عن جده أحمد بن أبي عبد الله، عن محمد بن عيسى بن عبيد، عن أبي محمد الأنصاري، عن غير واحد، عن أبي جعفر الباقر عليهما السلام، قال: من أصبح يجد برد حبنا على قلبه فليحمد الله على بادئ النعم قيل: وما بادئ النعم؟ قال: طيب المولد.

2. We were told by Ali bin Ahmad bin Abdullah, may Allah grant him mercy, that he said: We were told by my father, from his grandfather, Ahmad bin Abi Abdillah, from Muhammed bin Isa, from ‘Ubaid, from Abu Muhammed al-Ansari, from more than one, from Abu Ja’far al-Baqir, peace be upon them both [1], that he said: The one who wakes up at the morning, finding the coolness of our love upon his heart, let him praise Allah for the initiator of graces. It was said: And what is the initiator of graces? He said: Having a good birth.

The meaning of the first of graces and their initiator - Hadith 20564

حدثنا الحسين بن إبراهيم بن تاتانة، قال: حدثنا علي بن إبراهيم، عن أبيه إبراهيم بن هاشم، عن محمد بن أبي عمير، عن زياد النهدي، عن عبد الله بن صالح، عن زيد ابن علي، عن أبيه، عن علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه أمير المؤمنين علي بن أبي طالب عليهم السلام قال: قال رسول الله صلى الله عليه وآله: يا علي من أحبني وأحبك وأحب الأئمة من ولدك فليحمد الله على طيب مولده فإنه لا يحبنا إلا من طابت ولادته ولا يبغضنا إلا من خبثت ولادته.

3. We were told by Hussain bin Ibrahim bin Tatana, that he said: We were told by Ali bin Ibrahim, from his father, Ibrahim bin Hashim, from Muhammed bin Abi ‘Umayr, from Ziyad al-Nahdi, from Abdullah bin Saleh, from Zaid ibn Ali, from his father, from Ali bin Hussain, from his father, Hussain bin Ali, from his father, the Commander of the Believers, Ali bin Abi Talib, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: O Ali, the one who loves me, loves you and loves the Imams from your sons, let him praise Allah for the goodness of his birth, for indeed, none loves us except for the one whose birth is good, and none hates us except for the one whose birth is wicked.

The meaning of the first of graces and their initiator - Hadith 20565

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - عن عمه محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن محمد بن سنان، عن المفضل بن عمر قال: قال أبو عبد الله عليه السلام: من وجد برد حبنا على قلبه فليكثر الدعاء لامه فإنها لم تخن أباه.

4. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his paternal uncle, Muhammed bin Abi’l-Qasim, from Muhammed bin Ali al-Kufi, from Muhammed bin Sinan, from Mufaddal bin Umar, that he said: Abu Abdillah, peace be upon him, said: The one who finds the coolness of our love upon his heart, let him recite prayer in abundance for his mother, for indeed, she did not betray his father.

The meaning of the men with carnality - Hadith 20566

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن صفوان ابن يحيى، عن عبد الله بن مسكان، عن زرارة، قال: سألت أبا جعفر عليه السلام عن قول الله عز و جل: " أو التابعين غير أولي الإربة من الرجال " إلى آخر الآية فقال: الأحمق الذي لا يأتي النساء.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Safwan ibn Yahya, from Abdullah bin Maskan, from Zurara, that he said: I asked Abu Ja’far, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «Or the male attendants with no carnality» (24:31) until the end of the verse, so he said: The fool who does not (sexually) approach women.

The meaning of the men with carnality - Hadith 20567

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد، عن الحسن بن علي الوشاء، عن علي بن أبي حمزة، عن أبي بصير، قال: سألت أبا عبد الله عليه السلام عن " التابعين غير أولي الإربة من الرجال " قال: هو الأبلة المولى عليه الذي لا يأتي النساء.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed, from Hasan bin Ali al-Washhaa’, from Ali bin Abi Hamza, from Abu Baseer, that he said: I asked Abu Abdillah, peace be upon him, about: « the male attendants with no carnality» (24:31). He said: It is the dumb, the imposed, who does not (sexually) approach women.

The meaning of arbi’aa’ and nitaf - Hadith 20568

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن علي بن محبوب، عن علي بن السندي، عن صفوان، عن إسحاق بن عمار، عن أبي عبد الله عليه السلام، قال: لا تستأجر الأرض بالتمر ولا بالحنطة ولا بالشعير ولا بالأربعاء ولا بالنطاف: قلت: وما الأربعاء؟ قال: الشرب، والنطاف فضل الماء ولكن تقبلها بالذهب والفضة والنصف و الثلث والربع.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ali bin Mahboub, from Ali bin Sindi, from Safwan, from Ishaq bin Ammar, from Abu Abdillah, peace be upon him, that he said: Do not seek to rent a land by dates, nor wheat, nor barley, nor arbi’aa’, nor nitaf. I said: And what is arbi’aa’? He said: Drinking, and nitaf is that which is excessive from water. However, its acceptance is by silver, gold, halves, thirds and fourths.

The meaning of Al-Khaba'a by which Allah has not been worshipped with anything more beloved than it - Hadith 20569

أبي - رحمه الله - قال: حدثنا علي بن بن إبراهيم، عن محمد بن عيسى، عن يونس ابن عبد الرحمن، عن هشام بن سالم، قال: سمعت أبا عبد الله عليه السلام يقول: ما عبد الله بشئ أحب إليه من الخبء. قلت: وما الخبء؟ قال: التقية.

1. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim, from Muhammed bin Isa, from Yunus ibn Abdil-Rahman, from Hisham bin Salem, that he said: I heard Abu Abdillah, peace be upon him, say: Allah has not been worshipped with anything more beloved to him than Al-Khaba'a. I said: And what is Al-Khaba'a? He said: Taqiya.

The meaning of a man’s sending of peace upon himself - Hadith 20570

أبي - رحمه الله - قال حدثنا سعد بن عبد الله، عن محمد بن الحسين، عن محمد بن الفضيل، عن أبي الصباح، قال: سألت أبا جعفر عليه السلام عن قول الله عز وجل: " فإذا دخلتم بيوتا فسلموا على أنفسكم - الآية - ". فقال: هو تسليم الرجل على أهل البيت حين يدخل ثم يردون عليه، فهو سلامكم على أنفسكم.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Muhammed bin Hussain, from Muhammed bin Fudail, from Abu’s-Sabah, that he said: I asked Abu Ja’far, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «And when you enter into houses, then send peace upon yourselves» (24:61) the verse, so he said: It is a man’s sending of peace upon the household when he enters, and furthermore, their response to him. That is your sending of peace upon yourselves.

The meaning of domestication - Hadith 20571

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد، عن علي بن الحكم، ومحسن بن أحمد، عن أبان بن الأحمر، عن عبد الرحمن بن أبي عبد الله قال: سألت أبا عبد الله عليه السلام عن قوله الله عز وجل: " لا تدخلوا بيوتا غير بيوتكم حتى تستأنسوا وتسلموا على أهلها " قال: الاستيناس وقع النعل والتسليم.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed, from Ali bin Hakam, and Mohsin bin Ahmad, from Aban bin Ahmar, from Abdul-Rahman bin Abi Abdillah, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «do not enter houses other than your houses until you domesticate (yourselves) and send peace upon their people.» (24:27) He said: Domestication is to place the sandals and send peace.

The meaning of the saying of the Commander of the Believers, peace be upon him: «None rejects generosity except for a donkey» - Hadith 20572

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن محمد بن علي الكوفي، عن أحمد بن محمد البزنطي، قال: قال أبو الحسن الرضا عليه السلام: قال أمير المؤمنين عليه السلام: لا يأبى الكرامة إلا حمار، قلت: وما معنى ذلك؟ فقال: ذلك في الطيب يعرض عليه، والتوسعة في المجلس، من أباهما كان كما قال.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from Muhammed bin Ali al-Kufi, from Ahmad bin Muhammed al-Bazanti, that he said: Abu’l-Hasan al-Rida, peace be upon him, that he said: The Commander of the Believers, peace be upon him, said: None rejects generosity except for a donkey. I said: And what is the meaning of that? So he said: That is with regards to the one to whom perfume is presented, and (to whom it is offered) a wide sitting place. The one who rejects them, is as he said.

The meaning of the clay of lunacy - Hadith 20573

أبي - رحمه الله - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد، عن الحسن بن محبوب، عن مالك بن عطية، عن ابن أبي يعفور، عن أبي عبد الله عليه السلام قال: من باهت مؤمنا أو مؤمنة بما ليس فيهما حبسه الله عز وجل يوم القيامة في طينة خبال حتى يخرج مما قال، قلت: وما طينة خبال؟ قال: صديد يخرج من فروج المومسات يعني الزواني.

1. My father, may Allah grant him mercy, said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed, from Hasan bin Mahboub, from Malik bin ‘Atiya, from Ibn Abi Ya’four, from Abu Abdillah, peace be upon him, that he said: The one who slanders a believing man or a believing woman with what is not in them, Allah, Exalted and Glorious is He, will detain him on the Day of Resurrection in a clay of lunacy until he leaves what he said: I said: And what is the clay of lunacy? He said: A pus that comes out from the genitals of harlots. Meaning adulteresses.

The meaning of the clay of lunacy - Hadith 20574

حدثنا محمد بن الحسن بن أحمد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار عن أحمد بن أبي عبد الله، عن أبيه، عن ابن أبي عمير، عن مهران بن محمد، عن سعد الإسكاف عن أبي جعفر عليه السلام قال: من شرب الخمر أو مسكرا لم تقبل صلاته أربعين صباحا فإن عاد سقاه الله طينة خبال، قلت: وما طينة خبال؟ قال: صديد يخرج من فروج الزناة.

2. We were told by Muhammed bin Hasan bin Ahmad, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Abi Abdillah, from his father, from Ibn Abi ‘Umayr, from Mahran bin Muhammed, from Sa’d al-Iskafi, from Abu Ja’far, peace be upon him, that he said: The one who drinks wine or an intoxicant, his prayer will not be accepted for forty mornings, and if he returns, Allah will make him drink from the clay of lunacy. I said: And what is the clay of lunacy? He said: A pus that comes out from the genitals of adulteresses.

The meaning of the two knobs - Hadith 20575

حدثنا محمد بن علي ماجيلويه - رحمه الله - عن عمه محمد بن أبي القاسم، عن محمد ابن علي الكوفي، عن عيسى بن عبد الله العمري، عن أبيه، عن جده، عن أبيه، عن علي عليه السلام، عن النبي صلى الله عليه وآله قال: لا يصلين أحدكم وبه أحد العقدين يعني البول والغائط.

1. We were told by Muhammed bin Ali Majilawayh, may Allah grant him mercy, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed ibn Ali al-Kufi, from Isa bin Abdillah al-‘Amri, from his father, from his grandfather, from his father, from Ali, peace be upon him, of the Prophet, Allah’s blessings be upon him and his Family, that he said: Let none of you pray whilst in him is one of the two knobs. Meaning urine and excrement.

The meaning of humor - Hadith 20576

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله قال: حدثني شريف بن سابق أبو محمد التفليسي، عن الفضل بن أبي قرة، عن أبي عبد الله عليه السلام قال: ما من مؤمن إلا فيه دعابة. قلت: وما الدعابة؟ قال: المزاح.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, that he said: I was told by Shareef bin Sabiq, Abu Ahmad al-Tafleesi, from Fadl bin Abi Qurra, from Abu Abdillah, peace be upon him, that he said: There is no believer except that in him is humor. I said: And what is humor? He said: Joking.

The meaning of the saying of Abu Dharr, upon whom is the mercy of Allah: «Three things which the people hate, and which I love» - Hadith 20577

أبي - رحمه الله - قال حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن ابن فضال، عن يونس بن يعقوب، عن شعيب العقرقوفي قال: قلت لأبي عبد الله عليه السلام: شئ يروى، عن أبي ذر - رحمة الله عليه - أنه كان يقول: ثلاثة يبغضها الناس وأنا أحبها: أحب الموت، وأحب الفقر، وأحب البلاء، فقال: إن هذا ليس على ما يرون ، إنما عنى: الموت في طاعة الله أحب إلي من الحياة في معصية الله، والفقر في طاعة الله أحب إلي من الغنا في معصية الله، والبلاء في طاعة الله أحب إلي من الصحة في معصية الله.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Ibn Faddal, from Yunus bin Ya’qoub, from Shu’aib al-‘Aqraqoufi, that he said: I said to Abu Abdillah, peace be upon him: There is something narrated from Abu Dharr, upon whom is the mercy of Allah, that he used to say: «Three things which the people hate, and which I love: I love death, and I love povery, and I love tribulation.» Then he said: Indeed, this is not like as they narrate. He only meant: Death in obedience to Allah is more beloved to me than life in disobedience to Allah, and poverty in obedience to Allah is more beloved to me than wealth in disobedience to Allah, and tribulation in obedience to Allah is more beloved to me than health in disobedience to Allah.

The meaning of the saying al-Sadiq, peace be upon him: «A lie breaks the fast of the fasting» - Hadith 20578

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن ابن أبي عمير، عن منصور بن يونس، عن أبي بصير، عن أبي عبد الله عليه السلام قال: سمعته يقول: الكذبة تفطر الصائم. قال: فقلت له: هلكنا، قال: لا، إنما أعني الكذب على الله عز وجل وعلى رسوله صلى الله عليه وآله وعلى الأئمة عليهم السلام.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Ibn Abi ‘Umayr, from Mansour bin Yunus, from Abu Baseer, from Abu Abdillah, peace be upon him, that he said: I heard him say: A lie breaks the fast of the fasting. He said: Then I said to him: Then we have perished! He said: No, I only meant lying about Allah, Exalted and Glorious is He, about His Messenger, Allah’s blessings be upon him and his Family, and about the Imams, peace be upon them.

The meaning of a neighbor and the limit of neighboring - Hadith 20579

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن أبي عمير، عن معاوية بن عمار، عن أبي عبد الله عليه السلام قال: قلت له: جعلت فداك، ما حد الجار؟ قال: أربعين دارا من كل جانب.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, from Muhammed bin Abi ‘Umayr, from Mu’awiya bin Ammar, from Abu Abdillah, peace be upon him, that he said: I said to him: May I be sacrificed for you, what is the limit of a neighbor? He said: Forty houses from every side.

The meaning of what has been narrated with regards to that: «The one who loves us whilst he is in a place that does not disgrace him, then he is from what is made upright by Allah, Exalted and Glorious is He» - Hadith 20580

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن ابن بكير، عن أبي عبد الله عليه السلام قال: من كان يحبنا وهو في موضع لا يشينه فهو من خالص الله تبارك وتعالى. قلت: جعلت فداك وما الموضع الذي لا يشينه؟ قال: لا يرمى في مولده. - وفي خبر آخر: لم يجعل ولد زنا -.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin bin Muhammed bin Isa, from Qasem bin Yahya, from his grandfather, Hasan bin Rashid, from Ibn Bukair, from Abu Abdillah, peace be upon him, that he said: The one who loves us whilst he is in a place that does not disgrace him, then he is from what is made upright by Allah, Blessed and Exalted is He. I said: May I be sacrificed for you, and what is the place that does not disgrace him? He said: He is not accused with regards to his birth. In another report: He was not made a son of fornication.

The meaning of compulsion and coercion - Hadith 20581

حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن موسى بن سعدان، عن عبد الله بن القاسم، عن عبد الله بن سنان قال: قال أبو عبد الله عليه السلام: لا يمين في غضب ولا في إجبار ولا في إكراه. قلت: أصلحك الله، فما الفرق بين الاكراه والاجبار؟ قال: الاجبار من السلطان، والاكراه يكون من الزوجة والام والأب وليس بشئ.

1. We were told by Muhammed bin Ali Majilawayh, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Musa bin Sa’dan, from Abdullah bin Qasem, from Abdullah bin Sinan, that he said: Abu Abdillah, peace be upon him, said: There is no right hand (valid in promise) in the case of anger, nor in coercion, nor in compulsion. I said: May Allah rectify you, then what is the difference between compulsion and coercion? He said: Coercion is from the ruler, and compulsion is from a wife, mother and father, and is nothing.

The meaning of the sleeper - Hadith 20582

حدثني محمد بن علي ماجيلويه - رحمه الله - عن عمه محمد بن أبي القاسم، عن محمد بن علي القرشي، عن الحسين بن سفيان الجريري، عن سلام بن أبي عمره الأزدي، عن معروف ابن خربوز، عن أبي الطفيل أنه سمع أمير المؤمنين عليه السلام يقول: إن بعدي فتنا مظلمة عمياء مشككة لا يبقى فيها إلا النومة. قيل: وما النومة يا أمير المؤمنين؟ قال: الذي لا يدري الناس ما في نفسه.

1. I was told by Muhammed bin Ali Majilawayh, may Allah grant him mercy, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Qurashi, from Hussain bin Sufyan al-Jareeri, from Salam bin Abi ‘Umra al-Azdi, from Ma’ruf ibn Khazbour, from Abu’t-Tufayl, that he heard the Commander of the Believers, peace be upon him, say: Indeed, after me will be darkening, blind, doubt-causing, tribulations in which none will remain except for the sleeper. It was said: O Commander of the Believers, and what is a sleeper? He said: The one about whom people do not know what is in.

The meaning of the Path of Allah - Hadith 20583

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين عن محمد بن سنان، عن عمار بن مروان، عن المنخل، عن جابر، عن أبي جعفر عليه السلام قال: سألته عن هذه الآية في قول الله عز وجل: " ولئن قتلتم في سبيل الله أو متم " قال: فقال: أتدري ما سبيل الله؟ قال: قلت: لا والله إلا أن أسمعه منك. قال: سبيل الله [هو] علي عليه السلام وذريته، [وسبيل الله] من قتل في ولايته قتل في سبيل الله، ومن مات في ولايته ماتفي سبيل الله.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Muhammed bin Hussain, from Muhammed bin Sinan, from Ammar bin Marwan, from Munkhil, from Jabir, from Abu Ja’far, peace be upon him, that he said: I asked him about this verse in the saying of Allah, Exalted and Glorious is He: «And if you are killed in the Path of Allah, or die» (3:157). He said: Then he said: Do you know what the Path of Allah is? He said: I said: No, by Allah, except that I hear it from you. He said: The Path of Allah is Ali, peace be upon him, and his offspring. With regards to the Path of Allah, the one who is killed (for the sake of- and whilst believing) in his Divine Authority, is killed in the Path of Allah, and the one who dies (whilst believing) in his Divine Authority, dies in the Path of Allah.

The meaning of the Path of Allah - Hadith 20584

أبي - رحمه الله - قال: حدثني محمد بن يحيى، عن محمد بن أحمد، عن العبيدي، عن محمد بن سليمان البصري، عن الحسين بن عمر قال: قلت لأبي عبد الله عليه السلام: إن رجلا أوصى إلي في السبيل. قال: فقال لي: اصرفه في الحج. قال: قلت: إنه أوصى إلي في السبيل. قال: اصرفه في الحج فإني لا أعرف سبيلا من سبله أفضل من الحج.

2. My father, may Allah grant him mercy, said: I was told by Muhammed bin Yahya, from Muhammed bin Ahmad, from al-‘Ubaydi, from Muhammed bin Sulayman al-Basri, from Hussain bin Umar, that he said: I said to Abu Abdillah, peace be upon him: A man bequeathed to me (that I should spend his property) for the Path. He said: So he said to me: Spend it in pilgrimage. He said: I said: Indeed, he bequeathed to me for the Path. He said: Spend it in pilgrimage, for indeed, I do not know of a path from His Paths better than pilgrimage.

The meaning of the Path of Allah - Hadith 20585

حدثنا أبي - رضي الله عنه - قال: حدثا أحمد بن إدريس، قال: حدثنا محمد بن أحمد بن يحيى بن عمران الأشعري، عن محمد بن عيسى بن عبيد، عن الحسن بن راشد، قال: سألت أبا الحسن العسكري عليه السلام بالمدينة عن رجل أوصى بماله في سبيل الله. قال: سبيل الله شيعتنا.

3. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, that he said: We were told by Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from Muhammed bin Isa bin Ubayd, from Hasan bin Rashid, that he said: I asked Abu’l-Hasan al-Askari, peace be upon him, in Medina about a man who bequeathed with what he had (that it should be spent) for the Path of Allah. He said: The Path of Allah is our Shi’a.

The meaning of the affliction with baldness - Hadith 20586

حدثني محمد بن علي ماجيلويه - رحمه الله -، عن عمه محمد بن أبي القاسم، عن محمد بن علي القرشي، عن سفيان الجريري، عن علي بن الحزور، عن الأصبغ بن نباتة قال: لما أقبل أمير المؤمنين عليه السلام من البصرة تلقاه أشراف الناس فهنؤوه وقالوا: إنا نرجو أن يكون هذا الامر فيكم ولا ينازعكم فيه أحد أبدا فقال: هيهات - في كلام له - أنى ذلك ولما ترمون بالصلعاء . قالوا: يا أمير المؤمنين وما الصلعاء؟ قال: تؤخذ أموالكم قسرا فلا تمنعون.

1. I was told by Muhammed bin Ali Majilawayh, may Allah grant him mercy, about his paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Qurashi, from Sufyan al-Jareeri, from Ali bin Hazzour, from Asbagh bin Nubata, that he said: When the Commander of the Believers, peace be upon him, approached from Basra, he was received by the nobles among the people, and they greeted him and said: Indeed, we wish that this matter remains in you and that none quarrel with you over it, ever. Then he said: Far is such from the truth – in a speech of his – how could that be when you will be afflicted with the bald? They said: O Commander of the Believers, and what is the bald? He said: Your property will be taken forcibly, and you will not prevent (it from happening).

The meaning of the bald and the bare - Hadith 20587

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي، قال: حدثني مفضل بن سعيد ، عن أبي جعفر عليه السلام قال: جاء أعرابي أحد بني عامر إلي النبي صلى الله عليه وآله فسأله وذكر حديثا طويلا يذكر في آخره أنه سأله الاعرابي عن الصليعاء والقريعاء وخير بقاع الأرض وشر بقاع الأرض. فقال بعد أن أتاه جبرئيل فأخبره: إن الصليعاء الأرض السبخة التي لا تروي ولا تشبع مرعاها، والقريعاء الأرض التي لا تعطي بركتها ولا يخرج ينعها ولا يدرك ما أنفق فيها، وشر بقاع الأرض الأسواق وهي ميدان إبليس يغدو برايته ويضع كرسيه ويبث ذريته فبين مطفف في قفيز أو طائش في ميزان أو سارق في ذراع أو كاذب في سلعة فيقول: عليكم برجل مات أبوه وأبوكم حي، فلا يزال الشيطان مع أول من يدخل وآخر من يرجع وخير البقاع المساجد وأحبهم إليه أولهم دخولا وآخرهم خروجا - وكان الحديث طويلا اختصرنا منه موضع الحاجة -.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Ahmad bin Muhammed bin Abi Nasr al-Bazanti, that he said: I was told by Mufaddal bin Sa’eed, from Abu Ja’far, peace be upon him, that he said: An Arabian of one of the sons of ‘Amer came to the Prophet, Allah’s blessings be upon him and his Family, and so he asked him, and he mentioned a long speech in which he mentioned in its last that the Arabian asked him about the bald, the bare, the best of the earth’s spots and the worst of the earth’s spots. Then he said, after Jibra’eel came to him and informed him: Indeed, the bald (land) is the marshy earth that satisfies neither with liquid nor food, its grazing. The bare (land) is the earth that does not give its blessing, and whose mellow does not come out, and whose expenditure is not known. The worth of earth’s spots are markets, and they are the arena of Iblees in which he appears with his banner, places his chair and spreads his offspring. Hence, it is between a cheater with measurement, a reckless with the scale, a (thief) stealing with the arm or a liar about a merchandise, saying: «(I swear to you that) Upon you is a man whose father has died, whereas your father is alive», and so, Shaytan does not disappear from being with the first who enters and the last who returns. The best of the earth’s spots are mosques, and the most beloved to Him are the first to enter and the last to exit. The narration was long; we abbreviated from it the place of need.

The meaning of stepping on the heel bones of men - Hadith 20588

حدثني محمد بن علي ماجيلويه - رضي الله عنه - عن عمه، عن محمد بن علي الكوفي، عن حسين بن أيوب بن أبي عقيلة الصيرفي، عن كرام الخثعمي، عن أبي حمزة الثمالي قال: قال أبو عبد الله عليه السلام: إياك والرئاسة، وإياك أن تطأ أعقاب الرجال. فقلت: جعلت فداك أما الرئاسة فقد عرفتها، وأما أن أطأ أعقاب الرجال فما ثلثا ما في يدي إلا مما وطأت أعقاب الرجال. فقال: ليس حيث تذهب، إياك أن تنصب رجلا دون الحجة فتصدقه في كل ما قال.

1. I was told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his paternal uncle, from Muhammed bin Ali al-Kufi, from Hussain bin Ayoub bin Abi ‘Aqeela al-Sayrafi, from Ikram al-Khath’ami, from Abu Hamza al-Thumali, that he said: Abu Abdillah, peace be upon him, said: Beware from rulership, and beware from stepping on the heel bones of men. So I said: May I be sacrificed for you, as for rulership, I have known it, and as for me to step on the heel bones of men, then two thirds of what is in my hands is from nothing but what has stepped on the heel bones of men. So he said: It is not as you think. Beware from assigning a man (as a leader), besides the Proof, by which you believe him in everything he says.

The meaning of the disgrace and the gesture - Hadith 20589

حدثنا محمد بن علي ماجيلويه، عن عمه، عن محمد بن علي الكوفي، عن حضين ابن مخارق أبي جنادة السلولي، عن أبي حمزة، عن أبي جعفر، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: من صام شعبان كان له طهرا من كل زلة ووصمة وبادرة. قال أبو حمزة: فقلت لأبي جعفر عليه السلام: ما الوصمة؟ قال: اليمين في معصية، ولا نذر في معصية قلت: فما الباردة؟ قال: اليمين عند الغضب، والتوبة منها الندم عليها.

1. We were told by Muhammed bin Ali Majilawayh, from his paternal uncle, from Muhammed bin Ali al-Kufi, from Hudhayn ibn Mukhariq, Abu Junada al-Salouli, from Abu Hamza, from Abu Ja’far, from his father, peace be upon them both, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who fasts (the month of) Sha’ban will have a purification from every unintentional mistake, disgrace and gesture. Abu Hamza said: Then I said to Abu Ja’far, peace be upon him: What is the disgrace? He said: The right hand (in promise) in an act of disobedience; there is no oath (valid) in an act of disobedience. I said: Then what is the gesture? He said: The right hand (in promise) during anger; the repentance from it is to regret upon it.

The meaning of pilgrimage - Hadith 20590

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن حماد بن عيسى، عن أبان بن عثمان، عمن أخبره، قال: قلت لأبي جعفر عليه السلام: لم سمي الحج؟ قال: الحج الفلاح، يقال: حج فلان أي أفلح.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Hammad bin Isa, from Aban bin Uthman, from the one who informed him, that he said: I said to Abu Ja’far, peace be upon him: Why was it named a pilgrimage? He said: Pilgrimage is success. It is said: Such-a-person performed the pilgrimage, meaning that he achieved success.

The meaning of the saying of al-Sadiq, peace be upon him, with regards to a saying about Allah, Exalted and Glorious is He: «Indeed, He wished and willed, and did not love, nor become pleased» - Hadith 20591

أبي رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن حماد بن عيسى، عن شعيب، عن أبي بصير، قال: قال أبو عبد الله عليه السلام: شاء وأراد ولم يحب ولم يرض. قلت له: كيف؟ قال: شاء أن لا يكون شئ إلا بعلمه، وأراد مثل ذلك، ولم يحب أن يقال له: ثالث ثلاثة، ولم يرض لعباده الكفر.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Hammad bin Isa, from Shu’aib, from Abu Baseer, that he said: Abu Abdillah, peace be upon him, said: He wished and willed, and He did not love nor become pleased. I said to him: How? He said: He wished that there should not be anything except with His Knowledge, and He willed the same as that, and He did not love that it is said: «The third of three» (5:73) and He was not pleased with disbelief for His servants.

The meaning of the overcoming and the overcome - Hadith 20592

أبي رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله البرقي، عن بعض أصحابنا رفعه، قال: قال أبو عبد الله عليه السلام: الأغلب من غلب بالخير، والمغلوب من غلب بالشر، والمؤمن ملجم.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah al-Barqi, from some of our companions, that he ascribed it, saying: Abu Abdillah, peace be upon him, said: The overcoming is the one who overcomes with goodness, and the overcome is the one who overcomes with evil, and the believer is harnessed.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, with regards to the matter of the Arabian who came to him: «O Ali, stand up and cut his tongue» - Hadith 20593

أبي - رحمه الله - قال: حدثنا محمد بن يحيى، عن محمد بن أحمد، عن موسى بن عمر عن موسى بن بكر، عن رجل، عن أبي عبد الله عليه السلام قال: أتى النبي صلى الله عليه وآله أعرابي فقال له: ألست خيرنا أبا واما وأكرمنا عقبا ورئيسنا في الجاهلية والاسلام؟ فغضب النبي صلى الله عليه وآله وقال: يا أعرابي كم دون لسانك من حجاب؟ قال: اثنان: شفتان وأسنان، فقال:النبي صلى الله عليه وآله: فما كان في أحد هذين ما يرد عنا غرب لسانك هذا؟! أما إنه لم يعط أحد في دنياه شيئا هو أضر له في آخرته من طلاقة لسانه! يا علي قم فاقطع لسانه فظن الناس أنه يقطع لسانه فأعطاه دراهم.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya, from Muhammed bin Ahmad, from Musa bin Umar, from Musa bin Bikr, from a man, from Abu Abdillah, peace be upon him, that he said: An Arabian came to the Prophet, Allah’s blessings be upon him and his Family, and said to him: Are you not the best of us, in terms of father and mother, the most generous among us in terms of progeny and our leader during the Jahiliya and Islam? Then the Prophet, Allah’s blessings be upon him and his Family, was angered and said: O Arabian, how many covers are before your tongue? He said: Two lips and teeth. Then the Prophet, Allah’s blessings be upon him and his Family, said: So, where there not in any of these two what repels the wandering of this tongue of yours? Verily, none has, indeed, been given anything in this life of his that is more harmful to him in his afterlife than the unrestraintness of his tongue. O Ali, stand up and cut his tongue! Then the people assumed that he will cut his tongue, but (instead) he gave him dirhams.

The meaning of the one whose family and property are perished - Hadith 20594

حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن محمد بن علي الكوفي 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. فإن رسول الله صلى الله عليه وآله قال: الموتور أهله وماله من ضيع صلاة العصر. قلت: وما الموتور أهله وماله؟ قال: لا يكون له أهل ولا مال في الجنة. قلت: وما تضييعها؟ قال: يدعها والله حتى تصفار أو تغيب.

1. We were told by Muhammed bin Ali Majilawayh, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Ali bin Nu’man, from Ibn Maskan, from Abu Baseer, that he said: Abu Ja’far, peace be upon him, said: Regardless how much they deceive you in anything, let them not deceive you with regards to the afternoon (prayer); pray it while the sun is white and pure, for indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one whose family and property are perished is the one who wastes the afternoon prayer. I said: And what is the one whose family and property are perished? He said: He will neither have family nor property in Paradise. I said: And what is it to waste it? He said: That he leaves it, by Allah, until it yellows or disappears.

The meaning of the teller - Hadith 20595

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن عباس ابن هلال، قال: سمعت أبا الحسن الرضا عليه السلام يقول: إني أحب أن يكون المؤمن محدثا قال: قلت: وأي شئ يكون المحدث؟ قال: المفهم.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Ubaid ibn Hilal, that he said: I heard Abu’l-Hasan al-Rida, peace be upon him, say: Indeed, I love for the believer to be a teller. He said: I said: And what thing is a teller? He said: An clarifier.

The meaning of evil - Hadith 20596

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن عبد الله بن سنان عن خلف بن حماد، عن رجل، عن أبي عبد الله عليه السلام أنه قال لرجل من أصحابه: إذا أردت الحجامة وخرج الدم من محاجمك فقل قبل أن تفرغ والدم يسيل: " بسم الله الرحمن الرحيم أعوذ بالله الكريم في حجامتي هذه من العين في الدم ومن كل سوء " ثم قال: وما علمت يا فلان أنك إذا قلت هذا فقد جمعت الأشياء كلها، إن الله تعالى يقول: " ولو كنت أعلم الغيب لاستكثرت من الخير وما مسني السوء " يعني الفقر. وقال عز وجل: " كذلك لنصرف عنه السوء والفحشاء " يعني أن يدخل في الزنا وقال لموسى عليه السلام: " أدخل يدك في جيبك تخرج بيضاء من غير سوء " قال: من غير برص.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Abdullah bin Sinan, from Khalaf bin Hammad, from a man, from Abu Abdillah, peace be upon him, that he said to a man from his companions: If you want to perform blood-letting and the blood comes out of your cut area, then say before you are finished whilst the blood is running: «In the Name of Allah, the Merciful to all, the Merciful in particular. I seek refuge in Allah, the Generous, in this blood-letting of mine, from the eye with regards to the blood and from every evil.» Then he said: And do you not know, O such-a-person, that if you say this, then you would have gathered all things? Indeed, Allah, Exalted is He, says: «And if I knew the unseen, I would, verily, have increased goodness, and the evil would not have afflicted me» (7:188) meaning poverty. He, Exalted and Glorious is He, also said: «Thus, it was, that we might avert from him evil and obscenity» (12:24) meaning that he enters into fornication. He also said to Musa, peace be upon him: «Enter your hand into your pocket, it will come out white, without evil» (27:12). He said: Without leprosy.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, with regards to the snake: «The one who leaves it out of precaution from its consequences, then he is not from me» - Hadith 20597

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن فضالة، عن أبان، قال: سئل أبو الحسن عليه السلام عن رجل يقتل الحية وقال له السائل: إنه بلغنا أن رسول الله صلى الله عليه وآله قال: " من تركها تخوفا من تبعتها فليس مني " قال: إن رسول الله صلى الله عليه وآله قال: " ومن تركها تخوفا من تبعتها فليس مني " فأما حية لا تطلبك ولا بأس بتركها .

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Faddala, from Aban, that he said: Abu’l-Hasan, peace be upon him, was asked about a man who kills a snake, and the questioner said to him: Indeed, it has reached us that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: «The one who leaves it out of precaution from its consequences, then he is not from me». He said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, said: «And the one who leaves it out of precaution from its consequences, then he is not from me». As for a snake [1] that does not seek you, there is no harm in leaving it.

The meaning of saama, haama, ‘aamma and laama - Hadith 20598

أبي - رحمه الله - عن محمد بن يحيى، عن أحمد بن محمد بن موسى بن جعفر، عن غير واحد من أصحابنا، عن سليمان بن خالد، عن أبي عبد الله عليه السلام أنه سئل عن قول رسول الله صلى الله عليه وآله: " أعوذ بك من شر السامة والهامة والعامة واللامة " فقال: السامة القرابة، والهامة هو أم الأرض ، واللامة لمم الشياطين، والعامة عامة الناس.

1. My father, may Allah grant him mercy, (narrated) from Muhammed bin Yahya, from Ahmad bin Muhammed bin Musa bin Ja’far, from more than one of our companions, from Sulayman bin Khalid, from Abu Abdillah, peace be upon him, that he was asked about the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family: «I seek refuge in You from the evil of saama, haama, ‘aamma and laama». So he said: Saama is kinship, haama is the mother of earth, laama is the minor sins of demons and ‘aamma is the general people.

The meaning of decay - Hadith 20599

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين، عن أبي الجوزاء، عن الحسين بن علوان، عن عمرو بن خالد، عن زيد بن علي، عن آبائه عليهم السلام، عن علي عليه السلام، قال: قال رسول الله صلى الله عليه وآله: ليس في أمتي رهبانية ولا سياحة ولا رم يعني السكوت.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Muhammed bin Hussain, from Abu’l-Jawza’, from Hussain bin ‘Alwan, from ‘Amru bin Khalid, from Zaid bin Ali, from his fathers, peace be upon them, from Ali, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: There is not in my nation any monks, nor travelers, nor decaying. Meaning silent.

The meaning of the sincere repentance - Hadith 20600

أبي - رحمه الله - قال: حدثنا محمد بن يحيى، عن محمد بن أحمد، عن أحمد بن هلال قال: سألت أبا الحسن الأخير عليه السلام عن التوبة النصوح ما هي؟ فكتب عليه السلام: أن يكون الباطن كالظاهر وأفضل من ذلك.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya, from Muhammed bin Ahmad, from Ahmad bin Hilal, that he said: I asked Abu’l-Hasan, the Last, peace be upon him, about the sincere repentance: What is it? So he, peace be upon him, wrote: That the internal is like the apparent and (even) better than that.

The meaning of the sincere repentance - Hadith 20601

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن عيسى، عن موسى بن القاسم البجلي، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله عليه السلام في قول الله عز وجل: " توبوا إلى الله توبة نصوحا " حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن عيسى، عن موسى بن القاسم البجلي، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله عليه السلام في قول الله عز وجل: " توبوا إلى الله توبة نصوحا "

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed bin Isa, from Musa bin Qasem al-Bajali, from Ali bin Abi Hamza, from Abu Baseer, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Repent to Allah a sincere repentance» (66:8). He said: It is the fasting of the day of Wednesday, the day of Thursday and the day of Friday.

The meaning of the sincere repentance - Hadith 20602

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن إبراهيم ابن هاشم، قال: حدثنا محمد بن عيسى بن عبيد الله اليقطيني، عن يونس بن عبد الرحمن، عن عبد الله بن سنان، وغيره، عن أبي عبد الله عليه السلام قال: التوبة النصوح أن يكون باطن الرجل كظاهره وأفضل. وقد روي أن التوبة النصوح هو أن يتوب الرجل من ذنب وينوي أن لا يعود إليه أبدا.

3. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim ibn Hashim, that he said: We were told by Muhammed bin Isa bin Ubaidullah al-Yaqteeni, from Yunus bin Abdul-Rahman, from Abdullah bin Sinan, and others, from Abu Abdillah, peace be upon him, that he said: The sincere repentance is that a man’s internal (side) is like his apparent (side) and (even) better. It has been reported that the sincere repentance is that a man repents from a sin and intends to not return to it.

The meaning of the good deed of this world and the good deed of the Hereafter - Hadith 20603

حدثنا محمد بن موسى بن المتوكل - رحمه الله - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد، عن الحسن بن محبوب، عن جميل بن صالح، عن أبي عبد الله عليه السلام في قوله عز وجل: " ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة " قال: رضوان الله والجنة في الآخرة، والسعة في الرزق والمعاش وحسن الخلق في الدنيا.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah grant him mercy, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed, from Hasan bin Mahboub, from Jameel bin Saleh, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Our Lord, grant us in this world a good deed and in the Hereafter a good deed» (2:201). He said: The satisfaction of Allah and Paradise in the Hereafter, and affordability in sustenance, livelihood and good mannerisms in this world.

The meaning of the debt of this world and the debt of the Hereafter - Hadith 20604

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكريا القطان قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن عبد الله ابن الفضل الهاشمي، قال: قلت لأبي عبد الله عليه السلام: إن علي دينا كثيرا ولي عيال ولا أقدر على الحج فعلمني دعاء أدعو به. فقال: قل في دبر كل صلاة مكتوبة: " اللهم صل على محمد وآل محمد واقض عني دين الدنيا ودين الآخرة ". فقلت له: أما دين الدنيا فقد عرفته، فما دين الآخرة؟ فقال: دين الآخرة الحج.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhloul, from his father, from Abdullah ibn Fadl al-Hashimi, that he said: I said to Abu Abdillah, peace be upon him: Indeed, upon me is much debt, and I have children and am not able to perform the pilgrimage, so teach me a prayer that I pray with. So he said: Say at the end of every prescribed prayer: «O Allah, send Your blessings upon Muhammed and the Family of Muhammed, and clear me of the debt of this world and the debt of the Hereafter». Then I said to him: As for the debt of this world, I have known it, so what is the debt of the Hereafter? He said: The debt of the Hereafter is pilgrimage.

The meaning of the saying of the praying during his testification - Hadith 20605

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكريا القطان قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن عبد الله ابن الفضل الهاشمي، قال: قلت لأبي عبد الله عليه السلام: ما معنى قول المصلي في تشهده: " لله ما طاب وطهر وما خبث فلغيره "؟ قال: ما طاب وطهر كسب الحلال من الرزق وما خبث فالربا.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhloul, from his father, from Abdullah ibn Fadl al-Hashimi, that he said: I said to Abu Abdillah, peace be upon him: What is the meaning of the saying of the praying during his testification: «To Allah belongs what becomes good and is purified, and what is impurified, it is for others»? He said: That which becomes good and is purified is the lawful acquirement of sustenance, and that which is impurified is usury.

The meaning of the sending of peace during prayer - Hadith 20606

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن عبد الله بن الفضل الهاشمي، قال سألت أبا عبد الله عليه السلام عن معنى التسليم في الصلاة فقال: التسليم علامة الامن وتحليل الصلاة، قلت: وكيف ذلك جعلت فداك؟ قال: كان الناس فيما مضى إذا سلم عليهم وارد أمنوا شره، وكانوا إذا ردوا عليه أمن شرهم، فإن لم يسلم لم يأمنوه، وإن لم يردوا على المسلم لم يأمنهم، وذلك خلق في العرب فجعل التسليم علامة للخروج من الصلاة، وتحليلا للكلام، وأمنا من أن يدخل في الصلاة ما يفسدها. والسلام اسم من أسماء الله عز وجل وهو واقع من المصلي على ملكي الله الموكلين به.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhloul, from his father, from Abdullah ibn Fadl al-Hashimi, that he said: I asked Abu Abdillah, peace be upon him, about the meaning of the sending of peace during prayer, to which he said: The sending of peace is a sign of safety and a dissolution of the prayer. I said: And how is that, may I be sacrificed for you? He said: People used to, in the past, when an arriving person would send peace upon him, they were safe from his evil, and when they would respond to him, he was safe from their evil, and if he would not send peace, they were not safe from him, and if they would not respond to the sender of peace, he was not safe from them. That is a tradition among the Arabs, and so the sending of peace was made a sign of leaving the (state of) prayer and (a declaration of) allowability to speak and a (shield of) safety from there to enter into the prayer that which invalidates it. Moreover, the Peace is a Name from the Names of Allah, Exalted and Glorious is He, and it is performed by the praying person upon the Two Angels of Allah that have been appointed with him.

The meaning of the Home of Peace - Hadith 20607

حدثنا أبو الحسن أحمد بن محمد بن الصقر الصائغ، قال: حدثنا موسى بن إسحاق القاضي، قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا جرير بن عبد الحميد عن عبد العزيز بن رفيع، عن أبي ظبيان، عن ابن عباس أنه قال: دار السلام الجنة، و أهلها لهم السلامة من جميع الآفات والعاهات والأمراض والأسقام، ولهم السلامة من الهرم والموت وتغير الأحوال عليهم، وهم المكرمون الذين لا يهانون أبدا، وهم الأعزاء الذين لا يذلون أبدا، وهم الأغنياء الذين لا يفتقرون أبدا، وهم السعداء الذين لا يشقون أبدا، وهم الفرحون المستبشرون الذين لا يغتمون ولا يهتمون أبدا، وهم الاحياء الذين لا يموتون أبدا، فهم في قصور الدر والمرجان أبوابها مشرعة إلى عرش الرحمن، " والملائكة يدخلون عليهم من كل باب سلام عليكم بما صبرتم فنعم عقبى الدار ".

1. We were told by Abu’l-Hasan, Ahmad bin Muhammed bin Saqr, the Goldsmith, that he said: We were told by Musa bin Ishaq al-Qadhi, that he said: We were told by Abu Bakr bin Abi Shayba, that he said: We were told by Jarir bin Abdil-Hamid, from Abdul-Aziz bin Rafee’, from Abu Dhibyan, from Ibn Abbas, that he said: The Home of Peace is Paradise, and its people have safety from all plagues, blemishes, illnesses and sicknesses, and they have safety from aging, death and the changing of circumstances upon them. They are the dignified who will never be insulted, and they are the honored who will never be humiliated, and they are the rich who will never become poor, and they are rejoicing who will never become miserable, and they are the happy, the cheering, who will never be distressed or concerned, and they are the living who will never die. Hence, they are in palaces of gems and corals whose doors give path to the Throne of the Merciful to all. «The Angels will enter upon them from every door (saying): Peace be upon you for what you were patient. Thus, excellent is the final home (of yours).» (13:23-24)

The meaning of the Home of Peace - Hadith 20608

حدثنا علي بن عبد الله الوراق، قال: حدثنا سعد بن عبد الله، قال: حدثنا العباس بن سعيد الأزرق - وكان من العامة - قال: حدثنا عبد الرحمن بن صالح، قال: حدثنا شريك بن عبد الله، عن العلاء بن عبد الكريم، قال: سمعت أبا جعفر عليه السلام يقول في قول الله عز وجل: " والله يدعوا إلى دار السلام " فقال: إن السلام هو الله عز وجل، و داره التي خلقها لأوليائه الجنة.

2. We were told by Ali bin Abdullah al-Warraq, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Abbas bin Sa’eed al-Azraq – and he was from the ‘Aamma [1] – that he said: We were told by Abdul-Rahman bin Saleh, that he said: We were told by Shareek bin Abdullah, from ‘Alaa’ bin Abdil-Karim, that he said: I heard Abu Ja’far, peace be upon him, say with regards to the saying of Allah, Exalted and Glorious is He: «And Allah calls for the Home of Peace» (10:25) to which he said: Indeed, the Peace is Allah, Exalted and Glorious is He, and His Home that He created for His allies is Paradise.

The meaning of seven words due to which a wise man followed another wise man for seven hundred farsakhs - Hadith 20609

حدثنا أحمد بن محمد بن يحيى العطار - رضي الله عنه - قال: حدثنا أبي، عن محمد بن أحمد بن يحيى بن عمران الأشعري، قال: حدثني أبو عبد الله الرازي - واسمه عبد الله بن أحمد - عن سجادة - واسمه الحسن بن علي بن أبي عثمان، واسم أبي عثمان حبيب -، عن محمد بن أبي حمزة، عن محمد بن وهب، عن أبي عبد الله الصادق جعفر بن محمد عليهما السلام قال: تبع حكيم حكيما سبع مائة فرسخ في سبع كلمات، فلما لحق به قال له: يا هذا ما أرفع من السماء، وأوسع من الأرض، وأغنى من البحر، وأقسى من الحجر، وأشد حرارة من النار، وأشد بردا من الزمهرير، وأثقل من الجبال الراسيات؟ فقال له: يا هذا إن الحق أرفع من السماء، والعدل أوسع من الأرض، وغنى النفس أغنى من البحر، وقلب الكافر أقسى من الحجر، والحريص الجشع أشد حرارة من النار، واليأس من روح الله عز وجل أشد بردا من الزمهرير، والبهتان على البريئ أثقل من الجبال الراسيات.

1. We were told by Ahmad bin Muhammed bin Yahya al-‘Attar, may Allah be pleased with him, that he said: We were told by my father, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, that he said: I was told by Abu Abdillah al-Razi – and his name is Abdullah bin Ahmad – from Sajjada – and his name is Hasan bin Ali bin Abi Uthman, and the name of Abu Uthman is Habib – from Muhammed bin Abi Hamza, from Muhammed bin Wahb, from Abu Abdillah al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he said: A wise man followed another wise man for seven hundred farsakhs [1] in seven words, and when he reached him, he said to him: O you, what is higher than the sky, wider than the earth, richer than the ocean, harder than stone, of more intense heat than fire, of more intense coldness than severe frost and heavier than immovable mountains? So he said to him: O you, indeed, the truth is higher than the sky; justice is wider than the earth; the soul’s sufficiency is richer than the ocean; the heart of the disbeliever is harder than stone; the desirous, the greedy, is of more intense heat than fire; the despair from the mercy of Allah, Exalted and Glorious is He, is of more intense coldness than severe frost; and slander against the innocent is heavier than immovable mountains.

The meaning of the nobles of the nation - Hadith 20610

حدثنا أبو الحسن محمد بن أحمد بن أسد الأسدي، قال: حدثنا عثمان بن عمر [ابن] أبي غيلان الثقفي، وعيسى بن سليمان بن عبد الملك القرشي، قالا: حدثنا أبو إبراهيم الترجماني [قال: حدثنا سعد بن سعيد الجرجاني] قال: حدثنا نهشل بن سعيد ، عن الضحاك، عن ابن عباس، قال: قال رسول الله صلى الله عليه وآله: أشراف أمتي حملة القرآن و أصحاب الليل.

1. We were told by Abu’l-Hasan, Muhammed bin Ahmad bin Asad al-Asadi, that he said: We were told by Uthman bin Umar ibn Abi Ghailan al-Thaqafi, and Isa bin Sulayman bin Abdil-Malik al-Qurashi, that they both said: We were told by Abu Ibrahim al-Turjumani, that he said: We were told by Sa’d bin Sa’eed al-Jarjani, that he said: We were told by Nahshal bin Sa’eed, from Dahhak, from Ibn Abbas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The nobles of my nation are the carriers of the Qur’an and the people of the night.

The meaning of the nobles of the nation - Hadith 20611

حدثنا أبو الحسن محمد بن أحمد بن أسد الأسدي، قال: حدثنا محمد بن جرير، و الحسن بن عروة، وعبد الله بن محمد الوهبي ، قالوا: حدثنا محمد بن حميد، قال: حدثنا زافر بن سليمان، قال: حدثنا محمد بن عيينة، عن أبي حازم، عن سهل بن سعد، قال: جاء جبرئيل عليه السلام إلى النبي صلى الله عليه وآله فقال: يا محمد عش ما شئت فإنك ميت، وأحبب ما شئت فإنك مفارقه، واعمل ما شئت فإنك مجزي به. واعلم أن شرف الرجل قيامه بالليل وعزه استغناؤه عن الناس.

2. We were told by Abu’l-Hasan, Muhammed bin Ahmad bin Asad al-Asadi, that he said: We were told by Muhammed bin Jarir, and Hasan bin ‘Urwa, and Abdullah bin Muhammed al-Wahbi, that they said: We were told by Muhammed bin Hameed, that he said: We were told by Zafir bin Sulayman, that he said: We were told by Muhammed bin ‘Uyayna, from Abu Hazem, from Sahl bin Sa’eed, that he said: Jibra’eel, peace be upon him, came to the Prophet, Allah’s blessings be upon him and his Family, and said: O Muhammed, live however you want, for indeed, you are to die, and love what you want, for indeed, you are to separate from it, and do what you want, for indeed, you are to be rewarded for it. Moreover, know that the honor of a man is his standing during the night, and his honor is his sufficiency from people.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The sky has not shadowed upon, nor has the earth carried, anyone with a tongue more truthful than Abu Dharr» - Hadith 20612

حدثنا أبو الحسن محمد بن عمرو بن علي البصري، قال: حدثنا أبو عبد الله عبد السلام ابن محمد بن هارون الهاشمي، قال: حدثنا محمد بن [محمد بن] عقبة الشيباني، قال: حدثنا أبو القاسم الخضر بن أبان، عن أبي هدية إبراهيم بن هدية البصري، عن أنس بن مالك قال: أتى أبو ذر يوما إلى مسجد رسول الله صلى الله عليه وآله فقال: ما رأيت كما رأيت البارحة. قالوا: وما رأيت البارحة؟ قال: رأيت رسول الله صلى الله عليه وآله وسلم ببابه فخرج ليلا فأخذ بيد علي بن أبي طالب عليه السلام وخرجا إلى البقيع فما زلت أقفو أثرهما إلى أن أتيا مقابر مكة فعدل إلى قبر أبيه فصلى عنده ركعتين فإذا بالقبر قد انشق وإذا بعبد الله جالس وهو يقول: " أنا أشهد أن لا إله إلا الله، وأن محمدا عبده ورسوله ". فقال له: من وليك يا أبة؟ فقال: وما الولي بابني؟ فقال: هو هذا علي. فقال: وأن عليا وليي. قال: فارجع إلى روضتك. ثم عدل إلى قبر أمه آمنة فصنع كما صنع عند قبر أبيه فإذا بالقبر قد انشق وإذا هي تقول: " أشهد أن لا إله إلا الله، وأنك نبي الله ورسوله ". فقال لها: من وليك يا أماه؟ فقالت: وما الولاية يا بني؟ قال: هو هذا علي بن أبي طالب. فقالت: وأن عليا وليي. فقال: ارجعي إلى حفرتك وروضتك. فكذبوه ولببوه وقالوا: يا رسول الله كذب عليك اليوم. فقال: وما كان من ذلك؟ قالوا إن جندب حكى عنك كيت وكيت، فقال النبي صلى الله عليه وآله: ما أظلت الخضراء ولا أقلت الغبراء على ذي لهجة أصدق من أبي ذر. قال عبد السلام بن محمد: فعرضت هذا الخبر على الجهمي محمد بن عبد الأعلى فقال: أما علمت أن النبي صلى الله عليه وآله قال: أتاني جبرئيل عليه السلام فقال: إن الله عز وجل حرم النار على ظهر أنزلك، وبطن حملك، وثدي أرضعك، وحجر كفلك؟

1. We were told by Abu’l-Hasan, Muhammed bin ‘Amru bin Ali Al-Basri, that he said: We were told by Abu Abdillah, Abdul-Salam ibn Muhammed bin Harun al-Hashimi, that he said: We were told by Muhammed bin Muhammed bin ‘Aqaba al-Shaybani, that he said: We were told by Abu’l-Qasem, Khidr bin Aban, from Abu Hadiya, Ibrahim bin Hadiya al-Basri, from Anas bin Malik, that he said: Abu Dharr came one day to the Mosque of Allah’s Messenger (sw) and said: I did not see like I saw yesterday. They said: And what did you see yesterday? He said: I saw the Messenger of Allah (sw) at its door, and then he went out and took by the hand of Ali bin Abi Talib (AS) and they went out to Baqee’. <br>I kept tracing their tracks until they came to the graves of (the people of) Mecca, and then he turned to the grave of his father and prayer two rak’a next to it, and suddenly, the grave split open, and suddenly, Abdullah was sitting whilst saying: «I testify that there is no god but Allah, and that Muhammed is His servant and Messenger». Then he said to him: Who is your Leader, O father? So he said: What is the Leader, O my son? So he said: This is him, Ali. Then he said: «And that Ali is my Leader». He said: Then return to your garden. Then he turned to the grave of his mother, Amina, and he did what he did at the grave of his father, and suddenly, the grave had split open, and it was her, saying: «I testify that there is no god but Allah, and that you are the Prophet of Allah and His Messenger». Then he said to her: Who is your Leader, O mother? So she said: What is the Divine Authority, O my son? He said: It is him, Ali bin Abi Talib. So she said: «And that Ali is my Leader». Then he said: Return to your hole and garden. <br>Then they [1] rejected him [2], grabbed hold of him, pulled him and said: O Messenger of Allah, he has lied about you today! Then he said: And what was of that? They said: Indeed, Jundub [3] has spoken about you such-and-such! Then the Prophet (sw) said: The sky has not shadowed upon, nor has the earth carried, anyone with a tongue more truthful than Abu Dharr. Abdul-Salam bin Muhammed said: Then I presented this report upon al-Jahmi, Muhammed bin Abdil-A’la, and he said: Did you not know that the Prophet (sw) said: «Jibra’eel (AS) came to me and said: Indeed, Allah, Exalted and Glorious is He, forbade the Fire for the loins from which you descended, womb that carried you, breast that breastfed you and home that cared for you»?

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The sky has not shadowed upon, nor has the earth carried, anyone with a tongue more truthful than Abu Dharr» - Hadith 20613

حدثنا أبي - رضي الله عنه - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن حمدان بن سليمان، عن أيوب بن نوح، عن إسماعيل الفراء، عن رجل، قال: قلت لأبي عبد الله عليه السلام: أليس قال رسول الله صلى الله عليه وآله في أبي ذر - رحمة الله عليه -: " ما أظلت الخضراء ولا أقلت الغبراء على ذي لهجة أصدق من أبي ذر "؟ قال: بلى. قال: قلت: فأين رسول الله وأمير المؤمنين؟ وأين الحسن والحسين؟ قال: فقال لي: كم السنة شهرا؟ قال: قلت: اثنا عشر شهرا، قال: كم منهما حرم؟ قال: قلت: أربعة أشهر. قال: فشهر رمضان منها؟ قال: قلت: لا، قال: إن في شهر رمضان ليلة أفضل من ألف شهر، إنا أهل بيت لا يقاس بنا أحد.

2. We were told by my father (ra) that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from Hamdan bin Sulayman, from Ayyub bin Nuh, from Isma’eel al-Farra’, from a man that said: I said to Abu 'Abdillah (al-Sadiq) (as): Did Rasulullah (sw) not say with regards to Abu Dharr (ra): «The sky has not shadowed upon nor has the earth carried anyone with a tongue more truthful than Abu Dharr»? He said: "Yes." (The man) asked: "Then what about Rasulullah (sw) and Amir al-Mu'minin (as)? And what about al-Hasan (as) and al-Hussain (as)?". He (the Imam) said: "How many months are there in a year?". I said: "Twelve months." He said: "How many of them are sacred?". I said: "Four months." He said: "Is the month of Ramadan among them?". I said: "No." He said: "Indeed, in the month of Ramadan there is a night that is better than a thousand months. Indeed, we are a Household to whom none is compared with."

The meaning of the saying of al-Sadiq, Ja’far bin Muhammed, peace be upon them both: «The one who seeks rulership will perish» - Hadith 20614

حدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين، قال: حدثني أبو حفص محمد بن خالد، عن أخيه سفيان بن خالد، قال: قال أبو عبد الله عليه السلام: يا سفيان إياك والرئاسة، فما طلبها أحد إلا هلك. فقلت له: جعلت فداك، قد هلكنا إذ ليس أحد منا إلا وهو يحب أن يذكر ويقصد ويؤخذ عنه! فقال: ليس حيث تذهب إليه، إنما ذلك أن تنصب رجلا دون الحجة فتصدقه في كل ما قال و تدعوا الناس إلى قوله.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Muhammed bin Hussain, that he said: I was told by Abu Hafs, Muhammed bin Khalid, from his brother, Sufyan bin Khalid, that he said: Abu Abdillah, peace be upon him, said: O Sufyan, beware from rulership, for none have sought except that he has perished. Then I said to him: May I be sacrificed for you, then certainly, we are to perish, as there is none of us except that he likes to be mentioned, sought and taken from. Then he said: It is not as you think towards. That is only that you assign a man (as a leader), besides the Proof, by which you believe him in everything he says and you call people to what he says.

The meaning of the saying of al-Sadiq, peace be upon them both: «The one who learns (some) knowledge that he might use it to quarrel with fools, boast with it before scholars or draw the faces of people towards himself, then he is in the Fire of Hell» - Hadith 20615

حدثنا عبد الواحد بن محمد بن عبدوس - رحمه الله - قال: حدثنا علي بن محمد بن قتيبة النيسابوري، عن حمدان بن سليمان، عن عبد السلام بن صالح الهروي، قال: سمعت أبا الحسن الرضا عليه السلام يقول: رحم الله عبدا أحيا أمرنا. فقلت له: فكيف يحيي أمركم قال: يتعلم علومنا ويعلمها الناس فإن الناس لو علموا محاسن كلامنا لاتبعونا. قال: فقلت له: يا ابن رسول الله فقد روي لنا عن أبي عبد الله عليه السلام أنه قال: " من تعلم علما ليماري به السفهاء أو يباهي به العلماء أو ليقبل بوجوه الناس إليه فهو في النار " فقال عليه السلام: صدق جدي، أفتدري من السفهاء؟ فقلت: لا، يا ابن رسول الله. فقال: هم قصاص من مخالفينا، وتدري من العلماء؟ فقلت: لا، يا ابن رسول الله. قال: فقال: هم علماء آل محمد عليهم السلام الذين فرض الله عز وجل طاعتهم وأوجب مودتهم، ثم قال: أتدري ما معنى قوله: " أو ليقبل بوجوه الناس إليه "؟ قلت: لا. قال: يعني بذلك والله ادعاء الإمامة بغير حقها ومن فعل ذلك فهو في النار.

1. We were told by Abdul-Wahid bin Muhammed bin ‘Abdous, may Allah grant him mercy, that he said: We were told by Ali bin Muhammed bin Qutayba al-Naisabouri, from Hamdan bin Sulayman, from Abdul-Salam bin Saleh al-Harawi, that he said: I heard Abu’l-Hasan al-Rida, peace be upon him, say: May Allah have mercy upon a servant who revives our cause. Then I said to him: So how would he revive your cause? He said: By him learning our sciences and teaching it to the people, for indeed, if the people were to know the beauties of our speech, they would have followed us. He said: Then I said to him: O son of Allah’s Messenger, it has been narrated to us of Abu Abdillah, peace be upon him, that he said: «The one who learns (some) knowledge that he might use it to quarrel with fools, boast with it before scholars or draw the faces of people towards himself, then he is in the Fire of Hell». So he, peace be upon him, said: My grandfather spoke true, so do you know who the fools are? So I said: No, O son of Allah’s Messenger. He said: Then he said: They are storytellers from our opponents, and do you know who the scholars are? So I said: No, O son of Allah’s Messenger. He said: Then he said: They are the Scholars from the Family of Muhammed, peace be upon them, whom Allah, Exalted and Glorious is He, imposed obedience to and obliged affection to. Then he said: Do you know what is the meaning of his saying: « or draw the faces of people towards himself»? I said: No. He said: He means with that, by Allah, the claiming of Imamate without its right; the one who does that, he is in the Fire of Hell.

The meaning of taking knowledge as a means of livelihood - Hadith 20616

حدثنا أحمد بن محمد بن الهيثم العجلي - رحمه الله - قال: حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، عن تميم بن بهلول، عن أبيه، عن محمد بن سنان، عن حمزة بن حمران قال: سمعت أبا عبد الله عليه السلام يقول: ما استأكل بعلمه افتقر. فقلت له: جعلت فداك إن في شيعتك ومواليك قوما يتحملون علومكم ويبثونها في شيعتكم فلا يعدمون على ذلك منهم البر والصلة والاكرام. فقال عليه السلام: ليس أولئك بمستأكلين، إنما المستأكل بعلمه الذي يفتي بغير علم ولا هدى من الله عز وجل ليبطل به الحقوق طمعا في حطام الدنيا.

1. We were told by Ahmad bin Muhammed bin Haitham al-‘Ajali, may Allah grant him mercy, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, from Tamim bin Buhlul, from his father, from Muhammed bin Sinan, from Hamza bin Hamran, that he said: I heard Abu Abdillah, peace be upon him, say: The one who takes his knowledge as a livelihood, will become poor. So I said to him: May I be sacrificed for you, indeed, among your Shi’a and befrienders there are people who carry your sciences and spread them among your Shi’a, and they are not being prevented for that, from them, of goodness, connection and generosity. Then he, peace be upon him, said: Those are not ones who take it as a livelihood. The one who takes his knowledge as a livelihood is only the one who issues verdicts without knowledge nor guidance from Allah, Exalted and Glorious is He, with the purpose of invalidating rights out of greedy for the wracks of this world.

The meaning of what has been narrated with regards to that the one who establishes an example or possesses a dog has, certainly, went out of Islam - Hadith 20617

حدثنا محمد بن علي ماجيلويه - رحمه الله - عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن النهيكي بإسناده رفعه إلى أبي عبد الله عليه السلام أنه قال: من مثل مثالا أو اقتنى كلبا فقد خرج من الاسلام. فقيل له: هلك إذا كثير من الناس! فقال: ليس حيث ذهبتم، إنما عنيت بقولي: " من مثل مثالا " من نصب دينا غير دين الله ودعا الناس إليه، وبقولي: " من اقتنى كلبا " [عنيت] مبغضا لنا أهل البيت اقتناه فأطعمه وسقاه من فعل ذلك فقد خرج من الاسلام.

1. We were told by Muhammed bin Ali Majilawayh, may Allah grant him mercy, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Ahmad bin Abi Abdillah, from Nuhayki, with his chain of narrators that he ascribed to Abu Abdillah, peace be upon him, that he said: The one who establishes an example or possesses a dog has, certainly, went out of Islam. Then it was said to him: It has perished, in that case, many from the people. So he said: It is not as you think. I only indicated with my saying «the one who establishes an example» the one who assigns a religion other than the Religion of Allah and calls the people to it, and with my saying «the one who possesses a dog» I indicated to a hater of us, the Household, which one embraces, feeds and supplies with water. The one who does that has, certainly, went out of Islam.

The meaning of what has been narrated with regards to that Abu Ja’far al-Baqir, peace be upon them both , that he said: «If you know, then do as you wish» - Hadith 20618

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن أبيه، عن علي بن النعمان، عن فضيل بن عثمان، قال: سئل أبو عبد الله عليه السلام فقيل له: إن هؤلاء الأخابث يروون عن أبيك يقولون: أن أباك عليه السلام قال: " إذا عرفت فاعمل ما شئت " فهم يستحلون بعد ذلك كل محرم قال: ما لهم لعنهم الله؟! إنما قال أبي عليه السلام: إذا عرفت الحق فاعمل ما شئت من خير يقبل منك.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from his father, from Ali bin Nu’man, from Fudail bin Uthman, that he said: Abu Abdillah, peace be upon him, was asked and it was said to him: Indeed, these wicked ones narrate of your father and say: Indeed, your father, peace be upon him, said: «If you know, then do as you wish» and hence, after that they declare as allowable every forbidden thing. He said: What is it with them, may Allah curse them? My father, peace be upon him, only said: If you know the truth, then do what you wish of goodness; it will be accepted from you.

The meaning of the saying of one man to another man: «May Allah reward you with goodness» - Hadith 20619

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن أحمد بن محمد، عن الحسين ابن يزيد، عن الحسين بن أعين أخي مالك بن أعين، قال: سألت أبا عبد الله عليه السلام عن قول الرجل للرجل: " جزاك الله خيرا " ما يعني به؟ فقال أبو عبد الله عليه السلام: إن الخير نهر في الجنة مخرجه من الكوثر، والكوثر مخرجه من ساق العرش، عليه منازل الأوصياء و شيعتهم، على حافتي ذلك النهر جواري نابتات كلما قلعت واحدة نبتت أخرى باسم ذلك النهر وذلك قول الله عز وجل في كتابه: " فيهن خيرات حسان " فإذا قال الرجل لصاحبه: " جزاك الله خيرا " فإنما يعني به تلك المنازل التي أعدها الله عز وجل لصفوته وخيرته من خلقه.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Ahmad bin Muhammed, from Hussain ibn Yazid, from Hussain bin A’yan, the brother from Malik bin A’yan, that he said: I asked Abu Abdillah, peace be upon him, about the saying of one man to another man: «May Allah reward you with goodness», what does he mean with it? Then Abu Abdillah, peace be upon him, said: Indeed, Goodness is a river in Paradise whose emergence is from the Kawthar, and the emergence of Kawthar is from the Leg of the Throne, upon which are the ranks of the Successors and their Shi’a. On the two sides of that river are sprouting maids; whenever one is pulled off, another sprouts with the name of that river, and that is the saying of Allah, Exalted and Glorious is He, in His Book: «In them are beautiful goods». (55:70) So, when one man says to his companion: «May Allah reward you with goodness», he only means by it those ranks which Allah, Exalted and Glorious is He, has prepared for His chosen and selected from among His creation.

The meaning of the saying of the Commander of the Believers, peace be upon him, to the one who said «I love you» to him: «Prepare for poverty a robe» - Hadith 20620

أبي - رحمه الله - قال: حدثنا محمد بن إدريس، ومحمد بن يحيى العطار، عن محمد بن أحمد، عن محمد بن الحسين، عن منصور، عن أحمد بن خالد، عن أحمد بن المبارك، قال: قال رجل لأبي عبد الله عليه السلام: حديث يروى أن رجلا قال لأمير المؤمنين عليه السلام: إني أحبك. فقال له: أعد للفقر جلبابا. فقال: ليس هكذا قال: إنما قال له: أعددت لفاقتك جلبابا يعني يوم القيامة.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Idrees, and Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Muhammed bin Hussain, from Mansur, from Ahmad bin Khalid, from Ahmad bin Mubarak, that he said: A man said to Abu Abdillah, peace be upon him: «There is a narration that is narrated with regards to that a man said to the Commander of the Believers, peace be upon him: «Indeed, I love» to which he said to him: «Prepare for poverty a robe». So he said: It is not as that. He said: He only said to him: «Prepare for your destitution a robe», meaning the Day of Resurrection.

The meaning of the saying of al-Sadiq, peace be upon him: «Indeed, a man will, verily, go out of his home and return whilst not having remember Allah, Exalted and Glorious is He, and his journal will be filled with good deeds» - Hadith 20621

حدثني محمد بن عليبن ماجيلويه، عن عمه محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن الحكم بن مسكين، عن ثعلبة بن ميمون، عن جعفر بن محمد عليهما السلام قال: إن الرجل ليخرج من منزله إلى حاجة فيرجع وما ذكر الله عز وجل فتملأ صحيفته حسنات، قال: فقلت: وكيف ذلك جعلت فداك؟ قال: يمر بالقوم ويذكرونا أهل البيت فيقولون: كفوا فإن هذا يحبهم فيقول الملك لصاحبه: اكتب هبة آل محمد في فلان [اليوم].

1. I was told by Muhammed bin Ali Majilawayh, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Hakam bin Miskeen, from Tha’laba bin Maimoun, from Ja’far bin Muhammed, peace be upon them both, that he said: Indeed, a man will, verily, go out of his home for a need, and he will then return whilst not having remembered Allah, Exalted and Glorious is He, and his journal will be filled with good deeds. He said: So I said: And how is that, may I be sacrificed for you? He said: He will pass by people and they will remember us, the Household, and say: Stop, for indeed, he loves them. Then the Angel will say to his companion: Write the gift of the Family of Muhammed for such-a-person today.

The meaning of the two obligating things - Hadith 20622

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن حماد، عن حريز، عن زرارة، قال: قال أبو جعفر عليه السلام: لا تنسوا الموجبتين - أو قال: عليكم بالموجبتين - في دبر كل صلاة. قلت: وما الموجبتان؟ قال: تسأل الله الجنة وتتعوذ به من النار.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Hammad, from Hurayz, from Zurara, that he said: Abu Ja’far, peace be upon him, said: Do not forget the two obligating things - or he said: «(Imposed) Upon you are the two obligating things» - at the end of every prayer. I said: And what are the two obligating things? He said: That you ask Allah for Paradise and seek refuge in Him from the Fire.

The meaning of the report that has narrated that from an individual’s happiness is the lightness of his two opposites - Hadith 20623

أبي - رحمه الله - قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن أحمد بن يحيى الأشعري، قال: حدثنا علي بن إبراهيم المنقري - أو غيره - رفعه، قال: قال الصادق عليه السلام: إن من سعادة المرء خفة عارضيه. قال: وما في هذا من السعادة إنما السعادة خفة ماضغيه بالتسبيح .

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya, that he said: We were told by Muhammed bin Ahmad bin Yahya al-Ash’ari, that he said: We were told by Ali bin Ibrahim al-Manqari, or another, who ascribed it, saying: Al-Sadiq, peace be upon him, said: Indeed, from an individual’s happiness is the lightness of his two opposites. He said: There is no happiness in this. The happiness is only in the lightness of his two chewers by (which he can perform) glorification (of Allah).

The meaning of the tradition from the Lord, Exalted and Glorious is He, the tradition from the Prophet, Allah’s blessings be upon him and his Family, and the tradition from the Leader, peace be upon him - Hadith 20624

حدثنا علي بن أحمد بن محمد - رضي الله عنه - قال: حدثنا محمد بن أبي عبد الله الكوفي، عن سهل بن زياد الآدمي، عن مبارك مولى الرضا عليه السلام عن الرضا علي بن موسى عليهما السلام قال: لا يكون المؤمن مؤمنا حتى يكون فيه ثلاث خصال: سنة من ربه، وسنة من نبيه، وسنة من وليه. فأما السنة من ربه فكتمان السر، قال الله عز وجل " عالم الغيب فلا يظهر على غيبه أحدا * إلا من ارتضى من رسول " وأما السنة من نبيه فمداراة الناس فإن الله عز وجل أمر نبيه صلى الله عليه وآله بمداراة الناس فقال: " خذ العفو و أمر بالعرف وأعرض عن الجاهلين "، وأما السنة من وليه فالصبر على البأساء والضراء يقول الله عز وجل: " والصابرين في البأساء والضراء وحين البأس أولئك الذين صدقوا و أولئك هم المتقون ".

1. We were told by Ali bin Ahmad bin Muhammed, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, from Sahl bin Ziyad al-Adami, from Mubarak, the servant of al-Rida, peace be upon him, from al-Rida, Ali bin Musa, peace be upon them both, that he said: A believer will not be a believer until there are three traits in him: a tradition from his Lord, a tradition from his Prophet and a tradition from his Leader. As for the tradition from his Lord, it is the concealment of the secret. Allah, Exalted and Glorious is He, said: «The Knower of the Unseen, and so, He does not disclose, to His (knowledge of the) Unseen, anyone, except for the one He was pleased with of a Messenger» (72:26-27). As for the tradition from his Prophet, it is conformity with people, for indeed, Allah, Exalted and Glorious is He, ordered His Prophet, Allah’s blessings be upon him and his Family, with regards to conformity with people, and so He said: «Take (upon yourself to perform) pardoning, enjoin good and look away from the ignorant ones.» (7:199) As for the tradition from his Leader, it is patience towards suffering and harm. Allah, Exalted and Glorious is He, says: «And those patient towards suffering, harm and during hostilities, those are the ones who were truthful, and those are the godfearing.» (2:177)

The meaning of backbiting and slander - Hadith 20625

دثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن عبد الرحمن بن سيابة، عن الصادق جعفر بن محمد عليهما السلام، قال: إن من الغيبة أن تقول في أخيك ما ستره الله عليه، وإن البهتان أن تقول في أخيك ما ليس فيه.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahboub, from Abdul-Rahman bin Sayaba, from al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he said: Indeed, it is from backbiting that you say about your brother that which Allah has concealed upon him, and indeed, it is from slander that you say about your brother that which is not in him.

The meaning of the one with two faces and two tongues - Hadith 20626

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثني محمد بن يحيى العطار قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن الحسن بن علي بن فضال، عن علي بن النعمان، عن عبد الله بن مسكان، عن داود بن فرقد، عن أبي شيبة عن الزهري، عن أبي جعفر محمد بن علي الباقر عليهما السلام، قال: بئس العبد عبد يكون ذا وجهين وذا لسانين يطري أخاه شاهدا ويأكله غائبا ، إن أعطي حسده وإن ابتلي خذله.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: I was told by Muhammed bin Yahya al-‘Attar, that he said: We were told by Muhammed bin Hussain bin Abi’l-Khattab, from Hasan bin Ali bin Faddal, from Ali bin Nu’man, from Abdullah, bin Maskan, from Dawud bin Farqad, from Abu Shayba al-Zuhri, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, that he said: The worst of servants is a servant who has two faces and two tongues; (by which) he is tender with his brother in (his) presence and eats him in (his) absence, (and) if he is given, he envies him, and if he is afflicted, he abandons him.

The meaning of the one with two faces and two tongues - Hadith 20627

حدثنا محمد بن الحسن - رضي الله عنه - قال: حدثنا أحمد بن إدريس، عن محمد ابن أحمد بن يحيى بن عمران الأشعري قال: حدثنا موسى بن عمران البغدادي، عن ابن سنان، عن عون بن معين بياع القلانس، عن عبد الله بن أبي يعفور، قال: سمعت الصادق جعفر ابن محمد عليهما السلام، يقول: من لقى الناس بوجه وغابهم بوجه جاء يوم القيامة وله لسانان من نار.

2. We were told by Muhammed bin Hasan, may Allah be pleased with him, that he said: We were told by Ahmad bin Idrees, from Muhammed ibn Ahmad bin Yahya bin Imran al-Ash’ari, that he said: We were told by Musa bin Imran al-Baghdadi, from Ibn Sinan, from ‘Awn bin Mu’een, the Cap Seller, from Abdullah bin Abi Ya’four, that he said: I heard al-Sadiq, Ja’far ibn Muhammed, peace be upon them both, say: The one who meets people with one face and is absent from them with another face, will come at the Day of Resurrection whilst having two tongues of fire.

The meaning of the attribution of Islam - Hadith 20628

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - عن عمه محمد بن أبي القاسم، عن أخيه، عن أحمد بن محمد بن خالد، عن أبيه، عن محمد بن يحيى، عن غياث بن إبراهيم، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال أمير المؤمنين عليه السلام: لأنسبن الاسلام نسبة لم ينسبه أحد قبلي ولا ينسبه أحد بعدي، الاسلام هو التسليم، والتسليم هو التصديق، والتصديق هو اليقين، واليقين هو الأداء، والأداء هو العمل. إن المؤمن أخذ دينه من ربه ولم يأخذه عن رأيه، أيها الناس، دينكم، دينكم، تمسكوا به ولا يزيلنكم ولا يردنكم أحد عنه، لان السيئة فيه خير من الحسنة في غيره، لان السيئة فيه تغفر والحسنة في غير لا تقبل.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his paternal uncle, Muhammed bin Abi’l-Qasem, from his brother, from Ahmad bin Muhammed bin Khalid, from his father, from Muhammed bin Yahya, from Ghiyath bin Ibrahim, from al-Sadiq, Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Commander of the Believers, peace be upon him, said: Verily, I will, indeed, attribute Islam an attribution which none has attributed before me and which none will attribute after me. Islam is submission, and submission is credence, and credence is certainty, and certainty is performance, and performance is action. Indeed, the believer takes his religion from his Lord, and he did not take it from his opinion. O people, (observe) your Religion, your Religion, adhere to it, and let yourselves, verily, not be dispersed, and let yourselves, verily, not be repelled from it by anyone, because a misdeed (whilst believing) in it is better than a good deed (whilst believing) in other than it, because a misdeed (whilst believing) in it may be forgiven, whereas a good deed (whilst believing) in other than it will not be accepted.

The meaning of Islam and faith - Hadith 20629

حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن عثمان بن عيسى، عن سماعة بن مهران، قال: سألته عن الايمان والاسلام، فقلت له: أفرق بين الايمان والاسلام، فقال: أو أضرب لك مثله؟ قال: قلت أود ذاك. قال: مثل الايمان من الاسلام مثل الكعبة الحرام من الحرم قد يكون الرجل في الحرم ولا يكون في الكعبة حتى يكون في الحرم، وقد يكون مسلما ولا يكون مؤمنا ولا يكون مؤمنا حتى يكون مسلما. قال: فقلت: فيخرجه من الايمان شئ؟ قال لي: نعم. قلت: فيصيره إلى ماذا؟ قال: إلى الاسلام أو الكفر. وقال: لو أن رجلا دخل الكعبة فأفلت منه بوله اخرج من الكعبة ولم يخرج من الحرم ولو خرج من الحرم فغسل ثوبه وتطهر لم يمنع أن يدخل الكعبة، ولو أن رجلا دخل الكعبة فبال فيها معاندا اخرج من الكعبة ومن الحرم فضربت عنقه.

1. We told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Abbas bin Ma’ruf, from Uthman bin Isa, from Sama’a bin Mahran, that he said: I asked him about faith and Islam, so I said to him: Differentiate between faith and Islam. He said: And shall I give you the example of it? He said: I said: I would want that. He said: The example of faith from Islam is like the example of the Sacred Kaaba from the Sanctuary; a man may be in the Sanctuary and not be in the Kaaba, and he may not be in the Kaaba until he is in the Sanctuary. Hence, he may be a Muslim and may not be a believer, and he will not be a believer until he is a Muslim. He said: Then I said: Then does anything exclude him from faith? He said: Yes. I said: Then to what thing does it turn himـ? He said: To Islam or disbelief. And he said: If a man is to enter the Kaaba and his urine slips form him, he must be taken out of the Kaaba and must not go out of the Sanctury, and if he is to go out from the Sanctuary, wash his robe and purify himself, he is not prevented from entering the Kaaba. Whereas if a man is to enter the Kaaba and urinates in it intentionally, he must be taken out of the Kaaba and from the Sanctuary, and his neck is to be stricken.

The meaning of Islam and faith - Hadith 20630

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن بكر بن صالح الرازي، عن أبي الصلت الخراساني، قال: سألت الرضا عليه السلام عن الايمان، فقال: الايمان عقد بالقلب ولفظ باللسان وعمل بالجوارح، لا يكون الايمان إلا هكذا.

2. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Bikr bin Saleh al-Razi, from Abu’s-Silt al-Khurasani, that he said: I asked al-Rida, peace be upon him, about faith, so he said: Faith is a contract in the heart, uttering by the tongue and act with the limbs; faith is by nothing except like this.

The meaning of Islam and faith - Hadith 20631

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: ليس الايمان بالتحلي ولا بالتمني ولكن الايمان ما خلص في القلب وصدقه الأعمال.

3. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Ibn Abi ‘Umayr, from Hafs bin Bukhturi, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Faith is not by adorning nor by wishing, however, faith is what has been made sincere in the heart and creceded by actions.

The meaning of Islam and faith - Hadith 20632

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم، عن أبيه، عن عبد الله بن ميمون، عن جعفر بن محمد، عن أبيه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الايمان قول وعمل أخوان شريكان.

4. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim, from his father, from Abdullah bin Maimoun, from Ja’far bin Muhammed, from his father, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Faith is (consisting of) saying and action, (the like of) two associating brother.

The meaning of Islam and faith - Hadith 20633

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن موسى بن القاسم البجلي، عن صفوان بن يحيى، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: لقى رسول الله صلى الله عليه وآله يوما حارثة بن النعمان الأنصاري، فقال له: كيف أصبحت يا حارثة؟ قال: أصبحت يا رسول الله مؤمنا. حقا. قال إن لكل إيمان حقيقة فما حقيقة إيمانك؟ قال: عزفت نفسي عن الدنيا وأسهرت ليلي وأظمأت نهاري فكأني بعرش ربي وقد قرب للحساب، وكأني بأهل الجنة فيها يتراودون وأهل النار فيها يعذبون. فقال رسول الله صلى الله عليه وآله: أنت مؤمن نور الله الايمان في قلبك، فأثبت ثبتك الله. فقال له: يا رسول الله ما أنا على نفسي من شئ أخوف مني عليها من بصري. فدعا له رسول الله صلى الله عليه وآله فذهب بصره.

5. My father, may Allah grant him mercu, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin Isa, from Musa bin Qasem al-Bajali, from Sawfan bin Yahya, from Hisham bin Salim, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, one day met Haritha bin Nu’man al-Ansari, and he said to him: How have you become up at the morning, O Haritha? He said: I have become at the morning, O Allah’s Messenger, a true believer. He said: Indeed, for every (level of) faith there is a reality, so what is the reality of your faith? He said: I have prevented by self from this world, remained awake at my night and become thirsty during my day, and so, it is as if I am by the Throne of my Lord and the Reckoning is near, and it is as if I am by the people of Paradise who, in it, are being enticed, and by the people of the Fire who, in it, are being tormented. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: You are a believer. May Allah enlighten faith in your heart, so remain firm, may Allah make you firm. Then he said to him: O Messenger of Allah, there is nothing on my self from which I am more fearful over, than my vision. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, supplicated and his vision went away.

The meaning of Islam and faith - Hadith 20634

حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن محمد ابن الحسين بن أبي الخطاب، عن محمد بن إسماعيل بن بزيع، عن محمد بن عذافر، عن أبيه، عن أبي جعفر عليه السلام قال: بينا رسول الله صلى الله عليه وآله في بعض أسفاره إذ لقيه ركب فقالوا: السلام عليك يا رسول الله، فقال: ما أنتم؟ قالوا: نحن مؤمنون، قال: فما حقيقة إيمانكم. قالوا:الرضا بقضاء الله والتسليم لأمر الله والتفويض إلى الله تعالى. فقال: علماء حكماء كادوا أن يكونوا من الحكمة أنبياء، فإن كنتم صادقين فلا تبنوا مالا تسكنون، ولا تجمعوا ما لا تأكلون، واتقوا الله الذي إليه ترجعون.

6. We were told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed ibn Hussain bin Abi’l-Khattab, from Muhammed bin Isma’eel bin Bazee’, from Muhammed bin ‘Adhafir, from his father, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, was with us during some of his journeys, as a convoy met him and said: Peace be upon you, O Messenger of Allah. So he said: What are you? They said: We are believers. He said: What is the reality of your faith? He said: Satisfaction with the decision of Allah, submission to the commandment of Allah and entrustment to Allah, Exalted is He. Then he said: Wise scholars, as if they are to be, due to wisdom, Prophets. Hence, if you are truthful, then do not built that which you will not dwell in, and do not gather that which you will not consume, and fear Allah to Whom you will return.

The meaning of the Religion of Allah, Exalted and Glorious is He - Hadith 20635

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن فضالة، عن أبان، عن أبي عبد الله عليه السلام في قول الله عز وجل: " صبغة الله ومن أحسن من الله صبغة " قال: هي الاسلام.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Fadala, from Aban, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «(Ours is) The Religion of Allah, and which religion is better than that of Allah?» (2:138) He said: It is Islam.

The meaning of the exalted moral character - Hadith 20636

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن فضالة، عن أبان، عن أبي الجاورد، عن أبي جعفر عليه السلام في قول الله عز وجل: " إنك لعلى خلق العظيم " قال: هو الاسلام. وروي أن الخلق العظيم " هو " الدين العظيم.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Fadala, from Aban, from Abu’l-Jaroud, from Abu Ja’far, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Indeed, you are of an exalted moral character.» (68:4) He said: It is Islam. It was also reported that exalted moral character is the Exalted Religion.

The meaning of the saying of the Imams, peace be upon them: «Our narration is difficult and complicated» - Hadith 20637

أبي رحمه الله - قال: حدثنا أحمد بن إدريس، عن الحسين بن عبد الله، عن محمد بن عيسى بن عبيد، عن بعض أهل المدائن قال: كتبت إلى أبي محمد عليه السلام: روي لنا عن آبائكم عليهم السلام أن حديثكم صعب مستصعب لا يحتمله ملك مقرب ولا نبي مرسل ولا مؤمن امتحن الله قلبه للايمان. قال: فجاءه الجواب: إنما معناه أن الملك لا يحتمله في جوفه حتى يخرجه إلى ملك مثله، ولا يحتمله نبي حتى يخرجه إلى نبي مثله، ولا يحتمله مؤمن حتى يخرجه إلى مؤمن مثله، إنما معناه أن لا يحتمله في قلبه من حلاوة ما هو في صدره حتى يخرجه إلى غيره.

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Hussain bin Abdullah, from Muhammed bin Isa bin ‘Ubaid, from one from the people of Mada’in, that he said: I wrote to Abu Muhammed, peace be upon him: It has been narrated to us from your fathers, peace be upon them, with regards to that your narration is difficult and complicated; that it is not endured by an Angel who is brought near (to Allah), nor a Prophet that is sent (with a Divine Message), nor a believer whom Allah has tested his heart with faith. He said: Then the answer came to him: Its meaning is only that the Angel does not endure that it remains inside him until he brings it out to an Angel like himself, nor does a Prophet endure it until he brings it out to a Prophet like himself, nor does a believer endure it until he brings it out to a believer like himself. Its meaning is only that it is not endured in the heart from the sweetness of what is one’s chest until one brings it out to someone else.

The meaning of the fortified city - Hadith 20638

حدثنا أبو الحسن علي بن الحسين بن سفيان بن يعقوب بن الحارث بن إبراهيم الهمداني في منزلة بالكوفة، قال: حدثنا أبو عبد الله جعفر بن أحمد بن يوسف الأزدي، قال: حدثنا علي بن يزيد الحناط، قال: حدثنا عمرو بن اليسع، عن شعيب الحداد، قال: سمعت أبا عبد الله عليه السلام يقول: إن حديثنا صعب مستصعب لا يحتمله إلا ملك مقرب أو نبي مرسل أو عبد امتحن الله قلبه للايمان أو مدينه حصينة. قال عمرو: فقلت لشعيب: يا أبا الحسن وأي شئ المدينة الحصينة؟ قال: فقال: سألت أبا عبد الله عليه السلام عنها، فقال لي: القلب المجتمع.

1. We were told by Abu’l-Hasan, Ali bin Hussain bin Sufyan bin Ya’qoub bin Harith bin Ibrahim al-Hamdani in his house in Kufa, that he said: We were told by Abu Abdillah, Ja’far bin Ahmad bin Yusuf al-Azdi, that he said: We were told by Ali bin Yazid al-Hannat, that he said: We were told by Amru bin Yasa’, from Shu’aib al-Haddad, that he said: I heard Abu Abdillah, peace be upon him, say: Indeed, our narration is difficult and complicated; it is not endured except by an Angel who is brought near (to Allah), or a Prophet that is sent (with a Divine Message), or a believer whom Allah has tested his heart with faith or a fortified city. Amru said: Then I said to Shu’aib: O Abu’l-Hasan, and what thing is a fortified city? He said: Then he said: I asked Abu Abdillah, peace be upon him, about it, and so he said to me: A united heart.

The chapter of the meaning of the saying of al-Baqir, peace be upon him: «None of you will reach the truth of faith until death is more beloved to him than life, poverty is more beloved to him than wealth and illness is more beloved to him than health» - Hadith 20639

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن محمد ابن علي، عن حارث بن الحسن الطحان، عن إبراهيم بن عبد الله، عن فضيل بن يسار، عن أبي جعفر عليه السلام قال: لا يبلغ أحدكم حقيقة الايمان حتى يكون فيه ثلاث خصال حتى يكون الموت أحب إليه من الحياة، والفقر أحب إليه من الغنى، والمرض أحب إليه من الصحة. قلنا: ومن يكون كذلك؟ قال: كلكم، ثم قال: أيما أحب إلى أحدكم يموت في حبنا أو يعيش في بغضنا؟ فقلت: نموت والله في حبكم أحب إلينا. قال: و كذلك الفقر والغنى والمرض والصحة. قلت: إي والله.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abu Abdillah, from Muhammed ibn Ali, from Harith bin Hasan al-Tahhan, from Ibrahim bin Abdullah, from Fudail bin Yasar, from Abu Ja’far, peace be upon him, that he said: None of you will reach the truth of faith until there is in him three traits: until death is more beloved to him than life; poverty is more beloved to him than wealth; and illness is more beloved to him than health. We said: And who is as such? He said: All of you. Then he said: Which one is more beloved to you, that you die (whilst believing) in love to us, or that you live (whilst believing) in hate to us? So I said: That we die, by Allah, (believing) in love towards you is more beloved to us. He said: And so is (it that it applies to) poverty, wealth, illness and health. I said: Yes, by Allah.

The meaning of the Qur’an and the Criterion - Hadith 20640

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، قال: حدثنا محمد بن أحمد، قال: حدثني أبو إسحاق - يعني إبراهيم بن هاشم -، عن ابن سنان وغيره عمن ذكره قال: سألت أبا عبد الله عليه السلام عن القرآن والفرقان: أهما شيئان أم شئ واحد؟ قال: فقال: القرآن جملة الكتاب، والفرقان المحكم الواجب العمل به.

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, that he said: We were told by Muhammed bin Ahmad, that he said: I was told by Abu Ishaq – meaning Ibrahim bin Hashim – from Ibn Sinan and others from those he mentioned, that he said: I asked Abu Abdillah, peace be upon him, about the Qur’an and the Criterion: Are they two things or one thing? He said: Then he said: The Qur’an is the complete Book, and the Criterion is the clear part of it which is obligatory to act by.

The meaning of the narration that has been narrated of al-Baqir, peace be upon him, with regards to that he said: «No man has hit some part of the Qur’an with another part, except that he has disbelieved» - Hadith 20641

حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد، عن النضر بن سويد، عن القاسم بن سليمان، عن أبي عبد الله عليه السلام قال: قال لي أبي عليه السلام: ما ضرب رجل القرآن بعضه ببعض إلا كفر. وسألت محمد بن الحسن - رحمه الله - عن معنى هذا الحديث فقال: هو أن تجيب الرجل في تفسير آية بتفسير آية أخرى.

1. We were told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Nadr bin Suwayd, from Qasem bin Sulayman, from Abu Abdillah, peace be upon him, that he said: My father, peace be upon him, said to me: No man has hit some part of the Qur’an with another part, except that he has disbelieved. I also asked Muhammed bin Hasan, may Allah grant him mercy, about the meaning of this narration, so he said: It is that you answer a man about the interpretation of one verse with the interpretation of another verse.

The meaning of the arriving and the departing - Hadith 20642

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن سفيان بن عينة، عن الزهري، قال: قلت لعلي بن الحسين عليهما السلام،: أي الأعمال أفضل؟ قال: الحال المرتحل. قلت: وما الحال المرتحل؟ قال فتح القرآن وختمه كلما حل في أوله ارتحل في آخره. وقال رسول الله صلى الله عليه وآله: من أعطاه الله القرآن فرأى أن أحدا أعطي شيئا أفضل مما أعطي فقد صغر عظيما وعظم صغيرا.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, from Sufyan bin ‘Uyayna, from Zuhri, that he said: I said to Ali bin Hussain, peace be upon them both: Which of acts is better? He said: The arriving and departing thing. I said: And what is the arriving and departing thing? He said: To open the Qur’an and seal it; whenever one arrives at its first, one departs at its end. Moreover, the Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one to whom Allah gives the Qur’an, and who then sees that someone was given something better than what he was given, then certainly, he has belittled a great thing and magnified a small thing.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Is any of you incapable of reciting, at every night, a third of the Qur’an?» - Hadith 20643

حدثنا أبو الحسن محمد بن أحمد بن علي الأسدي، قال: حدثنا محمد بن الحسن بن هارون بن يزيد، قال: حدثنا عبد الله بن معاذ، قال: حدثني أبي، قال: حدثنا شعبة، عن علي بن مدرك، عن إبراهيم النخعي، عن الربيع بن خثيم، عن عبد الله بن مسعود قال: قال رسول الله صلى الله عليه وآله: أيعجز أحدكم أن يقرء كل ليلة ثلث القرآن؟ قالوا: ومن يطيق ذلك؟ قال: " قل هو الله أحد " ثلث القرآن.

1. We were told by Abu’l-Hasan, Muhammed bin Ahmad bin Ali al-Asadi, that he said: We were told by Muhammed bin Hasan bin Harun bin Yazeed, that he said: We were told by Abdullah bin Mu’adh, that he said: I was told by my father, that he said: We were told by Shu’ba, from Ali bin Mudrik, from Ibrahim al-Nakha’I, from Rabee’ bin Kuthaym, from Abdullah bin Mas’ud, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Is any of you incapable of reciting, at every night, a third of the Qur’an? They said: And who can handle that? He said: «Say: He is Allah, Alone and Only» (112:1) three times.

The meaning of the noblest of moral traits - Hadith 20644

حدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله بن أبي خلف، قال: حدثنا أحمد بن محمد بن عيسى، عن أبيه، عن محمد بن أبي عمير، عن حماد بن عثمان، قال: جاء رجل إلى الصادق جعفر بن محمد عليهما السلام، فقال: يا ابن رسول الله أخبرني بمكارم الأخلاق فقال العفو عمن ظلمك، وصلة من قطعك، وإعطاء من حرمك، وقول الحق ولو على نفسك.

2. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’ad bin Abdullah bin Abi Khalaf, that he said: We were told by Ahmad bin Muhammed bin Isa, from his father, from Muhammed bin Abi ‘Umayr, from Hammad bin Uthman, that he said: "A man came to al-Sadiq, Ja’far bin Muhammad, (a. s.) and said: 'O son of Allah’s Messenger, inform me about the noblest of moral traits.' So he said: 'Pardoning those who wronged you, connecting with those who disconnected from you, giving those who prevented you and saying the truth, even if it may be against yourself.'"

The meaning of the noblest of moral traits - Hadith 20645

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن النضر بن سويد، عن القاسم بن سليمان، عن جراح المدائني قال: قال لي أبو عبد الله عليه السلام: ألا أحدثك بمكارم الأخلاق؟ [قلت: بلى. قال:] الصفح عن الناس، ومواساة الرجل أخاه في ماله، وذكر الله كثيرا.

3. We were told by muy father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Nadr bin Suwayd, from Qasem bin Sulayman, from Jarrah al-Mada’ini, that he said: Abu Abdillah (a. s.) said to me: 'Shall I not tell you about the noblest of moral traits?' I said: 'Sure.' He said: 'Pardoning people, for a man to console his brother with his property and to mention Allah abundantly.'

The meaning of the noblest of moral traits - Hadith 20646

حدثنا محمد بن أحمد بن يحيى العطار - رحمه الله - قال: حدثني أبي، عن أحمد ابن محمد بن عيسى، عن عثمان بن عيسى، عن عبد الله بن مسكان، عن أبي عبد الله الصادق عليه السلام قال: إن الله تبارك وتعالى خص رسول الله صلى الله عليه وآله بمكارم الأخلاق فامتحنوا أنفسكم فإن كانت فيكم فاحمدوا الله عز وجل وارغبوا إليه في الزيادة منها، فذكرها عشرة: اليقين، والقناعة، والصبر، والشكر، والرضا، وحسن الخلق، والسخاء، والغيرة، والشجاعة، والمروءة.

4. We were told by Muhammed bin Ahmad bin Yahya al-‘Attar, may Allah grant him mercy, that he said: I was told by my father, from Ahmad ibn Muhammed bin Isa, from Uthman bin Isa, from Abdullah bin Maskan, from Abu Abdillah al-Sadiq, (a. s.) that he said: Indeed, Allah, Blessed and Exalted is He, specified the Messenger of Allah (saww) with the noblest of moral traits. Hence, test yourselves; if they are in you, then praise Allah, Exalted and Glorious is He, and desire towards Him for more of them. Then he mentioned them, the ten: certainty, contentment, patience, thankfulness, satisfaction, good mannerisms, openhandedness, sense of honor, courage and manliness.

The meaning of mentioning Allah abundantly - Hadith 20647

حدثنا محمد بن موسى بن المتوكل قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد، عن الحسن بن محبوب، عن أبي أسامة زيد الشحام، قال: قال أبو عبد الله عليه السلام ما ابتلي المؤمن بشئ أشد عليه من خصال ثلاث يحرمها. قيل: وما هي؟ قال: المؤاساة في ذات يده، والانصاف من نفسه، وذكر الله كثيرا، أما إني لا أقول لكم: سبحان الله والحمد لله ولا إله إلا الله والله أكبر ولكن ذكر الله عندما أحل له وعندما حرم عليه.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed, from Hasan bin Mahbub, from Abu Usama, Zaid al-Shahham, that he said: Abu Abdillah, peace be upon him: A believer has not been trialed with anything more difficult upon him than three traits which he prevents. It was said: And what are they? He said: Consolation with what is in his hand, fairness towards himself and mentioning Allah abundantly. Alas, I am, indeed, saying to you, verily: «Glory be to Allah, and Praise be to Allah, and there is no god but Allah, and Allah is Greater» however, (I mean) it to mention Allah when things are granted to him and when things are prevented upon him.

The meaning of mentioning Allah abundantly - Hadith 20648

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن ابن المغيرة، عن أبي الصباح الكناني، عن أبي بصير، عن أبي جعفر عليه السلام قال: من أشد ما عمل العباد إنصاف المرء من نفسه ومؤاساة المرء أخاه وذكر الله على كل حال. قال: قلت أصلحك الله وما وجه ذكر الله على كل حال؟ قال يذكر الله عند المعصية يهم بها فيحول ذكر الله بينه وبين تلك المعصية، وهو قول الله عز وجل: " إن الذين اتقوا إذا مسهم طائف من الشيطان تذكروا فإذا هم مبصرون ".

2. My father, may Allah have mercy upon him, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Ibn Mughaira, from Abu’s-Sabah al-Kinani, from Abu Baseer, from Abu Ja’far, peace be upon him, that he said: Among the most difficult of what servants have done, is the individual’s fairness towards himself, the individual’s consolation with his brother and mentioning Allah in all cases. He said: I said: May Allah rectify you, and what is the indication of mentioning Allah in all cases? He said: That one mentions Allah at the committing of an act of disobedience that one intends, at which the mentioning of Allah appears between him and between that act of disobedience. That is the saying of Allah, Exalted and Glorious is He: «Indeed, those who are godfearing, if they are touched by an impulse from Shaytan, they remember Allah, and at once they are insightful.» (7:201)

The meaning of mentioning Allah abundantly - Hadith 20649

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى عن الحسن بن محبوب، عن هشام بن سالم، عن زرارة، عن الحسين البزاز قال: قال لي أبو عبد الله عليه السلام: ألا أحدثك بأشد ما فرض الله الله عز وجل على خلقه؟ قلت بلى قال إنصاف الناس من نفسك ومواساتك لأخيك ، وذكر الله في كل موطن، أما إني لا أقول: " سبحان الله والحمد لله ولا إله إلا الله والله أكبر " وإن كان هذا من ذلك ولكن ذكر الله في كل موطن إذا هجمت على طاعة أو معصية.

3. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Hisham bin Salim, from Zurara, from Hasan al-Bazzaz, that he said: Abu Abdillah, peace be upon him, said to me: Shall I not tell you of the most difficult which Allah, Exalted and Glorious is He, obliged upon His creation? I said: Sure. (He said:) [1] That you are fair with people towards yourself, your consolation with your brother and mentioning Allah in every place. Alas, I am, indeed, saying, verily: «Glory be to Allah, and Praise be to Allah, and there is no god but Allah, and Allah is Greater». Although this is from that, however, (I mean) mentioning Allah in every place, (regardless) if you were to approach an act of obedience or an act of disobedience.

The meaning of mentioning Allah abundantly - Hadith 20650

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن ابن فضال عن علي بن عقبة، عن أبي جارود المنذر الكندي عن أبي عبد الله عليه السلام قال: أشد الأعمال ثلاثة: إنصاف الناس من نفسك حتى لا ترضى لها منهم بشئ إلا رضيت لهم منها بمثله، ومؤاساتك الأخ في المال، وذكر الله على كل حال. ليس " سبحان الله والحمد لله ولا إله إلا الله والله أكبر " فقط ولكن إذا ورد عليك شئ أمر الله به أخذت به وإذا ورد عليك شئ نهى عنه تركته.

4. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Ibn Faddal, from Ali bin ‘Aqaba, from Abu’l-Jaroud, Mundhri al-Kindi, from Abu Abdillah, peace be upon him, that he said: The most difficult of acts are three: Fairness towards people from yourself until you are not pleased for yourself, from them, with anything except that you are pleased for them, from yourself, likewise; your consolation with a brother with regards to property; and mentioning Allah in all cases. It is not (to say) «Glory be to Allah, and Praise be to Allah, and there is no god but Allah, and Allah is Greater» only, however, (it is that) whenever something comes to you which Allah has ordered to, you take it, and when something comes to you which Allah has forbidden, you abandon it.

The meaning of mentioning Allah abundantly - Hadith 20651

وقد روي في خبر آخر عن الصادق عليه السلام أنه سئل عن قول الله عز وجل: " اذكروا الله ذكرا كثيرا " ما هذا الذكر الكثير؟ قال: من سبح تسبيح فاطمة عليها السلام فقد ذكر الله الذكر الكثير.

5. It has been narrated in another report from al-Sadiq, peace be upon him, that he was asked about the saying of Allah, Exalted and Glorious is He: «Mention Allah an abundant mentioning» (33:41): What is this mentioning in abundance? He said: The one who glorifies reciting the Glorification of (what was performed by) Fatima, peace be upon her, has certainly mentioned Allah an abundant mentioning.

The meaning of mentioning Allah abundantly - Hadith 20652

حدثنا بذلك محمد بن الحسن - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد قال: حدثنا أبو محمد جعفر بن أحمد بن سعيد البجلي ابن أخي صفوان بن يحيى، عن علي بن أسباط، عن سيف بن عميرة، عن أبي الصباح بن نعيم العائذي، عن محمد بن مسلم، قال: في حديث يقول في آخره: تسبيح فاطمة عليها السلام من ذكر الله الكثير الذي قال الله عز وجل: " واذكروني أذكركم ".

We were told of that by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad, that he said: We were told by Abu Muhammed, Ja’far bin Ahmad bin Sa’eed al-Bajali, the son of the brother from Sawfan bin Yahya, from Ali bin Asbat, from Saif bin ‘Umayra, from Abu’s-Sabah bin Na’eem al-‘A’idhi, from Muhammed bin Muslim, that he said in a narration in which he says in its ending: The Glorification of (what was performed by) Fatima, peace be upon him, is among the mentioning of Allah in abundance about which Allah, Exalted and Glorious is He, said: «So mention Me, (and) I will mention you.» (2:152)

The meaning of final points - Hadith 20653

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أيوب بن نوح، عن محمد بن أبي عمير، عن سيف بن عميرة، عن أبي حمزة الثمالي، عن الصادق جعفر بن محمد عليهما السلام، قال: الاشتهار بالعبادة ريبة، إن أبي حدثني عن أبيه، عن جده عليهم السلام أن رسول الله صلى الله عليه وآله قال: أعبد الناس من أقام الفرائض، و أسخى الناس من أدى زكاة ماله، وأزهد الناس من اجتنب الحرام، وأتقى الناس من قال الحق فيما له وعليه، وأعدل الناس من رضي ما يرضى لنفسه وكره لهم ما يكره لنفسه، وأكيس الناس من كان أشد ذكرا للموت، وأغبط الناس من كان تحت التراب قد أمن العقاب يرجوا الثواب، وأغفل الناس من لم يتعظ بتغير الدنيا من حال إلى حال، وأعظم الناس في الدنيا خطرا من لم يجعل للدنيا عنده خطرا، وأعلم الناس من جمع علم الناس إلى علمه، وأشجع الناس من غلب هواه، وأكثر الناس قيمة أكثرهم علما، وأقل الناس قيمة أقلهم علما، وأقل الناس لذة الحسود، وأقل الناس راحة البخيل، وأبخل الناس من بخل بما افترض الله تعالى عليه، وأولى الناس بالحق أعملهم به، و أقل الناس حرمه الفاسق، وأقل الناس وفاء الملوك، وأقل الناس صديقا الملك، وأفقر الناس الطماع، وأغنى الناس من لم يكن للحرص أسيرا، وأفضل الناس إيمانا أحسنهم خلقا وأكرم الناس أتقاهم، وأعظم الناس قدرا من ترك مالا يعنيه، وأورع الناس من ترك المراء وإن كان محقا، وأقل الناس مروءة من كان كاذبا، وأشقى الناس الملوك، و أمقت الناس المتكبر، وأشد الناس اجتهادا من ترك الذنوب، وأحكم الناس من فر من جهال الناس، وأسعد من خالط كرام الناس، وأعقل الناس أشدهم مداراة للناس، وأولى الناس بالتهمة من جالس أهل التهمة، وأعتى الناس من قتل غير قاتله أو ضرب غير ضاربه، وأولى الناس بالعفو أقدرهم على العقوبة، وأحق الناس بالذنب السفيه المغتاب، وأذل الناس، من أهان الناس، وأحزم الناس أكظمهم للغيظ، وأصلح الناس أصلحهم للناس، وخير الناس من انتفع به الناس.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ayub bin Nuh, from Muhammed bin Abi ‘Umayr, from Saif bin ‘Umayra, from Abu Hamza al-Thumali, from al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he said: Famousness through acts of worship is a (cause for) doubt. Indeed, my father told me of his father, of his grandfather, peace be upon him, that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: The most worshipping among the people is the one who establishes the obligatory acts; the most openhanded among the people is the one who gives the alms tax of his property; the most abstaining among the people is the one who refrains from the forbidden; the most godfearing among the people is the one who says the truth with regards to what is for (the advantage of) himself and (for what is of disadvantage) upon himself; the most just among the people is the one who is pleased for people what he is pleased with for himself, and dislikes for them what he dislikes for himself; the most smart among the people is the one who most intensively mentions death; the one to be most envied among the people is the one who is beneath the sand, for certainly, he is to be safe from punishment and expects reward; the most unaware among the people is the one who does not take lesson from the change of this world from one case to another case; the one with greatest danger among the people in this world is the one who does not make this world a matter of danger to himself; the most knowledgeable among the people is the one who gathers the knowledge of people to his own knowledge; the most courageous among the people is the one who defeats his desire; the most worthy among the people is the one with the most knowledge; and the least worthy among the people is the one with the least knowledge; the one with the least enjoyment among the people is the jealous; the one with the least comfort among the people is the stingy; the most stingy among the people is the one who is stingy with regards to what Allah, the Exalted, has obliged upon him; the one who is more rightful to the truth among the people is the one who acts most with it; the one with the least sanctity among the people is the impious; those with the least loyalty among the people are kings; the one with the least friends among the people is the king; the most poor among the people is the greedy; the most rich among the people is the one who is not a captive to craving; the one with the best faith among the people is the one with the best mannerisms among them; the most generous among the people is the most godfearing among them; the most worthy among the people is the one who leaves what does not concern him; the most pious among the people is the one who leaves quarrel, even if he is rightful; the one with the least manliness among the people is the one who is a liar; the most wretched among the people are kings; the most loathsome among the people is the arrogant; the one with most intense diligence among the people is the one who abandons sins; the most wise among the people is the one who flees from the severely ignorants among people; the most happy among the people is the one who mingles with dignified people; the most intelligent among the people is the one with the most conformity with people; the one who is more rightful to accusation among the people is the one who sits with the people of accusation; the most insolent among the people is the one who kills other than his murderer or hits other than his hitter; the one who is more rightful to pardoning among the people is the one who is most able among them to punish; the most rightful to sin among the people is the fool, the backbiter; the most debased among the people is the one who humiliates people; the most resolute among the people is the one who mostly suppresses rage among them; the most righteous among the people is the one among them who is more righteous to people; and the best among the people is the one from whom people benefit.

The meaning of final points - Hadith 20654

حدثنا علي بن عبد الله الوراق، قال: حدثنا سعد بن عبد الله، عن إبراهيم بن معروف عن إبراهيم بن مهزيار، عن أخيه علي، عن الحسن بن سعيد، عن الحارث بن محمد بن النعمان الأحول صاحب الطاق، عن جميل بن صالح، عن أبي عبد الله الصادق عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: من أحب أن يكون أكرم الناس فليتق الله عز وجل ومن أحب أن يكون أتقى الناس فليتوكل كل على الله، ومن أحب أن يكون أغنى الناس فليكن يما عند الله عز وجل أوثق منه بما في يده ثم قال صلى الله عليه وآله: ألا أنبئكم بشر الناس؟ قالوا: بلى يا رسول الله، قال: من أبغض الناس وأبغضه الناس. ثم قال: ألا أنبئكم بشر من هذا؟ قالوا: بلى يا رسول الله، قال: الذي لا يقيل عثرة ولا يقبل معذرة ولا يغفر ذنبا. ثم قال: ألا أنبئكم بشر من هذا؟ قالوا: بلى يا رسول الله، قال: من لا يؤمن شره ولا يرجى خيره، وإن عيسى ابن مريم عليه السلام قام في بني إسرائيل فقال: يا بني إسرائيل لا تحدثوا بالحكمة الجهال فتظلموها، ولا تمنعوها أهلها فتظلموهم، ولا تعينوا الظالم على ظلمه فيبطل فضلكم، الأمور ثلاثة: أمر تبين لك رشده فاتبعه، وأمر تبين لك غيبه، وأمر اختلف فيه فرده إلى الله عز وجل.

2. We were told by Ali bin Abdullah al-Warraq, that he said: We were told by Sa’d bin Abdullah, from Ibrahim bin Ma’ruf, from Ibrahim bin Mahziyar, from his brother, Ali, from Hasan bin Sa’eed, from Harith bin Muhammed bin Nu’man, the cross-eyed, the companion of al-Taq, from Jameel bin Saleh, from Abu Abdillah al-Sadiq, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who would like to be the most generous of the people, let him fear Allah, Exalted and Glorious is He. The one who would like to be the most godfearing of the people, let him trust Allah. The one who would like to be the wealthiest of people, let him be with regards to what is with Allah, Exalted and Glorious is He, more confident than with what is in his hand. Then he, Allah’s blessings be upon him and his Family, said: Shall I not inform you of the worst of people? They said: Sure, O Messenger of Allah. He said: The one who hates people and whom people hate. Then he said: Shall I not inform you of worse than this? They said: Sure, O Messenger of Allah. He said: The one who does not dismiss an accidental mistake, nor accepts an apology nor forgives a sin. Then he said: Shall I not inform you of worse than this? They said: Sure, O Messenger of Allah. He said: The one whose evil cannot be guarded from, nor whose good can be expected. Indeed, Isa ibn Maryam, peace be upon him, stood upon among the sons of Isra’eel and said: O sons of Isra’eel, do not speak of the wisdom to the severely ignorants, lest you wrong it, and do not prevent its people, lest you wrong them, and do not assist the oppressor with his oppression, lest your virtue is invalidated. Things are three: a matter whose guidance has been clarified to you, so follow it; a matter whose enticement has been clarified to you, so avoid it; and a matter about whom it is disputed, so leave it for Allah, Exalted and Glorious is He.

The meaning of final points - Hadith 20655

حدثنا أبي - رضي الله عنه - قال: حدثنا علي بن إبراهيم، عن أبيه، عن الحسين بن يزيد النوفلي، عن إسماعيل بن أبي زياد، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: سئل رسول الله صلى الله عليه وآله: أي المال خير؟ قال: زرع زرعه صاحبه وأصلحه وأدى حقه يوم حصاده. قيل: يا رسول الله فأي المال بعد الزرع خير؟ قال: رجل في غنمه قد تبع بها مواضع القطر يقيم الصلاة ويؤتي الزكاة. قيل يا رسول الله فأي المال بعد الغنم خير؟ قال: البقر تغد وبخير وتروح بخير قيل: يا رسول الله فأي المال بعد البقر خير؟ قال: الراسيات في الوحل والمطعمات في المحل ، نعم الشئ النخل من باعه فإنما ثمنه بمنزلة رماد على رأس شاهق اشتدت به الريح في يوم عاصف إلا أن يخلف مكانها. قيل: يا رسول الله فأي المال بعد النخل خير؟ فسكت، فقال له رجل: فأين الإبل؟ قال: فيها الشقاء والجفاء والعناء وبعد الدار تغد ومدبرة و تروح مدبرة لا يأتي خيرها إلا من جانبها الأشأم أما إنها لا تعدم الأشقياء الفجرة .

3. We were told by my father, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim, from his father, from Hussain bin Yazid al-Nawfili, from Isma’eel bin Abi Ziyad, from al-Sadiq, Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family: What type of property is the best? He said: A cultivation planted by its owner, made right by him and whose right he fulfils on the day of its harvesting. It was said: O Messenger of Allah, then what type of property is the best after cultivation? He said: That a man among his sheep who leads them to the places of rain, establishes the prayer and gives the alms tax. It was said: O Messenger of Allah, then what type of property is the best after sheep? He said: Cows, they are milked at the morning in goodness, and at departure in goodness. It was: O Messenger of Allah, then what type of property is the best after cows? He said: The immovable (plants) in mire and which feed during the state of being barren. The best of things is the palm three when it is sold, for its price is only by the like of ash on the top of a lofty thing when intensively hit by wind on a stormy day, except if he leaves behind (something) in its place. It was said: O Messenger of Allah, then what type of property is the best after the palm trees? Then he became silent, and then a man said to him: Then where are camels? He said: In them are wretchedness, roughness and laborious effort, and after (leaving) home, at the morning, it turns its back, and at departure, it turns it back. Its goodness does not come except from its ill-omened side. Verily, it, indeed, it is not free of the wretched, the dissolute.

The meaning of final points - Hadith 20656

حدثنا محمد بن إبراهيم بن إسحاق، قال: حدثنا أحمد بن محمد الهمدان يقال: حدثنا الحسن بن القاسم قراءة قال: حدثنا علي بن إبراهيم المعلى، قال: حدثنا أبو عبد الله محمد بن خالد، قال: حدثنا عبد الله بن بكر المرادي، عن موسى بن جعفر، عن أبيه، عن جده [عن] علي بن الحسين، عن أبيه عليهم السلام قال: بينا أمير المؤمنين صلوات الله عليه ذات يوم جالس مع أصحابه يعبئهم للحرب إذ أتاه شيخ عليه شجبة للسفر ، فقال: أين أمير المؤمنين؟ فقيل: هو ذا. فسلم عليه، ثم قال: يا أمير المؤمنين إني أتيتك من ناحية الشام وأنا شيخ كبير قد سمعت فيك من الفضل ما لا أحصي وإني أظنك ستغتال فعلمني مما علمك الله. قال: نعم يا شيخ، من اعتدل يوماه فهو مغبون، ومن كانت الدنيا همته اشتدت حسرته عند فراقها، ومن كان غده شر يوميه فمحروم، ومن لم يبال ما رزئ من آخرته إذا سلمت له دنياه فهو هالك، ومن لم يتعاهد النقص من نفسه غلب عليه الهوى ومن كان في نقص فالموت خير له، يا شيخ ارض للناس ما ترضى لنفسك و إيت إلى الناس ما تحب أن يؤتي إليك. ثم أقبل على أصحابه فقال: أيها الناس أما ترون إلى أهل الدنيا يمسون ويصبحون على أحوال شتى فبين صريع يتلوى وبين عائد ومعود وآخر بنفسه يجود، وآخر لا يرجى وآخر مسجى ، وطالب الدنيا والموت يطلبه، وغافل ليس بمغفول عنه، وعلى أثر الماضي يصير الباقي. فقال له زيد بن صوحان العبدي: يا أمير المؤمنين أي سلطان أغلب وأقوى؟ قال: الهوى، قال: فأي ذل أذل؟ قال: الحرص على الدنيا، قال: فأي فقر أشد؟ قال: الكفر بعد الايمان، قال: فأي دعوة أضل؟ قال: الداعي بما لا يكون، قال: فأي عمل أفضل؟ قال: التقوى، قال: فأي عمل أنجح؟ قال: طلب ما عند الله، قال: فأي صاحب شر؟ قال: المزين لك معصية الله، قال: فأي الخلق أشقى؟ قال: من باع دينه بدنيا غيره، قال: فأي الخلق أقوى؟ قال: الحليم، قال: فأي الخلق أشح؟ قال: من أخذ المال من غير حله فجعله في غير حقه قال: فأي الناس أكيس؟ قال: من أبصر رشده من غيه فمال إلى رشده، قال: فمن أحلم الناس؟ قال: الذي لا يغضب، قال: فأي الناس أثبت رأيا. قال: من لم تغره الناس من نفسه ولم تغره الدنيا بتشوفها ، قال: فأي الناس أحمق؟ قال: المغتر بالدنيا وهو يرى ما فيها من تقلب أحوالها، قال: فأي الناس أشد حسرة؟ قال: الذي حرم الدنيا و الآخرة ذلك هو الخسران المبين، قال: فأي الخلق أعمى؟ قال: الذي عمل لغير الله يطلب بعمله الثواب من عند الله عز وجل، قال: فأي القنوع أفضل؟ قال: القانع بما أعطاه الله، قال: فأي المصائب أشد؟ قال: المصيبة بالدين، قال: فأي الأعمال أحب إلى الله عز و جل؟ قال: انتظار الفرج. قال: فأي الناس خير عند الله عز وجل؟ قال: أخوفهم الله وأعملهم بالتقوى وأزهدهم في الدنيا، قال: فأي الكلام أفضل عند الله عز وجل؟ قال كثرة ذكره والتضرع إليه والدعاء، قال: فأي القول أصدق. قال: شهادة أن لا إله إلا الله، قال: فأي الأعمال أعظم عند الله عز وجل؟ قال: التسليم والورع. قال: فأي الناس أصدق؟ قال: من صدق في المواطن، ثم أقبل عليه السلام على الشيخ فقال: يا شيخ إن الله عز وجل خلق خلقا ضيق الدنيا عليهم نظرا لهم فزهدهم فيها وفي حطامها فرغبوا في دار السلام التي دعاهم إليها وصبروا على ضيق المعيشة وصبروا على المكروه و اشتاقوا إلى ما عند الله من الكرامة وبذلوا أنفسهم ابتغاء رضوان الله وكانت خاتمة أعمالهم الشهادة فلقوا الله وهو عنهم راض، واعملوا أن الموت سبيل من مضى ومن بقي، فتزودوا لآخرتهم غير الذهب والفضة، ولبسوا الخشن، وصبروا على الذل، وقدموا الفضل، وأحبوا في الله، وأبغضوا في الله عز وجل، أولئك المصابيح في الدنيا وأهل النعيم في الآخرة والسلام. فقال الشيخ: فأين أذهب وأدع الجنة - وأنا أراها وأرى أهلها معك يا أمير المؤمنين -؟ جهزني بقوة أتقوى بها على عدوك فأعطاه أمير المؤمنين عليه السلام سلاحا وحمله وكان في الحرب بين يدي أمير المؤمنين عليه السلام يضرب قدما قدما وأمير المؤمنين عليه السلام يعجب مما يصنع فلما اشتدت الحرب أقدم فرسه حتى قتل - رحمة الله عليه - وأتبعه رجل من أصحاب أمير المؤمنين عليه السلام فوجده صريعا ووجد دابته ووجد سيفه في ذراعه، فلما انقضت الحرب أتى أمير المؤمنين عليه السلام بدابته وسلاحه وصلى عليه أمير المؤمنين عليه السلام فقال: هذا والله السعيد حقا فترحموا على أخيكم.

4. We were told by Muhammed bin Ibrahim bin Ishaq, that he said: We were told by Ahmad bin Muhammed al-Hamdani, that he said: We were told by Hasan bin Qasem, while he was reading, that he said: We were told by Ali bin Ibrahim al-Mu’alla, that he said: We were told by Abu Abdillah, Muhammed bin Khalid, that he said: We were told by Abdullah bin BIkr al-Muradi, from Musa bin Ja’far, from his father, from his grandfather, from Ali bin Hussain, from his father, peace be upon them, that he said: The Commander of the Believers was, one day, sitting with his companions, preparing them for war, as an old man, in whom was the fatigue of travel, approached him and said: Where is the Commander of the Believers? Then it was said: It is him. So he sent peace upon him, and then he said: O Commander of the Believers, indeed, I have come to you from the side of the Levant, and I am an old man who have heard about you of virtue what I cannot count, and indeed, I assume that you will be assassinated. Hence, teach me from what Allah has taught you. He said: Yes, O old man, the one whose two days are equal, is defrauded; the one to whom this world is his concern, his heartbrokenness will intensify when it is separated (from him); the one whose tomorrow is the worst of his two days, is prevented; the one who does not care about what will afflict him in his Hereafter once his worldly affairs are safe, is to perish; the one who does not promise to give himself less will be defeated by desire; and the one who is in (a state of) decline, death is best for him. O old man, be pleased for people what you are pleased with for yourself, and give to people what you would like to be given to you. Then he turned towards his companions and said: O people, do you not see the people of this world, that they sleep at night and wake up at morning on various conditions; between one who has collapsed and bends, between one who visits (an ill person) and one who is visited (due to illness), and another who struggles with himself (due to decline), and another who is not sought, and another who is covered (by a cloth after having died), and who demands from this world while death seeks him, and one who is unaware, but is not neglected. In accordance to the past (In this manner) the rest become. Then Zaid bin Sawhan al-‘Abdi said to him: O Commander of the Believers, which (element of) authority is more defeating and strong? He said: Desire. He said: Then what type of debasement is the most debased? He said: Craving for this world. He said: Then what type of poverty is the most intense? He said: Disbelief after faith. He said: Then what type of call is the most misleading? He said: The one who calls for what will not be. He said: Then what act is the best? He said: Godfearness. He said: Then what act is the most successful? He said: Seeking what is with Allah. He said: Then what type of companion is the worst? He said: The one who beautifies for you the disobedience to Allah. He said: Then whom of the creation is the most wretched? He said: The one who sells his afterlife with the worldly affairs of someone else. Then whom of the creation is the strongest? He said: The forbearing. He said: Then whom of the creation is the most avaricious? He said: The one who takes a property from other than what is allowable and places it in other than its right. He said: Then whom among the people is the smartest? He said: The one who is insightful of his guidance from enticement and inclines to his guidance. He said: Then who is the most forbearing among the people? He said: The one who does not become angry. Then who among the people has the most stable opinion? He said: The one whom people do not seduce from himself, and whom this world does not seduce with its beautification. He said: Then whom among the people is the most stupid? He said: The one who is seduced by this world while he sees what is in it of its change of conditions. He said: Then who among the people is the most intensively heartbroken? He said: The one who was prevented from this world and the Hereafter; that is the clear loss. He said: Then who among the creation is the most blind? He said: The one who acts for other than Allah and seeks with his act reward from Allah, Exalted and Glorious is He. He said: Then what type of the content is the best? He said: The one who is content with what Allah has given him. He said: Then what type of calamity is the most difficult? He said: The calamity with regards to Religion. He said: Then which act is the most beloved to Allah, Exalted and Glorious is He? He said: Awaiting relief. He said: Then who among the people is the best to Allah, Exalted and Glorious is He? He said: The one among them who is most fearful of Allah, the one among them who acts the most with godfearness and the one among them who is the most abstaining in this world. He said: Then what type of speech is the best to Allah, Exalted and Glorious is He? He said: Mentioning him in abundance, invoking to Him and supplicating. He said: Then what saying is the most truthful? He said: The testimony that there is no god but Allah. He said: Then which act is the greatest to Allah, Exalted and Glorious is He? He said: Submission and piety. He said: Then who among the people is the most truthful? He said: The one who is truthful in places of trial. Then he, peace be upon him, approached the old man and said: O old man, indeed, Allah, Exalted and Glorious is He, created a creation which He tightened this world upon in favor to them, and so He made them abstinent in it and with regards to its waste material. Hence, they became desiring for the Home of Peace which He called them to, and they became patient for the tight livelihood and became patient for adversity, and they longed for what is with Allah of dignity and spent their lives for the sake of achieving the satisfaction of Allah, and the seal of their acts has become martyrdom. Thus, they met Allah while He was pleased with them, and they knew that death is the path of those who went and who remain, and so, they increased for their Hereafter with other than gold and silver, wore coarse clothing, were patient for humiliation, preferred virtue, loved for the sake of Allah and hated for the sake of Allah, Exalted and Glorious is He. Those are the lamps in this world and the people of bliss in the Hereafter. Peace. Then the old man said: Then to where shall I go and leave Paradise, while I see it and see its people with you, O Commander of the Believers? Prepare me with strength by which I can become strong against your enemy. Then the Commander of the Believers, peace be upon him, gave him a weapon and incited him, and he was in the war between the hands of the Commander of the Believers, peace be upon him, hitting foot by foot, and the Commander of the Believers, peace be upon him, was amazed by what he was doing. When the war intensified, he moved his horse forward until he was killed, may Allah grant him mercy. He was followed by a man from the companions of the Commander of the Believers, peace be upon him, and he found him collapsed, and he found his riding animal, and he found his sword in his arm. When the war ended, the Commander of the Believers, peace be upon him, was brought his riding animal and weapon, and the Commander of the Believers, peace be upon him, prayed upon him, and he said: This is, by Allah, the truly ejoicing, so ask Allah to grant mercy to your brother.

The meaning of the treasure that was beneath the wall of the two orphaned boys - Hadith 20657

حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد ابن أحمد، قال: حدثنا الحسن بن علي رفعه إلى عمرو بن جميع رفعه إلى علي عليه السلام في قول الله عز وجل: " وكان تحته كنز لهما " قال: كان ذلك الكنز لوحا من ذهب فيه مكتوب " بسم الله [الرحمن الرحيم] لا إله إلا الله، محمد رسول الله، عجبت لمن يعلم أن الموت حق كيف يفرح؟! عجبت لمن يؤمن بالقدر كيف يخزن؟! عجبت لمن يذكر النار كيف يضحك؟! عجبت لمن يرى الدنيا وتصرف أهلها حالا بعد حال كيف يطمئن إليها؟

1. We were told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed ibn Ahmad, that he said: We were told by Hasan bin Ali, that he ascribed it to Amru bin Jumay’, that he ascribed it to Ali, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «and beneath it was a treasure for them» (18:82). He said: That treasure was a tablet of gold on which it was written: «In the Name of Allah, the Merciful to all, the Merciful in particular. There is no god but Allah, Muhammed is the Messenger of Allah. I am amazed at the one who knows that death is true, how can he rejoice? I am amazed at the one who believes in destiny, how can he grieve? I am amazed at the one who remembers the Fire, how does he smile? I am amazed at the one who sees this world and the dealing of its people, one case after the other, how can he be confident to it?»

The meaning of the weakened - Hadith 20658

حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد - رحمهما الله - قالا: حدثنا عبد الله بن جعفر الحميري، عن محمد بن الحسين بن أبي الخطاب قال: حدثنا نضر بن شعيب، عن عبد الغفار الجازي، عن أبي عبد الله عليه السلام أنه ذكر أن المستضعفين ضروب يخالف بعضهم بعضا، ومن لم يكن من أهل القبلة ناصبا فهو مستضعف.

1. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant them both mercy, that they both said: We were told by Abdullah bin Ja’far al-Himyari, from Muhammed bin Hussain bin Abi’l-Khattab, that he said: We were told by Nadr bin Shu’ayb, from Abdul-Ghaffar al-Jazi, from Abu Abdillah, peace be upon him, that he mentioned that the weakened people are at (different) kinds, which some contradict the other, and that the one among the people of Qibla [1] who is not a Nasib, is a weakened individual.

The meaning of the weakened - Hadith 20659

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين ابن أبي الخطاب، عن الحسن بن علي بن فضال، عن أبي المغرا حميد بن المثنى العجلي، قال: حدثني أبو حنيفة - رجل من أصحابنا - عن أبي عبد الله عليه السلام قال: من عرف الاختلاف فليس بمستضعف.

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Muhammed bin Hussain ibn Abi’l-Khattab, from Hasan bin Ali bin Faddal, from Abu’l-Maghra, Hameed bin Muthanna al-‘Ajali, that he said: I was told by Abu Hanifa, a man from our companions, of Abu Abdillah, peace be upon him, that he said: The one who knows the dispute, he is not a weakened individual.

The meaning of the weakened - Hadith 20660

حدثنا المظفر بن جعفر العلوي - رضي الله عنه - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، عن حمدويه، قال: حدثنا محمد بن عيسى، عن يونس بن عبد الرحمن، عن ابن مسكان، عن أبي بصير، قال: قال: أبو عبد الله عيه السلام: من عرف اختلاف الناس فليس بمستضعف.

3. We were told by Mudaffar bin Ja’far al-Alawi, may Allah be pleased with him, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, from Hamdawayh, that he said: We were told by Muhammed bin Isa, from Yunus bin Abdul-Rahman, from Ibn Maskan, from Abu Baseer, that he said: Abu Abdillah, peace be upon him, said: The one who knows the dispute, he is not a weakened individual.

The meaning of the weakened - Hadith 20661

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا الحسين ابن الحسن بن أبان، عن الحسين بن سعيد، عن النضر بن سويد، وفضالة بن أيوب جميعا، عن موسى بن بكر، عن زرارة، عن أبي جعفر عليه السلام قال: سألته عن قول الله عز وجل: " إلا المستضعفين من الرجال والنساء والولدان " فقال: هو الذي لا يستطيع الكفر فيكفر ولا يهتدي سبيل الايمان فيؤمن، والصبيان، ومن كان من الرجال والنساء على مثل عقول الصبيان مرفوع عنهم القلم.

4. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Hussain ibn Hasan bn Aban, from Hussain bin Sa’eed, from Nadr bin Suwayd, and Fadala bin Ayub, all of them, from Musa bin Bikr, from Zurara, from Abu Ja’far, peace be upon him, that he said: I asked him about the saying of Allah, Exalted and Glorious is He: «except for the weakened ones from the men, women and children» (4:98), so he said: It is the one who does not purposely disbelieve, so he disbelieves and is not guided to the path of faith by which he believes, and so are children. Those from men and women who possess the same (level of) intellect as children, the pen [1] is raised from them.

The meaning of the weakened - Hadith 20662

حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد - رحمهما الله - قالا: حدثنا سعد ابن عبد الله قال: حدثنا أحمد بن محمد بن عيسى، عن الحسن بن علي والوشاء، عن أحمد بن عائذ، عن أبي خديجة سالم بن مكرم الجمال، عن أبي عبد الله عليه السلام في قوله عز وجل: " إلا المستضعفين من الرجال والنساء والولدان لا يستطيعون حيلة ولا يهتدون سبيلا " فقال: لا يستطيعون حيلة إلى النصب فينصبون ولا يهتدون سبيل أهل الحق فيدخلون فيه، وهؤلاء يدخلون الجنة بأعمال حسنة وباجتناب المحارم التي نهى الله عز وجل عنها ولا ينالون منازل الأبرار.

5. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant them both mercy, that they both said: We were told by Sa’d ibn Abdullah, that he said: We were told by Ahmad bin Muhammed bin Isa, from Hasan bin Ali al-Washha’, from Ahmad bin ‘A’idh, from Abu Khadija, Salem bin Makram, the Cameleer, from Abu Abdillah, peace be upon him, with regards to the saying of Him, Exalted and Glorious is He: «except for the weakened ones from the men, women and children; they cannot devise a plan, nor are they guided to a path» (4:98), so he said: They are unable to devise a plan towards Nusb [1] by which they antagonize, nor are guided to the path of the people of the truth by which they enter into it. These people will enter Paradise for good deeds and by refraining from the forbidden things which Allah, Exalted an Glorious is He, has prohibited, and they will not attain the ranks of the righteous.

The meaning of the weakened - Hadith 20663

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن عيسى، قال: حدثنا علي بن الحكم، عن عبد الله بن جندب، عن سفيان بن السمت البجلي قال: قلت لأبي عبد الله عليه السلام: ما تقول في المستضعفين؟ فقال لي - شبيها بالفزع -: وتركتم أحدا يكون مستضعفا؟! وأين المستضعفون؟ فوالله لقد مشى بأمركم هذا العواتق إلى العواتق في خدورهن وتحدث به السقايات بطرق المدينة .

6. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed bin Isa, that he said: We were told by Ali bin Hakam, from Abdullah bin Jundub, from Sufyan bin Samt al-Bajali, that he said: I said to Abu Abdillah, peace be upon him: What do you say about the weakened ones? Then he said to me, as if he was terrified: And have you left anyone to be (in a state that they are) weakened? And where are the weakened ones? For by Allah, your matter has been carried by shoulders to shoulders in houses and it has been spoken if by rumor collectors in the roads of Medina.

The meaning of the weakened - Hadith 20664

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد بن يحيى بن عمران الأشعري، قال: حدثنا إبراهيم بن إسحاق، عن عمر [و] بن إسحاق، قال: سئل أبو عبد الله عليه السلام: ما حد المستضعف الذي ذكره الله عز وجل؟ قال: من لا يحسن سورة من القرآن وقد خلقه الله عز وجل خلقة ما ينبغي له أن لا يحسن.

7. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, that he said: We were told by Ibrahim bin Ishaq, from Amru bin Ishaq, that he said: Abu Abdillah, peace be upon him, said: What is the limitation of the weakened individual whom Allah, Exalted and Glorious, mentioned? He said: The one who is unable to (properly recite) a chapter of the Qur’an, when Allah, Exalted and Glorious is He, has created him in a manner that he should not be one who is unable to (do so).

The meaning of the weakened - Hadith 20665

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا الحسين بن الحسنبن أبان، عن الحسين بن سعيد، عن صفوان بن يحيى، عن حجر بن زائدة، عن حمران، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " إلا المستضعفين من الرجال " قال: هم أهل الولاية. قلت: وأي ولاية؟ فقال: أما إنها ليست بولاية في الدين ولكنها الولاية في المناكحة والموارثة والمخالطة وهم ليسوا بالمؤمنين ولا بالكفار، وهم المرجون لأمر الله عز وجل.

8. We were told by Muhammed bin Hasan bin Waleed, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Safwan bin Yahya, from Hijr bin Za’ida, from Hamran, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «except for the weakened ones from the men» (4:98). He said: They are the people of authority. I said: Which authority? So he said: Verily, it is, indeed, not authority with regards to religion. However, it is authority with regards to marriage, inheritance and mingling, and they are not believers, nor disbelievers. They are those who seek the matter of Allah, Exalted and Glorious is He.

The meaning of the weakened - Hadith 20666

حدثنا المظفر بن جعفر بن المظفر العلوي - رضي الله عنه - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، عن علي بن محمد، عن أحمد بن محمد، عن الحسن بن علي، عن عبد الكريم بن عمرو الخثعمي، عن سليمان بن خالد، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " إلا المستضعفين من الرجال والنساء والولدان - الآية - " قال: يا سليمان في هؤلاء المستضعفين من هو أثخن رقبة منك، المستضعفون قوم يصومون ويصلون تعف بطونهم وفروجهم لا يرون أن الحق في غيرنا، آخذين بأغصان الشجرة فأولئك عسى الله أن يعفو عنهم إذ كانوا آخذين بالأغصان، وإن لم يعرفوا أولئك، فإن عفى عنهم فبرحمته، وإن عذبهم فبضلالتهم عما عرفهم.

9. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi, may Allah be pleased with him, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, from Ali bin Muhammed, from Ahmad bin Muhammed, from Hasan bin Ali, from Abdul-Karim bin Amru al-Khath’ami, from Sulayman bin Khalid, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «except for the weakened ones from the men, women and children» (4:98) - the verse. He said: O Sulayman, among these weakened ones, there are those with a thicker neck than you. The weakened are a people who fast, pray and whose bellies and private organs are modest; they do not believe that the truth is with other than us. They hold onto the branches of the tree. For those, Allah might pardon them if they were to adhere to the branches. Moreover, if they were to not know those, then if Allah was to pardon them, it would be due to His mercy, and if He was to torment them, it would be due to their aberration from what He made them know.

The meaning of the weakened - Hadith 20667

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله البرقي، عن عثمان بن عيسى، عن موسى بن بكر، عن سليمان بن خالد، عن أبي جعفر عليه السلام قال: سألته عن المستضعفين فقال: البلهاء في خدرها، والخادم تقول لها صلي فتصلي لا تدري إلا ما قلت لها، والجليب الذي لا يدري إلا ما قلت له، والكبير الفاني والصبي الصغير. هؤلاء المستضعفون. وأما رجل شديد العنق جدل خصم يتولى الشرى والبيع لا تستطيع أن تغبنه في شئ، تقول: هذا مستضعف؟ لا ولا كرامة!

10. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah al-Barqi, from Uthman bin Isa, from Musa bin Bikr, from Sulayman bin Khalid, from Abu Ja’far, peace be upon him, that he said: I asked him about the weakened ones, so he said: The stupid one in her modest home; the servant to whom you would say: «Pray» and she would pray, not knowing except what you would tell her. Also, it is the imported (servant) who does not know except what you tell him, and it is the dying old and the small child. They are the weakened ones. As for a man with a strong neck, fond to arguing and quarreling, who deals with buying and selling and whom you are unable to defraud in anything, would you say that he is a weakened? No, and there is no dignity (to him).

The meaning of the weakened - Hadith 20668

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن سيف بن عميرة، عن أبي الصباح، عن أبي جعفر عليه السلام أنه قال في المستضعفين الذين لا يجدون حيلة ولا يهتدون سبيلا: لا يستطيعون حيلة فيدخلوا في الكفر ولم يهتدوا فيدخلوا في الايمان فليس هم من الكفر والايمان في شئ.

11. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Ali bin Hakam, from Saif bin ‘Umayra, from Abu’s-Sabah, from Abu Ja’far, peace be upon him, that he said with regards to the weakened who do not find any (means of) deception nor are guided to the path: They are unfit to (reach) deception by which they enter into disbelief, nor are they guided by which they enter into faith. Hence, they are into nothing with regards to disbelief and faith.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «I entered Paradise, and then I saw that most of its people were stupid» - Hadith 20669

حدثنا أبي - رحمه الله - قال: حدثنا عبد الله بن جعفرالحميري، عن هارون ابن مسلم، عن مسعدة بن صدقة، عن جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال النبي صلى الله عليه وآله: دخلت الجنة فرأيت أكثر أهلها البله، قال: قلت: ما البله؟ فقال: العاقل في الخير ، الغافل عن الشر، الذي يصوم في كل شهر ثلاثة أيام.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Harun ibn Muslim, from Mas’ada bin Sadaqa, from Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Prophet, Allah’s blessings be upon him and his Family, said: I entered Paradise, and then I saw that most of its people were stupid. He said: I said: What is the stupid? So he said: The rational in good things, the unaware in evil things, who fasts, in every month, three days.

The meaning of the violators, the heretics and the renegades - Hadith 20670

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن أبي القاسم ماجيلويه، عن محمد بن علي الصيرفي، عن محمد بن سنان، عن المفضل بن عمر، قال: قال أبو عبد الله عليه السلام في حديث طويل يقول في آخره: إن رسول الله صلى الله عليه وآله قال لام سلمة - رضي الله عنها -: يا أم سلمة اسمعي واشهدي هذا علي بن أبي طالب أخي في الدنيا وأخي في الآخرة، يا أم سلمة اسمعي واشهدي هذا علي بن أبي طالب وزيري في الدنيا ووزيري في الآخرة، يا أم سلمة اسمعي واشهدي هذا علي بن أبي طالب حامل لوائي في الدنيا و حامل لواء الحمد غدا في الآخرة، يا أم سلمة اسمعي واشهدي هذا علي بن أبي طالب وصيي وخليفتي من بعدي وقاضي عداتي والذائد عن حوضي، يا أم سلمة اسمعي واشهدي هذا علي بن أبي طالب سيد المسلمين، وإمام المتقين، وقائد الغر المحجلين، وقاتل الناكثين والمارقين والقاسطين قلت: يا رسول الله من الناكثون؟ قال: الذين يبايعونه بالمدينة وينكثونه بالبصرة. قلت: من القاسطون؟ قال: معاوية وأصحابه من أهل الشام. [ثم] قلت من المارقون؟ قال: أصحاب النهروان.

1. We were told by my Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi’l-Qasim Majilawayh, from Muhammed bin Ali al-Sayrafi, from Muhammed bin Sinan, from Mufaddal bin Umar, that he said: Abu Abdillah (a. s.) said in a long narration in which he says in its ending: Indeed, the Messenger of Allah (saww), said to Umm Salama (saww): O Umm Salama, hear and testify: This is Ali bin Abi Talib, my brother in this world and my brother in the Hereafter. O Umm Salama, hear and testify: This is Ali bin Abi Talib, my minister in this world and my minister in the Hereafter. O Umm Salama, hear and testify: This is Ali bin Abi Talib, the carrier of my banner in this world and the carrier of the banner of praise tomorrow in the Hereafter. O Umm Salama, hear and testify: This is Ali bin Abi Talib, my Bequeathed and Successor after me, the defeater of my enemies and protector of my basin. O Umm Salama, hear and testify: This is Ali bin Abi Talib, the Master of the Muslims, the Leader of the Godfearing, the Chief of the White-footed, the killer of the violators, the heretics and the renegades. I said: O Messenger of Allah, who are the violators? He said: Those who will pledge allegiance to him in Medina and violate it in Basra. I said: Who are the heretics? He said: Mu’awiya and his companions from the people of the Levant. Then I said: Who are the renegades? He said: The people of Nahrawan.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The one who gives me glad tidings for the coming of March, Paradise is for him» - Hadith 20672

حدثنا محمد بن أحمد الشيباني، وأحمد بن الحسن القطان، والحسين بن إبراهيم ابن أحمد بن هشام المؤدب، وعلي بن عبد الله الوراق، وعلي بن أحمد بن موسى بن عمران الدقاق، قالوا: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن أبي الحسن العبدي، عن سليمان بن مهران، عن سعيد بن جبير، عن ابن عباس، قال: كان النبي صلى الله عليه وآله ذات يوم في مسجد " قبا " وعنده نفر من أصحابه فقال: أول من يدخل عليكم الساعة رجل من أهل الجنة، فلما سمعوا ذلك قام نفر منهم فخرجوا وكل واحد منهم يحب أن يعود ليكون أول داخل فيستوجب الجنة فعلم النبي صلى الله عليه وآله ذلك منهم، فقال لمن بقي عنده من أصحابه: إنه سيدخل عليكم جماعة يستبقون فمن بشرني بخروج " آذار " فله الجنة. فعاد القوم ودخلوا معهم أبو ذر - رضي الله عنه - فقال لهم: في أي شهر نحن من الشهور الرومية؟ فقال أبو ذر: قد خرج آذار يا رسول الله. فقال صلى الله عليه وآله: قد علمت ذلك يا أبا ذر ولكني أحببت أن يعلم قومي أنك رجل من أهل الجنة، وكيف لا يكون ذلك؟ وأنت المطرود عن حرمي بعدي لمحبتك لأهل بيتي فتعيش وحدك وتموت وحدك ويسعد بك قوم يتولون تجهيزك ودفنك! أولئك رفقائي في [ال‍] جنة الخلد التي وعد المتقون.

1. We were told by my Muhammed bin Ahmad al-Shaybani, and Ahmad bin Hasan al-Qattan, and Hussain bin Ibrahim ibn Ahmad bin Hisham, the Teacher, and Ali bin Abdullah al-Warraq, and Ali bin Ahmad bin Musa bin Imran al-Daqqaq, that they said: We were told by Abu’l-Abbas, Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Abu’l-Hasan al-‘Abdi, from Sulayman bin Mahran, from Sa’eed bin Jubayr, from Ibn Abbas, that he said: The Prophet, Allah’s blessings be upon him and his Family, was one day in the Mosque of Quba, and with him were individuals from his companions, and he said: The first to enter upon you at this hour is a man from the people of Paradise. When they heard that, some of them stood up and left, and each one of them wanted to return that he might be the first to enter, by which Paradise would become obligatory for him. Then the Prophet, Allah’s blessings be upon him and his Family, knew that of them, and so he said to those who remained with him, of his companions: Indeed, it will enter into you a group who will race (into here). The one who gives me glad tidings for the coming of March, Paradise is for him. Then the people returned and entered, and with them was Abu Dharr, may Allah be pleased with him, so he said to them: In which month of the Roman months are we now in? Then Abu Dharr said: March has come, O Messenger of Allah. Then he, Allah’s blessings be upon him and his Family, said: I know that, O Abu Dharr, however, I wanted to teach my people that you are a man from the people of Paradise. And how is that not so? When you will be the one expelled from my sanctuary after me due to your love for my Household, and you will live alone and die alone, and a people who will deal with your preparation and burial will rejoice for you. Those are my friends in the Paradise of Eternity that has been promised to the godfearing.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «O Ali, you will have a treasure in Paradise, and you are its Man with Two Horns» - Hadith 20673

حدثنا أبو عبد الله الحسين بن أحمد بن محمد بن أحمد الأشناني الدارمي الفقيه العدل ببلخ، قال: أخبرني جدي، قال: حدثنا محمد بن عمار، قال: حدثنا موسى بن إسماعيل قال: حدثنا حماد بن سلمة، عن محمد بن إسحاق، عن محمد بن إبراهيم التميمي، عن سلمة، عن أبي الطفيل، عن علي بن أبي طالب، عليه السلام أن رسول الله صلى الله عليه وآلهقال: يا علي إن لك كنزا في الجنة وأنت ذو قرنيها ولا تتبع النظرة بالنظرة في الصلاة فإن لك الأولى وليست لك الآخرة.

1. We were told by Abu Abdillah, Hussain bin Ahmad bin Muhammed bin Ahmad al-Ishnani al-Darimi, the Jurist, the Just, in Balkh, that he said: I was told by my father, that he said: We were told by Muhammed bin Ammar, that he said: We were told by Musa bin Isma’il, that he said: We were told by Hammad bin Salama, from Muhammed bin Ishaq, from Muhammed bin Ibrahim al-Taimi, from Salama, from Abu’l-Tufail, from Ali bin Abi Talib, peace be upon him, that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: O Ali, indeed, for you is a treasure in Paradise, and you are its Man with Two Horns. Do not follow one look by another look in prayer, for indeed, the first is (permitted) for you, whereas the other is not (permitted) for you.

The meaning of the Arabic - Hadith 20674

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن أبي القاسم ماجيلويه، عن محمد بن علي الكوفي، عن محمد بن سنان، عن حنان بن سدير، عن أبيه، عن أبي جعفر عليه السلام قال: صعد رسول الله صلى الله عليه وآله المنبر يوم فتح مكة ثم قال: أيها الناس إن الله تبارك وتعالى قد ذهب عنكم بنخوة الجاهلية وتفاخرها بآبائها، ألا إنكم من آدم وآدم من طين، وخير عباد - الله عنده أتقاهم، إن العربية ليست بأب والد ولكنها لسان ناطق فمن قصر به عمله لم يبلغه رضوان الله حسبه، ألا إن كل دم كان في الجاهلية أو إحنة فهو تحت قدمي هاتين إلى يوم القيامة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Abi’l-Qasem Majilawayh, from Muhammed bin Ali al-Kufi, from Muhammed bin Sinan, from Hannan bin Sudair, from his father, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, climbed the pulpit on the Day of the Conquest of Mecca, and then he said: O people, indeed, Allah, Blessed and Exalted is He, has certainly removed from you the vanity of the Jahiliya and its (act of expressing) pride with its fathers. Alas, you are, indeed, from Adam, and Adam is (made) from mud, and the best of the servants of Allah to Him is the one among them who is most godfearing. Indeed, the Arabic is not a begetting father, however, it is a speaking tongue. Hence, the one whose action reaches short, the satisfaction of Allah will not make him reach his dignity. Alas, every blood, indeed, that was during the Jahiliya, or hatred, it is under these two feet of mine until the Day of Resurrection.

The meaning of the depraved and the generous - Hadith 20675

حدثنا محمد بن علي ماجيلويه، قال: حدثني عمي محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن محمد بن سنان، عن المفضل بن عمر، عن أبي عبد الله عليه السلام قال: وقع بين سلمان وبين رجل كلام فقال لسلمان: من أنت؟ وما أنت؟ فقال له سلمان: وأما أولي وأولك فنطفة قذرة، وأما آخري وآخرك فجيفة منتنة، فإذا كان يوم القيامة ووضعت الموازين فمن ثقل ميزانه فهو الكريم ومن خف ميزانه فهو اللئيم.

1. We were told by Muhammed bin Ali Majilawayh, that he said: I was told by my paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Muhammed bin Sinan, from Mufaddal bin Umar, from Abu Abdillah, peace be upon him, that he said: It occurred between Salman and a man (some quarreling) talk, and Salman said: Who are you? And what are you? Then Salman said to him: And as for my beginning and your beginning, it is (that we were) an impure sperm, and as for my ending and your ending, it is (that we are to be) a stinking corpse. Then, when the Day of Resurrection shall be and the measurements are placed, then the one whose scale is heavy, he is the generous, and the one whose scale is light, he is the depraved.

The meaning of the needy and the beggar - Hadith 20676

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن علي بن مهزيار، عن فضالة، عن أبان بن عثمان، عن عبد الرحمن بن أبي عبد الله، عن أبي عبد الله عليه السلام في قول الله عز وجل: " فإذا وجبت جنوبها " قال: إذا وقعت على الأرض فكلوا منها " وأطعموا القانع والمعتر " قال: القانع: الذي يرضى بما أعطيته ولا يسخط ولا يكلح ولا يزبد شدقه غضبا ، والمعتر المار بك تطعمه.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Abbas bin Ma’ruf, from Ali bin Mahziyar, from Fadala, from Aban bin Uthman, from Abdul-Rahman bin Abi Abdillah, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «and when they fall on their sides» (22:36). He said: If they fall (lifeless) on the ground, then eat from it. «and feed the needy and the beggar» (22:36). He said: The needy is the one who is pleased with what you give him, and who is not raged, nor frowns nor makes scum fill his mouth corner out of anger. The beggar is the one who passes by you whom you feed.

The meaning of the needy and the beggar - Hadith 20677

وبهذا الاسناد، عن علي بن مهزيار، عن الحسين بن سعيد، عن صفوان، عن سيف التمار، قال: قال أبو عبد الله عليه السلام: إن سعيد بن عبد الملك قدم حاجا فلقى أبي عليه السلام فقال: إني سقت هديا فكيف أصنع؟ فقال: أطعم أهلك ثلثا، وأطعم القانع ثلثا، وأطعم المسكين ثلثا، قلت: المسكين هو السائل؟ قال: نعم، والقانع يقنع بما أرسلت إليه من البضعة فما فوقها، والمعتر يعتريك لا يسألك.

2. With this chain of narrators, from Ali bin Mahziyar, from Hussain bin Sa’eed, from Safwan, from Saif, the Date Seller, that he said: Abu Abdillah, peace be upon him, said: Sa’eed bin Abdul-Malik came, as a pilgrim, and met my father, peace be upon him, and said: I dragged an (animal of) offering, so what do I do? He said: Feed your family a third, the needy a third, and the beggar a third. I said: Is the beggar the one who asks? He said: Yes, and the needy is the one who is content with what you send to him of the piece and what is above. The beggar is the one who approaches you (suddenly) and does not ask you.

The meaning of the needy and the beggar - Hadith 20678

وقال النبي صلى الله عليه وآله: لا تجوز شهادة خائن ولا خائنة ولا ذي حقد ولا ذي غمر على أخيه ولا ظنين في ولاء ولا قرابة ولا القانع مع أهل البيت لهم.

3. The Prophet, Allah’s blessings be upon him and his Family: The testimony of a traitorous male or traitorous female is impermissible, nor (that of) one with hatred, nor one of enmity towards his brother, nor one of dubiousity with regards to allegiance, nor kinship, nor the needy for a household (when the testimony is made) in favor of them. [1]

The meaning of the Great Kingdom whom Allah, Exalted and Glorious is He, mentioned in His Mighty Book - Hadith 20679

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن الحسن بن موسى الخشاب، عن يزيد بن إسحاق، عن عباس بن يزيد، قال: قلت لأبي عبد الله عليه السلام - وكنت جالسا عنده ذات يوم -: أخبرني عن قول الله عز وجل: " وإذا رأيت ثم رأيت نعيما وملكا كبيرا " ما هذا الملك الذي كبره الله حتى سماه كبيرا؟ قال: فقال لي: إذا أدخل الله أهل الجنة الجنة أرسل رسولا إلى ولي من أوليائه فيجد الحجبة على بابه، فيقول له : قف حتى نستأذن لك فما يصل إليه رسول ربه إلا بإذن، فهو قوله عز وجل: " وإذا رأيت ثم رأيت نعيما وملكا كبيرا ".

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Hasan bin Musa, the Lumberjack, from Yazid bin Ishaq, from Abbas bin Yazid, that he said: I said to Abu Abdillah, peace be upon him, and I was sitting next to him one day: Inform me about the saying of Allah, Exalted and Glorious is He: «And if you see, then you saw, a bliss and a Great Kingdom.» (76:20) What is this kingdom whom Allah magnified so that he named it as great? He said: Then he said to me: When Allah will make the people of Paradise enter Paradise, He will send a Messenger to an Ally from His Allies, and He will find the guardians at his door, to whom he will say: Stand, until we ask permission for you. Then, the Messenger from his Lord will not reach him except with a permission. That is the saying of Him, Exalted and Glorious is He: «And if you see, then you saw, a bliss and a Great Kingdom.» (76:20)

The meaning of interruption - Hadith 20680

أخبرني محمد بن هارون الزنجاني فيما كتب إلي قال: حدثنا علي بن عبد العزيز، عن أبي عبيد القاسم بن سلام، قال: حدثنا هيثم، قال: أخبرنا يونس، عن الحسن أن رسول الله صلى الله عليه وآله أتي بالحسين بن علي عليه السلام فوضع في حجره فبال عليه فأخذ فقال: لا تزرموا ابني، ثم دعا بماء فصبه عليه.

1. I was informed by Muhammed bin Harun al-Zanjani in what he wrote to me. He said: We were told by Ali bin Abdul-Aziz, from Abu Ubayd, Qasem bin Salam, that he said: We were told by Haitham, that he said: We were told by Yunus, from Hasan, that the Messenger of Allah, Allah’s blessings be upon him and his Family, was brought with Hussain bin Ali, peace be upon them both. Then he placed him on his lap, and he urinated on him, and so he said: Do not interrupt my son. Then he called for water, and he poured it on him.

The meaning of booty theft and illegal possession - Hadith 20681

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا عبد الله بن جعفر الحميري، عن محمد بن الحسين، عن الحسن بن محبوب، عن أبي أيوب، عن عمار بن مروان، قال: سألت أبا عبد الله عليه السلام عن الغلول، فقال: كل شئ غل من الامام فهو سحت ، وأكل مال اليتيم سحت، والسحت أنواع كثيرة منها ما أصيب من أعمال الولاة الظلمة، ومنها أجور القضاة، وأجور الفواجر، وثمن الخمر والنبيذ والمسكر، والربا بعد البينة. فأما الرشوة يا عمار في الاحكام فإن ذلك الكفر بالله العظيم ورسوله.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Muhammed bin Hussain, from Hasan bin Mahbub, from Abu Ayub, from Ammar bin Marwan, that he said: I asked Abu Abdillah, peace be upon him, about booty theft, so he said: Everything that has been taken from the Imam is illegal possession; consuming the property of an orphan is illegal possession. Illegal possession is of many types, among which is what is acquired through the actions of oppressive governors; and among which are the rewards of judges; the rewards of fornicators; the price of grape wine, non-grape wine and intoxicants; usury after clear proof (has been established). As for bribe, O Ammar, with regards to rulings, that is, indeed, disbelief in Allah, the Almighty, and His Messenger.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «You took them by the trust of Allah, and you declared their private organs as allowable by the words of Allah» - Hadith 20682

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد، عن سليمان ابن داود يرفع الحديث، قال: قال رسول الله صلى الله عليه وآله: " أخذتموهن بأمانة الله واستحللتم فروجهن بكلمات الله " فأما الأمانة فهي التي أخذ الله عز وجل على آدم حين زوجه حواء، وأما الكلمات فهي الكلمات التي شرط الله عز وجل بها على آدم أن يعبده ولا يشرك به شيئا ولا يزني ولا يتخذ من دونه وليا.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed, from Sulayman ibn Dawud, who ascribed the narration, saying: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: «You took them by the trust of Allah, and you declared their private organs as allowable by the words of Allah.» As for the trust of Allah, it is that which Allah, Exalted and Glorious is He, took upon Adam when He married Hawwa’ to him, and as for the words, they are the words which Allah, Exalted and Glorious is He, conditioned upon Adam, that he worships Him, does not associate anything with Him, does not fornicate nor takes a protector besides Him.

The meaning of the blessed - Hadith 20683

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن يحيى بن المبارك، عن عبد الله بن جبلة، عن رجل، عن أبي عبد الله عليه السلام في قول الله عز وجل: " وجعلني مباركا أين ما كنت " قال: نفاعا.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Yahya bin Mubarak, from Abdullah bin Jabala, from a man, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And He made me blessed wherever I am» (19:31). He said: Beneficial.

The meaning of the saying of al-Sadiq, peace be upon him: «The plumb is the plumb of Hamran» and the meaning of «the plumbing line» - Hadith 20684

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثني محمد بن الحسين بن أبي الخطاب، عن محمد بن سنان، عن حمزة، ومحمد ابني حمران، قالا: اجتمعنا عند أبي عبد الله عليه السلام في جماعة من أجلة مواليه وفينا حمران بن أعين فخضنا في المناظرة وحمران ساكت فقال له أبو عبد الله عليه السلام: مالك لا تتكلم يا حمران. فقال: يا سيدي آليت على نفسي أني لا أتكلم في مجلس تكون فيه. فقال أبو عبد الله عليه السلام: إني قد أذنت لك في الكلام فتكلم. فقال حمران: أشهد أن لا إله إلا الله وحده لا شريك له، لم يتخذ صاحبة ولا ولدا، خارج من الحدين حد التعطيل وحد التشبيه، وأن الحق القول بين القولين لا جبر ولا تفويض، وأن محمدا عبد ورسوله أرسله بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون، وأشهد أن الجنة حق، وأن النار حق، وأن البعث بعد الموت حق، وأشهد أن عليا حجة الله على خلقه لا يسع الناس جهله، وأن حسنا بعده وأن الحسين من بعده، ثم علي بن الحسين، ثم محمد بن علي، ثم أنت يا سيدي من بعدهم. فقال أبو عبد الله عليه السلام: الترتر حمران. ثم قال: يا حمران مد المطمر بينك وبين العالم، قلت: يا سيدي وما المطمر؟ فقال: أنتم تسمونه خيط البناء، فمن خالفك على هذا الامر فهو زنديق. فقال حمران: وإن كان علويا فاطميا؟ فقال أبو عبد الله عليه السلام: وإن كان محمديا علويا فاطميا.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: I was told by Muhammed bin Hussain bin Abi’l-Khattab, from Muhammed bin Sinan, from Hamza and Muhammed, the sons of Hamran, that they both said: We gathered with Abu Abdillah, peace be upon him, among a group of his most glorious befrienders, and among us was Hamran bin A’yan. Then he went into a discussion, while Hamran was silent. Then Abu Abdillah, peace be upon him, said to him: What is it with you, that you do not speak, O Hamran? Then he said: O my Master, I promised myself to not speak in a gathering in which you are. Then Abu Abdillah, peace be upon him, said: Indeed, I have given you permission to speak, so speak. Then Hamran said: I testify that there is no god but Allah, Alone, that He has no associate, that He did not take any female companion nor child, (He is) excluded from the two limitations, the limitation of impairment and the limitation of comparison; and that the truth is the belief between the two beliefs, there is no determinism, nor (absolute) empowerment (of creatures); and that Muhammed is His Servant and Messenger, that He sent him with guidance and the Religion of Truth that He might make it prevail over all religions, even if the polytheists dislike it; and I testify that Paradise is true, and that the Fire is true, and that the revival after death is true; and I testify that Ali is the Proof of Allah upon His creation, that people are unable to be ignorant of him; and that Hasan is after him, and that Hussain is after him, then Ali bin Hussain, then Muhammed bin Ali, then you, O my master, after them. Then Abu Abdillah, peace be upon him, said: The plumb is the plumb of Hamran. Then he said: O Hamran, extend the plumbing line between you and between the world. I said: O my master, and what is the plumbing line? He said: You call it the building line. Hence, whoever opposes you in this matter, he is a heretic. Then Hamran said: And even if he is an Alawite and Fatimid? Then Abu Abdillah, peace be upon him, said: And even if he is a Muhammed, an Alawite and a Fatimid.

The meaning of the saying of al-Sadiq, peace be upon him: «The plumb is the plumb of Hamran» and the meaning of «the plumbing line» - Hadith 20685

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن عبد الله بن سنان، قال: قال أبو عبد الله عليه السلام: ليس بينكم وبين من خالفكم إلا المطمر. قلت: وأي شئ المطمر؟ قال: الذي تسمونه التر فمن خالفكم وجازه فابرؤوا منه وإن كان علويا فاطميا.

2. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Ibn Abi ‘Umayr, from Abdullah bin Sinan, that he said: Abu Abdillah, peace be upon him, said: Between you and between those who oppose you, there is nothing but the plumbing line. I said: And what thing is the plumbing line? He said: That which you call a plumb. Hence, whoever opposes you and crosses it, then dissociate from him, even if he is an Alawite and Fatimid.

The meaning of the transgressing and the hostile - Hadith 20686

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن البزنطي، عمن ذكره، عن أبي عبد الله عليه السلام في قول الله عز وجل: " فمن اضطر غير باغ ولا عاد " قال: الباغي: الذي يخرج على الامام، والعادي: الذي يقطع الطريق، لا يحل لهما الميتة.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from al-Bazanti, from the one he mentioned, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Then, the one who is urged, (who is) not being transgressing nor hostile» (2:174). He said: The transgressing is the one who goes out against the Imam, and the hostile is the one who interrupts the road; to them, dead meat (of a non-slaughtered animal) is impermissible.

The meaning of oke and nash - Hadith 20687

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى، عن أبيه عن ابن أبي عمير، عن بعض أصحابنا، عن أبي عبد الله عليه السلام قال: ما تزوج رسول الله صلى الله عليه وآله شيئا من نسائه ولا زوج شيئا من بناته على أكثر من اثنى عشر أوقية ونش. والأوقية أربعون درهما، والنش عشرون درهما.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from his father, from Ibn Abi ‘Umayr, from some of our companions, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, did not marry any of his women, nor did he marry away any of his daughters for more than twelve okes and a nash. An oke is (consisting of) forty dirhams, and a nash is twenty dirhams.

The meaning of the saying of al-Sadiq, peace be upon him: «It is not to declare as Mahram from breastfeeding except for that which is necessitated» - Hadith 20688

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن أحمد بن هلال، عن ابن سنان، عن حريز، عن فضيل بن يسار، عن أبي عبد الله عليه السلام قال: لا يحرم من الرضاع إلا ما كان مجبورا. قال: قلت: وما المجبور؟ قال: أم مربية، أو ظئر مستأجرة أو خادم مشتراة. وما كان مثل ذلك موقوف عليه.

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad, from Ahmad bin Hilal, from Ibn Sinan, from Huraiz, from Fudail bin Yasar, from Abu Abdillah, peace be upon him, that he said: It is not to declare as Mahram [1] from breastfeeding except for that which is necessitated. He said: I said: And what is the necessitated? He said: The mother of the (child’s) raiser, or a hired wet nurse, or a bought servant. Whatever is by the like of that, is established.

The meaning of enriching and sufficing - Hadith 20689

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن النوفلي، عن السكوني، عن جعفر بن محمد [عن أبيه] عن آبائه عليهم السلام قال: قال أمير المؤمنين عليه السلام في قول الله عز وجل: " وأنه هو أغنى وأقنى " قال: أغنى كل إنسان بمعيشته، وأرضاه بكسب يده.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ibrahim bin Hashim, from Nawfali, from Sukuni, from Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Commander of the Believers, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He, said: «And that He enriched and sufficed» (53:48). He said: He enriched every human being with his livelihood and made him satisfied with the acquirement of his hand.

The chapter of the meaning of the (acceptance of) repentance by Allah, Exalted and Glorious is He, upon the creation - Hadith 20690

أبي رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين، عن ابن فضال، عن علي بن عقبة، عن أبيه، عن أبي عبد الله عليه السلام في قول الله عز وجل: " ثم تاب عليهم " قال: هي الإقالة.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Muhammed bin Hussein, from Ibn Faddal, from Ali bin ‘Aqaba, from his father, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Then He (accepted their repentance by) repenting upon them.» (9:118) He said: It is pardoning.

The meaning of the leaf, the seed, the grain of the earth, the moist and the dry - Hadith 20691

حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن أبي بصير، قال: سألته عن قول الله عز وجل: " وما تسقط من ورقة إلا يعلمها ولا حبة في ظلمات الأرض ولا رطب ولا يابس إلا في كتاب مبين " قال: فقال: الورقة السقط، والحبة الولد، وظلمات الأرض الأرحام، والرطب ما يحيى، واليابس ما يغيض . وكل ذلك في كتاب مبين.

1. We were told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Nadr bin Suwayd, from Yahya bin Imran al-Halabi, from Abu Baseer, that he said: I asked him about the saying of Allah, Exalted and Glorious is He: «And no leaf except that He knows it, and no grain is in the darknesses of the earth, nor (likewise) any moist, nor dry (thing), except that it is (mentioned) in a clear Book.» (6:59) He said: Then he said: The leaf is the miscarried fetus, the grain is the child, the darknesses of the earth are wombs, the moist is that which lives and the dry is that which is not perfected; all of that is (mentioned) in a clear Book.

The meaning of the share of property whom a man bequeaths with - Hadith 20692

حدثنا أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن الحسين بن يزيد النوفلي، عن إسماعيل بن مسلم السكوني، عن أبي عبد الله عليه السلام أنه سئل عن رجل يوصي بسهم من ماله. فقال: السهم واحد من ثمانية لقول الله عز وجل: " إنما الصدقات للفقراء والمساكين والعاملين عليها والمؤلفة قلوبهم وفي الرقاب والغارمين وفي سبيل الله وابن السبيل ".

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Hussain bin Yazid al-Nawfali, from Isma’eel bin Muslim al-Sukuni, from Abu Abdillah, peace be upon him, that he was asked about a man who bequeaths with a share of his property. He said: A share is one of eight, due to the saying of Allah, Exalted and Glorious is He: «The charities are only for the poor, the needy, those who work upon (acquiring) them, those with affectionate hearts, the necks (of human beings in captivity to be liberated), those in debt, for the sake of Allah and for the stranded traveler.» (9:60)

The meaning of the share of property whom a man bequeaths with - Hadith 20693

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن أبيه، عن صفوان بن يحيى، قال: سألت الرضا عليه السلام عن رجل يوصي بسهم من ماله ولا يدري السهم أي شئ هو؟ فقال: ليس عندكم فيما بلغكم عن جعفر وأبي جعفر عليهما السلام فيها شئ؟ فقلت له: جعلت فداك ما سمعنا أصحابنا يذكرون شيئا في هذا عن آبائك عليهم السلام. فقال: السهم واحد من ثمانية. عن آبائك عليهم السلام. فقال: السهم واحد من ثمانية.فقلت: جعلت فداك، كيف صار واحدا من ثمانية؟ فقال: أما تقرء كتاب الله عز وجل: فقلت: جعلت فداك، إني لأقرؤه ولكن لا أدري أين موضعه، فقال: قول الله عز وجل. " إنما الصدقات للفقراء والمساكين والعاملين عليها والمؤلفة قلوبهم وفي الرقاب والغارمين وفي سبيل الله وابن السبيل " ثم عقد بيده ثمانية، قال: وكذلك قسمها رسول الله صلى الله عليه وآله على ثمانية أسهم، والسهم واحد من الثمانية.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Isa, from his father, from Safwan bin Yahya, that he said: I asked al-Rida, peace be upon him, about a man who bequeaths with a share of his property and does not know what thing a share is. He said: Is there among you nothing of what has reached you of Ja’far and Abu Ja’far, peace be upon them both, with regards to that? Then I said to him: May I be sacrificed for you, we have not heard your companions mention anything of this from your fathers, peace be upon them. Then he said: A share is one of eight. Then I said: May I be sacrificed for you, how did it become one of eight? So he said: Do you not read the Book of Allah, Exalted and Glorious is He? So I said: May I be sacrificed for you, I do, indeed, read it, however, I do not know where its place is. Then he said: The saying of Allah, Exalted and Glorious is He: « The charities are only for the poor, the needy, those who work upon (acquiring) them, those with affectionate hearts, the necks (of human beings in captivity to be liberated), those in debt, for the sake of Allah and for the stranded traveler.» (9:60) Then he counted eight with his hand. He said: And so did the Messenger of Allah, Allah’s blessings be upon him and his Family, divide it into eight shares. A share is one of eight.

The meaning of something of the property whom a man bequeaths with - Hadith 20694

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن علي بن السندي، عن محمد بن عمرو بن سعيد، عن جميل، عن أبان بن تغلب، عن أبي حمزة، عن علي بن الحسين صلوات الله عليهما، قال: قلت له: رجل أوصى بشئ من ماله؟ فقال لي: في كتاب علي عليه السلام: الشئ من ماله واحد من ستة.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Ali bin Sindi, from Muhammed bin Amru bin Sa’eed, from Jameel, from Aban bin Taghlib, from Abu Hamza, from Ali bin Hussain, Allah’s blessings be upon them both, that he said: I said to him: A man who bequeaths with something of his property? Then he said to me: (It is mentioned) In the Book of Ali, peace be upon him: Something of his property is (equivalent to) one of six.

The meaning of a part of the property whom a man bequeaths with - Hadith 20695

حدثنا محمد بن الحسن بن أ��مد بن الوليد - رضي الله عنه - قال: حدثنا أحمد ابن إدريس، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن علي بن السندي، عن محمد بن عمرو بن سعيد، عن جميل، عن أبان بن تغلب، عن أبي جعفر عليه السلام أنه قال في الرجل يوصي بجزء من ماله إن الجزء واحد من عشرة، لان الله عز وجل يقول: " ثم اجعل على كل جبل منهن جزءا وكانت الجبال عشرة والطير أربعة فجعل على كل جبل منهن جزءا.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from Ali bin Sindi, from Muhammed bin Amru bin Sa’eed, from Jameel, from Aban bin Taghlib, from Abu Ja’far, peace be upon him, that he said with regards to a man who bequeaths with a part of his property, that a part is one of ten, because Allah, Exalted and Glorious is He, says: «Then place upon each mountain of them, a part» (2:260) and the mountains were ten and the birds were four, and so he placed on each mountain of them, a part.

The meaning of a part of the property whom a man bequeaths with - Hadith 20696

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن علي بن الحكم، عن أبان الأحمر، عن عبد الله بن سنان قال: سألت أبا عبد الله عليه السلام عن امرأة أوصت بثلثها يقضي به دين ابن أخيها وجزء لفلان وفلانة فلم أعرف ذلك، فقدمنا إلى ابن أبي ليلى. قال: فما قال لك؟ قلت: قال: ليس لهما شئ. فقال: كذب والله، لهما العشر من الثلث.

2. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Ali bin Hakam, from Aban al-Ahmar, from Abdullah bin Sinan, that he said: I asked Abu Abdillah, peace be upon him, of a woman who bequeathed with her third, that the debt of the son of her brother is cleared with it, and that a part is for such-a-male and such-a-female, and I did not know (how to deal with) that, so we approached Ibn Abi Layla. He said: So what did he say to you? I said: He said: There is nothing to them. So he said: He has lied, by Allah. To them is a tenth of the third.

The meaning of a part of the property whom a man bequeaths with - Hadith 20697

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد بن يحيى بن عمران الأشعري، قال: حدثني أبو عبد الله الرازي، عن أحمد بن محمد بن أبي نصر، عن الحسين بن خالد، عن أبي الحسن عليه السلام قال: سألته عن رجل أوصى بجزء من ماله. فقال: سبع ثلثه.

3. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, that he said: I was told by Abu Abdillah al-Razi, from Ahmad bin Muhammed bin Abi Nasr, from Hussain bin Khalid, from Abu’l-Hasan, peace be upon him, that he said: I asked him about a man who bequeathed with a part of his property. He said: A seventh of his third.

The meaning of an abundance of property - Hadith 20698

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن بعض أصحابنا، عن أبي عبد الله عليه السلام أنه قال في رجل نذر أن يتصدق بمال كثير، فقال: الكثير ثمانون فما زاد لقول الله تبارك وتعالى: " لقد نصركم الله في مواطن كثيرة " و كانت ثمانين موطنا.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Hussain Sa’d-Abadi, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Muhammed bin Abi ‘Umayr, from some of our companions, from Abu Abdillah, peace be upon him, that he said with regards to a man who swore an oath to give an abundance of money as charity. He said: An abundance is eighty and what is above, due to the saying of Allah, Blessed and Exalted is He: «Certainly, Allah assisted you in many places» (9:25) and they were eighty places.

The meaning of old slaves - Hadith 20699

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن إبراهيم بن هاشم، عن داود بن محمد النهدي، عن بعض أصحابنا قال: دخل ابن أبي سعيد المكاري على الرضا صلوات الله عليه فقال له: أبلغ الله من قدرك أن تدعي ما ادعى أبوك؟! فقال له: ما لك أطفأ الله نورك وأدخل الفقر بيتك؟ أما علمت أن الله تبارك وتعالى أوحى إلى عمران عليه السلام أني واهب لك ذكرا فوهب له مريم ووهب لمريم عيسى فعيسى من مريم ومريم من عيسى ومريم وعيسى شئ واحد، وأنا من أبي وأبي مني وأنا وأبي شئ واحد فقال له: ابن أبي سعيد فأسألك عن مسألة؟ فقال: لا أخالك تقبل مني ولست من غنمي ولكن هلمها. فقال: رجل قال عند موته: كل مملوك لي قديم فهو حر لوجه الله. فقال:نعم، إن الله تبارك وتعالى يقول في كتابه: " حتى عاد كالعرجون القديم " فما كان من مماليكه أتى له ستة أشهر فهو قديم حر. قال: فخرج الرجل فافتقر حتى مات ولم يكن عنده مبيت ليلة - لعنه الله -.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Ibrahim bin Hashim, from Dawud bin Muhammed al-Nahdi, from some of our companions, that he said: Ibn Abi Sa’eed, the Hirer, entered into the place of al-Rida, Allah’s blessings be upon him, and said to him: Did Allah make your rank reach (the point) that you claim what your father claimed? Then he said to him: What is it with you, may Allah extinguish your light and make poverty enter your home? Have you not known that Allah, Blessed and Exalted is He, revealed to Imran, peace be upon him: «Indeed, I am gifting to you a male» and then He gifted to him Mariam, and he gifted to Mariam, Isa, and hence, Isa is from Mariam, and Mariam is from Isa, and Mariam and Isa are one thing? (Similarly) I am from my father, and my father is from me, and I and my father are one thing. Then Ibn Abi Sa’eed said to him: Shall I then ask you about a matter? So he said: I do not assume that you will accept from me, and you are not from my followers, however, bring it. He said: A man said at his death: «Every slave of mine who is old, he is free, for the sake of Allah.» He said: Yes, indeed, Allah, Blessed and Exalted is He, says in His Book: «until it returns (to appear) like the old date stalk.» (36:39) Hence, whomever of his slaves who has reached six months (in time of ownership), he is old, and (is to be) free. He said: Then the man went out and he became poor until he died, and he did not have a sleeping place for (even) a night. May Allah curse him.

The meaning of the restrained - Hadith 20700

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى عن محمد بن خالد البرقي، عن عبد الله بن المغيرة، عن عبد الرحمن الجعفي، قال: كنت أختلف إلى ابن أبي ليلى في مواريث وكان يدافعني فلما طال ذلك علي شكوته إلى جعفر ابن محمد عليهما السلام فقال: أو ما علم أن رسول الله صلى الله عليه وآله أمر برد الحبيس وإنفاذ المواريث؟ قال: فأتيته ففعل كما كان يفعل، فقلت له: إني شكوتك إلى جعفر بن محمد عليهما السلام فقال لي: كيت وكيت، فحلفني ابن أبي ليلى أنه قال ذلك لك، فحلفت له فقضى لي بذلك.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Muhammed bin Khalid al-Barqi, from Abdullah bin Mughaira, from Abdul-Rahman al-Ju’fi, that he said: I used to attend at Ibn Abi Layla with regards to inheritance, and he used to push me. When that had (lasted for a) prolonged (time), I complained about him to Ja’far ibn Muhammed, peace be upon them both, so he said: Does he not know that the Messenger of Allah, Allah’s blessings be upon him and his Family, ordered for the return of the restrained and the fulfilment of inheritance? He said: Then I went to him, and he did what he used to do, so I said to him: I complained about you to Ja’far bin Muhammed, peace be upon them both, and he said to me such-and-such. Then Ibn Abi Layla made me swear that he said that, so I swore to him, and he ruled to my favor in that (case).

The meaning of the restrained - Hadith 20701

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، قال: حدثنا محمد بن أحمد، قال: حدثنا عبد الله بن أحمد الرازي، عن بكر بن صالح، عن ابن أبي عمير، عن ابن عيينة البصري قال: كنت شاهدا عند ابن أبي ليلى وقضى في رجل جعل لبعض قرابته غلة دار ولم يوقت لهم وقتا فمات الرجل فحضر ورثته ابن أبي ليلى وحضر قريبه الذي جعل له الدار، فقال ابن أبي ليلى: أرى أن أدعها على ما تركها صاحبها. فقال له محمد بن مسلم الثقفي: أما إن علي بن أبي طالب صلوات الله عليه قضى في هذا المسجد بخلاف ما قضيت. قال: وما علمك؟ قال: سمعت أبا جعفر عليه السلام يقول: قضى علي بن أبي طالب صلوات الله عليه برد الحبيس وإنفاذ المواريث. فقال ابن أبي ليلى: هو عندك في كتاب؟ قال: نعم. قال: فأرسل إليه فائتني به، فقال محمد بن مسلم: على أن لا تنظر من الكتاب إلا في ذلك الحديث. قال: لك ذلك. قال: فأراه الحديث عن أبي جعفر عليه السلام في الكتاب فرد قضيته.

2. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, that he said: We were told by Muhammed bin Ahmad, that he said: We were told by Abdullah bin Ahmad al-Razi, from Bikr bin Saleh, from Ibn Abi ‘Umayr, from Ibn ‘Uyayna al-Basri, that he said: I was testifying at the presence of Ibn Abi Layla, and he had judged with regards to a man who had made for some of his relatives benefit from a house and not specified a (particular) time for them, and then the man died and his inheritors were present at Ibn Abi Layla, and his relative to whom he made the house was (also) present. Then Ibn Abi Layla said: I see that I (should) leave it like how its owner left it. Then Muhammed bin Muslim al-Thaqafi said to him: Verily, Ali bin Abi Talib, Allah’s blessings be upon him, indeed, judged in this mosque to the contrary of what you have judged. He said: And how do you know? He said: I heard Abu Ja’far, peace be upon him, say: Ali bin Abi Talib, Allah’s blessings be upon him, judged for the return of the restrained and the fulfilment of inheritance. Then Ibn Abi Layla said: Is it with you in a book? He said: Yes. He said: Then send to him and come to me with it. Then Muhammed bin Muslim said: (On the condition that) You must not look into the Book except in that narration. He said: You may do so. He said: Then he showed him the narration of Abu Ja’far, peace be upon him, in the Book and he retracted his judgement. [1]

The meaning of chortling - Hadith 20702

حدثنا محمد بن الحسن بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن الحسين بن يزيد النوفلي، عن اليعقوبي، عن عيسى بن عبد الله الهاشمي، عن أبيه، عن جده قال: قال النبي صلى الله عليه وآله في قوله عز و جل: " ولما ضرب ابن مريم مثلا إذا قومك منه يصدون " قال: الصدود في العربية الضحك.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Abbas bin Ma’ruf, from Hussain bin Yazid al-Nawfali, from Ya’qoubi, from Isa bin Abdullah al-Hashimi, from his father, from his grandfather, that he said: The Prophet, Allah’s blessings be upon him and his Family, said with regards to the saying of Him, Exalted and Glorious is He: «And when the son of Mariam gave an example, your people suddenly chortled.» (43:57) He said: Chortling in Arabic is to laugh.

The meaning of devastation - Hadith 20703

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن محمد بن خالد البرقي، عمن ذكره، عن حفص بن غياث، عن أبي عبد الله عليه السلام في قوله عز وجل: " وكلا تبرنا تتبيرا " قال: يعني كسرنا تكسيرا. قال: وهي بالنبطية.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Muhammed bin Khalid al-Barqi, from the one he mentioned, from Hafs bin Ghiyath, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And all of them, We devastated a (complete) devastation» (25:39). He said: It means: We crushed a (complete) crushing. He said: It is in Nabatean.

The meaning of epochs - Hadith 20704

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن جعفر بن محمد بن عقبة، عمن رواه، عن أبي عبد الله عليه السلام في قول الله عز وجل: " لا بثين فيها أحقابا " قال: الأحقاب ثمانية أحقاب والحقبة ثمانون سنة، والسنة ثلاثمائة وستون يوما، واليوم كألف سنة مما تعدون.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Ja’far bin Muhammed bin ‘Uqba, from the one he narrated, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Dwelling in it for epochs» (78:24). He said: The epochs are eight epochs, and one epoch is (consisting of) eighty years, and one year is three hundred and sixty days, and one day is like a thousand years of what you count.

The meaning of the easts and the wests - Hadith 20705

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن الحجال، عن عبد الله بن أبي حماد يرفعه إلى أمير المؤمنين عليه السلام في قول الله عز وجل: " قرب المشارق والمغارب " قال: لها ثلاث مائة وستون مشرقا، وثلاث مائة وستون مغربا، فيومها الذي تشرق فيه لا تعود فيه إلا من قابل ، ويومها الذي تغرب فيه لا تعود فيه إلا من قابل.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Muhammed bin Hasan al-Saffar, from Abbas bin Ma’ruf, from Hajjal, from Abdullah bin Abi Hammad, that he ascribed it to the Commander of the Believers, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «the Lord of the Easts and the Wests» (70:40). He said: It has three hundred and sixty easts, and three hundred and sixty wests. Hence, on the day it appears in the east, it does not return to it except after a year, and the day it appears in the west, it does not return to it except after a year.

The meaning of ‘adhbaa’ and jad’aa’ - Hadith 20706

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن عبد الله ابن المغيرة، عن السكوني، عن أبي عبد الله جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: لا يضحى بالعرجاء بين عرجها، ولا بالعوراء بين عورها ، ولا بالعجفاء، ولا بالجرباء ، ولا بالجدعاء، ولا بالعضباء وهي المكسورة القرن، و الجدعاء المقطوعة الأذن.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ibrahim bin Hashim, from Abdullah ibn Mughaira, from Sukuni, from Abu Abdillah, Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: It should not be sacrificed, on the (Eid of) Adha, with a the lame whose lameness is obvious, nor with the half-blind whose half-blindedness is obvious, nor with the shrunken, nor with the scabby, nor with the jad’aa’, nor with the ‘adhbaa’, that is the one with a broken horn, and jad’aa’ is the one with a cut ear.

The meaning of sharqaa’, kharqaa’, muqabala and mudabara - Hadith 20707

حدثنا محمد بن موسى المتوكل قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، قال: حدثني أبو نصر البغدادي، عن أحمد بن يحيى المقري، عن عبد الله بن موسى، عن إسرائيل، عن أبي إسحاق، عن شريح بن هاني، عن علي عليه السلام قال: أمرنا رسول الله صلى الله عليه وآله في الأضاحي أن نستشرف العين والاذن ونهانا عن الخرقاء والشرقاء والمقابلة والمدابرة، الخرقاء أن يكون في الاذن ثقب مستدير، والشرقاء في الغنم المشقوقة الاذن باثنين حتى ينفذ إلى الطرف ، والمقابلة أن يقطع من مقدم أذنها شئ يترك معلقا لا يبين كأنه زنمة ويقال مثل ذلك من الإبل: " المزنم " ويسمى ذلك المعلق " الرعل " والمدابرة أن يفعل ذلك بمؤخر اذن الشاة.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, that he said: I was told by Abu Nasr al-Baghdadi, from Ahmad bin Yahya al-Maqri, from Abdullah bin Musa, from Isra’eel, from Abu Ishaq, from Shareeh bin Hani, from Ali, peace be upon him, that he said: We were ordered by the Messenger of Allah, Allah’s blessings be upon him and his Family, with regards to offerngs, that we observe the eye and the ear, and he forbade us from (taking as offering) the kharqaa’, sharqaa’, muqabala and mudabara. The kharqaa’ is the one in whose ear is a round hole. The sharqaa’ among sheep is the one whose ear is cut in two to the extent that it falls to the side. The muqabala is that it is cut from the front of its ear, something that is left to hang in a manner that it is not obvious, like it is a zanma. It is referred to the like of that among camels as muzannam, and that hanging (part) is referred to as ri’l. The mudabara is that this is done to the rear of the sheep’s ear.

The meaning of fleeing to Allah, Exalted and Glorious is He - Hadith 20708

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى عن محمد بن سنان، عن أبي الجارود زياد بن المنذر، عن أبي جعفر محمد بن علي الباقر عليهما السلام في قول الله تبارك وتعالى: " ففروا إلى الله إني لكم منه نذير مبين " قال: حجوا إلى الله.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Muhammed bin Sinan, from Abu’l-Jaroud, Ziyad bin Mundhir, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, with regards to the saying of Allah, Blessed and Exalted is He: «Then flee to Allah. Indeed, I am, to you, from Him a clear warner.» (51:50) He said: Perform pilgrimage to Allah.

The meaning of the confined and the repelled - Hadith 20709

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أيوب بن نوح قال: حدثنا محمد بن أبي عمير، وصفوان بن يحيى جميعا رفعاه إلى أبي عبد الله عليه السلام أنه قال: المحصور غير المصدود، وقال: المحصور هو المريض، والمصدود هو الذي يرده المشركون كما ردوا رسول الله صلى الله عليه وآله ليس من مرض، والمصدود تحل له النساء والمحصور لا تحل له النساء.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ayub bin Nuh, that he said: We were told by Muhammed bin Abi ‘Umayr, and Safwan bin Yahya, all of them, that they both ascribed it to Abu Abdillah, peace be upon him, that he said: The confined is other than the repelled. He also said: The confined is the diseased, and the repelled is the one whom the polytheists return, like how they returned Allah’s Messenger, Allah’s blessings be upon him and his Family, not of disease. For the repelled, women are permissible (for him to have intercourse with), and for the confined, women are not permissible.

The meaning of what has been narrated with regards to that the one who rides a riding animal, then falls from it and dies, that he will enter the Fire - Hadith 20710

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال. حدثنا محمد بن يحيى العطار، عن محمد بن الحسين بن أبي الخطاب، عن محمد بن سنان، عن المفضل بن عمر، عن أبي عبد الله عليه السلام قال: من ركب زاملة ثم وقع منها فمات دخل النار.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Hussain bin Abi’l-Khattab, from Muhammed bin Sinan, from Mufaddal bin Umar, from Abu Abdillah, peace be upon him, that he said: The one who rides a riding animal, then falls from it and dies, will enter the Fire.

The meaning of ‘ajj and thajj - Hadith 20711

حدثنا محمد بن أحمد الشيباني - رضي الله عنه - قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين بن يزيد، عن إسماعيل ابن مسلم، عن جعفر بن محمد، عن أبيه، عن جده، عن علي عليهم السلام قال: نزل جبرئيل على النبي صلى الله عليه وآله فقال: يا محمد مر أصحابك بالعج والثج. فالعج رفع الأصوات بالتلبية، والثج نحر البدن.

1. We were told by Muhammed bin Ahmad al-Shaybani, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, that he said: We were told by Musa bin Imran al-Nakha’I, from his paternal uncle, Hussain bin Yazid, from Isma’eel ibn Muslim, from Ja’far bin Muhammed, from his father, from his grandfather, from Ali, peace be upon them, that he said: Jibra’eel descended unto the Prophet, Allah’s blessings be upon him and his Family, and said: O Muhammed, order you companions to ‘ajj and thajj. ‘Ajj is to raise the voices during declaring gratification (to Allah), and thajj is to slaughter the cattle.

The meaning of dubbaa’, muzaffat, hantam and naqeer - Hadith 20712

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن الحسن ابن محبوب، عن خالد بن جرير، عن أبي الربيع الشامي، عن أبي عبد الله عليه السلام قال: سئل عن النرد والشطرنج، قال: لا تقربهما. قلت: فالغناء؟ قال: لا خير فيه لا تفعلوا. قلت: فالنبيذ؟ قال: نهى رسول الله صلى الله عليه وآله عن كل مسكر وكل مسكر حرام. قلت: فالظروف التي يصنع فيها؟ قال: نهى رسول الله صلى الله عليه وآلهعن الدباء والمزفت والحنتم والنقير. قلت: وما ذاك؟ قال: الدباء: القرع، والمزفت: الدنان والحنتم: جرار الأردن ويقال: إنها الجرار الخضر، والنقير: خشب كان أهل الجاهلية ينقرونها حتى يصير لها أجواف ينبذون فيها.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Hasan ibn Mahbub, from Khalid bin Jareer, from Abu’l-Rabee’ al-Shami, from Abu Abdillah, peace be upon him, that he said: He was asked about backgammon and chess. He said: Do not go near them. I said: Singing? He said: There is no good in it. Do not do it. I said: Non-grape wine? He said: The Messenger of Allah, Allah’s blessings be upon him and his Family, forbade from every intoxicant, and every intoxicant is forbidden. I said: The container it is produced in? He said: The Messenger of Allah’s blessings be upon him and his Family, forbade from dubbaa’, muzaffat, hantam and naqeer. I said: And what are those? He said: Dubbaa’ is the pumpkin. Muzaffat is the wine jug. Hantam are jars from Jordan. [1] It is said that they are green jars. It is said that they are green jars. Naqeer is wood whom the people of the Jahiliya used to engrave until they have internal spaces in which they produce non-grape wine.

The meaning of laughing - Hadith 20713

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن ابن أبي عمير، عن عبد الرحمن بن الحجاج، عن أبي عبد الله عليه السلام في قول الله عز وجل: " فضحكت فبشرناها بإسحاق " قال: حاضت.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Ibn Abi ‘Umayr, from Abdul-Rahman bin Hajjaj, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Then she laughed, and we gave her a glad tiding with Ishaq.» (11:71) He said: She menstruated.

The meaning of the additional - Hadith 20714

أبي رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد بن عيسى بن محمد ، عن علي بن مهزيار: عن أحمد بن محمد البزنطي، عن يحيى بن عمران، عن أبي عبد الله عليه السلام في قوله الله عز وجل: " ووهبنا له إسحاق ويعقوب نافلة " قال: ولد الولد نافلة.

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad bin Isa bin Muhammed, from Ali bin Mahziyar, from Ahmad bin Muhammed al-Bazanti, from Yahya bin Imran, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And We granted to him Ishaq, and Ya’qoub as an addition.» (21:72) He said: A child of the child is an addition.

The meaning of the share - Hadith 20715

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن سلمة بن الخطاب، عن إبراهيم بن محمد الثقفي، عن إبراهيم بن ميمون، عن مصعب، عن سعد، عن الأصبغ، عن علي عليه السلام في قول الله عز وجل: " وقالوا ربنا الله عجل لنا قطنا قبل يوم الحساب " قال: نصيبهم من العذاب.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Salama bin Khattab, from Ibrahim bin Muhammed al-Thaqafi, from Ibrahim bin Maimoun, from Mus’ab, from Sa’d, from Asbagh, from Ali, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And they said: Our Lord, hasten for us our share before the Day of Reckoning.» (38:16) Their share of the torment.

The meaning of the uncovering, the inviting, the harlots and those with husbands - Hadith 20716

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن داود بن إسحاق الحذاء، عن محمد بن الفيض قال: سألت أبا عبد الله عليه السلام عن المتعة، فقال: نعم، إذا كانت عارفة. قلت: جعلت فداك فإن لم تكن عارفة، قال: فاعرض عليهما وقل لها فإن قبلت فتزوجها وإن أبت أن ترضى بقولك فدعها، وإياكم والكواشف والدواعي و البغايا وذوات الأزواج. فقلت: ما الكواشف؟ قال: اللواتي يكاشفن وبيوتهن معلومة و يؤتين. قلت: فالدواعي؟ قال: اللواتي يدعين إلى أنفسهن وقد عرفن بالفساد. قلت: فالبغايا؟ قال: المعروفات بالزنا. قلت: فذوات الأزواج؟ قال: المطلقات على غير السنة.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from Dawud bin Ishaq al-Hadhha’, from Muhammed bin Faidh, that he said: I asked Abu Abdillah, peace be upon him, about temporary marriage, so he said: Yes, if she is aware. I said: May I be sacrificed for you, and if she is not aware? He said: Then present it to her and say to her. If she accepts, then marry her, and if she refuses to be pleased with your saying, then leave her. Moreover, beware from the uncovering, the inviting, the harlots and those with husbands. Then I said: What are the uncovering? He said: Those who uncover themselves, whose houses are known and are approached (for sexual intercourse). I said: And the inviting? He said: Those who invite to themselves and are known for corruption. I said: And the harlots? He said: Those who are known for fornication. I said: And those with husbands? He said: Those who are divorced on other than the Tradition.

The meaning of the true jurist - Hadith 20717

أبي - رحمه الله - قال: حدثنا محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن محمد بن خالد، عن بعض رجاله، عن داود الرقي، عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام قال: قال أمير المؤمنين عليه السلام: ألا أخبركم بالفقيه حقا؟ قالوا: بلى يا أمير المؤمنين قال: من لم يقنط الناس من رحمة الله، ولم يؤمنهم من عذاب الله، ولم يرخص لهم في معاصي الله، ولم يترك القرآن رغبة عنه إلى غيره. ألا لا خير في علم ليس فيه تفهم، ألا لا خير في قراءة ليس فيها تدبر، ألا لا خير في عبادة ليس فيها تفقه.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Muhammed bin Khalid, from some of his narrators, from Dawud al-Riqqi, from Abu Hamza al-Thumali, from Abu Ja’far, peace be upon him, that he said: The Commander of the Believers, peace be upon him, said: Shall I not inform you of (what is) the true jurist? They said: Sure, O Commander of the Believers. He said: The one who does not make the people despair from the mercy of Allah, nor puts them at (a state of) safety from the torment of Allah, nor gives them license to acts of disobedience to Allah, nor abandons the Qur’an out of desire (away) from it to others. Alas, there is no good in knowledge in which there is no understanding. Alas, there is no good in reading in which there is no contemplation. Alas, there is no good in worship in which there is no comprehension.

The meaning of reaching the stronger and evenness - Hadith 20718

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى، عن محمد بن أحمد، عن أحمد ابن هلال، عن محمد بن سنان، عن محمد بن عبد الله بن رباط، عن محمد بن النعمان الأحول، عن أبي عبد الله عليه السلام في قول الله عز وجل: " ولما بلغ أشده واستوى آتيناه حكما و علما " قال: أشده ثمان عشر سنة، واستوى: التحى.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya, from Muhammed bin Ahmad, from Ahmad ibn Hilal, Muhammed bin Sinan, from Muhammed bin Abdullah bin Ribat, from Muhammed bin Nu’man, the half-blinded, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Then, when he reached maturity [1] and became even , We brought to him rulership and knowledge.» (12:22) He said: Maturity is eighteen years, and when he became even, he began to grow a beard.

The meaning of autumn - Hadith 20719

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن الحسن بن علي الكوفي، عن العباس بن عامر، عن أحمد بن زرق، عن يحيى بن أبي العلاء، عن جابر، عن أبي جعفر عليه السلام قال: قال: إن عبدا يمكث في النار سبعين خريفا - والخريف سبعون سنة - قال: ثم إنه سأل الله عز وجل بحق محمد وأهل بيته لما رحمتني، قال: فأوحى الله عز وجل إلى جبرئيل عليه السلام أن اهبط إلى عبدي فأخرجه. قال: يا رب كيف لي بالهبوط في النار؟ قال: إني قد أمرتها أن تكون عيك بردا وسلاما. قال: يا رب فما علمي بموضعه؟ قال: إنه في جب من سجين. قال: فهبط في النار فوجده معقولا على وجهه. قال: فأخرجه إلى الله عز وجل فقال: يا عبدي كم لبثت تناشدني في النار؟ قال: ما أحصي يا رب. قال: أما وعزتي لولا ما سألتني به لأطلت هوانك في النار ولكنه حتم على نفسي أن لا يسألني عبد بحق محمد وأهل بيته إلا غفرت له ما كان بيني وبينه، وقد غفرت لك اليوم.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Hasan bin Ali al-Kufi, from Abbas bin ‘Amer, from Ahmad bin Zarq, from Yahya bin Abi’l-‘Alaa’, from Jabir, from Abu Ja’far, peace be upon him, that he said: Indeed, a servant was dwelling in the Fire for seventy autumns. One autumn is seventy years. He said: Then, indeed, he asked Allah, Exalted and Glorious is He: «By Muhammed and his Household, have mercy upon me.» He said: Then Allah, Exalted and Glorious is He, revealed to Jibra’eel, peace be upon him: «Descend unto My servant and let him out.». He said: «O Lord, how can I descend into the Fire?» He said: «Indeed, I have ordered it to be, for you, (an emitter of) coolness and peace. He said: «O Lord, I have no knowledge of his location.» He said: «Indeed, he is in a pit of Sijjeen.» He said: Then he descended into the Fire and found him roped on his face. He said: Then he took him out to Allah, Exalted and Glorious is He, and He said: «O My servant, how much did you dwell calling to Me in the Fire?». He said: «I do not count, O Lord.» He said: «Verily, by My Might, were it not for what you asked Me with, I would have prolonged your ignominy in the Fire. However, it is a necessity upon Myself that no servant asks Me by Muhammed and his Household, except that I forgive him for what was between Me and him, and I have forgiven you today.»

The meaning of falaq - Hadith 20720

أبي - رحمه الله - قال: حدثنا محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن عثمان بن عيسى، عن معاوية بن وهب قال: كنا عند أبي عبد الله عليه السلام فقرأ رجل: " قل أعوذ برب الفلق " فقال الرجل: وما الفلق؟ قال: صدع في النار فيه سبعون ألف دار، في كل دار سبعون ألف بيت، في كل بيت سبعون ألف أسود ، في جوف كل أسود سبعون ألف جرة سم لا بد لأهل النار أن يمروا عليها.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Uthman bin Isa, from Mu’awiya bin Wahab, that he said: We were at the place of Abu Abdillah, peace be upon him, and a man recited: «Say: I seek refuge in the Lord of the falaq» (113:1). Then the man said: What is the falaq? He said: A cut in the Fire in which there are seventy countries, in every country there are sevent thousand houses, in every house there are seventy thousand snakes, in the inside of every snake there are seventy thousand jars of poison which the people of the Fire must pass by.

The meaning of the evil of the jealous when he emits jealousy - Hadith 20721

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن يعقوب بن يزيد، عن ابن أبي عمير رفعه في قول الله عز وجل: " ومن شر حاسد إذا حسد " قال: أما رأيته إذا فتح عينيه وهو ينظر إليك هو ذلك.

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad, from Ya’qoub bin Yazid, from Ibn Abi ‘Umayr, that he ascribed it (to an Infallible, who said) with regards to the saying of Allah, Exalted and Glorious is He: «And from the evil of the jealous when he emits jealousy.» (113:5) He said: Have you not seen him when he opens his eyes while he looks at you? It is that.

The meaning of the saying of al-Sadiq, peace be upon him: «The winter is the spring of the believer» - Hadith 20722

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن إبراهيم بن إسحاق النهاوندي عن محمد بن سليمان الديلمي، عن أبيه، عن أبي عبد الله عليه السلام قال: سمعته يقول: الشتاء ربيع المؤمن يطول فيه ليلة فيستعين به على قيامه ويقصر فيه نهاره فيستعين به على صيامه.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from Ibrahim bin Ishaq al-Nahawandi, from Muhammed bin Sulayman al-Dailami, from his father, from Abu Abdillah, peace be upon him, that he said: I heard him saying: The winter is the spring of the believer. Its night is prolonged with him, so he uses it to stand (in prayer), and its day is shortened, so he uses it to fast.

The meaning of the spring of the Qur’an - Hadith 20723

حدثنا محمد بن موسى بن المتوكل - رحمه الله - قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن محمد بن سالم، عن أحمد بن النضر الخزاز ، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام قال: لكل شئ ربيع وربيع القرآن شهر رمضان.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah grant him mercy, that he said: We were told by Ali bin Hussain Sa’d-Abadi, from Ahmad bin Abi Abdillah al-Barqi, from Muhammed bin Salim, from Ahmad bin Nadhr al-Khazzaz, from Amru bin Shimr, from Jabir, from Abu Ja’far, peace be upon him, that he said: For everything there is a spring, and the spring of the Qur’an is the month of Ramadhan.

The meaning of the clear horizon - Hadith 20724

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله قال: حدثنا موسى بن جعفر البغدادي، عن محمد بن جمهور، عن عبد الله بن عبد الرحمن، عن محمد بن أبي حمزة، عن أبي عبد الله عليه السلام قال: من قال في كل يوم من شعبان سبعين مرة: " أستغفر الله الذي لا إله إلا هو الرحمن الرحيم، الحي القيوم وأتوب إليه " كتب في الأفق المبين. قال: قلت: وما الأفق المبين؟ قال: قاع بين يدي العرش، فيه أنهار تطرد فيه من القدحان عدد النجوم.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Musa bin Ja’far al-Baghdadi, from Muhammed bin Jumhour, from Abdullah bin Abdul-Rahman, from Muhammed bin Abi Hamza, from Abu Abdillah, peace be upon him, that he said: The one who says on every day of Sha’ban seventy times: «I seek forgiveness from Allah, whom there is no god but Him, the Merciful to all, the Mercifull in particular, the Living, the Superb Sustainer, and I repent to Him» it will be written for him in the clear horizon. He said: I said: And what is the clear horizon? He said: Flat ground between the hands of the Throne, in which there are rivers with consistent shares of wealth by the amount of the stars.

The meaning of a horizon of people - Hadith 20725

أبي - رحمه الله - قال: حدثنا محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن الحسن بن علي بن يوسف، عن سيف بن عميرة، عن سعيد بن الوليد، قال: دخلنا مع أبان بن تغلب على أبي عبد الله عليه السلام، فقال أبو عبد الله عليه السلام: لان أطعم مسلما حتى يشبع أحب إلي من أن أطعم أفقا من الناس. قلت: كم الأفق؟ قال: مائة ألف.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Hasan bin Ali bin Yusuf, from Saif bin ‘Umayra, from Sa’eed bin Waleed, that he said: We entered with Aban bin Taghlib into the place of Abu Abdillah, peace be upon him, and Abu Abdillah, peace be upon him, said: Verily, that I feed one Muslim till he is satisfied is more beloved to me than feeding a horizon of people. I said: How much is a horizon? He said: A hundred thousand.

The meaning of the two blacks - Hadith 20726

أخبرنا أبو الحسن أحمد بن محمد بن أحمد بن غالب، قال: حدثنا أبو الفضل يعقوب بن يوسف، قال: حدثنا عبد الرحمن، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن معمر، عن يحيى بن أبي كثير، عن ضمضم، عن أبي هريرة أن النبي صلى الله عليه وآله أمر بقتل الأسودين في الصلاة . قال: معمر: قلت ليحيى: وما معنى الأسودين؟ قال: الحية والعقرب.

1. We were informed by Abu’l-Hasan, Ahmad bin Muhammed bin Ahmad bin Ghalib, that he said: We were told by Abu’l-Fadl, Ya’qoub bin Yusuf, that he said: We were told by Abdul-Rahman, that he said: We were told by Mu’adh bin Hisham, that he said: I was told by my father, from Mu’ammar, from Yahya bin Abi Katheer, from Dhamdham, from Abu Huraira, that the Prophet, Allah’s blessings be upon him and his Family, ordered to kill the two blacks during prayer. Mu’ammar said: I said to Yahya: And what is the meaning of the two blacks? He said: The snake and the scorpion.

The meaning of the perfection of the grace - Hadith 20727

حدثنا أبو نصر محمد بن أحمد بن تميم السرخسي الفقيه بها قال: حدثنا أبو لبيد محمد بن إدريس الشامي، قال: حدثنا محمد بن مهاجر البغدادي، قال: حدثنا إسماعيل بن إبراهيم، قال: حدثني الحريري، عن أبي الورد بن تمامة، عن اللجلاج، عن معاذ بن جبل، قال كنت مع النبي صلى الله عليه وآله فمر برجل يدعو وهو يقول: " اللهم إني أسألك الصبر " فقال له النبي صلى الله عليه وآله: سألت البلاء فاسأل الله العافية. ومر صلى الله عليه وآله برجل وهو يقول: "اللهم إني أسألك تمام النعمة ". فقال: ابن آدم وهل تدري ما تمام النعمة؟ الخلاص من النار ودخول الجنة. ومر صلى الله عليه وآله برجل وهو يدعو ويقول: " يا ذا الجلال والاكرام " فقال له: قد استجيب لك فسل.

1. We were told by Abu Nasr, Muhammed bin Ahmad bin Tamim al-Sarakhsi, the Jurist, in it [1], that he said: We were told by Abu Lubaid, Muhammed bin Idrees al-Shami, that he said: We were told by Muhammed bin Muhajir al-Baghdadi, that he said: We were told by Isma’eel bin Ibrahim, that he said: I was told by Hareeri, from Abu’l-Ward bin Tamama, from Lajlaj, from Mu’adh bin Jabal, that he said: I was with the Prophet, Allah’s blessings be upon him and his Family, and a man passed by whilst saying: «O Allah, I ask You for patience». Then the Prophet, Allah’s blessings be upon him and his Family, said: You have asked for affliction, so ask Allah for comfort. He, Allah’s blessings be upon him and his Family, also passed by whilst he was saying: «O Allah, I ask you for the perfection of the grace.» Then he said: (O) Son of Adam, and do you know what the perfection of the grace is? (It is) Salvation from the Fire and entrance to Paradise. He, Allah’s blessings be upon him and his Family, passed by a man whilst he was praying and saying: «O the One of Glory and Generosity». Then he said to him: «It has been responded to you, so ask.»

The meaning of the requirements of people - Hadith 20728

حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي بن الحسين السكري، قال: حدثنا محمد بن زكريا الجوهري، قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه قال: قال الصادق جعفر بن محمد عليهما السلام،: مطلوبات الناس في الدنيا الفانية أربعة: الغنى والدعة وقلة الاهتمام والعز. فأما الغنى فموجود في القناعة فمن طلبه في كثرة المال لم يجده، وأما الدعة فموجود في خفة الحمل فمن طلبها في ثقله لم يجدها، و أما قلة الاهتمام فموجود في قلة الشغل فمن طلبها مع كثرته لم يجدها، فأما العز فموجود في خدمة الخالق فمن طلبه في خدمة المخلوق لم يجده.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali bin Hussain al-Sukkari, that he said: We were told by Muhammed bin Zakariya al-Jawhari, that he said: We were told by Ja’far bin Muhammed bin ‘Umara, from his father, that he said: Al-Sadiq, Ja’far bin Muhammed, peace be upon them both, said: The requirements of people in this world that is to perish, are four: Wealth, comfort, little concern and honor. As for wealth, it is in contentment. Hence, the one who seeks it in (having an) abundance of property, will not find it. As for comfort, it is in light carrying. Hence, the one who seeks it in the heaviness of it, will not find it. As for little concern, it is in little occupation. Hence, the one who seeks it with an abundance of it, will not find it. As for honor, it is in serving the Creator. Hence, the one who seeks it in serving the created, will not find it.

The meaning of the saying of the bell - Hadith 20729

حدثنا صالح بن عيسى العجلي، قال: حدثنا أبو بكر محمد بن محمد بن علي الفقيه، قال: حدثنا أبو نصر الشعراني في مسجد حميد قال: حدثنا سلمة بن صالح الوضاح عن أبيه، عن أبي إسرائيل، عن أبي إسحاق الهمداني، عن عاصم بن ضمرة، عن الحارث الأعور، قال: بينا أنا أسير مع أمير المؤمنين علي بن أبي طالب عليه السلام في الحيرة إذا نحن بديراني يضرب بالناقوس، قال: فقال علي بن أبي طالب عليه السلام: يا حارث أتدري ما يقول هذا الناقوس؟ قلت: الله ورسوله وابن عم رسوله أعلم. قال: إنه يضرب الدنيا و خرابها ويقول: " لا إله إلا الله حقا حقا، صدقا صدقا، إن الدنيا قد غرتنا وشغلتنا و استهوتنا واستغوتنا، يا ابن الدنيا مهلا مهلا، يا ابن الدنيا دقا دقا، يا ابن الدنيا جمعا جمعا، تفني الدنيا قرنا قرنا، ما من يوم يمضى عنا إلا وهن منا ركنا، قد ضيعنا دارا تبقى، واستوطنا دارا تفنى لسنا ندري ما فرطنا فيها إلا لو قدمتنا. قال الحارث: يا أمير المؤمنين النصارى يعلمون ذلك؟ قال: لو علموا ذلك لما اتخذوا المسيح إلها من دون الله عز وجل، قال: فذهبت إلى الديراني فقلت له: بحق المسيح عليك لما ضربت بالناقوس على الجهة التي تضربها. قال: فأخذ يضرب وأنا أقول حرفا حرفا حتى بلغ إلى قوله إلا لو قدمتنا. فقال: بحق نبيكم من أخبرك بهذا. قلت: قال الرجل الذي كان معي أمس، قال: وهل بينه وبين النبي من قرابة؟ قلت: هو ابن عمه، قال: بحق نبيكم أسمع هذا من نبيكم؟ قال: قلت: نعم. فأسلم، ثم قال لي: والله إني وجدت في التوراة أنه يكون في آخر الأنبياء نبي وهو يفسر ما يقول الناقوس.

1. We were told by Saleh bin Isa al-‘Ajali, that he said: We were told by Abu Bakr, Muhammed bin Muhammed bin Ali, the Jurist, that he said: We were told by Abu Nasr al-Shi’rani in the mosque of Hameed, that he said: We were told by Salam bin Saleh al-Waddah, from his father, from Abu Isra’eel, from Abu Ishaq al-Hamdani, from ‘Asem bin Dhamra, from Harith al-A’war, that he said: While I was walking with the Commander of the Believers, Ali bin Abi Talib, peace be upon him, in Hira, we were by a monastery hitting the bell. He said: Then Ali bin Abi Talib, peace be upon him, said: O Harith, do you know what this bell is saying? I said: Allah, His Messenger and the son of the paternal uncle of His Messenger are more knowledgeable. He said: Indeed, it gives the example of this world and its destruction, and it says: «There is no god but Allah, truly, truly, sincerely, sincerely. Indeed, this world has enticed us, kept us occupied, made us desire and lured us. O son of this world, carefully, carefully. O son of this world, delicately, delicately. O son of this world, collectively, collectively. This world is to perish, century by century. There is no day that passes from us except that a pillar of us is weakened. Certainly, we have lost a Home that is to remain, and we have resided in a home that is to perish. We will not know what we have exaggerated in it except if we were to die.» Harith said: O Commander of the Believers, do the Christians know that? He said: If they knew that, they would not have taken Christ as a god besides Allah, Exalted and Glorious is He. He said: Then I went to the monk and said to him: By Christ upon you, strike the bell in the direction you strike it towards. He said: Then he began to strike whilst I was saying (the recitation) letter by letter, until I reached his saying: « except if we were to die». Then he said: By your Prophet, who informed you of this? I said: It was said by the man who was with me yesterday. He said: And is there any kinship between him and between your Prophet? He said: He is the son of his paternal uncle. He said: By your Prophet, did he hear this from you Prophet? He said: I said: Yes. Then he accepted Islam. Then he said to me: By Allah, indeed, I have found in the Torah that there will be among the last of the Prophets, a Prophet who will interpret what the bell says.

The meaning of the saying of the Messengers, peace be upon them, when it is said to them on the Day of Resurrection: «What were you responded with?» they will say: «We have no knowledge» - Hadith 20730

حدثنا أحمد بن محمد بن عبد الرحمن المقري، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني قال: حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد، قال: حدثنا محمد بن عاصم الطريفي، قال: حدثنا أبو زيد عياش بن يزيد بن الحسن بن علي الكحال مولى زيد بن علي قال: حدثني أبي، يزيد بن الحسن، قال: حدثني موسى بن جعفر عليهما السلام، قال قال الصادق عليه السلام في قول الله عز وجل: " يوم يجمع الله الرسل فيقول ماذا أجبتم قالوا لا علم لنا " قال: يقولون: لا علم لنا بسواك. قال: وقال الصادق عليه السلام: القرآن كله تقريع وباطنه تقريب.

1. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maruzi al-Maqarri, that he said: We were told by Abu Amru, Muhammed bin Ja’far al-Maqarri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli, in Baghdad, that he said: We were told by Muhammed bin ‘Asem al-Turayfi, that he said: We were told by Abu Zaid, Abbas bin Yazid bin Hussain bin Ali, the oculist, the servant of Zaid bin Ali, that he said: I was informed by Abu Yazid bin Hussain, that he said: I was told by Musa bin Ja’far, that he said: Al-Sadiq, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He: «The Day when Allah will gather the Messengers and say: What were you responded with? They will say: We have no knowledge.» (5:109) He said: They will say: We have no knowledge of other than You. He said: Al-Sadiq, peace be upon him, said: The Qur’an, all of it, is reproach, and its internal meaning is an approximation.

The meaning of the three close friends of a Muslim individual - Hadith 20731

حدثنا محمد بن علي ماجيلويه- رضي الله عنه - قال: حدثنا عمي محمد بن أبي القاسم، قال: حدثنا هارون بن مسلم، عن مسعدة بن زياد، عن الصادق جعفر بن محمد عليهما السلام، عن أبيه، عن آبائه عليهم السلام قال: قال علي عليه السلام: إن للمرء المسلم ثلاثة أخلاء فخليل يقول له: " أنا معك حيا وميتا " وهو عمله، وخليل يقول له: " أنا معك حتى تموت " وهو ماله، فإذا مات صار للورثة، وخليل يقول له: " أنا معك إلى باب قبرك ثم أخليك " وهو ولده.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: We were told by my paternal uncle, Muhammed bin Abi’l-Qasem, that he said: We were told by Harun bin Muslim, from Mas’ada bin Ziyad, from al-Sadiq, Ja’far bin Muhammed, peace be upon them both, from his father, from his fathers, peace be upon them, that he said: Ali, peace be upon him, said: Indeed, a Muslim individual has three close friends: one close friend who says to him: «I am with you, alive and dead» and that is his action; one close friend who says to him: «I am with you until you die» and that is his property, and when he dies, it goes to the inheritors; and a close friend who says to him: «I am with you till the gate of your grave, and then I will leave you alone» and that is his child.

The meaning of the intellects of women and the beauty of men - Hadith 20732

حدثنا محمد بن عمر بن محمد بن سالم بن البراء الجعابي الحافظ البغدادي، قال: حدثني أحمد بن عبيد الله الثقفي أبو العباس قال: حدثنا عيسى بن محمد الكاتب، قال: حدثني المدائني، عن غياث بن إبراهيم، عن جعفر بن محمد، عن أبيه، عن جده عليهم السلام قال: قال علي بن أبي طالب صلوات الله عليه: عقول النساء في جمالهن، وجمال الرجال في عقولهم.

1. We were told by Muhammed bin Umar bin Muhammed bin Salem bin Baraa’ al-Ju’abi, the Keeper, al-Baghdadi, that he said: I was told by Ahmad bin Ubaidullah al-Thaqafi, Abu’l-Abbas, that he said: We were told by Isa bin Muhammed, the Scribe, that he said: I was told by al-Mada’ini, from Ghiyath bin Ibrahim, from Ja’far bin Muhammed, from his father, from his grandfather, peace be upon them, that he said: Ali bin Abi Talib, Allah’s blessings be upon him, said: The intellects of women are in their beauty, and the beauty of men is in their intellects.

The meaning of the saying of Salman, may Allah be pleased with him, when the Messenger of Allah, Allah’s blessings be upon him and his Family, said: «Which of you fast for a lifetime? And which of you revives the night? And which of you completes the Qur’an every day?» To which he said with regards to that: «Me» - Hadith 20733

حدثنا أحمد بن محمد بن يحيى العطار - رضي الله عنه - قال حدثنا أبي، عن أحمد بن محمد بن عيسى، عن نوح بن شعيب العقرقوفي، عن شعيب، عن أبي بصير، قال: سمعت الصادق جعفر بن محمد عليهما السلام، يحدث، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله يوما لأصحابه: أيكم يصوم الدهر؟ فقال سلمان - رحمة الله عليه -: أنا يا رسول الله فقال رسول الله صلى الله عليه وآله: فأيكم يحيي الليل؟ قال سلمان أنا يا رسول الله. قال: فأيكم يختم القرآن في كل يوم؟ فقال سلمان: أنا يا رسول الله. فغضب بعض أصحابه فقال: يا رسول الله إن سلمان رجل من الفرس يريد أن يفتخر علينا! قلت: أيكم يصوم الدهر؟ قال: أنا، وهو أكثر أيامه يأكل، وقلت أيكم يحيي الليل؟ فقال: أنا، وهو أكثر ليله نائم، وقلت: أيكم يختم القرآن في كل يوم؟ فقال: أنا، وهو أكثر أيامه صامت! فقال رسول الله صلى الله عليه وآله: مه يا فلان أنى لك بمثل لقمان الحكيم! سله فإنه ينبئك. فقال الرجل لسلمان: يا عبد الله أليس زعمت أنك تصوم الدهر؟ فقال، نعم. فقال: رأيتك في أكثر نهارك تأكل؟ فقال: ليس حيث تذهب إني أصوم الثلاثة في الشهر وقال الله عز وجل: " من جاء بالحسنة فله عشر أمثالها " وأصل شعبان بشهر رمضان فذلك صوم الدهر. فقال: أليس زعمت أنك تحيي الليل؟ فقال: نعم. فقال: إنك أكثر ليلك نائم. فقال: ليس حيث تذهب، ولكني سمعت حبيبي رسول الله صلى الله عليه وآله يقول: " من بات على طهر فكأنما أحيا الليل " فأنا أبيت على طهر. فقال: أليس زعمت أنك تختم القرآن في كل يوم؟ قال: نعم، قال: فأنت أكثر أيامك صامت، فقال: ليس حيث تذهب، ولكني سمعت حبيبي رسول الله صلى الله عليه وآله يقول لعلي عليه السلام: " يا أبا الحسن مثلك في أمتي مثل قل هو الله أحد فمن قرأها مرة فقد قرأ ثلث القرآن ومن قرأها مرتين فقد قرأ ثلثي القرآن ومن قرأها ثلاثا فقد ختم القرآن، فمن أحبك بلسانه فقد كمل له ثلث الايمان، ومن أحبك بلسانه وقلبه فقد كمل له ثلثا الايمان، ومن أحبك بلسانه وقلبه ونصرك بيده فقد استكمل الايمان. والذي بعثني بالحق يا علي لو أحبك أهل الأرض كمحبة أهل السماء لك لما عذب أحد بالنار " وأنا أقر أقل هو الله أحد في كل يوم ثلاث مرات. فقام فكأنه قد ألقم حجرا.

1. We were told by Ahmad bin Muhammed bin Yahya al-‘Attar, may Allah be pleased with him, that he said: We were told by my father, from Ahmad bin Muhammed bin Isa, from Nuh bin Shu’aib al-‘Aqraqufi, from Shu’aib, from Abu Baseer, that he said: I heard al-Sadiq, Ja’far bin Muhammed, peace be upon them both, narrate from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said one day to his companions: Which of you fasts for a lifetime? Then Salman, upon whom is Allah’s mercy, said: Me, O Messenger of Allah. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Then which of you revives the night? Salman said: Me, O Messenger of Allah. He said: Then which of you completes the Qur’an every day? Then Salman said: Me, O Messenger of Allah. Then some of his companions were angered, and he said: O Messenger of Allah, indeed, Salman, a man from the Persians, wants to pride over us? You said: «Which you fasts for a lifetime?» and he said: «Me» whereas he eats most of his days. And you said: «Which of you revives the night?» and then he said: «Me» whereas he sleeps most of his night. And you said: «Which of you completes the Qur’an every day?» and then he said: «Me» whereas he is silent most of his time. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Careful, O such-a-person, how can you achieve that of Luqman the Wise? Ask him, for indeed, he will inform you. Then the man said to Salman: O servant of Allah, did you not claim that you fast for a lifetime? He said: Yes. Then he said: I have seen you eating (throughout) most of your day. He said: It is not as you think. I fast the three days a month, and Allah, Exalted and Glorious is He, said: «The one who brings a good deed, to him is ten the likes of it.» (6:160). Furthermore, the root of Sha’ban is in the month of Ramadhan. Hence, that is fasting for a lifetime. Then he said: Did you not claim that you revive the night? He said: Yes. Then he said: You sleep most of your night. He said: It is not as you think. However, I have heard my beloved, the Messenger of Allah, Allah’s blessings be upon him and his Family, say: «The one who sleeps upon (being in a state of) purity, it is as if he has revived the night.» Hence, I sleep upon (being in a state of) purity. Then he said: Did you not claim that you complete the Qur’an every day? He said: Yes. He said: But you are silent most of your days. He said: It is not as you think. However, I have heard my beloved, the Messenger of Allah, Allah’s blessings be upon him and his Family, say to Ali, peace be upon him: «O father of Hasan, your example in my nation is like the example of: Say, He is Allah, One and Only. (112:1) Hence, the one who recites it once, has certainly recited a third of the Qur’an, and the one who recites it twice, has certainly recited two thirds of the Qur’an, and the one who recites it three times, has certainly completed the Qur’an. Thus, the one who loves you with his tongue, a third of faith has certainly been fulfilled for him, and the one who loves you with his tongue and heart, two thirds of faith has certainly been fulfilled for him, and the one who loves you with his tongue and heart and who assists you with his hand, faith has been completed for him. By He who sent me with the truth, O Ali, if the people of earth loved you like (the extent of) the love of the people of Heaven to you, none would have been tormented in the Fire.» I recite «Say, He is Allah, One and Only» (112:1) three times every day. Then he stood up, and it was as if he was force-fed with stone.

The meaning of the avengers among lands - Hadith 20734

حدثنا الحسين بن إبراهيم بن ناتانة - رضي الله عنه - قال: حدثنا علي بن إبراهيم بن هاشم، عن جعفر بن سلمة الأهوازي، عن إبراهيم بن محمد الثقفي، قال: حدثني أبو الحسين علي بن معلى الأسدي قال: أنبئت عن الصادق جعفر بن محمد عليهما السلام، أنه قال: إن لله عز وجل بقاعا تسمى " المنتقمة " فإذا أعطى الله عبدا مالا لم يخرج حق الله عز وجل منه سلطه الله على بقعة من تلك البقاع فأتلف ذلك المال فيها ثم مات وتركها.

1. We were told by Hussain bin Ibrahim bin Natana, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim bin Hashim, from Ja’far bin Salama al-Ahwazi, from Ibrahim bin Muhammed al-Thaqafi, that he said: I was told by Abu’l-Hussain, Ali bin Mu’alla al-Asadi, that he said: I was informed from al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he said: Indeed, for Allah, Exalted and Glorious is He, there are lands called the avengers. If Allah gives a servant a property which he does not extract the right of Allah, Exalted and Glorious is He, from, Allah will imposition him upon a land of those lands, and he will consume that property in it, and he will then die and abandon it.

The meaning of the righteous saying and the righteous deed - Hadith 20671

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن الحسين السعد آبادي، قال: حدثنا أحمد بن أبي البرقي، عن أبيه، عن محمد بن زياد، عن أبان، وغيره، عن الصادق جعفر بن محمد عليهما السلام، قال: من ختم صيامه بقول صالح وعمل صالح تقبل الله عز وجل منه صيامه. فقيل له: يا ابن رسول الله ما القول الصالح؟ قال: شهادة أن لا إله إلا الله، والعمل الصالح إخراج الفطرة.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Hussain Sa’d-Abadi, that he said: We were told by Ahmad bin Abi Abdillah al-Barqi, from his father, from Muhammed bin Ziyad, from Aban, and others, from al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he said: The one who seals his fasting with a righteous saying and a righteous deed, Allah, Exalted and Glorious is He, will accept his fasting. It was then said to him: O son of Allah’s Messenger, what is the righteous saying? He said: The testimony that there is no god but Allah, and the righteous deed is to extract the (alms tax related to) Fitra.

The meaning of what was narrated with regards to that the one who would love to meet Allah, Exalted is He, then Allah, Exallted is He, will love to meet him, and that the one who would hate to meet Allah, Allah will hate to meet him - Hadith 20735

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن علي بن مهزيار، عن القاسم بن محمد، عن عبد الصمد بن بشير، عن بعض أصحابه، عن أبي عبد الله عليه السلام قال: قلت له: أصلحك الله من أحب لقاء الله أحب الله لقاءه ومن أبغض لقاء الله أبغض الله لقاءه؟ قال: نعم. فقلت: فوالله إنا لنكره الموت. فقال: ليس ذلك حيث تذهب، إنما ذلك عند المعاينة إذا رأى ما يحب فليس شئ أحب إليه من أن يتقدم والله يحب لقاءه وهو يحب لقاء الله حينئذ، وإذا رأى ما يكره فليس شئ أبغض إليه من لقاء الله والله عز وجل يبغض لقاءه.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Abbas bin Ma’ruf, from Ali bin Mahziyar, from Qasem bin Muhammed, from Abdul-Samad bin Basheer, from some of our companions, from Abu Abdillah, peace be upon him, that he said: I said to him: May Allah rectify you, is it that the one who would love to meet Allah, Allah will love to meet him, and that the one who would hate to meet Allah, Allah will hate to meet him? He said: Yes. Then I said: For by Allah, we surely hate death. Then he said: That is not what you think. That is only with regards to the contradiction of when one evaluates what one loves and there would be nothing more beloved to him to be prioritized. Allah would then love to meet him, and he would love to meet Allah. Also, (it applies to) when one evaluates what one dislikes, and there would be nothing more hated to him than to meet Allah. Allah, Exalted and Glorious is He, would then hate to meet him.

The meaning of what was narrated with regards to that the one who would love to meet Allah, Exalted is He, then Allah, Exallted is He, will love to meet him, and that the one who would hate to meet Allah, Allah will hate to meet him - Hadith 20736

وبهذا الاسناد، عن علي بن مهزيار، عن فضالة بن أيوب، عن معاوية بن وهب، عن يحيى بن سابور، قال: سمعت أبا عبد الله عليه السلام في الميت تدمع عند الموت. فقال: ذاك عند معاينة رسول الله صلى الله عليه وآله فيرى ما يسره [وما يحبه]. قال: ثم قال: أما ترى الرجل يرى ما يسره وما يحب فتدمع عينه ويضحك؟

2. With this chain of narrators, from Ali bin Mahziyar, from Fadala bin Ayub, from Mu’awiya bin Wahab, from Yahya bin Sabour, that he said: I heard Abu Abdillah, peace be upon him, speaking with regards to the dead person when his eye sheds a tear at (the moment of) death. He said: That is when he is to be observed by the Messenger of Allah, Allah’s blessings be upon him and his Family, during which he will see that which makes him rejoice and which he loves. He said: Then he said: Do you not see a man, he sees what rejoices him and what he loves, during which his eye will shed a tear and he will smile?

The meaning of what was narrated with regards to that prayer is the waist cloth of Allah on earth - Hadith 20737

حدثني محمد بن علي ماجيلويه - رضي الله عنه - عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن سنان، عن المفضل بن عمر، عن يونس بن ظبيان، قال: قال أبو عبد الله عليه السلام: اعلم أن الصلاة حجزة الله في الأرض، فمن أحب أن يعلم ما أدرك من نفع صلاته فلينظر فإن كانت صلاته حجزته عن الفواحش والمنكر فإنما أدرك من نفعها بقدر ما احتجز، ومن أحب أن يعلم ماله عند الله فليعلم ما لله عنده ومن خلا بعمل فلينظر فيه فإن كان حسنا جميلا فليمض عليه وإن كان سيئا قبيحا فليجتنبه فإن الله عز وجل أولى بالوفاء والزيادة، ومن عمل سيئة في السر فليعمل حسنة في السر ومن عمل سيئة في العلانية فليعمل حسنة في العلانية.

1. I was told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his paternal uncle, Muhammed bin Abi’l-Qsem, from Ahmad bin Abi Abdillah, from his father, from Muhammed bin Sinan, from Mufaddal bin Umar, from Yunus bin Dhibyan, that he said: Abu Abdillah, peace be upon him, said: Know that prayer is the waist cloth [1] of Allah on earth. Hence, the one who would like to know what he has achieved from the benefit of his prayer, let him see. Thus, the one whose prayer is his waist cloth from obscenities and evil, he has only achieved from its benefit by the amount of what he has held to. The one who would like to know what he will have that is with Allah, let him know what Allah has that is with him. The one who secludes himself to perform a deed, let him look into it: if it is good and beautiful, let him continue upon it; and if it is bad and horrid, let him avoid it, for indeed, Allah, Exalted and Glorious is He, is more rightful of loyalty and addition. The one who performs a misdeed in secret, let him perform a good deed in secret, and the one who performs a misdeed in public, let him perform a good deed in public.

The meaning of the haaqin, haaqib and haadhiq - Hadith 20738

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن يحيى ابن المبارك، عن عبد الله بن جبلة، عن إسحاق بن عمار، قال: سمعت أبا عبد الله عليه السلام يقول: لا صلاة لحاقن ولا لحاقب ولا لحاذق. والحاقن الذي به البول، والحاقب الذي به الغائط. والحاذق الذي به ضغطة الخف.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Yahya ibn Mubarak, from Abdullah bin Jabala, from Ishaq bin Ammar, that he said: I heard Abu Abdillah, peace be upon him, say: There is no prayer (accepted) for a haaqin, nor for a haaqib, nor for a haadhiq. Haaqin is the one in whom there is urine [1], haaqib is the one in whom there is feces, and the haadhiq is the one who is pressured (in his foot) by a light shoe.

The meaning of the insane - Hadith 20739

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا عبد العزيز بن يحيى البصري الجلودي بالبصرة قال: أخبرنا أبو عبد الله محمد بن زكريا الجوهري، قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، عن جابر بن يزيد الجعفي، عن أبي جعفر محمد بن علي الباقر عليهما السلام، قال: سمعت جابر بن عبد الله الأنصاري يقول: مر رسول الله صلى الله عليه وآله برجل مصروع وقد اجتمع عليه الناس ينظرون إليه فقال صلى الله عليه وآله: على ما اجتمع هؤلاء؟ فقيل له: على مجنون يصرع فنظر إليه. فقال: ما هذا بمجنون، ألا أخبركم بالمجنون حق المجنون؟ قالوا: بلى يا رسول الله، قال: إن المجنون حق المجنون المتبختر في مشيته، الناظر في عطفيه، المحرك جنبيه بمنكبيه، فذاك المجنون وهذا المبتلى.

1. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abdul-Aziz bin Yahya al-Basri al-Jaloudi, in Basra, that he said: We were informed by Abu Abdillah, Muhammed bin Zakariya al-Jawhari, that he said: We were told by Ja’far bin Muhammed bin Umara, from his father, from Jabir bin Yazid al-Ju’fi, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, that he said: I heard Jabir bin Abdullah al-Ansari say: The Messenger of Allah, Allah’s blessings be upon him and his Family, passed by an epileptic man while people were gathered around him looking at him, and he said: Around what did these people gather? It was said to him: Around an insane who is undergoing epilepsy. Then he looked at him and said: He is not insane. Shall I not inform you of the insane, the truly insane? They said: Sure, O Messenger of Allah. He said: Indeed, the insane, the truly insane, is the one who swaggers in his walk, looking at the height of the road [1], the one who moves his sides with his shoulders. That is the insane, and this (man) is afflicted.

The meaning of the insane - Hadith 20740

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا إبراهيم بن هاشم، عن محمد بن أبي عمير، عن حمزة بن حمران قال: قال أبو عبد الله عليه السلام: إن من أجاب في كل ما يسأل عنه لمجنون.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ibrahim bin Hashim, from Muhammed bin Abi ‘Umayr, from Hamza bin Hamran, that he said: Abu Abdillah, peace be upon him, said: Indeed, the one who answers in all he is asked, is surely insane.

The meaning of abstinence - Hadith 20741

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار - رضي الله عنه - عن أحمد ابن محمد، عن إبراهيم بن إسحاق، عن عبد الله بن أحمد، عن إسماعيل، عن الخراساني - يعني الرضا عليه السلام - قال: ليس الحمية من الشئ تركه، إنما الحمية من الشئ الاقلال منه.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, may Allah be pleased with him, from Ahmad ibn Muhammed, from Ibrahim bin Ishaq, from Abdullah bin Ahmad, from Isma’eel, from al-Khurasani, meaning al-Rida, peace be upon him, that he said: Abstinence from something is not by abandoning it. Abstinence form something is only to take little from it.

The meaning of dibqa - Hadith 20742

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن أحمد بن محمد، عن إبراهيم ابن إسحاق، عن عبد الله بن أحمد، عن علي بن جعفر بن الزبير، عن جعفر بن إسماعيل، عن رجل، عن أبي عبد الله عليه السلام قال: سألته كم يحمي المريض؟ فقال: دبقا. فلم أدر كم دبقا فسألته فقال: عشرة أيام. وفي حديث آخر: أحد عشر دبقا و " دبق صباح " بكلام الرومي أعني أحد عشر صباحا.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Ahmad bin Muhammed, from Ibrahim ibn Ishaq, from Abdullah bin Ahmad, from Ali bin Ja’far bin Zubair, from Ja’far bin Isma’eel, from a man, from Abu Abdillah, peace be upon him, that he said: I asked him how long an ill person has fever, to which he said: Dibqa. I did not know how long dibqa is, so I asked him, and he said: Ten days. In another narration: Eleven dibqas. Dibq means morning in the speech of the Roman, by which I mean eleven mornings.

The meaning of the afraid - Hadith 20743

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن علي ابن محمد القاساني، عمن ذكره، عن عبد الله بن القاسم الجعفي، عن أبي عبد الله عليه السلام قال: سمعته يقول: الخائف من لم يدع له الرهبة لسانا ينطق به.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, of ALi ibn Muhammed al-Qasani, from the one he mentioned, from Abdullah bin Qasem al-Ju’fi, from Abu Abdillah, peace be upon him, that he said: I heard him say: The afraid is the one to whom fear did not leave a tongue he can speak with.

The meaning of the proficient - Hadith 20744

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثني إبراهيم بن هاشم عن إسماعيل بن مرار، عن يونس بن عبد الرحمن، قال: حدثني جماعة من أصحابنا، عن أبي عبد الله عليه السلام قال: الكفؤ أن يكون عفيفا وعنده يسار.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: I was told by Ibrahim bin Hashim, from Isma’eel bin Marrar, from Yunus bin Abdul-Rahman, that he said: I was told by a group of our companions, from Abu Abdillah, peace be upon him, that he said: The proficient is the one who is chaste and who has solvency.

The meaning of a Muslim, believer, migrant, Arab and a mawla - Hadith 20745

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن أبي عمير، عن بعض أصحابه، عن أبي عبد الله عليه السلام أنه قال: المسلم من سلم الناس من يده ولسانه، والمؤمن من ائتمنه الناس على أموالهم وأنفسهم.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abdullah, from his father, from Muhammed bin Abi ‘Umayr, from some of his companions, from Abu Abdillah, peace be upon him, that he said: A Muslim is one whom people are at safety from his hand and tongue, and a believer is the one whom people trust (as a guardian) upon their property and (upon) themselves.

The meaning of a Muslim, believer, migrant, Arab and a mawla - Hadith 20746

وروي في حديث آخر أن المؤمن من أمن جاره بوائقه.

2. It has been narrated in another narration that a believer is the one whose neighbour is at safety from his misfortunes.

The meaning of a Muslim, believer, migrant, Arab and a mawla - Hadith 20747

وروي أن الصادق عليه السلام قال: من ولد في الاسلام فهو عربي، ومن دخل فيه بعدما كبر فهو مهاجر، ومن سبي واعتق فهو مولى ومولى القوم من أنفسهم.

3. It has been narrated that al-Sadiq, peace be upon him, said: The one who is born in (the fold of) Islam, is an Arab, and the one who enters into it after having grown up, is a migrant, and the one who was taken as a captive (of war) and was liberated (from slavery), he is a mawla. The mawla of a people is from themselves.

The meaning of the intellect - Hadith 20748

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، 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، تلك الشيطنة ، وهي شبيهة بالعقل وليست بعقل. وسئل الحسن ابن علي عليهما السلام فقيل له: ما العقل؟ فقال: التجرع للغصة حتى تنال الفرصة.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Yahya, from Muhammed bin Abdul-Rahman, from some of our companions, that he ascribed it to Abu Abdillah, peace be upon him, that he said: I said to him: What is the intellect? He said: That which the Merciful to all is worshipped with and which the Gardens are acquired with. He said: I said: (What is) The thing that was in Mu’awiya? He said: That is cunning, that is devilry. It resembles the intellect, but it is not the intellect. Hasan ibn Ali, peace be upon them both, was asked, so it was said to him: What is the intellect? He said: To choke down the agony until you acquire a chance.

The meaning of fearing Allah how He should truly be feared - Hadith 20749

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد، عن أبيه، عن النضر، عن أبي الحسين، عن أبي بصير، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " اتقوا الله حق تقاته " قال: يطاع فلا يعصى ويذكر فلا ينسى، ويشكر فلا يكفر.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed, from his father, from Nadhr, from Abul Hussain that Abu Basir said: "I asked Abu 'Abdillah (al-Sadiq) (as) about the saying of Allah (swt): «Fear Allah how He should truly be feared» (3:102), he said: 'He should be obeyed and not disobeyed, remembered and not forgotten, thanked and not [shown] ingratitude.'"

The meaning of worship - Hadith 20750

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله: عن أحمد بن محمد، عن أبيه، عمن ذكره، عن خيثمة بن عبد الرحمن الجعفي قال: سأل عيسى بن عبد الله القمي أبا عبد الله عليه السلام وأنا حاضر فقال: ما العبادة؟ قال: حسن النية بالطاعة من الوجه الذي يطاع الله منه.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from the one he mentioned, from Khaithama bin Abdul-Rahman al-Ju’fi, that he said: Isa bin Abdullah al-Qommi asked Abu Abdillah, peace be upon him, while I was present. He said: What is worship? He said: A good intention of obedience from the aspect from which Allah is obeyed.

The meaning of sa’iba - Hadith 20751

حدثنا محمد بن موسى بن المتوكل قال: حدثنا عبد الله بن جعفر الحميري أحمد بن محمد، عن الحسن بن محبوب، عن خالد بن جرير، عن أبي الربيع الشامي، قال: سئل أبو عبد الله عليه السلام عن السائبة فقال: الرجل يعتق غلامه ويقول: اذهب حيث شئت ليس لي من ميراثك شئ وليس علي من جريرتك شئ [قال] ويشهد شاهدين.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed, from Hasan bin Mahbub, from Khalid bin Jareer, from Abu’l-Rabee’ al-Shami, that he said: Abu Abdillah, peace be upon him, was asked about the sa’iba, so he said: It is that a man liberates his boy and says: «Go to where you wish I have nothing to inherit from you, nor is there anything from your guilt.» He said: And that two witnesses testify.

The meaning of arrogance - Hadith 20752

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن محمد بن علي الكوفي، عن علي بن النعمان، عن عبد الله بن طلحة، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: لن يدخل الجنة عبد في قلبه مثقال حبة من خردل من كبر، ولا يدخل النار عبد في قلبه مثقال حبة من خردل من إيمان. قلت: جعلت فداك إن الرجل ليلبس الثوب أو يركب الدابة فيكاد يعرف منه الكبر. قال: ليس بذاك إنما الكبر إنكار الحق، والايمان الاقرار بالحق.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from Muhammed bin Ali al-Kufi, from Ali bin Nu’man, from Abdullah bin Talha, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Paradise will never be entered by a servant in whose heart is the weight of a mustard seed of arrogance, and the Fire will not be entered by a servant in whose heart is the weight of a mustard seed of faith. I said: May I be sacrificed for you, a man might wear a robe or ride an animal, and he would be about to become known for arrogance. He said: It is not that. Arrogance is only to deny the truth, whereas faith is to acknowledge the truth.

The meaning of arrogance - Hadith 20753

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن إبراهيم بن هاشم، عن إسماعيل بن مرار، عن يونس بن عبد الرحمن عن أبي أيوب الخزاز، عن محمد بن مسلم، عن أحدهما - يعني أبا جعفر وأبا عبد الله عليهما السلام - قال: لا يدخل الجنة من كان في قلبه مثقال حبة من خردل من كبر. قال: قلت: إنا نلبس الثوب الحسن فيدخلنا العجب؟ فقال: إنما ذلك بينه وبين الله عز وجل.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ibrahim bin Hashim, from Isma’eel bin Marrar, from Yunus bin Abdul-Rahman, from Abu Ayub, the Silk Maker, from Muhammed bin Muslim, from one of the two, meaning Abu Ja’far and Abu Abdillah, peace be upon them both, that he said: Paradise will not be entered by the one in whose heart is the weight of a mustard seed of arrogance. He said: I said: We do, indeed, happen to wear a fine robe and admiration may hit us. He said: That is only with regards to what is between him and between Allah, Exalted and Glorious is He.

The meaning of arrogance - Hadith 20754

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله، عن ابن فضال، عن عبد الله بن مسكان، عن يزيد بن فرقد، عمن سمع أبا عبد الله عليه السلام يقول: لا يدخل الجنة من في قلبه مثقال حبة من خردل من كبر ولا يدخل النار من في قلبه مثقال حبة من خردل من إيمان. قال: فاسترجعت فقال: مالك تسترجع؟ فقلت: لما أسمع منك، فقال: ليس حيث تذهب إنما أعني الجحود إنما هو الجحود.

3. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Hussain Sa’d-Abadi, from Ahmad bin Abi Abdillah, from Ibn Faddal, from Abdullah bin Maskan, from Yazid bin Farqad, from the one who heard Abu Abdillah, peace be upon him, say: Paradise will not be entered by the one in whose heart is the weight of a mustard seed of arrogance, and the Fire will not be entered by the one in whose heart is the weight of a mustard seed of faith. He said: Then I recited the Ruju’ [1]. Then he said: What is it with you that you perform Ruju’? So I said: Due to what I hear from you. So he said: It is not as you think. I only mean that one knowingly rejects (the truth). It only applies to knowingly reject.

The meaning of arrogance - Hadith 20755

وبهذا الاسناد، عن ابن فضال، عن علي بن عقبة، عن أيوب بن حر، عن عبد الأعلى، عن أبي عبد الله عليه السلام قال: الكبر أن يغمص الناس ويسفه الحق .

4. With this chain of narrators, from Ibn Faddal, from Ali bin ‘Uqba, from Ayub bin Hurr, from Abdul-A’la, from Abu Abdillah, peace be upon him, that he said: Arrogance is that one disdains people and stultifies the truth.

The meaning of arrogance - Hadith 20756

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد بن محمد، عن علي بن الحكم، عن سيف عن عبد الأعلى بن أعين قال: قال أبو عبد اللهعن آبائه عليهم السلام قال رسول الله صلى الله عليه وآله: إن أعظم الكبر غمص الخلق وسفه الحق. قلت: وما غمص الخلق وسفه الحق؟ قال: يجهل الحق ويطعن على أهله ومن فعل ذلك فقد نازع الله عز وجل رداءه.

5. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed, from Ali bin Hakam, from Saif, from Abdul-A’la bin A’yan, that he said: Abu Abdillah said (narrating) from his fathers, peace be upon them: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, the greatest arrogance is disdaining of the creation and stultification of the truth. I said: And what is it to disdain the creation and stultify the truth? He said: That one who is ignorant of the truth and vilifies its people. The one who does that, has certainly challenged the Vesture of Allah, Exalted and Glorious is He.

The meaning of arrogance - Hadith 20757

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - عن عمه محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن ابن بقاح، عن سيف بن عميرة، عن عبد الملك، عن أبي عبد الله عليه السلام قال: من دخل مكة مبرءا عن الكبر غفر ذنبه. قلت: وما الكبر؟ قال: غمص الخلق وسفه الحق. قلت: وكيف ذاك. قال: يجهل الحق ويطعن على أهله.

6. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Ibn Baqqah, from Saif bin ‘Umayra, from Abdul-Malik, from Abu Abdillah, peace be upon him, that he said: The one who enters Mecca free from arrogance, his sin will be forgiven. I said: And what is arrogance? He said: To disdain the creation and stultify the truth. I said: And how is that? He said: That one is ignorant of the truth and vilifies its people.

The meaning of arrogance - Hadith 20758

قال مصنف هذا الكتاب - رضي الله عنه -: في كتاب الخليل بن أحمد يقول: فلان غمص الناس وغمص النعمة إذا تهاون بها وبحقوقهم، ويقال: إنه لمغموص عليه في دينه أي مطعون عليه، وقد غمص النعمة. والعافية إذا لم يشكرها. وقال أبو عبيد في قوله عليه السلام: " سفه الحق " أن يرى الحق سفها وجهلا وقال الله تبارك وتعالى: " ومن يرعب عن ملة إبراهيم إلا من سفه نفسه ". وقال بعض المفسرين: " إلا من سفه نفسه " يقول سفهها. وأما قوله: " غمص الناس " فإنه الاحتقار لهم والازدراء بهم وما أشبه ذلك. قال: وفيه لغة أخرى في غير هذا الحديث. وغمص بالصاد غير معجمة وهو معنى غمط، والغمص في العين، والقطعة سنة غمصة، والغميصاء: كوكب ، والغمص في المعاء: غلظة وتقطيع ووجع.

The compiler of this book, may Allah be pleased with him, said: In the book of Khalil bin Ahmad, he says: Such-a-person disdains people. Disdaining the grace would be if he takes it lightly, and so with their rights. It is said: «He is disdained with regards to his religion» meaning that he is condemned. One would have disdained a grace and a (state of) comfort if one does not thank (for) it. Abu Ubaid said with regards to the saying of him, peace be upon him: «stultifies the truth» that one sees the truth as foolishness and ignorance. Allah, Blessed and Exalted is He, said: «And who desires other than the Religion of Ibrahim except for the one who fools himself?» (2:130) Some exegetes said: «except for the one who fools himself» says that one (in this case) declares himself as being foolish. As for his saying: «disdains people» it is to despise them, spurn them and similar. He said: There is another language to it in other than this narration. Ghamasa [1] with the Ssaad is not non-Arabic, and it is by the meaning of understating. Ghams is performed with regards to a physical object, and a part of it is (referred to as) ghamsa. Ghumaisa is a planet. Ghams with regards to entrails is roughness, cutting and pain.

The meaning of the self-righteousness which has been prohibited by Allah - Hadith 20759

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن جميل بن دراج قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " فلا تزكوا أنفسكم هو أعلم بمن اتقى " قال: قول الانسان: " صليت البارحة " و " صمت أمس " ونحو هذا. ثم قال عليه السلام: إن قوما كانوا يصبحون فيقولون صلينا البارحة، وصمنا أمس، فقال علي عليه السلام: لكني أنام الليل والنهار ولو أجد بينهما شيئا لنمته.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Muhammed bin Abi ‘Umayr, from Jameel bin Darraj, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «So do not perform self-righteousness of yourselves. He is more knowledgeable of who is the godfearing.» (53:32) He said: It is (like) the saying of a person: «I prayed yesterday» and «I fasted yesterday» and the like of this. Then he, peace be upon him, said: Indeed, a people used to wake up and say: «We prayed yesterday», and: «We fasted yesterday», to which Ali, peace be upon him, said: However, I, indeed, sleep at night and day, and if I was to find anything (of free time) between them, I would have slept during it.

The meaning of the veils which invalidate deeds - Hadith 20760

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن علي بن أسباط، عن أحمد بن عمر الحلال عن علي بن سويد المديني، عن أبي الحسن موسى عليه السلام قال سألته عن العجب الذي يفسد العمل، فقال: العجب درجات، منها أن يزين للعبد سوء عمله فيراه حسنا فيعجبه ويحسب أنه يحسن صنعا، ومنها أن يؤمن العبد بربه فيمن على الله تبارك وتعالى ولله تعالى عليه فيه المن.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Hussain bin Abi’l-Khattab, from Ali bin Asbat, from Ahmad bin Umar al-Hallal, from Ali bin Suwayd al-Madeeni, from Abu’l-Hasan, Musa, peace be upon him, that he said: I asked him about the veils which invalidate deeds. He said: The veils are (different) ranks: among them is what beautifies for a servant his evil deed, by which he sees it as good, admires it and assumes that he is doing good; and among them is that a servant believes in his Lord, by which he (assumes that he) performs a favor upon Allah, Blessed and Exalted is He, whereas Allah, Exalted is He, is the One who granted him a favor.

The meaning of the veils which invalidate deeds - Hadith 20761

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن بعض أصحابه رفعه إلى أبي عبد الله عليه السلام قال: من لا يعرف لأحد الفضل فهو المعجب برأيه.

2. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from some of his companions, that he ascribed it to Abu Abdillah, peace be upon him, that he said: The one who does not recognize for anyone a virtue (by having granted him a favor), is one who admires his own belief.

The meaning of jealousy - Hadith 20762

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن سعدان بن مسلم، عن أبي بصير، عن أبي عبد الله عليه السلام أنه سئل عن الحسد فقال: لحم ودم يدور في الناس حتى إذا إنتهى إلينا يئس وهو الشيطان.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Abbas bin Ma’ruf, from Sa’dan bin Muslim, from Abu Baseer, from Abu Abdillah, peace be upon him, that he was asked about jealousy, to which he said: It is flesh and blood that circles among people, until it reaches us, and (when it does so) it despairs. That is Shaytan.

The meaning of poverty - Hadith 20763

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن بعض أصحابنا بلغ به سعد بن طريف، عن الأصبغ بن نباتة، عن الحارث الأعور، قال: كان فيما سأل عنه علي بن أبي طالب ابنه الحسن عليهما السلام، أنه قال له: ما الفقر؟ قال: الحرص والشره.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from some of our companions to whom Sa’d bin Turaif informed, from Asbagh bin Nubata, from Harith, the half-blinded, that he said: Among the things that Ali bin Abi Talib asked his son, Hasan, peace be upon them both, is that he said to him: What is poverty? He said: Greed and gluttony.

The meaning of stinginess and avarice - Hadith 20764

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن الفضيل بن عياض، قال: قال أبو عبد الله عليه السلام: أتدري من الشحيح؟ فقلت: هو البخيل؟ فقال: الشحيح أشد من البخيل إن البخيل يبخل بما في يديه وإن الشحيح يشح بما في أيدي الناس وعلى ما في يديه حتى لا يرى في أيدي الناس شيئا إلا تمنى أن يكون له بالحل والحرام، ولا يشبع ولا يقنع بما رزقه الله تعالى.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, from Fudail bin ‘Ayyadh, that he said: Abu Abdillah, peace be upon him, said: Do you know who the avaricious is? I said: Is he the stingy? He said: The avaricious is worse than the stingy. Indeed, a stingy person is stingy with what is in his own hand, and the avaricious person is avaricious with what is in the hands of people as well as what is in his own hand, until he does not see in the hands of people anything except that he wishes for it to be his, (regardless if it is earned) through (the) lawful and the forbidden. He does not become satisfied, nor is he content, with what Allah, Exalted is He, has sustained him.

The meaning of stinginess and avarice - Hadith 20765

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن أحمد بن محمد، عن أبيه، عن النضر بن سويد، عن عبد الأعلى الأرجاني، عن عبد الأعلى بن أعين، عن أبي عبد الله عليه السلام قال: إن البخيل من كسب مالا من غير حلة وأنفقه في غير حقه.

2. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Ahmad bin Muhammed, from his father, from Nadhr bin Suwayd, from Abdul-A’la al-Arjani, from Abdul-A’la bin A’yan, from Abu Abdillah, peace be upon him, that he said: Indeed, the stingy is the one who acquires a property from other than its lawful method and spends it in other than its right.

The meaning of stinginess and avarice - Hadith 20766

حدثنا محمد بن علي ماجيلويه - رضي الله عنه -، عن أبيه، عن أحمد بن أبي عبد الله، عن بعض أصحابنا بلغ به سعد بن طريف، عن الأصبغ بن نباتة، عن الحارث الأعور، قال: فيما سأل علي صلوات الله عليه ابنه الحسن عليه السلام أن قال له: ما الشح؟ فقال: أن ترى ما في يدك شرفا وما أنفقت تلفا.

3. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, from his father, from Ahmad bin Abi Abdillah, from some of our companions, to whom Sa’d bin Turaif informed, from Asbagh bin Nubata, from Harith, the half-blinded, that he said: Among what Ali, Allah’s blessings be upon him, asked his son, Hasan, peace be upon him, is that he said to him: What is avarice? He said: That you see what is in your hand as an honor, and that what you have spent is a loss.

The meaning of stinginess and avarice - Hadith 20767

حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن أبي جميلة، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: ليس البخيل من يؤدي - أو الذي يؤدي – الزكاة المفروضة من ماله ويعطي البائنة في قومه وإنما البخيل حق البخيل الذي يمنع الزكاة المفروضة من ماله ويمنع البائنة في قومه و هو في ما سوى ذلك يبذر.

4. We were told by Muhammed bin Ali Majilawayh, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Abu Jameela, from Jabir, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The stingy is not the one who gives the obligatory alms tax from his property and grants the final to his people. Rather, the stingy, the truly stingy, is the one who prevents (the deduction of) the obligatory alms tax from his property, and who prevents (the giving of) the final to his people, and who spendthrifts in other than that.

The meaning of stinginess and avarice - Hadith 20768

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة، قال: سمعت أبا عبد الله عليه السلام يقول: إنما الشحيح من منع حق الله وأنفق في غير حق الله عز وجل.

5. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed, from his father, from Hammad bin Isa, from Huraiz, from Zurara, that he said: I heard Abu Abdillah, peace be upon him, say: The avaricious is only the one who prevented the right of Allah and spent in other than the right of Allah, Exalted and Glorious is He.

The meaning of stinginess and avarice - Hadith 20769

وبهذا الاسناد، عن أحمد بن محمد، عن أبيه، عن أبي الجهم، عن موسى بن بكر عن أحمد بن سليمان، عن أبي الحسن موسى بن جعفر عليهما السلام، قال: البخيل من بخل بما افترض الله عليه.

6. With this chain of narrators, from Ahmad bin Muhammed, from his father, from Abu’l-Jahm, from Musa bin Bikr, from Ahmad bin Sulayman, from Abu’l-Hasan, Musa bin Ja’far, peace be upon them both, that he said: The stingy is the one who is stingy with regards to what Allah has obliged upon him.

The meaning of stinginess and avarice - Hadith 20770

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم، عن أبيه، عن ابن فضال، عن معاوية بن وهب، عن أبي عبد الله عليه السلام قال: البخيل من بخل بالسلام.

7. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim, from his father, from Ibn Faddal, from Mu’awiya bin Wahab, from Abu Abdillah, peace be upon him, that he said: The stingy is the one who is stingy with (the sending of) peace.

The meaning of stinginess and avarice - Hadith 20771

حدثنا أحمد بن محمد بن عبد الرحمن المقري، قال: حدثنا أبو الحسن علي بن الحسن بن بندار بن المثنى التميمي الطبري، قال: حدثنا أبو نصر محمد بن الحجاج المقري الرقي، قال: حدثنا أحمد بن العلاء بن هلال، قال: حدثنا أبو زكريا، قال: حدثنا سليمان بن بلال، عن عمارة بن غزية، عن عبد الله بن علي بن الحسين، عن أبيه، عن جده عليهم السلام قال: قال رسول الله صلى الله عليه وآله: البخيل حقا من ذكرت عنده فلم يصل علي.

8. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maqarri, that he said: We were told by Abu’l-Hasan, Ali bin Hasan bin Bandar bin Muthanna al-Tameemi al-Tabari, that he said: We were told by Abu Nasr, Muhammed bin Hajjaj al-Maqarri al-Riqqi, that he said: We were told by Ahmad bin ‘Alaa’ bin Hilal, that he said: We were told by Abu Zakariya, that he said: We were told by Sulayman bin Bilal, from Umara bin Ghaziya, from Abdullah bin Ali bin Hussain, from his father, from his grandfather, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The truly stingy is the one to whom I am mentioned and does not ask Allah to send blessings upon me.

The meaning of bad reckoning - Hadith 20772

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن محمد بن يحيى، عن حماد بن عثمان، عن أبي عبد الله عليه السلام أنه قال لرجل: يا فلان مالك و لأخيك؟ قال: جعلت فداك كان لي عليه شئ فاستقصيت في حقي، فقال أبو عبد الله عليه السلام: أخبرني عن قول الله عز وجل: " ويخافون سوء الحساب " أتراهم خافوا أن يجور عليهم أو يظلمهم؟ لا، ولكنهم خافوا الاستقصاء والمداقة.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Muhammed bin Yahya, from Hammad bin Uthman, from Abu Abdillah, peace be upon him, that he said to a man: O such-a-person, what is it with you and your brother? He said: May I be sacrificed for you, there was something to me upon him (to fulfil), so I inquired about my right. Abu Abdillah, peace be upon him, then said: Inform me about the saying of Allah, Exalted and Glorious is He: «and they fear a bad (result from the) reckoning» (13:21). Do you see that they feared that He will tyrannize against them or wrong them? No, however, they feared inquiry and detailing (in questioning).

The meaning of the foolishness - Hadith 20773

أبي - رحمه الله - قال: حدثنا الحميري، عن أحمد بن أبي عبد الله، عن بعض أصحابنا بلغ به سعد بن طريف، عن الأصبغ بن نباتة،، عن الحارث الأعور الهمداني، قال: قال علي للحسن ابنه عليهما السلام، في مسائلة التي سأله عنها: يا بني ما السفه؟ فقال: اتباع الدناة ومصاحبة الغواة.

1. My father, may Allah grant him mercy, said: We were told by al-Himyari, from Ahmad bin Abi Abdillah, from some of our companions to whom Sa’d bin Turaif informed, from Asbagh bin Nubata, from Harith al-A’war al-Hamdani, that he said: Ali said to his son, Hasan, peace be upon them both, among his questions which he asked him of: O my son, what is foolishness? He said: To follow the dishonourable and accompany the seducers.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The best eid is blood-letting» - Hadith 20774

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله بإسناده رفعه قال: قال رسول الله صلى الله عليه وآله: نعم العيد الحجامة - يعني العادة - تجلو البصر وتذهب بالداء.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Abi Abdillah, with his chain of narrators, that he ascribed it, saying: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The best of eid [1] is blood-letting – meaning habit [2] – it clears vision and repels disease.

The meaning of the beneficial, refuging and saving blood-letting - Hadith 20775

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله رفعه إلى أبي عبد الله جعفر بن محمد، عن أبيه عليهما السلام، قال: احتجم النبي صلى الله عليه وآله في رأسه وبين كتفيه و في قفاه ثلاثا، سمى واحدة " النافعة " والأخرى " المغيثة " والثالثة " المنقذة ".

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, that he ascribed it to Abu Abdillah, Ja’far bin Muhammed, from his father, peace be upon them both, that he said: The Prophet, Allah’s blessings be upon him and his Family, performed blood-letting in his head, between his shoulders and the back of the neck thrice. He named one as the beneficial, the other as the refuging and the third the saving.

The meaning of the beneficial, refuging and saving blood-letting - Hadith 20776

وبهذا الاسناد، عن أحمد بن أبي عبد الله، عن الحسن بن علي، عن أحمد بن عائذ، عن ابن سلمة - وهو أبو خديجة واسمه سالم بن مكرم - عن أبي عبد الله عليه السلام قال: الحجامة على الرأس على شبر من طرف الأنف وفتر بين الحاجبين ، فكان رسول الله صلى الله عليه وآله يسميها بالمنقذة. وفي حديث آخر قال: كان رسول الله صلى الله عليه وآله يحتجم على رأسه ويسميها المغيثة أو المنقذة.

2. With this chain of narrators, from Ahmad bin Abi Abdillah, from Hasan bin Ali, from Ahmad bin ‘A’idh, from Ibn Salama, and he is Abu Khadija, and his name is Salem bin Makram, from Abu Abdillah, peace be upon him, that he said: Blood-letting on the head is performed by a shibr [1] from the tip of the nose (vertically) and a fitr [2] between the eyebrows. The Messenger of Allah, Allah’s blessings be upon him and his Family, used to call it the saving. In another narration, he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, used to perform blood-letting on his head and name it as the refuging or the saving.

The meaning of invalidating Wudu - Hadith 20777

أبي - رحمه الله - قال: حدثنا عبد الله جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن عثمان بن عيسى، عن منصور بن حازم، عن إبراهيم ابن معرض، قال: قلت لأبي جعفر عليه السلام: إن أهل الكوفة يروون، عن علي عليه السلام أنه كان بالكوفة فبال حتى رغا ثم توضأ ثم مسح على نعليه ثم قال: هذا وضوء من لم يحدث. فقال: نعم، قد فعل ذلك. قال: فأي حدث أحدث من البول؟ فقال: إنما يعني بذلك التعدي في الوضوء أن يزيد على حد الوضوء.

1. My father, may Allah grant him mercy, said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hussain bin Sa’eed, from Uthman bin Isa, from Mansur bin Hazem, from Ibrahim ibn Ma’ridh, that he said: I said to Abu Abdillah, peace be upon him: The people of Kufa are narrating from Ali, peace be upon him, that he was in Kufa and urinated until scum appeared, then performed Wudu’[1], then wiped on his sandals and then said: This is the Wudu of the one who does not invalidate it. He said: Yes, he did that. He said: Then what act of invalidation is more invalidating than urinating? So he said: By that he only meant excessiveness in performing Wudu, that one adds onto the limitation of Wudu.

The meaning of the saying of Ali bin Hussain, peace be upon them both: «Woe to the one whose singulars overcome his tens» - Hadith 20778

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: كان علي بن الحسين صلوات الله عليهما يقول: ويل لمن غلبت آحاده أعشار. فقلت له: وكيف هذا؟ فقال: أما سمعت الله عز وجل يقول: " من جاء بالحسنة فله عشر أمثالها ومن جاء بالسيئة فلا يجزي إلا مثلها " فالحسنة الواحدة إذا عملها كتبت له عشرا، والسيئة الواحدة إذا عملها كتبت له واحدة فنعوذ بالله ممن يرتكب في يوم واحد عشر سيئات ولا تكون له حسنة واحدة فتغلب حسناته سيئاته.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Ibn Abi ‘Umayr, from Hisham bin Salem, from Abu Abdillah, peace be upon him, that he said: Ali bin Hussain, Allah’s blessings be upon them both, used to say: Woe to the one whose singulars overcome his tens. So I said to him: And how is that? He said: Have you not heard Allah, Exalted and Glorious is He, say: «The one who brings a good deed, to him is ten the like of it, and the one who brings a misdeed, he will not be rewarded except by the like of it» (6:160)? Hence, if one performs one good deed, ten will be written for him, and if one performs one misdeed, one will be written for him. Thus, we seek refuge in Allah from the one who performs, on one day, ten misdeeds and does not (even) have one good deed by which his good deeds can overcome his misdeeds.

The meaning of the ssaa’ and mudd, and the difference between the ssaa’ and mudd’ of water, and the ssaa’ and mudd of food - Hadith 20779

أبي ومحمد بن الحسن - رحمهما الله - قالا: حدثنا أحمد بن إدريس، ومحمد بن يحيى العطار، عن محمد بن أحمد، عن علي بن محمد، عن رجل، عن سليمان بن حفص المروزي قال: قال أبو الحسن عليه السلام: الغسل صاع من ماء والوضوء مد من ماء وصاع النبي صلى الله عليه وآله خمسة أمداد والمد وزن مائتي وثمانين درهما والدرهم وزن ستة دوانيق والدانق ستة حبات والحبة وزن حبتي شعير من أوساط الحب لا من صغاره ولا من كباره.

1. My father and Muhammed bin Hasan, may Allah grant them both mercy, both said: We were told by Ahmad bin Idrees, and Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Ali bin Muhammed, from a man, from Sulayman bin Hafs al-Marouzi, that he said: Abu’l-Hasan, peace be upon him, said: Ghusl [1] is (performed with) a ssaa’ of water, and Wudu is (performed with) a mudd of water. The ssaa’ of the Prophet, Allah’s blessings be upon him and his Family, is (consisting of) five mudds, and a mudd is the weight of two hundred and eighty dirhams, and one dirham is the weight of six dawaneeq [2], and one daniq is (consisting of) six kernels, and one kernel is (consisting of) two seeds of barley, from the average seeds, not from their small ones nor big ones.

The meaning of the ssaa’ and mudd, and the difference between the ssaa’ and mudd’ of water, and the ssaa’ and mudd of food - Hadith 20780

وبهذا الاسناد، عن محمد بن أحمد، عن جعفر بن إبراهيم بن محمد الهمداني - قال: وكان معنا حاجا - قال: كتبت إلى أبي الحسن عليه السلام على يد أبي: جعلت فداك إن أصحابنا اختلفوا في الصاع، بعضهم يقول: الفطرة بصاع المدينة، وبعضهم يقول: بصاع العراق. فكتب إلي: الصاع ستة أرطال بالمدني وتسعة أرطال بالعراقي. قال: وأخبرني فقال: إنه بالوزن يكون ألفا ومائة وسبعين وزنا.

2. With this chain of narrators, from Muhammed bin Ahmad, from Ja’far bin Ibrahim bin Muhammed al-Hamdani, that he said, and he was with us, performing pilgrimage. He said: I wrote to Abu’l-Hasan, peace be upon him, on the hands of my father: May I be sacrificed for you, our companions have disputed with regards to (the measurement of) a ssaa’. Some of them say that (the alms tax of) the Fitra is (given by the amount of) a ssaa’ of Medina, and some of them say the ssaa’ of Iraq. Then he wrote to me: A ssaa’ is (consisting of) six pounds by the Medinian standard, and nine pounds by the Iraqi standard. He said: He also informed me and said: In measurement, it is one thousand and one hundred and seventy measures.

The meaning of the ssaa’ and mudd, and the difference between the ssaa’ and mudd’ of water, and the ssaa’ and mudd of food - Hadith 20781

وبهذا الاسناد، عن محمد بن أحمد، عن محمد بن عبد الجبار، عن أبي القاسم الكوفي أنه جاء بمد وذكر أن ابن أبي عمير أعطاه ذلك المد وقال: أعطانيه فلان رجل من أصحاب أبي عبد الله عليه السلام وقال: أعطانيه أبو عبد الله عليه السلام وقال: هذا مد النبي صلى الله عليه وآله فعيرناه فوجدناه أربعة أمداد وهو قفيز وربع بقفيزنا هذا.

3. With this chain of narrators, from Muhammed bin Ahmad, from Muhammed bin Abdul-Jabbar, from Abu’l-Qasem al-Kufi, that he came with a mudd and mentioned that Ibn Abi ‘Umayr gave him that mudd and said: It was given to me by such-a-person, a man from the companions of Abu Abdillah, peace be upon him, and he said: It was given to me by Abu Abdillah, peace be upon him, and he said: This is the (measurement of the) mudd of the Prophet, Allah’s blessings be upon him and his Family. So we measured it and found it to be (equal to) to four mudds, and that one and a quarter qafeez [1], as is measured by this qafeez of ours.

The meaning of namisa, muntamisa, washira, mustawrisha, wasila, mustawsila, washima and mustawshima - Hadith 20782

حدثنا أحمد بن محمد بن الهيثم العجلي - رضي الله عنه - قال: حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن علي بن غراب، قال: حدثني خير الجعافر جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي بن أبي طالب عليهم السلام قال: لعن رسول الله صلى الله عليه وآله النامصة والمنتمصة والواشرة والمستوشرة والواصلة والمستوصلة والواشمة والمستوشمة.

1. We were told by Ahmad bin Muhammed bin Haitham al-‘Ajli, may Allah be pleased with him, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Ali bin Ghurab, that he said: I was told by the best of all who have been named Ja’far, (that is) Ja’far bin Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, from his father, Hussain bin Ali, from his father, Ali bin Abi Talib, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, cursed the namisa, muntamisa, washira, mustawshira, wasila, mustawsila, washima and the mustawshima.

another meaning of wasila and mustawsila - Hadith 20783

حدثنا الحسين بن إبراهيم بن أحمد بن هشام المكتب، قال حدثنا علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن إبراهيم بن زياد الكرخي قال: سمعت أبا عبد الله عليه السلام يقول: لعن رسول الله صلى الله عليه وآله الواصلة والمستوصلة يعني الزانية والقوادة.

1. We were told by Hussain bin Ibrahim bin Ahmad bin Hisham al-Maktab, that he said: We were told by Ali bin Ibrahim, from his father, from Muhammed bin Abi ‘Umayr, from Ibrahim bin Ziyad al-Karkhi, that he said: I heard Abu Abdillah, peace be upon him, say: The Messenger of Allah, Allah’s blessings be upon him and his Family, cursed the wasila and the mustawsila, meaning the female fornicator and the female procurer.

The meaning of beautifying speech, feeding with food, spreading peace, continuously fast and praying at night while people are asleep - Hadith 20784

حدثني أحمد بن محمد بن يحيى العطار- رضي الله عنه - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن أبيه، عن محمد بن أبي عمير، عن علي بن أبي حمزة، عن أبي بصير، عن الصادق جعفر بن محمد، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن في الجنة غرفا يرى ظاهرها من باطنها وباطنها من ظاهرها يسكنها من أمتي من أطاب الكلام، وأطعم الطعام، وأفشى السلام، وأدام الصيام، وصلى بالليل والناس نيام، فقال علي عليه السلام: يا رسول الله ومن يطيق هذا من أمتك؟ فقال عليه السلام: يا علي أو ما تدري ما إطابة الكلام؟ من قال إذا أصبح وأمسى: " سبحان الله والحمد لله ولا إله إلا الله والله أكبر) - عشر مرات -، وإطعام الطعام نفقه الرجل على عياله، وأما إدامة الصيام فهو أن يصوم الرجل شهر رمضان وثلاثة أيام في كل شهر يكتب له صوم الدهر، وأما الصلاة بالليل والناس نيام فمن صلى المغرب وصلاة العشاء الآخرة وصلاة الغداة في المسجد في جماعة فكأنما أحيا الليل كله، وإفشاء السلام أن لا يبخل بالسلام على أحد من المسلمين.

1. I was told by Ahmad bin Muhammed bin Yahya al-‘Attar, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from his father, from Muhammed bin Abi ‘Umayr, from Ali bin Abi Hamza, from Abu Baseer, from al-Sadiq, Ja’far bin Muhammed, from his fathers, from Ali, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, in Paradise there are rooms from whom their outside is visible from the inside, their inside from their outside. They are inhabited by those from my nation who beautify speech, feed with food, spread peace, continuously fasted and prayed at night while people were asleep. Then Ali, peace be upon him, said: O Messenger of Allah, and who can handle this from your nation? He, peace be upon him, then said: O Ali, do you not know what beautifying speech is? (It is) The one who says, when he wakes up at the morning and is to sleep at night: «Glory be to Allah, and praise be to Allah, and there is no god but Allah, and Allah is the Greater» ten times. Feeding with food is a man’s expenditure towards his family. As for continuously fasting, it is that a man fasts the month of Ramadhan and three days of every month, by which the fasting of a lifetime is written for him (in rewards). As for praying at night while people are asleep, it is that the one who prays (the prayer of) the sundown, the prayer of the last evening and the prayer of the early morning in a mosque in congregation, and it will be as if he has revived all the night (in prayer). The spreading of peace is that one is not stingy with sending peace upon anyone of the Muslims.

The meaning of abstinence - Hadith 20785

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله عليه السلام قال: قيل لأمير المؤمنين عليه السلام: ما الزهد في الدنيا؟ قال: تنكب حرامها.

1. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim, from his father, from al-Nawfali, from al-Sukuni, from Abu Abdillah, peace be upon him, that he said: It was said to the Commander of the Believers, peace be upon him: What is abstinence in this world? He said: Avoiding from what is forbidden of it.

The meaning of abstinence - Hadith 20786

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن سنان، عن مالك بن عطية الأحمسي، عن معروف بن خربوذ، عن أبي الطفيل، قال: سمعت أمير المؤمنين صلوات الله عليه يقول: الزهد في الدنيا قصر الامل. وشكر كل نعمة والورع عما حرم الله عليك.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Abi Abdillah, from his father, from Muhammed bin Sinan, from Malik bin ‘Atiya al-Ahmasi, from Ma’ruf bin Kharboudh, from Abu’l-Tufail, that he said: I heard the Commander of the Believers, Allah’s blessings be upon him, say: Abstinence in this world is to have short aspiration, thankfulness to every grace and piety with regards to (avoiding) what Allah has forbidden upon you.

The meaning of abstinence - Hadith 20787

وبهذا الاسناد، عن أحمد بن أبي عبد الله، قال: حدثني الجهم بن الحكم، عن إسماعيل بن مسلم، قال: قال أبو عبد الله عليه السلام: ليس الزهد في الدنيا بإضاعة المال ولا بتحريم الحلال بل الزهد في الدنيا أن لا تكون بما في يدك أوثق منك بما في يد الله عز وجل.

3. With this chain of narrators, from Ahmad bin Abi Abdillah, that he said: Iwas told by Jahm bin Hakam, from Isma’eel bin Muslim, that he said: Abu Abdillah, peace be upon him, said: Abstinence in this world is not by wasting property, nor by declaring the allowable as forbidden. Rather, abstinence in this world is that you are not, towards what is in your hand, more confident than towards what is in the Hand of Allah, Exalted and Glorious is He.

The meaning of abstinence - Hadith 20788

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن علي بن هاشم البريد، عن أبيه، عن أبي جعفر عليه السلام أن رجلا سأله عن الزهد فقال: الزهد عشرة أشياء فأعلى درجات الزهد أدنى درجات الورع، وأعلى درجات الورع أدنى درجات اليقين وأعلى درجات اليقين أدنى درجات الرضا. ألا وإن الزهد في آية من كتاب الله عز و جل: " لكيلا تأسوا على ما فاتكم ولا تفرحوا بما آتكم ".

4. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, from Ali bin Hashim al-Bareed, from his father, from Abu Ja’far, peace be upon him, that a man asked him about abstinence. He said: Abstinence are ten things. The highest ranks of abstinence are the lowest ranks of piety, and the highest ranks of piety are lowest ranks of certainty, and the highest ranks of certainty are the lowest ranks of satisfaction (from Allah). Alas, abstinence is, indeed, in a verse from the Book of Allah, Exalted and Glorious is He: «That you will not despair for what has eluded you, nor rejoice for what I give you.» (57:23) [1]

The meaning of abstinence - Hadith 20789

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن علي بن حديد، عمن ذكره، عن أبي عبد الله عليه السلام قال: قال عيسى ابن مريم عليه السلام في خطبة قام بها في بني إسرائيل: أصبحت فيكم وإدامي الجوع، وطعامي ما تنبت الأرض للوحوش والانعام، وسراجي القمر، وفراشي التراب، ووسادتي الحجر، ليس لي بيت يخرب ولا مال يتلف ولا ولد يموت ولا امرأة تحزن، أصبحت. وليس لي شئ وأمسيت وليس لي شئ، وأنا أغنى ولد آدم.

5. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from Ali bin Hadid, from the one he mentioned, from Abu Abdillah, peace be upon him, that he said: Isa bin Mariam, peace be upon him, said in a sermon in which he stood up among the sons of Isra’eel: I have awoken this morning among you, and my condiment is hunger, my food is what the earth vegetates for beasts and cattle, my lamp is the moon, my mattress is the sand and my pillow is the stone. I have no home that is to be demolished, nor property that is to be consumed, nor a child that is to die, nor a woman who will grieve. I have awoken this morning whilst I have nothing, and I slept at night whilst I had nothing, and I am the richest among the sons of Adam.

The meaning of the pious among people - Hadith 20790

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن فضيل بن عياض، عن أبي عبد الله عليه السلام قال: قلت له: من الورع من الناس؟ فقال: الذي يتورع من محارم الله ويجتنب هؤلاء. وإذا لم يتق الشبهات وقع في الحرام وهو لا يعرفه، وإذا رأى المنكر فلم ينكره وهو يقوى عليه فقد أحب أن يعصى الله، ومن أحب أن يعصى الله فقد بارز الله بالعداوة، ومن أحب بقاء الظالمين فقد أحب أن يعصى الله، إن الله تبارك وتعالى حمد نفسه على [إ] هلاك الظلمة فقال: " فقطع دابر القوم الذين ظلموا والحمد لله رب العالمين ".

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, from Fudail bin ‘Iyadh, from Abu Abdillah, peace be upon him, that he said: I said to him: Who is the pious among people? He said: The one who is pious (by maintaining avoidance) from that which is forbidden by Allah and avoids those. If he does not fear (Allah by avoiding) matters of dubiousness, he will fall into the prohibited whilst not recognizing it, and if he sees the evil and does not condemn it whilst having the ability to it, he has certainly liked for Allah to be disobeyed. The one who likes for Allah to be disobeyed, has certainly challenged Allah with enmity. The one who likes the continuation of the oppressors, has certainly liked for Allah to be disobeyed. Indeed, Allah, Blessed and Exalted is He, has praised Himself for causing the oppressors to perish, and He said: «So, eliminated were the people who wronged. And praise be to Allah, the Lord of all the worlds.» (6:45)

The meaning of good mannerisms and its limitation - Hadith 20791

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن بعض أصحابنا قال: قلت لأبي عبد الله عليه السلام: ما حد حسن الخلق. قال: تلين جانبك وتطيب كلامك وتلقي أخاك ببشر حسن.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from some of our companions, that he said: I said to Abu Abdillah, peace be upon him: What is the limitation of good mannerisms? He said: That you soften your side, beautify your speech and meet your brother with good glad tidings.

The meaning of positive quality and mannerisms - Hadith 20792

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن بعض أصحابنا رفعه قال: قال لقمان لابنه: يا بني صاحب مائة ولا تعاد واحدا، يا بني إنما هو خلاقك وخلقك فخلاقك دينك وخلقك بينك وبين الناس فلا تتبغض إليهم وتعلم محاسن الأخلاق، يا بني كن عبد للأخيار ولا تكن ولدا للأشرار، يا بني أد الأمانة تسلم لك دنياك وآخرتك، وكن أمينا تكن غنيا.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from some of our companions, that he ascribed it, saying: Luqman said to his son: O my son, be a companion to a hundred, and do not be an enemy to (any) one. O my son, it is only (a matter of) your positive quality and mannerisms. As for your positive quality, it is your religion, and your mannerisms is that which is between you and between people. Hence, do not approach them with hatred, and learn noble moral traits. O my son, be a servant to the good, and do not be a son to the evil. O my son, fulfil the trust, and (your outcome in) this world and the Hereafter will be safe for you. Be one who can be entrusted, and you will be rich.

The meaning of complaining from illness - Hadith 20793

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن حماد بن عيسى، عن بعض أصحابه، عن أبي عبد الله عليه السلام قال: ليست الشكاية أن يقول الرجل: مرضت البارحة أو وعكت البارحة ولكن الشكاية أن يقول: بليت بما لم يبتل به أحد.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Hammad bin Isa, from some of our companions, from Abu Abdillah, peace be upon him, that he said: Complaining is not that a man says: «I became ill yesterday» or «I was ached yesterday». However, complaining is that one says: «I have become afflicted with what none has been afflicted with.»

The meaning of the saying of the scholar, peace be upon him: «The one who enters the bath, let the effects of it be visible on him» - Hadith 20794

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه رفعه قال: نظر أبو عبد الله عليه السلام إلى رجل قد خرج من الحمام مخضوب اليدين فقال له أبو عبد الله عليه السلام: أيسرك أن يكون الله عز وجل خلق يديك هكذا. قال: لا والله، وإنما فعلت ذلك لأنه بلغني عنكم أنه من دخل الحمام فلير عليه أثره يعني الحناء. فقال: ليس حيث ذهبت، إنما معنى ذلك: إذا خرج أحدكم من الحمام وقد سلم فليصل ركعتين شكرا.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, that he ascribed it, saying: Abu Abdillah, peace be upon him, looked at a man who had come out of the bath and whose hands were soaked. Abu Abdillah, peace be upon him, then said to him: Does it rejoice you if Allah, Exalted and Glorious is He, had created your hands like this? He said: No, by Allah. I only did that because it reached me of you that: «The one who enters the bath, let the effects lf it be visible on him» meaning henna. So he said: It is not as you think. The meaning of that is only: if one of you comes out of the bath and is safe, let him pray two rak’as [1] out of thankfulness.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The one who flees from a plague is like the one who flees from an army» - Hadith 20795

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد، عن أبيه، عن فضالة، عن أبان الأحمر قال: سأل بعض أصحابنا أبا الحسن عليه السلام عن الطاعون يقع في بلدة وأنا فيها أتحول عنها؟ قال: نعم. قال: ففي القرية وأنا فيها أتحول عنها؟ قال: نعم. قال: ففي الدار وأنا فيها أتحول عنها؟ قال: نعم. قلت: وأنا نتحدث أن رسول الله صلى الله عليه وآله قال: الفرار من الطاعون كالفرار من الزحف. قال: إن رسول الله صلى الله عليه وآله إنما قال هذا في قوم كانوا يكونون في الثغور في نحو العدو فيقع الطاعون فيخلون أماكنهم ويفرون منها فقال رسول الله صلى الله عليه وآله ذلك فيهم.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed, from his father, from Fadala, from Aban al-Ahmar, that he said: Some of our companions asked Abu’l-Hasan, peace be upon him, about plague: It occurs in a land whilst I am in it. Shall I relocate from it? He said: Yes. He said: And (if it was to happen) in a village whilst I am in it. Shall I relocate from it? He said: Yes. He said: And (if it was to happen) in a house whilst I am in it. Shall I relocate from it? He said: Yes. I said: Indeed, we do speak that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Fleeing from a plague is like fleeing from an army. He said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, only said this with regards to a people who used to be at the front, on the side of the enemy, by which the plague hit and they would leave their places and flee from it. Hence, the Messenger of Allah, Allah’s blessings be upon him and his Family, said that with regards to them.

The meaning of the saying of the scholar, peace be upon him: «The blemish of a believer upon another believer is forbidden» - Hadith 20796

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن محمد بن سنان، عن الحسين بن مختار، عن زيد الشحام، عن أبي عبد الله عليه السلام في قوله: " عورة المؤمن على المؤمن حرام " قال: ليس هو أن ينكشف ويرى منه شيئا إنما هو أن يروي عليه.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Muhammed bin Sinan, from Hussain bin Mukhtar, from Zaid al-Shahham, from Abu Abdillah, peace be upon him, with regards to his saying: «The blemish of a believer upon another believer is forbidden» that he said: It is not that he is uncovered and that something (of his private organs) is seen. It is only that it is narrated something bad about him.

The meaning of the saying of the scholar, peace be upon him: «The blemish of a believer upon another believer is forbidden» - Hadith 20797

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد، عن الحسن بن محبوب عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: قال له: عورة المؤمن على المؤمن حرام؟ قال: نعم. قلت: يعني سفليه؟ قال: ليس هو حيث تذهب إنما هو إذاعة سره.

2. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed, from Hasan bin Mahbub, from Abdullah bin Sinan, from Abu Abdillah, peace be upon him, that he said: Did he say: «The blemish of a believer upon another believer is forbidden»? He said: Yes. I said: Does he mean the two lower organs (of him). He said: It is not as you think. It is only the disclosure of his secret.

The meaning of the saying of the scholar, peace be upon him: «The blemish of a believer upon another believer is forbidden» - Hadith 20798

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن سنان: عن حذيفة بن منصور قال: قلت لأبي عبد الله عليه السلام: شئ يقوله الناس: " عورة المؤمن على المؤمن حرام " قال: ليس حيث تذهب، إنما عورة المؤمن أن يراه يتكلم بكلام يعاب عليه فيحفظه عليه ليعيره به يوما إذا غضب.

3. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, from Muhammed bin Sinan, from Hudhaifa bin Mansur, that he said: I said to Abu Abdillah, peace be upon him: There is something said by the people: «The blemish of a believer upon another believer is forbidden.» He said: It is not as you think. The blemish of a believer is only that one sees him speak with speech that he will be disgraced with, and that one saves it for him in order to distress him if he is angered (at him) one day.

The meaning of openhandedness and its limitation - Hadith 20799

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن الحسن بن محبوب، عن بعض أصحابنا، عن أبي عبد الله عليه السلام قال: قلت له: ما حد السخاء؟ قال: تخرج من مالك الحق الذي أوجبه الله عليك فتضعه في موضعه.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Hasan bin Mahbub, from some of our companions, from Abu Abdillah, peace be upon him, that he said: I said to him: What is the limitation of openhandedness? He said: That you extract from your property the right which Allah has obliged upon you, and you put it in its place.

The meaning of openhandedness and its limitation - Hadith 20800

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله، عن أبي عبد الله عليه السلام قال: السخي الكريم، الذي ينفق ماله في حق.

2. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim, from his father, from Hammad bin Isa, from Huraiz bin Abdullah, from Abu Abdillah, peace be upon him, that he said: The openhandedness is the generous who spends his property in rights.

The meaning of openhandedness and its limitation - Hadith 20801

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله، عن أبيه، عن أحمد بن النضر، عن علي بن عوف الأزدي قال: قال أبو عبد الله عليه السلام: السخاء أن تسخو نفس العبد عن الحرام أن تطلبه فإذا ظفر بالحلال طابت نفسه أن ينفقه في طاعة الله عز وجل.

3. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Ali bin Hussain Sa’d-Abadi, from Ahmad bin Abi Abdillah, from his father, from Ahmad bin Nadhr, from Ali bin ‘Awf al-Azdi, that he said: Abu Abdillah, peace be upon him, said: Openhandedness is that a servant’s soul elevates above seeking the forbidden, and if he achieves the permissible, his soul appeals to spend it in (what brings about) the obedience to Allah, Exalted and Glorious is He).

The meaning of openhandedness and its limitation - Hadith 20802

وبهذا الاسناد، عن أحمد بن أبي عبد الله، عن ابن فضال، عن رجل، عن حفص بن غياث، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: السخاء شجرة في الجنة أصلها و هي مظلة على الدنيا، من تعلق بغصن من اجتره إلى الجنة.

4. With this chain of narrators, from Ahmad bin Abi Abdillah, from Ibn Faddal, from a man, from Hafs bin Ghiyath, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Openhandedness is a tree whose root is in Paradise and which shades upon this world. The one who adheres to a branch of it will be drawn to Paradise.

The meaning of lenience - Hadith 20803

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، قال: حدثنا بعض أصحابنا بلغ به سعد بن طريف، عن الأصبغ بن نباتة، عن الحارث الأعور، قال: قال أمير المؤمنين للحسن ابنه عليهما السلام في بعض ما سأله عنه: يا بني ما السماحة؟ قال: البذل في العسر واليسر.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, that he said: We were told by some of our companions to whom Sa’d bin Turaif informed, from Asbagh bin Nubata, from Harith, the half-blinded, that he said: The Commander of the Believers said to Hasan, his son, peace be upon them both, among some of what he asked him of: O my son, what is lenience? He said: Spending during (occasions of) distress and ease.

The meaning of the munificent - Hadith 20804

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن أبي الجهم، عن موسى بن بكر، عن أحمد بن مسلم، قال: سأل رجل أبا الحسن عليه السلام وهو في الطواف فقال له: أخبرني عن الجواد. فقال: إن لكلامك وجهين، فإن كنت تسأل عن المخلوق فإن الجواد: الذي يؤدي ما افترض الله عليه. وإن كنت تسأل عن الخالق فهو الجواد إن أعطى وهو الجواد إن منع لأنه إن أعطاك أعطاك ما ليس لك وإن منعك منعك ما ليس لك.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Abu’l-Jahm, from Musa bin Bikr, from Ahmad bin Muslim, that he said: A man asked Abu’l-Hasan, peace be upon him, while he was during the circling, so he said to him: Inform me about the munificent. He said: Indeed, to your speech are two indications. If you were to ask about the created, the munificent is, indeed, the one who fulfils what Allah has obliged upon him. If you were to ask about the Creator, He is the Munificent when He gives, and He is the Munificent when He prevents, because when He gives you, He gives you what is not yours, and when He prevents, He prevents you from what is not yours.

The meaning of manliness - Hadith 20805

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن أبي عبد الله، قال: حدثنا عبد الرحمن بن العباس بن الفضل بن العباس ابن ربيعة بن الحارث بن عبد المطلب، عن صباح بن خاقان، عن عمرو بن عثمان التميمي القاضي، قال: خرج أمير المؤمنين صلوات الله عليه على أصحابه وهم يتذاكرون المروءة. فقال: أين أنتم من كتاب الله؟ قالوا: يا أمير المؤمنين في أي موضع؟ فقال: في قوله عز و جل: " إن الله يأمر بالعدل والاحسان " فالعدل الانصاف، والاحسان التفضل.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Abi Abdillah, that he said: We were told by Abdul-Rahman bin Abbas bin Fadl bin Abbas ibn Rabee’a bin Harith bin Abdul-Muttalib, from Sabah bin Khaqan, from Amru bin Uthman al-Taimi, the judge, that he said: The Commander of the Believers, Allah’s blessings be upon him, went out to his companions while they were mentioning manliness, and he said: Where are you from the Book of Allah? They said: O Commander of the Believers, which spot? He said: In the saying of Him, Exalted and Glorious is He: «Indeed, Allah commands to justice and good deed» (16:90). Justice is fairness, and good deed is bestowment.

The meaning of manliness - Hadith 20806

قال عبد الرحمن بن العباس - ورفعه - قال: سأل معاوية الحسن بن علي عليهما السلام عن المروءة فقال: شح الرجل على دينه، وإصلاحه ماله، وقيامه بالحقوق. فقال معاوية: أحسنت يا أبا محمد أحسنت يا أبا محمد. قال: فكان معاوية يقول بعد ذلك: وددت أن يزيد قالها وإنه كان أعور.

2. Abdul-Rahman bin Abbas said, and he ascribed it, saying: Mua’wiya asked Hasan bin Ali, peace be upon them both, about manliness, so he said: A man’s avariciousness towards his religion, his rectification of his property and establishment of rights. Mu’awiya then said: You did well, O father of Muhammed! You did well, O father of Muhammed! He said: Mu’awiya then used to say after that: I had wished that Yazid said it [1], and he was, indeed, half-blinded.

The meaning of manliness - Hadith 20807

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد عن إسماعيل بن مهران، عن أيمن بن محرز، عن معاوية بن وهب، عن أبي عبد الله عليه السلام قال: كان الحسن بن علي عليهما السلام في نفر من أصحابه عند معاوية فقال له: يا أبا محمد أخبرني عن المروءة فقال: حفظ الرجل دينه، وقيامه في إصلاح ضيعته، وحسن منازعته، وإفشاء السلام، ولين الكلام، والكف، والتحبب إلى الناس.

3. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from Isma’eel bin Mahran, from Ayman bin Muhriz, from Mu’awiya bin Wahab, from Abu Abdillah, peace be upon him, that he said: Hasan bin Ali, peace be upon them both, was among a group of his companions at the presence of Mu’awiya, and he said to him: O father of Muhammed, inform me about manliness. He said: A man’s preservation of his religion, his act of rectifying his land, his good manner during quarreling, the spreading of peace, the leniency of speech, maintaining abstinence and endearment to people.

The meaning of manliness - Hadith 20808

وبهذا الاسناد، عن أحمد بن محمد، عن بعض أصحابنا رفعه إلى سعد بن طريف، عن الأصبغ بن نباتة، عن الحارث الأعور، قال: قال أمير المؤمنين صلوات الله عليه للحسن ابنه عليه السلام: يا بني ما المروءة؟ فقال: العفاف وإصلاح المال.

4. With this chain of narrators, from Ahmad bin Muhammed, from some of our companions, that he ascribed it to Sa’d bin Turaif, from Asbagh bin Nubata, from Harith, the half-blinded, that he said: The Commander of the Believers, Allah’s blessings be upon him, said to Hasan, his son, peace be upon him: O my son, what is manliness? He said: Chasteness and rectification of property.

The meaning of manliness - Hadith 20809

وبهذا الاسناد، عن أحمد بن محمد، عن علي بن حفص الجوهري ولقبه القرشي عن رجل من الكوفيين من أصحابنا يقال له: إبراهيم قال: سئل الحسن عليه السلام عن المروءة فقال: العفاف في الدين، وحسن التقدير في المعيشة، والصبر على النائبة.

5. With this chain of narrators, from Ahmad bin Muhammed, from Ali bin Hafs al-Jawhari, whose title is al-Qurashi, from a man from the Kufis of our companions, who is called Ibrahim, that he said: Hasan, peace be upon him, was asked about manliness, so he said: Chasteness with regards to religion, good dealing with regards to livelihood and patience during misfortunes.

The meaning of manliness - Hadith 20810

وبهذا الاسناد، عن أحمد بن محمد، عن إسماعيل بن مهران، عن صالح بن سعيد، عن أبان بن تغلب، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: المروءة استصلاح المال.

6. With this chain of narrators, from Ahmad bin Muhammed, from Isma’eel bin Mahran, from Saleh bin Sa’eed, from Aban bin Taghlib, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Manliness is to seek rectification of property.

The meaning of manliness - Hadith 20811

وبهذا الاسناد، عن أحمد بن محمد، عن محمد بن عيسى، عن عبد الله بن عمر بن حماد الأنصاري رفعه قال: قال أبو عبد الله عليه السلام: تعاهد الرجل ضيعته من المروءة.

7. With this chain of narrators, from Ahmad bin Muhammed, from Muhammed bin Isa, from Abdullah bin Umar bin Hammad al-Ansari, that he ascribed it, saying: Abu Abdillah, peace be upon him, said: A man’s seek to cause harmony in his land is from (the trait of) manliness.

The meaning of manliness - Hadith 20812

وبهذا الاسناد، عن أحمد بن محمد، عن الهيثم بن عبد الله النهدي، عن أبيه، عن أبي عبد الله عليه السلام قال: المروءة مروءتان: مروءة الحضر، ومروءة السفر فأما مروءة الحضر فتلاوة القرآن، وحضور المساجد، وصحبة أهل الخير، والنظر في الفقه. وأما مروءة السفر فبذل الزاد، والمزاح في غير ما يسخط الله، وقلة الخلاف على من صحبك، وترك الرواية عليهم إذا أنت فارقتهم.

8. With this chain of narrators, from Ahmad bin Muhammed, from Haitham bin Abdullah al-Nahdi, from his father, from Abu Abdillah, peace be upon him, that he said: Manliness is (separated into) two (dimensions of) manlinesses: the manliness of civility and the manliness of travel. As for the manliness of civility, it is to recite the Qur’an, attending mosques, accompanying the people of goodness and contemplation into knowledge. As for the manliness of travel, it is to spend the excess, joking with other than what angers Allah, little dispute with the one who accompanies you and abandoning the narrating of them when you depart from them.

The meaning of manliness - Hadith 20813

حدثنا أبي - رحمه الله - قال: حدثنا علي بن إبراهيم، عن أبيه، عن محمد بن خالد البرقي، عن أبي قتادة القمي رفعه إلى أبي عبد الله عليه السلام أنه قال: ما المروءة؟ فقلنا: لا نعلم. قال: المروءة أن يضع الرجل خوانه بفناء داره، والمروءة مروتان - فذكر نحو الحديث الذي تقدم -.

9. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim, from his father, from Muhammed bin Khalid al-Barqi, from Abu Qutada al-Qommi, that he ascribed it to Abu Abdillah, peace be upon him, that he said: What is manliness? We said: We do not know. He said: Manliness is that a man places his dining table in the unroofed space of his home. Manliness is (consisting of) two (dimensions of) manlinesses. Then he mentioned the like of the narration that preceded.

The meaning of glorification during speech and (the meaning of) alteration - Hadith 20814

حدثنا أبي - رحمه الله - قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي عن السكوني، عن أبي عبد الله، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن أحب السبحة إلى الله عز وجل سبحة الحديث، وأبغض الكلام إلى الله عز وجل التحريف. قيل: يا رسول الله وما سبحة الحديث؟ قال: الرجل يسمع حرص الدنيا وباطلها فيغتم عند ذلك فيذكر الله عز وجل، وأما التحريف فكقول الرجل: إني لمجهود ومالي وما عندي.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim, from his father, from al-Nawfaly, from al-Sukuni, from Abu Abdillah, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, the most beloved glorification to Allah, Exalted and Glorious is He, is the glorification during speech, and the most hated speech to Allah, Exalted and Glorious is He, is alteration. It was said: O Messenger of Allah, and what is glorification during speech? He said: That a man hears about greed for this world and its falsehood, and so he becomes gloomy therein and mentions Allah, Exalted and Glorious is He. As for alteration, it is like the saying of a man: «Indeed, I tired» and «I do not have» and «I do not possess».

The meaning of the apparent of the Qur’an and its inside - Hadith 20815

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله عن محمد بن خالد الأشعري، عن إبراهيم بن محمد الأشعري، عن ثعلبة بن ميمون، عن أبي خالد القماط، عن حمران بن أعين، قال: سألت أبا جعفر عليه السلام عن ظهر القرآن و بطنه. فقال: ظهره الذين نزل فيهم القرآن، وبطنه الذين عملوا بمثل أعمالهم يجري فيهم ما نزل في أولئك.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from Muhammed bin Khalid al-Ash’ari, from Ibrahim bin Muhammed bin al-Ash’ari, from Tha’laba bin Maimoun, from Abu Khalid al-Qammat, from Hamran bin A’yan, that he said: I asked Abu Ja’far, peace be upon him, about the apparent of the Qur’an and its inside. He said: Its apparent applies to those for whose sake the (scattered verses of the) Qur’an was revealed, and its inside applies to those who act by the same deeds of theirs; it continues in them what was revealed for the sake of those (of the apparent sense).

The meaning of the poverty that is the red death - Hadith 20816

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار عن محمد بن عيسى بن عبيد اليقطيني، عن صفوان بن يحيى، عن ذريح بن يزيد المحاربي عن أبي عبد الله عليه السلام قال: الفقر الموت الأحمر. فقيل: الفقر من الدنانير والدراهم؟ قال: لا ولكن من الدين.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Isa bin Ubaid al-Yaqteeni, from Safwan bin Yahya, from Dhuraih bin Yazid al-Muharibi, from Abu Abdillah, peace be upon him, that he said: Poverty is the red death. It was said: Poverty from dinars and dirhams? He said: No, however, from religion.

The meaning of the narration that has been narrated with regards to that if the alms tax is prevented, the condition of the poor and the rich is worsened - Hadith 20817

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن خالد، عن بعض من رواه يرفعه قال: إذا منعت الزكاة ساءت حال الفقير والغني. قلت: هذا الفقير تسوء حاله لما منع من حقه، فكيف تسوء حال الغني، قال: الغني المانع للزكاة تسوء حاله في الآخرة.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Khalid, from some of what he narrated, that he ascribed it, saying: If the alms tax is prevented, the condition of the poor and the rich is worsened. I said: As for the poor, his condition is worsened when he is prevented from his right, but how is the condition of the rich worsened? He said: The rich who prevents (the deduction of) the alms tax, his condition will worsen in the Hereafter.

The meaning of what has been narrated with regards to that the one who is pleased from Allah, Exalted and Glorious is He, with little sustenance, Allah, Exalted is He, will be pleased with him for little deeds - Hadith 20818

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه عن محمد بن عمر، عن أبيه، عن النصر بن قابوس، قال: سألت أبا عبد الله عليه السلام عن معنى الحديث " من رضي من الله تعالى باليسير من الرزق رضي الله تعالى عنه باليسير من العمل " قال: يطيعه في بعض ويعصيه في بعض.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, from Muhammed bin Umar, from his father, from Nasr bin Qabous, that he said: I asked Abu Abdillah, peace be upon him, about the meaning of the narration: «The one who is pleased from Allah, Exalted is He, with little sustenance, Allah, Exalted is He, will be pleased with him for little deeds.» He said: That he obeys Him in some and disobeys Him in some.

The meaning of having trust in Allah, Exalted and Glorious is He, patience, contentment, abstinence, sincerity and certainty - Hadith 20819

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه في حديث مرفوع إلى النبي صلى الله عليه وآله قال: جاء جبرئيل عليه السلام إلى النبي صلى الله عليه وآله فقال: يا رسول الله إن الله تبارك وتعالى أرسلني إليك بهدية لم يعطها أحدا قبلك، قال رسول الله صلى الله عليه وآله: قلت: وما هي؟ قال: الصبر وأحسن منه، قلت: وما هو؟ قال: الرضا و أحسن منه، قلت: وما هو؟ قال: الزهد وأحسن منه، قلت: وما هو؟ قال: الاخلاص و أحسن منه، قلت: وما هو؟ قال: اليقين وأحسن منه، قلت: وما هو يا جبرئيل؟ قال: إن مدرجة ذلك التوكل على الله عز وجل، فقلت: وما التوكل على الله عز وجل؟ فقال: العلم بأن المخلوق لا يضر ولا ينفع ولا يعطي ولا يمنع، واستعمال اليأس من الخلق، فإذا كان العبد كذلك لم يعمل لأحد سوى الله ولم يرج ولم يخف سوى الله ولم يطمع في أحد سوى الله فهذا هو التوكل، قال: قلت: يا جبرئيل فما تفسير الصبر؟ قال: تصبر في الضراء كما تصبر في السراء، وفي الفاقة كما تصبر في الغناء،، وفي البلاء كما تصبر في العافية، فلا يشكو حاله عن المخلوق بما يصيبه من البلاء، قلت: وما تفسير القناعة؟ قال: يقنع بما يصيب من الدنيا، يقنع بالقليل ويشكر اليسير. قلت: فما تفسير الرضا؟ قال: الراضي لا يسخط على سيده أصاب من الدنيا أو لم يصب، ولا يرضى لنفسه باليسير من العمل. قلت: يا جبرئيل فما تفسير الزهد؟ قال: الزاهد يحب من يحب خالقه ويبغض من يبغض خالقه ويتحرج من حلال الدنيا ولا يلتفت إلى حرامها فإن حلالها حساب وحرامها عقاب ويرحم جميع المسلمين كما يرحم نفسه، ويتحرج من الكلام كما يتحرج من الميتة التي قد اشتد نتنها، ويتحرج عن حطام الدنيا وزينتها كما يتجنب النار أن تغشاه، وأن يقصر أمله، وكان بين عينيه أجله، قلت: يا جبرئيل فما تفسير الاخلاص؟ قال: المخلص الذي لا يسأل الناس شيئا حتى يجد، وإذا وجد رضي، وإذا بقي عنده شئ أعطاه في الله، فإن من لم يسأل المخلوق فقد أقر لله عز وجل بالعبودية وإذا وجد فرضي فهو عن الله راض والله تبارك وتعالى عنه راض، وإذا أعطى لله عز وجل فهو على حد الثقة بربه عز وجل، قلت: فما تفسير اليقين؟ قال: الموقن يعمل لله كأنه يراه فإن لم يكن يرى الله فإن الله يراه وأن يعلم يقينا أن ما أصابه لم يكن ليخطئه وأن ما أخطأه لم يكن ليصيبه وهذا كله أغصان التوكل ومدرجة الزهد.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, in a narration that was ascribed to the Prophet, Allah’s blessings be upon him and his Family, that he said: Jibra’eel, peace be upon him, came to the Prophet, Allah’s blessings be upon him and his Family, and said: O Messenger of Allah, indeed, Allah, Blessed and Exalted is He, sent me to you with a gift which I have not given to anyone before you. The Messenger of Allah, Allah’s blessings be upon him and his Family, said: And what is it? He said: Patience, and better than it. I said: And what is it? He said: Satisfaction, and better than it. I said: And what is it? He said: Abstinence, and better than it. I said: And what is it? He said: Sincerity, and better than it. I said: And what is it? He said: Certainty, and better than it. I said: And what is it, O Jibra’eel? He said: Indeed, the pathway to that is to have trust in Allah, Exalted and Glorious is He. Then I said: And what is it to have trust in Allah, Exalted and Glorious is He? He said: The knowledge (of the fact) that the created does not harm, nor benefit, nor give, nor prevent, and the appliance of despair from the creation. If a servant is as such, he will not act for anyone besides Allah, nor will he seek nor fear other than Allah, nor will he aspire from anyone other than Allah. That is the one who has trust. He said: I said: O Jibra’eel, what is the interpretation of patience? He said: That you are patient during distress like how you are patient during ease, and during destitution like how during wealth, and during tribulation like how during comfort. Hence, he would not complain of his condition to the created due to what afflicts him of tribulation. I said: And what is the interpretation of contentment? He said: That he is content with what he acquires from this world; that he is content with the little and thanks for that of little value. I said: And what is the interpretation of satisfaction? He said: The one who is pleased is not angered at his Master, regardless if he acquires from this world or does not acquire, and he is not pleased for himself with little deeds. I said: O Jibra’eel, and what is the interpretation of abstinence? He said: The abstinent loves the one who loves his Creator, hates the one who hates his Creator, feels discomfort with regards to that which is permissible from this world and does not turn towards its forbidden, for indeed, its permissible is (subject to) reckoning and its forbidden is (a cause for) punishment. Moreover, he is merciful to all Muslims like how he is merciful towards himself, and he feels discomfort from speech like how he feels discomfort from the corpse whose rottenness is intensified, and he feels discomfort from the waste material of this world and its beauties like how he avoids the fire to reach him. Also, (he feels discomfort from) that his deed is shortened, and that a long lifetime is between his eyes. I said: O Jibra’eel, and what is the interpretation of sincerity? He said: The sincere who does not ask the people for anything until he finds, and if he finds he is pleased, and if something remains with him, he gives it for the sake of Allah. Hence, the one who does not ask the created, has certainly declared worship to Allah, Exalted and Glorious is He, and if he finds and is pleased then he is pleased with Allah and Allah, Blessed and Exalted is He, is pleased with him, and if he gives for the sake of Allah, Exalted and Glorious is He, he is at the edge of confidence in his Lord, Exalted and Glorious is He. I said: And what is the interpretation of certainty? He said: The certain acts for Allah as if he sees Him, and since he does not see Allah, then indeed, Allah sees him. Moreover, it is that he knows certainly that what he has acquired, he was not to miss, and that what he missed, he was not to acquire. This, all of it, are branches of having trust and is a pathway of abstinence.

The meaning of what has been narrated with regards to that charity is not permissible for a wealthy, nor for one of even creation, nor for a professional, nor for a strong - Hadith 20820

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: لا تحل الصدقة لغني ولا لذي مرة سوي ولا لمحترف ولا لقوي. قلنا: وما معنى هذا؟ قال: لا يحل له أن يأخذها وهو يقدر على أن يكف نفسه عنها.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Hammad bin Isa, from Huraiz, from Zurara, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Charity is not permissible for a wealthy, nor for one of even creation, nor for a professional, nor for a strong. We said: And what is the meaning of this? He said: It is not permissible for him to take it when he is able to keep himself off it.

The meaning of what has been narrated with regards to that charity is not permissible for a wealthy, nor for one of even creation, nor for a professional, nor for a strong - Hadith 20821

وفي حديث آخر عن الصادق عليه السلام أنه قال: [قد] قال رسول الله صلى الله عليه وآله: إن الصدقة لا تحل لغني - ولم يقل: ولا لذي مرة سوي -.

2. In another narration of al-Sadiq, peace be upon him, that he said: Certainly, the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, charity is not permissible. He did not say: «nor for one of even creation».

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Everyone who is to be judged, is to be tormented» - Hadith 20822

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن ابن سنان، عن أبي الجارود، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: كل محاسب معذب. فقال له قائل: يا رسول الله فأين قول الله عز وجل: " فسوف يحاسب حسابا يسيرا "؟ قال: ذلك العرض يعني التصفح.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Ibn Sinan, from Abu’l-Jaroud, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Everyone who is to be judged, is to be tormented. Then a sayer said to him: O Messenger of Allah, then where is the saying of Allah, Exalted and Glorious is He: «then he will be judged an easy judgement» (84:8)? He said: That refers to turning away (from questioning). [1] It means pardoning.

The meaning of the mud whom Allah prevented to eat - Hadith 20823

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثني أحمد بن أبي عبد الله، قال حدثني المعاذي، عن معمر، عن أبي الحسن عليه السلام قال: قلت له: ما يروي الناس في الطين وكراهته؟ قال: إنما ذاك المبلول وذاك المدر.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, that he said: I was told by al-Mu’adhi, from Mu’ammar, from Abu’l-Hasan, peace be upon him, that he said: I said to him: What do the people narrate with regards to mud and the dislike of it? He said: That is only with regards to the moisturized, and that is clay.

The meaning of the mud whom Allah prevented to eat - Hadith 20824

وروي أن رسول الله صلى الله عليه وآله نهى عن أكل المدر. حدثني بذلك محمد بن الحسن، - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله.

2. It was narrated that the Messenger of Allah, Allah’s blessings be upon him and his Family, forbade the eating of clay. I was told of that by Muhammed bin Hasan, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Abi Abdillah.

The meaning of what has been narrated: «Beware from those (females) who have been divorced thrice in one gathering, for indeed, they are ones with husbands » - Hadith 20825

حدثنا أبي - رحمه الله - قال: حدثنا الحسين بن أحمد المالكي، قال: حدثنا عبد الله بن طاووس سنة إحدى وأربعين ومائتين قال: قلت لأبي الحسن الرضا عليه السلام: إن لي ابن أخ زوجته ابنتي وهو يشرب الشراب ويكثر ذكر الطلاق. فقال: إذا كان من إخوانك فلا شئ عليه وإن كان من هؤلاء فأبنها منه. - فإنه عنى الفراق - قال: قلت: جعلت فداك أليس روي عن أبي عبد الله عليه السلام أنه قال: إياكم والمطلقات ثلاثا في مجلس واحد فإنهن ذوات أزواج، فقال: ذاك من إخوانكم لا من هؤلاء لأنه من دان بدين قوم لزمته أحكامهم.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Hussain bin Ahmad al-Maliki, that he said: We were told by Abdullah bin Tawus, year 241, that he said: I said to Abu’l-Hasan al-Rida, peace be upon him: There is a son of my brother to whom I married my daughter. He drinks intoxicant drinks and mentions divorce abundantly. He said: If he is from your brothers, there is nothing upon him, and if he is from those, then disconnect her from him – for he meant separation. He said: I said: May I be sacrificed for you, has it not been narrated of Abu Abdillah, peace be upon him, that he said: «Beware from those (females) who have been divorced thrice in one gathering, for indeed, they are ones with husbands» [1]? He said: That refers to your brothers, not those, because the one who lives by the religion of a people is bound by their rulings.

The meaning of the womb becoming heavy - Hadith 20826

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال:: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن ابن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: صلة الرحم تزيد في العمر، وصدقة السر تطفئ غضب الرب، وإن قطيعة الرحم واليمين الكاذبة لتذران الديار بلاقع من أهلها وتثقلان الرحم. وإن تثقل الرحم انقطاع النسل.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Hussain bin Abi’l-Khattab, from Ibn Asbat, from Ali bin Abi Hamza, from Abu Baseer, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Seeking connection to one’s kinship increases age and (giving) charity in secret extinguishes the anger of the Lord, whereas disconnecting from one’s kinship and false rightly-handed promise pulverize homes into unproductive earth with its people, and they cause heaviness to the womb. Indeed, the heaviness of the womb is (a cause to) discontinuation of progeny.

The meaning of the killer that does not die - Hadith 20827

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن محمد بن أبي عمير، عن منصور بن يونس، عن أبي حمزة الثمالي، عن علي بن الحسين عليهما السلام قال: قال رسول الله صلى الله عليه وآله: لا يغرنكم رحب الذراعين بالدم فإن له عند الله قاتلا لا يموت. قالوا: يا رسول الله [و] ما قاتلا لا يموت؟ قال: فقال: النار.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hussain bin Sa’eed, from Muhammed bin Abi ‘Umayr, from Mansur bin Yunus, from Abu Hamza al-Thumali, from Ali bin Hussain, peace be upon them both, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Verily, do not be lured by the one who extends his upper arms with blood, for indeed, he will have, from Allah, a killer that does not die. They said: O Messenger of Allah, and what is a killer that does not die? He said: The Fire.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «May Allah curse the one who performs a sin or gives refuge to a sinner» - Hadith 20828

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن إبراهيم بن مهزيار، عن أخيه علي، عن الحسين بن سعيد، عن صفوان بن يحيى، عن جميل بن دراج، عن أبي عبد الله عليه السلام قال: سمعته يقول: لعن رسول الله صلى الله عليه وآله من أحدث في المدينة حدثنا أو آوى محدثا. قلت: وما ذلك الحدث؟ قال: القتل.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ibrahim bin Mahziyar, from his brother, Ali, from Hussain bin Sa’eed, from Safwan bin Yahya, from Jameel bin Darraj, from Abu Abdillah, peace be upon him, that he said: I heard him say: The Messenger of Allah, Allah’s blessings be upon him and his Family, cursed the one who performed a sin in Medina or gave refuge to a sinner. I said: And what is that sin? He said: Murder.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «May Allah curse the one who performs a sin or gives refuge to a sinner» - Hadith 20829

حدثنا أبو نصر محمد بن أحمد بن تميم السرخسي الفقيه بسرخس، قال: حدثنا أبو لبيد محمد بن إدريس الشامي، قال حدثنا إسحاق بن إسرائيل، قال: حدثنا سيف بن هارون البرجمي، عن عمرو بن قيس الملائي، عن أمية بن يزيد القرشي، قال: قال رسول الله صلى الله عليه وآله: من أحدث حدثنا أو آوى محدثا فعليه لعنة الله والملائكة والناس أجمعين لا يقبل منه عدل ولا صرف يوم القيامة. فقيل: يا رسول الله ما الحدث؟ قال: من قتل نفسا بغير نفس، أو مثل مثلة بغير قود أو ابتدع بدعة بغير سنة، أو انتهب نهبة ذات شرف. قال: فقيل: ما العدل يا رسول الله؟ قال: الفدية. قال: فقيل: ما الصرف يا رسول الله؟ قال التوبة.

2. We were told by Abu Nasr, Muhammed bin Ahmad bin Tamim al-Sarakhsi, the jurist, in Sarakhs, that he said: We were told by Abu Lubaid, Muhammed bin Idrees al-Shami, that he said: We were told by Ishaq bin Isra’eel, that he said: We were told by Saif bin Harun al-Barjami, from Amru bin Qais al-Mula’I, from Umayya bin Yazid al-Qurashi, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who performs a sin or gives refuge to a sinner, upon him is the curse of Allah, the Angels and the people, all of them. Ransom and disbursal will not be accepted from him on the Day of Resurrection. It was said: O Messenger of Allah, what is the sin? He said: The one who kills a soul for other than (the cause of) another soul, mutilates for other than retaliation, invents an innovation with other than a tradition or seizes a prey of value. He said: Then it was said: What is the ransom, O Messenger of Allah? He said: Redemption. He said: Then it was said: What is the dispursal, O Messenger of Allah? He said: Repentance.

The meaning of Arabization after migration - Hadith 20830

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن محمد ابن الحسين، عن ابن سنان، عن حذيفة بن منصور، قال: سمعت أبا عبد الله عليه السلام يقول: المتعرب بعد الهجرة، التارك لهذا الامر بعد معرفته.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad, from Muhammed ibn Hussain, from Ibn Sinan, from Hudhaifa bin Mansur, that he said: I heard Abu Abdillah, peace be upon him, say: The one who is Arabized after migration is (like) an abandoner of this matter (of belief) after having known it.

The meaning of the hour of unawareness - Hadith 20831

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن سليمان بن سماعة، عن عمه عاصم الكوزي ، عن أبي عبد الله، عن أبيه عليهما السلام قال: قال النبي صلى الله عليه وآله: تنفلوا في ساعة الغفلة ولو بركعتين خفيفتين فإنهما تورثان دار الكرامة. قيل: يا رسول الله ومتى ساعة الغفلة؟ قال: ما بين المغرب والعشاء.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from Sulayman bin Sama’a, from his paternal uncle, ‘Asim al-Kuzi, from Abu Abdillah, from his father, peace be upon them both, that he said: The Prophet, Allah’s blessings be upon him and his Family, said: Perform additional prayers during the hour of unawareness, even if by two light rak’as, for indeed, they are a cause of (acquiring) the Home of Dignity. It was said: O Messenger of Allah, and when is the hour of unawareness? He said: Between the (prayers of the) sundown and the evening.

The meaning of the flunky - Hadith 20832

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه بإسناده يرفعه إلى أبي عبد الله عليه السلام أنه قال لرجل من أصحابه: لا تكونن إمعة تقول: أنا مع الناس وأنا كواحد من الناس.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, with his chain of narrators, which he ascribed to Abu Abdillah, peace be upon him, that he said to a man from his companions: Do not be a flunky who says: «I am with the people» or «I am like (any) one of the people».

The meaning of the report that has been narrated of al-Sadiq, peace be upon him, that he said: «Be calm as long as the Heaven and the earth are calm» - Hadith 20833

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، قال: حدثنا سهل بن زياد، قال: حدثني علي بن الريان، قال: حدثنا عبيد الله بن عبد الله الدهقان الواسطي عن الحسين بن خالد الكوفي، عن أبي الحسن الرضا عليه السلام قال: قلت: جعلت فداك حديث كان يرويه عبد الله بن بكير، عن عبيد بن زرارة. قال: فقال لي: وما هو؟ قال: قلت: روي عن عبيد بن زرارة أنه لقي أبا عبد الله عليه السلام في السنة التي خرج فيها إبراهيم بن عبد الله ابن الحسن فقال له: جعلت فداك إن هذا قد ألف الكلام وسارع الناس إليه فما الذي تأمر به؟ قال: فقال: اتقوا الله وأسكنوا ما سكنت السماء والأرض. قال: وكان عبد الله ابن بكير يقول: والله لئن كان عبيد بن زرارة صادقا فما من خروج وما من قائم. قال: فقال لي أبو الحسن عليه السلام: الحديث على ما رواه عبيد وليس على ما تأوله عبد الله بن بكير إنما عنى أبو عبد الله عليه السلام بقوله: " ما سكنت السماء " من النداء باسم صاحبك و " ما سكنت الأرض " من الخسف بالجيش.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, that he said: We were told by Sahl bin Ziyad, that he said: I was told by Ali bin Raiyan, that he said: We were told by Ubaidullah bin Abdullah al-Dahqan al-Wasiti, from Hussain bin Khalid al-Kufi, from Abu’l-Hasan al-Rida, peace be upon him, that he said: I said: May I be sacrificed for you. There is a narration that was narrated by Abdullah bin Bukair, of Ubaid bin Zurara. He said: Then he said: And what is it? He said: I said: It was narrated from Ubaid bin Zurara, that he met Abu Abdillah, peace be upon him, in the year Ibrahim bin Abdullah ibn Hasan went out (in opposition), and that he said to him: May I be sacrificed for you, indeed, this man has made his speech friendly and made the people quickly join him, so what do you command (us) to? He said: Then he said: Fear Allah and be calm as long as the Heaven and the earth are calm. He said: Abdullah bin Bukair also used to say: By Allah, verily, if Ubaid bin Zurara was truthful, there will be no going out (for opposition), nor any Riser. He said: Then Abu’l-Hasan, peace be upon him, said to me: The narration is according to what Ubaid narrated, and not according to what Abdullah bin Bukair interpreted. Abu Abdillah, peace be upon him, only meant with his saying: «as long as the Heaven is calm» for the call with the name of your man, and with «as long as the earth is clam» for the army to sink.

The meaning of the saying of the Commander of the Believers, peace be upon him: «For there to be joined in your heart between the need for people and sufficiency from them» - Hadith 20834

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن علي ابن معبد، قال: أخبرني أحمد بن عمر، عن يحيى بن عمران، عن أبي عبد الله عليه السلام قال: كان أمير المؤمنين عليه السلام يقول: ليجتمع في قلبك الافتقار إلى الناس والاستغناء عنهم يكون افتقارك إليهم في لين كلامك وحسن بشرك، ويكون استغناؤك عنهم في نزاهة عرضك وبقاء عزك.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ibrahim bin Hashim, from Ali ibn Ma’bad, that he said: I was informed by Ahmad bin Umar, from Yahya bin Imran, from Abu Abdillah, peace be upon him, that he said: The Commander of the Believers, peace be upon him, used to say: For there to be joined in your heart between the need for people and suffiency from them, is that your need of them is with regards to the softness of your speech and good giving of glad tidings, and that your suffiency from them is with regards to decency of your honor (relating to female relatives) and the maintenance of your dignity.

The meaning of the report that was narrated of the Prophet, Allah’s blessings be upon him and his Family, that he said: «What is between my grave and my pulpit is a garden from the Gardens of Paradise, and my pulpit is upon a canal from the Canals of Paradise» - Hadith 20835

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن ابن أبي عمير، عن بعض أصحابنا، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: ما بين قبري ومنبري روضة من رياض الجنة ومنبري على ترعة من ترع الجنة لان قبر فاطمة صلوات الله عليها بين قبره ومنبره وقبرها روضة من رياض الجنة وإليه ترعة من ترع الجنة.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Hussain Sa’d-Abadi, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Ibn Abi ‘Umayr, from some of our companions, of Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: What is between my grave and pulpit is a garden from the Gardens of Paradise, and my pulpit is upon a canal from the Canals of Paradise, because the grave of Fatima, Allah’s blessings be upon her, is between his grave and his pulpit, and her grave is a garden from the Gardens of Paradise, and to it leads a canal from the Canals of Paradise.

The meaning of the saying of the Commander of the Believers, peace be upon him: «None rejects generosity except for a donkey» - Hadith 20836

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن موسى بن القاسم، عن علي بن أسباط، عن الحسن بن الجهم، قال: قال أبو الحسن عليه السلام: كان أمير المؤمنين صلوات الله عليه يقول: لا يأبى الكرامة إلا حمار. قلت: ما معنى ذلك؟ قال: التوسعة في المجلس، والطيب يعرض عليه.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Musa bin Qasem, from Ali bin Asbat, from Hasan bin Jahm, that he said: Abu’l-Hasan, peace be upon him, said: The Commander of the Believers, Allah’s blessings be upon him, used to say: None rejects generosity except for a donkey. I said: What is the meaning of that? He said: (Being offered) Wide sitting place and when perfume is offered to him.

The meaning of the saying of the Commander of the Believers, peace be upon him: «None rejects generosity except for a donkey» - Hadith 20837

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد، عن ابن فضال، عن علي بن الجهم، قال: سمعت أبا الحسن موسى عليه السلام يقول: لا يأبى الكرامة إلا حمار، قلت: أي شئ الكرامة؟ قال: مثل الطيب وما يكرم به الرجل الرجل.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed, from Ibn Faddal, from Ali bin Jahm, that he said: I heard Abu’l-Hasan, Musa, peace be upon him, say: None rejects generosity except for a donkey. I said: What thing is generosity? He said: Such as perfume and what one man generously offers to another man.

The meaning of the saying of the Commander of the Believers, peace be upon him: «None rejects generosity except for a donkey» - Hadith 20838

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن علي ابن ميسرة، عن أبي زيد المكي قال: سمعت أبا الحسن عليه السلام يقول: لا يأبى الكرامة إلا حمار يعني بذلك الطيب والوسادة.

3. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from Ali ibn Maysara, from Abu Ziyad al-Makki, that he said: I heard Abu’l-Hasan, peace be upon him, say: None rejects generosity except for a donkey. By that he meant (that one is offered) perfume and a pillow.

The meaning of the saying of the Commander of the Believers, peace be upon him: «None rejects generosity except for a donkey» - Hadith 20839

أبي - رحمه الله - قال: حدثنا الحميري، عن أحمد بن محمد، عن عثمان بن عيسى عن سماعة بن مهران، عن أبي عبد الله عليه السلام قال: سألته عن الرجل يرد الطيب، قال: لا ينبغي له أن يرد الكرامة.

4. My father, may Allah grant him mercy, said: We were told by al-Himyari, from Ahmad bin Muhammed, from Uthman bin Isa, from Sama’a bin Mahran, from Abu Abdillah, peace be upon him, that he said: I asked him about a man who rejects perfume. He said: He should not reject generosity.

The meaning of the saying of Jibra’eel, peace be upon him, to Adam, Allah’s blessings be upon him: «May Allah salute you and rejoice you» - Hadith 20840

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثنا عمي محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن ابن أبي نصر، عن أبان، عن عبد الرحمن بن سيابة، عن أبي عبد الله عليه السلام قال: لقد طاف آدم عليه السلام بالبيت مائة عام ما ينظر إلى حواء ولقد بكى على الجنة حتى صار على خديه مثل النهرين العجاجين العظيمين من الدموع، ثم أتاه جبرئيل عليه السلام فقال: حياك الله وبياك، فلما أن قال له: " حياك الله " تبلج وجهه فرحا وعلم أن الله قد رضي عنه، قال: " وبياك " فضحك - و " بياك " أضحك - قال: ولقد قام على باب الكعبة [و] ثيابه جلود الإبل والبقر، فقال: اللهم أقلني عثرتي و اغفر لي ذنبي وأعدني إلى الدار التي أخرجتني منها، فقال الله عز وجل: قد أقلتك عثرتك وغفرت لك ذنبك وسأعيدك إلى الدار التي أخرجتك منها.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: We were told by my paternal uncle, Muhammed bin Abi’l-Qasem, from Ahmad bin Abi Abdillah, from Ibn Abi Nasr, from Aban, from Abdul-Rahman bin Sayaba, from Abu Abdillah, peace be upon him, that he said: Verily, Adam, peace be upon him, circled around the House a hundred years and did not look at Hawwa’, and he wept for Paradise until it became on his cheeks like two great clamouring rivers of tears. Jibra’eel, peace be upon him, then came to him and said: May Allah salute you and rejoice you. When he said: «May Allah salute you» his face shined of happiness, and he knew that Allah was pleased with him. He said: «and (may He) rejoice you» and he smiled. [1] «May he rejoice you» means: May he make you smile. He said: Verily, he stood at the Gate of the Ka’ba while his clothes were (made of the) skins of camels and cows, and he said: O Allah, annul my mistake, forgive my sin and return me to the home from which You expelled me. Then Allah, Exalted and Glorious is He, said: Verily, I have annulled your mistake, forgiven your sin and I will return you to the home from which I expelled you.

The meaning of the sins that change graces, cause regret, cause wraths to descend, repel shares and violate protections, and the meaning of the sins that cause tribulation to descend, give power to enemies, cause termination to haste, stop hope, darken the atmosphere, uncover the veil, repel (the answering of) prayer and restrain the rain of the sky - Hadith 20841

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن المعلى بن محمد، قال: حدثنا العباس بن العلاء، عن مجاهد، عن أبيه، عن أبي عبد الله عليه السلام قال: الذنوب التي تغير النعم: البغي، والذنوب التي تورث الندم: القتل، والذنوب التي تنزل النقم: الظلم، والذنوب التي تهتك العصم - وهي الستور -: شرب الخمر، والتي تحبس الرزق: الزنا، والتي تعجل الفناء: قطيعة الرحم، والتي ترد الدعاء وتظلم الهواء: عقوق الوالدين.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Mu’alla bin Muhammed, that he said: We were told by Abbas bin ‘Alaa’, from Mujahid, from his father, from Abu Abdillah, peace be upon him, that he said: The sins that change graces are transgression. The sins that cause regret are murder. The sins that cause wraths to descend is oppression. The sins that violate protections, which are the veils, is the drinking of wine. The ones that restrain sustenance is fornication. The ones that cause termination to haste is disconnecting from relatives. The ones that repel (the answering of) prayer and darken the atmosphere is disobedience to parents.

The meaning of the sins that change graces, cause regret, cause wraths to descend, repel shares and violate protections, and the meaning of the sins that cause tribulation to descend, give power to enemies, cause termination to haste, stop hope, darken the atmosphere, uncover the veil, repel (the answering of) prayer and restrain the rain of the sky - Hadith 20842

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكريا القطان قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن عبد الله ابن الفضيل، عن أبيه، قال: سمعت أبا خالد الكابلي يقول: سمعت زين العابدين علي بن الحسين عليهما السلام يقول: الذنوب التي تغير النعم: البغي على الناس، والزوال عن العادة في الخير، واصطناع المعروف، وكفران النعم، وترك الشكر. قال الله عز وجل: " إن الله لا يغير ما بقوم حتى يغيروا ما بأنفسهم ". والذنوب التي تورث الندم: قتل النفس التي حرم الله. قال الله تعالى: " ولا تقتلوا النفس التي حرم الله ". وقال عز وجل في قصة قابيل حين قتل أخاه هابيل فعجز عن دفنه فسولت له نفسه قتل أخيه فقتله " فأصبح من النادمين ". وترك صلة القرابة حتى يستغنوا، وترك الصلاة حتى يخرج وقتها، وترك الوصية ورد المظالم، ومنع الزكاة حتى يحضر الموت وينغلق اللسان. والذنوب التي تنزل النقم: عصيان العارف بالبغي والتطاول على الناس والاستهزاء بهم والسخرية منهم. والذنوب التي تدفع القسم: إظهار الافتقار، والنوم على العتمة، وعن صلاة الغداء، واستحقار النعم، وشكوى المعبود عز وجل، والذنوب التي تهتك العصم: شرب الخمر، واللعب بالقمار، وتعاطي ما يضحك الناس من اللغو والمزاح، وذكر عيوب الناس، ومجالسة أهل الريب. والذنوب التي تنزل البلاء: ترك إغاثة الملهوف، وترك معاونة المظلوم، وتضييع الامر بالمعروف والنهي عن المنكر. والذنوب التي تديل الأعداء : المجاهرة بالظلم، وإعلان الفجور، وإباحة المحظور، وعصيان الأخيار، و الانطباع للأشرار، والذنوب التي تعجل الفناء: قطيعة الرحم، واليمين الفاجرة، والأقوال الكاذبة، والزنا، وسد طرق المسلمين، وادعاء الإمامة بغير حق، والذنوب التي تقطع الرجاء: اليأس من روح الله، والقنوط من رحمة الله، والثقة بغير الله، والتكذيب بوعد الله عز وجل، والذنوب التي تظلم الهواء: السحر، والكهانة، والايمان بالنجوم، والتكذيب بالقدر، وعقوق الوالدين. والذنوب التي تكشف الغطاء: الاستدانة بغير نية الأداء، والاسراف في النفقة على الباطل، والبخل على الأهل والولد وذوي الأرحام وسوء الخلق، وقلة الصبر، واستعمال الضجر ، والكسل، والاستهانة بأهل الدين والذنوب التي ترد الدعاء: سوء النية، وخبث السريرة، والنفاق مع الاخوان، وترك التصديق بالإجابة، وتأخير الصلوات المفروضات حتى تذهب أوقاتها، وترك التقرب إلى الله عز وجل بالبر والصدقة، واستعمال البذاء والفحش في القول. والذنوب التي تحبس غيث السماء: جور الحكام في القضاء، وشهادة الزور، وكتمان الشهادة، ومنع الزكاة و القرض والماعون، وقساوة القلوب على أهل الفقر والفاقة، وظلم اليتيم والأرملة، وانتهار السائل ورده بالليل.

2. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Abdullah ibn Fudail, from his father, that he said: I heard Abu Khalid al-Kabuli say: I heard the Graceful of Worshippers, Ali bin Hussain, peace be upon them both, say: The sins that change graces are transgression against people, discontinuing the habits of goodness and making righteous acts, disbelief in graces and abandoning thankfulness. Allah, Exalted and Glorious is He, said: «Indeed, Allah does not change what is in a people until they change what is in themselves.» (13:11) The sins that cause regret is killing the soul that Allah has declares sacred. Allah, Exalted is He, said: «And do not kill the soul whom Allah has declared sacred» (6:151). He, Exalted and Glorious is He, said with regards to the story of Qabeel when he killed his brother, Habeel, and was unable to bury him: «Then his soul enticed him to kill his brother, so he killed, and he became among those who regret.» (5:30) [1] Also, (among those sins are) abandoning connection with kinship until they become rich, abandoning prayer until its (preferred) time is out, abandoning the giving of testament and the return of rights (to their owners) and (among those thins are) the prevention of alms tax until death arrives and the tongue is locked. The sins that cause wraths to descend are (acts of) disobedience by the one who knows (that they are forbidden) by transgressing, offending people, mocking them and ridiculing them. The sins that repel shares is to appear (by pretending) to have poverty, sleeping during complete darkness and the prayer of the early morning, belittling graces and complaining against the Worshipped, Exalted and Glorious is He. The sins that violate protections are drinking wine, playing with bets, dealing with what makes people laugh, such as with non-sense and joking, mentioning the blemishes of people and sitting with people of dubiousness. The sins that cause tribulation to descend are abandoning the giving of refuge to the worried, abandoning the giving of assistance to the oppressed and wasting (the execution of the duty of) the enjoining of good and the forbidding of evil. The sins that give power to enemies are public (performance of) oppression, announcing obscenity, allowing the forbidden, disobedience to the good and giving in to the evil. The sins that cause the haste of termination are disconnecting from kinship, false rightly-handed promises, untrue sayings, fornication, interrupting the roads of the Muslims, proclaiming leadership without right and denial of the promise of Allah, Exalted and Glorious is He. The sins that darken the atmosphere are magic, shamanism, belief in stars, denial of destiny and disobedience to parents. The sins that uncover the veil are taking debt without the intention of fulfilling it (by paying it back), thriftlessness by spending on falsehood, stinginess towards one’s family, children and kinship, bad mannerisms, little patience, appealing to worry, laziness and belitting the people of religion. The sins that repel prayer are having evil intention, having wicked inner self, hypocrisy with one’s brothers, abandoning the giving of conceding response, delaying the obligatory prayers until their (preferred) times pass, abandoning the seeking of nearness to Allah, Exalted and Glorious is He, with righteousness and charity and the usage of vulgarity and foul talk in speech. The sins that restrain the rain from the sky are tyranny of the rulers in judging, false testimonies, concealment of testimonies, prevention of the (giving of) alms tax and support, harshness of the heart towards the people of poverty and destitution, oppression of orphans and widows and rebuffing the asker (for help) and rejecting him at night.

The meaning of ‘urs, khurs, ‘idhar, wikar and rikaz - Hadith 20843

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن محمد بن يحيى العطار، قال: حدثني محمد بن أحمد، قال: حدثني أبو عبد الله الرازي، عن سجادة، عن موسى بن بكر، قال: قال أبو الحسن الأول عليه السلام: قال رسول الله صلى الله عليه وآله: لا وليمة إلا في خمس في عرس، أو عذار، أو وكار، أو ركاز. فأما العرس فالتزويج، والخرس النفاس بالولد، والعذار الختان، والوكار الذي يشتري الدار، والركاز الرجل يقدم من مكة.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Yahya al-‘Attar, that he said: I was told by Muhammed bin Ahmad, that he said: I was told by Abu Abdillah al-Razi, from Sajjada, from Musa bin Bikr, that he said: Abu’l-Hasan, the First, peace be upon him, said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: There should be no feast except in for five: ‘urs, khurs, ‘idhar, wikar or rikaz. As for ‘urs, it is marriage, khurs is postpartum after (having given birth to) a child and ‘idhar is circumcision. The wikar is the one who buys a house, and rikaz is when a man approaches from Mecca.

The meaning of ‘urs, khurs, ‘idhar, wikar and rikaz - Hadith 20844

قال مصنف هذا الكتاب - رضي الله عنه - سمعت: بعض أهل اللغة يقول في معنى الوكار: يقال للطعام الذي يدعا إليه الناس عند بناء الدار أو شرائها: " الوكيرة " والوكار منه، والطعام الذي يتخذ للقدوم من السفر يقال له: " النقيعة " ويقال له: " الوكار " أيضا. والركاز الغنيمة كأنه يريد أن في اتخاذ الطعام للقدوم من مكة غنيمة لصاحبه من الثواب الجزيل ومنه قول النبي صلى الله عليه وآله: " الصوم في الشتاء الغنيمة الباردة " وقال أهل العراق: الركاز: المعادن كلها، وقال أهل الحجاز: الركاز: المال المدفون خاصة مما كنزه بنو آدم قبل الاسلام. كذلك ذكره أبو عبيد. ولا قوة إلا بالله. أخبرنا بذلك أبو الحسين محمد بن هارون الزنجاني فيما كتب إلي عن علي بن عبد العزيز، عن أبي عبيد القاسم بن سلام.

The compiler of this book, may Allah be pleased with him, said: I heard some of the people of language say with regards to the meaning of wikar: It is said about food to which people are invited when a house is built or bought: wakeera, and wikar stems from it. The food that is made for the arrival (of someone) from travel, is called naqee’a. It is also called wikar. Rikaz refers to profit. It is as if he indicates that making food for the approaching from Mecca includes a profit to its maker of abundant reward, and from this meaning is the saying of the Prophet, Allah’s blessings be upon him and his Family: «Fasting during winter is the cold profit». The people of Iraq have said: rikaz applies to all metals. The people of Hijaz have said: rikaz refers exclusively to buried property from what has been saved by the sons of Adam before Islam. That is how it was mentioned by Abu Ubaida as well, and there is no saying except by Allah. We were informed of that by Abu’l-Hasan, Muhammed bin Harun al-Zanjani, among what he wrote to me, from Ali bin Abdul-Aziz, from Abu Ubaida, Qasem bin Salam.

The meaning of kalala - Hadith 20845

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن محمد ابن أبي عمير، عن بعض أصحابه، عن أبي عبد الله عليه السلام قال: الكلالة ما لم يكن والد ولا ولد.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Muhammed ibn Abi ‘Umayr, from some of his companions, from Abu Abdillah, peace be upon him, that he said: The kalala is when there is no parent nor child (to someone).

The meaning of hameel - Hadith 20846

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين، عن صفوان ابن يحيى، عن عبد الرحمن بن الحجاج، عن أبي عبد الله عليه السلام قال: سألته عن الحميل فقال: وأي شئ الحميل، فقلت: المرأة تسبى من أرضها معها الولد الصغير فتقول هو ابني والرجل يسبى ويلقي أخاه فيقول هو أخي ليس لهما بينة إلا قولهما. قال: فما يقول فيه الناس عندكم؟ قلت: لا يورثونهم إذا لم يكن لهما على ولادتهما بينة إنما كانت ولادة في الشرك. فقال: سبحان الله إذا جاءت بابنها أو ابنتها لم تزل مقرة به وإذا عرف أخاه وكان ذلك في صحة منهما لم يزالوا مقرين بذلك ورث بعضهم بعضا.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Muhammed bin Hussain, from Safwan ibn Yahya, from Abdul-Rahman bin Hajjaj, from Abu Abdillah, peace be upon him, that he said: I asked him about the hameel, and he said: And what thing is hameel? I said: A woman who is taken as captive from her land and with her is a small child, and so she says: «He is my son», and a man who is taken as captive and meets his brother, and so he says: «He is my brother», while they have no proof except for their saying. He said: And what do the people among you say? I said: That they do not pass on inheritance to them if they have no proof of their birth; that the birth was only in a period of polytheism. He said: Glory be to Allah (how strange that is). If she brings her son or daughter, and she does not cease from declare it, and if the man recognizes his brother and it would be by the declaration of both as correct, and they do not cease to declare that, they will inherit each other.

The meaning of hameel - Hadith 20847

أخبرني أبو الحسين محمد بن هارون الزنجاني، قال: حدثنا علي بن عبد العزيز، عن أبي عبيد قال: في حديث النبي صلى الله عليه وآله في قوم يخرجون من النار فينبتون كما تنبت الحبة في حميل السيل. قال الأصمعي: الحميل ما حمله السيل من كل شئ وكل محمول فهو حميل كما يقال للمقتول: " قتيل " ومنه قول عمر في الحميل: " لا يورث إلا ببينة " وسمي حميلا لأنه حمل من بلاده صغيرا ولم يولد في الاسلام. قال الأصمعي وأما الحبة فكل نبت له حب فاسم الحب منه الحبة. وقال الفراء: الحبة بزور البقل. وقال أبو عبيد: وفي الحميل تفسير آخر وهو أجود من هذا يقال: إنما سمي الحميل لأنه مجهول النسب وهو أن يقول الرجل هذا أخي أو أبي أو ابني فلا يصدق إلا ببينة لأنه يريد بذلك أن يدفع ميراث مولاه الذي أعتقه ولهذا قيل للدعي: " حميل " قال: الكميت يعاتب قضاعة في تحولهم إلى اليمن: على م نزلتم من غير فقر * ولا ضراء منزلة الحميل

I was informed by Abu’l-Hasan, Muhammed bin Harun al-Zanjani, that he said: We were told by Ali bin Abdul-Aziz, from Abu Ubaid, that he said with regards to the narration of the Prophet, Allah’s blessings be upon him and his Family, about a people who will be taken out of the Fire and grow like how a seed vegetates in what is carried by overflowing water. Al-Asma’I said: The hameel is what is carried by overflowing water from all things. Every carried thing is a hameel, like how it is said to a person who is killed: qateel. From it stems the saying of Umar with regards to the hameel: «None passes on inheritance except with a proof». One is called hameel because one is carried from one’s country as a child and was not born into (the fold of) Islam. Al-Asma’I said: As for the seed, everything to which it vegetates seeds, the name of the one of them is a seed. Al-Farra’ said: A seed is that which is sown from leguminous plants. Abu Ubaid said: There is another interpretation to hameel, and it is more munificent (in meaning) than this. It is said: One is called hameel because one’s lineage is unknown, and it is that a man would say: «This is my brother» or «my father» or «my son», and so he would not be believed except with a proof, because in that case, he seeks to repel the inheritance of his master who set him free. That is why a bastard is called a hameel. Kumait said, whilst blaming Qudha’a for their relocation to Yemen:

The meaning of the saying of al-Sadiq, peace be upon him: «There is no jalb, nor janb, nor shighar in Islam» - Hadith 20848

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين بن أبي الخطاب، عن جعفر بن رشيد، عن غياث، قال: سمعت أبا عبد الله عليه السلام يقول: لا جلب ولا جنب ولا شغار في الاسلام، قال: الجلب الذي يجلب مع الخيل يركض معها، والجنب الذي يقوم في أعراض الخيل فيصيح بها، والشغار كان يزوج الرجل في الجاهلية ابنته بأخته.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Muhammed bin Hussain bin Abi’l-Khattab, from Ja’far bin Rasheed, from Ghiyath, that he said: I heard Abu Abdillah, peace be upon him, say: There is no jalb, nor janb, nor shighar in Islam. He said: Jalb is that which is drawn with horses, running with them. Janb refers to the one who stands at the edge of the (gathering of) horses and calls for them. Shighar is that a man marries, in the Jahiliya, a daughter (of another man) by (marrying off) his sister (to the other man).

The meaning of the prohibition of exchange with regards to marriage - Hadith 20849

حدثنا أبو أحمد القاسم بن محمد بن أحمد بن عبدويه السراج الزاهد الهمداني بهمدان، قال: حدثنا أبو عمرو أحمد بن الحسين بن عمرون، قال: حدثنا إبراهيم بن أحمد بن نعيس البغدادي، قال: حدثنا ابن الحماني، قال: حدثنا عبد السلام، عن إسحاق بن عبد الله ابن أبي فروة، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي هريرة قال: كان البدل في الجاهلية أن يقول الرجل للرجل: بادلني بامرأتك وأبادلك بامرأتي تنزل لي عن امرأتك فأنزل لك عن امرأتي فأنزل الله عز وجل: " ولا أن تبدل بهن من أزواج ولو أعجبك حسنهن " قال: فدخل عيينة بن حصن على النبي صلى الله عليه وآله وعنده عائشة فدخل بغير إذن فقال له النبي صلى الله عليه وآله: فأين الاستيذان؟ قال: ما استأذنت على رجل مضر منذ أدركت، ثم قال: من هذه الحميراء إلى جنبك؟ فقال رسول الله صلى الله عليه وآله: هذه عائشة أم المؤمنين، قال عيينة: أفلا أنزل لك عن أحسن الخلق وتنزل عنها؟ فقال رسول الله صلى الله عليه وآله: إن الله عز وجل قد حرم ذلك علي، فما خرج قالت له عائشة: من هذا يا رسول الله؟ قال: هذا أحمق مطاع، وإنه على ما ترين سيد قومه.

1. We were told by Abu Ahmad, Qasem bin Muhammed bin Ahmad bin ‘Abdawayh al-Sarraj al-Zahid al-Hamedani, in Hamedan, that he said: We were told by Abu Amru, Ahmad bin Husssain bin ‘Amroun, that he said: We were told by Ibrahim bin Ahmad bin Na’ees al-Baghdadi, that he said: We were told by Ibn Hammani, that he said: We were told by Abdul-Salam, from Ishaq bin Abdullah ibn Abi Farwa, from Zaid bin Aslam, from ‘Ataa’ bin Yasar, from Abu Huraira, that he said: Exchange during the Jahiliyawas that a man says to another man: «Exchange me with your wife and I will exchange you with my wife; you step down for me from your wife, and I step down for you from my wife.» Then Allah, Exalted and Glorious is He, sent down: «nor (is it) for you to exchange them for (other) wives, even if their beauty impress you» (33:52) He said: ‘Uyayna bin Huss’ain entered into the place of the Prophet, Allah’s blessings be upon him and his Family, and with him was Aisha, and he entered without permission. The Prophet, Allah’s blessings be upon him and his Family, then said: And where is your request for permission? He said: I have not sought permission (to enter) upon (the house of) a man from Mudhar since I reached maturity. Then he said: Who is this Humaira [1] next to you? Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: This is Aisha, the Mother of the Believers. ‘Uyayna said: Shall I not step down for you from the best of creation, and you step down for me from her? The Messenger of Allah, Allah’s blessings be upon him and his Family, said: This is a fool that is obeyed, and he is, indeed, as you see, the master of his people.

The meaning of the aqyal-ul-‘abahila, and the meaning of tay’a, tayma, suyoub, khalat, wirat, shinaq, shighar and ijba’ - Hadith 20850

حدثنا أبو الحسين محمد بن هارون الزنجاني، قال: حدثنا علي بن عبد العزيز عن أبي عبيد القاسم بن سلام بإسناد متصل إلى النبي صلى الله عليه وآله أنه كتب لوائل بن الحجر الحضرمي ولقومه " من محمد رسول الله إلى الأقيال العباهلة من أهل حضرموت بإقام الصلاة وإيتاء الزكاة، وعلى التيعة شاة، والتيمة لصاحبها، وفي السيوب الخمس، لا خلاط، و لا وراط، ولا شناق، ولا شغار، ومن أجبى فقد أربى، وكل مسكر حرام ".

1. We were told by Abu’l-Hasan, Muhammed bin Harun al-Zanjani, that he said: We were told by Ali bin Abdul-Aziz, from Abu Ubaid, Qasem bin Salam, with a connected chain (reaching) to the Prophet, Allah’s blessings be upon him and his Family, that he wrote to Wa’el bin Hajar al-Hadrami and his people: «From Muhammed, the Messenger of Allah, to the aqyal-ul-‘abahila from the people of Hadhramaut, (a beseech to you for the) establishment of prayer and fulfilment of alms tax. For a tay’a is a sheep, the tayma is for its owner and for suyoub is a fifth. There shall be no khalat, nor wirat, nor shinaq, nor shighar, and the one who performs ijba’ has certainly performed usury, and every intoxicant is forbidden.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20851

أخبرني أبو الحسين محمد بن هارون الزنجاني، قال: حدثنا علي بن عبد العزيز، عن أبي عبيد القاسم بن سلام بأسانيد متصلة إلى النبي صلى الله عليه وآله في أخبار متفرقة أنه نهى عن المحاقلة والمزابنة، فالمحاقلة بيع الزرع وهو في سنبله بالبر وهو مأخوذ من الحقل، والحقل هو الذي تسميه أهل العراق: " القراح " ويقال في مثل: " لا تنبت البقلة الا الحقلة " والمزابنة بيع التمر في رؤوس النخل بالتمر، ورخص النبي صلى الله عليه وآله في العرايا واحدها عرية وهي النخلة يعريها صاحبها رجلا محتاجا، والاعراء أن يجعل له ثمرة عامها يقول: رخص لرب النخل أن يبتاع من تلك النخلة من المعرا بتمر لموضع حاجته، قال: وكان النبي صلى الله عليه وآله إذا بعث الخراص قال: خففوا في الخرص فإن في المال العرية والوصية.

1. We were told by Abu’l-Hussain, Muhammed bin Harun al-Zanjani, that he said: I was told by Ali bin Abdul-Aziz, from Abu Ubaid, Qasem bin Salam, with connected chains of narrators (reaching) to the Prophet, Allah’s blessings be upon him and his Family, in scattered reports that he forbade muhaqala and muzabana. Muhaqala is to tell cultivation while it is in its spike in the wild. It stems from haql. Haql is what the people of Iraq call qurah. It is said, in a proverb: «A leguminous plant does not vegetate except a haqla.» Muzabana is to sell dates that are on the top of palm trees, with dates. The Prophet, Allah’s blessings be upon him and his Family, licensed with regards to ‘araya, whose singular form is ‘ariya, and it is a palm tree whose owner strips it in accordance to his need. The stripping (of palm trees) is that one permits its fruit for a year. He says: «He licensed for the owner of the palm tree that he sells, from that palm tree, what has been stripped, with dates, in accordance to his need. He said: When the Prophet, Allah’s blessings be upon him and his Family, used to send the estimator, he said: Take it lightly with estimation, for indeed, in the property lies what is stripped and what is to be bequeathed.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20852

قال: ونهى صلى الله عليه وآله عن المخابرة، وهي المزارعة بالنصف والثلث والربع وأقل من ذلك وأكثر وهو الخبر أيضا وكان أبو عبيد يقول: لهذا سمي الأكار الخبير لأنه يخبر الأرض والمخابرة: المواكرة، والخبرة: الفعل، والخبير: الرجل، ولهذا سمي الأكار لأنه يؤاكر الأرض أي يشقها. ونهى صلى الله عليه وآله عن المحاضرة وهو أن تباع الثمار قبل أن يبدو صلاحها وهي خضر بعد، ويدخل في المخاضرة أيضا بيع الرطاب والبقول وأشباهما. ونهى عن بيع التمر قبل أن يزهو، وزهزه أن يحمر أو يصفر. وفي حديث آخر: نهى عن بيعه قبل أن يشقح. و يقال: " يشقح " والتشقيح هو الزهو أيضا وهو معنى قوله: " حتى تأمن العاهة " والعاهة الآفة تصيبه.

He said: He, Allah’s blessings be upon him and his Family, also forbade mukhadhara, and that is to sell fruits before they appear to be fine while they are still green. It is also included, in the (act of) mukhadhara, the selling of dates, leguminous plants and their likes. He also forbade the selling of dates before it is perfected, and its perfection is that it becomes red or yellow. In another narration, he forbade the selling of it before it is cleared. It is said: «It is cleared», and clearing also means perfection, and that is the meaning of his saying: «Until you are assured from (that it has a) defect». A defect refers to a misfortune.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20853

ونهى صلى الله عليه وآله عن المنابذة والملامسة وبيع الحصاة. ففي كل واحدة منها قولان، أما المنابذة فيقال: إنها أن يقول الرجل لصاحبه: انبذ إلي الثوب أو غيره من المتاع أو أنبذه إليك وقد وجب البيع بكذا وكذا. ويقال: إنما هو أن يقول الرجل: إذا نبذت الحصاة فقد وجب البيع وهو معنى قوله أنه نهى عن بيع الحصاة. والملامسة أن تقول: إذا لمست ثوبي أو لمست ثوبك فقد وجب البيع بكذا وكذا. ويقال: بل هو أن يلمس المتاع من وراء الثوب ولا ينظر إليه فيقع البيع على ذلك وهذه بيوع كان أهل الجاهلية يتبايعونها فنهى رسول الله صلى الله عليه وآله عنها لأنها غرر كلها.

He, Allah’s blessings be upon him and his Family, also forbade munabadha, mulamasa and the selling of pebble. With regards to each one of them, there are two opinions. As for munabadha, it is said: It is that a man says to his companion: «Throw me the robe» - or another merchandise – or «I will throw it to you, and the sale has become obliged (to be executed) by such-and-such». It is also said: It is only that a man says: «If the pebbles are thrown (for sale), the sale has become obliged. That is the meaning of his saying that he forbade the selling of pebbles. Mulamasa is that you say: «If you touch my robe, or I touch your robe, the sale has become obliged by such-and-such». It is also said: Rather, it is that one touches the merchandise from behind the robe by which it is not looked upon, and that the sale is performed on the basis of that. These sales were carried out by the people of the Jahiliya, and so the Messenger of Allah, Allah’s blessings be upon him and his Family, forbade them because they were all deceptions.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20854

ونهى صلى الله عليه وآله عن المجر وهو أن يباع البعير أو غيره بما في بطن الناقة. ويقال: منه أمجرت في البيع إمجارا.

He, Allah’s blessings be upon him and his Family, also forbade majr, and that is to sell a camel or other with what is in the belly of a female camel. It is said: «One performed imjar in the sale, a (true act of) imjar.»

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20855

ونهى صلى الله عليه وآله عن الملاقيح والمضامين، فالملاقيح ما في البطون وهي الأجنة والواحدة منها " ملقوحة " وأما المضامين فمما في أصلاب الفحول وكانوا يبيعون الجنين في بطن الناقة وما يضرب الفحل في عامه أو في أعوام.

He, Allah’s blessings be upon him and his Family, also forbade malaqeeh [1] and madhameen [2]. Malaqeeh are those in bellies, and they are fetuses, and a singular is malqouha. As for madhameen, they are those in the spines of males. They used to sell the fetus that is in the belly of a female camel, and what a male ejaculates within a year or several years.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20856

ونهى صلى الله عليه وآله عن بيع حبل الحبلة. فمعناه ولد ذلك الجنين الذي في بطن الناقة، و قال غيره: هو نتاج النتاج وذلك غرر.

He, Allah’s blessings be upon him and his Family, also forbade the selling of that which is carried (by pregnancy) by that which is carried by the pregnant. Its meaning is the child of that fetus that is in the belly of a female camel. Others said: It is the production of what is (yet) to be produced, and it is a deception.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20857

وقال صلى الله عليه وآله: ليس منا من لم يتغن بالقرآن. ومعناه: ليس منا من لم يستغن به ولا يذهب به إلى الصوت وقد روي أن من قرأ القرآن فهو غنى لا فقر بعده. وروي أن من أعطى القرآن فظن أن أحدا أعطي أكثر مما أعطي فقد عظم صغيرا وصغر كبيرا، فلا ينبغي لحامل القرآن أن يرى أن أحدا من أهل الأرض أغنى منه ولو ملك الدنيا برحبها. ولو كان كما يقوله أنه الترجيع بالقراءة وحسن الصوت لكانت العقوبة قد عظمت في ترك ذلك أن يكون من لم يرجع صوته بالقراءة فليس من النبي صلى الله عليه وآله حين قال: " ليس منا من لم يتغن القرآن ".

He, Allah’s blessings be upon him and his Family, also said: «He is not from us, the one who does perform taghanni with the Qur’an.» Its meaning is: He is not of us, the one who does not enrich himself with the Qur’an, and does not indicate sound [1]. It has been reported that the one who recites the Qur’an, that it is a wealth after which is no poverty. It has been reported that the one who is given the Qur’an and assumes that someone has been given more than what he has been given, has certainly magnified a small thing and belittled a big thing. Hence, the carrier of the Qur’an should not see that anyone from the people of earth is wealthier than him, even if he was to own the (whole) world with its spaciousness. If it was like how some people say with regards to that it is to resound in recitation and (reciting with) good voice, then surely the punishment would have been magnified if that is abandoned, in the sense that the one who does not resound his voice in recitation is not considered to be from the Prophet, Allah’s blessings be upon him and his Family, when he said: « He is not from us, the one who does perform taghanni with the Qur’an.»

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20858

وقال صلى الله عليه وآله: إني قد نهيت عن القراءة في الركوع والسجود فأما الركوع فعظموا الله فيه، وأما السجود فأكثروا فيه من الدعاء فإنه قمن أن يستجاب لكم، قوله صلى الله عليه وآله " قمن " كقولك " جدير وحري " أن يستجاب لكم.

He, Allah’s blessings be upon him and his Family, also said: «Indeed, I have forbidden (Qur’anic) recitation during kneeling and prostration. As for kneeling, magnify Allah during it, and as for prostration, increase prayer in it, for indeed, it is worthy that it is responded to you.» The saying of him, Allah’s blessings be upon him and his Family: «worthy» is like you would say: «deserving and appropriate that it is responded to you».

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20859

وقال صلى الله عليه وآله: استعيذوا بالله من طبع يهدي إلى طبع، والطبع الدنس والعيب، وكل شين في دين أو دنيا فهو طبع.

He, Allah’s blessings be upon him and his Family, also said: «Seek refuge in Allah from disposition that leads to another disposition.» A disposition [1] is uncleanness and blemish. Every disgrace with regards to religion or this life is a disposition.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20860

واختصم رجلان إلى النبي صلى الله عليه وآله في مواريث وأشياء قد درست، فقال النبي صلى الله عليه وآله: لعل بعضكم أن يكون ألحن بحجته من بعض فمن قضيت له بشئ من حق أخيه فإنما أقطع له قطعة من النار. فقال له كل واحد من الرجلين: يا رسول الله حقي هذا لصاحبي فقال: ولكن اذهبا فتوخيا ثم استهما، ثم ليحلل كل واحد منكما صاحبه. فقوله: " لعل بعضكم أن يكون ألحن بحجته من بعض " يعني أفطن لها وأجدل، واللحن الفطنة - بفتح الحاء - واللحن - بجزم الحاء -: الخطأ، وقوله: " استهما " أي اقترعا. وهذا حجة لمن قال بالقرعة في الاحكام، وقوله: " اذهبا فتوخيا " يقول: توخيا الحق فكأنه قد أمر الخصمين بالصلح.

Two men went in lawsuit to the Prophet, Allah’s blessings be upon him and his Family, with regards to inheritance and things that ceased. The Prophet, Allah’s blessings be upon him and his Family, said: Perhaps some of you is more eloquent in his argument than the other, and hence, the one to whom I judge to his favor some from the right of his brother, I will only be dedicating for him a spot from the Fire. Then each one of the two men said to him: O Messenger of Allah, this right of mine is to my companion. Then he said: Go, then fraternize yourselves and then draw lots. Then, let each one of you relieve his companion. His saying: « Perhaps some of you is more eloquent in his argument than the other» means to be smarter and more efficient in arguing. Lahan [1] refers to cleverness, with an accusative Hhaa’, and lahn with a jussive Hhaa’ refers to error. His saying: «draw lots» refers to lot tossing. This is an argument (in jurisprudence) for those who hold the opinion of (the validity of) lot tossing when it comes to (certain) rulings. With regards to his saying: «Go, then fraternize yourselves» he says: Fraternize yourselves with regards to the (disputed) right. It is as if he ordered the two opponents to reconcile.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20861

ونهى صلى الله عليه وآله عن تقصيص القبور وهو التجصيص وذلك أن الجص يقال له: " القصة " يقال: منه قصصت القبور والبيوت إذا جصصتها.

He, Allah’s blessings be upon him and his Family, also forbade performing taqsees for graves, that is stuccoing. That is due to gypsum being called qussa. It is said, stemming from this: «I performed taqsees to the graves» if I would plaster gypsum on them.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20862

ونهى صلى الله عليه وآله عن قيل وقال وكثرة السؤال وإضاعة المال ونهى عن عقوق الأمهات ووأد البنات ومنع [ال‍] وهات. يقال: إن قوله: " إضاعة المال " يكون في وجهين: أما أحدهما وهو الأصل فما أنفق في معاصي الله عز وجل من قليل أو كثير وهو السرف الذي عابه الله تعالى ونهى عنه. والوجه الاخر: دفع المال إلى ربه وليس له بموضع. قال الله عز وجل: " وابتلوا اليتامى حتى إذا بلغوا النكاح فإن آنستم منهم رشدا - وهو العقل - فادفعوا إليهم أموالهم " وقد قيل: إن الرشد صلاح في الدين وحفظ المال وأما كثرة السؤال فإنه نهى عن مسألة الناس. أموالهم وقد يكون أيضا من السؤال عن الأمور وكثرة البحث عنها كما قال عز وجل: " لا تسألوا عن أشياء إن تبد لكم تسؤكم "، وأما وأد البنات فإنهم كانوا يدفنون بناتهم أحياء ولهذا كانوا يسمون القبر " صهرا "، وأما قوله: " نهى عن قيل وقال " القال: مصدر، ألا ترى أنه يقول: " عن قيل وقال " فكأنه قال: عن قيل وقول، يقال على هذا: قلت قولا وقيلا وقالا. وفي حرف عبد الله " ذلك عيسى ابن مريم قال الحق " وهو من هذا فكأنه قال: قول الحق.

He, Allah’s blessings be upon him and his Family, also forbade to speak of «it was said, and what is said» abundant asking and wasting of property. He also forbade disobedience towards mothers and burial of girls, and he forbade wihat [1]. It is said: His saying: « wasting of property» comes in two indications: as for one of them, which is the principle, it is what is spent in (acts of) disobedience to Allah, Exalted and Glorious is He, be it little or much, and that is the thriftlessness whom Allah, Exalted is He, reproached for and forbade; the other indication is that one pays money to one’s lord while it has no spot (to be spent for). Allah, Exalted and Glorious is He, said: «And test the orphans (in ability) until age of marriage. If you are satisfied with them in (terms of) sound judgement – that is rationality – then give to them their property.» (4:6) It was said: Sound judgement is righteousness in terms of religion and maintenance of property. As for much questioning, he forbade people from asking about their properties, and it may also be included, among questioning, commandments and much search for it, like how He, Exalted and Glorious is He, said: «Do not ask about things which if they were visible to you, they would harm you.» (5:101) As for the burial of girls, they used to bury their daughters alive, and that is why they used to call the grave a «son-in-law». As for his saying that he forbade to speak of «it was said, and what is said». «What is said» refers to an infinitive tense. Do you not see that when he says «it was said, and what is said» it is as if he is said: «it was said, and sayings (of people)». It is said, in this regard: «I said a qawl, qeel and qaal [2]». In accordance to the (Qur’anic) recitation of Abdullah [3]: «That is Isa bin Mariam, the Qaal [4] of Truth» (19:34). Stemming from this, it is as if he said: «The Saying of Truth».

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20863

ونهى صلى الله عليه وآله عن التبقر في الأهل والمال. قال الأصمعي: أصل التبقر التوسع والتفتح، ومنه يقال: " بقرت بطنه " إنما هو شققته وفتحته. وسمي أبو جعفر " الباقر " لأنه بقر العلم أي شقه وفتحه.

He, Allah’s blessings be upon him and his Family, forbade (excessive) openness with regards to family and property. Al-Asma’I said: The root of openness is to cause width and cause something to open. It stems from this that one says: «I opened his stomach» when it only refers to: «I slit it and opened it». Abu Ja’far [1] was named the Baqir, because he split the knowledge, meaning that he slit it and opened it.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20864

ونهى رسول الله صلى الله عليه وآله أن يدبح الرجل في الصلاة كما يدبح الحمار، ومعناه أن يطأطئ الرجل رأسه في الركوع حتى أخفض من ظهره. وكان صلى الله عليه وآله إذا ركع لم يصوب رأسه ولم يقنعه. معناه أنه لم يرفعه حتى يكون أعلى من جسده ولكن بين ذلك، و " الاقناع " رفع الرأس وإشخاصه، قال الله تعالى: " مهطعين مقنعي رؤسهم " والذي يستحب من هذا أن يستهوي ظهر الرجل ورأسه في الركوع لان رسول الله صلى الله عليه وآله كان إذا ركع لو صب على ظهره ماء لاستقر. وقال الصادق عليه السلام: لا صلاة لمن لم يقم صلبه في ركوعه وسجوده.

He, Allah’s blessings be upon him and his Family, also forbade that a man performs tadbeeh in prayer like how a donkey performs tadbeeh. Its meaning is that a man lowers his head during kneeling until it becomes lower than (the level of) his back. When he, Allah’s blessings be upon him and his Family, used to kneel, he did not make upright his head nor raise, but it was between that. Raising is to ascend the head and make it in an upright position. Allah, Exalted is He, said: «Racing ahead, their heads raised up» (14:43). What is recommended of this is that a man’s back and hand are leveled during kneeling, because the Messenger of Allah, Allah’s blessings be upon him and his Family, if water was poured on his back while he was kneeling, he would have remained firm. Al-Sadiq, peace be upon him, said: «There is no prayer (that is accepted) for the one who does not make firm his spine during his kneeling and prostration.»

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20865

ونهى صلى الله عليه وآله عن اختناث الأسقية. ومعنى الاختناث أن يثني أفواهها ثم يشرب منها، وأصل الاختناث التكسر ومن هذا سمي المخنث لتكسره، وبه سميت المرأة خنثى. ومعنى الحديث في النهى عن اختناث الأسقية يفسر على وجهين: أحدهما أنه يخاف أن يكون فيه دابة، والذي دار عليه معنى الحديث أنه صلى الله عليه وآله نهى عن أن يشرب من أفواهها.

He, Allah’s blessings be upon him and his Family, also forbade the performing of ikhtinath with waterskins. The meaning of ikhtinath is that one bends their openings and then drinks from it. The root of ikhtinath is to bend. It is from here that the effeminate was named, due to his bending (as in deviation from normative sexuality), and it is from here that a woman may be called a shemale . The meaning of the narration with regards to prohibiting the bending of waterskins has two indications: one of them is that one can be precautious to whether there is an animal inside it; and that which the meaning of the narration circles is that he, Allah’s blessings be upon him and his Family, forbade drinking from its opening.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20866

ونهى صلى الله عليه وآله عن الجداد بالليل يعني جداد النخل، والجداد الصرم وإنما نهى عنه بالليل لان المساكين لا يحضرونه.

He, Allah’s blessings be upon him and his Family, also forbade jidad during nights, meaning performing jidad to palm trees. Jidad is to crack down. He only forbade it at night because the needy will not attend it (when it is cracked down).

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20867

وقال صلى الله عليه وآله: لا تعضية في ميراث. ومعناه أن يموت الرجل ويدع شيئا أن قسم بين ورثته إذا أراد بعضهم القسمة كان في ذلك ضرر عليهم أو على بعضهم. يقول: فلا يقسم ذلك. وتلك التعضية وهي التفريق وهي مأخوذ من الأعضاء. يقال: عضيت اللحم إذا فرقته وقال الله عز وجل: " الذين جعلوا القرآن عضين " أي آمنوا ببعضه وكفروا ببعض وهذا من التعضية أيضا أنهم فرقوه. والشئ الذي لا يحتمل القسمة مثل الحبة من الجوهر لأنها إن فرقت لم ينتفع بها وكذلك الحمام إذا قسم وكذلك الطيلسان من الثياب وما أشبه ذلك من الأشياء وهذا باب جسيم من الحكم يدخل فيه الحديث الاخر " لا ضرر ولا ضرار في الاسلام " فإن أراد بعض الورثة قسمة ذلك لم يجب إليه ولكنه يباع ثم يقسم ثمنه بينهم.

He, Allah’s blessings be upon him and his Family, also said: There shall be no ta’dhiya with inheritance. Its meaning is that a man dies and leaves something to be divided between the inheritors. If some of them would want it to be divided, it would bring about harm upon them or upon some of them. He says: That should not be divided. That (act of) ta’dhiya, and that is to seprate, and it stems from I’dha’. It is said: «I have bitten the meat» in the meaning that one separates it. Allah, Exalted and Glorious is He, said: «Those who made the Qur’an into portions» (15:91) meaning that they believed in some of it and disbelieved in some of it, and that is also from (the act of) ta’dhiya; they divided it. A thing that is not possible to be divided, is as a seed from a substance, because if it was to be divided, one cannot benefit from it. Likewise, it is if a pigeon is divided, and so it is with a pallium robe, and the likes of it from things. This is a thick chapter relating to the ruling, and under it falls the other narration: «There shall be no harm nor cause of harm in Islam». Hence, if some inheritors wanted to divide that, it would not be given to him. However, it could be sold and then its worth could be divided among them.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20868

ونهى صلى الله عليه وآله عن لبستين: اشتمال الصماء، وأن يحتبي الرجل بثوب ليس بين فرجه وبين السماء شئ. قال الأصمعي: اشتمال الصماء عند العرب أن يشتمل الرجل بثوبه فيجلل ه جسده كله ولا يرفع منه جانبا فيخرج منه يده، وأما الفقهاء فإنهم يقولون: هو أن يشتمل الرجل بثوب واحد ليس عليه غيره، ثم يرفعه من أحد جانبيه فيضعه على منكبه يبدو منه فرجه. وقال الصادق صلوات الله عليه: التحاف الصماء هو أن يدخل الرجل رداءه تحت إبطه ثم يجعل طرفيه على منكب واحد وهذا هو التأويل الصحيح دون ما خالفه.

He, Allah’s blessings be upon him and his Family, also forbade two types of wearing clothes: ishtimal-us-ssammaa’; and that a man wraps himself with a robe and that there is nothing between his genital and the sky. Al-Asma’I said: Isthimal-us-ssammaa’, among the Arabs, is that a man wraps himself with a robe by which all of his body is covered and he does not raise any side of it, and so he takes his hand out of it. As for the jurists, they say: It is that a man wraps himself with one robe, and that nothing else is on him, and that he raises it from one of his sides and places it on his shoulder by which his genital appears. Al-Sadiq, Allah’s blessings be upon him and his Family, said: «Iltihaf-us-ssammaa’ is that a man makes his garment go under his underarm and then make its sides on one shoulder. This is the correct interpretation, and not the one that opposed it.»

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20869

ونهى صلى الله عليه وآله عن ذبائح الجن وذبائح الجن أن يشتري الدار أو يستخرج العين أو ما أشبه ذلك فيذبح له ذبيحة للطيرة. قال أبو عبيد: معناه أنهم كانوا يتطيرون إلى هذا الفعل مخافة إن لم يذبحوا أو يطعموا أن يصيبهم فيها شئ من الجن فأبطل النبي صلى الله عليه وآله هذا نهى عنه.

He, Allah’s blessings be upon him and his Family, also forbade that which is slaughtered for the jinns. (The meaning of) That which is slaughtered for the jinns, is that one buys a house, extracts a core and the likes of that, and that one slaughters an (animal of) offering due to that in haste. Abu Ubaida said: Its meaning is that they used to haste to (perform) this act out of fear that if they do not slaughter or feed (from it), something would afflict them from the jinns. Hence, the Prophet, Allah’s blessings be upon him and his Family.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20870

وقال رسول الله صلى الله عليه وآله: لا تصروا الإبل والغنم. من اشترى مصراة فهو بآخر النظرين إن شاء ردها ورد معها صاعا من تمر. المصراة يعني الناقة أو البقرة أو الشاة قد صرى اللبن في ضرعها يعني حبس فيه وجمع ولم يحلب أياما، وأصل التصرية حبس الماء وجمعه، يقال: منه صريت المال وصريته ويقال: " ماء صرى " مقصورا ويقال: منه سميت المصراة كأنها مياه اجتمعت.

The Messenger of Allah, Allah’s blessings be upon him and his Family, said: «Do not perform tasriya to camels and sheep. The one who buys a misrat, he is (in the legal position) to have the last of the two decisions (relating to sale). If he wants, he can return it and return along with it a ssaa’ of dates.» A misrat [1] means a camel, cow or sheep whose milk has been subject to tasriya in its udder, meaning that it has been restrained in it and not been milked for days. The root of tasriya is (the meaning of) restraining water and gathering it. It is said from it: «I have performed tasriya for the water» and it is said: «Water that has been subject to tasriya» in a short manner [2]. It is also said that from this, it was named misrat, as if water had accumulated in it.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20871

وفي حديث آخر " من اشترى محفلة فردها فليرد معها صاعا " وإنما سميت محفلة لان اللبن حفل في ضرعها واجتمع، وكل شئ كثرته فقد حفلته، ومنه قيل: " قد أحفل القوم " إذا اجتمعوا وكثروا، ولهذا سمي محفل القوم وجمع المحفل: محافل.

In another narration: «The one who buys a muhaffala and returns it, let him return a ssaa’ with it.» It was only named muhaffala because the milk was subject to tahfeel and accumulated in its udder. Everything that you increase, you would have performed tahfeel to it. It is from it that it was said: «The people assembled » if they gather and increase. It was for this that an assembly of the people was named, and the plural of an assembly is assemblies .

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20872

وقوله صلى الله عليه وآله: " لا خلابة " يعني الخداعة يقال: خلبته أخلبه خلابة إذا خدعته. وأتى عمر رسول الله صلى الله عليه وآله فقال: إنا نسمع أحاديث من يهود تعجبنا فترى أن نكتب بعضها؟ فقال: أمتهوكون كما تهوكت اليهود والنصارى؟ لقد جئتكم بها بيضاء نقية ولو كان موسى حيا ما وسعه إلا اتباعي. قوله: " متهوكون " أي متحيرون، يقول: أمتحيرون أنتم في الاسلام لا تعرفون دينكم حتى تأخذوه من اليهود والنصارى؟ ومعناه أنه كره أخذ العلم من أهل الكتاب. وأما قول: " جئتكم بها بيضاء نقيه " فإنه أراد الملة الحنيفية فلذلك جاء التأنيث كقول الله عز وجل: " وذلك دين القيمة " إنما هي الملة الحنيفية.

The saying of him, Allah’s blessings be upon him and his Family: «There shall be no captivation » means deception. It is said: «I captivated him , I captivate him , a (performance of) captivation » if I would deceive him. Umar once came to the Messenger of Allah, Allah’s blessings be upon him and his Family, and said: Indeed, we are hearing narrations, from Jews, which amaze uz. Do you see that we should write some of them? He said: Are you bewildered like how the Jews and the Christians were bewildered? I have certainly come to you with it (while it, the Message, is) white and clean. If Musa was alive, he would have no option but to follow me. His saying: «bewildered» means confused. He says: Are you confused with regards to Islam, that you do not know your religion, in order for you to take it from the Jews and the Christians? Its meaning is that he disliked (for Muslims) to take knowledge from the People of the Book. As for his saying: «I have certainly come to you with it white and clean» he indicated the orthodox Religion, and that is why the feminine form is mentioned [1], similar to the saying of Allah, Exalted and Glorious is He: «And that is the correct [2] Religion.» (98:5)

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20873

وقد قال صلى الله عليه وآله: لقد هممت أن أنهي عن الغيلة. والغيلة هو الغيل وهو أن يجامع الرجل المرأة وهي مرضع. يقال منه: قد أغال الرجل وأغيل ، والولد مغال و مغيل.

He, Allah’s blessings be upon him and his Family, also said: «I have certainly intended to forbid the gheela.» Gheela refers to gheel, and that is when a man has intercourse with a woman while she is breastfeeding. From this it is said of a man: aghal or ugheel. The child is then called mughal and mugheel.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20874

ونهى صلى الله عليه وآله عن الارفاء وهي كثرة التدهن.

He, Allah’s blessings be upon him and his Family, also forbade irfa’, and that is much smearing of (liquid) substances (on the body).

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20875

وقال صلى الله عليه وآله: إياكم والقعود بالصعدات إلا من أدى حقها. الصعدات الطرق وهو مأخوذ من الصعيد والصعيد التراب وجمع الصعيد الصعد ثم الصعدات جمع الجمع كما يقال: طريق وطرق ثم طرقات. قال الله عز وجل: " فتيمموا صعيد طيبا " فالتيمم التعمد للشئ، يقال منه: أمت فلانا [فأنا] أؤمه أما وتأممته وتيممته، كله تعمدته وقصدت له. وقد روي عن الصادق عليه السلام أنه قال: الصعيد الموضع المرتفع، و الطيب [الموضع] الذي ينحدر عنه الماء.

He, Allah’s blessings be upon him and his Family, also said: «Beware from sitting on the ssa’dat, except for the one whose right has been fulfilled.» Ssa’dat are roads, and it stems from ssa’eed, and ssa’eed is sand. The plural of ssa’eed is ssa’d, then furthermore, ssa’dat is the plural of the pluralized, like how it is said: Tareeq [1], turuq and then turuqat. Allah, Exalted and Glorious is He, said: «Then perform Tayammum with good sand.» (4:43) Tayammum is to intentionally turn to something. From this it is said: «He performed amm to such-a-person» and «then I performed amm to him, (in an act of) an amm» and «I performed ta’ammum to him» and «I performed tayammum to him». All of it means: I intended for him and I sought to him. It has been narrated of al-Sadiq, peace be uon him, that he said: «The ssa’eed is the high spot, and tayib is the spot from which waters pours down.»

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20876

وقال صلى الله عليه وآله: لا غرار في صلاة ولا تسليم. الغرار النقصان، أما في الصلاة ففي ترك إتمام ركوعها وسجودها ونقصان اللبث في ركعة عن اللبث في الركعة الأخرى، ومنه قول الصادق عليه السلام: " الصلاة ميزان، من وفى استوفى " ومنه قول النبي صلى الله عليه وآله: " الصلاة مكيال فمن وفى وفي له ". فهذا الغرار في الصلاة، وأما الغرار في التسليم فأن يقول الرجل: السلام عليك [أ] ويرده فيقول: وعليك، ولا يقول: وعليكم السلام. ويكره تجاوز الحد في الرد كما يكره الغرار، وذلك أن الصادق عليه السلام سلم على رجل فقال له الرجل: وعليكم السلام ورحمة الله وبركاته ومغفرته ورضوانه. فقال: لا تجاوزوا بنا قول الملائكة لأبينا إبراهيم عليه السلام: " رحمة الله وبركاته عليكم أهل البيت إنه حميد مجيد ".

He, Allah’s blessings be upon him and his Family, also said: «There shall be no hasting in (performance of) prayer nor the sending of peace.» To haste is to cause (some) shortening. As for prayer, it is (perfomed) in (the acts of) abandoning the completion of its kneeling, prostration and shortening the lingering in one rak’a from lingering in another rak’a. From this, its transmitted of al-Sadiq, peace be upon him: «The prayer is a scale of measurement; the one who fulfils, shall be fulfilled.» From this is also the saying of the Prophet, Allah’s blessings be upon him and his Family: «The prayer is a gauge; the one who fulfils, to him shall it be fulfilled.» This is with regards to haste during prayer. As for haste during the sending of peace, it is that a man says: «Peace be upon you [1]» or that he responds to it and says: «And upon you [2]», and that he does not say: «And upon you [3] be peace». It is disliked to exceed the limitation during response, like how it is disliked to haste (by shortening). That is because al-Sadiq, peace be upon him, sent peace upon a man, to which the man said: «And upon you is peace and the mercy of Allah, and His blessings, forgivenesses and satisfaction». He then said: «Do not exceed with us the saying of the Angels to our father, Ibrahim, peace be upon him: The mercy of Allah and His blessings be upon you, the Household. He is, indeed, Praiseworthy, Commendable.» (11:73)

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20877

وقال صلى الله عليه وآله: لا تناجشوا ولا تدابروا. معناه أن يزيد الرجل الرجل في ثمن السلعة وهو لا يريد شراءها ولكن ليسمعه غيره فيزيد لزيادته، والناجش الخائن. وأما التدابر فالمصارمة والهجران مأخوذ من أن يولي الرجل صاحبه دبره ويعرض عنه بوجهه.

He, Allah’s blessings be upon him and his Family, also said: «Do not perform tanajush nor tadabur.» Its meaning is that a man increases to another man the price of a merchandise while he does not want to buy it, but in order for another to hear him and bid due to his bidding. One who performs tanajush is a traitor. As for tadabur, it is quarreling and severance of relation. It stems from that a man turns his backside to his companion and turns his face from him.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20878

وإن رجلا حلب عند النبي صلى الله عليه وآله ناقة فقال له النبي صلى الله عليه وآله: دع داعي اللبن.يقول: أبق في الضرع شيئا لا تستوعبه كله في الحلب فإن الذي تبقيه به يدعو ما فوقه من اللبن وينزله وإذا استقصى كلما في الضرع أبطأ عليه الدر بعد ذلك.

A man, at the presence of the Prophet, Allah’s blessings be upon him and his Family, once milked a female camel, and so the Prophet, Allah’s blessings be upon him and his Family, said to him: «Leave that which attracts (more of) the milk.» He is saying: Leave in the udder some, and do not include it all during the milking, because that which you will leave in it will attract what is above it of milk and it will cause it to flow down. If one includes all that is in the udder, the milking will be slower for him after that.

The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden - Hadith 20879

وكره صلى الله عليه وآله الشكال في الخيل. يعني أن يكون ثلاث قوائم منه محجلة و واحدة مطلقة. وإنما اخذ هذا من الشكال الذي يشكل به الخيل شبه به لان الشكال إنما يكون في ثلاث قوائم وأن يكون الثلاث مطلقه ورجل محجلة وليس يكون الشكال إلا في الرجل ولا يكون في اليد.

He, Allah’s blessings be upon him and his Family, also disliked shikal in horses. It means that three standing legs of a horse have anklets and that one is free. It stems from shikal, that which a horse is being decorated with. It was likened to it because shikal is only performed in three standing legs while the three are free and one has anklets. Shikal is not performed except in the foot, and it is not performed to a hand.

The meaning of tranquility - Hadith 20880

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن السندي بن محمد، عن العلاء، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: السكينة الايمان.

1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Sindi bin Muhammed, from al-‘Alaa’, from Muhammed bin Muslim, from Abu Ja’far, peace be upon him, that he said: Tranquility is faith.

The meaning of tranquility - Hadith 20881

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن إبراهيم بن هاشم، عن إسماعيل بن مرار، عن يونس بن عبد الرحمن، عن أبي الحسن عليه السلام قال: سألته فقلت: جعلت فداكما كان تابوت موسى؟ وكم كان سعته؟ قال ثلاث أذرع في ذراعين، قلت: ما كان فيه؟ قال: عصى موسى والسكينة، قلت: وما السكينة. قال: روح الله يتكلم، كانوا إذا اختلفوا في شئ كلمهم وأخبرهم ببيان ما يريدون.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ibrahim bin Hashim, from Isma’eel bin Marrar, from Yunus bin Abdul-Rahman, from Abu’l-Hasan, peace be upon him, that he said: I asked him and said: May I be sacrificed for you, what was the coffin of Musa? And how much was its width? He said: Three upper arms by two upper arms. I said: What was in it? He said: The staff of Musa and the tranquility. I said: And what is the tranquility? He said: The Spirit of Allah that speaks. If they were to dispute in something, it would speak to them and inform them by clarifying what they seek (to solve).

The meaning of tranquility - Hadith 20882

أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد عيسى، قال: حدثنا أبو همام إسماعيل بن همام عن الرضا عليه السلام أنه قال لرجل: أي شئ السكينة عندكم؟ فلم يدر القوم ما هي فقالوا: جعلنا الله فداك ما هي؟ قال: ريح تخرج من الجنة طيبة لها صورة كصورة الانسان تكون مع الأنبياء عليهم السلام وهي التي أنزلت على إبراهيم عليه السلام حين بنى الكعبة فجعلت تأخذ كذا وكذا وبنى الأساس عليها.

3. My father, may Allah be pleased with him, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, that he said: We were told by Abu Humam, Isma’eel bin Humam, from al-Rida, peace be upon him, that he said to a man: What thing is tranquility to you? The people do not know what it is, and so they said: May Allah make us sacrifices for you, what is it? He said: A good-smelling wind that departs from Paradise which has a shape like the shape of a human and stays with Prophets, peace be upon them. It is the one that was sent down unto Ibrahim, peace be upon him, when he built the Ka’ba, and it began to take such-and-such, and upon it he built the foundation of the Ka’ba.

The meaning of Abu Talib’s acceptance of Islam by the calculation of the camel and his counting of thirty-six with his hand - Hadith 20883

حدثنا الحسين بن إبراهيم بن أحمد بن هشام المؤدب، وعلي بن عبد الله الوراق، وأحمد بن زياد الهمداني، قالوا: حدثنا علي بن إبراهيم بن هشام، عن أبيه، عن محمد بن أبي عمير، عن المفضل بن عمر قال: قال أبو عبد الله عليه السلام: أسلم أبو طالب - رضي الله عنه - بحساب الجمل - وعقد بيده ثلاثة وستين - ثم قال عليه السلام: إن مثل أبي طالب مثل أصحاب الكهف، أسروا الايمان وأظهروا الشرك فآتاهم الله أجرهم مرتين.

1. We were told by Hussain bin Ibrahim bin Ahmad bin Isham, the teacher, and Ali bin Abdullah al-Warraq, and Ahmad bin Ziyad al-Hamdani, that they said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Abi ‘Umayr, from Mufaddal bin Umar, that he said: Abu Abdillah, peace be upon him, said: Abu Talib, may Allah be pleased with, accepted Islam by the calculation of the camel, and he counted thirty six with his hand. Then he, peace be upon him, said: Indeed, the example of Abu Talib is like the example of the people of the cave; they concealed faith and expressed polytheism, hence, Allah gave them their reward two times.

The meaning of Abu Talib’s acceptance of Islam by the calculation of the camel and his counting of thirty-six with his hand - Hadith 20884

حدثنا أبو الفرج محمد بن المظفر بن نفيس المصري الفقيه، قال: حدثنا أبو الحسن محمد بن أحمد الداودي، عن أبيه، قال: كنت عند أبي القاسم الحسين بن روح - قدس الله روحه - فسأله رجل ما معنى قول العباس للنبي صلى الله عليه وآله: " إن عمك أبا طالب قد أسلم بحساب الجمل - وعقد بيده ثلاثة وستين - "؟ فقال: عنى بذلك " إله أحد جواد " وتفسير ذلك أن الألف واحد، واللام وثلاثون، والهاء خمسة، والألف واحد و الحاء ثمانية، والدال أربعة، والجيم ثلاثة، والواو ستة، والألف واحد، والدال أربعة فذلك ثلاثة وستون.

2. We were told by Abu’l-Faraj, Muhammed bin Mudaffar bin Nafees al-Masri, the jurist, that he said: Were told by Abu’l-Hasan, Muhammed bin Ahmad al-Dawudi, from his father, that he said: I was at the place of Abu’l-Qasem, Hussain bin Ruh, may Allah sanctify his soul, and a man asked him about the meaning of Abbas to the Prophet, Allah’s blessings be upon him and his Family: «Indeed, your paternal uncle, Abu Talib, has accepted Islam by the calculation of the camel» and he counted thirty-six with his hand. So he said: By that he meant: «One God» , and the interpretation of that is that the Alif is one, the Laam is thirty, the Haa’ is five, the Alif is one, the Hhaa’ is eight, the Daal is four, the Jeem is three, the Waw is six, the Alif is one and the Daal is four. Hence, that is thirty-six.

The meaning of the abstinent in this world - Hadith 20885

حدثنا محمد بن القاسم المفسر الجرجاني - رضي الله عنه - قال: حدثنا أحمد ابن الحسن الحسيني، عن الحسن بن علي الناصر [ي]، عن أبيه، عن محمد بن علي، عن أبيه الرضا، عن أبيه موسى بن جعفر عليهم السلام قال: سئل الصادق عليه السلام عن الزاهد في الدنيا، قال: الذي يترك حلالها مخافة حسابه ويترك حرامها مخافة عقابه.

1. We were told by Muhammed bin Qasem, the exegete, al-Jarjani, may Allah be pleased with him, that he said: We were told by Ahmad ibn Hasan al-Hussaini, from Hasan bin Ali al-Nasiri, from his father, from Muhammed bin Ali, from his father, al-Rida, from his father, Musa bin Ja’far, peace be upon them, that he said: Al-Sadiq, peace be upon him, was asked about the abstinent in this world. He said: The one who abandons what is allowable from it out of fear of its reckoning (on the Day of Judgement), and who abandons its forbidden out of fear of its punishment.

The meaning of death - Hadith 20886

حدثنا محمد بن القاسم المفسر الجرحاني - رضي الله عنه - قال: حدثنا أحمد بن الحسن الحسيني، عن الحسن بن علي الناصر[ي]، عن أبيه، عن محمد بن علي، عن أبيه الرضا، عن أبيه موسى بن جعفر عليهم السلام، قال: قيل للصادق عليه السلام: صف لنا الموت. فقال: للمؤمن كأطيب ريح يشمه فينعس لطيبه وينقطع التعب والألم كله عنه، و للكافر كلسع الأفاعي ولدغ العقارب أو أشد. قيل: فإن قوما يقولون إنه أشد من نشر بالمناشير وقرض بالمقاريض ورضخ بالأحجار وتدوير قطب الأرحية في الأحداق. قال: فهو كذلك هو على بعض الكافرين والفاجرين. ألا ترون منهم من يعاين تلك الشدائد فذاكم الذي هو أشد من هذا إلا من عذاب الآخرة فهذا أشد من عذاب الدنيا قيل: فما بالنا نرى كافرا يسهل عليه النزع فينطفي وهو يتحدث ويضحك ويتكلم وفي المؤمنين أيضا من يكون كذلك وفي المؤمنين والكافرين من يقاسي عند سكرات الموت هذه الشدائد؟ فقال: ما كان من راحة للمؤمن هناك فهو عاجل ثوابه وما كان من شديدة فتمحصيه من ذنوبه ليرد الآخرة نقيا نظيفا مستحقا لثواب الأبد لا مانع له دونه، وما كان سهولة هناك على الكافر فليوفى أجر حسناته في الدنيا ليرد الآخرة وليس له إلا ما يوجب عليه العقاب وما كان من شدة على الكافر هناك فهو ابتداء عقاب الله له بعد نفاد حسناته ذلكم بأن الله عدل لا يجوز.

1. We were told by Muhammed bin Qasem, the exegete, al-Jarjani, may Allah be pleased with him, that he said: We were told by Ahmad bin Hasan al-Hussaini, from Hasan bin Ali al-Nasiri, from his father, from Muhammed bin Ali, from his father, al-Rida, from his father, Musa bin Ja’far, peace be upon them, that he said: It was said to al-Sadiq, peace be upon him: Describe death to us. He said: To the believer, it is like the best perfume he smells, and so he becomes sleepy due to its goodness, and all tiredness and pain is stopped in him, and to the disbeliever, it is like the stinging of snakes, the pinching of scorpions and even worse. It was: A people are saying that it is more severe than being sawn with saws, clipped with swords, stoned with stones and the rolling of the grinding machine. He said: It is like that to some disbelievers and dissolute people. Do you not see from them those who observe those hardships? That is what is more severe than this, except (that it is not more severe) than the torment of the Hereafter, for that is more severe than the torment of this world. It was said: Then what is it with us that we see a disbeliever whose death struggle is easy upon him, by which he turns off while telling, laughing and speaking, while among the believers as well there are those who are like that? Also, among the believers and the disbelievers (alike) there are those who endure these hardships during the intoxication of death? He said: That which is of comfort to the believer there (during that stage), is his reward that was rushed to him, and that which is of distress is purification of him from his sins in order that he may reach the Hereafter clean, pure and deserving of the reward of the everlasting that has no obstacle to it. That which is of ease there to the disbeliever, is for him to be granted the reward of his good deeds in this world in order that he may reach the Hereafter while not having but what necessitates punishment upon him, and that which is of distress upon the disbeliever there is the commencement of the punishment of Allah to him after his good deeds have finished. That is because Allah is (An Enforcer of) Justice, He does not tyrannize.

The meaning of death - Hadith 20887

حدثنا محمد بن القاسم المفسر الجرجاني - رحمه الله - قال: حدثنا أحمد بن الحسن الحسيني، عن الحسن بن علي الناصر [ي]، عن أبيه، عن محمد بن علي، عن أبيه الرضا، عن أبيه موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين عليهم السلام قال: قيل لأمير المؤمنين عليه السلام: صف لنا الموت. فقال: على الخبير سقطتم، هو أحد ثلاثة أمور يرد عليه: إما بشارة بنعيم الأبد، وإما بشارة بعذاب الأبد، وإما تحزين وتهويل وأمر [ه] مبهم لا يدري من أي الفرق هو، فأما ولينا المطيع لأمرنا فهو المبشر بنعيم الأبد، وأما عدونا المخالف علينا فهو المبشر بعذاب الأبد، وأما المبهم أمره الذي لا يدري ما حاله فهو المؤمن المسرف على نفسه لا يدري ما يؤول إليه حاله، يأتيه الخبر مبهما مخوفا ثم لن يسويه الله عز وجل بأعدائنا لكن يخرجه من النار بشفاعتنا، فاعملوا وأطيعوا، لا تتكلوا ولا تستصغروا عقوبة الله عز وجل فإن من المسرفين من لا تلحقه شفاعتنا إلا بعد عذاب ثلاثمائة ألف سنة.

2. We were told by Muhammed bin Qasem, the exegete, al-Jarjani, may Allah grant him mercy, that he said: We were told by Ahmad bin Hasan al-Hussaini, from Hasan bin Ali al-Nasiri, from his father, from Muhammed bin Ali, from his father, al-Rida, from his father, Musa bin Ja’far, from his father, Ja’far bin Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, from his father, Hussain, peace be upon them, that he said: It was said to the Commander of the Believers, peace be upon him: Describe death to us. He said: You have fallen upon the acquainted. It is one of three things that will approach a person: either it is a glad tiding of the bliss of the everlasting; or a news of the torment of the everlasting; or causing of grief and horror, by which one’s matter is unclear and he does not know from which group he is. As for our ally, the obedient to our cause, he is the one to be given glad tidings of the bliss of the everlasting. As for our enemy who opposes us, he is to be given news of the torment of the everlasting. As for the one who does not know his condition, he is the believer who was thriftless towards himself and does not know what his condition will lead to. He will be reached by news that leave him in a state of unclarity and fear. Furthermore, Allah, Exalted and Glorious is He, will not level him with our enemies, however, He will take him out of the Fire by our salvation. Hence, act and obey, do not have confidence from nor belittle the punishment of Allah, Exalted and Glorious is He, for indeed, among the thriftless are those whom our salvation will not save except after the torment of three hundred thousand years.

The meaning of death - Hadith 20888

وسئل الحسن بن علي بن أبي طالب عليهما السلام، ما الموت الذي جهلوه؟ قال: أعظم سرور يرد على المؤمنين إذ نقلوا عن دار النكد إلى نعيم الأبد، وأعظم ثبور يرد على الكافرين إذ نقلوا عن جنتهم إلى نار لا تبيد ولا تنفد. وقال علي بن الحسين عليهما السلام،: لما اشتد الامر بالحسين بن علي بن أبي طالب عليهما السلام، نظر إليه من كان معه فإذا هو بخلافهم لأنهم كلما اشتد الامر تغيرت ألوانهم وارتعدت فرائصهم ووجبت قلوبهم وكان الحسين عليه السلام وبعض من معه من خصائصه تشرق ألوانهم وتهدئ جوارحهم وتسكن نفوسهم، فقال بعضهم لبعض: انظروا لا يبالي بالموت! فقال لهم الحسين عليه السلام: صبرا بني الكرام، فما الموت إلا قنطرة تعبر بكم عن البؤس والضراء إلى الجنان الواسعة والنعيم الدائمة فأيكم يكره أن ينتقل من سجن إلى قصر وما هو لأعدائكم إلا كمن ينتقل من قصر إلى سجن وعذاب. إن أبي حدثني عن رسول الله صلى الله عليه وآله أن الدنيا سجن المؤمن وجنة الكافر والموت جسر هؤلاء إلى جناتهم وجسر هؤلاء إلى جحيمهم، ما كذبت ولا كذبت.

3. Hasan bin Ali bin Abi Talib, peace be upon them both, was asked: What is the death which they are ignorant of? He said: The greatest joy that approaches the believers when they are transferred from the home of miserableness to the bliss of the everlasting, and the greatest affliction that approaches the disbelievers when they are transferred from their paradise to a Fire that is not to extinguish nor cease. Ali bin Hussain, peace be upon them both, said: When the matter of Hussain bin Ali bin Abi Talib, peace be upon them both, was intensified, those who were with him looked at him, and at sudden he was behind them, because whenever the matter intensified, their colors changed [1], their shoulder flanks shivered and their hearts fell, whereas Hussain, peace be upon him, and some of those who were with him of his special companions, their colors would shine, their limbs would quieten and their inner selves would calm. They said to each other: Look, he does not care about death! Then Hussain, peace be upon him, said: Patience, O sons of the generous, for death is but a bridge that makes you cross from suffering and harm to the wide gardens and everlasting bliss, for which of you would dislike to relocate from a prison to a castle? For your enemies, it is not but like the one who relocates from a castle to prison and torment. Indeed, my father told me of the Messenger of Allah, Allah’s blessings be upon him and his Family, that this world is the prison of the believer and the paradise of the disbeliever, and that death is the bridge of those to their Gardens and the bridge of those to their Hell. I have not lied, nor been negated.

The meaning of death - Hadith 20889

وقال محمد بن علي عليهما السلام،: قيل لعلي بن الحسين عليهما السلام: ما لموت؟ قال: للمؤمن كنزع ثياب وسخه قملة ، وفك قيود وأغلال ثقيلة، والاستبدال بأفخر الثياب وأطيبها روائح وأوطئ المراكب، وآنس المنازل وللكافر كخلع ثياب فاخرة، والنقل عن منازل أنيسة، والاستبدال بأوسخ الثياب وأخشنها، وأوحش المنازل وأعظم العذاب.

4. Muhammed bin Ali, peace be upon them both, said: It was said to Ali bin Hussain, peace be upon them both: What is death? He said: To the believer, it is like the removal of dirty and scabby clothes, the unlocking of heavy chains and shackles, and the replacement of that with the most luxuriant and good-smelling clothes, the best riding vehicle and the most courteous of houses. To the disbeliever, it is like the removal of luxuriant clothes and the transfer from courteous houses, and the replacement of that with the dirtiest and roughest of clothes, the most desolated of houses and the greatest torment.

The meaning of death - Hadith 20890

وقيل لمحمد بن علي عليهما السلام: ما لموت؟ قال: هو النوم الذي يأتيكم كل ليلة إلا أنه طويل مدته لا ينتبه منه إلا يوم القيامة، فمن رأى في نومه من أصناف الفرح مالا يقادر قدره ومن أصناف الأهوال مالا يقادر قدره؟ فكيف حال فرح في النوم ووجل فيه؟ هذا هو الموت فاستعدوا له.

5. It was said to Muhammed bin Ali, peace be upon them both: What is death? He said: It is the sleep that comes to you every night, except that its duration is long and one will not notice it except on the Day of Resurrection. Who has seen in his sleep from the types of happiness what he cannot evaluate its value, and from the types of horrors what he cannot evaluate its value? How is the case of happiness and dread during sleep? That is death, so prepare for it.

The meaning of death - Hadith 20891

حدثنا محمد بن القاسم المفسر، قال: حدثنا أحمد بن الحسن الحسيني، عن الحسن بن علي، عن أبيه، عن محمد بن علي، عن أبيه عليهم السلام قال: دخل موسى بن جعفر عليهما السلام، على رجل قد غرق في سكرات الموت وهو لا يجيب داعيا فقالوا له: يا ابن رسول الله وددنا لو عرفنا كيف الموت وكيف حال صاحبنا. فقال: الموت هو المصفاة يصفي المؤمنين من ذنوبهم فيكون آخر ألم يصيبهم كفارة آخر وزر بقي عليهم ويصفي الكافرين من حسناتهم فيكون آخر لذة أو راحة تلحقهم، وهو آخر ثواب حسنة تكون لهم وأما صاحبكم هذا فقد نحل من الذنوب نخلا، وصفي من الآثام تصفية، وخلص حتى نقي كما ينقى الثوب من الوسخ، وصلح لمعاشرتنا أهل البيت في دارنا دار الأبد.

6. We were told by Muhammed bin Qasem, the exegete, that he said: We were told by Ahmad bin Hasan al-Hussaini, from Hasan bin Ali, from his father, from Muhammed bin Ali, from his father, peace be upon them, that he said: Musa bin Ja’far, peace be upon them both, entered into the place of a man who had drowned into the intoxication of death whilst not answering a caller, and they said to him: O son of Allah’s Messenger, we would love to know how death is and what the case of our companion is. He said: Death is the purifier; it purifies the believers from their sins, by which the last pain that afflicts them is an expiation for the last burden that remains upon them, and it purifies the disbelievers from their good deeds, by which it is the last delight or comfort that follows them, and it is the last reward for a good deed that is to them. As for this companion of yours, he has been sieved from sins in a (complete manner of) sieving, and he has been purified from error in a (complete manner of) purification, and he has been rid (of filth) until he has become clean like how a robe is cleaned from filth, and he has become suitable to mingle with us, the Household, in our Home, the Home of the Everlasting.

The meaning of death - Hadith 20892

وبهذا الاسناد عن محمد بن علي عليهما السلام، قال: مرض رجل من أصحاب الرضا عليه السلام فعاده فقال: كيف تجدك؟ قال: لقيت الموت بعدك - يريد ما لقيه من شدة مرضه - فقال: كيف لقيته؟ فقال: أليما شديدا. فقال: ما لقيته إنما لقيت ما ينذرك به ويعرفك بعض حاله، إنما الناس رجلان: مستريح بالموت، ومستراح به منه، فجدد الايمان بالله بالولاية تكن مستريحا ففعل الرجل ذلك. والحديث طويل أخذنا منه موضع الحاجة.

7. With this chain of narrators, from Muhammed bin Ali, peace be upon them both, that he said: A man from the companions of al-Rida, peace be upon him, became ill, and so he visited him and said: How do you find yourself? He said: I met death after you. [1] By that he meant what he met due to the intensity of his illness. He said: How did you meet it? He said: Severely painful. He said: You did not meet it. You only met that which warns you about it and makes you know some of its condition. People are only two (types of) men: One who rests at death, and one from whom it is rested [2] due to it [3]. Thus, renew faith in Allah and in Divine Authority, and you will be one who rests (at death). Then the man did so. The narration is long. We took from it the spot of requirement.

The meaning of death - Hadith 20893

وبهذا الاسناد، عن علي بن محمد عليهما السلام، قال: قيل لمحمد بن علي بن موسى صلوات الله عليهم: ما بال هؤلاء المسلمين يكرهون الموت؟ قال: لأنهم جهلوه فكرهوه ولو عرفوه وكانوا من أولياء الله عز وجل لأحبوه ولعلموا أن الآخرة خير لهم من الدنيا، ثم قال عليه السلام: يا أبا عبد الله ما بال الصبي والمجنون يمتنع من الدواء المنقي لبدنه والنافي للألم عنه؟ قال: لجهلهم بنفع الدواء. قال: والذي بعث محمدا بالحق نبيا إن من استعد للموت حق الاستعداد فهو أنفع له من هذا الدواء لهذا المتعالج، أما إنهم لو عرفوا ما يؤدي إليه الموت من النعيم لاستدعوه وأحبوه أشد ما يستدعي العاقل الحازم الدواء لدفع الآفات واجتلاب السلامات.

8. With this chain of narrators, from Ali bin Muhammed, peace be upon them both, that he said: It was said to Muhammed bin Ali bin Musa, Allah’s blessings be upon them: What is it with these Muslims that they hate death? He said: Because they have become ignorant of it, so they hate it. If they were to know it and they were among the Allies of Allah, Exalted and Glorious is He, they would surely have loved it, and they would surely have known that the Hereafter is better for them than this world. Then he, peace be upon him, said: O father of Abdullah, what is it with a child or an insane that he refrains from the medicine that cleans his body and negates the pain from him? He said: Due to their ignorance of the benefit of the medicine. He said: By He who sent Muhammed with the Truth as a Prophet, indeed, the one who prepares for death a true preparation, it is more beneficial to him than this medicine (that is given) to he who is treated. Verily, if they, indeed, were to know what death leads to of bliss, they would surely have called for it and loved it by the most intense of what a rational calls for medicine in order to repel misfortunes and draw safeties.

The meaning of death - Hadith 20894

وبهذا الاسناد، عن الحسن بن علي عليهما السلام قال: دخل علي بن محمد عليهما السلام على مريض من أصحابه وهو يبكي ويجزع من الموت فقال له: يا عبد الله تخاف من الموت لأنك لا تعرفه، أرأيتك إذا اتسخت وتقذرت وتأذيت من كثرة القذر والوسخ عليك و أصابك قروح وجرب وعلمت أن الغسل في حمام يزيل ذلك كله أما تريد أن تدخله فتغسل ذلك عنك أو ما تكره أن لا تدخله فيبقى ذلك عليك؟ قال: بلى يا ابن رسول الله. قال: فذاك الموت هو ذلك الحمام وهو آخر ما بقي عليك من تمحيص ذنوبك وتنقيتك من سيئاتك فإذا أنت وردت عليه وجاوزته فقد نجوت من كل غم وهم وأذى، ووصلت إلى كل سرور وفرح، فسكن الرجل واستسلم ونشط وغمض عين نفسه ومضى لسبيله.

9. With this chain of narrators, from Hasan bin Ali, peace be upon them both, that he said: Ali bin Muhammed, peace be upon them both, entered into the place of a diseased from his companions while he was weeping and frightened, so he said to him: O servant of Allah, you are fearing death because you do not know it. Have you seen yourself, if you were to become dirty, filthy and harmed from the much filth and dirtiness upon you, and you would be afflicted with ulcer and scabbiness, and you would know that washing in a bath will remove all that, would you not want to enter it and wash that from yourself? Would you not dislike that you do not enter it, by which that remains on you? He said: Sure, O son of Allah’s Messenger. He said: That is death. It is that bath and it is the last that remains upon you of purification from your sins and the cleaning of you from your misdeeds. Hence, if you approach it and cross it, you would certainly be saved from every sorrow, concern and pain, and you would reach to every joy and happiness. Then the man calmed, submitted, became excited, closed the eye of himself and went to his path.

The meaning of death - Hadith 20895

وسئل الحسن بن علي بن محمد عليهم السلام عن الموت ما هو؟ فقال: هو التصديق بما لا يكون. حدثني أبي، عن أبيه، عن جده، عن الصادق عليه السلام قال: إن المؤمن إذا مات لم يكن ميتا فإن الميت هو الكفار، إن الله عز وجل يقول: " يخرج الحي من الميت ويخرج الميت من الحي " يعني المؤمن من الكافر والكافر من المؤمن.

10. Hasan bin Ali bin Muhammed, peace be upon them, was asked about death: What is it? He said: It is credence to that which shall not be. I was told by my father, from his father, from his grandfather, from al-Sadiq, peace be upon him, that he said: Indeed, when a believer dies, he will not be dead, for indeed, the (one to become) dead is the disbeliever. Indeed, Allah, Exalted and Glorious is He, says: «He brings out the living from the dead, and He brings out the dead from the living» (6:95). That means (that) the believer (is begotten) from the disbeliever, and the disbeliever (is begotten) from the believer.

The meaning of muhabnati - Hadith 20896

حدثنا محمد بن موسى بن المتوكل قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن ابن رئاب، عن محمد بن مسلم أو غيره، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: تزوجوا فإني مكاثر بكم الأمم غدا في القيامة حتى أن السقط ليجئ محبنطيا على باب الجنة فيقال له: ادخل الجنة. فيقول: لا، حتى يدخل أبواي قبلي.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Ibn Ri’ab, from Muhammed bin Muslim and others, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon hm and his Family, said: Marry, for indeed, I am to produce, through you, more than other nations tomorrow on the (Day of) Resurrection. Even the miscarried fetus will surely came as a muhabnati on the Gate of Paradise, and it will be said to him: «Enter Paradise» to which he will say: «No, until my parents enter before me».

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Trim the mustaches, leave the beards and do not resemble the Zoroastrians» - Hadith 20897

حدثنا الحسين بن إبراهيم بن أحمد بن هشام المكتب - رضي الله عنه - قال: حدثنا محمد بن جعفر الأسدي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين ابن يزيد، قال: حدثني علي بن غراب، قال: حدثني خير الجعافر جعفر بن محمد، عن أبيه، عن جده، عن أبيه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: حفوا الشوارب وأعفوا اللحى ولا تتشبهوا بالمجوس.

1. We were told by Hussain bin Ibrahim bin Ahmad bin Hisham al-Maktab, may Allah be pleased with him, that he said: We were told by Muhammed bin Ja’far al-Asadi, that he said: We were told by Musa bin Imran al-Nakha’i, from his paternal uncle, Hussain ibn Yazid, that he said: I was told by Ali bin Ghurab, that he said: I was told by the Best of all named Ja’far, Ja’far bin Muhammed, from his father, from his grandfather, from his gather, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Trim the mustaches, leave the beards and do not resemble (yourselves with) the Zoroastrians.

The meaning of a sikka ma’bura and a filly that is ma’mura - Hadith 20898

حدثنا محمد بن علي بن بشار القزويني - رضي الله عنه - قال: حدثنا المظفر بن أحمد، قال: حدثني أبو الحسين محمد بن جعفر الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا عبد الله بن أحمد الأحمري، قال: حدثنا جعفر بن سليمان، قال: حدثنا ثابت بن دينار، عن علي بن الحسين، عن أبيه الحسين، عن أبيه علي عليه السلام قال: قال رسول الله صلى الله عليه وآله: خير المال سكة مأبورة ومهرة مأمورة.

1. We were told by Muhammed bin Ali bin Bashar al-Qazwini, may Allah be pleased with him, that he said: We were told by Mudaffar bin Ahmad, that he said: I was told by Abu’l-Hussain, Muhammed bin Ja’far al-Kufi, that he said: We were told by Muhammed bin Isma’eel al-Barmaki, that he said: We were told by Abdullah bin Ahmad al-Ahmari, that he said: We were told by Ja’far bin Sulayman, that he said: We were told by Thabit bin Dinar, from Ali bin Hussain, from his father, Hussain, from his father, Ali, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The best of money is a sikka ma’bura and a filly that is ma’mura.

The meaning of a sikka ma’bura and a filly that is ma’mura - Hadith 20899

حدثنا أبو نصر محمد بن الحسين بن الحسن الديلمي الجوهري، قال: حدثنا محمد بن يعقوب الأصم، قال: حدثنا محمد بن عبيد الله المنادي، قال: حدثنا روح بن عبادة، قال: حدثنا أبو نعامة العدوي، عن مسلم بن بديل، عن إياس بن زهير، عن سويد بن هبيرة، عن النبي صلى الله عليه وآله قال: خير مال المرء مهرة مأمورة أو سكة مأبورة.

2. We were told by Abu Nasr, Muhammed bin Hussain bin Hasan al-Daylami al-Jawhari, that he said: We were told by Muhammed bin Ya’qoub al-Asam, that he said: We were told by Muhammed bin Ubaidullah al-Munadi, that he said: We were told by Ruh bin Ubada, that he said: We were told by Abu Na’ama al-‘Adawi, from Muslim bin Badeel, from Iyas bin Zuhair, from Suwayd bin Habeera, from the Prophet, Allah’s blessings be upon him and his Family, that he said: The best money of an individual is a filly that is ma’mura or a sikka ma’bura.

The meaning of the well-known months for pilgrimage - Hadith 20900

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى عن أحمد بن محمد بن أبي نصر البزنطي، عن المثنى، عن زرارة، عن أبي جعفر عليه السلام في قول الله عز وجل: " الحج أشهر معلومات " قال: شوال، وذو القعدة، وذو الحجة. وفي حديث آخر: وشهر مفرد للعمرة رجب.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Ahmad bin Muhammed bin Abi Nasr al-Bazanti, from Muthanna, from Zurara, from Abu Ja’far, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «The pilgrimage is (for) well-known months» (2:197). He said: Shawwal, Dhu’l-Qa’da and Dhu’l-Hijjah. In another narration: And one singular month for Umrah, Rajab.

The meaning of approach (to sex), impiety and arguing - Hadith 20901

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن أبي جميلة المفضل بن صالح، عن زيد الشحام، قال: سألت أبا عبد الله عليه السلام عن الرفث والفسوق والجدال. قال: أما الرفث فالجماع، وأما الفسوق فهو الكذب، ألا تسمع قول الله عز وجل: " يا أيها الذين آمنوا إن جاءكم فاسق بنبأ فتبينوا أن تصيبوا قوما بجهالة " ؟ والجدال هو قول الرجل: لا والله، وبلى والله، وسباب الرجل الرجل.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Abu Jamela, Mufaddal bin Saleh, from Zaid al-Shahham, that he said: I asked Abu Abdillah, peace be upon him, about approach (to sex), impiety and arguing. He said: As for approach (to sex), it is sexual intercourse, and as for impiety, it is lying. Do you not hear the saying of Allah, Exalted and Glorious is He: «O you who have believed, if an impious comes to you with news, then investigate from having accused a people out of ignorance.» (49:6) Arguing is the saying of a man: «No, by Allah» and «Sure, by Allah», and the verbal insult of a man to another man.

The meaning of what Allah, Exalted and Glorious is He, conditioned upon people in pilgrimage and what He condition in favor to them - Hadith 20902

حدثنا أبي - رحمه الله - قال: حدثنا الحسين بن محمد بن عامر، عن عبد الله بن عامر، عن محمد بن أبي عمير، عن حماد بن عثمان، عن عبد الله بن علي الحلبي، عن أبي عبد الله عليه السلام قال في الحج: إن الله اشترط على الناس شرطا وشرط لهم شرطا فمن وفى وفى الله له، قلت: ما الذي اشترط عليهم وما الذي شرط لهم؟ فقال: أما الذي اشترط عليهم فإنه قال: " فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال في الحج " وأما الذي شرط لهم قال: " فمن تعجل في يومين فلا إثم عليه ومن تأخر فلا إثم عليه لمن اتقى " قال: يرجع ولا ذنب له. قلت: أرأيت من ابتلى بالجماع ما عليه؟ قال: عليه بدنة وإن كانت المرأة أعانت بشهوة مع شهوة الرجل فعليهما بدنتان ينحرانهما وإن كان استكرهها وليس بهوى منها فليس عليها شئ ويفرق بينهما حتى ينفر الناس وحتى يرجعا إلى المكان الذي أصابا فيه ما أصابا. قلت: أرأيت إن أخذا في غير ذلك الطريق إلى أرض أخرى أيجتمعان؟ قال: نعم. قلت أرأيت إن ابتلى بالفسوق؟ فأعظم ذلك ولم يجعل له حدا قال: يستغفر الله ويلبي، قلت: أرأيت إن ابتلى بالجدال؟ قال: فإذا جادل فوق مرتين فعلى المصيب دم يهريقه [دم] شاة، وعلى المخطئ دم يهريقه [دم] بقرة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Hussain bin Muhammed bin ‘Amer, from Abdullah bin ‘Amer, from Muhammed bin Abi ‘Umayr, from Hammad bin Uthman, from Abdullah bin Ali al-Halabi, from Abu Abdillah, peace be upon him, that he said with regards to pilgrimage: Indeed, Allah has condition upon people a condition, and He has condition in favor to people a condition. Hence, the one who fulfils, Allah will fulfill to him. I said: What is it that He conditioned upon them, and what is it that He condition in favor to them? He said: As for what He conditioned upon them, He said: «So, whoever has made the pilgrimage obligatory (upon himself) in them, there shall be no sexual approach, nor impiety, nor arguing, in pilgrimage.» (2:197) As for what He conditioned in favor to them, He said: «Then, whoever hastens (the departure) in two days, there is no guilt upon him, and the one who delays, there is no guilt upon him for him who is godfearing.» (2:203) He said: He may return and there will be no sin upon him. I said: Have you seen the one who is tested (in endurance until he engages) with sexual intercourse, what is it upon him (of expiation)? He said: Upon him is a camel for sacrifice, and if the woman assisted by lust along with the lust of a man, upon them are two camels of sacrifice that they must slaughter, and if he had forced her [1] and it was not by desire from her, there is nothing upon her. Furthermore, it shall be separated between them until the people scatter (in departure) and until they return to the place in which they achieved what they achieved. I said: What do you see if we were to take in other than that path to another land, will they (be permitted to) gather? He said: Yes. I said: What do you see if one is tested with impiety? He then magnified that and did not make any limitation to it. He said: One must ask Allah for forgiveness and declare compliance (to Allah). I said: What do you see if one is tested with arguing? He said: If he argues above two times, there shall be upon the one who is right, blood that he must shed, the blood of a sheep [2], and upon the one who is wrong, blood that he must shed, the blood of a cow.

The meaning of the greater pilgrimage and the smaller pilgrimage - Hadith 20903

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن صفوان بن يحيى، عن ذريح المحاربي، عن أبي عبد الله عليه السلام قال: الحج الأكبر يوم النحر.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Safwan bin Yahya, from Dhuraih al-Muharibi, from Abu Abdillah, peace be upon him, that he said: The greater pilgrimage is the day of slaughter [1].

The meaning of the greater pilgrimage and the smaller pilgrimage - Hadith 20904

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أيوب بن نوح، عن صفوان بن يحيى، عن معاوية بن عمار، قال: سألت أبا عبد الله عليه السلام عن يوم الحج الأكبر فقال: هو يوم النحر، والأصغر العمرة.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ayub bin Nuh, from Safwan bin Yahya, from Mu’awiya bin Ammar, that he said: I asked Abu Abdillah, peace be upon him, about the day of the greater pilgrimage, so he said: It is the day of slaughter, and the smaller one is Umrah.

The meaning of the greater pilgrimage and the smaller pilgrimage - Hadith 20905

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عبد الله ابن المغيرة، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: الحج الأكبر يوم الأضحى.

3. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Abdullah ibn Mughaira, from Abdullah bin Sinan, from Abu Abdillah, peace be upon him, that he said: The greater pilgrimage is the Day of Adha.

The meaning of the greater pilgrimage and the smaller pilgrimage - Hadith 20906

أبي - رحمه الله - قال: حدثنا عبد الله بن جعفر الحميري، عن إبراهيم بن مهزيار عن أخيه علي، عن الحسين ، عن حماد بن عيسى، عن شعيب، عن أبي بصير، والنضر، عن ابن سنان، عن أبي عبد الله عليه السلام قال: الحج الأكبر يوم الأضحى.

4. My father, may Allah grant him mercy, said: We were told by Abdullah bin Ja’far al-Himyari, from Ibrahim bin Mahziyar, from his brother, Ali, from Hussain, from Hammad bin Isa, from Shu’ayb, from Abu Baseer, and Nadr, from Ibn Sinan, from Abu Abdillah, peace be upon him, that he said: The greater pilgrimage is the Day of Adha.

The meaning of the greater pilgrimage and the smaller pilgrimage - Hadith 20907

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، قال: حدثنا فضيل بن عياض، عن أبي عبد الله عليه السلام قال: سألته عن الحج الأكبر، فقال: أعندك فيه شئ؟ فقلت: نعم، كان ابن عباس يقول: الحج الأكبر يوم عرفة يعني أنه من أدرك يوم عرفة إلى طلوع الفجر من يوم النحر فقد أدرك الحج ومن فاته ذلك فاته الحج فجعل ليلة عرفة لما قبلها ولما بعدها، والدليل على ذلك أنه من أدرك ليلة النحر إلى طلوع الفجر فقد أدرك الحج و أجزء عنه من عرفة. فقال أبو عبد الله عليه السلام: قال أمير المؤمنين عليه السلام: الحج الأكبر يوم النحر واحتج بقول الله عز وجل: " فسيحوا في الأرض أربعة أشهر " فهي عشرون من ذي الحجة والمحرم والصفر وشهر ربيع الأول وعشر من شهر ربيع الاخر ولو كان الحج الأكبر يوم عرفة لكان السيح أربعة أشهر ويوما واحتج بقول الله عز وجل: " وأذان من الله ورسوله إلى الناس يوم الحج الأكبر " وكنت أنا الاذان في الناس. فقلت له: ما معنى هذه اللفظة " الحج الأكبر "؟ فقال: إنما سمي الأكبر لأنها كانت سنة حج فيها المسلمون والمشركون ولم يحج المشركون بعد تلك السنة.

5. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, that he said: We were told by Fudail bin ‘Ayyadh, from Abu Abdillah, peace be upon him, that he said: I asked him about the greater pilgrimage, so he said: Do you have anything about it? I said: Yes. Ibn Abbas used to say: The greater pilgrimage is on the Day of Arafah. He meant that the one who catches up with the Day of Arafah until the rise of the dawn from the day of slaughter, has indeed caught up with the pilgrimage, and that the one who misses that has missed the (completion of the) pilgrimage. Hence, he made the night of Arafah (as a standard) to what is before it and to what is after it. The evidence to that is that the one who catches up with the night of (what is before the day of) sacrifice until the rise of dawn, has indeed caught up with the pilgrimage, and it would suffice to him from (the Day of) Arafah. Abu Abdillah, peace be upon him, said: The Commander of the Believers, peace be upon him, said: The greater pilgrimage is the day of slaughter. He argued with the saying of Allah, Exalted and Glorious is He: «So, travel freely in the land for four months» (9:2) and they are twenty from Dhu’l-Hijjah, Muharram, Safar, the month of Rabi’ul-Awwal, and ten from the month of Rabi’ul-Akhir. If the greater pilgrimage was on the Day of Arafah, the (duration of) free travel would have been four months and one day. Moreover, he argued with the saying of Allah, Exalted and Glorious is He: «And (it is) an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage» (9:2), and I was the announcement among the people. Then I said to him: What is the meaning of this phrase: «the greater pilgrimage»? He said: It was only named the greater pilgrimage because it was a year in which (both) the Muslims and the polytheists performed pilgrimage, and the polytheists did not perform pilgrimage after that year.

The meaning of the known days and the limited number of days - Hadith 20908

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد، عن حماد بن عيسى، عن أبي عبد الله عليه السلام قال: سمعته يقول: قال علي عليه السلام في قول الله عز وجل: " ويذكروا اسم الله في أيام معلومات " قال: أيام العشر.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Hammad bin Isa, from Abu Abdillah, peace be upon him, that he said: I heard him say: Ali, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He: «and mention the Name of Allah in known days» (22:28). He said: The days of the ten.

The meaning of the known days and the limited number of days - Hadith 20909

وبهذا الاسناد، عن الحسين بن سعيد، عن محمد الفضيل، عن أبي الصباح، عن أبي عبد الله عليه السلام في قول الله عز وجل: ويذكروا اسم الله في أيام معلومات " قال: هي أيام التشريق.

2. With this chain of narrators, from Hussain bin Sa’eed, from Muhammed bin Fudail, from Abu’l-Sabah, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «and mention the Name of Allah in known days» (22:28). He said: They are the days of the easternization.

The meaning of the known days and the limited number of days - Hadith 20910

أبي - رحمه الله - قال: حدثنا محمد بن أحمد بن علي بن الصلت، عن عبد الله بن الصلت، عن يونس بن عبد الرحمن، عن المفضل بن صالح، عن زيد الشحام، عن أبي عبد الله عليه السلام في قول الله عز وجل: " واذكروا الله في أيام معدودات " قال: المعلومات والمعدودات واحدة وهي أيام التشريق.

3. My father, may Allah grant him mercy, said: We were told by Muhammed bin Ahmad bin Ali bin Silt, from Abdullah bin Silt, from Yunus bin Abdul-Rahman, from Mufaddal bin Saleh, from Zaid al-Shahham, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «and mention Allah in limited number of days» (2:203)). He said: The known and the limited are one, and they are the days of the easternization.

The meaning of warbling and applause - Hadith 20911

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني عمن ذكره، عن أبي عبد الله عليه السلام في قول الله عز وجل: " وما كان صلاتهم عند البيت إلا مكاء وتصدية " قال: التصفير والتصفيق.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Hammad bin Isa, from Ibrahim bin Umar al-Yamani, from the one he mentioned, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And their prayer was, at the House, not but warbling and applause.» (8:35) He said: Whistling and handclapping.

The meaning of the announcement from Allah and His Messenger - Hadith 20912

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب، عن أبان بن عثمان، عن أبي الجارود، عن حكيم بن جبير، عن علي بن الحسين عليهما السلام في قول الله عز وجل: " وأذان من الله ورسوله " قال: الاذان علي عليه السلام.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Hussain bin Sa’eed, from Fadala bin Ayub, from Aban bin Uthman, from Abu’l-Jaroud, from Hukaim bin Jubayr, from Ali bin Hussain, peace be upon them both, with regards to the saying of Allah, Exalted and Glorious is He: «And (it is) an announcement from Allah and His Messenger» (9:3). He said: The announcement was Ali, peace be upon him.

The meaning of the announcement from Allah and His Messenger - Hadith 20913

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن علي بن أسباط، عن سيف بن عميرة، عن الحارث بن المغيرة بن النصري، عن أبي عبد الله عليه السلام قال: سألته عن قول الله عز وجل: " وأذان من الله ورسوله إلى الناس يوم الحج الأكبر " فقال: اسم نحله الله عز وجل عليا صلوات الله عليه من السماء لأنه هو الذي أدى عن رسول الله صلى الله عليه وآله براءة وقد كان بعث بها مع أبي بكر أولا فنزل عليه جبرئيل عليه السلام فقال: يا محمد إن الله يقول لك: إنه لا يبلغ عنك إلا أنت أو رجل منك فبعث رسول الله صلى الله عليه وآله عند ذلك عليا عليه السلام فلحق أبا بكر وأخذ الصحيفة من يده ومضى بها إلى مكة فسماه الله تعالى أذانا من الله، إنه اسم نحله الله من السماء لعلي عليه السلام.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Hussain bin Abi’l-Khattab, from Ali bin Asbat, from Saif bin ‘Umayra, from Harith bin Mughaira bin Nasri, from Abu Abdillah, peace be upon him, that he said: I asked him about the saying of Allah, Exalted and Glorious is He: «And (it is) an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage» (9:3). He said: It is a name whom Allah, Exalted and Glorious is He, gifted to Ali, Allah’s blessings be upon him, from the Heaven, because he was, indeed, the one who delivered on behalf of Allah’s Messenger, Allah’s blessings be upon him and his Family, (the chapter of) Bara’a [1]. He had sent it with Abu Bakr at first, at which Jibra’eel, peace be upon him, descended unto him and said: «O Muhammed, indeed, Allah says to you: Indeed, none shall deliver on behalf of you except for you or a man from you». Then the Messenger of Allah, Allah’s blessings be upon him and his Family, sent Ali, peace be upon him, therein, and so he caught up with Abu Bakr, took the journal from his hand and went with it to Mecca. Allah then named it an Announcement from Allah. It is, indeed, a name gifted by Allah from the Heaven to Ali, peace be upon him.

The meaning of the witness and the witnessed, and the meaning of the Day for which people gather - Hadith 20914

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد بن يحيى، ومحمد ابن علي بن محبوب، عن محمد بن عيسى بن عبيد، عن صفوان بن يحيى، عن إسماعيل بن جابر عن رجاله، عن أبي عبد الله عليه السلام في قول الله عز وجل: " ذلك يوم مجموع له الناس وذلك يوم مشهود " قال: المشهود يوم عرفة والمجموع له الناس يوم القيامة.

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad bin Yahya, and Muhammed ibn Ali bin Mahbub, from Muhammed bin Isa bin ‘Ubaid, from Safwan bin Yahya, from Isma’eel bin Jabir, from his narrators, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «That is a Day for which the people will gather, and that is a Day that is (to be) witnessed.» (11:103) He said: That which is the witnessed is the Day of Arafah, and that for which people will gather is the Day of Resurrection.

The meaning of the witness and the witnessed, and the meaning of the Day for which people gather - Hadith 20915

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثني محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى، عن ابن فضال، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله عليه السلا م في قوله عز وجل: " وشاهد ومشهود قال: الشاهد يوم الجمعة، والمشهود يوم عرفة.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: I was told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Isa, from Ibn Faddal, from Abu Jameela, from Muhammed bin Ali al-Halabi, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And by the witness, and by what is to be witnessed» (85:3). He said: The witness is Friday, and that which is to be witnessed is the Day of Arafah.

The meaning of the witness and the witnessed, and the meaning of the Day for which people gather - Hadith 20916

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن أحمد بن محمد، عن موسى بن القاسم، عن محمد بن أبي عمير، عن أبان بن عثمان، عن عبد الرحمن بن أبي عبد الله عن أبي عبد الله عليه السلام أنه قال: الشاهد يوم الجمعة والمشهود يوم عرفة والموعود يوم القيامة.

3. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Ahmad bin Muhammed, from Musa bin Qasem, from Muhammed bin Abi ‘Umayr, from Aban bin Uthman, from Abdul-Rahman bin Abi Abdillah, from Abu Abdillah, peace be upon him, that he said: The witness is Friday, that which is to be witnessed is the Day of Arafah and that which is promised is the Day of Resurrection.

The meaning of the witness and the witnessed, and the meaning of the Day for which people gather - Hadith 20917

حدثنا محمد بن الحسن، قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين ابن سعيد، عن صفوان، عن يعقوب بن شعيب، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " وشاهد ومشهود " قال: الشاهد يوم عرفة.

4. We were told by Muhammed bin Hasan, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain ibn Sa’eed, from Safwan, from Ya’qoub bin Shu’ayb, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «And by the witness, and by what is to be witnessed» (85:3). He said: The witness is the Day of Arafah.

The meaning of the witness and the witnessed, and the meaning of the Day for which people gather - Hadith 20918

وبهذا الاسناد، عن الحسين بن سعيد، عن النضر بن سويد، عن محمد بن هاشم، عمن روى عن أبي جعفر عليه السلام قال: سأله الأبرش الكلبي عن قول الله عز وجل: " وشاهد ومشهود " فقال أبو جعفر عليه السلام: ما قيل لك؟ فقال: قالوا: الشاهد يوم الجمعة، والمشهود يوم عرفة، فقال أبو جعفر عليه السلام: ليس كما قيل لك، الشاهد يوم عرفة والمشهود يوم القيامة، أما تقرء القرآن؟ قال الله عز وجل: " ذلك يوم مجمع له الناس وذلك يوم مشهود ".

5. With this chain of narrators, from Hussain bin Sa’eed, from Nadr bin Suwayd, from Muhammed bin Hashim, from the one who narrated from Abu Ja’far, peace be upon him, that he said: Al-Abrash al-Kalbi asked him about the saying of Allah, Exalted and Glorious is He: «And by the witness, and by what is to be witnessed» (85:3). Then Abu Abdillah, peace be upon him, said: What was said to you? He said: They said: The witness is Friday and that which is to be witnessed is the Day of Arafah. Abu Ja’far, peace be upon him, then said: It is not like what was said to you. The witness is the Day of Arafah and that which is to be witnessed is the Day of Resurrection. Do you not read the Qur’an? Allah, Exalted and Glorious is He, said: «That is a Day for which the people will gather, and that is a Day that is (to be) witnessed.» (11:103)

The meaning of the witness and the witnessed, and the meaning of the Day for which people gather - Hadith 20919

وبهذا الاسناد، عن الحسين بن سعيد، عن فضالة، عن أبان، عن أبي الجارود عن أحدهما عليهما السلام في قول الله عز وجل: " وشاهد ومشهود " قال: الشاهد يوم الجمعة والمشهود يوم عرفة والموعود يوم القيامة.

6. With this chain of narrators, from Hussain bin Sa’eed, from Fadala, from Aban, from Abu’l-Jaroud, from one of the two, peace be upon them both, with regards to the saying of Allah, Exalted and Glorious is He: «And by the witness, and by what is to be witnessed» (85:3). He said: The witness is Friday, that which is to be witnessed is the Day of Arafah and that which is promised is the Day of Resurrection.

The meaning of the witness and the witnessed, and the meaning of the Day for which people gather - Hadith 20920

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن عمران بن موسى، عن الحسن ابن موسى الخشاب، عن علي بن حسان، عن عبد الرحمن بن كثير الهاشمي مولى أبي جعفر محمد بن علي ، عن أبي عبد الله عليه السلام في قول الله عز وجل: " وشاهد ومشهود " قال: النبي صلى الله عليه وآله وأمير المؤمنين عليه السلام.

7. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Imran bin Musa, from Hasan ibn Musa al-Khashhab, from Ali bin Hassaan, from Abdul-Rahman bin Kathir al-Hashimi, the servant of Abu Ja’far, Muhammed bin Ali, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And by the witness, and by what is to be witnessed» (85:3). He said: The Prophet, Allah’s blessings be upon him and his Family and the Commander of the Believers, peace be upon him.

The meaning of muka’ama and mukama’a - Hadith 20921

حدثنا عبد الواحد بن محمد بن عبدوس النيسابوري العطار - رضي الله عنه - قال: حدثنا علي بن محمد بن قتيبة، عن حمدان بن سليمان النيسابوري، عن هشام بن أحمد اليربوعي، عن عبد الله بن الفضل، عن أبيه، عن أبي جعفر محمد بن علي الباقر عليهما السلام، عن جابر بن عبد الله الأنصاري، قال: نهى رسول الله صلى الله عليه وآله عن المكاعمة والمكامعة، فالمكاعمة أن يلثم الرجل الرجل، والمكامعة أن يضاجعه ولا يكون بينهما ثوب من غير ضرورة.

1. We were told by Abdul-Wahid bin Muhammed bin ‘Abdous al-Naysabouri al-‘Attar, may Allah be pleased with him, that he said: We were told by Ali bin Muhammed bin Qutayba, from Hamdan bin Sulayman al-Naisabouri, from Hisham bin Ahmad al-Yarbou’I, from Abdullah bin Fadl, from his father, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, from Jabir bin Abdullah al-Ansari, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, forbade muka’ama and mukama’a. Muka’ama is that a man kisses a man, and mukama’a is that he hugs him while there is no robe between them for other than necessity.

The meaning of bi’al - Hadith 20922

حدثنا علي بن عبد الله بن الوراق، قال: حدثنا أبو الحسين محمد بن جعفر الأسدي الكوفي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين بن يزيد، عن عمرو بن جميع، عن جعفر بن محمد، عن أبيه عليهما السلام قال: بعث رسول الله صلى الله عليه وآله بديل بن ورقاء الخزاعي على جمل أورق فأمره أن ينادي في الناس أيام منى ألا تصوموا هذه الأيام فإنها أيام أكل وشرب وبعال. والبعال النكاح وملاعبة الرجل أهله.

1. We were told by Ali bin Abdullah bin Warraq, that he said: We were told by Abu’l-Hasan, Muhammed bin Ja’far al-Asadi al-Kufi, that he said: We were told by Musa bin Imran al-Nakha’i, from his paternal uncle, Hussain bin Yazid, from Amru bin Jumay’, from Ja’far bin Muhammed, from his father, peace be upon them both, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, sent Badeel bin Warqa’ al-Khuza’I upon a greyish camel, and he ordered him to call out to the people on the Day of Mina: Do not fast these days, for indeed, they are days of eating, drinking and bi’al. Bi’al is marriage and a man’s flirting with his family.

The meaning of iq’a’ - Hadith 20923

حدثنا أحمد بن زياد بن جعفر الهمداني - رضي الله عنه - قال: حدثنا علي ابن إبراهيم بن هشام، عن أبيه، عن محمد بن أبي عمير، عن عمرو بن جميع، قال: قال أبو عبد الله عليه السلام: لا بأس بالاقعاء في الصلاة بين السجدتين وبين الركعة الأولى والثانية وبين الركعة الثالثة والرابعة وإذا أجلسك الامام في موضع يجب أن تقوم فيه فتجافي، ولا يجوز الاقعاء في موضع التشهدين إلا من علة لان المقعي ليس بجالس إنما جلس بعضه على بعض.

1. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, may Allah be pleased with him, that he said: We were told by Ali ibn Ibrahim bin Hashim, from his father, from Muhammed bin Abi ‘Umayr, from Amru bin Jumay’, that he said: Abu Abdillah, peace be upon him, said: There is no harm in performing iq’a’ during prayer between the two prostrations, between the first and second rak’a and between the third and fourth rak’a. If the leader (in prayer) makes you sit in a place in which you must stand in, then withdraw from it. It is not permissible to perform iq’a’ in the place of the (reciting of the) two testimonies, except if due to an illness, because the one who performs iq’a’ is not (legally defined as) sitting, but he would only have sat with some part of himself on another part. Iq’a’ is that a man places his buttocks on his heel bones during his (reciting of the) testification.

The meaning of mutayt’a - Hadith 20924

حدثنا أحمد بن زياد بن جعفر الهمداني - رضي الله عنه - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن عمرو بن جميع قال: قال أبو عبد الله عليه السلام: حدثني أبي، عن أبيه، عن جده عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إذا مشت أمتي المطيطاء وخدمتهم فارس والروم كان بأسهم بينهم.

1. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, may Allah be pleased with him, that he said: We were told by Ali ibn Ibrahim bin Hashim, from his father, from Muhammed bin Abi ‘Umayr, from Amru bin Jumay’, that he said: Abu Abdillah, peace be upon him, said: I was told by my father, from his father, from his grandfather, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: If my nation was to walk like mutayta and they were to be served by the Persians and the Romans, their violence will be among themselves.

The meaning of the clothes of a qisi - Hadith 20925

حدثنا حمزة بن محمد بن أحمد بن جعفر بن محمد بن زيد بن علي بن الحسين بن علي ابن أبي طالب عليهم السلام بقم في رجب سنة تسع وثلاثين وثلاثمائة، قال: أخبرني علي بن إبراهيم بن هاشم سنة سبع وثلاثمائة، قال: حدثني أبي، عن محمد بن أبي عمير، عن حماد بن عثمان، عن عبد الله بن علي الحلبي، عن أبي عبد الله عليه السلام قال: قال علي عليه السلام: نهاني رسول الله صلى الله عليه وآله - ولا أفول: نهاكم - عن التختم بالذهب وعن ثياب القسي وعن مياثر الأرجوان وعن الملاحف المفدمة وعن القراءة وأنا راكع.

1. We were told by Hamza bin Muhammed bin Ahmad bin Ja’far bin Muhammed bin Zaid bin Ali bin Hussain bin Ali ibn Abi Talib, peace be upon them, in Qom, in Rajab, year 339, that he said: I was informed by Ali bin Ibrahim bin Hashim, year 307, that he said: I was told by my father, from Muhammed bin Abi ‘Umayr, from Hammad bin Uthman, from Abdullah bin Ali al-Halabi, from Abu Abdillah, peace be upon him, that he said: Ali, peace be upon him, said: The Messenger of Allah, Allah’s blessings be upon him and his Family, forbade me – and I will not say that he forbade you – from wearing rings of gold, the clothes of the qisi, pads in purple, covers in red and from reciting while I am kneeling.

The meaning of shujna - Hadith 20926

حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي، قال: حدثني أبي، عن جده أحمد بن أبي عبد الله، عن أبيه محمد بن خالد، عن يونس بن عبد الرحمن، عن عمرو بن جميع، قال: كنت عند أبي عبد الله عليه السلام مع نفر من أصحابه فسمعته وهو يقول: إن رحم الأئمة عليهم السلام من آل محمد صلى الله عليه وآله لتتعلق بالعرش يوم القيامة وتتعلق بها أرحام المؤمنين تقول: يا رب صل من وصلنا واقطع من قطعنا. قال: ويقول الله تبارك وتعالى: أنا الرحمن وأنت الرحم شققت اسمك من اسمي فمن وصلك وصلته ومن قطعك قطعته، ولذلك قال رسول الله صلى الله عليه وآله: الرحم شجنة من الله عز وجل.

1. We were told by Ali bin Ahmad bin Abdullah bin Ahmad bin Abi Abdillah al-Barqi, that he said: I was told by my father, from his grandfather, Ahmad bin Abi Abdillah, from his father, Muhammed bin Khalid, from Yunus bin Abdul-Rahman, from Amru bin Jumay’, that he said: I was at the place of Abu Abdillah, peace be upon him, with a group of his companions, and I heard him while he was saying: Indeed, the womb of the Imams, peace be upon him, from the Family of Muhammed, Allah’s blessings be upon him and his Family, will surely adhere to the Throne on the Day of Resurrection, and onto it will the wombs of the believers adhere, and it will say: «O Lord, connect (us) to those who connected to us, and disconnect (us) from those who disconnected from us.» He said: Then Allah, Blessed and Exalted is He, will say: «I am the Mercifull to all, and you are the womb ; I split your name out of My Name. Hence, the one who connects to you, I will connect him, and the one who disconnects from you, I will disconnect him.» That is why the Messenger of Allah, Allah’s blessings be upon him and his Family said: The womb is a shujna from Allah, Exalted and Glorious is He.

The meaning of shujna - Hadith 20927

أخبرنا أبو الحسين محمد بن هارون الزنجاني فيما كتب إلي قال: حدثنا علي بن عبد العزيز، قال: سمعت القاسم بن سلام يقول في معنى قول النبي صلى الله عليه وآله: " الرحم شجنة من الله عز وجل ": يعني أنه قرابة مشتبكة كاشتباك العروق. وقول القائل: " الحديث ذو شجون " إنما هو تمسك بعضه ببعض. وقال بعض أهل العلم: يقال: " شجر متشجن " إذا التف بعضه ببعض. ويقال: شجنة وشجنة والشجن كالغصن يكون من الشجرة وقد قال النبي صلى الله عليه وآله: إن فاطمة شجنة مني يؤذيني ما آذاها ويسرني ما يسرها صلوات الله عليها.

We were informed by Abu’l-Hussain, Muhammed bin Harun al-Zanjani, with regards to what he wrote to me, that hsaid: We were told by Ali bin Abdul-Aziz, that he said: I heard Qasem bin Salam say with regards to the meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The womb is a shujna from Allah, Exalted and Glorious is He», that he means that it is a common kinship that is entangled like the entangling of veins. The saying of a sayer: «The narration has shujoun [1]» is that some parts of it adhere to other parts. Some from the people of knowledge said: It is said: «Trees that are mutashajjin» if some of them are wrapped around each other. It is also said: Shajna and shijna. Shujn is like a branch that is from a tree. The Prophet, Allah’s blessings be upon him and his Family, has said: Indeed, Fatima is a shujna from me; that which hurts her, hurts me, and that which makes her happy, makes me happy. Allah’s blessings be upon her.

The meaning of shujna - Hadith 20928

حدثنا بذلك أحمد بن الحسن القطان: قال: حدثنا أحمد بن محمد بن سعيد الكوفي مولى بني هاشم، قال: أخبرنا المنذر بن محمد قراءة، قال: حدثنا جعفر بن سليمان التميمي قال: حدثنا إسماعيل بن مهران، عن عباية، عن ابن عباس، عن النبي صلى الله عليه وآله [أنه] قال: إن فاطمة شجنة مني يؤذيني ما آذاها ويسرني ما يسرها، وإن الله تبارك وتعالى ليغضب لغضب فاطمة ويرضى لرضاها صلوات الله عليها.

2. We were told of that by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Muhammed bin Sa’eed al-Kufi, the servant of the sons of Hashim, that he said: We were informed by Mundhir bin Muhammed, by reading, that he said: We were told by Ja’far bin Sulayman al-Tamimi, that he said: We were told by Isma’eel bin Mahran, from ‘Abaya, from Ibn Abbas, from the Prophet, Allah’s blessings be upon him and his Family, that he said: Indeed, Fatima is a shujna from me; that which hurts her, hurts me, and that which makes her happy, makes me happy. Indeed, Allah, Blessed and Exalted is He, is surely angered for the anger of Fatima, and He is pleased for her satisfaction. Allah’s blessings be upon her.

The meaning of jubar - Hadith 20929

حدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، عن الهيثم بن أبي مسروق النهدي، قال: حدثنا الحسين بن علوان، عن عمرو بن خالد، عن زيد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين، عن أبيه علي بن أبي طالب عليهم السلام قال: قال رسول الله صلى الله عليه وآله: العجماء جبار، والبئر جبار والمعدن جبار، وفي الركاز الخمس. والجبار الهدر الذي لا دية فيه ولا قود.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, from Haitham bin Abi Masruq al-Nahdi, that he said: We were told by Hussain bin ‘Alwan, from Amru bin Khalid, from Zaid bin Ali, from his father, Ali bin Hussain, from his father, Hussain, from his father, Ali bin Abi Talib, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: A beast is a jubar, a well is a jubar, metal is a jubar and there shall be one-fifth for rikaz. Jubar is (the act of) killing in vain, for which there is no indemnity nor retaliation.

The meaning of jubar - Hadith 20930

أخبرنا أبو الحسين محمد بن هارون الزنجاني، قال: حدثنا علي بن عبد العزيز عن القاسم بن سلام أنه قال: العجماء هي البهيمة وإنما سميت عجماء لأنها لا تتكلم و كل من لا يقدر على الكلام فهو أعجم ومستعجم ومنه قول الحسن عليه السلام: " صلاة النهار عجماء " يقول: لا تسمع فيها قراءة، وأما الجبار فهو الهدر وإنما جعل جرح العجماء هدرا إذا كانت منفلتة ليس لها قائد ولا سائق ولا راكب، فإذا كان معها واحد من هؤلاء الثلاثة فهو ضامن لان الجناية حينئذ ليست للعجماء وإنما هي جناية صاحبها الذي أوطأها الناس. وأما قوله: " والبئر جبار " فإن فيها غير قول ، يقال: إنها البئر يستأجر عليها صاحبها رجلا يحفرها في ملكه فينهار على الحافر فليس على صاحبها ضمان. و يقال: إنها البئر تكون في ملك الرجل فيسقط فيها إنسان أو دابة فلا ضمان عليه لأنها في ملكه.

We were told by Abu’l-Hussain, Muhammed bin Harun al-Zanjani, that he said: We were told by Ali bin Abdul-Aziz, from Qasem bin Salam, that he said: A beast is an animal, and it was named a beast [1] because it does not speak, and everything that is unable to speak is a’jam [2] and musta’jam. From this stems the saying of Hasan, peace be upon him: «The prayer of the daytime is ‘ajma.» He is saying: Recitation shall not be heard during it. As for jubar, it is to kill in vain. The wound of a beast was only declared to be vain in the case it is loose, having to leader, nor puller, nor rider. If one of these three was with it, he is a guarantor, because the offense therein would not be (legally made) to the beast, but it would only be an offense to its owner who allowed people to ride it. As for his saying: «a well is a jubar» it has more than one saying. It is said: It refers to a well whose owner hires a man to dig it in his property, and it collapses on the digger. Hence, there is no assurance upon its owner. It is also said: It is a well that is in a man’s ownership, and a human or an animal fall into it. Hence, there is no assurance upon him, because it is in his ownership.

The meaning of jubar - Hadith 20931

وقال القاسم بن سلام: هي عندي البئر العادية القديمة التي لا يعلم لها حافر ولا مالك تكون بالوادي فيقع فيها الانسان أو الدابة فذلك هدر بمنزلة الرجل يوجد قتيلا بفلاة من الأرض لا يعلم له قاتل فليس فيه قسامة ولا دية. وأما قوله: " المعدن جبار " فإنها هذه المعادن التي يستخرج منها الذهب والفضة، فيجيئ قوم يحتفرونها لهم بشئ مسمى فربما انهار المعدن عليهم فيقتلهم فدماؤهم هدر لأنهم إنما عملوا بأجرة. وأما قوله: " وفي الركاز الخمس " فإن أهل العراق وأهل الحجاز اختلفوا في الركاز فقال أهل العراق: الركاز المعادن كلها، وقال أهل الحجاز الركاز المال المدفون خاصة مما كنزه بنو آدم قبل الاسلام.

Qasem bin Salam said: According to me, it is an ordinary well to which it is not known any (particular) digger, nor owner, but which lies in a valley, and so a human or an animal fall into it. Hence, that is (considered to be) a vain death. It is like a man who is found killed in an open land, by which it is not known for him any killer. Hence, there is no retaliation, nor indemnity for him. As for his saying: « metal is a jubar» they are these metals from which gold and silver are extracted, by which some people would come to dig them up for them for a defined thing [1], and the metal would perhaps collapse on them and kill them. Hence, their blood were shed in vain, because they only worked in return for a reward. As for his saying: «and there shall be one-fifth for rikaz», the people of Iraq and the people of Hijaz have disputed with regards to rikaz. The people of Iraq have said that rikaz refers to metals, all of it, and the people of Hijaz have said that rikaz refers exclusively to buried property among what the sons of Adam have stored before Islam.

The meaning of generous pardoning - Hadith 20932

أخبرنا الحاكم أبو حامد أحمد بن الحسين بن علي ببلخ، قال: حدثنا أبو عبد الله البخاري، قال: حدثنا سهل بن المتوكل، قال: حدثنا سليمان بن أبي شيخ، قال: حدثنا محمد بن الحكم، عن عوانة، قال: قال علي بن أبي طالب صلوات الله عليه يوم الجمل لعائشة: كيف رأيت صنع الله بك يا حميراء؟ فقالت له: ملكت فأسجح . يعني تكرم.

1. We were informed by al-Hakim, Abu Hamid, Ahmad bin Hussain bin Ali, in Balkh, that he said: We were told by Abu Abdillah al-Bukhari, that he said: We were told by Sahl bin Mutawakkil, that he said: We were told by Sulayman bin Abi Shaykh, that he said: We were told by Muhammed bin Hakam, from ‘Uwana, that he said: Ali bin Abi Talib, Allah’s blessings be upon him, said on the Day of Jamal to Aisha: How have you seen the making of Allah to you, O Humaira? She said to him: You have ruled (by winning), so pardon. It means: Be generous.

The meaning of Haw’ab and the camel that is adbab - Hadith 20933

أخبرنا الحاكم أبو حامد أحمد بن الحسين بن علي ببلخ، قال: حدثنا محمد بن العباس، قال: حدثنا إبراهيم بن إسحاق، قال: حدثني إبراهيم بن سعيد، قال: حدثنا أبو نعيم قال: حدثنا عصام بن قدامة، عن عكرمة، عن ابن عباس، عن النبي صلى الله عليه وآله أنه قال لنسائه: ليت شعري أيتكن صاحبة الجمل الأدبب التي تنبحها كلاب الحوأب فيقتل عن يمينها وعن يسارها قتلى كثيرة ثم تنجو بعد ما كادت.

1. We were informed by al-Hakim, Abu Hamid, Ahmad bin Hussain bin Ali, in Balkh, that he said: We were told by Muhammed bin Abbas, that he said: We were told by Ibrahim bin Ishaq, that he said: I was told by Ibrahim bin Sa’eed, that he said: We were told by Abu Na’eem, that he said: We were told by Isam bin Qudama, from Ikrima, from Ibn Abbas, from the Prophet, Allah’s blessings be upon him and his Family, that he said to his women: I wish I knew which one of you is going to be one with the camel that is adbab to whom the dogs of Haw’ab, and then, it will be killed, by her right and by her left, many victims, and then she will be saved after she is near.

The meaning of the fast-breaking faster - Hadith 20934

حدثنا أبو نصر محمد بن أحمد بن تميم السرخسي الفقيه بسرخس، قال: حدثنا أبو لبيد محمد بن إدريس الشامي، قال: حدثنا هاشم بن عبد العزيز المحرمي ، قال: حدثنا عبد الرزاق، عن معمر، عن الجريري، عن أبي العلاء بن الشخير، عن نعيم بن قعنب، قال: أتيت الربذة ألتمس أبا ذر، فقالت لي امرأته: ذهب يمتهن . قال: فإذا أبو ذر قد أقبل يقود بعيرين قد قطر أحدهما بذنب الاخر قد علق في عنق كل واحد منهما قربة، قال: فقمت فسلمت عليه ثم جلست فدخل منزله وكلم امرأته بشئ فقال: أف أما تزيدين على ما قال رسول الله صلى الله عليه وآله: " إنما المرأة كالضلع إن أقمتها كسرتها وفيها بلغه " ثم جاء بصحفة فيها مثل القطاة فقال: كل فإني صائم، ثم قام فصلى ركعتين ثم جاء فأكل. قال: فقلت: سبحان الله من ظننت أن يكذبني من الناس فلم أظن أنك تكذبني. قال: وما ذاك؟ قلت إنك قلت لي إنك صائم ثم جئت فأكلت! قال: وأنا الآن أقوله، إني صمت من هذا الشهر ثلاثا فوجب لي صومه وحل لي فطره.

1. We were told by Abu Nasr, Muhammed bin Ahmad bin Tamim al-Sarakhsi, the jurist, in Sarakhs, that he said: We were told by Abu Lubaid, Muhammedbin Idrees al-Shami, that he said: We were told by Hashim bin Abdul-Aziz al-Muharrami, that he said: We were told by Abdul-Razzaq, from Mu’ammar, from al-Jareeri, from Abu’l-‘Alaa’ bin Saheer, from Na’eem bin Qa’nab, that he said: I came to Al-Rabadha, seeking Abu Dharr, and his woman said to me: He went to seek a profession. He said: Suddenly, Abu Dharr approached whilst leading two camels, of which one had aligned to the tail of the other, and he had hanged a waterskin on the neck of each one of them. He said: Then I stood up and sent peace upon him, and then I sat down, and he entered his home and spoke something to his woman, and then said: Uff! Will you not add to what Allah’s Messenger, Allah’s blessings be upon him and his Family: «A woman is only like a rib; if you raise it, you break it, and in her is adequacy»? Then he came with a plate that had the like of a sand grouse, and he said: Eat, for I am fasting. Then he stood up and prayed two rak’at [1], and then he came and ate. He said: So I said: Glory be to Allah, as I had assumed that people would lie to me, I did not assume that you will lie to me. He said: And what is that? I said: You said to me that you are fasting, and then you came and ate. He said: And I am now saying the same. I fasted three (days) of this month, hence, its (reward for) fasting has been written to me, and it is permissible for me to break the fast during it.

The meaning of the shirt, garment, crown, trousers, waistband, sandals and the staff whom Allah, Exalted and Glorious is He, honored His Prophet, Muhammed, Allah’s blessings be upon him and his Family, with when He took him out of the backbone of Abdul-Muttalib - Hadith 20935

حدثنا الحاكم أحمد بن محمد بن عبد الرحمن المروزي، قال: حدثنا أبو بكر محمد ابن إبراهيم الجرجاني، قال: حدثنا أبو بكر عبد الصمد بن يحيى الواسطي، قال: حدثنا الحسن بن علي المدني، عن عبد الله بن المبارك، عن سفيان الثوري، عن جعفر بن محمد الصادق، عن أبيه، عن جده، عن أبيه، عن علي بن أبي طالب عليهم السلام أنه قال: إن الله تبارك وتعالى خلق نور محمد صلى الله عليه وآله قبل أن يخلق السماوات والأرض والعرش والكرسي واللوح و القلم والجنة والنار وقبل أن يخلق آدم ونوحا وإبراهيم وإسماعيل وإسحاق و يعقوب وموسى وعيسى وداود وسليمان وكل من قال الله عز وجل في قوله: " ووهبنا له إسحاق ويعقوب - إلى قوله - وهديناهم إلى صراط مستقيم " وقبل أن خلق الأنبياء كلهم بأربعمائة ألف سنة وأربع وعشرين ألف سنة وخلق عز وجل معه اثنى عشر حجابا: حجاب القدرة، وحجاب العظمة، وحجاب المنة، وحجاب الرحمة، وحجاب السعادة وحجاب الكرامة، وحجاب المنزلة، وحجاب الهداية، وحجاب النبوة، وحجاب الرفعة، وحجاب الهيبة، وحجاب الشفاعة، ثم حبس نور محمد صلى الله عليه وآله في حجاب القدرة اثنى عشر ألف سنة وهو يقول: " سبحان ربي الأعلى [وبحمده] ". وفي حجاب العظمة إحدى عشر ألف سنه وهو يقول " سبحان عالم السر ". وفي حجاب المنة عشرة آلاف سنة وهو يقول: " سبحان من هو قائم لا يلهو ". وفي حجاب الرحمة تسعة آلاف سنة وهو يقول: " سبحان الرفيع الأعلى ". وفي حجاب السعادة. ثمانية آلاف سنة وهو يقول: " سبحان من هو دائم لا يسهو ". وفي حجاب الكرامة سبعة آلاف سنة وهو يقول: " سبحان من هو غني لا يفتقر " وفي حجاب المنزلة ستة آلاف سنة وهو يقول: " سبحان العليم الكريم " وفي حجاب الهداية خمسة آلاف سنة وهو يقول: " سبحان ذي العرش العظيم ". وفي حجاب النبوة أربعة آلاف سنة وهو يقول: " سبحان رب العزة عما يصفون " وفي حجاب الرفعة ثلاثة آلاف سنة وهو يقول: " سبحان ذي الملك والملكوت ". وفي حجاب الهيبة ألفي سنة وهو يقول: " سبحان الله وبحمده ". وفي حجاب الشفاعة ألف سنة وهو يقول: " سبحان ربي العظيم وبحمده ". ثم أظهر اسمه على اللوح فكان على اللوح منورا أربعة آلاف سنة، ثم أظهره على العرش فكان على ساق العرش مثبتا سبعة آلاف سنة إلى أن وضعه الله عز وجل في صلب آدم عليه السلام ثم نقله من صلبآدم إلى صلب نوح عليه السلام ثم من صلب إلى صلب حتى أخرجه الله تعالى من صلب عبد الله بن عبد المطلب فأكرمه بست كرامات: ألبسه قميص الرضا، ورداه برداء الهيبة، وتوجه بتاج الهداية، وألبسه سراويل المعرفة، وجعل تكته تكة المحبة يشد بها سراويله، وجعل نعله نعل الخوف، وناوله عصا المنزلة، ثم قال له: يا محمد اذهب إلى الناس فقل لهم: قولوا: لا إله إلا الله، محمد رسول الله، وكان أصل ذلك القميص من ستة أشياء: قامته من الياقوت، و كماه من اللؤلؤ، ودخريصه من البلور الأصفر، وإبطاه من الزبرجد، وجربانه من المرجان الأحمر، وجيبه من نور الرب - جل جلاله - فقبل الله توبة آدم عليه السلام بذلك القميص، ورد خاتم سليمان به، ورد يوسف إلى يعقوب به، ونجى يونس من بطن الحوت به، وكذلك سائر الأنبياء عليهم السلام أنجاهم من المحن به ولم يكن ذلك القميص إلا قميص محمد صلى الله عليه وآله.

1. We were told by al-Hakim, Ahmad bin Muhammed bin Abdul-Rahman al-Maruzi, that he said: We were told by Abu Bakr, Muhammed ibn Ibrahim al-Jarjani, that he said: We were told by Abu Bakr, Abdul-Samad bin Yahya al-Wasiti, that he said: We were told by Hasan bin Ali al-Madani, from Abdullah bin Mubarak, from Sufyan al-Thawri, from Ja’far bin Muhammed al-Sadiq, from his father, from his grandfather, from his father, from Ali bin Abi Talib, peace be upon them, that he said: Indeed, Allah, Blessed and Exalted is He, created the Light of Muhammed, Allah’s blessings be upon him and his Family, before He created the Heavens, the earth, the Throne, the Chair, the Tablet, the Pen, Paradise and the Fire, and before He created Adam, Nuh, Ibrahim, Isma’eel, Ishaq, Ya’qoub, Musa, Isa, Dawud, Sulayman and everyone about whom Allah, Exalted and Glorious is He, mentioned in His saying: «And We gave to him Ishaq and Ya’qoub…» (6:84) - until His saying - «…and We guided them to a straight path» (6:87) and before He created the Prophets, all of them, by four hundred and twenty thousand years. Along with him, He, Exalted and Glorious is He, created twelve Covers: the Cover of Ability; the Cover of Greatness; the Cover of Favor; the Cover of Mercy; the Cover of Happiness; the Cover of Dignity; the Cover of the Rank; the Cover of Guidance; the Cover of Prophethood; the Cover of Loftiness; the Cover of Prestige; and the Cover of Salvation. Then, He restrained the Light of Muhammed, Allah’s blessings be upon him and his Family, in the Cover of Ability for twelve thousand years, while it was saying: «Glory be to my Lord, the Highest, and in Praise of Him»; in the Cover of Greatness for eleven thousand years, while it was saying: «Glory be to the Knower of the Secret»; in the Cover of Favor for ten thousand years, while it was saying: «Glory be to He who is Subsistent and does not amuse Himself»; in the Cover of Mercy for nine thousand years, while it was saying: «Glory be the Lofty, the Highest»; in the Cover of Happiness for eight thousand years, while it was saying: «Glory be to He who is Everlasting and does not omit»; in the Cover of Dignity for seven thousand years, while it was saying: «Glory be to He who is Self-Sufficient and does not need»; in the Cover of the Rank for six thousand years, while it was saying: «Glory be to the All-Knowing, the All-Generous»; in the Cover of Guidance for five thousand years, while it was saying: «Glory be to the One with the Great Throne»; in the Cover of Prophethood for four thousand years, while it was saying: «Glory be to the Lord of Might (above) from what they describe»; in the Cover of Loftiness for three thousand years, while it was saying: «Glory be to the One with Ownership and Kingdom»; in the Cover of Prestige for two thousand years, while it was saying: «Glory be to Allah, and in Praise of Him»; and in the Cover of Salvation for a thousand years, while it was saying: «Glory be to my Lord, the Great, and in Praise of Him». Then, He made his name appear on the Tablet, and he remained enlightened on the Tablet for four thousand years. Then He made him appear on the Throne, and so, he was by the leg of the Throne, fastened, for seven thousand years until Allah, Exalted and Glorious is He, placed him in the backbone of Adam, peace be upon him, and then He transmitted him from the backbone of Adam to the backbone of Nuh, peace be upon him, and then from one backbone to another backbone, until Allah, Exalted is He, took him out of the backbone of Abdullah bin Abdul-Muttalib. Then, He generously dignified him with six miracles: He made him wear the Shirt of Satisfaction; dressed him with the Garment of Prestige; throned him with the Throne of Guidance; made him wear the Trousers of Conscious Knowledge; made his waistband the Waistband of Love, by which he tightens his trousers; made his sandal the Sandal of Fear; and He handed to him the Staff of the Rank. Then he said to him: O Muhammed, go to the people and say to them: Say: «There is no god but Allah, Muhammed is the Messenger of Allah». The making of that shirt was from six things: its figure was of ruby; its sleeves were of pearl; its patch was of yellow crystal; its underarms was of peridot; its collar was of red corals; and its pocket was of the Light of the Lord, Glorified be His Glory. Allah accepted the repentance of Adam, peace be upon him, by that shirt, returned the ring of Sulayman with it, returned Yusuf to Ya’qoub with it, saved Yunus from the belly of the wale with it, and so with the rest of the Prophets, peace be upon them. He saved them from misfortunes with it, and that shirt was not but the shirt of Muhammed, Allah’s blessings be upon him and his Family.

The meaning of the saying of the Commander of the Believers, peace be upon him, to Uthman: «If I am to say, I will not say except that which you dislike, and you will not have from me except for what you like» - Hadith 20936

حدثنا أحمد بن يحيى المكتب، قال: حدثنا أحمد بن محمد الوراق، قال: حدثنا محمد بن إسماعيل بن أبان بن مهران، قال: حدثنا عبد الله بن أبي سعيد الوراق، قال: حدثنا فضيل بن عبد الوهاب، قال: حدثنا يونس بن أبي يعقوب العبدي، عن أبيه، عن قنبر مولى علي عليه السلام قال: دخلت مع علي بن أبي طالب عليه السلام على عثمان بن عفان فأحبا الخلوة فأومأ إلي علي عليه السلام بالتنحي فتنحيت غير بعيد فجعل عثمان يعاتب عليا عليه السلام وعلي مطرق ، فأقبل عليه عثمان فقال: ما لك لا تقول؟ فقال: إن قلت لم أقل إلا ما تكره وليس لك عندي إلا ما تحب.

2. We were told by Ahmad bin Yahya al-Maktab, that he said: We were told by Ahmad bin Muhammed al-Warraq, that he said: We were told by Muhammed bin Isma’eel bin Aban bin Mahran, that he said: We were told by Abdullah bin Abi Sa’eed al-Warraq, that he said: We were told by Fudail bin Abdul-Wahab, that he said: We were told by Yunus bin Abi Ya’qoub al-‘Abdi, from his father, from Qanbar, the servant of Ali, peace be upon him, that he said: I entered with Ali bin Abi Talib, peace be upon him, into the place of Uthman bin Affan, and he wanted seclusion, so Ali, peace be upon him, gave me a sign to move away. Then I moved away, not far, and Uthman began to reproach Ali, peace be upon him, whilst Ali was lowering his head. Then Uthman approached him and said: What is it with you that you do not speak? He said: If I am to say, I will not say except that which you dislike, and you will not have from me except what you like.

The meaning of the phrases that were mentioned by the Commander of the Believers, peace be upon him, during his speech in Nakhila when it reached him the news of the killing of Hassaan bin Hassaan, his governor in Anbar - Hadith 20937

حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا عبد العزيز بن يحيى الجلودي، قال: حدثنا هشام بن علي، ومحمد بن زكريا الجوهري، قالا: حدثنا ابن عائشة بإسناد ذكره أن عليا عليه السلام انتهى إليه أن خيلا لمعاوية وردت الأنبار فقتلوا عاملا له يقال له: " حسان بن حسان " فخرج مغضبا يجر ثوبه حتى أتى النخيلة وأتبعه الناس فرقى رباوة من الأرض فحمد الله وأثنى عليه وصلى على النبي صلى الله عليه وآله ثم قال: أما بعد فإن الجهاد باب من أبواب الجنة [فتحه الله لخاصة أوليائه وهو لباس التقوى ودرع الله الحصينة وجنته الوثيقة] فمن تركه رغبة عنه ألبسه الله ثوب الذل وسيما الخسف وديث الصغار وقد دعوتكم إلى حرب هؤلاء القوم ليلا ونهار وسرا وإعلانا وقلت لكم: اغزوهم من قبل أن يغزوكم فوالذي نفسي بيده ما غزى قوم قط في عقر ديارهم إلا ذ لوا، فتواكلتم وتخاذلتم وثقل عليكم قولي واتخذتموه وراءكم ظهريا حتى شنت عليكم الغارات، هذا أخو غامد قد وردت خيله الأنبار وقتلوا حسان بن حسان ورجالا منهم كثيرا ونساء، والذي نفسي بيده لقد بلغني أنه كان يدخل على المرأة المسلمة والمعاهدة فتنتزع أحجالهما ورعثهما، ثم انصرفوا موفورين، لم يكلم أحد منهم كلما، فلو أن امرءا مسلما مات من دون هذا أسفا ما كان عندي فيه ملوما بل كان عندي به جديرا! يا عجبا كل العجب من تظافر هؤلاء القوم على باطلهم وفشلكم عن حقكم! إذا قلت لكم: اغزوهم في الشتاء قلتم: هذا أوان قر وصر! وإذا قلت لكم: اغزوهم في الصيف قلتم: هذه حمارة القيظ أنظرنا ينصرم الحر عنا! فإذا كنتم من الحر والبرد تفرون فأنتم والله من السيف أفر. يا أشباه الرجال ولا رجال ويا طغام الأحلام ويا عقول ربات الحجال والله لقد أفسدتم علي رأيي بالعصيان، ولقد ملأتم جوفي غيظا حتى قالت قريش: إن ابن أبي طالب شجاع ولكن لا رأي له في الحرب. لله درهم! ومن ذا يكون أعلم بها وأشد لها مراسا مني؟ فوالله لقد نهضت فيها وما بلغت العشرين ولقد نيفت اليوم على الستين ولكن لا رأي لمن لا يطاع - يقولها ثلاثا - فقام إليه رجل ومعه أخوه فقال: يا أمير المؤمنين أنا وأخي هذا كما قال الله عز وجل حكاية عن موسى: " رب إني لا أملك إلا نفسي وأخي " فمرنا بأمرك فوالله لننتهين إليه ولو حال بينا وبينه جمر الغضا وشوك القتاد. فدعا له بخير، ثم قال: وأين تقعان مما أريد؟! ثم نزل عليه السلام.

1. We were told by Abu’l-Abbas, Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abdul-Aziz bin Yahya al-Jaloudi, that he said: We were told by Hisham bin Ali, and Muhammed bin Zakariya al-Jawhari, that they both said: We were told by Ibn Aisha, with a chain of narrators that he mentioned, that Ali, peace be upon him, was informed that groups of horses (carrying mercenaries belonging) to Mu’awiya reached Anbar and killed a governor in it named Hassaan bin Hassaan. Then he went out, angrily, pulling his robe, until he reached Nakhila, and he was followed by the people. He then went up lofty ground, praised Allah, commended Him and sent blessings upon the Prophet, Allah’s blessings be upon him and his Family, and then said: To proceed, striving is, indeed, a gate from the Gates of Paradise, whom Allah opened to the special ones among His Allies, and that is the garment of godfearness, the protective shield of Allah and His secure tool. Hence, the one who abandons it out of willingness (to something else) away from it, Allah will dress him with the garment of humiliation, the trait of degradation and the coward of the minors. I have, certainly, called you to war against these people, at night and day, in secret and public, and I have said to you: Assault them before they assault you, for by He in whose Hand is my inner self, no people have been assaulted within the core of their homes except that they were humiliated. Then, you did not commit, you drooped, and my saying became heavy upon you, and you took it behind your backs (in neglect), until harries were waged against you. Here is the brother of Ghamid; his horses reached Anbar and they killed Hassaan bin Hassaan, and many men from them, and women. By He in whose Hand is my inner self, it has, certainly, reached me that he would enter into a Muslim and allied (non-Muslim) woman and pull off their anklets and earrings, and then they would leave, having abundance, and none of them would be injured with an injury. If a Muslim individual would die from this out of sorrow, he will not be blameworthy according to me, but rather, he would be worthy of it! How strange, all strangeness, is it of these people to cooperate on their falsehood, and of your failure from (assisting) your truth! If I was to tell you: «Assault them during the winter» you would say: «This is a time of coolness and severe cold», and if I was to tell you: «Assault them during the summer» you would say: «This is (a time of) the severe heat of the summer, so wait for us that the heat might finish from us»! Thus, if you were to flee from heat and cold, then you are, by Allah, more worthy of fleeing from the sword! O you who resemble men, and you are not men, and O masses of boys during puberty, and O you with intellects like those who raise partridges, by Allah, you have, verily, distorted (the reputation of) my ability with your disobedience, and you have, verily, filled my inside with rage, to the extent that Quraish said: «Indeed, the son of Abu Talib is brave, but he has no ability in war». To Allah, how strange are they! And who there is more knowledgeable of it and more intense capability to it than me? For by Allah, I, verily, stood up in it whilst not having reached (the age of) twenty, and today I have become more than sixty. However, there is no opinion (to be executed) for the one who is not obeyed. He said it [1] thrice. Then a man stood up to him, and with him was his brother, and he said: O Commander of the Believers, me and this brother of mine are like what Allah, Exalted and Glorious is He, said, speaking of Musa: «My Lord, indeed, I do not have other than myself and my brother» (5:25). Hence, command us with your commandment, for by Allah, we shall, verily, adhere to it, even if there was between us and between it (burning) coal of saxaul and thorns of tragacanth. Then he prayed for him for goodness, and then he said: And where are you placed from what I want? Then he, peace be upon him, went down.

The meaning of the saying of the Messengers, peace be upon them, when it is said to them on the Day of Resurrection: «What were you responded with?» they will say: «We have no knowledge» - Hadith 20938

حدثنا أحمد بن محمد بن عبد الرحمن المروزي المقري، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني، قال: حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد قال: حدثنا محمد بن عاصم الطريفي، قال: حدثنا أبو زيد عباس بن يزيد بن الحسين بن علي الكحال مولى زيد بن علي، قال: أخبرني أبي يزيد بن الحسين قال: حدثني موسى بن جعفر قال: قال الصادق عليه السلام في قول الله عز وجل: " يوم يجمع الله الرسل فيقول ماذا أجبتم قالوا لا علم لنا " قال: يقولون لا علم لنا بسواك. قال: قال الصادق عليه السلام: القرآن كله تقريع وباطنه تقريب.

1. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maruzi al-Maqarri, that he said: We were told by Abu Amru, Muhammed bin Ja’far al-Maqarri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli, in Baghdad, that he said: We were told by Muhammed bin ‘Asem al-Turayfi, that he said: We were told by Abu Zaid, Abbas bin Yazid bin Hussain bin Ali, the oculist, the servant of Zaid bin Ali, that he said: I was informed by Abu Yazid bin Hussain, that he said: I was told by Musa bin Ja’far, that he said: Al-Sadiq, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He: «The Day when Allah will gather the Messengers and say: What were you responded with? They will say: We have no knowledge.» (5:109) He said: They will say: We have no knowledge of other than You. He said: Al-Sadiq, peace be upon him, said: The Qur’an, all of it, is reproach, and its internal meaning is an approximation.

The meaning of the inner self of intellect, its spirit, head, eyes, tongue, mouth, heart and what it gains strength with - Hadith 20939

حدثنا أحمد بن محمد بن عبد الرحمن المروزي المقري، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني، قال حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد، قال: حدثنا محمد بن عاصم الطريفي قال: حدثنا أبو زيد عباس بن يزيد بن الحسين الكحال، عن أبيه قال: حدثني موسى بن جعفر، عن أبيه الصادق، عن أبيه، عن جده عن أبيه، عن علي بن أبي طالب عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن الله تبارك وتعالى خلق العقل من نور مخزون مكنون في سابق علمه الذي لم يطلع عليه نبي مرسل ولا ملك مقرب فجعل العلم نفسه والفهم روحه والزهد رأسه والحياء عينيه والحكمة لسانه والرأفة فمه والرحمة قلبه، ثم حشاه وقواه بعشرة أشياء: باليقين، والايمان، والصدق والسكينة، والاخلاص، والرفق، والعطية، والقنوع، والتسليم، والشكر، ثم قال له: أدبر فأدبر ثم قال له: أقبل فأقبل ثم قال له: تكلم فقال: الحمد لله الذي ليس له ند ولا شبه ولا شبيه ولا كفو ولا عديل ولا مثل ولا مثال، الذي كل شئ لعظمته خاضع ذليل. فقال الرب تبارك وتعالى: وعزتي وجلالي ما خلقت خلقا أحسن منك ولا أطوع لي منك ولا أرفع منك ولا أشرف منك ولا أعز منك بك أوحد وبك أعبد وبك ادعى وبك ارتجى وبك ابتغى وبك أخاف وبك احذر وبك الثواب وبك العقاب. فخر العقل عند ذلك ساجدا وكان في سجوده ألف عام، فقال الرب تبارك وتعالى بعد ذلك: ارفع رأسك وسل تعط واشفع تشفع، فرفع العقل رأسه فقال: إلهي أسألك أن تشفعني فيمن خلقتني فيه. فقال الله عز وجل جلاله لملائكته: أشهدكم أني قد شفعته فيمن خلقته فيه.

1. We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maruzi al-Maqarri, that he said: We were told by Abu Amru, Muhammed bin Ja’far al-Maqarri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli, in Baghdad, that he said: We were told by Muhammed bin ‘Asem al-Turayfi, that he said: We were told by Abu Zaid, Abbas bin Yazid bin Hussain, the oculist, from his father, that he said: I was told by Musa bin Ja’far, from his father, al-Sadiq, from his father, from his grandfather, from his father, from Ali bin Abi Talib, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, Allah, Blessed and Exalted is He, created the intellect from a stored and concealed Light during His knowledge that has preceded, which has not been observed by any sent Prophet, nor Angel that is brought near. Then, He made Knowledge its inner self, Understanding its spirit, Abstinence its head, Modesty its eyes, Wisdom its tongue, Compassion its mouth and Mercy its heart. Then, He filled it amd strengthened it with ten things: certainty, faith, truthfulness, tranquility, sincerity, friendliness, giving, contentment, submission and thankfulness. He then said to it: «Return» and it returned, and then He said to it: «Come forward» and it came forward. He then said to it: «Speak» and it said: «Praise be to Allah who has no opponent, nor similar, nor resembling, nor equivalent, nor an alike, nor equal, nor an example (like Himself), whom everything is, to His Greatness, is subservient and submissive. Then the Lord, Blessed and Exalted is He, said: «By My Might and My Glory, I have not created a creation that is better than you, nor more complying than you, nor loftier than you, nor more dignified than you, nor more honored than you. Through you I shall be declared as One, and through you I shall be worshipped, and through you I shall be prayed to, and through you I shall be sought, and through you I shall be wished for, and through you I shall be feared, and through you I shall be warned from, and through you shall reward be, and through you shall punishment be. The intellect therein fell in prostration, and it remained in its prostration for a thousand years. Then the Lord, Blessed and Exalted is He, said after that: «Raise your head, and ask, and you will be given, and give salvation, and salvation shall be given through you.» Then the intellect raised its head and said: «My God, I ask you to make me give salvation for the one in whom You created me.» Then Allah, Glorified be His Glory, said to His Angels: «I am testifying you that I have, certainly, made it give salvation to the one in whom I create it.»

The meaning of what was mentioned with regards to cursing gold and silver - Hadith 20940

حدثنا أبو محمد الحسن بن حمزة العلوي الحسيني - رضي الله عنه - قال: حدثنا محمد أميدوار، عن محمد بن الحسن الصفار، عن يعقوب بن يزيد الأنباري، عن ابن أبي عمير، عن هارون بن خارجة، عن أبي عبد الله عليه السلام قال: لعن الله الذهب والفضة لا يحبهما إلا من كان جنسهما. قلت: جعلت فداك الذهب والفضة؟ قال عليه السلام: ليس حيث تذهب إليه، إنما الذهب الذي ذهب بالدين والفضة التي أفاض الكفر.

1. We were told by Abu Muhammed, Hasan bin Hamza al-Alawi al-Hussaini, may Allah be pleased with him, that he said: We were told by Muhammed Omiduwar, from Muhammed bin Hasan al-Saffar, from Ya’qoub bin Yazid al-Anbari, from Ibn Abi ‘Umayr, from Harun bin Kharija, from Abu Abdillah, peace be upon him, that he said: May Allah curse gold and silver. None loves them except for the one who is from their species. I said: May I be sacrificed for you, gold and silver? He, peace be upon him, said: It is not as you think. The gold is only the one who causes the religion to vanish, and silver is the one who overfills disbelief.

The meaning of ranks, expiations, noxious things and saving things - Hadith 20941

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن عيسى، عن محمد بن خالد البرقي، عن هارون ابن الجهم، عن المفضل بن صالح، عن سعد الإسكاف، عن أبي جعفر عليه السلام قال: ثلاث درجات، وثلاث كفارات، وثلاث موبقات ، وثلاث منجيات. فأما الدرجات فإفشاء السلام وإطعام الطعام، والصلاة بالليل والناس نيام. وأما الكفارات فإسباغ الوضوء في السبرات، والمشي بالليل والنهار إلى الجماعات، والمحافظة على الصلوات. وأما الموبقات فشح مطاع، وهوى متبع، وإعجاب المرء بنفسه. وأما المنجيات فخوف الله في السر والعلانية، والقصد في الغنى والفقر، وكلمة العدل في الرضا والسخط.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed bin Isa, from Muhammed bin Khalid al-Barqi, from Harun ibn Jahm, from Mufaddal bin Saleh, from Sa’d al-Iskafi, from Abu Ja’far, peace be upon him, that he said: There are three ranks, three expiations, three noxious things and three saving things. As for the ranks, they are to spread peace, to feed with food and to pray at night while people are asleep. As for the expiations, they are to properly perform Wudu during cold mornings, to walk during night and day to congregations and to maintain prayers. As for the noxious things, they are to obey avarice, follow desire and an individual’s admiration of himself. As for the saving things, they are to fear Allah in secret and public, to be economic during wealth and poverty and to say the word of justice during satisfaction and anger.

The meaning of Ramadhan - Hadith 20942

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر، عن هشام بن سالم، عن سعد، عن أبي جعفر عليه السلام قال: كنا عنده ثمانية رجال فذكرنا رمضان، فقال: لا تقولوا: هذا رمضان، ولا ذهب رمضان، ولا جاء رمضان. فإن رمضان اسم من أسماء الله عز وجل لا يجيئ ولا يذهب و إنما يجيئ ويذهب الزائل ولكن قولوا: شهر ومضان فالشهر المضاف إلى الاسم والاسم اسم الله وهو الشهر الذي انزل فيه القرآن جعله الله تعالى مثلا وعيدا.

1. We were told by my father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin Isa, from Ahmad bin Muhammed bin Abi Nasr, from Hisham bin Salem, from Sa’d, from Abu Ja’far, peace be upon him, that he said: We were eight men at his place, and he mentioned Ramadhan. He said: Do not say: «This is Ramadhan» nor «Ramadhan has gone» nor «Ramadhan has come». Indeed, Ramadhan is a Name from the Names of Allah, Exalted and Glorious is He. He does not come, nor go away, but it is only that which is to perish that comes and goes. However, say: «The Month of Ramadhan» for a month is that which is added to the name, and the name is the Name of Allah, and that is the month in which the Qur’an was sent down, and whom Allah, Exalted is He, made a promising example.

The meaning of Ramadhan - Hadith 20943

أبي - رحمه الله - قال: حدثنا محمد بن يحيى، عن أحمد بن محمد، ومحمد بن الحسين عن محمد بن يحيى الخثعمي، عن غياث بن إبراهيم، عن أبي عبد الله عليه السلام، عن أبيه، عن جده عليهما السلام، قال: قال علي صلوات الله عليه: لا تقولوا: رمضان ولكن قولوا: شهر رمضان فإنكم لا تدرون ما رمضان.

2. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya, from Ahmad bin Muhammed, and Muhammed bin Hussain, from Muhammed bin Yahya al-Khath’ami, from Ghiyath bin Ibrahim, from Abu Abdillah, peace be upon him, from his father, from his grandfather, peace be upon them both, that he said: Ali, Allah’s blessings be upon him, said: Do not say: «Ramadhan», however, say: «the Month of Ramadhan», for indeed, you do not know what Ramadhan is.

The meaning of the night of destiny - Hadith 20944

حدثنا علي بن أحمد بن موسى - رضي الله عنه - قال: حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا محمد بن العباس بن بسام، قال: حدثني محمد بن أبي السري قال: حدثنا أحمد بن عبد الله بن يونس، عن سعد بن طريف الكناني، عن الأصبغ بن نباتة عن علي بن أبي طالب عليه السلام قال: قال لي رسول الله صلى الله عليه وآله: يا علي أتدري ما معنى ليلة القدر؟ فقلت: لا يا رسول الله، فقال صلى الله عليه وآله: إن الله تبارك وتعالى قدر فيها ما هو كائن إلى يوم القيامة فكان فيما قدر عز وجل ولايتك وولاية الأئمة من ولدك إلى يوم القيامة.

1. We were told by Ali bin Ahmad bin Musa, may Allah be pleased with him, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Muhammed bin Abbas bin Bassam, that he said: I was told by Muhammed bin Abi’l-Surri, that he said: We were told by Ahmad bin Abdullah bin Yunus, from Sa’d bin Tareef al-Kinani, from Asbagh bin Nubata, from Ali bin Abi Talib, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said to me: O Ali, do you know what the meaning of the night of destiny is? So I said: No, O Messenger of Allah. Then he, Allah’s blessings be upon him and his Family, said: Indeed, Allah, Blessed and Exalted is He, destined in it was it to be until the Day of Resurrection, and among what He, Exalted and Glorious is He, destined, is your Divine Authority and the Divine Authority of the Imams from your sons until the Day of Resurrection.

The meaning of the night of destiny - Hadith 20945

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن محمد بن عبيد بن مهران، عن صالح بن عقبة، عن المفضل بن عمر، قال: ذكر عند أبي عبد الله عليه السلام " إنا أنزلناه في ليلة القدر " قال: ما أبين فضلها على السور. قال: قلت: وأي شئ فضلها؟ قال: نزلت ولاية أمير المؤمنين عليه السلام فيها. قلت: في ليلة القدر التي نرتجيها في شهر رمضان. قال: نعم، هي ليلة قدرت فيها السماوات والأرض وقدرت ولاية أمير المؤمنين عليه السلام فيها.

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Muhammed bin Hussain bin Abi’l-Khattab, from Muhammed bin Ubaid bin Mahran, from Saleh bin ‘Uqba, from Mufaddal bin Umar, that he said: At the presence of Abu Abdillah, peace be upon him, it was mentioned: «Indeed, We sent it down during the night of destiny» (97:1). He said: How clear is its preference over other chapters. He said: I said: And what thing is its preference? He said: The Divine Authority of the Commander of the Believers, peace be upon him, was revealed in it. I said: In the night of destiny that we hope for during the Month of Ramadhan? He said: Yes, it is a night in which the Heavens and the earth were destined, and the Divine Authority of the Commander of the Believers, peace be upon him, was destined in it.

The meaning of the green that is from waste - Hadith 20946

حدثنا محمد بن أحمد الشيباني، قال: حدثني محمد بن أبي عبد الله الكوفي، قال: حدثنا سهل بن زياد، قال: حدثني أحمد بن بشير البرقي، عن يحيى بن المثنى، قال: حدثنا محمد بن أبي طلحة الصيرفي، قال: سمعت أبا عبد الله جعفر بن محمد عليهما السلام، يقول: سمعت أبي يحدث، عن أبيه، عن جده عليهم السلام أن رسول الله صلى الله عليه وآله قال للناس: إياكم وخضراء الدمن قيل: يا رسول الله وما خضراء الدمن؟ قال: المرأة الحسناء في منبت سوء.

1. We were told by Muhammed bin Ahmad al-Shaybani, that he said: I was told by Muhammed bin Abi Abdillah al-Kufi, that he said: We were told by Sahl bin Ziyad, that he said: I was told by Ahmad bin Bashir al-Barqi, from Yahya bin Muthanna, that he said: We were told by Muhammed bin Abi Talha al-Sayrafi, that he said: I heard Abu Abdillah, Ja’far bin Muhammed, peace be upon them both, say: I heard my father tell from his father, from his grandfather, peace be upon them, that the Messenger of Allah, Allah’s blessings be upon him and his Family, said to the people: Beware from the green that is from waste. It was said: O Messenger of Allah, and what is the green that is from waste? He said: A beautiful woman from a bad place of emergence.

The meaning of jami’ mujma’, rabee’ murabba’, kurb muqma’ and ghull qaml - Hadith 20947

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن عبد الله بن محمد بن عيسى، عن أبيه، عن عبد الله بن المغيرة عن إسماعيل بن أبي زياد السكوني، عن جعفر بن محمد، عن أبيه عليهما السلام، عن رسول الله صلى الله عليه وآله قال: النساء أربع: جامع مجمع، وربيع مربع، وكرب مقمع ، وغل قمل.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, from Abdullah bin Muhammed bin Isa, from his father, from Abdullah bin Mughaira, from Isma’eel bin Abi Ziyad al-Sukuni, from Ja’far bin Muhammed, from his father, peace be upon them both, from the Messenger of Allah, Allah’s blessings be upon him and his Family, that he said: Women are four: jami’ mujma’, rabee’ murabba’, kurb muqma’ and ghull qaml.

The meaning of jami’ mujma’, rabee’ murabba’, kurb muqma’ and ghull qaml - Hadith 20948

قال أحمد بن أبي عبد الله البرقي، " جامع مجمع " أي كثيرة الخير مخصبة، و " ربيع مربع " التي في حجرها ولد وفي بطنها آخر، و " كرب مقمع " أي سيئة الخلق مع زوجها، و " غل قمل " أي هي عند زوجها كالغل القمل، وهو غل من جلد يقع فيه القمل فيأكله ولا يتهيأ أن يحل منه شئ وهو مثل للعرب.

Ahmad bin Abi Abdillah al-Barqi said: Jami’ mujma’ means to have much goodness and to be fertile; rabee’ murabba’ is the one in whose home is a child and in her belly is another one; kurb muqma’ means that she has bad mannerisms with her husband; and ghull qaml means that to her husband, she is like ghull qaml, which is a part of skin in which there is lice , and so it devours it while he is not able to remove anything of it. It is a proverb for Arabs.

The meaning of (the women characterized as being ones of) profit, romance, affection, fertility, sterility, crying, entering and exiting and of slander - Hadith 20949

حدثنا محمد بن موسى بن المتوكل - رحمه الله - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن إبراهيم الكرخي قال: قلت: لأبي عبد الله عليه السلام: إن صاحبتي هلكت وكانت لي موافقة وقد هممت أن أتزوج فقال: انظر أين تضع نفسك، ومن تشركه في مالك، وتطلعه على دينك وسرك وأمانتك فإن كنت لابد فاعلا فبكرا تنسب إلى الخير وإلى حسن الخلق .ألا إن النساء خلقن شتى * فمنهن الغنيمة والغرام ومنهن الهلال إذا تجلى * لصاحبه ومنهن الظلام فمن يظفر بصالحن يسعد * ومن يغبن فليس له انتقام وهن ثلاث فامرأة ولود ودود تعين زوجها على دهره لدنيا ولآخرته ولا تعين الدهر عليه، وامرأة عقيم لا ذات جمال ولا خلق ولا تعين زوجها على خير، وامرأة صخابة ولاجة همازة تستقل الكثير ولا تقبل اليسير.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah grant him mercy, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Ibrahim al-Karkhi, that he said: I said to Abu Abdillah, peace be upon him: My female companion died and she was agreeable with me. I have now considered to marry. He said: Look to where you place yourself, who you will share your property with and make observe your religion, secret and trust. Hence, if it is a must that you are to do so, then marry a virgin who is ascribed to goodness and good mannerisms. [1] Alas, women were, indeed, created in diversity, So, among them is the one who is like a profit, and one of romance. And among them is the one like the crescent when it manifests to its companion, And among them are those with darkness. Hence, the one who acquires a good one of them, will rejoice, And the one who is frauded, will not be able to retaliate. They are three: a woman who is fertile and affection and assists her husband through his lifetime in matters of this life and his next life, and who does not assist life against him; a woman who is barren, having no beauty, nor mannerisms, nor assists her husband to any goodness; and a woman who is noisy, enters and exits in abundance and who is slandering, who considers much to be little and does not accept that which is simple.

The meaning of the shahbara, lahbara, nahbara, haydara and lafout - Hadith 20950

حدثنا أبو الحسن محمد بن عمرو بن علي بن عبد الله البصري، قال: حدثنا أبو الحسن علي بن الحسن بن بندار التميمي الطبري بأسفرايين في مسجد الجامع، قال: حدثنا أبو نصر محمد بن يوسف الطوسي بطبران قال: حدثنا أبي، قال: حدثنا علي ابن خشرم المروزي، قال: حدثنا الفضل بن موسى السيناني المروزي، قال: قال لي أبو حنيفة النعمان بن ثابت أفيدك حديثا طريفا لم تسمع أطرف منه؟ قال: فقلت: نعم فقال أبو حنيفة أخبرني حماد بن أبي سليمان، عن إبراهيم النخعي، عن عبد الله بن بحية عن زيد بن ثابت قال: قال رسول الله صلى الله عليه وآله: يا زيد تزوجت؟ قلت: لا. قال: تزوج تستعف مع عفتك، ولا تزوجن خمسا. قال زيد: من هن يا رسول الله؟ فقال رسول الله صلى الله عليه وآله: لا تزوجن شهبرة ولا لهبرة ولا نهبرة ولا هيدرة ولا لفوتا. قال زيد: يا رسول الله ما عرفت مما قلت شيئا وإني بآخرهن لجاهل. فقال رسول الله صلى الله عليه وآلهألستم عربا؟ أما الشهبرة فالزرقاء البذية، وأما اللهبرة فالطويلة المهزولة، وأما النهبرة فالقصيرة الدميمة، وأما الهيدرة فالعجوز المدبرة، وأما اللفوت فذات الولد من غيرك.

1. We were told by Abu’l-Hasan, Muhammed bin Amru bin Ali bin Abdullah al-Basri, that he said: We were told by Abu’l-Hasan, Ali bin Hasan bin Bandar al-Tamimi al-Tabari, in Esfarayen, in the mosque of the congregation, that he said: We were told by Abu Nasr, Muhammed bin Yusuf al-Tusi, in Tabaran [1], that he said: We were told by my father, that he said: We were told by Ali ibn Khashram al-Maruzi, that he said: We were told by Fadl bin Musa al-Nasa’I al-Maruzi, that he said: Abu Hanifa, Nu’man bin Thabit, said to me: Shall I benefit you with an unusual narration which you have not heard the like of anything more unusual? He said: Then I said: Yes. Then Abu Hanifa said: I was informed by Hammad bin Sulayman, from Ibrahim al-Nakha’I, from Abdullah bin Najiya, from Zaid bin Thabit, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: O Zaid, have you married? I said: No. He said: Marry, and you will be virtuous after your chastity, and do not marry five. Zaid said: And who are they, O Messenger of Allah? The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Do not marry a shahbara, nor a lahbara, nor a nahbara, nor a haydara, nor a lafout. Zaid said: O Messenger of Allah, I do not know about anything of what you mentioned, and I am ignorant of the last of them. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Are you not Arabs? As for the shahbara, she is the blue and vulgar. As for the lahbara, she is the tall and gaunty. As for the nahbara, she is the short and deformed. As for the haydara, she is the old woman who is managed. As for the lafout, she is the one with children from other than you.

The meaning of the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family when he saw one who performed blood-letting during the Month of Ramadhan: «The one carrying out the blood-letting, and the one to whom the blood-letting is done, have broken the fast» - Hadith 20951

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال، حدثنا تميم بن بهلول، قال: حدثنا أبو معاوية، عن سليمان بن مهران، عن عباية بن ربعي، قال: سألت ابن عباس عن الصائم يجوز له أن يحتجم؟ قال: نعم، ما لم يخش ضعفا على نفسه. قلت: فهل تنقض الحجامة صومه؟ فقال: لا، فقلت: فما معنى قول النبي صلى الله عليه وآله حين رأى من يحتجم في شهر رمضان: " أفطر الحاجم والمحجوم "؟ فقال: إنما أفطرا لأنهما تسابا وكذبا في سبهما على رسول الله صلى الله عليه وآله لا للحجامة.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, that he said: We were told by Abu Mu’awiya, from Sulayman bin Mahran, from ‘Abaya bin Rab’I, that he said: I asked Ibn Abbas about the faster: Is it permissible for him to perform blood-letting? He said: Yes, as long as he does not fear weakness for himself. He said: So does blood-letting negate his fast? He said: No. So I said: Then what is the meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, when he saw one who performed blood-letting during the Month of Ramadhan: «The one carrying out the blood-letting, and the one to whom the blood-letting is done, have broken the fast»? He said: They only fasted because they verbally insulted each other and lied in their verbal insult against Allah’s Messenger, Allah’s blessings be upon him and his Family, not due to the blood-letting.

The meaning of foundations, branches, black smoke, the hidden, the blink and the circle - Hadith 20952

حدثنا الحاكم أبو الحسن عبد الحميد عبد الرحمن بن الحسين النيسابوري الفقيه، قال: حدثنا أبو سعيد قال: حدثنا عبيد الله بن محمد بن سليمان الهاشمي، قال:حدثنا أبو عمرو الضرير، قال: حدثنا عباد بن عباد المهلبي، عن موسى بن محمد بن إبراهيم التميمي، عن أبيه، قال: كنا عند رسول الله صلى الله عليه وآله فنشأت سحابة فقالوا: يا رسول الله هذه سحابة ناشئة. فقال: كيف ترون قواعدها؟ قالوا: يا رسول الله ما أحسنها وأشد تمكنها قال: كيف ترون بواسقها؟ قالوا: يا رسول الله ما أحسنها وأشد تراكمها. قال: كيف ترون جونها؟ قالوا: يا رسول الله ما أحسنه وأشد سواده. قال: فكيف ترون رحاها؟ قالوا: يا رسول الله ما أحسنها وأشد استدارتها. قال: فكيف ترون برقها أخفوا أم وميضا أم يشق شقا؟ قالوا: يا رسول الله بل يشق شقا، فقال رسول الله صلى الله عليه وآله الحيا. فقالوا: يا رسول الله ما أفصحك وما رأينا الذي هو أفصح منك. فقال: وما يمنعني من ذلك وبلساني نزل القرآن " بلسان عربي مبين ".

1. We were told by al-Hakim, Abu’l-Hasan, Abdul-Hamid bin Abdul-Rahman bin Hussain al-Naisabouri, the jurist, that he said: We were told by Abu Sa’eed, that he said: We were told by Ubaidullah bin Muhammed bin Sulayman al-Hashimi, that he said: We were told by Abu Amru al-Dhareer, that he said: We were told by ‘Ubad bin ‘Ubad al-Mahbali, from Musa bin Muhammed bin Ibrahim al-Tamimi, from his father, that he said: We were at the place of Allah’s Messenger, Allah’s blessings be upon him and his Family, and a cloud arose, so they said: O Messenger of Allah, this is a cloud that has arisen. He said: How do you see its foundations? They said: O Messenger of Allah, how beautiful are they, and how severe is their ability. He said: How do you see its branches? They said: O Messenger of Allah, how beautiful are they, and how severe is their heaping. He said: How do you see its black smoke? They said: O Messenger of Allah, how beautiful is it, and how severe is its blackness. He said: Then how do you see its circle? They said: O Messenger of Allah, how beautiful is it, and how severe is its roundness. He said: Then how do you see its lightning, is it hidden, or a blink, or does it cut (through like) a cutting? They said: O Messenger of Allah, rather, that it cuts (through like a) cutting. Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Fertility (for the soil). Then they said: O Messenger of Allah, how fluent tare you, and we have not see anyone more fluent than you. He then said: And what will prevent me from that, when it is in my tongue that the Qur’an was sent down, in a clear Arabic tongue?

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Take initiative to the Gardens of Paradise» - Hadith 20953

حدثنا محمد بن بكران النقاش - رضي الله عنه - بالكوفة، قال: حدثنا أحمد ابن محمد بن سعيد الكوفي مولى بني هاشم، قال: حدثنا المنذر بن محمد، قال: حدثنا أبي، قال: حدثني محمد بن الحسن بن علي بن الحسن بن علي بن أبي طالب عليهما السلام، قال: حدثني أبي عن أبيه عن الحسن بن علي بن أبي طالب عليهما السلام، قال: قال رسول الله صلى الله عليه وآله: بادروا إلى رياض الجنة. فقالوا: وما رياض الجنة؟ قال: حلق الذكر.

1. We were told by Muhammed bin Bikran al-Naqqash, may Allah be pleased with him, in Kufa, that he said: We were told by Ahmad ibn Muhammed bin Sa’eed al-Kufi, the servant of the sons of Hashim, that he said: We were told by Mundhir bin Muhammed, that he said: We were told by my father, that he said: I was told by Muhammed bin Hasan bin Ali bin Hasan bin Ali bin Abi Talib, peace be upon them both, that he said: I was told by my father, from his father, from Hasan bin Ali bin Abi Talib, peace be upon them both, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Take initiative to the Gardens of Paradise. They said: And what are the Gardens of Paradise? He said: To shave one’s male genitals.

The meaning of what was mentioned about the camels with regards to that they are the interpositions of devils and that their goodness does not come except from its most ill-omened side - Hadith 20954

حدثنا علي بن أحمد بن موسى - رضي الله عنه - قال: حدثنا محمد بن أبي عبد الله السكوني، عن صالح بن أبي حماد، قال: حدثنا إسماعيل بن مهران، عن أبيه، عن عمرو بن أبي المقدام، عن أبي عبد الله جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الغنم إذا أقبلت أقبلت وإذا أدبرت أقبلت، والبقر إذا أقبلت أقبلت وإذا أدبرت أدبرت، والإبل أعنان الشياطين إذا أقبلت أدبرت و إذا أدبرت أدبرت، ولا يجيئ خيرها إلا من جانبها الأشأم . قيل: يا رسول الله فمن يتخذها بعد ذا؟ قال: فأين الأشقياء الفجرة قال صالح: وأنشد إسماعيل بن مهران: هي المال لولا قلة الخفض حولها * فمن شاء داراها ومن شاء باعها

1. We were told by Ali bin Ahmad bin Musa, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi Abdillah al-Sukuni, from Saleh bin Abi Hammad, that he said: We were told by Isma’eel bin Mahran, from his father, from Amru bin Abi’l-Miqdam, from Abu Abdillah, Ja’far bin Muhammed, from his father, from his fathers, from Ali, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: With regards to sheep, if you come forward, they come forward, and if you return, they return, and with regards to cows, if you come forward, they come forward, and if you return, they return. Camels, however, are the interpositions of devils; if you come forward, they return, and if you return, they return, and their goodness does not come except from their most ill-omened side. It was said: O Messenger of Allah, then who will take them after this? He said: Then where are the wretched and dissolute? Saleh said: Isma’eel bin Mahran recited: It is property; were it not for the littleness of its decrease that surrounds it. Hence, the one who wishes, will circle with it, and the one who wishes, will sell it.

The meaning of the hasting good news for the believer - Hadith 20955

حدثنا أبو الحسن محمد بن أحمد بن علي الأسدي، قال: حدثنا عبد الله بن محمد بن المر زبان، قال: حدثنا علي بن الجعد، قال أخبرنا شعبة، عن أبي عمران الجوني، عن عبد الله بن الصامت، قال: قال أبو ذر - رحمة الله عليه - قلت: يا رسول الرجل يعمل لنفسه ويحبه الناس. قال: تلك عاجل بشرى المؤمن.

1. We were told by Abu’l-Hasan, Muhammed bin Ahmad bin Ali al-Asadi, that he said: We were told by Abdullah bin Muhammed bin Mir-Zaban, that he said: We were told by Ali bin Ja’d, that he said: We were informed by Shu’ba, from Abu Imran al-Jouni, from Abdullah bin Samit, that he said: Abu Dharr, upon whom is the mercy of Allah, said: I said: O Messenger of Allah, a man would act for himself and the people would leave him. He said: That is the hasting good news for a believer.

The meaning of the consciously knowing from the people of Paradise - Hadith 20956

حدثنا أبو الحسن محمد بن أحمد بن علي الأسدي، قال: حدثنا أبي، وعلي ابن العباس البجلي، والحسن بن علي بن النصر الطوسي قالوا: حدثنا محمد بن عبد الرحمن ابن غزوان قال: حدثنا أبو سنان العابدي قال: حدثنا صفوان بن سليم. عن عطاء بن بشار، عن أبي سعيد الخدري. قال: قال رسول الله صلى الله عليه وآله: حملة القرآن عرفاء أهل الجنة.

1. We were told by Abu’l-Hasan, Muhammed bin Ahmad bin Ali al-Asadi, that he said: We were told by my father, and Ali ibn Abbas al-Bajali, and Hasan bin Ali bin Nadr al-Tusi, that they said: We were told by Muhammed bin Abdul-Rahman ibn Ghazwan, that he said: We were told by Abu Sinan al-‘Abidi, that he said: We were told by Safwan bin Saleem, from ‘Ataa’ bin Bashar, from Abu Sa’eed al-Khudri, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The carriers of the Qur’an are the consciously knowing from the people of Paradise.

The meaning oF the one saving sect - Hadith 20957

حدثنا أبو نصر محمد بن أحمد بن تميم السرخسي قال: حدثنا أبو لبيد محمد بن إدريس الشامي قال: حدثنا إسحاق بن إسرائيل قال: حدثنا عبد الرحمن بن محمد المحاربي قال: حدثنا الإفريقي، عن عبد الله بن يزيد، عن عبد الله بن عمر قال: قال رسول الله صلى الله عليه وآله سيأتي على أمت�� ما أتى على بني إسرائيل مثل بمثل وإنهم تفرقوا على اثنين وسبعين ملة وستفترق أمتي على ثلاث وسبعين ملة تزيد عليهم واحدة كلها في النار غير واحدة. قال: قيل: يا رسول الله وما تلك الواحدة؟ قال هو: ما نحن عليه اليوم أنا وأصحابي.

1. We were told by Abu Nasr, Muhammed bin Ahmad bin Tamim al-Sarakhsi, that he said: We were told by Abu Lubaid, Muhammed bin Idrees al-Shami, that he said: We were told by Ishaq bin Isra’eel, that he said: We were told by Abdul-Rahman bin Muhammed al-Muharibi, that he said: We were told by al-Ifriqi, from Abdullah bin Yazid, from Abdullah bin Umar, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: There will come upon my nation that which came upon the sons of Isra’eel, equal by equal. They were, indeed, divided into seventy-two sects, and my nation will be divided into seventy-three sects; they will add one above those. All of them are to be in the Fire, except for one. He said: It was said: O Messenger of Allah, and what is that one? He said: It is what we are upon today, me and my companions.

The meaning of the saying of al-Sadiq, peace be upon him: «The one who is given four, will not be prevented from four» - Hadith 20958

حدثنا أبو أحمد بن الحسن بن عبد الله بن سعيد العسكري قال: حدثنا أبو القاسم بدر بن الهيثم القاضي قال: حدثنا علي بن المنذر الكوفي قال: حدثنا محمد بن الفضيل عن أبي الصباح قال: قال جعفر بن محمد عليهما السلام،: من أعطي أربعا لم يحرم أربعا: من أعطي الدعاء لم يحرم الإجابة: ومن أعطي الاستغفار لم يحرم التوبة: ومن أعطي الشكر لم يحرم الزيادة، ومن أعطي الصبر لم يحرم الاجر.

1. We were told by Abu Ahmad bin Hasan bin Abdullah bin Sa’eed al-Askari, that he said: We were told by Abu’l-Qasem, Badr bin Haitham, the judge, that he said: We were told by Ali bin Mundhir al-Kufi, that he said: We were told by Muhammed bin Fudail, from Abu’l-Sabah, that he said: Ja’far bin Muhammed, peace be upon them both, said: The one who is given four, will not be prevented from four; the one who is given prayer will not be prevented from response; the one who is given the means to seek forgiveness will not be prevented from repentance; the one who is given the means to thankfulness will not be prevented from increasement; and the one who is given patience will not be prevented from reward.

The meaning of something whose root is on earth and whose branch is in Heaven - Hadith 20959

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا عبد الله بن جعفر الحميري، قال: حدثنا أحمد بن محمد بن عيسى، عن الحسن بن محبوب: عمن ذكره: عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله لأصحابه ذات يوم: أترون لو جمعتم ما عندكم من الآنية والمتاع أكنتم ترونه يبلغ السماء؟ قالوا: لا يا رسول الله: قال: أفلا أدلكم على شئ أصله في الأرض وفرعه في السماء؟ قالوا: بلى يا رسول الله. قال: يقول أحدكم إذا فرغ من صلاته الفريضة: " سبحان الله والحمد لله ولا إله إلا الله والله أكبر " ثلاثين مرة. فإن أصلهن في الأرض وفرعهن في السماء وهن يدفعن الحرق والغرق والهدم و التردي في البئر وميته السوء: وهن الباقيات الصالحات.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Abdullah bin Ja’far al-Himyari, that he said: We were told by Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from the one he mentioned, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said to his companions one day: If you see that you were to gather what you have of containers and merchandise, would you see that it reaches Heaven? They said: No, O Messenger of Allah. He said: Shall I then not guide you to something whose root is on earth and whose branch is in Heaven? They said: Sure, O Messenger of Allah. He said: it is that one of you says when he is finished with his obligatory prayer: «Glory be to Allah, Praise be to Allah, there is no god but Allah, and Allah is the Greater» thirty times. For indeed, their root is on earth and their branch is in Heaven, and they repel burning, drowning, demolition and degeneration, in the well and with regards a horrid death, and they are the good legacies.

The meaning of the ornamentation of the Hereafter - Hadith 20960

حدثنا أبي - رضي الله عنه - قال: حدثنا عبد الله بن الحسن المؤدب، عن أحمد بن علي الأصبهاني، عن إبراهيم بن محمد الثقفي قال: حدثنا أبو الحسن علي بن محمد شيخ من أهل الري، قال: حدثنا منصور بن العباس، والحسن بن علي بن النضر، عن سعيد بن النضر، عن جعفر بن محمد عليهما السلام، قال: المال والبنون زينة الحياة الدنيا، وثمان ركعات من آخر الليل والوتر زينة الآخرة وقد يجمعهما الله عز وجل لأقوام.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Abdullah bin Hasan, the teacher, from Ahmad bin Ali al-Esbahani, from Ibrahim bin Muhammed al-Thaqafi, that he said: We were told by Abu’l-Hasan, Ali bin Muhammed, a teacher from the people of Ray, that he said: We were told by Mansur bin Abbas, and Hasan bin Ali bin Nadr, of Sa’eed bin Nadr, of Ja’far bin Muhammed, peace be upon them both, that he said: Property and children are the ornamentation of the life of this world, and eight rak’at from the (prayer of the) last (part of the) night and the Witr [1] is the ornamentation of the Hereafter, and it may be that Allah, Exalted and Glorious is He, gathers them to some people.

The meaning of the share from this world - Hadith 20961

حدثنا أبو أحمد الحسن بن عبد الله بن سعيد العسكري، قال: حدثنا محمد بن أحمد القشيري، قال: حدثنا أبو الحويش أحمد بن عيسى الكوفي ، قال حدثنا موسى بن إسماعيل بن موسى بن جعفر، قال: حدثني أبي، عن أبيه، عن جده جعفر بن محمد، عن أبيه، عن جده، عن علي بن أبي طالب عليهم السلام في قول الله عز وجل: " ولا تنس نصيبك من الدنيا " قال: لا تنس صحتك وقوتك وفراغك وشبابك ونشاطك أن تطلب بها الآخرة.

1. We were told by Abu Ahmad, Hasan bin Abdullah bin Sa’eed al-Askari, that he said: We were told by Muhammed bin Ahmad al-Qushayri, that he said: We were told by Abu’l-Huwaysh, Ahmad bin Isa al-Kufi, that he said: We were told by Musa bin Isma’eel bin Musa bin Ja’far, that he said: I was told by my father, from his father, from his grandfather, Ja’far bin Muhammed, from his father, from his grandfather, from Ali bin Abi Talib, peace be upon them, with regards to the saying of Allah: «and do not forget your share from this world» (28:77). He said: Do not forget your health, strength, free time, youth and liveliness from seeking, through it, the Hereafter.

The meaning of a despised slave - Hadith 20962

حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن يحيى بن زكريا القطان، عن بكر بن عبد الله بن حبيب، عن تميم بن بهلول، عن أبيه، عن حفص بن غياث، عن جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: يأتي على الناس زمان يكون أسعد الناس بالدنيا لكع بن لكع خير الناس يؤمئذ مؤمن بين كريمين.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, from Bikr bin Abdullah bin Habib, from Tamim bin Buhlul, from his father, from Hafs bin Giyath, from Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: There will come, upon people, a time in which the happiest among the people in this world will be a despised slave, son of a despised slave. The best of people on that day will be a believer between two generous.

The meaning of anwaa’ - Hadith 20963

حدثنا أحمد بن زياد بن جعفر الهمداني - رضي الله عنه - قال: حدثنا علي ابن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن محمد بن حمران، عن أبيه، عن أبي جعفر محمد بن علي الباقر عليهم السلام قال: ثلاثة من عمل الجاهلية: الفخر بالأنساب، والطعن في الأحساب، والاستقساء بالأنواء.

1. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, may Allah be pleased with him, that he said: We were told by Ali ibn Ibrahim bin Hashim, from his father, from Muhammed bin Abi ‘Umayr, from Muhammed bin Hamran, from his father, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them, that he said: There are three things from the acts of the Jahiliya: pride in lineage, vilification due to status and seeking rain through anwaa’.

The meaning of anwaa’ - Hadith 20964

أخبرني محمد بن هارون الزنجاني قال: حدثنا علي بن عبد العزيز، عن أبي عبيد أنه قال: سمعت عدة من أهل العلم يقولون: إن الأنواء ثمانية وعشرون نجما معروفة المطالع في أزمنة السنة، كلها من الصيف والشتاء والربيع والخريف، يسقط منها في كل ثلاث عشر ليلة نجم في المغرب مع طلوع الفجر ويطلع آخر يقابله في المشرق من ساعته وكلاهما معلوم مسمى وانقضاء هذه الثمانية والعشرين كلها مع انقضاء السنة ثم يرجع الامر إلى النجم الأول مع الاستئناف السنة المقبلة وكانت العرب في الجاهلية إذا سقط منها نجم وطلع نجم آخر قالوا: لابد أن يكون عند ذلك رياح ومطر فينسبون كل غيث يكون عند ذلك إلى ذلك النجم الذي يسقط حينئذ فيقولون: مطرنا بنوء الثريا والدبران والسماك وما كان من هذه النجوم. فعلى هذا فهذه هي الأنواء، واحدها " نوء " وإنما سمي نوءا لأنه إذا سقط الساقط منها بالمغرب ناء الطالع بالمشرق بالطلوع وهو ينوء نوءا وذلك النهوض هو النوء فسمي النجم به وكذلك كل ناهض ينتقل بإبطاء فإنه ينوء عند نهوضه، قال تبارك وتعالى: " لتنوء بالعصبة أولي القوة ".

I was informed by Muhammed bin Harun al-Zanjani, that he said: We were told by Ali bin Abdul-Aziz, from Abu ‘Ubaid, that he said: I heard several from the people of knowledge say: Anwaa’ are twenty-eight stars whose visibility is known throughout the times of the year, all from the summer, winter, spring and autumn. In every thirteenth night of it, one star of it falls during the sundown along with the rise of dawn, whereas another star appears opposite to it in the east of its hour, and both are known and recognized. The ending of all these twenty-eight is with the ending of the year, and then the matter returns to the first star by the commencement of the coming year. The Arabs, during the Jahiliya, used to say, when one star of them falls and another star appears: «It must be that there comes wind and rain along with that» and so they would ascribe every rain therein to that star that falls therein, and they would say: «Our rain is due to the movement towards the west of Thuraiya, Dabran, Samak» and whatever would be of these stars. Based on this, that is anwaa’ [1], and one is a naw’. It was only named naw’ because if a faller of them falls during sundown, that which appears in the east at sunrise comes up. It appears in an appearance , and that emergence is naw’, and so the star was named with it. So it is with everything that emerges and moves in slowness, it performs naw’ at its emergence. He, Blessed and Exalted is He, said: «would burden the band consisting of the strong» (28:76)

The meaning of the ages of camels which are taken in alms tax - Hadith 20965

حدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم عن حماد بن عيسى، عن حريز، عن زرارة، ومحمد بن مسلم، وأبي بصير، وبريد العجلي، والفضيل، عن أبي جعفر وأبي عبد الله عليهما السلام، قالا: في صدقة الإبل في كل خمس شاة إلى أن تبلغ خمسة وعشرين، فإذا بلغت ذلك ففيها ابنة مخاض ثم ليس فيها شئ حتى تبلغ خمسة وثلاثين، فإذا بلغت خمسة وثلاثين ففيها ابنه لبون ثم ليس فيها شئ حتى تبلغ خمسة وأربعين فإذا بلغت خمسة وأربعين ففيها حقة طروقة الفحل ثم ليس فيها شئ حتى تبلغ ستين، فإذا بلغت ستين ففيها جذعة، ثم ليس فيها شئ حتى تبلغ خمسة وسبعين، فإذا بلغت خمسة وسبعين ففيها بنتا لبون، ثم ليس فيها شئ حتى تبلغ تسعين فإذا بلغت تسعين ففيها حقتان طروقتا الفحل، ثم ليس فيها شئ أكثر من ذلك حتى تبلغ عشرين ومائة فإذا بلغت عشرين ومائة ففيها حقتان طروقتا الفحل فإذا زادت واحدة على عشرين ومائة ففي كل خمسين حقة وفي كل أربعين ابنه لبون، ثم ترجع الإبل على أسنانها وليس على النيف شئ ولا على الكسور شئ وليس على العوامل شئ، إنما ذلك على السائمة الراعية، قال: قلت: ما في البخت السائمة. قال: مثل ما في الإبل العربية.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, from Ibrahim bin Hashim, from Hammad bin Isa, from Huraiz, from Zurara, and Muhammed bin Muslim, and Abu Baseer, and Buraid al-‘Ajali, and Fudail, from Abu Ja’far and Abu Abdillah, peace be upon them both, that they both said with regards to the charity for camels: It is for every five sheep until they reach twenty-five, and if they reach that, for for that is a child at birth. Then, there is nothing in that until they reach thirty-five, and if they reach thirty-five, for that is one that is milked. Then, there is nothing in that until they reach forty-five, and if they reach forty-five, for that is a three-year-old female camel that can be approached by a male. Then, there is nothing in that until they reach sixty, and if they reach sixty, for that is a four-year-old female camel. Then, there is nothing for that until they reach seventy-five, and if they reach seventy-five, for that are two that are milked. Then, there is nothing for that until they reach ninety, and if they reach ninety, for that are two three-year-old female camels that can be approached by a male. Then, there is nothing for that until they reach a hundred and twenty, and if they reach a hundred and twenty, for that are two three-year-old camels that can be approached by a male. Then, if one is added onto a hundred and twenty, for every fifty there is one three-year-old female camel, and for every forty, there is one that is milked. Then, the camels are to be calculated again by their ages. There is nothing for nayyif, nor for kusour, and there is nothing for ‘awamil. That is only for the freely eating that are herded. He said: I said: What is it for freely eating Bactrians [1]? He said: The same as what is with regards to Arabic camels.

The meaning of the muwaddiha, samhaq, badi’a, ma’mura, ja’ifa and munqila - Hadith 20966

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا الحسين ابن الحسن بن أبان، عن الحسين بن سعيد، عن القاسم بن عروة، عن ابن بكير، عن زرارة، عن أبي عبد الله عليه السلام قال: في الموضحة خمس من الإبل، وفي السمحاق أربع من الإبل، وفي الباضعة ثلاث من الإبل، وفي المأمومة ثلاث وثلاثون من الإبل، وفي الجائفة ثلاث وثلاثون من الإبل، وفي المنقلة خمس عشرة من الإبل.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Hussain ibn Hasan bin Aban, from Hussain bin Sa’eed, from Qasem bin Urwa, from Ibn Bukair, from Zurara, from Abu Abdillah, peace be upon him, that he said: For a muwaddiha are five camels, and for a samhaq are four camels, and for a badi’a are three camels, and for a ma’mura are thirty-three camels, and for a ja’ifa are thirty-three camels, and for a munqila are fifteen camels.

The meaning of the River of Ghouta - Hadith 20967

حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني، قال: حدثنا أبو محمد يحيى بن محمد بن صاعد بمدينة السلام، قال: حدثنا أزهر بن كميل، قال: حدثنا المعتمر بن سليمان، قال: قرأت على فضيل بن ميسرة، عن أبي جرير أن أبا بردة حدثه، عن أبي موسى الأشعري، قال: قال رسول الله صلى الله عليه وآله: ثلاثة لا يدخلون الجنة: مدمن خمر، ومدمن سحر، وقاطع رحم. ومن مات مدمن خمر سقاه الله عز وجل من نهر الغوطة. قيل وما نهر الغوطة؟ قال: نهر يجري من فروج المومسات يؤذي أهل النار ريحهن.

1. We were told by Abu’l-Abbas, Muhammed bin Ibrahim bin Ishaq al-Talaqani, that he said: We were told by Abu Muhammed, Yahya bin Muhammed bin Sa’id, in the City of Peace [1], that he said: We were told by Azhar bin Kumail, that he said: We were told by Mu’tamar bin Sulayman, that he said: I read for Fudail bin Maysara, from Abu Jareer, that Abu Barda told him, from Abu Musa al-Ash’ari, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Three who will not enter Paradise: one who is addicted to wine; one who is addicted to magic; and one who cuts kinship relations. The one who dies as an addicted to wine, Allah, Exalted and Glorious is He, will make him drink from the River of Ghouta. It was said: And what is the River of Ghouta? It was said: A river that runs from the genitals of harlots, and their smell harms the people of the Fire.

The meaning of haiyouf, zanouq, jawwadh and ja’dhari - Hadith 20968

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، 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: أخبرني جبرئيل عليه السلام أن ريح الجنة يوجد من مسيرة ألف عام ما يجدها عاق، ولا قاطع رحم: ولا شيخ زان، ولا جار إزاره خيلاء ، ولا فتان ، ولا منان ولا جعظري. قال: قلت: فما الجعظري؟ قال: الذي لا يشبع من الدنيا.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, from Ahmad bin Nadr, from Amru bin Shimr, from Jabir, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Jibra’eel, peace be upon him, informed me that the wind of Paradise is found from the journey of a thousand years. It will not be found by a disobedient, nor one who cuts kinship relations, nor an old man who fornicates, nor one who pulls his robe in haughtiness, nor one who causes seduction, nor one who offers favor (as a means to humiliate), nor a ja’dhari. He said: I said: And what is a ja’dhari? He said: The one who is not satisfied from this world.

The meaning of the middle prayer - Hadith 20969

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن أبي المغرا حميد بن المثنى العجلي، عن أبي بصير، قال: سمعت أبا عبد الله عليه السلام يقول: صلاة الوسطى صلاة الظهر وهي أول صلاة أنزل الله على نبيه صلى الله عليه وآله.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Muhammed bin Abi ‘Umayr, from Abu’l-Mighra, Hameed bin Muthanna al-‘Ajali, from Abu Baseer, that he said: I heard Abu Abdillah, peace be upon him, say: The middle prayer is the noon prayer, and it is the first prayer whom Allah sent down (in commandment) upon His Prophet, Allah’s blessings be upon him and his Family.

The meaning of the middle prayer - Hadith 20970

حدثنا علي بن عبد الله الوراق، وعلي بن محمد بن الحسن المعروف بابن مقبرة القزويني، قالا: حدثنا سعد بن عبد الله بن أبي خلف الأشعري، قال: حدثنا أحمد بن [أبي] الصباح، قال: حدثنا محمد بن عاصم الرازي، قال: أخبرنا أبو نعيم الفضل بن دكين، عن هشام بن سعد، عن زيد بن أسلم، عن أبي يونس، قال: كتبت لعائشة مصحفا فقالت: إذا مررت بآية الصلاة فلا تكتبها حتى أمليها عليك، فلما مررت بها أملتها علي " حافظوا على الصلوات والصلاة الوسطى وصلاة العصر ".

2. We were told by Ali bin Abdullah al-Warraq, and Ali bin Muhammed bin Hasan, known as Ibn Maqbara al-Qazwini, that they both said: We were told by Sa’d bin Abdullah bin Abi Khalaf al-Ash’ari, that he said: We were told by Ahmad bin Abi’l-Sabah, that he said: We were told by Muhammed bin ‘Asem al-Razi, that he said: We were informed by Abu Na’eem, Fadl bin Dakeen, from Hisham bin Sa’d, ob Zaid bin Aslam, from Abu Yunus, that he said: Aisha wrote a book (containing the Qur’an) and said: If you pass by the verse of prayer, then do not write it until I dictate it to you. Then, when I passed by it, she dictated it to me as: «Maintain the prayers, and (in particular) the middle prayer and the prayer of the afternoon». (2:238) [1]

The meaning of the middle prayer - Hadith 20971

حدثنا علي بن عبد الله الوراق، وعلي بن محمد بن الحسن القزويني، قالا: حدثنا سعد بن عبد الله [قال: حدثنا أحمد] بن أبي خلف الأشعري، قال: حدثنا سعد بن داود، عن أبي دهر ، عن مالك بن أنس، عن زيد بن أسلم، عن عمرو بن نافع، قال: كنت أكتب مصحفا لحفصة زوجة النبي صلى الله عليه وآله فقالت: إذا بلغت هذه الآية فاكتب " حافظوا على الصلوات والصلاة الوسطى وصلاة العصر ".

3. We were told by Ali bin Abdullah al-Warraq, and Ali bin Muhammed bin Hasan al-Qazwini, that they both said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Abi Khalaf al-Ash’ari, that he said: We were told by Sa’d bin Dawud, from Abu Dahr, from Malik bin Anas, from Zaid bin Aslam, from Amru bin Nafe’, that he said: I was writing the book (which contained the Qur’an) from Hafsa, the wife of the Prophet, Allah’s blessings be upon him and his Family, and she said: If you reach this verse, then write: «Maintain the prayers, and (in particular) the middle prayer and the prayer of the afternoon». (2:238)

The meaning of the middle prayer - Hadith 20972

حدثنا علي بن عبد الله الوراق، وعلي بن محمد بن الحسن القزويني، قالا حدثنا سعد بن عبد الله بن أبي خلف، قال: حدثنا أحمد بن أبي خلف الأشعري، قال: حدثنا سعد بن داود، عن مالك بن أنس، عن زيد بن أسلم، عن القعقاع بن حكيم، عن أبي يونس مولى عائشة زوجة النبي صلى الله عليه وآله قال: أمرتني عائشة أن اكتب لها مصحفا وقالت: إذا بلغت هذه الآية فاكتب " حافظوا على الصلوات والصلاة الوسطى (وصلاة العصر) وقوموا لله قانتين " ثم قالت عائشة: سمعتها والله من رسول الله صلى الله عليه وآله.

4. We were told by Ali bin Abdullah al-Warraq, and Ali bin Muhammed bin Hasan al-Qazwini, that they both said: We were told by Sa’d bin Abdullah bin Abi Khalaf, that he said: We were told by Ahmad bin Abi Khalaf al-Ash’ari, that he said: We were told by Sa’d bin Dawud, from Malik bin Anas, from Zaid bin Aslam, from Qa’qa’ bin Hukaim, from Abu Yunus, the servant of Aisha, the wife of the Prophet, Allah’s blessings be upon him and his Family, that he said: Aisha ordered me to write for her a book (containing the Qur’an), and she said: If you reach this verse, then write: «Maintain the prayers, and (in particular) the middle prayer and the prayer of the afternoon», and stand before Allah, devoutly obedient.» (2:238) Then Aisha said: I heard it, by Allah, from the Messenger of Allah, Allah’s blessings be upon him and his Family.

The meaning of the middle prayer - Hadith 20973

قال مصنف هذا الكتاب: فهذه الأخبار حجة لنا على المخالفين، وصلاة الوسطى صلاة الظهر.

The compiler of this book said: Hence, these reports are an argument in our favor against the opponents [1]. The middle prayer is the noon prayer.

The meaning of the middle prayer - Hadith 20974

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن عبد الرحمن بن أبي نجران، والحسين بن سعيد جميعا، عن حماد بن عيسى الجهني، عن حريز بن عبد الله السجستاني، عن زرارة بن أعين قال: سألته - يعني أبا جعفر عليه السلام - عما فرض الله عز وجل من الصلاة فقال: خمس صلوات في الليل والنهار. قلت: هل سماهن الله تعالى وبينهن في كتابه؟ فقال: نعم، قال الله تعالى لنبيه صلى الله عليه وآله: " أقم الصلاة لدلوك الشمس إلى غسق الليل " ودلوكها زوالها ففيما بين دلوك الشمس إلى غسق الليل أربع صلوات سماهن وبينهن ووقتهن، وغسق الليل انتصافه، ثم قال: " وقرآن الفجر إن قرآن الفجر كان مشهودا " فهده الخامسة، وقال تبارك وتعالى في ذلك: " أقم الصلاة طرفي النهار " وطرفاه صلاة المغرب والغداة. " وزلفا من الليل " فهي صلاة العشاء الآخرة. وقال عز وجل: " حافظوا على الصلوات والصلاة الوسطى " وهي صلاة الظهر وهي أول صلاة صلاها رسول الله صلى الله عليه وآله وهي وسط صلاتين بالنهار صلاة الغداة وصلاة العصر. " وقوموا لله قانتين " في صلاة الوسطى.

5. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Isa, from Abdul-Rahman bin Abi Najran, oand Hussain bin Sa’eed, all of them, from Hammad bin Isa al-Jahni, from Huraiz bin Abdullah al-Sijistani, from Zurara bin A’yan, that he said: I asked him, meaning Abu Ja’far, peace be upon him, about what Allah, Exalted and Glorious is He, has obliged with regards to prayer, so he said: Five prayers during the night and day. I said: Did Allah, Exalted is He, name them and clarify them in His Book? He said: Yes. Allah, Exalted is He, said to His Prophet, Allah’s blessings be upon him and his Family: «Establish the prayer at the setting of the sun until the darkness of the night» (17:78). Its setting is its vanishing. Hence, between the setting of the sun until the darkness of the night, there are four prayers which He named, clarified and set a time to. The darkness of the night is its middle-point. Then He said: «and the Qur’an of the dawn. Indeed, the Qur’an of the dawn is ever witnessed.» (17:78) This is the fifth. He, Blessed and Exalted is He, said with regards to that: «Establish the prayer at the two ends of the day» (11:114), and its two ends is the sundown and the early morning, «and at the approach of the night» (11:114), and that is the prayer of the last evening. He, Exalted and Glorious is He, also said: «Maintain the prayers, and (in particular) the middle prayer» (2:238), that is the noon prayer, and it was the first prayer the Messenger of Allah, Allah’s blessings be upon him and his Family, and it is in the middle of two prayers during the day, the prayer of the early morning and the afternoon prayer, «and stand before Allah, devoutly obedient» (2:238) during the middle prayer.

The meaning of the salute of the mosque, and the meaning of the prayer and what relates to that from the totality of the narration - Hadith 20975

حدثنا أبو الحسن علي بن عبد الله بن أحمد الأسواري، قال: حدثنا أبو يوسف أحمد بن محمد بن القيس السجزي المذكر، قال: حدثنا أبو الحسن عمرو بن حفص قال: حدثني أبو محمد عبيد الله بن محمد بن أسد ببغداد، قال: حدثنا الحسين بن إبراهيم أبو علي ، قال: حدثنا يحيى بن سعيد البصري، قال: حدثنا ابن جريج، عن عطاء، عن عبيد بن عمير الليثي، عن أبي ذر - رحمه الله - قال: دخلت على رسول الله صلى الله عليه وآله وهو في المسجد جالسا وحده، فاغتنمت خلوته، فقال لي: يا أبا ذر إن للمسجد تحية قلت: وما تحيته؟ قال: ركعتان تركعهما، ثم التفت إليه فقلت: يا رسول الله إنك أمرتني بالصلاة فما الصلاة؟ قال: خير موضوع فمن شاء أقل ومن شاء أكثر، قال: قلت: أي الأعمال أحب إلى الله عز وجل؟ قال: إيمان بالله وجهاد في سبيله [قلت: فأي المؤمنين أكمل إيمانا؟ قال: أحسنهم خلقا. قلت: وأي المؤمنين أفضل؟ قال: من سلم المسلمون من لسانه ويده] قلت: فأي الليل أفضل؟ قال: جوف الليل الغابر، قلت: فأي الصلاة أفضل؟ قال: طول القنوت. قلت: فأي الصدقة أفضل؟ قال: جهد من مقل إلى فقير في سر، قلت: فما الصوم؟ قال: فرض مجزي وعند الله أضعاف كثيرة، قلت: فأي الرقاب أفضل؟ قال: أغلاها ثمنا وأنفسها عند أهلها، قلت: فأي الجهاد أفضل؟ قال: من عقر جواده واهريق دمه. قلت: فأي آية أنزلها الله عليك أعظم؟ قال: آية الكرسي. ثم قال: يا أبا ذر ما السماوات السبع في الكرسي إلا كحلقة ملقاة في أرض فلاة وفضل العرش على الكرسي كفضل الفلاة على تلك الحلقة. قلت: يا رسول الله كم النبيون؟ قال: مائة ألف وأربعة وعشرون ألف نبي. قلت: كم المرسلون منهم؟ قال: ثلاث مائة وثلاثة عشر جما غفيرا. قلت: من كان أول الأنبياء؟ قال: آدم، قلت: وكان من الأنبياء مرسلا؟ قال: نعم، خلقه الله بيده ونفخ فيه من روحه، ثم قال: يا أبا ذر، أربعة من الأنبياء سريانيون: آدم، وشيث، وأخنوخ وهو إدريس عليه السلام وهو أول من خط بالقلم، ونوح. وأربعة من العرب: هود، وصالح، وشعيب، ونبيك محمد، وأول نبي من بني إسرائيل موسى وآخرهم عيسى وست مائة نبي. قلت: يا رسول كم أنزل الله تعالى من كتاب؟ قال: مائة كتاب وأربعة كتب: أنزل الله تعالى على شيث عليه السلام خمسين صحيفة، وعلى إدريس ثلاثين صحيفة، وعلى إبراهيم عشرين صحيفة، وأنزل التوراة والإنجيل والزبور والفرقان. قلت: يا رسول الله فما كانت صحف إبراهيم؟ قال: كانت أمثالا كلها: أيها الملك المبتلى المغرور إني لم أبعثك لتجمع الدنيا بعضها على بعض ولكني بعثتك لترد عني دعوة المظلوم فإني لا أردها وإن كانت من كافر. وعلى العاقل ما لم يكن مغلوبا على عقله أن يكون له ساعات: ساعة يناجي فيها ربه عز وجل وساعة يحاسب فيها نفسه، وساعة يتفكر فيما صنع الله تعالى وساعة يخلو فيها بحظ نفسه من الحلال، وإن هذه الساعة عون لتلك الساعات واستجمام للقلوب وتفريغ لها. وعلى العاقل أن يكون بصيرا بزمانه، مقبلا على شأنه، حافظا للسانه، فإنه من حسب كلامه من عمله قل كلامه إلا فيما يعنيه. وعلى العاقل أن يكون طالبا لثلاث‍ [ة]: مرمة لمعاش، وتزود لمعاد، وتلذذ في غير محرم. قلت: يا رسول الله فما كانت صحف موسى؟ قال: كانت عبرا كلها: عجبت لمن أيقن بالموت لم يفرح؟! ولمن أيقن بالنار لم يضحك؟! ولمن يرى الدنيا وتقلبها بأهلها لم يطمئن إليها؟! ولمن أيقن بالقدر لم ينصب ؟! ولمن أيقن بالحساب لم لا يعمل؟!قلت: يا رسول الله هل في أيدينا مما أنزل الله تعالى عليك مما كان في صحف إبراهيم وموسى؟! قال: يا أبا ذر اقرأ: " قد أفلح من تزكى * وذكر اسم ربه فصلى * بل تؤثرون الحياة الدنيا * والآخرة خير وأبقى * إن هذا لفي الصحف الأولى * صحف إبراهيم وموسى " قلت: يا رسول الله أوصني. قال: أوصيك بتقوى الله فإنه رأس الامر كله، قلت: زدني، قال: عليك بتلاوة القرآن وذكر الله كثيرا فإنه ذكر لك في السماء ونور لك في الأرض، قلت: زدني، قال: عليك بطول الصمت فإنه مطردة للشياطين وعون لك على أمر دينك، قلت: زدني، قال: إياك وكثرة الضحك فإنه يميت القلب [ويذهب بنور الوجه، قلت: يا رسول الله زدني، قال: انظر إلى من هو تحتك ولا تنظر إلى من هو فوقك فإنه أجدر أن لا تزدري نعمة الله عليك، قلت: يا رسول الله زدني، قال: صل قرابتك وإن قطعوك]، قلت: زدني، قال: عليك بحب المساكين ومجالستهم، قلت: زدني قال: قل الحق وإن كان مرا، قلت: زدني، قال: لا تخف في الله لومة لائم، قلت: زدني، قال: ليحجزك عن الناس ما تعلم من نفسك ولا تجد عليهم فيما تأتي مثله. ثم قال: كفى بالمرء عيبا أن يكون فيه ثلاث خصال: يعرف من الناس ما يجهل من نفسه، ويستحي لهم مما هو فيه، ويؤذي جليسه فيما لا يعنيه. ثم قال: يا أبا ذر لا عقل كالتدبير، ولا ورع كالكف، ولا حسب كحسن الخلق.

1. We were told by Abu’l-Hasan, Ali bin Abdullah bin Ahmad al-Aswari, that he said: We were told by Abu Yusuf, Ahmad bin Muhammed bin Qais al-Sajzi al-Mudhakkar, that he said: We were told by Abu’l-Hasan, Amru bin Hafs, that he said: I was told by Abu Muhammed, Ubaidullah bin Muhammed bin Asad, in Baghdad, that he said: We were told by Hussain bin Ibrahim, Abu Ali, that he said: We were told by Yahya bin Sa’eed al-Basri, that he said: We were told by Ibn Jareeh, from ‘Ataa’, from ‘Ubaid bin ‘Umayr al-Laithi, from Abu Dharr, may Allah grant him mercy, that he said: I entered into the place of Allah’s Messenger, Allah’s blessings be upon him and his Family, while he was in the mosque, sitting alone, so I took profit from his solitude. He then said to me: O Abu Dharr, indeed, there is a salutation to the mosque. Then I said: And what is its salutation? He said: Two rak’a’s that you perform. He then turned to me, and I said: O Messenger of Allah, you have, indeed, ordered me to pray, so what is the prayer? He said: The best of places, hence, the one who wants may do less, and the one who wants may do more. He said: I said: Which of acts is the most beloved to Allah, Exalted and Glorious is He? He said: Faith in Allah and striving for His sake. I said: Then which of the believers has the most complete faith? He said: Those of them with the best mannerisms. I said: And which of the believers are the best? He said: The one whom Muslims are at safety from his tongue and hand. I said: And which part of the night is the best? He said: The core of the bygone night. I said: And which prayer is the best? He said: The prolonged qunut. I said: And which charity is the best? He said: (To spend) Effort from one destitute to a poor in secret. I said: And what is fasting? He said: A rewarding obligation, and with Allah are many multiples (of it). I said: And which of the necks (in captivity) is the best? He said: That which is of most expensive price, and which is most valuable to its people. I said: And what striving is the best? He said: The one in which one’s horse is slaughtered and one’s blood is shed. Then I said: And which verse whom Allah sent down upon you is the greatest? He said: The verse of the Chair. Then he said: O Abu Dharr, the Heavens are not, as compared to the Chair, except like a small ring thrown into an open land, and the preference of the Throne over the Chair is like preference of the open land over that small ring. I said: O Messenger of Allah, how many are the Prophets? He said: A hundred and twenty-four thousand Prophets. I said: How many are the Messengers among them? He said: Three hundred and thirteen, a numerous abundance. I said: Who was the first of the Prophets? He said: Adam. I said: And was he, from among the Prophets, a Messenger? He said: Yes, Allah created him with His Hand and blew into him from His Spirit. Then he said: O Abu Dharr, four of the Prophets were Syriac: Adam, Sheeth , Akhnoukh , that is Idrees, peace be upon him, and he was the first to write with the pen, and Nuh . And they were four from the Arabs: Hud, Saleh, Shu’ayb and your Prophet, Muhammed. The first Prophet from the sons of Isra’eel was Musa , and the last of them was Isa , and six hundred Prophets. I said: O Messenger of Allah, how many Books did Allah, Exalted is He, send down? He said: A hundred and four books. Allah, Exalted is He, sent down fifty Journals unto Sheeth, peace be upon him, and thirty Journals upon Idrees, and twenty Journals upon Ibrahim, and He sent down the Tawrat , Injeel , Zabour and the Criterion [1]. I said: O Messenger of Allah, and what were the Journals of Ibrahim? He said: They were proverbs, all of them: «O possession that is trialed and lured, indeed, I have not sent you that you might gather this world, some of it above another. However, I have sent you in order that you might respond, on behalf of Me, to the prayer of the oppressed, for indeed, I will not reject it, even if it may be from a disbeliever. Moreover, it is upon the rational, unless his sense of sanity is subjugated, that he has (made for himself) certain hours: an hour in which he confidentially talks to his Lord, Exalted and Glorious is He; an hour in which he puts himself in reckoning; an hour in which he thinks of what Allah, Exalted is He, has done; and an hour in which he secludes himself to (gain) a portion of his right from what is permissible, and indeed, this hour is an assistance to those hours and a relaxation to the hearts and an unloading of them. Moreover, it is upon the rational to be insightful in his age, moving forward upon his matter, preserving to his tongue, for indeed, the one who calculates his speech from his act, his speech will lessen, except for that which concerns him. Moreover, it is upon the rational that he seeks three: a means of amends for livelihood; a means of increasement for the revival; and pleasure in other than what is forbidden.» I said: O Messenger of Allah, and what were the Journals of Musa? He said: They were lessons, all of them: «I am amazed at the one who is certain of death, how can he rejoice? And of the one who is certain of the Fire, why does he smile? And the one who sees this world and its change with its people, why does he seek confidence to it? And the one who is certain of destiny, why does he strive excessively? And of the one who is certain of the Reckoning, why does he not act?» I said: O Messenger of Allah, is there in our hands from what Allah, Exalted is He, has sent down unto you, of that which was in the Journals of Ibrahim and Musa? He said: O Abu Dharr, recite: «Certainly, he has succeeded, the one who gives the alms tax, and mentions the Name of his Lord and prays. Rather, you are preferring the life of this world, whereas the Hereafter is better and more remaining? Indeed, this is, verily, in the first Journals, the Journals of Ibrahim and Musa.» (87:14-19) I said: O Messenger of Allah, bequeath to me. He said: I bequeath you to (establish) fear of Allah, for indeed, it is the head of the matter, all of it. I said: Increase me. He said: It is upon you to recite the Qur’an and to mention Allah in abundance, for indeed, it is (a cause to) mentioning of you in Heaven and a light for you on earth. I said: Increase me. He said: It is upon you to prolong silence, for indeed, it is (a means of) expelling devils and an assistance to you for the matters of your religion. I said: Increase me. He said: Beware from much laughing, for indeed, it causes the heart to die. I said: Increase me. He said: It is upon you to love the needy and sit with them. I said: Increase me. He said: Say the truth, even if it is bitter. I said: Increase me. He said: Do not fear, for the sake of Allah, the blame of a blamer. I said: Increase me. He said: Let yourself be constrained from people due to what you know about yourself, and do not find upon people (in search for blemish) in that which you do. He then said: It is sufficient for an individual’s blemish that there are three traits in him: that he knows about people that which he is unaware of (that he possesses) himself; that he is embarrassed to them from that which he himself is in; and that he harms the one he sits with by that which does not concern him. He then said: O Abu Dharr, there is no awareness like reflection; no piety like abstention; and no nobility like good mannerisms.

The meaning of the ground that is qarqar and the balded snake - Hadith 20976

حدثنا أبي - رضي الله عنه - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن خالد البرقي، عن خلف بن حماد، عن حريز، قال: قال أبو عبد الله عليه السلام: ما من ذي مال ذهب أو فضة يمنع زكاة ماله إلا حبسه الله عز وجل يوم القيامة بقاع قرقر، وسلط عليه شجاعا أقرع يريده وهو يحيد عنه، فإذا رأى أنه لا يتخلص منه أمكنه من يده فيقضمها كما يقضم الفجل، ثم يصير طوقا في عنقه وذلك قوله عز وجل: " سيطوقون ما بخلوا به يوم القيمة " وما من ذي مال إبل أو بقر أو غنم يمنع زكاة ماله إلا حبسه الله عز وجل يوم القيامة بقاع قرقر يطأه كل ذات ظلف بظلفها وينهشه كل ذات ناب بنابها، وما من ذي مال نخل أو كرم أو زرع يمنع زكاتها إلا طوقه الله ربقة أرضه إلى سبع أرضين إلى يوم القيامة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Khalid al-Barqi, from Khalaf bin Hammad, from Huraiz, that he said: Abu Abdillah, peace be upon him, said: There is none who possesses money, be it gold or silver, who prevents (the giving of) the alms tax of his money, except that Allah, Exalted and Glorious is He, will constrain him on the Day of Resurrection on a ground that is qarqar and set upon him a balded snake that will seek (to seize) him and which he will move away from. When he sees that he will not be rid of it, he will allow his hand to him, and it will gnaw it like how a radish is gnawed, and it will then become a necklace on his neck. That is the saying of Him, Exalted and Glorious is He: «Their necks will be encircled by that which they were stingy with on the Day of Resurrection.» (3:180) Moreover, there is none who possesses property, be it camels, cows or sheep, who prevents (the giving of) the alms tax of his property, except that Allah, Exalted and Glorious is He, will constrain him on the Day of Resurrection on a ground that is qarqar and he will be stepped upon by everything with a hoof, with its hoof, and it will be snapped by everything that has canine tooth. Moreover, there is none who possesses property, be it palm, grape or plants, who prevents (the giving of) its alms tax, except that Allah will encircle his neck with the noose of his land until seven lands until the Day of Resurrection.

The meaning of the ‘irq and the two laba’s - Hadith 20977

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن موسى بن الحسن، عن محمد بن عبد الحميد، عن سيف بن عميرة، عن منصور بن حازم، قال: حدثني عبد المؤمن ابن القاسم الأنصاري، قال: حدثنا أبو جعفر عليه السلام أن رجلا أتى النبي صلى الله عليه وآله فقال: هلكت، هلكت، فقال: وما أهلكك؟ قال: أتيت امرأتي في شهر رمضان وأنا صائم، فقال له النبي: أعتق رقبة. فقال: لا أجد، قال: فصم شهرين متتابعين، فقال: لا أطيق، فقال تصدق على ستين مسكينا، قال: لا أجد، قال: فأتي النبي صلى الله عليه وآله بعرق أو مكتل فيه خمسة عشر صاعا من تمر. فقال له النبي صلى الله عليه وآله: خذها وتصدق بها، فقال: والذي بعثك بالحق نبيا ما بين لابتيها أهل بيت أحوج إليه منا، فقال: خذه وكله أنت وأهلك فإنه كفارة لك.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Musa bin Hasan, from Muhammed bin Abdul-Hameed, from Saif bin ‘Umayra, from Mansur bin Hazem, that he said: I was told by Abdul-Mo’min ibn Qasem al-Ansari, that he said: We were told by Abu Ja’far, peace be upon him, that a man came to the Prophet, Allah’s blessings be upon him and his Family, and he said: I am to perish! I am to perish! So he said: And what will cause you to perish? He said: I (sexually) approached my woman during the Month of Ramadhan whilst I was fasting. The Prophet then said to him: Liberate a neck (in captivity). He said: I cannot find. He said: Then fast for two consecutive months. He said: I cannot handle. He said: Give charity to sixty needy ones. He said: I cannot find (affordability). He said: Then the Prophet, Allah’s blessings be upon him and his Family, was given ‘irq or mukattal in which there were fifteen saa’ [1] of dates. The Prophet, Allah’s blessings be upon him and his Family, then said: Take it and give it as charity. He said: By He who sent you with the truth as a Prophet, between its two laba’s, there is no household more in need of it than us. So he said: Take it and eat it, you and your family, for indeed, it is an expiation to you.

The meaning of the ‘irq and the two laba’s - Hadith 20978

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن علي بن مهزيار، قال، حدثنا الحسين بن سعيد عن صفوان بن يحيى، عن ابن مسكان، عن الحسن الصيقل، قال: قال أبو عبد الله عليه السلام: كنت عند زياد بن عبد الله وعنده ربيعة الرأي فقال له زياد: يا ربيعة ما الذي حرم رسول الله صلى الله عليه وآله من المدينة؟ فقال له: بريد في بريد، فقلت لربيعة: فكانت على عهد . رسول الله صلى الله عليه وآله بريد؟ فسكت ولم يجبني، قال: فأقبل علي زياد فقال: يا أبا عبد الله فما تقول أنت؟ فقلت: حرم رسول الله صلى الله عليه وآله من المدينة من الصيد ما بين لابتيها، قال: وما لابتاها؟ قلت: ما أحاط به الحرار، قال: وقال لي: ما حرم رسول الله صلى الله عليه وآله من الشجر؟ قلت: من عير إلى وعير قال صفوان: قال ابن مسكان: قال الحسن: فسأله إنسان وأنا جالس فقال له: وما لابتاها؟ فقال: ما بين الصورين إلى الثنية.

2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Abbas bin Ma’ruf, from Ali bin Mahziyar, that he said: We were told by Hussain bin Sa’eed, from Safwan bin Yahya, from Ibn Maskan, from Hasan al-Sayqal, that he said: Abu Abdillah, peace be upon him, said: I was at the place of Ziyad bin Ubaidullah, and at his place was Rabee’a al-Ra’y. Ziyad said to him: O Rabee’a, what did the Messenger of Allah, Allah’s blessings be upon him and his Family, declare as forbidden in Medina? He said to him: Mail for mail. Then I said to Rabee’a: Was there mail during the era of Allah’s Messenger, Allah’s blessings be upon him and his Family? Then he became silent and did not answer me. He said: Then Ziyad approached me and said: O father of Abdullah, then what do you say? I said: The Messenger of Allah, Allah’s blessings be upon him and his Family, declared as forbidden, in Medina, that which is between the two laba’s of hunted prey. He said: And what are their two laba’s? He said: That which is surrounded by grounds with black stone. He said: And he said to me: What did the Messenger of Allah, Allah’s blessings be upon him and his Family, declare as forbidden from trees? I said: From ‘Eer to Wa’eer. [1] Safwan said: Ibn Maskan said: Hasan said: Then a person asked him while I was sitting, and he said to him: And what is their two laba’s? He said: That which is between the two trumpets until the narrow mountain pass.

The meaning of the ‘irq and the two laba’s - Hadith 20979

وبهذا الاسناد عن الحسين سعيد، عن محمد بن سنان، عن ابن مسكان، عن أبي بصير، عن أبي عبد الله عليه السلام قال: حرم رسول الله صلى الله عليه وآله من المدينة من ذباب إلى وأقم و العريض والنقب من قبل مكة. وقال ابن مسكان في حديثة: وفي حديث آخر من الصورين إلى الثنية.

3. With this chain of narrators, from Hussain Sa’eed, from Muhammed bin Sinan, from Ibn Maskan, from Abu Baseer, from Abu Abdillah, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, declared as forbidden, from Medina, that which is from Dhubab Waqim, ‘Areedh and Naqb from the side of Mecca. Ibn Maskan said in his narration: And in another narration: From the two trumpets until the narrow mountain pass.

The meaning of the ‘irq and the two laba’s - Hadith 20980

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا الحسين ابن الحسن بن أبان، عن الحسين بن سعيد، عن حماد بن عيسى وفضالة، عن معاوية بن عمار قال: سمعت أبا عبد الله عليه السلام يقول: ما بين لابتي المدينة ظل عائر إلى ظل وعير حرم، قلت: طائره كطائر مكة؟ قال: لا، ولا يعضد شجرها

4. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Hussain ibn Hasan bin Aban, from Hussain bin Sa’eed, from Hammad bin Isa, and Fadala, from Mu’awiya bin Ammar, that he said: I heard Abu Abdillah, peace be upon him, say: That which is between thw two laba’s of Medina, from the shadow of ‘A’er until the shadow of Wa’eer, is a sanctuary. I said: Is its bird (forbidden to hunt) like the bird of Mecca? He said: No, nor should its trees be cut.

The meaning of the ‘irq and the two laba’s - Hadith 20981

. وروي أنه يحرم من صيد المدينة ما صيد بن الحرتين.

It has been reported that it is forbidden, from that which has been hunted in Medina, that which has been hunted between the two grounds with black stone.

The meaning of tafath - Hadith 20982

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا الحسين ابن الحسن بن أبان ، عن الحسين بن سعيد، عن حماد بن عيسى، عن ربعي، عن محمد بن مسلم عن أبي جعفر عليه السلام في قول الله عز وجل: " ثم ليقضوا تفثهم " قال: قص الشارب والأظفار.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Hussain ibn Hasan bin Aban, from Husain bin Sa’eed, from Hammad bin Isa, from Rab’i, from Muhammed bin Muslim, from Abu Ja’far, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Then, let them end their tafath» (22:29). He said: The cutting of the moustache and nails.

The meaning of tafath - Hadith 20983

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن إبراهيم بن مهزيار عن أخيه علي، عن الحسين، عن النضر بن سويد، عن ابن سنان قال: قلت لأبي عبد الله عليه السلام في قول الله عز وجل: " ثم ليقضوا تفثهم " قال: هو الحلق وما في جلد الانسان.

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ibrahim bin Mahziyar, from his brother, Ali, from Hussain, from Nadr bin Suwayd, from Ibn Sinan, that he said: I said to Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Then, let them end their tafath» (22:29). He said: It is to shave and what is in the skin of a person.

The meaning of tafath - Hadith 20984

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد، عن فضالة، عن أبان، عن زرارة، عن حمران، عن أبي جعفر عليه السلام في قول الله عزو جل: " ثم ليقضوا تفثهم " قال: التفث حفوف الرجل من الطيب فإذا قضى نسكه حل له الطيب.

3. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Fadala, from Aban, from Zurara, from Hamran, from Abu Ja’far, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Then, let them end their tafath» (22:29). He said: Tafath is a man’s abstention from perfume. When he has ended his rites, perfume is permissible to him.

The meaning of tafath - Hadith 20985

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى عن أحمد بن محمد بن أبي نصر البزنطي قال: قال أبو الحسن عليه السلام في قول الله عز وجل: " ثم ليقضوا تفثهم وليوفوا نذورهم " قال: التفث تقليم الأظفار وطرح الوسخ وطرح الاحرام عنه.

4. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Ahmad bin Muhammed bin Abi Nasr al-Bazanti, that he said: Abu’l-Hasan, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He: «Then, let them end their tafath, and let them fulfill their vows» (22:29). He said: Tafath is the cutting of trim the tails, casting filth and the casting of the Ihram [1] from it.

The meaning of tafath - Hadith 20986

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن القاسم بن محمد، عن أبان بن عثمان، عن أبي بصير، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " ثم ليقضوا تفثهم " فقال: ما يكون من الرجل في حال إحرامه فإذا دخل مكة طاف وتكلم بكلام طيب فإن ذلك كفارة لذلك الذي كان منه.

5. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Husain bin Sa’eed, from Qasem bin Muhammed, from Aban bin Uthman, from Abu Baseer, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «Then, let them end their tafath» (22:29). He said: That which comes from a man during his state of Ihram. When he enters Mecca, he should perform the circling and speak with good speech, for indeed, that is an expiation of that which came from him.

The meaning of tafath - Hadith 20987

حدثنا المظفر بن جعفر بن المظفر العلوي - رحمه الله - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، عن حمدويه، قال: حدثنا محمد بن عبد الحميد، عن أبي جميلة، عن عمرو بن حنظلة، عن أبي عبد الله عليه السلام قال: سألته عن التفث. قال: هو حفوف الرأس.

6. We were told by Mufaddar bin Ja’far bin Mudaffar al-Alawi, may Allah grant him mercy, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, from Hamdawayh, that he said: We were told by Muhammed bin Abdul-Hameed, from Abu Jameela, from Amru bin Handhala, from Abu Abdillah, peace be upon him, that he said: I asked him about tafath. He said: It is to trim the head.

The meaning of tafath - Hadith 20988

حدثنا المظفر بن جعفر بن المظفر العلوي - رحمه الله - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، قال: حدثنا محمد بن نصير ، قال: حدثنا محمد بن عيسى، عن ابن أبي عمير، عن حماد بن عثمان، عن الحلبي، عن أبي عبد الله عليه السلام قال: سألته عن التفث فقال. هو الحلق وما في جلد الانسان.

7. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi, may Allah grant him mercy, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, that he said: We were told by Muhammed bin Naseer, that he said: We were told by Muhammed bin Isa, from Ibn Abi ‘Umayr, from Hammad bin Uthman, from al-Halabi, from Abu Abdillah, peace be upon him, that he said: I asked him about tafath, so he said: It is to shave and what is in the skin of a person.

The meaning of tafath - Hadith 20989

حدثنا المظفر بن جعفر بن المظفر العلوي، قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، قال: حدثنا إبراهيم بن علي، عن عبد العظيم بن عبد الله الحسني، عن الحسن بن محبوب، عن معاوية بن عمار، عن أبي عبد الله عليه السلام في قول الله عز وجل: " ثم ليقضوا تفثهم " قال: هو الحفوف والشعث، قال: ومن التفث أن تتكلم في إحرامك بكلام قبيح فإذا دخلت مكة فطفت بالبيت وتكلمت بكلام طيب كان ذلك كفارته.

8. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, that he said: We were told by Ibrahim bin Ali, from Abdul-Adheem bin Abdullah al-Hasani, from Hasan bin Mahbub, from Mu’awiya bin Ammar, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Then, let them end their tafath» (22:29). He said: It is to trim, and it is untidiness. He said: Among tafath is that you speak during your state of Ihram with horrid speech. If you, then, were to enter Mecca, perform the circling around the House and utter good speech, that would be its expiation.

The meaning of tafath - Hadith 20990

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، قال: حدثنا محمد بن أحمد، عن موسى بن عمر، عن محمد بن إسماعيل بن بزيع، عن إبراهيم بن مهزم، عمن يرويه عن أبي عبد الله عليه السلام قال: إذا دخلت مكة فاشتر بدرهم تمرا فتصدق به لما كان منك في إحرامك للعمرة، فإذا فرغت من حجك فاشتر بدرهم تمرا فتصدق به، فإذا دخلت المدينة فاصنع مثل ذلك.

9. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, that he said: We were told by Muhammed bin Ahmad, from Musa bin Umar, from Muhammed bin Isma’eel bin Bazee’, from Ibrahim bin Mahzam, from the one he narrates from, from Abu Abdillah, peace be upon him, that he said: If you enter Mecca, then buy dates with a dirham and give it as charity due to what came from you during your state of Ihram for the Umrah. Then, when you are finished with your pilgrimage, then buy dates with a dirham and give it as charity. Then, if you enter Medina, do the same as that.

The meaning of tafath - Hadith 20991

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن سهل بن زياد الآدمي، عن علي بن سليمان، عن زياد القندي، عن عبد الله بن سنان. عن ذريح المحاربي، قال: قلت لأبي عبد الله عليه السلام: إن الله أمرني في كتابه بأمر فأحب أن أعلمه. قال: وما ذلك؟ قلت: قول الله عز وجل: " ثم ليقضوا تفثهم وليوفوا نذورهم " قال: " ليقضوا تفثهم " لقاء الامام " وليوفوا نذورهم " تلك المناسك. قال عبد الله بن سنان فأتيت أبا عبد الله عليه السلام فقلت: جعلني الله فداك قول الله عز وجل: " ثم ليقضوا تفثهم وليوفوا نذورهم " قال: أخذ الشارب وقص الأظفار وما أشبه ذلك، قال: قلت: جعلت فداك فإن ذريح المحاربي حدثني عنك أنك قلت له: " ثم ليقضوا تفثهم " لقاء الامام " وليوفوا نذورهم " تلك المناسك؟ فقال: صدق ذريح وصدقت أنت إن للقرآن ظاهرا وباطنا ومن يحتمل ما يحتمل ذريح؟

10. My father, may Allah grant him mercy, said: We were tld by Muhammed bin Yahya al-‘Attar, from Sahl bin Ziyad al-Adami, from Ali bin Sulayman, from Ziyad al-Qindi, from Abdullah bin Sinan, from Dhuraih al-Muharibi, that he said: I said to Abu Abdillah, peace be upon him: Indeed, Allah has ordered me in His Book with an order, and I would like to know (the meaning of) it. He said: And what is that? I said: The saying of Allah, Exalted and Glorious is He: «Then, let them end their tafath, and let them fulfill their vows» (22:29). He said: «let them end their tafath» is the meeting with the Imam, and «let them fulfill their vows» are those rites. Abdullah bin Sinan said: Then I came to Abu Abdillah, peace be upon him, and I said: May Allah make me a sacrifice for you. The saying of Allah, Exalted and Glorious is He: «Then, let them end their tafath, and let them fulfill their vows» (22:29)? He said: It is to take (some off) the mustache, cut the nails, and similar to that. He said: I said: May I be sacrificed for you, Dhuraih al-Muharibi told me of you that you, indeed, said to him that «Then, let them end their tafath» is the meeting with the Imam, and that «and let them fulfill their vows» are those rites. He said: Dhuraih spoke true, and you have spoken true. Indeed, for the Qur’an is an apparent meaning and an internal meaning. And who can handle like what Dhuraih handles?

The meaning of the severe tribulation - Hadith 20992

حدثنا أبي - رضي الله عنه - قال حدثنا سعد بن عبد الله قال: حدثنا إبراهيم بن هاشم، عن الحسين بن يزيد النوفلي، عن إسماعيل بن أبي زياد السكوني، عن جعفر بن محمد عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: جهد البلاء أن يقدم الرجل فيضرب عنقه صبرا والأسير ما دام في وثاق العدو، والرجل يجد على بطن امرأته رجلا.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ibrahim bin Hashim, from Hussain bin Yazid al-Nawfali, from Isma’eel bin Abi Ziyad al-Sukuni, from Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The severe tribulation is that a man is drawn forward and his neck is struck patiently, a captive as long as he is in the ropes of the enemy, and for a man to find a man upon the belly of his woman.

The meaning of attempting to deceive Allah, Exalted and Glorious is He - Hadith 20993

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، عن هارون بن مسلم، عن مسعدة بن زياد، عن جعفر بن محمد، عن أبيه عليهما السلام قال: إن رسول الله صلى الله عليه سئل فيما النجاة غدا فقال: إنما النجاة في ألا تخادعوا الله فيخدعكم فإنه من يخادع الله يخدعه ويخلع منه الايمان، ونفسه يخدع لو يشعر. فقيل له: فكيف يخادع الله؟ فقال: يعمل بما أمره الله عز وجل به ثم يريد به غيره، فاتقوا الرياء فإنه شرك بالله عز وجل إن المرائي يدعي يوم القيامة بأربعة أسماء: يا كافر، يا فاجر، يا غادر، يا خاسر حبط عملك وبطل أجرك ولا خلاق لك اليوم فالتمس أجرك ممن كنت تعمل له.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Harun bin Muslim, from Mas’ada bin Ziyad, from Ja’far bin Muhammed, from his father, peace be upon them both, that he said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, was asked about in what salvation lies tomorrow, and he said: Salvation is only in that you do not attempt to deceive Allah, by which He makes him in deception, for indeed, the one who attempts to deceive Allah, He will make him in deception and strip him of faith, and he would be deceiving himself, if he sensed it. It was then said to him: And how does one attempt to deceive Allah? He said: That one does what Allah, Exalted and Glorious is He, has ordered, and then intends with it other than Him. Hence, beware from ostentation, for indeed, it is to assign partners to Allah, Exalted and Glorious is He. Indeed, an ostentator will be called on the Day of Resurrection by four names: «O disbeliever, O dissolute, O treacherous, O looser! Your deed are wasted and your reward is invalidated, and you will have no good quality today. Hence, seek your reward from the one you acted for.»

The meaning of the abyss - Hadith 20994

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، قال: حدثنا يعقوب ابن يزيد، عن محمد بن عمرو، عن صالح بن سعيد، عن أخيه سهل الحلواني، عن أبي عبد الله عليه السلام قال: بينا عيسى ابن مريم عليه السلام في سياحته إذ مر بقرية فوجد أهلها موتى في الطريق والدور، قال: فقال: إن هؤلاء ماتوا بسخطة ولو ماتوا بغيرها لتدافنوا. قال: فقال: أصحابه: وددنا أنا عرفنا قصتهم. فقيل له: نادهم يا روح الله، قال: فقال: يا أهل القرية، قال: فأجابه مجيب منهم: لبيك يا روح الله، قال: ما حالكم وما قصتكم؟ قالوا: أصحبنا في عافية وبتنا في الهاوية، قال: فقال: وما الهاوية؟ فقال: بحار من نار، فيها جبال من النار. قال: وما بلغ بكم ما أرى؟ قال: حب الدنيا وعبادة الطاغوت. قال: وما بلغ من حبكم الدنيا؟ فقال: كحب الصبي لامه إذا أقبلت فرح، وإذا أدبرت حزن، قال: وما بلغ من عبادتكم الطواغيت؟ قال: كانوا إذا أمرونا أطعناهم. قال: فكيف أنت أجبتني من بينهم؟ قال: لأنهم ملجمون بلجم من نار، عليهم ملائكة غلاط شداد وإني كنت فيهم ولم أكن منهم، فلما أصابهم العذاب أصابني معهم فأنا متعلق بشعرة على شفير جهنم أخاف أن أكبكب في النار. قال: فقال عيسى لأصحابه: النوم على المزابل وأكل خبز الشعير خير كثير مع سلامة الدين.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, that he said: We were told by Ya’qoub ibn Yazid, from Muhammed bin Amru, from Saleh bin Sa’eed, from his brother, Sahl al-Halwani, from Abu Abdillah, peace be upon him, that he said: Once, Isa ibn Maryam, peace be upon him, was on his journeying as he passed by a village and found its people dead on the road and in homes. He said: Then he said: Indeed, these people died due to a wrath. If they had died due to something else, they would have buried each other. He said: Then his companions said: We would like to know their story. It was then said to him: Call upon them, O Spirit of Allah. He said: Then he said: O people of the village. He said: Then a responder from them responded: I am at your service, O Spirit of Allah. He said: What is your condition and what is your story? They said: We woke up in the morning in comfort, and we slept in a state of the abyss. He said: Then he said: And what is the abyss? He said: Seas of fire in which there are mountains of fire. He said: And what lead you to what I see? He said: Love for this world and worship of the tyrant. He said: And to what did your love for this world reach? He said: Like the love of a child to his mother; when she approaches, he rejoices, and when she goes away, he grieves. He said: And to what did your worship of the tyrant reach? They said: When they would command us, we obeyed them. He said: Then how were you able to respond me from among them? He said: Because they are stoned with stones of fire, and upon them are Angels that are rough and harsh. I was, indeed, among them, but I was not from them, and so, when the torment afflicted them, it afflicted me with them. Hence, I am adhering to a hair on the edge of Hell, fearing that I fall upside down into the Fire. He said: Then Isa said to his companions: Sleeping on rubbish sites and eating barley bread is much goodness [1] along with safety of (faithfulness in) religion.

The meaning of the defrauded - Hadith 20995

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد عن إبراهيم بن إسحاق، عن محمد بن سليمان الديلمي، عن أبيه قال: قال أبو عبد الله عليه السلام: لا تدع قيام الليل فإن المغبون من غبن قيام الليل.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Ibrahim bin Ishaq, from Muhammed bin Sulayman al-Daylami, from his father, that he said: Abu Abdillah, peace be upon him, said: Do not abandon the standing during the night, for indeed, the defrauded is the one who is defrauded from the standing during the night (in prayer).

The meaning of the defrauded - Hadith 20996

أبي - رحمه الله - قال حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى ابن عمران الأشعري بإسناده المذكور في جامعة يرفعه إلى أبي عبد الله عليه السلام أنه قال: المغبون من غبن عمره ساعة بعد ساعة.

2. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Yahya ibn Imran al-Asha’ari, with his chain of narrators that is mentioned in his compilation, which he ascribed to Abu Abdillah, peace be upon him, that he said: The defrauded is the one who is defrauded of his age, hour after hour.

The meaning of the defrauded - Hadith 20997

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن خالد، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام أنه قال: من استوى يوماه فهو مغبون، ومن كان آخر يوميه خيرهما فهو مغبوط، ومن كان آخر يوميه شرهما فهو ملعون، ومن لم ير الزيادة في نفسه فهو إلى النقصان، ومن كان إلى النقصان فالموت خير له من الحياة.

3. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Khalid, from his father, from Muhammed bin Abi ‘Umayr, from Hisham bin Salem, from Abu Abdillah, peace be upon him, that he said: The one to whom two days are equal, is defrauded. The one to whom the last of his two days was the better, is envied. The one to whom the last of his two days was the worst, is cursed. The one who does not look forward to increasement (of quality) in himself, is going towards decrement, and the one who goes towards decrement, death is better for him than life.

The meaning of a container - Hadith 20998

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن حماد بن عيسى، عن أبي عبد الله عليه السلام أنه نظر إلى المقابر فقال: يا حماد هذه كفات الأموات ونظر إلى البيوت فقال: هذه كفات الاحياء ثم تلا [هذه الآية] " ألم نجعل الأرض كفاتا * أحياء وأمواتا ". وروي أنه دفن الشعر والظفر.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, from Hammad bin Isa, from Abu Abdillah, peace be upon him, that he looked at the graves and said: O Hammad, these are the containers of the dead. He then looked at the houses and said: These are the containers of the living. Then he recited this verse: «Have We not made the earth a container? Of the living and the dead?» (77:25-26) It has been narrated that it refers to the burial of hair and nails.

The meaning of something for which abstinence is rightful at its beginning and fear of its end - Hadith 20999

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني عن سليمان بن داود المنقري، عن حفص بن غياث النخعي قال: سمعت موسى بن جعفر عليهما السلام عند قبر وهو يقول: إن شيئا هذا آخره لحقيق أن يزهد في أوله وإن شيئا هذا أوله لحقيق أن يخاف آخره.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, from Hafs bin Giyath al-Nakha’i, that he said: I heard Musa bin Ja’far, peace be upon them both, by a grave while he was saying: Indeed, for something whose end is this, is truly rightful that one is abstinent at its beginning, and indeed, for something whose beginning is this, is truly rightful that one fears its end.

The meaning of the back breakers - Hadith 21000

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن عبد الحميد عن عامر بن رياح، عن عمرو بن الوليد، عن الإسكاف، عن جعفر بن محمد عليهما السلام قال: ثلاث هن قاصمات الظهر رجل استكثر عمله ونسي ذنوبه وأعجب برأيه.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Muhammed bin Abdul-Hameed, from ‘Amer bin Riyah, from Amru bin Waleed, from Sa’d al-Iskafi, from Ja’far bin Muhammed, peace be upon them both, that he said: Three things that are back breakers: a man who considers his deeds to be much, forgets his sins and is admired by his opinion.

The meaning of the perishing of widows - Hadith 21001

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله، عن أبيه، عن ابن سنان، عن عبد الملك بن عبد الله القمي قال: سأل أبا عبد الله عليه السلام الكاهلي - وأنا عنده - أكان علي عليه السلام يتعوذ من بوار الأيم ؟ فقال: نعم، وليس حيث تذهب، إنما كان يتعوذ من العاهات، والعامة يقولون: بوار الأيم، وليس كما يقولون.

1. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Ali bin Hussain Sa’d-Abadi, from Ahmad bin Abi Abdillah, from his father, from Ibn Sinan, from Abdul-Malik bin Abdullah al-Qommi, that he said: Abu Abdillah, peace be upon him, was asked by al-Kahili, while I was at his place: Did Ali, peace be upon him, seek refuge (in Allah) from the perishing of widows? He said: Yes, and it is not as you think. He was only seeking refuge from diseases. The ‘Amma [1] say «the perishing of widows» and it is not as they say.

The meaning of the traits in which there is all goodness - Hadith 21002

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن عيسى بن عبيد، عن يونس بن عبد الرحمن، عن أبي أيوب، عن أبي حمزة، عن أبي جعفر عليه السلام قال: قال أمير المؤمنين عليه السلام: جمع الخير كله في ثلاث خصال: النظر والسكوت والكلام. وكل نظر ليس فيه اعتبار فهو سهو، وكل سكوت ليس فيه فكرة فهو غفلة، وكل كلام ليس فيه ذكر فهو لغو، فطوبى لمن كان نظره عبرة وسكوته فكرة وكلامه ذكرا وبكى على خطيئته، وأمن الناس شره.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Muhammed bin Isa bin ‘Ubaid, from Yunus bin Abdul-Rahman, from Abu Ayub, from Abu Hamza, from Abu Ja’far, peace be upon him, that he said: The Commander of the Believers, peace be upon him, said: All goodness has been gathered in three traits: reflection, silence and speech. Every reflection in which there is no consideration, is an omission. Every silence in which there is no thought, is inattention. Every speech in which there is no mentioning (of Allah), is nonsense. Hence, Tuba is for the one whose reflection is a lesson, whose silence is a thought and whose speech is mentioning (of Allah), and who weeps due to his mistake and whom people are at safety from (any potential of) his evil.

The meaning of an opinion - Hadith 21003

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن هارون بن مسلم، عن مسعدة بن صدقة، عن جعفر بن محمد، عن أبيه، عن آبائه قال: قال النبي صلى الله عليه وآله: إن الله تبارك وتعالى ليبغض المؤمن الضعيف الذي لا زبر له. وقال: هو الذي لا ينهى عن المنكر. وجدت بخط البرقي - رحمه الله - أن الزبر هو العقل فمعنى الخبر: أن الله عز وجل يبغض الذي لا عقل له وقد قال قوم: إنه عز وجل يبغض المؤمن الضعيف الذي لا دبر له وهو الذي لا يمتنع من إرسال الريح في كل موضع، والأول أصح.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Harun bin Muslim, from Mas’ada bin Sadaqa, from Ja’far bin Muhammed, from his father, from his fathers, that he said: The Prophet, Allah’s blessings be upon him and his Family, said: Indeed, Allah, Blessed and Exalted is He, surely hates the weak believer who has no opinion. He also said: He is the one who does not forbid evil. I have found in the writing of al-Barqi, may Allah grant him mercy, that opinion refers to intellect, and hence, the meaning of the report is that Allah, Exalted and Glorious is He, hates the one who has no intellect. Some people have said: He, Exalted and Glorious is He, hates the weak believer who has no anus, and that he is the one who does not refrain from passing wind in every place. The first is more correct.

The meaning of accentuation - Hadith 21004

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن أبي عبد الله، عن أبيه، عن عمرو بن جميع، عن جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى عليه وآله: تعلموا القرآن بعربيته وإياكم والنبر فيه. يعني الهمز،. وقال الصادق عليه السلام: الهمز زيادة في القرآن إلا الهمز الأصلي مثل قوله عز وجل: " ألا يسجدوا لله الذي يخرج الخبء في السماوات والأرض " ومثل قوله عز وجل: " وإذا قتلتم نفسا فادارءتم".

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Abi Abdillah, from his father, from Amru bin Jumay’, from Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Learn the Qur’an in its Arabic, and beware from accentuation with it. That means adding Hamz to it. Al-Sadiq, peace be upon him, also said: The Hamz is an addition to the Qur’an, except for the original Hamz, such as the saying of Him, Exalted and Glorious is He: «So they do not prostrate to Allah, who brings out what is hidden in the Heavens and earth» (27:25), and such as the saying of Him, Exalted and Glorious is He: «And when you killed a person and disputed over it» (2:72).

The meaning of true happiness and misery - Hadith 21005

حدثنا محمد الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله، عن أبيه، عن وهب بن وهب القرشي، عن جعفر بن محمد، عن أبيه عليهما السلام أن عليا عليه السلام قال: إن حقيقة السعادة أن يختم للمرء عمله بالسعادة، و إن حقيقة الشقاء أن يختم للمرء عمله بالشقاء.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Abi Abdillah, from his father, from Wahab bin Wahab al-Qurashi, from Ja’far bin Muhammed, from his father, peace be upon them both, that Ali, peace be upon him, said: Indeed, the true happiness is that an individual seals his deed with happiness, and the true misery is that an individual seals his deed with misery.

The meaning of the belittled lordotic - Hadith 21006

حدثنا الحسن بن إبراهيم بن أحمد بن المؤدب - رضي الله عنه - قال: حدثنا أحمد بن يحيى، عن بكر بن عبد الله، عن نصر بن عبيد [الله]، عن نصر بن مزاحم قال: حدثني عبد الغفار بن القاسم، عن الأعمش، عن عدي بن ثابت، عن البراء بن عازب، قال: أقبل أبو سفيان - ومعاوية يتبعه - فقال رسول الله صلى الله عليه وآله: اللهم العن التابع والمتبوع اللهم عليك بالأقيعس. قال ابن البراء لأبيه: من الأقيعس قال: معاوية.

1. We were told by Hasan bin Ibrahim bin Ahmad bin Mu’addab, may Allah be pleased with him, that he said: We were told by Ahmad bin Yahya, from Bikr bin Abdullah, from Nasr bin Ubaidullah, from Nasr bin Muzahim, that he said: I was told by Abdul-Ghafffar bin Qasem, from al-A’mash, from ‘Uday bin Thabit, from Baraa’ bin ‘Azib, that he said: Abu Sufyan approached, while Mu’awiya was following him, and the Messenger of Allah, Allah’s blessings be upon him and his Family, said: «O Allah, curse the following and the followed. O Allah, it is upon You to ruin the belittled lordotic.» Ibn Baraa’ said to his father: Who is the belittled lordotic? He said: Mu’awiya.

The meaning of the belittled lordotic - Hadith 21007

قال مصنف هذا الكتاب: الأقيعس تصغير الأقعس وهو الملتوي العنق والقعاس التواء يأخذ في العنق من ريح كأنما يكسره إلى ما وراءه، والأقعس العزيز الممتنع، ويقال: " عز أقعس " والقوعس الغليظ العنق، الشديد الظهر من كل شئ والقعوس الشيخ الكبير والقعس نقيض الحدب، والفعل: قعس يقعس قعسا والجمع قعساوات وقعس. والقعساء من النمل الرافعة صدرها وذنبها والاقعنساس شدة والتقاعس هو من " تقاعس فلان " إذا لم ينفذ ولم يمض لما كلف، ومقاعس حي من تميم.

The compiler of this book said: A belittled lordotic is a diminutive of a lordotic , and that is the one whose neck is curved. Swayback is a curvature that the neck, as if it breaks it until what is behind it. A lordotic is a noble who refrains (from action). It is also said: «A noble lordotic». Qaw’as is the one whose neck is thick, having a rigorous back with regards to everything. Qa’ous is an old man. Being lordotic is the opposite of having a hunch. The verb form is: «He was swaybacked , he is being swaybacked , in a manner of a swayback ». The plural is qa’saawaat and qu’s. A lordotic ant is that which raises its chest and tail. Iq’insaas and taqaa’us [1] stems from: «Such-a-person slacked» if he would not accomplish and not move forward in what he was assigned to. Muqa’is is a neighborhood from Tamim.

The meaning of the saying of al-Sadiq, peace be upon him: «Indeed, we and the family of Abu Sufyan are two households who became enemies for the sake of Allah, Exalted and Glorious is He» - Hadith 21008

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن يحيى العطار، وأحمد بن إدريس جميعا، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن السياري عن الحكم بن سالم، عمن حدثه، عن أبي عبد الله عليه قال: إنا وآل أبي سفيان أهل بيتين تعادينا في الله، قلنا: صدق الله وقالوا: كذب الله. قاتل أبو سفيان رسول الله صلى الله عليه وآله وقاتل معاوية علي بن أبي طالب عليه السلام. وقاتل يزيد بن معاوية الحسين بن علي عليهما السلام، والسفياني يقاتل القائم عليه السلام.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, and Ahmad bin Idrees, all of them, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from al-Saiyari, from Hakam bin Salem, from the one who told him, from Abu Abdillah, peace be upon him, that he said: «Indeed, we and the family of Abu Sufyan are two households who became enemies for the sake of Allah. We said: «Allah spoke true», whereas they said: «Allah lied». Abu Sufyan fought the Messenger of Allah, Allah’s blessings be upon him and his Family. Mu’awiya fought Ali bin Abi Talib, peace be upon him. Yazid bin Mu’awiya fought Hussain bin Ali, peace be upon them both, and al-Sufyani will fight the Riser, peace be upon him.

The meaning of when the Prophet, Allah’s blessings be upon him and his Family, sought assistance from Mu’awiya in writing the Revelation - Hadith 21009

حدثنا محمد بن موسى بمن المتوكل - رضي الله عنه - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن أبي حمزة الثمالي: قال: سمعت أبا جعفر عليه السلام يقول: قال رسول الله صلى الله عليه وآله - ومعاوية يكتب بين يديه، وأهوى بيده إلى خاصرته بالسيف -: من أدرك هذا يوما أميرا فليبقر خاصرته بالسيف، فرآه رجل ممن سمع ذلك من رسول الله صلى الله عليه وآله يوما وهو يخطب بالشام على الناس فاخترط سيفه ثم مشي إليه فحال الناس بينه وبينه فقالوا: يا عبد الله مالك؟ فقال: سمعت رسول الله عليه السلام يقول: من أدرك هذا يوما أميرا فليبقر خاصرته بالسيف، قال: فقال: أتدري من استعمله؟ قال: لا، قالوا: أمير المؤمنين عمر. فقال الرجل: سمعنا وطاعة لأمير المؤمنين.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Abu Hamza al-Thumali, that he said: I heard Abu Ja’far, peace be upon him, say: The Messenger of Allah, Allah’s blessings be upon him and his Family, said, while Mu’awiya was writing between his hands, and he lowered his hand to his waist at the sword: The one who will manage to observe him one day as a commander, let him cut his waist with the sword. He was then seen by a man from among those who had heard that from Allah’s Messenger, Allah’s blessings be upon him and his Family, one day while he was lecturing in the Levant for the people. He then drew his sword, then walked to him, and the people stood before him and him, and they said: O servant of Allah, what is it with you? He said: I heard the Messenger of Allah, peace be upon him, say: «The one who will manage to observe him one day as a commander, let him cut his waist with the sword.» He said: Then he said: Do you know who assigned him? He said: No. They said: The Commander of the Believers, Umar. Then the man said: (I am in) Hearing and Obedience to the Commander of the Believers.

The meaning of when the Prophet, Allah’s blessings be upon him and his Family, sought assistance from Mu’awiya in writing the Revelation - Hadith 21010

قال الشيخ أبو جعفر محمد بن علي مصنف هذا الكتاب - رضي الله عنه -: إن الناس يشبه عليهم أمر معاوية بأن يقولوا كان كاتب الوحي وليس ذلك بموجب له فضيلة، وذلك أنه قرن في ذلك إلى عبد الله بن سعد بن أبي سرح فكانا يكتبان له الوحي وهو الذي قال: " سأنزل مثل ما أنزل الله " وكان النبي صلى الله عليه وآله يملي عليه " والله غفور رحيم " فيكتب " والله عزيز حيكم " ويملي عليه " والله عزيز حكيم " فيكتب " والله عليم حكيم " فيقول له النبي صلى الله عليه وآله: هو واحد هو واحد، فقال عبد الله بن سعد: إن محمد لا يدري ما يقول! إنه يقول وأنا أقول غير ما يقول، فيقول لي: هو واحد هو واحد. وإن جاز هذا فإني سأنزل مثل ما أنزل الله فأنزل الله تبارك وتعالى فيه " ومن قال سأنزل مثل ما أنزل الله " فهرب وهجا النبي صلى الله عليه وآله فقال النبي صلى الله عليه وآله: من وجد عبد الله بن سعد بن أبي سرح ولو كان متعلقا بأستار الكعبة فليقتله. وإنما كان النبي صلى الله عليه وآله يقول له فيما يغيره: " هو واحد هو واحد " لأنه لا ينكتب ما يريده عبد الله إنما كان ينكتب ما كان يمليه عليه السلام فقال: هو واحد غيرت أم لم تغير لم ينكتب ما تكتبه بل ينكتب ما أمليه عن الوحي وجبرئيل عليه السلام يصلحه. وفي ذلك دلالة للنبي صلى الله عليه وآله ووجه الحكمة في استكتاب النبي صلى الله عليه وآله الوحي معاوية وعبد الله بن سعد وهما عدوان هو أن المشركين قالوا: إن محمدا يقول هذا القرآن من تلقاء نفسه ويأتي في كل حادثة بآية يزعم أنها أنزلت عليه، وسبيل من يضع الكلام في حوادث تحدث في الأوقات أن يغير الألفاظ إذا استعيد ذلك الكلام ولا يأتي به في ثاني الامر وبعد مرور الأوقات عليه إلا مغيرا عن حاله الأولى لفظا ومعنى أو لفظا دون معنى، فاستعان في كتب ما ينزل عليه في الحوادث الواقعة بعدوين له في دينه، عدلين عند أدائه ليعلم الكفار والمشركون أن كلامه في ثاني الامر كلامه في الأول غير مغير ولا مزال عن جهته فيكون أبلغ للحجة عليهم، ولو استعان في ذلك بوليين مثل سلمان وأبي ذر وأشباههما لكان الامر عند أعدائه غير واقع هذا الموقع وكان يتخيل فيه التواطؤ والتطابق فهذا وجه الحكمة في استكتابهما واضح بين والحمد لله.

Sheikh Abu Ja’far, Muhammed bin Ali, the compiler of this book, may Allah be pleased with him, said: Indeed, people are being confused by the matter of Mu’awiya, as they say that he was a writer of the Revelation, whereas that does not necessitate a virtue for him. That is due to him being parallel in that regard to Abdullah bin Sa’d bin Abi Sarh, and they both used to write the Revelation to him, and he was the one to said: «I will reveal like what Allah has revealed». Moreover, the Prophet, Allah’s blessings be upon him and his Family, used to dictate for him: «And Allah is Forgiving, Merciful in particular», whereas he would write: «And Allah is Mighty, All-Wise», and he would dictate for him: «And Allah is Mighty, All-Wise», whereas he would write: «And Allah is All-Knowing, All-Wise». The Prophet, Allah’s blessings be upon him and his Family, would then say: «It is one, it is one», to which Abdullah bin Sa’d would say: «Indeed, Muhammed does not know what he is saying! He is saying (something), and I am saying other than what he says, and so he says to me: It is one, it is one! If this was permitted, then I will reveal like what Allah has revealed.» Allah, Blessed and Exalted is He, then revealed for his sake: «And the one who said: I will reveal like what Allah has revealed» (6:93). He then fled and recited lampoonery against the Prophet, Allah’s blessings be upon him and his Family, and so the Prophet, Allah’s blessings be upon him and his Family, said: «The one who finds Abdullah bin Sa’d bin Abi Sarh, even if he may be adhering to the veils of the Ka’ba, let him kill him.» The Prophet, Allah’s blessings be upon him and his Family, only used to tell him, with regards to what he was altering: «It is one, it is one» because it was not supposed to be written that which Abdullah wanted, but it should only be written what he, peace be upon him, dictated, and so he said: «It is one, regardless if you alter or do not alter. It shall not be written what you write, but rather, it should be written what I am dictating of the Revelation, and Jibra’eel, peace be upon him, will rectify it. In that lies a denotation to the Prophet, Allah’s blessings be upon him and his Family, and the aspect of the wisdom with regards to that the Prophet, Allah’s blessings be upon him and his Family, assigned Mu’awiya and Abdullah bin Sa’d, while they were enemies, is that the polytheists said: «Indeed, Muhammed is saying that this Qur’an comes automatically, and he comes in every event with a verse which he claims has been revealed unto him.» This is due to that the method of the one who causes speech for events that occur at specific times, is that he alters the phrases if that speech was to be brought again, and he would not bring it at the second matter and after the specific times had passed it, except that he change it from its first case, by phrase and meaning, and by phrases without (causing change to the) meaning. Thus, he sought assistance in writing that which was sent down unto him with regards to occurring events, from two that were hostile to him in (matters of) religion, and (who were considered to be) just according to his enemies. This was in order for the disbelievers and polytheists to know that his speech at the second matter is (like) his speech at the first matter, not having been subject to alteration, nor having turned from its direction. Hence, it would be more serving to deliver the proof upon them. Had he sought assistance to that from two allies, such as Salman, Abu Dharr and their likes, the matter to his enemies would not have fallen into this spot, and it would be (a factor for it to be) imagined as collaboration and agreeability. This is the aspect of the wisdom behind the request for them to write. It is obvious and clear, and praise be to Allah.

The meaning of greenification - Hadith 21011

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن إبراهيم بن هاشم، عن عبد الله بن المغيرة، عن يحيى بن عبادة، عن أبي عبد الله عليه السلام أنه سمعه يقول: إن رجلا مات من الأنصار فشهده رسول الله صلى الله عليه وآله فقال: خضروه. فما أقل المتخضرين يوم القيامة، قال: قلت لأبي عبد الله عليه السلام: وأي شئ التخضير؟ قال: تؤخذ جريدة رطبة قدر ذراع فتوضع هنا - وأشار بيده إلى عند ترقوته - تلف مع ثيابه.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ibrahim bin Hashim, from Abdullah bin Mughaira, from Yahya bin ‘Ubada, from Abu Abdillah, peace be upon him, that he heard him say: A man from the Ansar died, and the Prophet, Allah’s blessings be upon him and his Family, observed him [1], and he said: Greenify him, for how little are the greenified on the Day of Resurrection. He said: I said to Abu Abdillah, peace be upon him: And what thing is to greenify? He said: That a moisturized [2] palm leaf by the extension of an upper harm is taken and placed here – and he pointed with his hand to near his collarbone – being wrapped with his clothes.

The meaning of the saying of Christ, peace be upon him: «Indeed, the last stone placed by the labourer is the foundation» - Hadith 21012

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، قال: حدثنا محمد ابن الحسين، قال: حدثني أحمد بن سهل الأزدي العابد، قال: سمعت أبا فروة الأنصاري - وكان من السائحين - يقول: قال عيسى ابن مريم: يا معشر الحواريين بحق أقول لكم إن الناس يقولون إن البناء بأساسه وأنا لا أقول لكم كذلك. قالوا: فماذا تقول يا روح الله؟ قال: بحق أقول لكم إن آخر حجر يضعه العامل هو الأساس. قال أبو فروة: إنما أراد خاتمة الامر.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, that he said: We were told by Muhammed ibn Hussain, that he said: I was told by Ahmad bin Sahl al-Azdi al-‘Abid, that he said: I heard Abu Farwa al-Ansari, and he was one who used to journey, say: Isa ibn Maryam said: O assembly of disciples, by the truth I am saying to you: Indeed, the people are saying that a construction is (standing) by its foundation, and I will not say that to you. They said: Then what do you say, O Spirit of Allah? He said: By truth I am saying to you: Indeed, the last stone placed by the labourer is the foundation.» Abu Farwa said: He only indicated the seal of the matter.

The meaning of Ameen - Hadith 21013

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، قال: حدثني عمر بن علي بن عمر بن يزيد، عن الحسين بن قارن رفعه إلى أبي عبد الله عليه السلام قال: إن تفسير قولك: " آمين " رب افعل. وروي في حديث آخر آمين اسم من أسماء الله عز وجل.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad, that he said: I was told by Umar bin Ali bin Umar bin Yazid, from Hussain bin Qarin, that he ascribed it to Abu Abdillah, peace be upon him, that he said: Indeed, the interpretation of your saying of «Ameen», is: My Lord, do. It has been narrated in another narration that Ameen [1] is a Name from the Names of Allah, Exalted and Glorious is He.

The meaning of «So, avoid the filth of idols», forged statement and amusement in speech - Hadith 21014

حدثنا المظفر بن جعفر بن المظفر العلوي - رحمه الله - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، قال حدثنا الحسين بن إشكيب، قال حدثنا محمد بن السري عن الحسين بن سعيد، عن أبي أحمد محمد بن أبي عمير، عن علي بن أبي حمزة، عن عبد الأعلى قال: سألت جعفر بن محمد عليهما السلام عن قول الله عز وجل: " فاجتنبوا الرجس من الأوثان واجتنبوا قول الزور " قال: الرجس من الأوثان الشطرنج، وقول الزور الغناء، قلت: قوله عز وجل " ومن الناس من يشتري لهو الحديث " قال: منه الغناء.

1. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi, may Allah grant him mercy, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, that he said: We were told by Hussain bin Ishkeeb, that he said: We were told by Muhammed bin Surri, from Hussain bin Sa’eed, from Abu Ahmad, Muhammed bin Abi ‘Umayr, from Ali bin Abi Hamza, from Abdul-A’la, that he said: I asked Ja’far bin Muhammed, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «So, avoid the filth of idols and forged statement» (22:30). He said: Filth from idols is chess, and forged speech is singing. I said: The saying of Him, Exalted and Glorious is He: «And among the people is the one who buys amusement of speech» (31:6). He said: From it is singing.

The meaning of «So, avoid the filth of idols», forged statement and amusement in speech - Hadith 21015

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن محمد بن يحيى الخزاز، عن حماد بن عثمان، عن أبي عبد الله عليه السلام قال: سألته عن قول الزور، قال: منه قول الرجل للذي يغني " أحسنت ".

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Muhammed bin Yahya, the silk maker, from Hammad bin Uthman, from Abu Abdillah, peace be upon him, that he said: I asked him about forged statement. He said: From it is the saying of a man to the one who sings: «You did well».

The meaning of orthodoxy - Hadith 21016

حدثنا أبي - رحمه الله - قال حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن عمر بن أذينة، عن زرارة قال: سألت أبا جعفر عليه السلام عن قول الله عز وجل " حنفاء لله غير مشركين به " وقلت: ما الحنفية؟ قال: هي الفطرة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Abi ‘Umayr, from Umar bin Udhayna, from Zurara, that he said: I asked Abu Ja’far, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «Turning (in orthodoxy) to Allah, not associating (anything) with Him» (22:31) and I said: What is orthodoxy? He said: It is innateness.

The meaning of the carrying performed by the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him, and Ali’s incapability of carrying him - Hadith 21017

حدثنا أحمد بن عيسى المكتب، قال: حدثنا أحمد بن محمد الوراق، قال: حدثني بشر بن سعيد بن قيلويه المعدل بالمرافقة قال: حدثنا عبد الجبار بن كثير التميمي اليماني قال: سمعت محمد بن حرب الهلالي أمير المدينة يقول: سألت جعفر بن محمد عليهما السلام فقلت له: يا ابن رسول الله في نفسي مسألته أريد أن أسألك عنها. فقال: إن شئت أخبرتك بمسألتك قبل أن تسألني وإن شئت فسل، قال: فقلت له: يا ابن رسول الله وبأي شئ تعرف ما في نفسي قبل سؤالي عنه؟ قال: بالتوسم والتفرس: أما سمعت قول الله عز وجل: " إن في ذلك لآيات للمتوسمين " وقول رسول الله صلى الله عليه وآله: " اتقوا فراسة المؤمن فإنه ينظر بنور الله عز وجل "؟ قال: قلت له: يا ابن رسول الله فأخبرني بمسألتي. قال: أردت أن تسألني عن رسول الله صلى الله عليه وآله لم لم يطق حمله علي عليه السلام عند حطه الأصنام من سطح الكعبة مع قوته وشدته وما ظهر منه في قلع باب القموص بخيبر والرمي بها وراءه أربعين ذراعا وكان لا يطيق حمله أربعون رجلا وقد كان رسول الله صلى الله عليه وآله ير كتب الناقة والفرس والبغلة والحمار وركب البراق ليلة المعراج وكل ذلك دون علي عليه السلام في القوة والشدة. قال: فقلت له: عن هذا والله أردت أن أسألك يا ابن رسول الله فأخبرني. فقال: إن عليا عليه السلام برسول الله شرف، وبه ارتفع، وبه وصل إلى إطفاء نار الشرك وإبطال كل معبود دون الله عز وجل، ولو علا النبي صلى الله عليه وآله لحط الأصنام لكان بعلي عليه السلام مرتفعا وشريفا وواصلا إلى حط الأصنام، ولو كان ذلك كذلك لكان أفضل منه، ألا ترى أن عليا عليه السلام قال: لما علوت ظهر رسول الله صلى الله عليه وآله شرفت وارتفعت حتى لو شئت أن أنال السماء لنلتها، أما علمت أن المصباح هو الذي يهتدي به في الظلمة وانبعاث فرعه من أصله، وقد قال علي عليه السلام: " أنا من أحمد كالضوء من الضوء "، أما علمت أن محمدا وعليا صلوات الله عليهما كانا نورا بين يدي الله جل جلاله قبل خلق الخلق بألفي عام وان الملائكة لما رأت ذلك النور رأت له أصلا قد انشعب فيه شعاع لامع، فقالت: إلهنا وسيدنا، ما هذا النور! فأوحى الله عز وجل إليهم: هذا نور من نوري أصله نبوة وفرعه إمامه، أما النبوة فلمحمد عبدي ورسولي، وأما الإمامة فلعلي حجتي ووليي ولولاهما ما خلقت خلقي، أما علمت أن رسول الله صلى الله عليه وآله رفع يدي علي عليه السلام بغدير خم حتى نظر الناس إلى بياض إبطيهما فجعله مولى المسلمين وإمامهم، وقد احتمل صلى الله عليه وآله الحسن والحسين عليهما السلام يوم حظيرة بني النجار، فلما قال له بعض أصحابه: ناولني أحدهما يا رسول الله. قال: نعم الحاملان ونعم الراكبان وأبوهما خير منهما، وروي في خبر آخر أن رسول الله صلى الله عليه وآله حمل الحسن وحمل جبريل الحسين فلهذا قال: نعم الحاملان. وإنه عليه السلام كان يصلى بأصحابه فأطال سجدة من سجداته، فلما سلم قيل له: يا رسول الله لقد أطلت هذه السجدة. فقال صلى الله عليه وآله: نعم، إن ابني ارتحلني فكرهت أن أعجله حتى ينزل وإنما أراد عليه السلام بذلك رفعهم وتشريفهم، فالنبي صلى الله عليه وآله رسول بني آدم وعلي عليه السلام إمام ليس بنبي ولا رسول فهو غير مطيق لحمل أثقال النبوة. قال محمد بن حرب الهلالي: قلت له: زدني يا ابن رسول الله. فقال: إنك لأهل للزيادة، إن رسول الله صلى الله عليه وآله حمل عليا على ظهره يريد بذلك أنه أبو ولده وإمام الأئمة من صلبه، كما حول رداءه في صلاة الاستسقاء وأراد أن يعلم أصحابه بذلك أنه قد تحول الجدب خصبا. قال: فقلت له: زدني يا ابن رسول الله، فقال: احتمل رسول الله صلى الله عليه وآله عليا يريد بذلك أن يعلم قومه أنه هو الذي يخفف عن ظهر رسول الله صلى الله عليه وآله ما عليه من الدين والعدات والأداء عنه من بعده. قال: فقلت له: يا ابن رسول الله زدني، فقال: إنه احتمله ليعلم بذلك أنه قد احتمله وما حمل، لأنه معصوم لا يحتمل وزرا فتكون أفعاله عند الناس حكمة وصوابا، وقد قال النبي صلى الله عليه وآله لعلي عليه السلام: يا علي إن الله تبارك وتعالى حملني ذنوب شيعتك ثم غفرها لي، وذلك قوله عز وجل: " ليغفر لك الله ما تقدم من ذنبك وما تأخر " ولما أنزل الله تبارك وتعالى عليه " يا أيها الذين آمنوا عليكم أنفسكم " قال النبي صلى الله عليه وآله " يا أيها الناس عليكم أنفسكم لا يضر كم من ضل إذا اهتديتم " وعلي نفسي وأخي، أطيعوا عليا فإنه مطهر معصوم لا يضل ولا يشقى، ثم تلا هذه الآية " قل أطيعوا الله وأطيعوا الرسول فإن تولوا فإنما عليه ما حمل وعليكم ما حملتم وإن تطيعوه تهتدوا وما على الرسول إلا البلاغ المبين". قال محمد بن حرب الهلالي: ثم قال لي جعفر بن محمد عليهما السلام: أيها الأمير لو أخبرتك بما في حمل النبي صلى الله عليه وآله عليا عليه السلام عند حط الأصنام من سطح الكعبة من المعاني التي أرادها به لقلت: إن جعفر بن محمد لمجنون، فحسبك من ذلك ما قد سمعته. فقمت إليه وقبلت رأسه وقلت: الله أعلم حيث يجعل رسالته.

1. We were told by Ahmad bin Isa al-Mukattib, that he said: We were told by Ahmad bin Muhammed al-Warraq, that he said: I was told by Bishr bin Sa’eed bin Qeelawayh al-Mu’addil, in Murafiqa [1], that he said: We were told by Abdul-Jabbar bin Kathir al-Tamimi al-Yamani, that he said: I heard Muhammed bin Harb al-Hilali, a commander in Medina, say: I asked Ja’far bin Muhammed, peace be upon them both, and said to him: O son of Allah’s Messenger, there is a matter (of question) in me which I want to ask you about. He saud: If you wish, I would inform you of your matter before you ask me, and if you wish, then ask. He said: Then I said to him: O son of Allah’s Messenger, and by what thing do you know what is in my inner self before I ask of it? He said: By discerning and scrutinizing. Have you not heard the saying of Allah, Exalted and Glorious is He: «Indeed, in that are signs for those who discern.» (15:75) and the saying of the Messenger of Allah, Allah’s blessings be upon him and his Family: «Fear the scrutinizing of the believer, for indeed, he gazes with the Light of Allah, Exalted and Gloriousis He»? He said: I said to him: O son of Allah’s Messenger, then inform me of my matter. He said: He said: You wanted to ask me about the Messenger of Allah, Allah’s blessings be upon him and his Family, why he was capable of carrying Ali, peace be upon him, when he put down the statues from the roof of the Ka’ba, despite his strength, severeness and what appeared from him at the pulling out of the gate of the lion in Khaybar and the casting of it behind him by (the length of) forty upper arms, when forty men were not capable of carrying it. The Messenger of Allah, Allah’s blessings be upon him and his Family, however, used to ride a female camel, horse, mole and donkey, and also rode the Buraq [2] at the Night of Ascension, and all that are (signs of what is) beneath Ali, peace be upon him, in strength and severeness. He said: Then I said to him: About this, by Allah, I wanted to ask you, O son of Allah’s Messenger, so inform me. He said: Indeed, Ali, peace be upon him, was honored through the Messenger of Allah, and by him he was elevated, and by him he reached (the extent of) extinguishing the fire of polytheism and invalidating every worshipped except for Allah, Exalted and Glorious is He. If the Prophet, Allah’s blessings be upon him and his Family, had been carried to take down the statues, he would have, through Ali, peace be upon him, become in a state of elevation, honor and reach to take down the statues. If it was as such, he would be better than him. Do you not see that Ali, peace be upon him, said: «When I was on the back of Allah’s Messenger, Allah’s blessings be upon him and his Family, I was honored and raised to the extent that even if I had wished to reach the sky, I would have reached it»? Do you not know that the lamp is that by which one is guided in darkness, and in which the branch emerges from the source? Ali, peace be upon him, had said: «I am from Ahmad [3] like (how) a light (is derived) from light.» Do you not know that Muhammed and Ali, Allah’s blessings be upon them both, were between the Hands of Allah, Glorified be His Glory, before the creation of the creation by two thousand years, and that when the Angels saw that Light, they saw that it had a source from which a brightening radiation diverged, and it said: «Our God and Master, what is this Light?» to which Allah, Exalted and Glorious is He, revealed to them: «This is a Light from My Light; its source is Prophethood and its branch is Imamate. As for the Prophethood, it is for Muhammed, My Servant and Messenger, and as for the Imamate, it is for Ali, My Proof and Viceregent, and were it not for both of them, I would not have created My creation»? Do you not know that the Messenger of Allah, Allah’s blessings be upon him and his Family, raised the hands of Ali, peace be upon him, in Ghadeer Khumm until the people saw the whiteness of their underarms, and made him the Master of the Muslims and their Imam, and that he, Allah’s blessings be upon him and his Family, had carried Hasan and Hussain, peace be upon them both, on the day of the yard of the sons of Najjar, and that when some of his companions said to him: «Hand me one of them, O Messenger of Allah» he said: « How good are the two who are carrying, and how good are the two will ride, and their father is better than»? [4] It was narrated in another report that the Messenger of Allah, Allah’s blessings be upon him and his Family, carried Hasan and that Jibra’eel carried Hussain, and that it was for this sake that he said: «How good are the two who are carrying». He, peace be upon him, was praying (in congregation) with his companions and had prolonged one prostration of his prostrations, and that when he sent peace, it was said to him: O Messenger of Allah, you certainly prolonged this prostration. He, Allah’s blessings be upon him and his Family, then said: Yes, indeed, my son rode on me, and I disliked to make him haste until he gets down. By that, he, peace be upon him, only wanted to elevate and honor them. The Prophet, Allah’s blessings be upon him and his Family, is the Messenger of the sons of Adam, whereas Ali, peace be upon him, is an Imam, and is not a Prophet, nor a Messenger, and so, he is not capable of carrying the weights of Prophethood. [5] Muhammed bin Harb al-Hilali said: Then I said to him: Increase me, O son of Allah’s Messenger. He said: You are surely deserving of more. Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, carried Ali on his back in the manner that he intended that he is the father of his children and the Imam of the Imams from his backbone, like how he transformed his garment during the prayer of seeking rain and wanted to give his companions a notice that the barren ground had turned into fertile. He said: Then I said to him: Increase me, O son of Allah’s Messenger. He said: The Messenger of Allah, Allah’s blessings be upon him and his Family, carried Ali and wanted to give notice to his people that he is the one who will lighten from the back of Allah’s Messenger, Allah’s blessings be upon him and his Family, that which is upon him of debt, numbers and clearance on his behalf after him. He said: Then I said to him: O son of Allah’s Messenger, increase me. He said: Indeed, he carried him in order to give notice by it that he had carried him along with what he has carried, because he is an Infallible and does not carry a (sinful) burden, and hence, his acts would be a wisdom and rightness to people. Moreover, the Prophet, Allah’s blessings be upon him and his Family, said to Ali, peace be upon him: O Ali, indeed, Allah, Blessed and Exalted is He, made me carry the sins of your party [6] and then forgave me for them. That is the saying of Him, Exalted and Glorious is He: «That Allah might forgive what has preceded, of your (act of) sin, and what will follow» (48:2). Moreover, when Allah, Blessed and Exalted is He, sent down unto him: «O you who have believed, it is upon you (to take care of) your own selves» (5:105) the Prophet, Allah’s blessings be upon him and his Family, said: «O people, it is upon you (to take care of) your own selves. You will not be harmed by the one who aberrates if you are guided. Ali is my own self and my brother. Obey Ali, for indeed, he is purified, Infallible, he will not aberrate, nor become wretched.» He then recited this verse: «Say: Obey Allah, and obey the Messenger, and if they turn away, it is only upon him what was carried upon him, and it is upon you what was carried upon you, and if you obey him, you will be guided. And there is not upon the Messenger except for the clear notification.» (24:54) Muhammed bin Harb al-Hilali said: Then Ja’far bin Muhammed, peace be upon them both, said: O commander, if I was to inform you of what lies in the carrying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him, during the taking down of the statues from the roof of the Ka’ba of the meanings which he intended with it, you would surely had said: «Indeed, Ja’far bin Muhammed is surely insane.» Hence, it is sufficient for you of that what you have heard. Then I stood up to him, kissed his head and said: Allah is More Knowledgeable where He places His Message.

The meaning of Sulayman, peace be upon him: «My Lord, forgive me and grant me a kingdom that shall not to be for anyone after me. Indeed, You are the Grantor» and the meaning of the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family: «May Allah grant mercy to my brother, Sulayman, how stingy he was» - Hadith 21018

حدثنا أحمد بن يحيى المكتب، قال: حدثنا أبو الطيب أحمد بن محمد الوراق، قال: حدثنا علي بن هارون الحميري، قال: حدثنا علي بن محمد بن سليمان النوفلي، قال: حدثني أبي، عن علي بن يقطين: قال: قلت لأبي الحسن موسى بن جعفر عليهما السلام: أيجوز أن يكون نبي الله عز وجل بخيلا؟ فقال: لا فقلت له: فقول سليمان عليه السلام " رب اغفر لي وهب لي ملكا لا ينبغي لأحد من بعدي " ما وجهه؟ ومعناه؟ فقال: الملك ملكان مأخوذ بالغلبة والجور واختيار الناس، وملك مأخوذ من قبل الله تبارك وتعالى كملك آل إبراهيم وملك طالوت وذي القرنين، فقال سليمان عليه السلام هب لي ملكا لا ينبغي لأحد من بعدي أن يقول إنه مأخوذ بالغلبة والجور واختيار الناس، فسخر الله تبارك وتعالى له الريح تجري بأمره رخاء حيث أصاب وجعل غدوها شهرا ورواحها شهرا، وسخر الله له الشياطين كل بناء و غواص، وعلم منطق الطير ومكن في الأرض فعلم الناس في وقته وبعده أن ملكه لا يشبه ملك الملوك المختارين من قبل الناس والمالكين بالغلبة والجور. قال: فقلت له: فقول رسول الله صلى الله عليه وآله: " رحم الله أخي سليمان ما كان أبخله "؟ فقال: لقوله وجهان: أحدهما ما كان أبخله بعرضه وسوء القول فيه، والوجه الاخر يقول ما كان أبخله إن كان أراد ما يذهب إليه الجهال. ثم قال: عليه السلام: قد والله أوتينا ما أوتي سليمان وما لم يؤت سليمان وما لم يؤت أحد من العالمين، قال الله عز وجل في قصة سليمان: " هذا عطاؤنا فامنن أو أمسك بغير حساب " وقال في قصة محمد صلى الله عليه وآلة: " ما آتاكم الرسول فخذوه وما نهيكم عنه فانتهوا".

1. We were told by Ahmad bin Ahmad bin Yahya al-Mukattab, that he said: We were told by Abu’l-Teeb, Ahmad bin Muhammed al-Warraq, that he said: We were told by Ali bin Harun al-Himyari, that he said: We were told by Ali bin Muhammed bin Sulayman al-Nawfali, that he said: I was told by my father, from Ali bin Yaqteen, that he said: I said to Abu’l-Hasan, Musa bin Ja’far, peace be upon them both: Is it permissible for a Prophet of Allah, Exalted and Glorious is He, to be stingy? He said: No. Then I said: Then what is the indication of the saying of Sulayman, peace be upon him: «My Lord, forgive me and grant me a kingdom that shall not be for anyone after me» (38:35)? And what is its meaning? He said: A kingdom is (of) two (types of) kingdoms: one kingdom that is taken by victory, tyranny and election by the people; and one kingdom that is taken (by being granted) from Allah, Blessed and Exalted is He, such as the kingdom of the Family of Ibrahim and the kingdom of Talut and the One with Two Horns. Sulayman, peace be upon him, said: «Grant me a kingdom, one by which it shall not be, for anyone after me, to say that it is taken with victory, tyranny and election by the people.» Hence, Allah, Blessed and Exalted is He, subjected the wind to him by which it flows, by his command, gently where he approaches, and he made its going be for one month and its coming be for another month. Moreover, he subjected the devils to him, every labouring and diving, and he was taught the speech of birds, and he was given the ability (to all) on earth. Then, people during his time, and after it, knew that his kingdom does not resemble the kingdom of kings that are chosen by the people and those who became kings through victory and tyranny. He said: I said to him: And the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family: «May Allah grant mercy to my brother, Sulayman, how stingy he was»? He said: His sayings has two (possible) indications: one of them is how stingy he was with regards to his honor and bad statement about himself; and the other indication says: «How stingy he was, if it was that he intended what the ignorant ones think.» He, peace be upon him, then said: Surely, we have, by Allah, been granted what Sulayman was granted and what Sulayman was not granted, and what none from all the worlds was given. Allah, Exalted and Glorious is He, said with regards to the story of Sulayman: «This is Our grant, so grant or withhold without account.» (38:39) He said with regards to the story of Muhammed, Allah’s blessings be upon him and his Family: «Whatever the Messenger brings you, take it, and what he forbade you, refrain.» (59:7) [1]

The meaning of the saying of an ill person: «Ah» - Hadith 21019

حدثنا أبو عبد الله الحسين بن أحمد العلوي، قال: حدثنا محمد بن همام، عن علي ابن الحسين، قال: حدثني جعفر بن يحيى الخزاعي، عن أبي إسحاق الخزاعي، عن أبيه، قال: دخلت مع أبي عبد الله عليه السلام على بعض مواليه يعوده فرأيت الرجل يكثر من قول " آه " فقلت له: يا أخي أذكر ربك واستغث به فقال أبو عبد الله: إن " آه " اسم من أسماء الله عز وجل فمن قال: " آه " فقد استغاث بالله تبارك وتعالى.

1. We were told by Abu Abdillah, Hussain bin Ahmad al-Alawi, that he said: We were told by Muhammed bin Humam, from Ali ibn Hussain, that he said: I was told by Ja’far bin Yahya al-Khuza’i, from Abu Ishaq al-Khuza’i, from his father, that he said: I entered with Abu Abdillah, peace be upon him, into the place of one of his befrienders whom he visited (during illness), and I saw the man increasingly mention the saying: «Ah». I then said to him: O my brother, mention your Lord and seek succor in Him. Abu Abdillah then said: Indeed, «Ah» is a Name from the Names of Allah, Exalted and Glorious is He. Hence, the one who says: «Ah», has surely sought succor in Allah, Blessed and Exalted is He.

The meaning of the saying of Fatima, peace be upon her, to the women of the Muhajirun and the Ansar during her illness - Hadith 21020

حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسيني قال: حدثنا أبو الطيب محمد بن الحسين بن حميد اللخمي قال: حدثنا أبو عبد الله محمد بن زكريا، قال: حدثنا محمد بن عبد الرحمن المهلبي، قال: حدثنا عبد الله بن محمد بن سليمان، عن أبيه، عن عبد الله بن الحسن، عن أمه فاطمة بنت الحسين عليهما السلام قال: لما اشتدت علة فاطمة بنت رسول الله صلوات الله عليها اجمتع عندها نساء المهاجرين والأنصار فقلن لها: يا بنت رسول الله كيف أصبحت، من علتك؟ فقالت: أصبحت والله عائفة لدنياكم قالية لرجالكم ، لفظتهم قبل أن عجمتهم، وشنأتهم بعد أن سبرتهم، فقبحا لفلول الحد وخور القناة ، وخطل الرأي، وبئس ما قدمت لهم أنفسهم أن سخط الله عليهم وفي العذاب هم خالدون، لا جرم لقد قلدتهم ربقتها وشننت عليهم عارها فجدعا وعقرا و سحقا للقوم الظالمين، ويحهم أنى زحزحوها عن رواسي الرسالة وقواعد النبوة ومهبط الوحي الأمين والطبين بأمر الدنيا والدين، ألا ذلك هو الخسران المبين، وما نقموا من أبي حسن، نقموا والله منه نكير سيفه، وشدة وطأته، ونكال وقعته، وتنمره في ذات الله عز وجل، والله لو تكافوا عن زمام نبذه رسول الله صلى الله عليه وآله لاعتلقه، ولسار بهم سيرا سجحا لا يكلم خشاشه ولا يتعتع راكبه، ولا وردهم منهلا نميرا فضفاضا تطفح ضفتاه، ولأصدرهم بطانا، قد تخير لهم الري غير متحل منه بطائل إلا بغمر الماء وردعه سورة الساغب ولفتحت عليهم بركات السماء والأرض وسيأخذهم الله بما كانوا يكسبون، ألا هلم فاسمع وما عشت أراك الدهر العجب وإن تعجب وقد أعجبك الحادث، إلى أي سناد استندوا؟ وبأية عروة تمسكوا؟ استبدلوا الذنابى والله بالقوادم، والعجز بالكاهل، فرغما لمعاطس قوم يحسبون أنهم يحسنون صنعا، ألا إنهم هم المفسدون ولكن لا يشعرون، أفمن يهدي إلى الحق أحق أن يتبع أمن لا يهدي إلا أن يهدي فمالكم كيف تحكمون؟ أما لعمر إلهك لقد لقحت فنظرة ريثما ننتجوا، ثم اختلبوا طلاع القعب دما عبيطا وزعافا ممقرا، هنالك يخسر المبطلون ويعرف التالون غب ما أسس الأولون، ثم طيبوا عن أنفسكم [أ] نفسا، واطمأنوا للفتنة جأشا وأبشروا بسيف صارم وهرج شامل واستبداد من الظالمين، يدع فيئكم زهيدا وزرعكم حصيدا. فيا حسرتي لكم وأنى بكم وقد عميت عليكم أنلزمكموها وأنتم لها كارهون

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abdul-Rahman bin Muhammed al-Hussaini, that he said: We were told by Abu’l-Teeb, Muhammed bin Hussain bin Hameed al-Lakhmi, that he said: We were told by Abu Abdillah, Muhammed bin Zakariya, that he said: We were told by Muhammed bin Abdul-Rahman al-Muhallabi, that he said: We were told by Abdullah bin Muhammed bin Sulayman, from his father, from Abdullah bin Hasan, from his mother, Fatima bint Hussain, peace be upon them both, that he said: When the illness of Fatima, the daughter of Allah’s Messenger, Allah’s blessings be upon her, was severed, the women of the Muhajirun and the Ansar gathered at her place, and they said to her: O daughter of Allah’s Messenger, how have you become this morning from your illness? She said: I have become at this morning, by Allah, one who will leave this world of yours and detests your men; I spat them before I chewed them, and I have become to disgust them after having examined them. Hence, ugliness (be to them) due to the roundedness of the edges (of swords), weakness of the spears and clumsiness of opinions. Moreover, evil is what their own selves presented for them, that (it caused) Allah (to) became angry at them, and that they are to abide in torment. Assuredly, I had certainly bound the nooses to them and poured its shame upon them. Hence, may mutilation, slaughter and crushing afflict the oppressive people. Woe to them, how did they remove it from the Mountains of the Message, the Foundations of Prophethood, the descension spot of the Trusted Revelation and the Knowledgeable of matters of materialism and Religion. Alas, that is the clear loss! Whatever they harbored of malice towards Abu Hasan, they harbored, and Allah will be, for his sake, in disavowal with His Sword. Severe shall His touch be, and by exemplary punishment shall His affliction be, due to his rage for the sake of Allah, Exalted and Glorious is He. By Allah, if they had refrained from the ropes cast by Allah’s Messenger, Allah’s blessings be upon him and his Family, he would have taken it, and he would have walked with them in a suggestible manner by which its khashash will not cause injury, nor will its rider shake, and he would have made them approach a good, high-flowing spring whose banks are full to the brim, and he would have sent them off while they are full. He chose for them irrigation without seeking lawfulness to it with an enormous thing, except by a tumbler of water and the repelling of the evil of the famished. Moreover, the blessings of the Heaven and the earth would have opened to them. Allah will take them for what they acquired. Alas, come and hear. When you live (to see), life will show you wonder, and if you are wondered by the occurring, to what buttress did they lea non, and to what rope did they adhere? They replaced, by Allah, that which is behind the tail for that which is before it, and the bottoms for the upper back. Hence, there shall be spite against the sneezers for the disobediences of a people who assume that they are doing good. Alas, they are, indeed, the causers of corruption, however, they do not sense. «Is the one who guides to the truth more worthy of being followed, or the one who does not guide except that he is guided?» (10:35) Hence, what is it with you, how do you judge? Verily, by the religion of your God, I have become upset. Thus, wait a little, while you are producing, then, (you may) seek to milk until the fullness of the large vessel, from tender blood and pungent venom. There, the falsifiers will lose, and the followers will know the outcome of what the first established. So, be pleasant for yourselves, and be confident for agitation due to tribulation, and hear the tidings of a cutting sword, an inclusive turmoil and despotism from the oppressors; it will leave your booty small in size and your crops to be harvested. How heartbreaking will that be for you! And how can assistance be sought from you, when you have been blinded? Shall we bind you to it while you are disliking it?

The meaning of the saying of Fatima, peace be upon her, to the women of the Muhajirun and the Ansar during her illness - Hadith 21021

وحدثنا بهذا الحديث أبو الحسن علي بن محمد بن الحسن المعروف بابن مقبرة القزويني، قال: أخبرنا أبو عبد الله جعفر بن محمد بن حسن بن جعفر بن حسن بن حسن بن علي بن أبي طالب عليهما السلام، قال: حدثني محمد بن علي الهاشمي، قال: حدثنا عيسى بن عبد الله بن محمد بن عمر بن علي بن أبي طالب عليه السلام قال: حدثني أبي، عن أبيه، عن جده، عن علي بن أبي طالب عليه السلام قال: لما حضرت فاطمة عليها السلام الوفاة دعتني فقالت: أمنفذ أنت وصيتي وعهدي؟ قال: قلت: بلى، أنفذها. فأوصت إلي وقالت: إذا أنا مت فادفني ليلا ولا تؤذنن رجلين ذكرتهما. قال: فلما اشتدت علتها اجتمع إليها نساء المهاجرين والأنصار فقلن: كيف أصبحت يا بنت رسول الله من علتك؟ فقالت: أصبحت والله عائفة لدنياكم وذكر الحديث نحوه.

We were told of this narration by Abu’l-Hasan, Ali bin Muhammed bin Hasan, known as Ibn Maqbara al-Qazwini, that he said: We were informed by Abu Abdillah, Ja’far bin Muhammed bin Hasan bin Ja’far bin Hasan bin Hasan bin Ali bin Abi Talib, peace be upon them both, that he said: I was told by Muhammed bin Ali al-Hashimi, that he said: We were told by Isa bin Abdullah bin Muhammed bin Umar bin Ali bin Abi Talib, peace be upon him, that he said: I was told by my father, from his father, from his grandfather, from Ali bin Abi Talib, peace be upon him, that he said: When Fatima, peace be upon her, was about to demise, she called to me and said: Are you to fulfill my testament and oath? He said: I said: Sure, I will fulfill it. She then bequeathed to me and said: If I die, then bury me at night, and do not give permission to two men whom she mentioned. He said: Then, when her illness severed, the women of the Muhajirun and the Ansar gathered to her and said: How have you become this morning, O daughter of Allah’s Messenger, from your illness? She said: I have become at this morning, by Allah, one who will leave this world of yours. He then mentioned the narration, similar to it.

The meaning of zuba and tubyayn - Hadith 21022

حدثنا أحمد بن الحسن القطان، قال، حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا حسان بن علي المدائني قال: حدثنا العباس بن مكرم، عن سعد الخفاف ، عن الأصبغ بن نباتة قال: كتب عثمان ابن عفان حين أحيط به إلى علي بن أبي طالب عليه السلام: أما بعد، فقد جاوز الماء الزبى، وبلغ الحزام الطبيين، وتجاوز الامر بي قدره، وطمع في من لا يدفع عن نفسه. فإن كنت مأكولا فكن خير آكل * وإلا فأدركني ولما أمزق.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Hassaan bin Ali al-Mada’ini, that he said: We were told by Abbas bin Makram, from Sa’d al-Khaffaf, from Asbagh bin Nubata, that he said: Uthman bin Affan wrote, when he was surrounded, to Ali bin Abi Talib, peace be upon him: To proceed, the water has exceeded the zuba, the belt has reached the tubyayn, the matter has exceeded its extent with me, and I have been sought by those who do not repel from themselves. Hence, if you are one who eats, then be the best one who eats. Otherwise, catch up with me while I am being ripped.

The meaning of the eyelid’s edges and a soul’s bursting - Hadith 21023

حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - بالري في رجب سنة تسع وأربعين وثلاثمائة، قال: حدثنا أبو بكر محمد بن القاسم الأنباري، قال: حدثنا محمد بن يونس، قال: حدثنا عبد الرحمن بن عبد الله أبو صالح الطويل التمار البصري جليس سليمان بن حرب، قال: حدثنا إسماعيل بن قيس، عن مخرمة بن بكير، عن أبي حازم، عن خارجة بن زيد بن ثابت، عن أبيه قال: لما كان يوم أحد بعثني رسول الله صلى الله عليه وآله في طلب سعد بن الربيع وقال لي: إذا رأيته فأقرئه مني السلام وقل له: كيف تجدك؟ قال: فجعلت أطلبه بين القتلى حتى وجدته بين ضربة بسيف وطعنة برمح ورمية بسهم فقلت له: إن رسول الله صلى الله عليه وآله يقرء عليك السلام وهو يقول: كيف تجدك؟ فقال: سلم على رسول الله عليه وآله وقل لقومي الأنصار: لا عذر لكم عند الله إن وصل إلى رسول الله صلى الله عليه وآله وفيكم شفر يطرف. وفاضت نفسه.

1. We were told by Abu’l-Abbas, Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, in Ray, during Rajab, year 349, that he said: We were told by Abu Bakr, Muhammed bin Qasem al-Anbari, that he said: We were told by Muhammed bin Yunus, that he said: We were told by Abdul-Rahman bin Abdullah, Abu Saleh al-Tuweel, the date seller, al-Basri, the one who sat with Sulayman bin Harb, that he said: We were told by Isma’eel bin Qais, from Makhrama bin Bukair, from Abu Hazem, from Kharija bin Zaid bin Thabit, from his father, that he said: When it was the Day of Uhud, the Messenger of Allah, Allah’s blessings be upon him and his Family, sent me to seek Sa’d bin Rabee’, and he said to me: If you see him, recite upon him peace, from me, and say to him: How do you find yourself? He said: Then I kept seeking him among the slain until I found him between a hit by the sword, a stab of a spear and a hit by an arrow, and I said to him: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, recites peace upon you and says to you: How do you find yourself? He said: Send peace upon the Messenger of Allah, Allah’s blessings be upon him and his Family, and say to my people, the Ansar: There is no excuse for you, in the sight of Allah, if the Messenger of Allah, Allah’s blessings be upon him and his Family, reaches and there is among you ones who are edges of eyelids. His soul then burst out.

The meanings of a sermon by the Commander of the Believers, peace be upon him - Hadith 21024

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا عبد العزيز بن يحيى الجلودي، قال: حدثنا أبو عبد الله أحمد بن عمار بن خالد، قال: حدثنا يحيى بن عبد الحميد الحماني قال: حدثنا عيسى بن راشد، عن علي بن خزيمة، عن عكرمة، عن ابن عباس، وحدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن ابن أبي عمير، عن أبان بن عثمان، عن أبان ابن تغلب، عن عكرمة، عن ابن عباس، قال: ذكرت الخلافة عند أمير المؤمنين علي بن أبي طالب عليه السلام فقال: والله لقد تقمصها أخو تيم وإنه ليعلم أن محلي منها محل القطب من الرحى ينحدر عنه السيل، ولا يرتقي إليه الطير، فسدلت دونها ثوبا، وطويت عنها كشحا، وطفقت أرتئي [ما] بين أن أصول بيد جذاء أو أصبر على طخية عمياء، يشيب فيها الصغير، ويهرم فيها الكبير، ويكدح فيها مؤمن حتى يلقى الله [ربه]. فرأيت أن الصبر على هاتا أحجى، فصبرت وفي العين قذى، وفي الحلق شجى، أرى تراثي نهبا، حتى إذا مضى الأول لسبيله عقدها لأخي عدي بعده، فيا عجبا بينا هو يستقيلها في حياته إذ عقدها لآخر بعد وفاته، فصيرها والله في حوزة خشناء، يخشن مسها، ويغلظ كلمها، ويكثر العثار والاعتذار [منها]، فصاحبها كراكب الصعبة إن عنف بها حرن، وإن سلس بها غسق فمني الناس بتلون واعتراض وبلوا مع هن وهني. فصبرت على طول المدة وشدة المحنة حتى إذا مضى لسبيله جعلها في جماعة زعم أني منهم، فيالله لهم وللشورى، متى اعترض الريب في مع الأول منهم حتى صرت أقرن بهذه النظائر؟ فمال رجل بضبعه، وأصغى آخر لصهره، وقام ثالث القوم نافجا حضينه بين نثيله ومعتلفه، وقام معه بنو أمية يهضمون مال الله هضم الإبل نبتة الربيع، حتى أجهز عليه عمله، فما راعني إلا والناس إلي كعرف الضبع، قد انثالوا علي من كل جانب، حتى لقد وطئ الحسنان وشق عطافي، حتى إذا نهضت بالامر نكثت طائفة وفسقت أخرى ومرق آخرون، كأنهم لم يسمعوا قول الله تبارك وتعالى. " تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين " بلى والله لقد سمعوا ولكن احلولت الدنيا في أعينهم، وراقهم زبرجها، والذي فلق الحبة وبرأ النسمة لولا حضور الناصر وقيام الحجة وما أخذ الله تعالى على العلماء أن لا يقروا [على] كظة ظالم ولا سغب مظلوم لا لقيت حبلها على غاربها، ولسقيت آخرها بكأس أولها، ولألفيتم دنياكم أزهد عندي من عفطة عنز. قال: وناوله رجل من أهل السواد كتابا فقطع كلامه وتناول الكتاب فقلت: يا أمير المؤمنين لو اطردت مقالتك إلى حيث بلغت. فقال: هيهات يا ابن عباس! تلك شقشقة هدرت ثم قرت. فما أسفت على كلام قط كأسفي على كلام أمير المؤمنين صلوات الله عليه إذ لم يبلغ حيث أراد.

1. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abdul-Aziz bin Yahya al-Jaloudi, that he said: We were told by Abu Abdillah, Ahmad bin Ammar bin Khalid, that he said: We were told by Yahya bin Abdul-Hamid al-Humani, that he said: We were told by Isa bin Rashid, from Ali bin Khuzaima, from Ikrima, from Ibn Abbas, and we were also told by Muhammed bin Ali Majilawayh, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Ibn Abi ‘Umayr, from Aban bin Uthman, from Aban bin Taghlib, from Ikrima, from Ibn Abbas, that he said: The caliphate was mentioned in the presence of the Commander of the Believers, Ali bin Abi Talib, peace be upon him, and he said: By Allah, it was put on by the brother of Taim, and indeed, he was knowing that my place from it is (like) the place of the axis in relation to the hand mill, from which the flood declines and to which birds to not ascend. Hence, I hanged before it a cloth, and I folded away from it, with my wast. I then came to have the choice between to assault with an amputated hand or to remain patient upon a blind severe darkness, in which the small develops grey hair, and in which the big becomes old, and in which a believer is drudged until he meets Allah, his Lord. Hence, I saw that to remain patient was wiser, and so I remained patient, although there was speck in the eye and suffocation in the throat. I saw my inheritance being plundered, and until the first one went his way, he assembled it to the brother of ‘Adi after him. How strange is it that he was attempting to cast it off, during his lifetime, and then the other assembled it after his demise. He then placed it, by Allah, in a tough enclosure, whose touch was rough, whose cause of injury was harsh, and whose mistakes were plenty and so the excuses to them. Thus, the one who possessed it was like the rider of an unruly camel; if he would deal with it fiercely, he stops, and if he would deal with it loosely, he falls into darkness. Consequently, the people got afflicted by unsteadiness, deviation and tribulation along with such-a-belittled and such-a-belittled. So, I remained patient for the long period and severe ordeal until he went his way, and he made it among a group which he claimed I am one of. But by Allah, what is there to do with them and the congregation? Since when did doubt arise about me along with (their following of) the first of them, to the extent that I was made akin to these likes? A man of them then inclined his desire (to another) and another listened to his son-in-law. Then the third (leader) from the people arose, heaving his chest, between his penis and fodder spot, and the sons of Umayyah arose with him, chewing on the property of Allah like the chewing of camels for the spring’s vegetation, until his own deed delivered him the deathblow. I was then not surprised except by that people came to me like the mane of the hyena. They advanced to me from every side, to the extent Hasan and Hussain were stepped upon and the edge of my shoulder garment was torn. When I then arose with the matter, one group violated (their oath), another gravely disobeyed and others became renegades, as if they had not heard the saying of Allah, Blessed and Exalted is He: «That Home of the Hereafter, We make for those who do not seek elevation on earth, nor corruption. And the good outcome is for the godfearing.» (28:83) Sure, by Allah, they had certainly heard it. However, this world appeared as glittering in their eyes, and its ornament seduced them. By the One who split the seed and creation mankind, were it not for the attendance of the assistant, the establishment of the Proof and what Allah, Exalted is He, has taken upon the scholars that they do not acknowledge the gluttony of the oppressor, nor the famine of the oppressed, I would surely have cast its rope on its own shoulders, and I would have made its end drink by the cup of its beginning (by equal treatment). You would then have observed that this world of yours is of less value to me than the nose-fart of a goat. He said: A man from the mass handed him a book, and so he interrupted his speech and received the book. I then said: O Commander of the Believers, (it would be good) if you were to continue your saying until you are finished. He said: May such stay far, O Ibn Abbas. That is (like) a foam of a camel that gushed out, but then subsided. I have never grieved over any speech like my grievance over the speech of the Commander of the Believers, Allah’s blessings be upon him, as he did not reach what he intended.

The meaning of the Fig, Olive, the Mountain of Seeneen and the Safe Land - Hadith 21025

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، قال: حدثنا أحمد بن محمد بن خالد، قال: حدثني أبو عبد الله الرازي، عن الحسن بن علي بن أبي عثمان عن موسى بن بكر، عن أبي الحسن موسى بن جعفر، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن الله تبارك وتعالى اختار من البلدان أربعة فقال عز وجل: " والتين و الزيتون وطور سينين وهذا البلد الأمين " التين المدينة، والزيتون بيت المقدس، و طور سينين الكوفة، وهذا البلد الأمين مكة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, that he said: We were told by Ahmad bin Muhammed bin Khalid, that he said: I was told by Abu Abdillah al-Razi, from Hasan bin Ali bin Abi Uthman, from Musa bin Bikr, from Abu’l-Hasan, Musa bin Ja’far, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, Allah, Blessed and Exalted is He, chose from the lands, four, and so He, Exalted and Glorious is He, said: «And by the Fig, Olive, the Mountain of Seeneen and this Safe Land.» (95:1-3) The Fig is Medina, the Olive is Jerusalem, the Mountain of Seeneen is Kufa, and the Safe Land is Mecca.

The meaning of the types of intoxication - Hadith 21026

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا إبراهيم بن هاشم، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي بصير، ومحمد بن مسلم، عن أبي عبد الله جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال أمير المؤمنين عليه السلام: السكر أربع سكرات: سكر الشراب، وسكر المال، وسكر النوم، وسكر الملك.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ibrahim bin Hashim, from Qasem bin Yahya, from his grandfather, Hasan bin Rashid, from Abu Baseer, and Muhammed bin Muslim, from Abu Abdillah, Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Commander of the Believers, peace be upon him, said: Intoxication is (by the type of) four intoxications: intoxication from drink; intoxication from (abundance of) property; intoxication due to (lack of) sleep; and intoxication of (possessing) rulership.

The meaning of the nasib - Hadith 21027

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثني عمى محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن ابن فضال عن المعلى بن خنيس، قال: سمعت أبا عبد الله عليه السلام يقول: ليس الناصب من نصب لنا أهل البيت لأنك لا تجد أحدا يقول: أنا أبغض محمدا وآل محمد، ولكن الناصب من نصب لكم وهو يعلم أنكم تتولونا أو تتبرؤون من أعدائنا، وقال عليه السلام: من أشبع عدوا لنا فقد قتل وليا لنا.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: I was told by my paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Kufi, from Ibn Faddal, from Mu’alla bin Khunais, that he said: I heard Abu Abdillah, peace be upon him, say: The nasib is not the one who is hostile to us, the Household, because you do not find anyone saying: «I hate Muhammed and the Family of Muhammed», however, the nasib is the one who is hostile to you, while he knows that you befriend us or dissociate yourselves from our enemies. He, peace be upon him, also said: The one who satisfies an enemy to us, has certainly killed an ally of us.

The meaning of the Days of Allah, Exalted and Glorious is He - Hadith 21028

حدثنا أبي - رحمه الله - قال: حدثنا عبد الله بن جعفر الحميري،، قال: حدثنا إبراهيم بن هاشم، عن محمد بن أبي عمير، عن مثنى الحناط، عن جعفر بن محمد، عن أبيه عليهما السلام قال: أيام الله عز وجل ثلاثة، يوم يقوم القائم ويوم الكرة ويوم القيامة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Abdullah bin Ja’far al-Himyari, that he said: We were told by Ibrahim bin Hashim, from Muhammed bin Abi ‘Umayr, from Muthanna, the wheat seller, from Ja’far bin Muhammed, from his father, peace be upon them both, that he said: The Days of Allah, Exalted and Glorious is He, are three: The Day in which the Riser will rise, the Day of Return and the Day of Resurrection.

The meaning of the more severe and the more strong - Hadith 21029

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا العباس بن معروف، قال: حدثنا محمد بن يحيى الخزاز، عن غياث بن إبراهيم، عن جعفر بن محمد، عن أبيه، عن جده عليهم السلام قال: مر رسول الله صلى الله عليه وآله بقوم يرفعون حجرا، فقال: ما هذا؟ قالوا: نعرف بذلك أشدنا وأقوانا فقال صلى الله عليه وآله: ألا أخبركم بأشدكم وأقواكم؟ قالوا: بلى يا رسول الله، قال: أشدكم وأقواكم الذي إذا رضى لم يدخله رضاه في إثم ولا باطل، وإذا سخط لم يخرجه سخطه من قول الحق، وإذا قدر لم يتعاط ما ليس له بحق.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Abbas bin Ma’ruf, that he said: We were told by Muhammed bin Yahya al-Khazzaz, from Ghiyath bin Ibrahim, from Ja’far bin Muhammed, from his father, from his grandfather, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, passed by a people who were raising a stone, and he said: What is this? They said: By that, we know the most severe among us and most strong among us. Then he, Allah’s blessings be upon him and his Family, said: Shall I not inform you of the most severe among you and the most strong among you? They said: Sure, O Messenger of Allah. He said: The most severe among you and the most strong among you is the one whom if he is pleased, his satisfaction does not make him enter a wrongdoing, nor falsehood, and if he is angered, his anger does not make him leave the saying of truth, and if he is able, he does not deal with that which he has no right to.

The meaning of the best part for worship - Hadith 21030

حدثنا أبي - رحمه الله قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه عن الحسين بن يزيد النوفلي، عن إسماعيل بن مسلم، عن جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: العبادة سبعون جزءا وأفضلها جزءا طلب الحلال.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, Hussain bin Yazid al-Nawfali, from Isma’eel bin Muslim, from Ja’far bin Muhammed, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Worship is (consisting of) seventy parts, and the best part of it is to seeking that which is allowable.

The meaning of two strange things that must be expected - Hadith 21031

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا إبراهيم بن هاشم، عن الحسين بن يزيد النوفلي، عن إسماعيل بن أبي زياد السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: غريبتان فاحتملوهما كلمة حكمة من سفيه فاقبلوها، وكلمة سفه من حكيم فاغفروها.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ibrahim bin Hashim, from Hussain bin Yazid al-Nawfali, from Isma’eel bin Abi Ziyad al-Sukuni, from Ja’far bin Muhammed, from his father, from his fathers, from Ali, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: (There are) Two strange things, so expect them: a word of wisdom from a fool, so accept it; and a word of foolishness from a wise, so forgive it.

The meaning of the disease of the nations that dropped unto this nation - Hadith 21032

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا الحسن ابن محمد بن إسماعيل القرشي، قال: حدثنا أحمد بن محمد [بن عيسى] عن الحسن بن علي بن فضال، عن أبي الحسن الرضا عليه السلام قال: حدثني، أبي، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: دب إليكم داء الأمم قبلكم: البغضاء والحسد.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Hasan ibn Muhammed bin Isma’eel al-Qurashi, that he said: We were told by Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Abu’l-Hasan al-Rida, peace be upon him, that he said: I was told by my father, from his fathers, from Ali, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: It has dropped unto you the disease of the nations before you: hatred and jealousy.

The meaning of the sending of blessings from Allah, Exalted and Glorious is He, from the Angels and from the believers upon the Prophet, Allah’s blessings be upon him and his Family, and the meaning of submission - Hadith 21033

حدثنا جعفر بن محمد بن مسرور قال: حدثنا الحسين بن محمد بن عامر، قال حدثنا المعلى بن محمد البصري، عن محمد بن جمهور العمي، عن أحمد بن حفص البزاز الكوفي، عن أبيه، عن ابن أبي حمزة، عن أبيه قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " إن الله و ملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما " فقال: الصلاة من الله عز وجل رحمة، ومن الملائكة تزكية، ومن الناس دعاء. وأما قوله عز وجل: " وسلموا تسليما " فإنه يعني التسليم له فيما ورد عنه. قال: فقلت له: فكيف نصلي على محمد وآله؟ قال تقولون: صلوات الله وصلوات ملائكته وأنبيائه ورسله وجميع خلقه على محمد وآل محمد والسلام عليه وعليهم ورحمة الله وبركاته، قال: فقلت: فما ثواب من صلى على النبي وآله بهذه الصلاة؟ قال: الخروج من الذنوب والله كهيئته يوم ولدته أمه.

1. We were told by Ja’far bin Muhammed bin Masrur, that he said: We were told by Hussain bin Muhammed bin ‘Amer, that he said: We were told by Mu’alla bin Muhammed al-Basri, from Muhammed bin Jumhour al-‘Ammi, from Ahmad bin Hafs al-Bazzaz al-Kufi, from his father, from Ibn Abi Hamza, from his father, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «Indeed, Allah and His Angels send blessings upon the Prophet. O you who have believed, send blessings upon him and submit to him (in a complete manner of) a submission.» (35:56) He said: The blessings from Allah, Exalted and Glorious is He, is a mercy, and from the Angels, it is a purification, and from the people, it is a prayer. As for the saying of Him, Exalted and Glorious is He: «and submit to him (in a complete manner of) a submission» He indicates submission to him in everything that has been issued of him. He said: Then I said to him: And how do we send blessings upon Muhammed and his Family? He said: You say: «The blessings of Allah, and the blessings of His Angels, Prophets, Messenger and all creation be upon Muhammed and his Family, and peace be upon him and upon them, and so be the mercy of Allah and His benediction.» He said: I then said: And what is the reward of the one who sends blessings upon the Prophet and his Family with this prayer? He said: That one leaves (guilt from) sins, by Allah, like one’s shape on the day his mother gave birth to him.

The meaning of the spots of curse - Hadith 21034

حدثنا محمد بن أحمد السناني - رضي الله عنه - قال: حدثنا محمد بن أبي عبد الله الكوفي، عن موسى بن عمران النخعي، عن عمه الحسين بن يزيد النوفلي، عن محمد بن حمران، عن أبيه، عن أبي خالد الكابلي، قال: قيل لعلي بن الحسين عليهما السلام: أين يتوضأ الغرباء؟ قال: يتقون شطوط الأنهار، والطرق النافذة، وتحت الأشجار المثمرة، ومواضع اللعن قيل له: وما مواضع اللعن؟ فقال: أبواب الدور.

1. We were told by Muhammed bin Ahmad al-Sinani, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, from Musa bin Imran al-Nakha’i, from his paternal uncle, Hussain bin Yazid al-Nawfali, from Muhammed bin Hamran, from his father, from Abu Khalid al-Kabuli, that he said: It was said to Ali bin Hussain, peace be upon them both: Where do the estranged perform Wudu? He said: They should be warned from the shores from rivers, leading roads, under fruitful trees and the spots of curse. It was said to him: And what are the spots of curse? He said: The doors of houses.

The meaning of the solid rope to which there is no breakage - Hadith 21035

حدثنا محمد بن علي ماجيلويه، قال: حدثني عمي محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن خلف بن حماد الأسدي، عن أبي الحسن العبدي، عن الأعمش عن عباية بن ربعي، عن عبد الله بن عباس، قال: قال رسول الله صلى الله عليه وآله: من أحب أن يتمسك بالعروة الوثقى التي لا انفصام لها فليتمسك بولاية أخي ووصيي علي بن أبي طالب فإنه لا يهلك من أحبه وتولاه ولا ينجو من أبغضه وعاداه.

1. We were told by Muhammed bin Ali Majilawayh, that he said: I was told by my paternal uncle, Muhammed bin Abi’l-Qasem, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Khalaf bin Hammad al-Asadi, from Abu’l-Hasan al-‘Abdi, from al-A’mash, from ‘Abaya bin Rab’ee, from Abdullah bin Abbas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who would like to adhere to the solid rope to which there is no breakage, let him adhere to the Divine Authority of my brother and Successor, Ali bin Abi Talib, for indeed, the one who loves him and befriends him will not perish, and the one who hates him and antagonizes him will not be saved.

The meaning of patience, perseverance and remaining stationed - Hadith 21036

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن علي بن أسباط، عن أبي حمزة، عن أبي بصير، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " يا أيها الذين آمنوا اصبروا وصابروا ورابطوا " فقال: اصبروا على المصائب، وصابروهم على التقية، ورابطوا على من تقتدون به، واتقوا الله لعلكم تفلحون.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Muhammed bin Hussain bin Abi’l-Khattab, from Ali bin Asbat, from Abu Hamza, from Abu Baseer, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «O you who have believed, be patience, persevere and endure» (3:200). He said: Be patient for calamities, persevere due to Taqiya, remain stationed with the one you are following «and fear Allah that you might be succeed» (3:200).

The meaning of raghba, rahba, tabattul, ibtihal, tadharru’ and basbasa during prayer - Hadith 21037

حدثنا المظفر بن جعفر بن المظفر العلوي السمرقندي - رضي الله عنه - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه قال: حدثنا محمد بن نصير، قال: حدثنا أحمد بن محمد ابن عيسى، عن الحسين بن سعيد، عن ابن أبي عمير، عن أبي أيوب الخزاز، عن محمد بن مسلم، عن أبي عبد الله صلوات الله عليه في قول الله عز وجل: " فما استكانوا لربهم وما يتضرعون " قال: التضرع رفع اليدين.

1. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi al-Samarqandi, may Allah be pleased with him, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, that he said: We were told by Muhammed bin Naseer, that he said: We were told by Ahmad bin Muhammed ibn Isa, from Hussain bin Sa’eed, from Ibn Abi ‘Umayr, from Abu Ayub al-Khazzaz, from Muhammed bin Muslim, from Abu Abdillah, Allah’s blessings be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «but they did not yield to their Lord, nor did they humbly supplicate (by raising their hands)» (23:76) He said: Tadharru’ is to raise the hands.

The meaning of raghba, rahba, tabattul, ibtihal, tadharru’ and basbasa during prayer - Hadith 21038

حدثنا المظفر بن جعفر بن المظفر العلوي - رضي الله عنه - قال: حدثنا جعفر ابن محمد بن مسعود، عن أبيه، عن جعفر بن أحمد ، قال: حدثني العمركي، عن علي بن جعفر، عن أخيه موسى بن جعفر عليهما السلام، قال: التبتل أن تقلب كفيك في الدعاء إذا دعوت، والابتهال أن تبسطهما وتقدمهما، والرغبة أن تستقل براحتيك السماء وتستقبل بهما وجهك، والرهبة أن تكفئ كفيك فترفعهما إلى الوجه، والتضرع أن تحرك إصبعيك وتشير بهما. وفي حديث آخر: أن البصبصة، أن ترفع سبابتيك إلى السماء، وتحركهما وتدعو.

2. We were told by Mudaffar bin Ja’far bin Mudaffar al-Alawi, may Allah be pleased with him, that he said: We were told by Ja’far ibn Muhammed bin Mas’ud, from his father, from Ja’far bin Ahmad, that he said: I was told by al-‘Amarki, from Ali bin Ja’far, from his brother, Musa bin Ja’far, peace be upon them both, that he said: Tabattul is that you turn your palms around during prayer [1] when you pray. Ibtihal is that you extend them and bring them forward. Raghba is that you face with your palms to the sky and that you face with them your face. Rahba is that you incline your palms by which you raise them to the face. Tadharru’ is that you move your two fingers and point with them. In another narration: Basbasa is that you raise your index fingers to the sky, make them move and pray.

The meaning of saying «There is no god but Allah» sincerely - Hadith 21039

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن محمد بن حمران، عن أبي عبد الله عليه السلام قال: من قال: " لا آله إلا الله " مخلصا دخل الجنة وإخلاصه أن يحجزه " لا إله إلا الله " عما حرم الله عز وجل.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Muhammed bin Abi ‘Umayr, from Muhammed bin Hamran, from Abu Abdillah, peace be upon him, that he said: The one who says: «There is no god but Allah» sincerely, will enter Paradise, and his sincerity is that «There is no god but Allah» will constrain him from that which Allah, Exalted and Glorious is He, has forbidden.

The meaning of saying «There is no god but Allah» sincerely - Hadith 21040

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، والحسن بن علي الكوفي، وإبراهيم بن هاشم كلهم، عن الحسين بن يوسف، عن سليمان بن عمرو، عن مهاجر بن الحسن، عن زيد بن أرقم، عن النبي صلى الله عليه وآله قال: من قال: " لا إله إلا الله " مخلصا دخل الجنة وإخلاصه أن يحجزه " لا إله إلا الله " عما حرم الله عز وجل.

2. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, and Hasan bin Ali al-Kufi, and Ibrahim bin Hashim, all of them, from Hussain bin Saif, from Sulayman bin Amru, from Muhajir bin Hasan, from Zaid bin Arqam, from the Prophet, Allah’s blessings be upon him and his Family, that he said: The one who says: «There is no god but Allah» sincerely, will enter Paradise, and his sincerity is that «There is no god but Allah» will constrain him from that which Allah, Exalted and Glorious is He, has forbidden.

The meaning of the Shield of Allah, Exalted and Glorious is He - Hadith 21041

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا أبو الحسين محمد بن جعفر الأسدي، قال: حدثنا محمد بن حسين الصوفي، قال: حدثنا يوسف بن عقيل، عن إسحاق بن راهويه قال: لما وافى أبو الحسن الرضا عليه السلام نيسابور وأراد أن يخرج منها إلى المأمون اجتمع إليه أصحاب الحديث فقالوا له: يا ابن رسول الله ترحل عنا ولا تحدثنا بحديث فنستفيده منك؟ وكان قد قعد في العمارية فأطلع رأسه وقال: سمعت أبي موسى بن جعفر يقول: سمعت أبي جعفر بن محمد يقول: سمعت أبي محمد بن علي يقول: سمعت أبي علي بن الحسين يقول: سمعت أبي الحسين بن علي بن أبي طالب يقول: سمعت أبي أمير المؤمنين علي بن أبي طالب عليهم السلام يقول: سمعت رسول الله صلى الله عليه وآله يقول: سمعت جبرئيل عليه السلام يقول: سمعت الله عز وجل يقول: " لا إله إلا الله حصني، فمن دخل حصني أمن [من] عذابي " قال: فلما مرت الراحلة نادانا: بشروطها وأنا من شروطها.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Abu’l-Hussain, Muhammed bin Ja’far al-Asadi, that he said: We were told by Muhammed bin Hussain al-Sufi, that he said: We were told by Yusuf bin ‘Aqeel, from Ishaq bin Rahawayh, that he said: When Abu’l-Hasan al-Rida, peace be upon him, arrived at Nishapur and wanted to get out of it (in order to journey) to al-Ma’mun, the people of narrations gathered to him and said: O son of Allah’s Messenger, will you depart from us and not tell us of a narration, by which we may benefit of it from you? He was sitting in ‘Amariya, and so he raised his head and said: I heard my father, Musa bin Ja’far, say: I heard my father, Ja’far bin Muhammed, say: I heard my father, Muhammed bin Ali, say: I heard my father, Ali bin Hussain, say: I heard my father, Hussain bin Ali bin Abi Talib, say: I heard my father, the Commander of the Believers, Ali bin Abi Talib, peace be upon them, say: I heard the Messenger of Allah, Allah’s blessings be upon him and his Family, say: I heard Jibra’eel, peace be upon him, say: I heard Allah, Exalted and Glorious is He, say: «There is no god but Allah» is My Shield. Hence, the one who enters My Shield is safe from My punishment. He said: Then, when the caravan walked, he called to us: With its conditions, and I am one of its conditions.

Another meaning of the Shield of Allah, Exalted and Glorious is He - Hadith 21042

حدثنا محمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسيني، قال: حدثني محمد بن إبراهيم بن محمد الفزاري، قال: حدثني عبد الله بن بحر الأهوازي، قال: حدثني أبو الحسن علي بن عمرو، قال: حدثنا الحسن بن محمد بن جمهور، قال: حدثني علي بن بلال، عن علي بن موسى الرضا، عن موسى بن جعفر، عن جعفر بن محمد، عن محمد بن علي، عن علي بن الحسين، عن الحسين بن علي، عن علي بن أبي طالب عليهم السلام، عن النبي صلى الله عليه وآله، عن جبرئيل، عن ميكائيل، عن إسرافيل، عن اللوح، عن القلم، قال: يقول الله تبارك وتعالى: " ولاية علي بن أبي طالب - صلوات الله عليه - حصني، فمن دخل حصني أمن ناري ".

1. We were told by Muhammed bin Hasan al-Qattan, that he said: We were told by Abdul-Rahman bin Muhammed al-Hussaini, that he said: I was told by Muhammed bin Ibrahim bin Muhammed al-Fazari, that he said: I was told by Abdullah bin Bahr al-Ahwazi, that he said: I was told by Abu’l-Hasan, Ali bin Amru, that he said: We were told by Hasan bin Muhammed bin Jumhour, that he said: I was told by Ali bin Bilal, from Ali bin Musa al-Rida, from Musa bin Ja’far, from Ja’far bin Muhammed, from Muhammed bin Ali, from Ali bin Hussain, from Hussain bin Ali, from Ali bin Abi Talib, peace be upon them, from the Prophet, Allah’s blessings be upon him and his Family, from JIbra’eel, from Mika’eel, from Israfeel, from the Tablet, from the Pen, that it said: Allah, Blessed and Exalted is He, says: The Divine Authority of Ali bin Abi Talib, Allah’s blessings be upon him, is My Shield. Hence, the one who enters My Shield is safe from My Fire.

The meaning of the fulfilment of the servants to the oath with Allah, and the meaning of the fulfilment of Allah, Exalted and Glorious is He, to the oath with the servants - Hadith 21043

حدثنا أبي - رضي الله عنه - قال: حدثنا محمد بن أبي القاسم، عن محمد بن علي القرشي، قال: حدثنا أبو الربيع الزهراني ، قال: حدثنا حريز، عن ليث بن أبي سليم، عن مجاهد، عن ابن عباس، قال: قال رسول الله صلى الله عليه وآله: لما أنزل الله تبارك و تعالى: " وأوفوا بعهدي أوف بعهدكم " والله لقد خرج آدم من الدنيا وقد عاهد [قومه] على الوفاء لولده شيث، فما وفي له، ولقد خرج نوح من الدنيا وعاهد قومه على الوفاء لوصيه سام، فما وفت أمته، ولقد خرج إبراهيم من الدنيا وعاهد قومه على الوفاء لوصيه إسماعيل، فما وفت أمته، ولقد خرج موسى من الدنيا وعاهد قومه على الوفاء لوصيه يوشع بن نون فما وفت أمته، ولقد رفع عيسى ابن مريم إلى السماء وقد عاهد قومه على الوفاء لوصيه شمعون بن حمون الصفا فما وفت أمته، وإني مفارقكم عن قريب وخارج من بين أظهركم وقد عهدت إلى أمتي في علي بن أبي طالب وإنها [ا] لراكبة سنن من قبلها من الأمم في مخالفة وصيي وعصيانه، ألا وإني مجدد عليكم عهدي في علي، فمن نكث فإنما ينكث على نفسه ومن أوفى بما عاهد الله فسيؤتيه أجرا عظيما. أيها الناس إن عليا إمامكم من بعدي، وخليفتي عليكم، وهو وصيي، و وزيري، وأخي، وناصري، وزوج ابنتي، وأبو ولدي، وصاحب شفاعتي وحوضي ولوائي، من أنكره فقد أنكرني، ومن أنكرني فقد أنكر الله عز وجل، ومن أقر بإمامته فقد أقر بنبوتي، ومن أقر بنبوتي فقد أقر بوحدانية الله عز وجل. أيها الناس من عصى عليا فقد عصاني، ومن عصاني فقد عصى الله عز وجل، ومن أطاع عليا فقد أطاعني، ومن أطاعني فقد أطاع الله. أيها الناس من رد علي علي في قول أو فعل فقد رد علي، ومن علي فقد رد على الله فوق عرشه. أيها الناس من اختار منكم على علي إماما فقد اختار علي نبيا ومن اختار علي نبيا فقد اختار الله عز وجل ربا. أيها الناس إن عليا سيد الوصيين، وقائد الغر المحجلين، ومولى المؤمنين، وليه وليي، ووليي ولي الله، وعدوه عدوي، وعدوي عدو الله. أيها الناس أوفوا بعهد الله في علي يوف لكم في الجنة يوم القيامة.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Qurashi, that he said: We were told by Abu’l-Rabee’ al-Zahrani, that he said: We were told by Huraiz, from Laith bin Abi Saleem, from Mujahid, from Ibn Abbas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: When Allah, Blessed and Exalted is He, sent down: «And fulfill the oath with Me, I will fulfill the oath with you.» (2:40) By Allah, verily, Adam went out of this world and he had made his people swear an oath to fulfill to his son, Sheeth [1], and it was not fulfilled to him. Verily, Nuh went out of this world and he had made his people swear an oath to fulfill to his Successor, Sam, and his nation did not fulfill it him. Verily, Ibrahim went out of this world and he had made his people swear an oath to fulfill to his Successor, Isma’eel , and his nation did not fulfill it him. Verily, Musa went out of this world and he had made his people swear an oath to fulfill to his Successor, Jusha’ bin Nun [2], and his nation did not fulfill it him. Verily, Isa was raised to Heaven and he had made his people swear an oath to fulfill to his Successor, Sham’un bin Hamoun al-Safa [2], and his nation did not fulfill it him. And indeed, I am to depart from you soon, and I am to leave from before your appearance, and I have, verily, made my nation swear an oath to fulfill with regards to Ali bin Abi Talib. Indeed, it is the one that will ride the traditions of those before it of nations, with regards to opposing my Successor and disobeying him. Alas, I am, indeed, renewing upon you my oath (by which you are bound) with regards to Ali. Thus, the one who violates, he only violates on the account of himself, and the one who fulfills to what he has sworn an oath to Allah for, He will grant him a great reward. O people, indeed, Ali is your Leader after me, my Successor upon you, and he is my Bequeathed, Minister, brother, assistant, husband of my daughter, the father of my sons and the possessor of my salvation, basin and banner. The one who denies him has certainly denied me, and the one who denies me has certainly denied Allah, Exalted and Glorious is He, and the one who acknowledges his Imamate has certainly acknowledged my Prophethood, and the one who acknowledges my Prophethood has certainly acknowledged the Oneness of Allah, Exalted and Glorious is He. O people, the one who disobeys Ali has certainly disobeyed me, and the one who disobeys me has certainly disobeyed Allah, Exalted and Glorious is He, and the one who obeys Ali has certainly obeyed me, and the one who obeys me has certainly obeyed Allah. O people, the one who rejects Ali with regards to speech or action has certainly rejected me, and the one who rejects me has certainly rejected Allah above His Throne. O people, the one amongst you who chooses above Ali a leader has certainly chosen above me a prophet, and the one who has chosen above me a prophet has certainly chosen above Allah, Exalted and Glorious is He, a lord. O people, indeed, Ali is the Master of the Successors, the Leader of the Radiant and Beautiful and the Master of the Believers. His ally is my ally, and my ally is the ally of Allah, and his enemy is my enemy, and my enemy is the enemy of Allah. O people, fulfill the oath of Allah with regards to Ali, and it will be fulfilled to you with regards to Paradise on the Day of Resurrection.

The meaning of the High Ground, the Level and the Flowing - Hadith 21044

حدثنا المظفر بن جعفر المظفر العلوي السمرقندي - رضي الله عنه - قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، عن الحسين بن إشكيب، عن عبد الرحمن بن حماد، عن أحمد بن الحسن، عن صدقة بن حسان، عن مهران بن أبي نصر، عن يعقوب ابن شعيب، عن سعد الإسكاف، عن أبي جعفر عليه السلام قال: قال أمير المؤمنين عليه السلام في قول الله عز وجل: " وآويناهما إلى ربوة ذات قرار ومعين " قال: الربوة: الكوفة، والقرار: المسجد، والمعين: الفرات.

1. We were told by Mudaffar bin Ja’far al-Mudaffar al-Alawi al-Samarqandi, may Allah be pleased with him, that he said: We were told by Ja’far bin Muhammed bin Mas’ud, from his father, from Hussain bin Ishkeeb, from Abdul-Rahman bin Hammad, from Ahmad bin Hasan, from Sadaqa bin Hassaan, from Mahran bin Abi Nasr, from Ya’qoub ibn Shu’ayb, from Sa’d al-Iskafi, from Abu Ja’far, peace be upon him, that he said: The Commander of the Believers, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He: «And We gave them refuge to a High Ground with a (place of) Level and (water that is) Flowing.» (23:50) He said: The High Ground is Kufa, the Level is the mosque, and the Flowing is Euphrates.

The meaning of the beautiful overlooking - Hadith 21045

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني، قال: أخبرنا أحمد بن محمد بن سعيد الهمداني قال: حدثنا علي بن الحسن بن فضال، عن أبيه، قال: قال الرضا عليه السلام في قوله الله عز وجل: " فاصفح الصفح الجميل " قال: العفو من غير عتاب.

1. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, that he said: We were informed by Ahmad bin Muhammed bin Sa’eed al-Hamadani, that he said: We were told by Ali bin Hasan bin Faddal, from his father, that he said: Al-Rida, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He: «So, overlook (in the act of) the beautiful overlooking.» (15:85) He said: To pardon without gentle reproach.

The meaning of fear and covet - Hadith 21046

حدثنا محمد بن إبراهيم بن إسحاق - رضي الله عنه - قال: أخبرنا أحمد بن محمد بن سعيد الهمداني، قال: حدثنا علي بن الحسن بن فضال، عن أبيه قال: قال الرضا عليه السلام في قول الله عز وجل: " هو الذي يريكم البرق خوفا وطمعا " قال: خوفا للمسافر، و طمعا للمقيم.

1. We were told by Muhammed bin Ibrahim bin Ishaq, may Allah be pleased with him, that he said: We were informed by Ahmad bin Sa’eed al-Hamdani, that he said: We were told by Ali bin Hasan bin Faddal, from his father, that he said: Al-Rida, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He: «He is the One who shows you the lightning, out of fear and covet» (13:12). He said: Out of fear for the traveler, and out of covet for the lodging.

The meaning of the good deed that makes the servant enter Paradise - Hadith 21047

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثنا علي بن إبراهيم ابن هاشم، عن أبيه، عن داود بن سليمان، عن علي بن موسى الرضا، عن الصادق عليهم السلام قال: أوحى الله عز وجل إلى داود عليه السلام: أن العبد من عبادي ليأتيني بالحسنة فأدخله الجنة. قال: يا رب وما تلك الحسنة؟ قال: يفرج عن المؤمن كربته ولو بتمرة، فقال داود عليه السلام: حق على من عرفك أن لا يقطع رجاءه منك.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim ibn Hashim, from his father, from Dawud bin Sulayman, from Ali bin Musa al-Rida, from al-Sadiq, peace be upon them, that he said: Allah, Exalted and Glorious is He, revealed to Dawud , peace be upon him: Indeed, the servant from among My servant will, verily, come to me with one good deed, and I will make him enter Paradise. He said: O Lord, and what is that good deed? He said: That he relieves a believer from his anguish, even if by (the amount of) a date. Dawud, peace be upon him, then said: It is truly (a must) upon the one who knows You that he does not stop his hope from You.

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «O Allah, have mercy upon my successors» thrice - Hadith 21048

حدثنا أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن الحسين بن يزيد النوفلي، عن علي بن داود اليعقوبي، عن عيسى بن عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن أبيه، عن جده، عن علي [بن أبي طالب] عليه السلام قال: قال رسول الله صلى الله عليه وآله: اللهم ارحم خلفائي، اللهم ارحم خلفائي، اللهم ارحم خلفائي. قيل له: يا رسول الله ومن خلفاؤك؟ قال: الذين يأتون من بعدي يروون حديثي و سنتي.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Hussain bin Yazid al-Nawfali, from Ali bin Dawud al-Ya’qoubi, from Isa bin Abduullah bin Muhammed bin Umar bin Ali bin Abi Talib, from his father, from his grandfather, from Ali bin Abi Talib, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family: O Allah, have mercy upon my successors. O Allah, have mercy upon my successors. O Allah, have mercy upon my successors. It was said to him: O Messenger of Allah, and who are your successors? He said: Those who will come after me, narrate my narration and my tradition.

The meaning of the perfection of the meal - Hadith 21049

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عبد الله بن المغيرة، عن إسماعيل بن مسلم السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الطعام إذا جمع أربع خصال فقد تم؟ إذا كان من حلال، وكثرت الأيدي عليه، وسمي الله تبارك وتعالى في أوله، وحمد في آخره.

1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Abdullah bin Mughaira, from Isma’eel bin Muslim al-Sukuni, from Ja’far bin Muhammed, from his father, from his fathers, from Ali, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: If the meal has gathered four traits, it is perfected: if it is from what is allowable; the number of hands upon it are many; Allah, Blessed and Exalted is He, is named at its beginning; and that He is praised at its end.

The meaning of what Umm Salama wrote to Aisha when she wanted to go out to Basra - Hadith 21050

حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثني عمي [محمد بن أبي القاسم]، عن محمد بن علي الصيرفي القرشي الكوفي، قال: حدثنا نصر بن مزاحم المنقري، عن عمر بن سعد، عن أبي مخنف لوط بن يحيى، عن عقبة الأزدي، عن أبي أخنس الأرحبي قال: لما أرادت عائشة الخروج إلى البصرة كتبت إليها أم سلمة - رضي الله عنها - زوجة النبي صلى الله عليه وآله: أما بعد فإنك سدة بين رسول الله صلى الله عليه وآله وبين أمته وحجابه المضروب على حرمته وقد جمع القرآن ذيلك فلا تندحيه، وسكن عقيراك فلا تصحريها، [إن] الله من وراء هذه الأمة، قد علم رسول الله صلى الله عليه وآله مكانك لو أراد أن يعهد إليك لفعل، ولقد عهد، فاحفظي ما عهد فلا تخالفي فيخالف بك، واذكري قوله عليه السلام في نباح الكلاب بحوأب، وقوله " ما للنساء والغزو؟ " وقوله صلى الله عليه وآله: " انظري يا حميراء ألا تكوني أنت علت علت بل قد نهاك عن الفرطة في البلاد وإن عمود الاسلام لن يثاب بالنساء إن مال، ولن يرأب بهن إن صدع، حماديات النساء غض الابصار، وخفر الاعراض، وقصر الوهازة، ما كنت قائله لو أن رسول الله صلى الله عليه وآله عارضك ببعض الفلوات، ناصة قلوصا من منهل إلى آخر؟! إن بعين الله مهواك، وعلى رسول الله تردين، قد وجهت سدافته، وتركت عهيداه، لو سرت مسيرك هذا ثم قيل لي: " ادخلي الفردوس " لاستحييت أن ألقى رسول الله صلى الله عليه وآله هاتكة حجابا قد ضربه علي، اجعلي حصنك بيتك ورباعة الستر قبرك، حتى تلقيه، وأنت على تلك الحال أطوع ما تكونين لله ما لزمته، وأنصر ما تكونين للدين ما جلست عنه، لو ذكرتك بقول تعرفينه لنهشتني نهش الرقشاء المطرق. فقالت عائشة: ما أقبلني لوعظك، وما أعرفني بنصحك، وليس الامر على ما تظنين ولنعم المسير ومسيرا فزعت إلي فيه فئتان متشاجرتان، إن أقعد ففي غير حرج، وإن أنهض فإلى ما لا بد من الا زياد منه. فقالت أم سلمة: لو كان معتصما من زلة أحد * كانت لعائشة العتبى على الناس كم سنة لرسول الله دارسة * وتلو آي من القرآن مدارس قد ينزع الله من قوم عقولهم * حتى يكون الذي يقضى على الرأس.

1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: I was told by my paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Sayrafi al-Qurashi al-Kufi, that he said: We were told by Nasr bin Muzahim al-Manqari, from Umar bin Sa’d, from Abu Mukhnif, Lut bin Yahya, from ‘Uqba al-Azdi, from Abu Akhnas al-Arhubi, that he said: When Aisha wanted to go out to Basra, Umm Salama, may Allah be pleased with her, the wife of the Prophet, Allah’s blessings be upon him and his Family, wrote to her: To proceed, you are, indeed, an obstacle between the Messenger of Allah, Allah’s blessings be upon him and his Family, and between his nation, and (you are) his veil that is cast on his sanctity. The Qur’an had gathered that for you, so dot open it, and it declared that you should remain in the core (of your home), so do not make it to be in the desert. Indeed, Allah is behind this nation. Certainly, the Messenger of Allah, Allah’s blessings be upon him and his Family, knew your place. If he wanted to bequeath to you, he would surely have done, and he has certainly bequeathed, so preserve what he was bequeathed, and so not oppose, lest that you oppose your Lord. <br> Moreover, remember the saying of him, peace be upon him, with regards to the barking of the dogs of Haw’ab, and his saying: «What is it for women to (engage in) conquest?» And the saying of him, Allah’s blessings be upon him and his Family: «Look, O Humaira, be careful that you deviate». Rather, he had forbidden you to march in the lands. Indeed, the pillar of Islam will never be upright through women if it inclines, nor will it be fulfilled through them if it is cut. The utmost acts of women is to lower the gazes, to maintain reticence in their bodies and to lessen their stepping. What would you say if the Messenger of Allah, Allah’s blessings be upon him and his Family, had met you in some open lands, while you are wandering uphill from one spot to another? Indeed, your desire is observed by the Eye of Allah, and you will return to (be judged before) Allah’s Messenger. You have removed his cover and abandoned the oath to him. If I had marched this march of yours and it would then be said to me: «Enter the Highest Paradise» I would be embarrassed from meeting Allah’s Messenger, Allah’s blessings be upon him and his Family, having violated a veil he had cast over me. Make your shield to be your house and the layered veil your grave, until you meet him. You will be, while you are in that condition, the most obedient you can be to Allah with regards to what He has bound upon you, and (you would be) the most supporting you can be to the Religion, if you were to sit (by abstaining) from it. If I was to remind you of a saying that you know, you would have bit me like the biting of a dotted snake. Aisha then said: How accepting am I to your advice, and how knowledgeable am I of your sincerity. The matter is not as you assume. How good of a march is a march in which two quarreling fractions advanced to me; if I am to sit (by not marching), it will be of no discomfort, and if I am to rise (by marching), it would be towards that which is a must to increase from. Umm Salama then said: If it was adhering strongly from (falling unto) the slip of anyone, Aisha would have the legitimacy to blame the people. How many traditions of Allah’s Messenger have become extinguished, After (the interpretation of) verses of the Qur’an were extinguished? Allah might remove from a people their intellects, Until it is that which finishes off the head.

The chapter of rare meanings - Hadith 21051

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن عبد الحميد بن أبي العلاء قال: قال أبو عبد الله عليه السلام: إن الشرك أخفى من دبيب النمل. وقال: منه تحويل الخاتم ليذكر الحاجة وشبه هذا.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ya’qoub bin Yazid, from Muhammed bin Abi ‘Umayr, from Abdul-Hamid bin Abi’l-‘Alaa’, that he said: Abu Abdillah, peace be upon him, said: Indeed, polytheism is more concealed than the creeping of ants. He also said: Among (the applications of) it is to turn a ring in order for one to remember a need, and the like of this.

The chapter of rare meanings - Hadith 21052

حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد، عن ابن أبي عمير، عن علي بن عقبة، عن أبي خالد القماط، عن حمران، قال: قلت لأبي جعفر عليه السلام: قول الله عز وجل: " من أجل ذلك كتبنا على بني إسرائيل أنه من قتل نفسا بغير نفس أو فساد في الأرض فكأنما قتل الناس جميعا " وإنما قتل واحدا؟ فقال: يوضع في موضع من جهنم إليه منتهى شدة عذاب أهلها لو قتل الناس جميعا كان إنما يدخل ذلك المكان، ولو كان قتل واحدا كان إنما يدخل ذلك المكان، قلت: فإن قتل آخر؟ قال: يضاعف عليه.

2. We were told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Ibn Abi ‘Umayr, from Ali bin ‘Uqba, from Abu Khalid al-Qammat, from Hamran, that he said: I said to Abu Ja’far, peace be upon him. The saying of Allah, Exalted and Glorious is He: «Due to that, We prescribed upon the sons of Isra’eel that whoever kills a life without (retaliation for) another life, or due to (the causing of) corruption on earth, it is as if he has killed all people» (5:32) whereas one only kills one? He said: He will placed in a spot of Hell to which ends the utmost severity of the torment of its people if one was to kill all people. He will then only enter that place. If he had killed one, he would only enter that place. I said: And if he kills another? He said: It shall be doubled upon him.

The chapter of rare meanings - Hadith 21053

وبهذا الاسناد، عن الحسين بن سعيد، عن فضالة، عن أبان، عن إسحاق بن إبراهيم الصقيل، قال: قال أبو عبد الله عليه السلام: وجد في ذؤابة سيف رسول الله صلى الله عليه وآله صحيفة فإذا فيها [مكتوب]: بسم الله الرحمن الرحيم إن أعتى الناس على الله يوم القيامة من قتل غير قاتله، ومن ضرب غير ضاربه، ومن تولى غير مواليه، فهو كافر بما أنزل الله تعالى على محمد صلى الله عليه وآله. ومن أحدث حدثا أو آوى محدثا لم يقبل الله تعالى منه يوم القيامة صرفا ولا عدلا، قال: ثم قال: تدري ما يعني بقوله: " من تولى غير مواليه "؟ قلت: ما يعني به؟ قال: يعنى أهل الدين. والصرف: التوبة في قول أبي جعفر عليه السلام، والعدل: الفداء في قول أبى عبد الله عليه السلام.

3. With this chain of narrators, from Hussain bin Sa’eed, from Fadala, from Aban, from Ishaq bin Ibrahim al-Sayqal, that he said: Abu Abdillah, peace be upon him, said: It was found on the top of the sword of Allah’s Messenger, Allah’s blessings be upon him and his Family, a journal, and in it was written: «In the Name of Allah, the Merciful to all, the Merciful in particular. Indeed, the most unruly of people in the sight of Allah on the Day of Resurrection is the one kills other than his killer, who hits other than his hitter and who befriends other than his allies. He is disbelieving in what Allah, Exalted is He, has sent down unto Muhammed, Allah’s blessings be upon him and his Family. Furthermore, the one who performs a sin or gives refuge to a sinner, Allah, Exalted is He, will not accept from him ransom, nor dispursal. He said: He then said: Do you know the meaning of his saying: «who befriends other than his allies»? I said: What does he mean with it? He said: He means the people of religion. The ransom is repentance, according to the saying of Abu Ja’far, peace be upon him, and the dispursal is redemption, according to the saying of Abu Abdillah, peace be upon him.

The chapter of rare meanings - Hadith 21054

وبهذا الاسناد، عن الحسين بن سعيد، عن عثمان بن عيسى، عن سماعة، قال: سألته عن قول الله عز وجل: " ومن قتل مؤمنا متعمدا فجزاؤه جهنم " قال: من قتل مؤمنا على دينه فذاك المتعمد الذي قال الله عز وجل في كتابه: " وأعد له عذابا أليما " قلت: فالرجل يقع بينه وبين الرجل شئ فيضربه بسيفه فيقتله؟ قال: ليس ذلك المتعمد الذي قال الله عز وجل.

4. With this chain of narrators, from Hussain bin Sa’eed, from Uthman bin Isa, from Sama’a, that he said: I asked him about the saying of Allah, Exalted and Glorious is He: «And the one who kills a believer intentionally, his reward is Hell» (4:93) He said: The one who kills a believer due to his religion, that is the intentional about whom Allah, Exalted and Glorious is He, in His Book: «and He has prepared for him a painful torment.» (4:93) I said: And (what about) a man to whom it occurs something between him and another man, and so he hits him with his sword and kills him. He said: That is not the intentional about whom Allah, Exalted and Glorious is He, spoke.

The chapter of rare meanings - Hadith 21055

وبهذا الاسناد، عن الحسين بن سعيد، عن حماد بن عيسى، عن أبي السفاتج عن أبي عبد الله عليه السلام في قول الله عز وجل: " ومن يقتل مؤمنا متعمدا فجزاؤه جهنم " قال: جزاؤه جهنم إن جازاه.

5. With this chain of narrators, from Hussain bin Sa’eed, from Hammad bin Isa, from Abu’l-Safatij, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And the one who kills a believer intentionally, his reward is Hell» (4:93). He said: His reward is Hell when He is to reward him.

The chapter of rare meanings - Hadith 21056

وبهذا الاسناد، عن الحسين بن سعيد، عن الحسن بن بنت إلياس، قال: سمعت الرضا عليه السلام يقول: قال رسول الله صلى الله عليه وآله: لعن الله من أحدث حدثا أو آوى محدثا، قلت: وما الحدث؟ قال: من قتل.

6. With this chain of narrators, from Hussain bin Sa’eed, from Hasan, son of the daughter of Ilyas, that he said: I heard al-Rida, peace be upon him, say: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: May Allah curse the one who performs a sin or gives refuge to a sinner. I said: And what is the sin? He said: The one who murders.

The chapter of rare meanings - Hadith 21057

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، قال: حدثني العوني الجوهري، عن إبراهيم الكوفي، عن رجل من أصحابنا رفعه، قال: سئل الحسن بن علي عليهما السلام عن العقل فقال: التجرع للغصة، ومداهنة الأعداء.

7. My father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, that he said. I was told by al-‘Ouni al-Jawhari, from Ibrahim al-Kufi, from a man from our companions, that he ascribed it, saying: Hasan bin Ali, peace be upon them both, was asked about the intellect. He said: To gulp a lump, and to flatter with the enemies.

The chapter of rare meanings - Hadith 21058

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه عليهم السلام قال: إن من التواضع أن يرضى الرجل بالمجلس دون المجالس، وأن يسلم على من يلقى، وأن يترك المراء وإن كان محقا، ولا يحب أن يحمد على التقوى.

8. TBA

The chapter of rare meanings - Hadith 21059

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن ابن أبي عمير، عن جعفر بن عثمان، عن أبي بصير، قال: كنت عند أبي جعفر عليه السلام فقال له رجل: أصلحك الله، إن بالكوفة قوما يقولون مقالة ينسبونها إليك، قال: وما هي؟ قال: يقولون: إن الايمان غير الاسلام. فقال أبو جعفر عليه السلام: نعم، فقال له الرجل: صفه لي، قال: من شهد أن لا إله إلا الله وأن محمدا رسول الله وأقر بما جاء من عند الله فهو مسلم، قال: فالإيمان؟ قال: من شهد أن لا إله إلا الله وأن محمد رسول الله وأقر بما جاء من عند الله وأقام الصلاة وآتى الزكاة وصام شهر رمضان وحج البيت ولم يلق الله بذنب أوعد عليه النار فهو مؤمن. قال أبو بصير: جعلت فداك وأينا لم يلق الله بذنب أو عد عليه النار؟ فقال:ليس هو حيث تذهب، إنما هو من لم يلق الله بذنب أوعد عليه النار ولم يتب منه.

9. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from his father, from al-Nawfaly, from al-Sukuni, from Abu Abdillah, from his fathers, peace be upon them, that he said: Indeed, it is among humbleness that a man is pleased with one sitting place before more sitting places, that he sends peace upon the one he meets, that he abandons quarreling, even if he is rightful, and that he does not like to be praised for godfearness.

The chapter of rare meanings - Hadith 21060

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن المفضل ابن عمر، قال: قلت لأبي عبد الله عليه السلام: إن من قبلنا يقولون: إن الله تبارك وتعالى إذا أحب عبدا نوه به منوه من السماء أن الله يجب فلانا فأحبوه، فتلقى له المحبة في قلوب العباد، فإذا أبغض الله تعالى عبدا نوه منوه من السماء أن الله يبغض فلانا فأبغضوه قال: فيلقي الله له البغضاء في قلوب العباد، قال: كان عليه السلام متكئا فاستوى جالسا فنفض يده ثلاث مرات يقول: لا، ليس كما يقولون. ولكن الله عز وجل إذا أحب عبدا أغرى به الناس في الأرض ليقولوا فيه فيؤثمهم ويأجره. وإذا أبغض الله عبدا حببه إلى الناس ليقولوا فيه فيؤثمهم ويؤثمه. ثم قال عليه السلام. من كان أحب إلى الله من يحيى بن زكريا عليه السلام؟ أغراهم به حتى قتلوه، ومن كان أحب إلى الله عز وجل من علي بن أبي طالب عليه السلام؟ فلقى من الناس ما قد علمتم، ومن كان أحب إلى الله تعالى من الحسين بن علي صلوات الله عليه فأغراهم به حتى قتلوه.

10. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ibrahim bin Hashim, from Ibn Abi ‘Umayr, from Ja’far bin Uthman, from Abu Baseer, that he said: I was at the place of Abu Ja’far, peace be upon him, and a man said to him: May Allah rectify you, indeed, in Kufa there are people who say a saying which they ascribe to you. He said: And what is it? He said: They say that faith is other than (acceptance of) Islam. Abu Ja’far, peace be upon him, then said: Yes. The man then said to him: Describe it to be. He said: The one who testifies that there is no god but Allah, that Muhammed is the Messenger of Allah and acknowledges what he has brought from Allah, he is a Muslim. He said: And faith? He said: The one who testifies that there is no god but Allah, that Muhammed is the Messenger of Allah, acknowledges what he has brought from Allah, establishes the prayer, gives the alms tax, fasts the Month of Ramadan, performs pilgrimage to the House and will not meet Allah after having performed a sin for which the Fire has been promised, he is a believer. Abu Baseer said: May I be sacrificed for you, and who of us will not meet Allah with a sin for which the Fire has been promised? He said: It is not as you think. It is only the one who will not meet Allah with a sin for which the Fire has been promised and does not repent from it.

The chapter of rare meanings - Hadith 21061

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن يحيى بن إبراهيم، عن أبي البلاد، عن أبيه، عن عبد الله بن عطاء، قال: قلت لأبي جعفر عليه السلام: إن الناس يقولون: إن علي بن أبي طالب صلوات الله عليه قال: إن أفضل الاحرام أن تحرم من دويرة أهلك. قال: فأنكر ذلك أبو جعفر عليه السلام فقال: إن رسول الله صلى الله عليه وآله كان من أهل المدينة ووقته من ذي الحليفة، وإنما كان بينهما ستة أميال ولو كان فضلا لا حرم رسول الله صلى الله عليه وآله من المدينة ولكن عليا صلوات الله عليه كان يقول: تمتعوا من ثيابكم إلى وقتكم.

11. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Mufaddal ibn Umar, that he said: I said to Abu Abdillah, peace be upon him: Indeed, those before us say: Indeed, if Allah, Blessed and Exalted is He, loves a servant, a caller from Heaven will call his name: «Indeed, Allah loves such-a-person, so love him», and so, love for him shall be cast in the hearts of the servants, and that if Allah, Exalted is He, hates a servant, a caller from Heaven will call his name: «Indeed, Allah hates such-a-person, so hate him». He said: Will Allah cast hatred towards him into the hearts of the servants? He said: He, peace be upon him, was leaning, so he sat upright and dust off himself three times, saying: Not, it is not like they are saying. However, if Allah, Exalted and Glorious is He, loves a servant, He would seduce the people on earth that they speak (bad) of him, and so, He will declare them as sinful and reward him, and if Allah hates a servant, He makes him beloved to people that they speak (good) of him, and so, He will declare them and him as sinful. He, peace be upon him, then said: Who was more beloved to Allah than Yahya bin Zakariya [1], peace be upon him? Yet, He seduced them with regards to him until they killed him. And who was more beloved to Allah, Exalted and Glorious is He, than Ali bin Abi Talib, peace be upon him? Yet, he faced from people what you know. And who was more beloved to Allah, Exalted is He, than Hussain bin Ali, Allah’s blessings be upon him? Yet, He seduced them with regards to him until they killed him.

The chapter of rare meanings - Hadith 21062

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن يحيى بن المبارك، عن علي بن الصامت، عن أبي عبد الله عليه السلام قال: كنا معه في جنازة فقال بعض القوم: بارك الله لي في الموت وفيما بعد الموت، فقال له أبو عبد الله عليه السلام، فيما بعد الموت فضل، إذا بورك لك في الموت فقد بورك لك فيما بعده.

12. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from Yahya bin Ibrahim, from Abu’l-Bilad, from his father, from Abdullah bin ‘Ataa’, that he said: I said to Abu Ja’far, peace be upon him: Indeed, people are saying: Indeed, Ali bin Abi Talib, Allah’s blessings be upon him, said: «Indeed, the best ihram is that you perform ihram from the circle of your people.» He said: Abu Ja’far, peace be upon him, then died that and said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, was among the people of Medina, yet his time was fixed at Dhu’l-Halifa, and it was six miles [1] between them. If it was an act of virtue, the Messenger of Allah, Allah’s blessings be upon him and his Family, had surely performed ihram from Medina. Rather, Ali, Allah’s blessings be upon him, used to say: Perform tamattu’ [2] with your clothes until your fixed time.

The chapter of rare meanings - Hadith 21063

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين ابن أبي الخطاب، عن محمد بن إسماعيل بن بزيع، عن محمد بن يعقوب بن شعيب، عن أبيه، عن أبي عبد الله عليه السلام قال: قلت له: إن الناس يروون أن رسول الله صلى الله عليه وآله ما صام شهر رمضان تسعة وعشرين أكثر مما صام ثلاثين، قال: كذبوا، ما صام رسول الله صلى الله عليه وآله إلا تاما ولا تكون الفرائض ناقصة، إن الله تبارك وتعالى خلق السنة ثلاث مائة وستين يوما وخلق السماوات والأرض في ستة أيام فحجزها من ثلاث مائة وستين، فالسنة ثلاث مائة وأربعة وخمسون يوما وشهر رمضان ثلاثون يوما لقول الله عز وجل: " ولتكملوا العدة " والكامل تام، وشوال تسعة وعشرون يوما، وذو القعدة ثلاثون يوما لقول الله عز وجل " وواعدنا موسى ثلاثين ليلة " فالشهر هكذا ثم على هذا شهر تام وشهر ناقص وشهر رمضان لا ينقص أبدا وشعبان لا يتم أبدا.

13. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Yahya bin Mubarak, from Ali bin Samit, from Abu Abdillah, peace be upon him, that he said: We were with him during a funeral attendance, during which some of the people said: «May Allah give blessings to me in death and in what is after death». Abu Abdillah, peace be upon him, then said to him: What is after death is better. If it is given blessings to you in death, it is certainly given blessings to you in what is after it.

The chapter of rare meanings - Hadith 21064

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن علي بن رئاب، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير " أرأيت ما أصاب عليا وأهل بيته هو بما كسبت أيديهم وهم أهل بيته طهارة معصومون؟ فقال: إن رسول الله صلى الله عليه وآله كان يتوب إلى الله عز وجل ويستغفره في كل يوم وليلة مائة مره من غير ذنب إن الله عز وجل يخص أولياءه بالمصائب ليأجرهم عليها من غير ذنب.

14. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Muhammed bin Hussain ibn Abi’l-Khattab, from Muhammed bin Isma’eel bin Bazee’, from Muhammed bin Ya’qoub bin Shu’aib, from his father, from Abu Abdillah, peace be upon him, that he said: I said to him: Indeed, people are narrating that the Messenger of Allah, Allah’s blessings be upon him and his Family, did not fast the Month of Ramadan for twenty-nine (days) more than he fasted thirty (days). He said: They have lied. The Messenger of Allah, Allah’s blessings be upon him and his Family, did not fast but completely. Obligatory acts cannot be (performed whilst) lacking. Indeed, Allah, Blessed and Exalted is He, created a year as having three hundred and sixty days, and He created the Heavens and the earth in six days, and so, He constrained it from three hundred and sixty. Hence, a year is (consisting of) three hundred and fifty-four days, and the Month of Ramadan is (consisting of) thirty days, due to the saying of Allah, Exalted and Glorious is He: «and that you may complete the period» (2:185). That which is complete is (a) full (period). Shawwal is (consisting of) twenty-nine days, and Dhu’l-Qa’da is (consisting of) thirty days, due to the saying of Allah, Exalted and Glorious is He: «And We made an appointment with Musa for thirty nights» (7:142). Hence, a month is like this. Furthermore, on this basis, a month is complete, and another month is lacking. The Month of Ramadan does never lack, and Sha’ban is never complete,

The chapter of rare meanings - Hadith 21065

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن العباس بن معروف، عن علي بن مهزيار، عن محمد بن الحصين ، عن محمد بن الفضيل، عن العرزمي ال: كنت مع أبي عبد الله عليه السلام في الحجر جالسا تحت الميزاب ورجل يخاصم رجلا وأحدهما يقول لصاحبه: والله ما تدري من أين تهب الريح؟ فلما أكثر عليه قال له أبو عبد الله عليه السلام: فهل تدري أنت من أين تهب الريح؟ فقال: لا، ولكن أسمع الناس يقولون. فقلت أنا لأبي عبد الله عليه السلام: من أين تهب الريح جعلت فداك؟ قال: إن الريح مسجونة تحت هذا الركن الشامي فإذا أراد الله عز وجل أن يرسل منها شيئا أخرجه أما جنوب فجنوب، وأما شمال فشمال، وأما صبا فصبا، وأما دبور فدبور، ثم قال:وآية ذلك أنك لا تزال ترى هذا الركن متحركا في الشتاء والصيف أبدا الليل مع النهار.

15. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Ali bin Ri’ab, that he said: I asked Abu Abdillah, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «And whatever afflicts you of a calamity, it is due to what your hands have acquired, and He pardons much.» (42:30) Have you seen that which afflicted Ali and his Household, was it due to what their hands acquired, while they are a Household of Purity and are Infallible? He said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, used to repent to Allah, Exalted and Glorious is He, and seek forgiveness from Him every day day and night a hundred times without a sin. Indeed, Allah, Exalted and Glorious is He, specifies His Allies with calamities in order that He might reward them for them without (them having committed) a sin.

The chapter of rare meanings - Hadith 21066

حدثنا محمد بن موسى بن المتوكل، قال حدثنا عبد الله بن جعفر، عن أحمد بن محمد، عن الحسن بن محبوب، عن عبد الله بن سنان، قال: سمعت أبا عبد الله عليه السلام يقول: إن الرجل ليشرب الشربة فيدخله الله الجنة. قلت: وكيف ذاك؟ قال: إن الرجل ليشرب الماء فيقطعه ثم ينحي الاناء وهو يشتهيه فيحمد الله، ثم يعود فيشرب، ثم ينحيه وهو يشتهيه فيحمد الله، ثم يعود فيشرب فيوجب الله عز وجل له بذلك الجنة.

16. We were told by my father, may Allah granrt him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Abbas bin Ma’ruf, from Ali bin Mahziyar, from Muhammed bin Huss’ain, from Muhammed bin Fudail, from al-‘Azrami, that he said: I was with Abu Abdillah, peace be upon him, in the home (of his), sitting under the drain, while one man was quarreling with another man, and one of them was saying to his companion: By Allah, do you not know where the wind runs from? When he had said that much to him, Abu Abdillah, peace be upon him, said to him: And do you know from where the winds runs? He said: No, but I hear the people say. I then said to Abu Abdillah, peace be upon him: From where does the wind run, may I be sacrificed for you? He said: Indeed, the wind is constrained under this Levantine pillar, and when Allah, Exalted and Glorious is He, wants to send off some of it, He makes it come out: if it is (to be towards the) south, it is south; if it is (to be towards the) north, it is north; if it is (to be) cast fiercely, it is cast fiercely; and if it is (to be) mild, it is mild. He then said: The sign of that is that you still see this pillar moving during winter and summer, continuously, at the night along with the day.

The chapter of rare meanings - Hadith 21067

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن السياري، عن ابن بقاح، عن عبد السلام رفعه إلى أبي عبد الله عليه السلام قال: كفر بالنعم أن يقول الرجل: أكلت الطعام كذا وكذا فضرني.

17. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far, from Ahmad bin Muhammed, from Hasan bin Mahbub, from Abdullah bin Sinan, that he said: I heard Abu Abdillah, peace be upon him, say: Indeed, a man is surely to drink (by the amount of) a sip, and Allah will make him enter Paradise. I said: And how is that? He said: Indeed, a man is surely to drink water, then interrupt it, then move the container away while he desires it, and then he will praise Allah, then return it and drink. He will then move it away while he desires it, and then he will praise Allah, then return it and drink. By that, Allah, Exalted and Glorious is He, will obligate Paradise to him for that.

The chapter of rare meanings - Hadith 21068

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين بن أبي الخطاب، عن الحسن بن محبوب، عن حماد بن عثمان، عن أبي جعفر عليه السلام في قول الله عز وجل: " الشعراء يتبعهم الغاوون " قال: هل رأيت شاعرا يتبعه أحد؟ إنما هم قوم تفقهوا لغير الدين، فضلوا وأضلوا.

18. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from al-Saiyari, from Ibn Baqqah, from Abdul-Salam, that he ascribed it to Abu Abdillah, peace be upon him, that he said: It is disbelief in graces that a man says: «I ate such-and-such food, and it harmed me.»

The chapter of rare meanings - Hadith 21069

حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي السكري، قال: حدثنا محمد بن، زكريا الجوهري، قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، عن سفيان ابن سعيد، قال: سمعت أبا عبد الله جعفر بن محمد الصادق عليهما السلام - وكان والله صادقا كما سمي - يقول: يا سفيان، عليك بالتقية فإنها سنة إبراهيم الخليل عليه السلام وإن الله عز وجل قال لموسى وهارون: " اذهبا إلى فرعون إنه طغى فقولا له قولا لينا لعله يتذكر أو يخشى " يقول الله عز وجل: كنياه وقولا له: " يا أبا مصعب " وإن رسول الله صلى الله عليه وآله كان إذا أراد سفرا وروى بغيره وقال: أمرني ربي بمداراة الناس كما أمرني بأداء الفرائض ولقد أدبه الله عز وجل بالتقية فقال: " ادفع بالتي هي أحسن فإذا الذي بينك وبينه عداوة كأنه ولي حميم * وما يلقيها إلا الذين صبروا وما يلقيها إلا ذو حظ عظيم " يا سفيان من استعمل التقية في دين الله فقد تسنم الذروة العليا من العز، إن عز المؤمن في حفظ لسانه ومن لم يملك لسانه ندم. قال سفيان: فقلت له: يا ابن رسول الله هل يجوز أن يطمع الله عز وجل عباده في كون مالا يكون؟ قال: لا. فقلت: فكيف قال الله عز وجل لموسى وهارون عليهما السلام: " لعله يتذكر أو يخشى " وقد علم أن فرعون لا يتذكر ولا يخشى؟ فقال: إن فرعون قد تذكر وخشي ولكن عند رؤية البأس حيث لم ينفعه الايمان، ألا تسمع الله عز وجل يقول: " حتى إذا أدركه الغرق قال آمنت أنه لا إله إلا الذي آمنت به بنو إسرائيل وأنا من المسلمين " فلم يقبل الله عز وجل إيمانه وقال: " الآن وقد عصيت قبل و كنت من المفسدين * فاليوم ننجيك ببدنك لتكون لمن خلفك آية " يقول: نلقيك على نجوة من الأرض لتكون لمن بعدك علامة وعبرة.حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا أبو بكر محمد بن القاسم الأنباري، قال: حدثنا أبو العباس، عن أحمد بن يحيى، عن سلمة، عن الفراء قال: يقال: هي ذروة الجبل وذروته، وهو فرعون وفرعون ، وهو سفيان وسفيان، قال لي: أبو بكر وحكى يونس النحوي أنه سفيان، وروي عن غير الفراء أن سفيان يجوز أن يكون مأخوذا من السفن وهو قشور السمك التي تلزق على السيوف، ويجوز أن يكون مأخوذا من سفت الريح التراب تسفيه سفى مقصورا - والسفاء - ممدودا: الجهل.

19. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Muuhammed bin Hussain bin Abi’l-Khattab, from Hasan bin Mahbub, from Hammad bin Uthman, from Abu Ja’far, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «The poets, they are followed by the deviators.» (26:224) He said: Have you seen a poet being followed by anyone? They are only a people who gained (religious) knowledge for other than (the sake of) religion, and hence, they aberred and have caused aberration.

The chapter of rare meanings - Hadith 21070

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن حفص بن البختري، عن أبي عبد الله عليه السلام قال: لما أسري برسول الله صلى الله عليه وآله وحضرت الصلاة فأذن جبرئيل عليه السلام فما قال: الله أكبر، الله أكبر، قالت الملائكة الله أكبر، الله أكبر، فلما قال: أشهد أن لا إله إلا الله، قالت الملائكة: خلع الأنداد: فلما قال: أشهد أن محمدا رسول الله، قالت الملائكة: نبي بعث، فلما قال: حي على الصلاة، قالت الملائكة: حث على عبادة ربه، فلما قال: حي على الفلاح، قالت الملائكة: أفلح من اتبعه.

20. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali al-Sukkari, that he said: We were told by Muhammed bin Zakariya al-Jawhari, that he said: We were told by Ja’far bin Muhammed bin ‘Umara, from his father, from Sufyan ibn Sa’eed, that he said: I heard Abu Abdillah, Ja’far bin Muhammed al-Sadiq, peace be upon them both, and he was, by Allah, Truthful , like how he was named, saying: O Sufyan, it is upon you to perform Taqiya, for indeed, it is the tradition of Ibrahim, the Close Friend, peace be upon him. Indeed, Allah, Exalted and Glorious is He, said to Musa and Harun: «Go, both of you, to Pharao, for indeed, he has tyrannized, and say to him a tender saying, that he might remember or fear.» (20:43-44) Allah, Exalted and Glorious is He, is saying: Call to him by his nickname and say to him: «O father of Mus’ab». Indeed, when the Messenger of Allah, Allah’s blessings be upon him and his Family, wanted to travel, he took cover with another person, and he said: My Lord has ordered me to use conformity with people like how He has ordered me to perform the obligatory acts. Certainly, Allah, Exalted and Glorious is He, disciplined him with Taqiya and said: «Repel with that which is better. There upon, the one whom between you and him there is enmity, it is as if he is a devoted friend. However, none is granted it except those who ere patient, and none is granted it except one with a great portion (of goodness).» (41:34-35) O Sufyan, the one who uses Taqiya with regards to the Religion of Allah has certainly attained the highest top of honor. Indeed, the honor of the believer is in the preservation of his tongue, and the one who does not have control of his tongue, will regret. Sufyan said: Then I said to him: O son of Allah’s Messenger, is it possible that Allah makes, Exalted and Glorious is He, makes His servants seek to cause that which will not be? He said: No. I said: Then how did Allah, Exalted and Glorious is He, say to Musa and Harun, peace be upon them both: «that he might remember or fear» (20:44) while He knew that Pharao will not remember, nor fear? He said: Indeed, Pharao did remember and fear, however, (it was) during when he saw the suffering, (at the moment) when faith does not benefit him. Do you not hear Allah, Exalted and Glorious is He, say: «when drowning overtook him, he said: I have believed that there is no god except for the One whom the sons of Isra’eel believed in, and I am of the Muslims» (10:90) to which Allah, Exalted and Glorious is He, did not accept his faith and said: «Now? And you had disobeyed before, and you were among the causers of corruption. Hence, today We will save you by your body that you might be, for those after you, a sign» (10:91-92)? He is saying: We will cast you on a peak of the earth that you might be for those after you a sign and a lesson. We were told by Abu’l-Abbas, Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abu Bakr, Muhammed bin Qasem al-Anbari, that he said: We were told by Abu’l-Abbas, from Ahmad bin Yahya, from Salama, from al-Farra’, that he said: It is said: It is called a dhirwa of a mountain and its dhurwa [1], and it is said Fir’awn and Fur’awn [2], and it is said Sufyan and Sifyan. Abu Bakr said to me: And Yunus, the grammarian, said that it is Sufyan. It has been narrated of other than al-Farra’ that Sufyan is possible to have been derived from safan, that are the scales of a fish that are glued on swords. It is also possible that it is derived from: «The wind scattered [3] the wind, in a manner of scattering [4]» in a shortened form. Safaa’, as in the extended form, is ignorance.

The chapter of rare meanings - Hadith 21071

حدثنا أبو عبد الله الحسين بن إبراهيم بن أحمد بن هاشم المكتب، قال: حدثنا محمد بن جعفر الأسدي أبو الحسين الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا جعفر بن عبد الله المروزي، قال: حدثنا أبي، عن إسماعيل بن الفضل الهاشمي، عن أبيه، عن سعيد بن جبير، عن ابن عباس، قال: قال رسول الله صلى الله عليه وآله: إذا ظلمت العيون العين كان قتل العين على يد الرابع من العيون، فإذا كان ذلك استحق الخاذل له لعنة الله والملائكة والناس أجمعين، فقيل له: يا رسول الله ما العين والعيون؟ فقال: أما العين فأخي علي بن أبي طالب، وأما العيون فأعداؤه، رابعهم قاتله ظلما وعدوانا.

21. My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Abu ‘Umayr, from Hafs bin Bukhturi, from Abu Abdillah, peace be upon him, that he said: When the Messenger of Allah, Allah’s blessings be upon him and his Family, was ascended and the (time for) prayer arrived, Jibra’eel, peace be upon him, performed the Adhan. When he said: «Allah is Greater» the Angels said: Allah is Greater, Allah is Greater. When he said: «I testify that there is no god but Allah» the Angels said: The opponents have been negated. When he said: «I testify that Muhammed is the Messenger of Allah» the Angels said: A Prophet has been sent. When he said: «Hasten to prayer» the Angels said: He has motivated to worship of his Lord. When he said: «Hasten to success» the Angels said: Successful is the one who follows him.

The chapter of rare meanings - Hadith 21072

حدثنا أبو القاسم علي بن أحمد بن موسى بن عمران الدقاق قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا سهل بن زياد الآدمي، عن عبد العظيم بن عبد الله الحسني، قال: حدثني سيدي علي بن محمد بن علي الرضا، عن أبيه، عن آبائه، عن الحسن بن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن أبا بكر منى بمنزلة السمع وإن عمر منى بمنزلة البصر، وإن عثمان مني بمنزلة الفؤاد. قال: فلما كان من الغد دخلت إليه وعنده أمير المؤمنين عليه السلام وأبو بكر وعمر وعثمان، فقلت له: يا أبه سمعتك تقول في أصحابك هؤلاء قولا فما هو؟ فقال عليه السلام: نعم ثم أشار بيده إليهم فقال: هم السمع و البصر والفؤاد وسيسألون عن ولاية وصيي هذا وأشار إلى علي بن أبي طالب عليه السلام، ثم قال: إن الله عز وجل يقول: " إن السمع والبصر والفؤاد كل أولئك كان عنه مسؤولا " ثم قال صلى الله عليه وآله: وعزة ربي إن جميع أمتي لموقوفون يوم القيامة ومسؤولون عن ولايته وذلك قول الله عز وجل: " وقفوهم إنهم مسؤولون ". 23. We were told by Abu’l-Qasem, Ali bin Ahmad bin Musa bin Imran al-Daqqaq, that he said: We were told by Muuhammed bin Abi Abdillah al-Kufi, that he said: We were told by Sahl bin Ziyad al-Adami, from Abdul-Adheem bin Abdullah al-Hasani, that he said: I was told by my Master, Ali bin Muhammed bin Ali al-Rida, from his father, from his fathers, from Hasan bin Ali, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, Abu Bakr is to me by the position of the hearing, and indeed, Umar is to me by the position of the vision, and indeed, Uthman is to me by the position of the heart. He said: When the other day came, I entered into his place, and with him was the Commander of the Believers, peace be upon him, as well as Abu Bakr, Umar and Uthman, and I said to him: O father, I heard you say a saying about these companions of yours. What is it? He, peace be upon him, said: Yes. He then pointed with his hand towards them and said: They are the hearing, the vision and the heart, and they shall be asked about the Divine Authority of this Successor of mine. He then pointed towards Ali bin Abi Talib, peace be upon him, and then said: Indeed, Allah, Exalted and Glorious is He, says: «Indeed, the hearing, the vision and the heart, all of those are to be asked about him.» (17:36) He, Allah’s blessings be upon him and his Family, then said: My the Might of my Lord, indeed, all of my nation are to stand on the Day of Resurrection and are to be asked about his Divine Authority, and that is the saying of Allah, Exalted and Glorious is He: «And stop them. Indeed, they are to be asked.» (37:24)

22. We were told by Abu Abdillah, Hussain bin Ibrahim bim Ahmad bin Hashim al-Mukattab, that he said: We were told by Muhammed bin Ja’far al-Asadi, Abu’l-Hussain al-Kufi, that he said: We were told by Muhammed bin Isma’eel al-Barmaki, that he said: We were told by Ja’far bin Abdullah al-Maruzi, that he said: We were told by my father, from Isma’eel bin Fadl al-Hashimi, from his father, from Sa’eed bin Jubair, from Ibn Abbas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: When the Eyes are to oppress the Eye, the killing of the Eye will be at the hands of the fourth among the Eyes. If that is such, the abandoner of it becomes deserving of the curse of Allah, the Angels and the people, all of them. It was then said to him: O Messenger of Allah, what is the Eye and the Eyes? He said: As for the Eye, it is my brother, Ali bin Abi Talib, and as for the Eyes, they are his enemies, among whom the fourth is his killer, out of oppression and enmity.

The chapter of rare meanings - Hadith 21073

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا محمد بن يحيى العطار، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن يونس بن عبد الرحمن، عن علي بن أسباط، عن عمه يعقوب بن سالم، عن أبي بصير، قال: قلت لأبي عبد الله عليه السلام: إن الناس يقولون: إن العرش اهتز لموت سعد بن معاذ، فقال: إنما هو السرير الذي كان عليه.

H

The chapter of rare meanings - Hadith 21074

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن عيسى، عن محمد بن أبي عمير، عن بعض أصحابه، عن أبي عبد الله عليه السلام قال: قيل له: إن أبا الخطاب يذكر عنك أنك قلت له: إذا عرفت الحق فاعمل ما شئت فقال: لعن الله أبا الخطاب والله ما قلت له هكذا ولكني قلت: إذا عرفت الحق فاعمل ما شئت من خير يقبل منك، إن الله عز وجل يقول: " من عمل صالحا من ذكر أو أنثى وهو مؤمن فأولئك يدخلون الجنة يرزقون فيها بغير حساب" ويقول تبارك وتعالى: " من عمل صالحا من ذكر أو أنثى وهو مؤمن فلنحيينه حياة طيبة".

25. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Yunus bin Abdul-Rahman, from Ali bin Asbat, from his paternal uncle, Ya’qoub bin Salem, from Abu Baseer, that he said: I said to Abu Abdillah, peace be upon him: Indeed, the people are saying that the Throne shook due to the death of Sa’d bin Mu’adh. He said: It is only (referring to) the bed on which he was.

The chapter of rare meanings - Hadith 21075

حدثنا عبد الواحد بن محمد بن عبدوس العطار النيسابوري، قال: حدثنا علي بن محمد بن قتيبة، عن حمدان بن سليمان، عن عبد السلام بن صالح الهروي، قال: قلت للرضا عليه السلام: يا ابن رسول الله قد روي عن آبائك عليهم السلام في من جامع في شهر رمضان أو أفطر فيه ثلاث كفارات وروي عنهم أيضا كفارة واحدة فبأي الخبرين نأخذ؟ قال: بهما جميعا، متى جامع الرجل حراما أو أفطر على حرام في شهر رمضان فعليه ثلاث كفارات: عتق رقبة، وصيام شهرين متتابعين، وإطعام ستين مسكينا وقضاء ذلك اليوم. وإن كان نكح حلالا أو أفطر على حلال فعليه كفارة واحدة وقضاء ذلك اليوم، وإن كان ناسيا فلا شئ عليه.

26. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed bin Isa, from Muhammed bin Abi ‘Umayr, from some of his companions, from Abu Abdillah, peace be upon him, that he said: It was said to him: Indeed, Abu’l-Khattab is mentioning of you that you said to him: «If you know the truth, then do what you wish». He then said: May Allah curse Abu’l-Khattab. By Allah, I did not say it to him like this. However, I said: If you know the truth, then do what you wish of goodness, and it will be accepted from you. Indeed, Allah, Exalted and Glorious is He, says: «The one who performs a righteous deed, be it a male or a female, while he is a believer, those will enter Paradise, being sustained in it without reckoning.» (40:40) He, Blessed and Exalted is He, also says: «The one who performs a righteous deed, be it a male or a female, while he is a believer, We will surely revive him to a good life.» (16:97)

The chapter of rare meanings - Hadith 21076

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن حماد بن عيسى، عن عبد الله بن القاسم، عن عبد الله بن سنان، قال: أبو عبد الله عليه السلام:لا يمين في غضب، ولا في قطيعة رحم، ولا في جبر، ولا في إكراه. قال: قلت: أصلحك الله فما الفرق بين الاكراه والجبر؟ قال: الجبر من السلطان يكون، والاكراه من الزوجة و الأب وليس ذلك بشئ.

27. We were told by Abdul-Wahid Muhammed ‘Abdous al-Attar al-Naisabouri, that he said: We were told by Ali bin Muhammed bin Qutayba, from Hamdan bin Sulayman, from Abdul-Salam bin Saleh al-Harawi, that he said: I said to al-Rida, peace be upon him: O son of Allah’s Messenger, it has been narrated from your fathers, peace be upon them, that with regards to the one who has intercourse during the Month of Ramadan or breaks the fast during it, there are three expiations. It has also been narrated of them that there is one expiation (to it), so which of the two reports shall we take? He said: With both of them. Whenever a man has intercourse in a forbidden manner or breaks the fast with a forbidden thing during the Month of Ramadan, there are three expiations upon him: to liberate a neck (in slavery); to fast for two consecutive months; and to feed sixty poor ones. Additionally, there is the fulfillment (of the missing obligation of) that day. If he had performed intercourse in a lawful manner or broken the fast by a lawful means, one expiation is upon him, as well as the fulfillment (of the missing obligation of) that day, and if he was (performing it out of being) forgetful, there is nothing upon him.

The chapter of rare meanings - Hadith 21077

حدثنا محمد بن إبراهيم، عن أحمد بن يونس المعاذي، قال: حدثنا أحمد بن محمد ابن سعيد الكوفي، قال: حدثنا محمد بن محمد بن الأشعث، عن موسى بن إسماعيل، عن أبيه، عن جده، عن جعفر بن محمد عليهما السلام قال: كان للحسن بن علي عليهما السلام صديق وكان ماجنا فتباطأ عليه أياما فجاءه يوما فقال له الحسن عليه السلام: كيف أصبحت؟ فقال: يا ابن رسول الله أصبحت بخلاف ما أحب ويحب الله ويحب الشيطان! فضحك الحسن عليه السلام ثم قال:وكيف ذاك، قال: لان الله عز وجل يحب أن أطيعه ولا أعصيه ولست كذلك، والشيطان يحب أن أعصي الله ولا أطيعه ولست كذلك، وأنا أحب أن لا أموت ولست كذلك فقام إليه رجل فقال: يا ابن رسول الله ما بالنا نكره الموت ولا نحبه؟ قال: فقال الحسن عليه السلام: لأنكم أخربتم آخرتكم وعمرتم دنياكم وأنتم تكرهون النقلة من العمران إلى الخراب.

28. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Hammad bin Isa, from Abdullah bin Qasem, from Abdullah bin Sinan, that he said: Abu Abdillah, peace be upon him, said: There is no right hand (valid in promise) in the case of anger, nor in coercion, nor in compulsion. He said: I said: May Allah rectify you, then what is the difference between compulsion and coercion? He said: Coercion is from the ruler, and compulsion is from a wife and a father, and that is nothing.

The chapter of rare meanings - Hadith 21078

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى، عن سهل بن زياد، عن جعفر بن محمد الكوفي، عن عبد الله الدهقان، عن درست، عن إبراهيم بن عبد الحميد، عن أبي إبراهيم عليه السلام قال: قال رسول الله صلى الله عليه وآله: ألا، هل عسى رجل يكذبني وهو على حشاياه متكئ؟ قالوا: يا رسول الله ومن الذي يكذبك؟ قال: الذي يبلغه الحديث فيقول: ما قال هذا رسول الله قط، فما جاءكم عني من حديث موافق للحق فأنا قلته، وما أتاكم عني من حديث لا يوافق الحق فلم أقله ولن أقول إلا الحق.

29. We were told by Muhammed bin Ibrahim, from Ahmad bin Yunus al-Mu’adhi, that he said: We were told by Ahmad bin Muhammed ibn Sa’eed al-Kufi, that he said: We were told by Muhammed bin Muhammed bin Ash’ath, from Musa bin Isma’eel, from his father, from his grandfather, from Ja’far bin Muhammed, peace be upon them both, that he said: There was to Hasan bin Ali, peace be upon them both, a friend, and he was an impudent, so he slackened to him for days. He then came to him one day, and Hasan, peace be upon him, said to him: How have you become? He said: O son of Allah’s Messenger, I have become to the contrary of what I like, what Allah likes and what Shaytan likes. Hasan, peace be upon him, smiled and then said: And how is that? He said: Because Allah, Exalted and Glorious is He, likes that I obey Him and do not disobey him, and I am not as such. Moreover, Shaytan likes that I disobey Allah and not obey him, and I am not as such. Moreover, I would like to not die, and I am not as such. A man then stood up to him and said: O son of Allah’s Messenger, what is it with us that we dislike death and do not love it? He said: Hasan, peace be upon him, then said: Because you have ruined your (state in the) Hereafter and built this life of yours, while you dislike to be transmitted from that which is built to that which is ruined.

The chapter of rare meanings - Hadith 21079

وبهذا الاسناد قال: قال رسول الله صلى الله عليه وآله. اتقوا تكذيب الله. قيل: يا رسول الله وكيف ذاك؟ قال: يقول أحدكم: قال الله، فيقول الله: كذبت لم أقله. أو يقول: لم يقل الله، فيقول الله عز وجل: كذبت قد قلته.

30. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya, from Sahl bin Ziyad, from Ja’far bin Muhammed al-Kufi, from Abdullah al-Dahqan, from Darast, from Ibrahim bin Abdul-Hameed, from Abu Ibrahim, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Alas, has it come to a man to deny me while he is leaning on his mattress? They said: O Messenger of Allah, and who would deny you? He said: The one to whom a narration reaches, and who says: «The Messenger of Allah never said this». Hence, whatever narration that reaches you of me that accords with the truth, I have said, and whatever narration that reaches you of me that does not accord with the truth, I have not said it, and I never say but the truth.

The chapter of rare meanings - Hadith 21080

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار عن يعقوب بن يزيد، عن حماد بن عيسى، عن حريز بن عبد الله، عن زرارة، قال: قال أبو جعفر عليه السلام: إياك والتحاف الصماء. قال: قلت وما الصماء؟ قال: أن تدخل الثوب من تحت جناحك فتجعله على منكب واحد.

31. With this chain of narrators, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Fear (by bewaring) the denial of Allah. It was said: O Messenger of Allah, and how is that? He said: That one of you says: «Allah said» to which Allah says: You have lied, I did not say so. Or that one says: «Allah does not say» to which Allah, Exalted and Glorious is He, says: You have lied, I have certainly said so.

The chapter of rare meanings - Hadith 21081

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن سلمة بن الخطاب عن الحسين بن راشد بن يحيى، عن علي بن إسماعيل، عن عمرو بن أبي المقدام، قالت: سمعت أبا الحسن أو أبا جعفر عليهما السلام يقول في هذه الآية: " ولا يعصينك في معروف " قال: إن رسول الله صلى الله عليه وآله قال لفاطمة عليها السلام: إذا أنا مت فلا تخمشي علي وجها، ولا ترخى علي شعرا، ولا تنادي بالويل، ولا تقيمي علي نائحة. ثم قال: هذا المعروف الذي قال الله عز وجل في كتابه: " ولا يعصينك في معروف ".

32. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ya’qoub bin Yazid, from Hammad bin Isa, from Huraiz bin Abdullah, from Zurara, that he said: Abu Ja’far, peace be upon him, said: Beware from wrapping in the manner of ssammaa’. He said: I said: And what is ssammaa’? That you make the cloth enter beneath your side, and so you place it on one shoulder.

The chapter of rare meanings - Hadith 21082

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن داود بن كثير الرقي قال: قلت لأبي عبد الله عليه السلام: أيهما كان أكبر، إسماعيل أو إسحاق؟ وأيهما كان الذبيح؟ فقال: كان إسماعيل أكبر من إسحاق بخمس سنين، وكان الذبيح إسماعيل، وكانت مكة منزل إسماعيل، وإنما أراد إبراهيم أن يذبح إسماعيل أيام الموسم بمنى. قال: وكان بين بشارة الله لإبراهيم بإسماعيل وبين بشارته بإسحاق خمس سنين، أما تسمع لقول إبراهيم عليه السلام حيث يقول: " رب هب لي من الصالحين " إنما سأل الله عز وجل أن يرزقه غلاما من الصالحين، وقال في سورة الصافات: " فبشرناه بغلام حليم " يعني إسماعيل من هاجر، فقال: ففدي إسماعيل بكبش عظيم. فقال أبو عبد الله عليه السلام: ثم قال: " وبشرناه بإسحاق نبيا من الصالحين * وباركنا عليه وعلى إسحاق " يعني بذلك إسماعيل قبل البشارة بإسحاق فمن زعم أن إسحاق أكبر من إسماعيل وأن الذبيح إسحاق فقد كذب بما أنزل الله عز وجل في القرآن من نبائهما.

33. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, from Salama bin Khattab, from Hussain bin Rashid bin Yahya, from Ali bin Isma’eel, from Amru bin Abi’l-Miqdam, that he said: I heard Abu’l-Hasan or Abu Ja’far, peace be upon them both, say with regards to this verse: «nor do they disobey you with regards to a good thing» (60:12). He said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, said to Fatima, peace be upon her: When I will die, do not slap any face for my sake, nor unstring any hair for my sake, nor call with woe, nor perform any mourning for my sake. He then said: This is the good thing about which Allah, Exalted and Glorious is He, said in His Book: «nor do they disobey you with regards to a good thing». (60:12)

The chapter of rare meanings - Hadith 21083

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن أحمد بن أشيم، عن الرضا عليه السلام قال: قلت له: جعلت فداك لم سموا العرب أولادهم بكلب ونمر وفهد وأشباه ذلك؟ قال: كانت العرب أصحاب حرب، وكانت تهول على العدو بأسماء أولادهم ويسمون عبيدهم فرجا ومباركا وميمونا وأشباه ذلك يتيمنون بها.

34. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Dawud bin Kathir al-Riqqi, that he said: I said to Abu Abdillah, peace be upon him: Which of the two of them was older, Isma’eel or Ishaq? And which of the two of them was the one to be slaughtered? He said: Isma’eel was older than Ishaq by five years, and the one to be slaughtered was Isma’eel. Mecca was the home of Isma’eel, and Ibrahim only intended to slaughter Isma’eel during the days of the season in Mina. He said: There were five years between Allah’s giving of glad tidings to Ibrahim about Isma’eel and between His giving of glad tidings about Ishaq. Do you not hear the saying of Ibrahim, peace be upon him, as he says: «My Lord, bestow upon me (one who is) from the righteous» (37:100)? He only asked Allah, Exalted and Glorious is He, to grant him a child from the righteous. Moreover, He said in the chapter of al-Ssaffaat: «We then gave him glad tidings of a forbearing child» (37:101) meaning Isma’eel (who was) from Hajar. He said: He then sacrificed, for the sake of Isma’eel, a great sheep. Abu Abdillah, peace be upon him, said: He then said: «And We gave him glad tidings of Ishaq, a Prophet from the righteous, and We blessed upon him and upon Ishaq.» (37:112-113) By that He meant Isma’eel before the glad tiding about Ishaq. Hence, the one who claims that Ishaq is older than Isma’eel and that the one to be slaughtered was Ishaq, has certainly denied what Allah, Exalted and Glorious is He, has sent down in the Qur’an with regards to their news.

The chapter of rare meanings - Hadith 21084

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن الهيثم بن أبي مسروق عن علي بن أسباط يرفعه إلى أبي عبد الله عليه السلام قال: إن الله تبارك وتعالى يبدء بالنظر إلى زوار قبر الحسين بن علي عليهما عشية عرفة. قال: قلت: قبل نظره إلى أهل الموقف؟ قال: نعم. قلت: وكيف ذاك؟ قال: لان في أولئك أولاد زنا وليس في هؤلاء أولاد زنا.

35. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Ali bin Faddal, from Ahmad bin Asheem, from al-Rida, peace be upon him, that he said: I said to him: May I be sacrificed for you, why did the Arabs name their sons dog , tiger , leopard and the likes of that? He said: The Arabs were people of war, and they used to frighten the enemy with the names of their children. Moreover, the used to name their slaves relief , blessed , fortunate and the likes of that, by which they sought luck.

The chapter of rare meanings - Hadith 21085

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن أبي سعيد الآدمي، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن أبي بصير، قال: قلت لأبي عبد الله عليه السلام: إن أبا الخطاب كان يقول: إن رسول الله تعرض عليه أعمال أمته كل خميس، فقال أبو عبد الله عليه السلام: ليس هكذا ولكن رسول الله تعرض عليه أعمال أمته كل صباح أبرارها وفجارها فاحذروا، وهو قول الله عز وجل: " وقل اعملوا فسيرى الله عملكم ورسوله والمؤمنون " وسكت. قال أبو بصير: إنما عنى الأئمة عليهم السلام.

36. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Haitham bin Abi Masruq, from Ali bin Asbat, that he ascribed it to Abu Abdillah, peace be upon him, that he said: Indeed, Allah, Blessed and Exalted is He, will commence by looking at the visitors of the grave of Hussain bin Ali, peace be upon them both, at the late evening of (the Day of) Arafah. He said: I said: Before He looks towards the people at the standing? He said: Yes. I said: And how is that? He said: Because among those are ones begotten through fornication, whereas there are none begotten through fornication among these.

The chapter of rare meanings - Hadith 21086

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن يعقوب يزيد، عن محمد بن أبي عمير، عن أبي المغرا، عن أبي بصير، عن أبي جعفر عليه السلام قال: الهبة جائزة قبضت أولم تقبض، قسمت أولم تقسم، وإنما أراد الناس النحل فأخطؤا والنحل لا تجوز حتى تقبض.

37. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Abu Sa’eed al-Adami, from Hasan bin Ali bin Abi Hamza, from his father, from Abu Baseer, that he said: I said to Abu Abdillah, peace be upon him: Indeed, Abu’l-Khattab used to say: Indeed, for the Messenger of Allah, the deeds of his nation are presented to him every Thursday. Abu Abdillah, peace be upon him, said: It is not as such. Rather, for the Messenger of Allah, the deeds of his nation are presented to him every morning, from their good ones and dissolute ones. Thus, beware, and that is the saying of Allah, Exalted and Glorious is He: «And say: Do, for Allah will see your deed, and so will His Messenger and the believers.» (9:105) He then became silent. Abu Baseer said: He only meant the Imams, peace be upon them.

The chapter of rare meanings - Hadith 21087

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن ابن أبي عمير، [عن بعض أصحابنا] عن أبي سعيد المكاري، قال: كنا عند أبي عبد الله عليه السلام فذكر زيد ومن خرج معه، فهم بعض أصحاب المجلس أن يتناوله فانتهره أبو عبد الله عليه السلام وقال: مهلا؟ ليس لكم أن تدخلوا فيما بينا إلا بسبيل خير إنه لم تمت نفس منا إلا وتدركه السعادة قبل أن تخرج نفسه ولو بفواق ناقة. قال: قلت: وما فواق ناقة؟ قال: حلابها.

38. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ya’qoub bin Yazid, from Muhammed bin Abi ‘Umayr, from Abu’l-MIghra, from Abu Baseer, from Abu Ja’far, peace be upon him, that he said: A gift is permissible, regardless if it is taken or not taken, divided or not divided. People, however, only wanted grants, and so, they were mistaken. A grant is not permissible until it is taken.

The chapter of rare meanings - Hadith 21088

حدثنا جعفر بن محمد بن مسرور، قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن الحسن بن علي بن فضال، عن ثعلبة، عن عمر بن أبان الرفاعي، عن الصباح بن سيابة، عن أبي عبد الله عليه السلام قال: إن الرجل ليحبكم وما يدري ما تقولون فيدخله الله الجنة، وإن الرجل ليبغضكم وما يدري ما تقولون فيدخله الله النار، وإن الرجل منكم ليملأ صحيفته من غير عمل، قلت: وكيف يكون ذاك؟ قال يمر بالقوم ينالون منا فإذا رأوه قال بعضهم لبعض: إن هذا الرجل من شيعتهم، ويمر بهم الرجل من شيعتنا فينهزونه ويقولون فيه فيكتب الله عز وجل بذلك حسنات حتى تملأ صحيفته من غير عمل.

39. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Ibn Abi ‘Umayr, from some of our companions, from Abu Sa’eed, the lessor, that he said: We were at the place of Abu Abdillah, peace be upon him, and it was mentioned Zaid and those who went out (in rebellion) along with him. Some from the people of the congregation intended to (verbally) offend him, but Abu Abdillah, peace be upon him, repelled him and said: At ease! It is not (permissible) for you to enter into what is between us, except through a path of goodness. Indeed, no soul from us dies, except that happiness catches up to him before his soul goes out, even if by (the amount of) a hiccup of a camel. He said: And what is the hiccup of a camel? He said: Its milk.

The chapter of rare meanings - Hadith 21089

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن ابن أبي عمير، عن حماد بن عثمان، عن حفص الكناسي، قال: قلت لأبي عبد الله عليه السلام: ما أدنى ما يكون به العبد مؤمنا؟ قال: يشهد أن لا إله إلا الله، وأن محمدا عبده ورسوله، ويقر بالطاعة و يعرف إمام زمانه، فإذا فعل ذلك فهو مؤمن.

40. We were told by Ja’far bin Muhammed bin Masrur, that he said: We were told by Hussain bin Muhammed bin ‘Amer, from his paternal uncle, Abdullah bin ‘Amer, from Hasan bin Ali bin Faddal, from Tha’laba, from Umar bin Aban al-Rufa’I, from Sabah bin Siyaba, from Abu Abdillah, peace be upon him, that he said: Indeed, a man is surely to love you while he does not know what you say, and Allah will make him enter Paradise, and indeed, a man is surely to hate you while he does not know what you say, and Allah will make him enter the Fire, and indeed, a man from you is surely to fill his journal without (having performed any) deed. I said: And how would that be? He said: He would pass by people while while they are (verbally) offending us, and when they see him, some of them will say to others: Indeed, this man is of their party , and a man from our party will pass by them, and so, they will push him and speak (negatively) of him. Then, Allah, Exalted and Glorious is He, will prescribe good deeds for that until his journal is filled without (him having performed a) deed.

The chapter of rare meanings - Hadith 21090

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن عيسى، عن العباس بن معروف، عن حماد بن عيسى، عن حريز، عن ابن مسكان، عن أبي الربيع، قال: قلت: ما أدنى ما يخرج به الرجل من الايمان؟ قال: الرأي يراه مخالفا للحق فيقيم عليه.

41. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed bin Isa, from Hussain bin Sa’eed, from Ibn Abi ‘Umayr, from Hammad bin Uthman, from Hafs al-Kinasi, that he said: I said to Abu Abdillah, peace be upon him: What is the least by which a servant is (considered to be a) believer? He said: That he testifies that there is no god but Allah, and that Muhammed is His Servant and Messenger, and that he acknowledges obedience and knows the Imam of his era. If he does that, he is a believer.

The chapter of rare meanings - Hadith 21091

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد ابن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن ابن أبي عمير، عن حماد، عن الحلبي، قال: قلت لأبي عبد الله عليه السلام: ما أدنى ما يكون به العبد كافرا؟ قال: أن يبتدع به شيئا فيتولى عليه ويتبرء ممن خالفه.

42. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed bin Isa, from Abbas bin Ma’ruf, from Hammad bin Isa, from Huraiz, from Ibn Maskan, from Abu’l-Rabee’, that he said: I said: What is the least by which a man leaves faith? He said: An opinion, by which he sees it as being in opposition to the truth, and yet he remains on it.

The chapter of rare meanings - Hadith 21092

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن محمد بن أبي عمير، عن ابن أذينة، عن بريد العجلي، قال: قلت لأبي عبد الله عليه السلام: ما أدنى ما يصير به العبد كافرا؟ قال: فأخذ حصاة من الأرض فقال: أن يقول لهذه الحصاة إنها نواة ويبرء ممن خالفه على ذلك، ويدين الله بالبراءة ممن قال بغير قوله، فهذا ناصب قد أشرك بالله وكفر من حيث لا يعلم.

43. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed ibn Hasan al-Saffar, from Ahmad bin Muhammed bin Isa, from Hussain bin Sa’eed, from Ibn Abi ‘Umayr, from Hammad, from al-Halabi, that he said: I said to Abu Abdillah, peace be upon him: What is the least by which a servant is a disbeliever? He said: That he innovates a thing, and then befriends on the basis of it and dissociates from those who oppose it.

The chapter of rare meanings - Hadith 21093

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد ابن الحسن الصفار، عن أحمد بن أبي عبد الله، عن محمد بن علي، عن محمد بن أسلم، عن الحسن ابن محمد الهاشمي، عن عمر بن أذينة، عن أبان بن أبي عياش، عن سليم بن قيس الهلالي، عن أمير المؤمنين عليه السلام قال: قلت له: ما أدنى ما يكون به الرجل ضالا؟ قال: أن لا يعرف من أمر الله بطاعته، وفرض ولايته، وجعله حجته في أرضه، وشاهده على خلقه. قلت: فمن هم يا أمير المؤمنين؟ فقال: الذين قرنهم الله بنفسه ونبيه فقال: " يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم " قال: فقبلت رأسه وقلت: أوضحت لي وفرجت عني وأذهبت كل شك كان في قلبي.

44. Muhammad bin al-Hasan bin Ahmad bin al-Walid (ra) narrated to us, saying: Muhammad bin al-Hasan al-Saffar narrated to us, from Ahmad bin Abi Abdullah, from Muhammad bin Ali, from Muhammad bin Aslam, from al-Hasan bin Muhammad al-Hashimi, from Umar bin Udhaynah, from Aban bin Abi Ayyash, from Sulaym bin Qays al-Hilali, from the Commander of the Faithful (as) who said: I asked him: 'What is the least that makes a man misguided?' He said: 'That he does not recognize the one whom Allah has commanded to obey, whose allegiance He has made obligatory, and whom He has made His proof on His earth and His witness over His creation.' I asked: 'Who are they, O Commander of the Faithful?' He said: 'They are those whom Allah has associated with Himself and His Prophet, saying: "O you who believe, obey Allah and obey the Messenger and those in authority among you." [4:59]' I kissed his head and said: You have clarified for me, relieved me, and removed all doubt that was in my heart.

The chapter of rare meanings - Hadith 21094

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى بإسناد متصل إلى الصادق جعفر بن محمد عليهما السلام، أنه قال: أدنى ما يجزي من الدعاء بعد المكتوبة أن يقول: " اللهم صلى على محمد وآل محمد، اللهم إني أسألك من كل خير أحاط به علمك، وأعوذ بك من كل شر أحاط به علمك، اللهم إني أسألك عافيتك في أموري كلها وأعوذ بك من خزى الدنيا وعذاب الآخرة ".

45. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed ibn Hasan al-Saffar, from Ahmad bin Abi Abdillah, from Muhammed bin Ali, from Muhammed bin Aslam, from Hasan ibn Muhammed al-Hashimi, from Umar bin Udhayna, from Aban bin Abi ‘Ayyash, from Sulaim bin Qais al-Hilali, from the Commander of the Believers, peace be upon him, that he said: I said to him: What is the least by which a man is aberrant? He said: That he does not know whom Allah has ordered to obey, obliged his Divine Authority and made His Proof on His earth and His Observer upon His creation. I said: Then who are they, O Commander of the Believers? He said: Those whom Allah set parallel to Himself and His Prophet, to which He said: «O you who have believed, obey Allah, and obey the Messenger and those in authority among you.» (4:59) He said: Then I kissed his head and said: You have clarified to me, relieved me and removed every doubt that was in my heart.

The chapter of rare meanings - Hadith 21095

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن أبان بن عثمان، عن حبيب بن حكيم قال: سألت أبا عبد الله عليه السلام عن أدنى الإلحاد فقال: الكبر منه.

46. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin Isa, with a connected chain (reaching) to al-Sadiq, Ja’far bin Muhammed, peace be upon them both, that he said: The least that achieves fulfillment from supplication after an obligatory prayer is that one says: «O Allah, send Your blessings upon Muhammed and the Family of Muhammed. O Allah, indeed, I ask You from every good which Your knowledge encompasses, and I seek refuge in You from every evil which Your knowledge encompasses. O Allah, indeed, I ask You for Your comfort in my matters, all of them, and I seek refuge in You from the disgrace of this world and the torment of the Hereafter.»

The chapter of rare meanings - Hadith 21096

حدثنا جعفر بن محمد بن مسرور - رحمه الله - قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير، عن سيف بن عميرة، عن أبي عبد الله عليه السلام قال: أدنى ما يخرج به الرجل من الايمان أن يواخي الرجل على دينه فيحصي عليه عثراته وزلاته ليعنفه بها يوما [ما].

47. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Isa, from Ali bin Hakam, from Aban bin Uthman, from Habib bin Hukaim, that he said: I asked Abu Abdillah, peace be upon him, about the least (degree of) faithlessness, and he said: Arrogance is from it.

The chapter of rare meanings - Hadith 21097

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن سفيان عينة، قال: سمعت أبا عبد الله عليه السلام يقول: وجدت علم الناس كلهم في أربعة: أولها أن تعرف ربك، والثاني أن تعرف ما صنع بك، والثالث أن تعرف ما أراد منك، والرابع أن تعرف ما يخرجك من دينك.

48. We were told by Ja’far bin Muhammed bin Masrur, may Allah grant him mercy, that he said: We were told by Hussain bin Muhammed bin ‘Amer, from his paternal uncle, Abdullah bin ‘Amer, from Muhammed bin Abi ‘Umayr, from Saif bin ‘Umara, from Abu Abdillah, peace be upon him, that he said: The least by which a man leaves faith is that he declares a man as his brother in religion, and then counts his unintentional mistakes and slips in order to disgrace him with them one day.

The chapter of rare meanings - Hadith 21098

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام قال: القلوب ثلاثة: قلب منكوس لا يعي على شئ من الخير وهو قلب الكافر، وقلب فيه نكتة سوداء فالخير والشر فيه يعتلجان فما كان منه أقوى غلب عليه، وقلب مفتوح فيه مصباح يزهر ولا يطفأ نوره إلى يوم القيامة وهو قلب المؤمن.

49. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Qasem bin Muhammed al-Esbahani, from Sulayman bin Dawud al-Manqari, from Sufyan bin ‘Uyayna, that he said: I heard Abu Abdillah, peace be upon him, say: I have the knowledge of people, all of them, in four: the first is that you know your Lord; the second is that you know what He has done to you; the third is that you know what He wants from you; and the fourth is that you know that which makes you leave your religion.

The chapter of rare meanings - Hadith 21099

حدثنا أحمد بن محمد بن يحيى العطار، قال: حدثنا أبي، عن الحسين بن الحسن بن أبان، عن محمد بن أورمة، عن محمد بن خالد، عن هارون، عن المفضل، عن سعد الخفاف ، عن أبي جعفر عليه السلام قال: القلوب أربعة: قلب فيه نفاق وإيمان، وقلب منكوس، وقلب مطبوع، وقلب أزهر أنور . قلت: ما لا زهر. قال: فيه كهيئة السراج، وأما المطبوع فقلب المنافق، وأما الأزهر فقلب المؤمن إن أعطاه الله عز وجل شكر، وإن ابتلاه صبر، وأما المنكوس فقلب المشرك ثم قرأ هذه الآية: " أفمن يمشي مكبا على وجهه أهدى أمن يمشي سويا على صراط مستقيم " أما القلب الذي فيه إيمان ونفاق فهم قوم كانوا بالطائف وإن أدرك أحدهم أجله على نفاقه هلك وإن أدركه على إيمانه نجا.

50. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Abu Hamza al-Thumali, from Abu Ja’far, peace be upon him, that he said: Hearts are (of) three (types): a capsized heart that does not comprehend anything of goodness, and that is the heart of a disbeliever; a heart in which there is a black mark, and so, good and evil are wrestling in it, and that which is the strongest will dominate it; and an open heart in which there is a lamp that radiates and whose light is not extinguished until the Day of Resurrection, and that is the heart of a believer.

The chapter of rare meanings - Hadith 21100

حدثنا عبد الواحد بن محمد بن عبدوس النيسابوري العطار قال: حدثنا علي ابن محمد بن قتيبة قال: حدثنا حمدان بن سليمان النيسابوري، عن عبد السلام بن صالح الهروي قال: سمعت أبا الحسن علي بن موسى الرضا عليهما السلام، يقول: أفعال العباد مخلوقة. فقلت له: يا ابن رسول الله وما معنى " مخلوقة "؟ قال: مقدرة.

51. We were told by Ahmad bin Muhammed bin Yahya al-‘Attar, that he said: We were told by my father, from Hussain bin Hasan bin Aban, from Muhammed bin Ourma, from Muhammed bin Khalid, from Harun, from Mufaddal, from Sa’d al-Khaffaf, from Abu Ja’far, peace be upon him, that he said: Hearts are (of) four (types): a heart in which there is hypocrisy and faith; an overturned heart; a heart that is dispositioned; and a heart that is radiant and lightening. I said: What is the radiant? He said: Within it is like the shape of a lamp. As for the dispositioned, it is the heart of a hypocrite. As for the radiant, it is the heart of a believer; if Allah, Exalted and Glorious is He, gives him, he tanks, and if He tests him, he is patient. As for the overturned, it is the heart of a polytheist. He then recited this verse: «Is the one who walks while overturned on his face, more guided, or the one who walks uprightly on a straight path?» (67:22) As for the heart in which there is faith and hypocrisy, they are a people who were in Ta’if; if the time of one of them approaches firstly to his hypocrisy, he is to perish, and if it approaches firstly to his faith, he is to be saved.

The chapter of rare meanings - Hadith 21101

حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا عبد الله بن جعفر الحميري، عن يعقوب بن يزيد، قال: حدثنا الحسن بن علي بن فضال، عن عبد الرحمن بن الحجاج، عن سدير الصيرفي، عن الصادق جعفر بن محمد، عن أبيه، عن جده عليهم السلام قال: قال رسول الله صلى الله عليه وآله: خلق نور فاطمة عليها السلام قبل أن تخلق الأرض والسماء.فقال بعض الناس: يا نبي الله فليست هي إنسية؟ فقال صلى الله عليه وآله: فاطمة حوراء إنسية قال: يا نبي الله وكيف هي حوراء إنسية؟ قال: خلقها الله عز وجل من نوره قبل أن يخلق آدم إذ كانت الأرواح فلما خلق الله عز وجل آدم عرضت على آدم. قيل: يا نبي الله وأين كانت فاطمة؟ قال: كانت في حقة تحت ساق العرش، قالوا: يا نبي الله فما كان طعامها؟ قال: التسبيح، والتهليل، والتحميد. فلما خلق الله عز وجل آدم و أخرجني من صلبه أحب الله عز وجل أن يخرجها من صلبي جعلها تفاحة في الجنة و أتاني بها جبرئيل عليه السلام فقال لي: السلام عليك ورحمة الله وبركاته يا محمد، قلت: وعليك السلام ورحمة الله حبيبي جبرئيل. فقال: يا محمد إن ربك يقرئك السلام. قلت: منه السلام وإليه يعود السلام. قال: يا محمد إن هذه تفاحة أهداها الله عز وجل إليك من الجنة فأخذتها وضممتها إلى صدري. قال: يا محمد يقول الله جل جلاله: كلها. ففلقتها فرأيت نورا ساطعا ففزعت منه فقال: يا محمد مالك لا تأكل؟ كلها ولا تخف، فإن ذلك النور المنصورة في السماء وهي في الأرض فاطمة، قلت: حبيبي جبرئيل، ولم سميت في السماء " المنصورة " وفي الأرض " فاطمة "؟ قال: سميت في الأرض " فاطمة " لأنها فطمت شيعتها من النار وفطم أعداءها عن حبها، وهي في السماء " المنصورة " وذلك قول الله عز وجل: " يومئذ يفرح المؤمنون * بنصر الله ينصر من يشاء " يعني نصر فاطمة لمحبيها.

52. Narrated to us Muhammad bin Musa bin al-Mutawakkil (ra), who said: Narrated to us Abdullah bin Ja'far al-Humayri, from Ya'qub bin Yazid, who said: Narrated to us al-Hasan bin Ali bin Fudail, from Abdul Rahman bin al-Hajjaj, from Sudeir al-Sayrafi, from al-Sadiq Ja'far bin Muhammad (as), from his father (as), from his grandfather (as) that Rasulullah (sw) said: "The light of Fatimah (as) was created before the creation of the heavens and the earth." Some people said, "O Prophet of Allah, isn't she a human being?" He (sw) said, "Fatimah is a heavenly, human being." They asked, "O Prophet of Allah, how is she a heavenly, human being?" He said, "Allah, the Almighty, created her from His light before creating Adam when the souls were created. When Allah created Adam, the souls were presented to him." It was asked, "O Prophet of Allah, where was Fatimah at that time?" He said, "She was in a special place beneath the Throne." They asked, "O Prophet of Allah, what was her sustenance?" He said, "Her sustenance was glorification, praise, and exaltation." When Allah, the Almighty, created Adam and took me out from his loins, Allah loved to bring her out from my loins, so He made her a fruit in Paradise. Gabriel came to me with it and said, "Peace be upon you, O Muhammad, and the mercy of Allah and His blessings." I said, "And upon you be peace and the mercy of Allah and His blessings, O beloved Gabriel." He said, "O Muhammad, your Lord sends you greetings." I said, "From Him is peace, and to Him returns peace." He said, "O Muhammad, this is a fruit that Allah, the Almighty, has sent to you from Paradise." So, I took it and placed it on my chest. He said, "O Muhammad, Allah, the Majestic and Mighty, says, 'Eat it all.' So, I split it, and I saw a radiant light. I was startled by it, and he said, 'O Muhammad, why do you not eat? Eat all of it and do not be afraid. This light is victorious in the heavens, and on earth, it is Fatimah.'" I asked, "O beloved Gabriel, why is she called 'Al-Mansurah' in the heavens and 'Fatimah' on earth?" He said, "She is called 'Fatimah' on earth because she protects her followers from the fire and keeps her enemies away from her love. In the heavens, she is called 'Al-Mansurah,' and that is what Allah, the Almighty, says, 'On that day, the believers will rejoice in Allah's victory. He grants victory to whom He wills.' It means the victory of Fatimah for her lovers."

The chapter of rare meanings - Hadith 21102

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا محمد بن يحيى العطار، عن أحمد بن محمد بن عيسى، عن عثمان بن عيسى، عن أبي أيوب الخزاز قال: سمعت أبا عبد الله عليه السلام يقول: لما أنزلت هذه الآية على النبي صلى الله عليه وآله: " من جاء بالحسنة فله خير منها " قال رسول الله صلى الله عليه وآله: اللهم زدني فأنزل الله تبارك وتعالى: " من جاء بالحسنة فله عشر أمثالها " فقال رسول الله صلى الله عليه وآله: اللهم زدني، فأنزل الله عز وجل عليه " من ذا الذي يقرض الله قرضا حسنا فيضاعفه له أضعافا كثيرة " فعلم رسول الله صلى الله عليه وآلهأن الكثير من الله عز وجل لا يحصى وليس له منتهى.

53. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ya’qoub bin Yazid, that he said: We were told by Hasan bin Ali bin Faddal, from Abdul-Rahman bin Hajjaj, from Sudair al-Sayrafi, from al-Sadiq, Ja’far bin Muhammed, from his father, from his grandfather, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The light of Fatima, peace be upon her, was created before the earth and Heaven were created. Some of the people then said: O Prophet of Allah, is she not a human? He, Allah’s blessings be upon him and his Family, said: Fatima is a human nymph. He said: O Prophet of Allah, and how is she a human nymph? He said: Allah, Exalted and Glorious is He, created her from His Light before He created Adam, while the souls were. When Allah, Exalted and Glorious is He, had created Adam, she was presented before Adam. It was said: O Prophet of Allah, and where was Fatima? He said: She was in a container beneath the leg of the Throne. They said: O Prophet of Allah, what was her food? He said: Glorification, declaring that there is no god but Allah, and praising. When Allah, Exalted and Glorious is He, created Adam and brought me out of his backbone, Allah, Exalted and Glorious is He, liked for Him to bring her out of my backbone. He then made her an apple in Paradise, and it was brought to me by Jibra’eel, peace be upon him, and he said to me: Peace be upon you, and so be the mercy of Allah and His blessings, O Muhammed. I said: And upon you be peace and the mercy and blessings of Allah, my beloved Jibra’eel. He said: O Muhammed, indeed, your Lord recites peace unto you. I said: From Him is the peace and to Him returns the peace. He said: O Muhammed, indeed, this is an apple whom Allah, Exalted and Glorious is He, has gifted to you from Paradise. I then took it and took it close to my chest. He said: O Muhammed, Allah, Glorified be His Glory, says: Eat it. So I cut it open and I saw a brilliant light, and I was frightened by it, to which e said: O Muhammed, what is it with you that you do not eat? Eat it and do not fear, for indeed, that light is the Supported one in Heaven, and on earth she is to be Fatima. I said: My beloved Jibra’eel, and why was she named the Supported in Heaven, and Fatima on earth? He said: She was named Fatima on earth because she separated [1] her party from the Fire, and her enemies were separated [2] from her love. She is the Supported in Heaven, and that is the saying of Allah, Exalted and Glorious is He: «On that day, the believers will rejoice, with the victory from Allah; He supports whomever He wishes.» (30:4-5) It means the support of Fatima to those who lover her.

The chapter of rare meanings - Hadith 21103

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن محمد بن عيسى بن عبيد اليقطيني، عن أبي الحسن علي بن يحيى، عن علي بن مروك الطائي، عن أبي عبد الله، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: أي عرى الايمان أوثق؟ فقالوا: الله ورسوله أعلم، فقال بعضهم: " الصلاة " وقال بعضهم: " الزكاة " وقال بعضهم: " الصوم " وقال بعضهم: " الحج والعمرة " وقال بعضهم: " الجهاد " فقال رسول الله صلى الله عليه وآله: لكل ما قلتم فضل وليس به، ولكن أوثق عرى الايمان الحب في الله، والبغض في الله، وتولى أولياء الله، والتبري من أعداء الله عز وجل.

54. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Ahmad bin Muhammed bin Isa, from Uthman bin Isa, from Abu Ayub, the silk maker, that he said: I heard Abu Abdillah, peace be upon him, say: When this verse was sent down unto the Prophet, Allah’s blessings be upon him and his Family: «The one who brings a good deed, will have better than it» (27:89) the Messenger of Allah, Allah’s blessings be upon him and his Family, said: O Allah, increase me. Allah, Exalted and Glorious is He, then sent down unto him: «Who is it who will loan to Allah a good loan, so that He may multiply it to him many times over?» (2:245) The Messenger of Allah, Allah’s blessings be upon him and his Family, then knew that abundance from Allah, Exalted and Glorious is He, cannot be counted and has no end.

The chapter of rare meanings - Hadith 21104

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد ابن الحسن الصفار، عن هارون بن مسلم، عند مسعدة بن زياد، عن الصادق جعفر بن محمد، عن أبيه عليهما السلام أن النبي صلى الله عليه وآله قال: من أطاع الله فقد ذكر الله وإن قلت صلاته وصيامه وتلاوته ومن عصى الله فقد نسي الله وإن كثرت صلاته وصيامه وتلاوته للقرآن.

55. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Isa bin ‘Ubaid al-Yaqteeni, from Abu’l-Hasan, Ali bin Yahya, from Ali bin Maruk al-Ta’i, from Abu Abdillah, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Which of the ropes of faith is the most solid? They said: Allah and His Messenger are more knowledgeable. Some of them said (it is) prayer, some others said (it is) alms tax, some others said (it is) fasting, some others said (it is) pilgrimage and Umrah, and some others said (it is) striving. The Messenger of Allah, Allah’s blessings be upon him and his Family, then said: To all that which you said, there is virtue, but it is not with it. However, the most solid of the ropes of faith is love for the sake of Allah, hatred for the sake of Allah, befriending the Allies of Allah and dissociation from the enemies of Allah, Exalted and Glorious is He.

The chapter of rare meanings - Hadith 21105

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن إبراهيم بن زياد قال: قال الصادق عليه السلام: كذب من زعم أنه يعرفنا وهو متمسك بعروة غيرنا.

56. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed ibn Hasan al-Saffar, from Harun bin Muslim, from Mas’ada bin Ziyad, from al-Sadiq, Ja’far bin Muhammed, from his father, peace be upon them both, that the Prophet, Allah’s blessings be upon him and his Family, said: The one who obeys Allah has certainly remembered Allah, even if his prayers, fasting and recitation (of the Qur’an) are little. The one who disobeys Allah has certainly forgot Allah, even if his prayers, fasting and recitation of the Qur’an are much.

The chapter of rare meanings - Hadith 21106

حدثنا محمد بن القاسم المفسر الجرجاني، قال: حدثنا يوسف بن محمد بن زياد، وعلي بن محمد بن سنان، عن أبويهما، عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام، عن أبيه عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله لبعض أصحابه ذات يوم: يا عبد الله أحبب في الله، وأبغض في الله ووال في الله وعاد في الله، فإنه لا تنال ولاية الله إلا بذلك، ولا يجد الرجل طعم الايمان وإن كثرت صلاته وصيامه حتى يكون كذلك وقد صارت مؤاخاة الناس يومكم هذا أكثرها في الدنيا، عليها يتوادون، وعليها يتباغضون، وذلك لا يغني عنهم من الله شيئا. فقال الرجل: يا رسول الله فكيف لي أن أعلم أني قد واليت وعاديت في الله؟ ومن ولي الله عزو جل حتى أواليه؟ ومن عدوه حتى أعاديه؟ فأشار له رسول الله صلى الله عليه وآله إلى علي عليه السلام فقال: أترى هذا؟ قال: بلى، قال: ولي هذا ولي الله فواله، وعدو هذا عدو الله فعاده، ووال ولي هذا ولو أنه قاتل أبيك وولدك، وعاد عدو هذا ولو أنه أبوك وولدك.

56. We were told by Muhammed bin Qasem, the exegete, al-Jarjani, that he said: We were told by Yusuf bin Muhammed bin Ziyad, and Ali bin Muhammed bin Sinan, from their fathers, from Hasan bin Ali bin Muhammed bin Ali bin Musa bin Ja’far bin Muhammed bin Ali bin Hussain bin Ali bin Abi Talib, peace be upon them, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah (sw) said to some of his companions one day: O servant of Allah, love for the sake of Allah, hate for the sake of Allah, befriend for the sake of Allah and antagonize for the sake of Allah, for indeed, you will not attain the Guardianship of Allah except by that. A man will not find the taste of faith, even if his prayers and fasting are much, until he is like that. The fraternity between people on this day of yours has mostly become for the sake of this world, for whose sake they are affection, and for whose sake they hate. That will not avail them from Allah at all. Then the man said: O Messenger of Allah, and how can I know that I have befriended and antagonized for the sake of Allah? And who is the Ally of Allah, Exalted and Glorious is He, that I may befriend him? And who is His enemy that I may antagonize him? The Messenger of Allah, Allah’s blessings be upon him and his Family, then pointed for him towards Ali, peace be upon him, and said: Do you see him? He said: Sure. He said: The ally of him is an ally of Allah, so befriend him, and the enemy of him is the enemy of Allah, so antagonize him. Moreover, befriend the ally of him, even if he was to be the killer of your father and sons, and antagonize the enemy of him, even if he was to be your father and son

The chapter of rare meanings - Hadith 21107

حدثنا أحمد بن الحسن القطان، قال: حدثنا أبو العباس عبد الرحمن بن محمد بن حماد، قال: حدثنا أبو سعيد يحيى بن حكيم، قال: حدثنا أبو قتيبة، قال: حدثنا الأصبغ ابن زيد، عن سعيد بن رافع، عن زيد بن علي عليه السلام، عن آبائه عليهم السلام، عن فاطمة بنت النبي عليهما السلام قالت: سمعت النبي صلى الله عليه وآله: إن في الجمعة لساعة لا يراقبها رجل مسلم يسأل الله عز وجل فيها خيرا إلا أعطاه إياه. قالت: فقلت: يا رسول الله أي ساعة هي؟ قال: إذا تدلى نصف عين الشمس للغروب. قال: وكانت فاطمة عليها السلام تقول لغلامها: اصعد على الضراب فإذا رأيت نصف عين الشمس قد تدلى للغروب فأعلمني حتى أدعو.

57. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abu’l-Abbas, Abdul-Rahman bin Muhammed bin Hammad, that he said: We were told by Abu Sa’eed, Yahya bin Hukaim, that he said: We were told by Abu Qutayba, that he said: We were told by Asbagh bin Zaid, from Sa’eed bin Rafe’, from Zaid bin Ali (a. s) from his fathers, peace be upon them, from Fatima, daughter of the Prophet (sa) that she said: I heard the Prophet, Allah’s blessings be upon him and his Family, say: Indeed, on Friday there is an hour that is not observed by a Muslim man in which he asks Allah, Exalted and Glorious is He, for goodness, except that He will give it to him. She said: Then I said: O Messenger of Allah, what hour is it? He said: When the half of the sun’s eye sinks down for sunset. He said: Fatima (sa) used to say to her servant: Climb on the elevated rock, and if you see that half of the sun’s eye has sunken for sunset, notify me that I may supplicate.

The chapter of rare meanings - Hadith 21108

حدثنا جعفر بن محمد بن مسرور - رضي الله عنه - قال: حدثنا الحسين بن محمد ابن عامر، عن عمه عبد الله بن عامر، عن محمد بن زياد، عن سيف بن عميرة، قال: قال الصادق جعفر بن محمد عليهما السلام: من لم يبال ما قال وما قيل فيه فهو شرك شيطان، ومن لم يبال أن يراه الناس [مسيئا] فهو شرك شيطان، ومن اغتاب أخاه المؤمن من غير ترة بينها فهو شرك شيطان، ومن شغف بمحبة الحرام وشهوة الزنا فهو شرك شيطان. ثم قال عليه السلام: إن لولد الزنا علامات: أحدها بغضنا أهل البيت، وثانيها أن يحن إلى الحرام الذي خلق منه، وثالثها الاستخفاف بالدين، ورابعها سوء المحضر للناس ولا يسيئ محضر إخوانه إلا من ولد على غير فراش أبيه أو من حملت به أمه في حيضها.

58. We were told by Ja’far bin Muhammed bin Masrur, may Allah be pleased with him, that he said: We were told by Hussain bin Muhammed ibn ‘Amer, from his paternal uncle, Abdullah bin ‘Amer, from Muhammed bin Ziyad, from Saif bin ‘Umayra, that he said: Al-Sadiq, Ja’far bin Muhammed, peace be upon them both, said: The one who does not care about what he says and what is said about him, is an associate of Shaytan. The one who does not care that people consider him to be a causer of harm, is an associate of Shaytan. The one who is fondly in love with the forbidden and lust for fornication, is an associate of Shaytan. He, peace be upon him, then said: Indeed, one who is begotten from fornication has signs: one of them is hatred towards us, the Household; a second of them is that he hankers for that from which he was created; a third of them is to take religion lightly; and a fourth of them is a bad manner of attendance with people, and that he does not attend badly with his brothers except with the one who is begotten from other than the mattress of his father or whose mother became pregnant with during her menstrual period.

The chapter of rare meanings - Hadith 21109

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رحمه الله - قال: حدثنا عبد العزيز بن يحيى ، قال: حدثنا عبد الله بن محمد الضبي، قال: حدثنا محمد بن هلال قال: حدثنا نائل بن نجيح، قال: حدثنا عمرو بن شمر، عن جابر الجعفي، قال: سألت أبا جعفر محمد بن علي الباقر عليهما السلام، عن قول الله عز وجل: " كشجرة طيبة أصلها ثابت و فرعها في السماء * تؤتي أكلها كل حين بإذن ربها " قال: أما الشجرة فرسول الله صلى الله عليه وآله وفرعها علي عليه السلام وغصن الشجرة فاطمة بنت رسول الله صلى الله عليه وآله وثمرها أولادها عليهم السلام وورقها شيعتنا: ثم قال عليه السلام: إن المؤمن من شيعتنا ليموت فيسقط من الشجرة ورقة، وإن المولود من شيعتنا ليولد فتورق الشجرة ورقة.

59. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah grant him mercy, that he said: We were told by Abdul-Aziz bin Yahya, that he said: We were told by Abdullah bin Muhammed al-Dhubbi, that he said: We were told by Muhammed bin Hilal, that he said: We were told by Na’el bin Nujaih, that he said: We were told by Amru bin Shimr, from Jabir al-Ju’fi, that he said: I asked Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «like a good Tree whose root is firmly established and whose Branch is in Heaven? It brings its Fruit all the time, by the permission of its Lord.» (14:24-25) He said: As for the Tree, it is the Messenger of Allah, Allah’s blessings be upon him and his Family, and its Branch is Ali (a. s) and the twig of the tree is Fatima, the daughter of Allah’s Messenger (sw) and its Fruits are her sons, peace be upon them, and its Leaves are our party . He, peace be upon him, then said: Indeed, a believer from our party is surely to die, and a leaf will fall from the Tree, and indeed, a newborn from our party is surely born and the Tree grows a leaf.

The chapter of rare meanings - Hadith 21110

حدثنا محمد بن إبراهيم بن إسحاق - رضي الله عنه - قال: حدثنا محمد بن سعيد بن يحيى البزوفري، قال: حدثنا إبراهيم الهيثم [عن أمية] البلدي، قال: حدثنا أبي عن المعافا بن عمران، عن إسرائيل، عن المقدام بن شريج بن هانئ، عن أبيه شريج، قال: سأل أمير المؤمنين عليه السلام ابنه الحسن بن علي فقال: يا بني ما العقل؟ قال: حفظ قلبك ما استودعته. قال: فما الحزم؟ قال: أن تنتظر فرصتك وتعاجل ما أمكنك. قال: فما المجد؟ قال: حمل المغارم وابتناء المكارم. قال: فما السماحة؟ قال: إجابة السائل وبذل النائل. قال: فما الشح؟ قال: أن ترى القليل سرفا وما أنفقت تلفا. قال: فما الرقة؟ قال: طلب اليسير ومنع الحقير. قال: فما الكلفة؟ قال: التمسك بمن لا يؤمنك والنظر فيما لا يعنيك. قال: فما الجهل؟ قال: سرعة الوثوب على الفرصة قبل الاستمكان منها والامتناع عن الجواب، ونعم العون الصمت في مواطن كثيرة وإن كنت فصيحا. ثم أقبل صلوات الله عليه على الحسين ابنه عليه السلام فقال له: يا بني ما السؤدد؟ قال: اصطناع العشيرة واحتمال الجريرة. قال: فما الغنا؟ قال: قلة أمانيك والرضا بما يكفيك قال: فما الفقر؟ قال: الطمع وشدة القنوط. قال: فما اللوم؟ قال: إحراز المرء نفسه وإسلامه عرسه. قال: فما الخرق؟ قال: معاداتك أميرك ومن يقدر على ضرك ونفعك. ثم التفت إلى الحارث الأعور فقال: يا حارث علموا هذه الحكم أولادكم فإنها زيادة في العقل والحزم والرأي.

60. We were told by Muhammed bin Ibrahim bin Ishaq, may Allah be pleased with him, that he said: We were told by Muhammed bin Sa’eed bin Yahya al-Buzawfari, that he said: We were told by Ibrahim bin Haitham, from Umayya al-Baladi, that he said: We were told by my father, from Mu’afa bin Imran, from Isra’eel, from Miqdam bin Shuraih bin Hani, from his father, Shuraih, that he said: The Commander of the Believers, peace be upon him, asked his son, Hasan bin Ali, and said: O my son, what is the intellect? He said: That your heart preserves what you have stored. He said: And what is firmness? He said: That you wait for your chance and hasten as much as you are able to. He said: And what is glory? He said: To carry losses and to build noble traits. He said: And what is lenience? He said: To answer the requesting and to spend that which is obtained. He said: And what is avarice? He said: That you see the little as thriftlessness and that which you have spent as a waste. He said: And what is gentleness? He said: To seek the easy and to prevent the worthless. He said: And what is it to burden? He said: To adhere to that which does not assure you, and to look into that which does not concern you. He said: And what is ignorance? He said: To quickly jump onto a chance before consolidating oneself from (having to take) it, and to avoid an answer. A good assistant is silence in many occasions, even if you would be fluent. He, Allah’s blessings be upon him, then turned towards Hussain, his son, peace be upon him, and said to him: O my son, what is sovereignty? He said: To form a kin and to expect offenses. He said: And what is wealth? He said: That you have little desires and satisfaction with what is sufficient for you. He said: And what is poverty? He said: Covet and severe hopelessness. He said: And what is ignobility? He said: That an individual achieves himself and subjugates his spouse. He said: And what is violation? He said: That you antagonize your commander and the one who is able to harm you and benefit you. He then turned towards Harith, the half-blinded, and said: O Harith, teach these wisdoms to your children, for indeed, they are a means to increasement with regards to intellect, firmness and sound opinion.

The chapter of rare meanings - Hadith 21111

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا الحسن بن متيل الدقاق، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن ابن أبي عمير، عن عمر الكرابيسي عن أبي عبد الله عليه السلام قال: خير شبانكم من تشبه بكهولكم، وشر كهولكم من تشبه بشبانكم.

61. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Hasan bin Mutayyal, the flour merchant, that he said: We were told by Muhammed bin Hussain bin Abi’l-Khattab, from Ibn Abi ‘Umayr, from Umar al-Karabeesi, from Abu Abdillah (as) that he said: “The best among your youths is the one who resembles your old ones, and the worst among your old ones is the one who resembles your youths.”

The chapter of rare meanings - Hadith 21112

حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن خالد، عن أبيه، عن خلف بن حماد، عن أبي الحسن العبدي، عن الأعمش عن عباية الأسدي، عن ابن عباس أنه قال: ستكون فتنة فإن أدركها أحد منكم فعليه بخصلتين: كتاب الله، وعلي بن أبي طالب عليه السلام. فإني سمعت نبي الله صلى الله عليه وآله يقول - و هو آخذ بيد علي عليه السلام -: هذا أول من آمن بي، وأول من يصافحني يوم القيامة، و هو فاروق هذه الأمة يفرق بين الحق والباطل، وهو يعسوب المؤمنين والمال يعسوب الظلمة، وإنه لهو الصديق الأكبر، وهو بابي الذي أوتى منه، وهو خليفتي من بعدي.

62. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Khalid, from his father, from Khalaf bin Hammad, from Abu’l-Hasan al-‘Abdi, from al-A’mash, from ‘Abaya al-Asadi, from Ibn Abbas, that he said: There will be a tribulation. Hence, if one of you observes it, it is upon him (to adhere to) two virtues: The Book of Allah, and Ali bin Abi Talib (as), for indeed, I heard the Prophet of Allah, Allah’s blessings be upon him and his Family, say, while he had held the hand of Ali, peace be upon him: He is the first to have believed in me, and the first to handshake me on the Day of Resurrection. He is the Divider [1] of this nation, who divides between truth and falsehood. He is the Leader of the Believers, and property is the leader of oppressors. He is, indeed, the Greater Truthful , and he is my Door through I am approached, and he is my Successor after me.

The chapter of rare meanings - Hadith 21113

حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد - رضي الله عنهما - قالا: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن مقاتل بن سليمان، قال: سمعت أبا عبد الله عليه السلام يقول: لما صعد موسى عليه السلام إلى الطور فناجي ربه عز وجل قال: يا رب أرني خزائنك، فقال: يا موسى إنما خزائني إذا أردت شيئا أن أقول له " كن " فيكون.

63. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with them both, that they both said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Muqatil bin Sulayman, that he said: I heard Abu Abdillah (as) say: “When Musa (as) climbed the mountain and silently called to his Lord, Exalted and Glorious is He, he said: O my Lord, show me Your treasures. He said: O Musa, My treasures is only that when I want something, I say to it: «Be» and it is.”

The chapter of rare meanings - Hadith 21114

حدثنا أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، قال: حدثنا محمد ابن أحمد بن يحيى بن عمران الأشعري، قال: حدثنا محمد بن عبد الحميد، عمن حدثه، قال مات رجل من آل أبي طالب لم يكن حضره أبو الحسن عليه السلام فجاء قوم فلما جلس أمسك القوم كأن على رؤسهم الطير وكانوا في ذكر الفقر [اء] والموت: فلما جلس قال: ابتداء منه: قال رسول الله صلى الله عليه وآله: ما بين الستين إلى السبعين معترك المنايا. ثم قال: عليه السلام: الفقر [اء] محن الاسلام.

65. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with them both, that they both said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Muqatil bin Sulayman, that he said: I heard Abu Abdillah, peace be upon him, say: When Musa, peace be upon him, climbed the mountain and silently called to his Lord, Exalted and Glorious is He, he said: O my Lord, show me Your treasures. He said: O Musa, My treasures is only that when I want something, I say to it: «Be» and it is.

The chapter of rare meanings - Hadith 21115

حدثنا الحسن بن أحمد بن إدريس - رضي الله عنه - قال: حدثنا أبي، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن يعقوب بن يزيد، عن محمد بن إبراهيم النوفلي، عن الحسين بن المختار بإسناده رفعه قال: قال رسول الله صلى الله عليه وآله: ملعون ملعون من أكمة أعمى، ملعون ملعون من عبد الدينار والدرهم، ملعون ملعون من نكح بهيمة.

66. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, that he said: We were told by Muhammed ibn Ahmad bin Yahya bin Imran al-Ash’ari, that he said: We were told by Muhammed bin Abdul-Hameed, from the one who told him, that he said: A man from the family of Abu Talib died and Abu’l-Hasan, peace be upon him, did not attend to him. A people then came, and when he sat, the people stopped, as if there were birds on their heads, while they were mentioning poverty and death. When he sat, he said, taking initiative from himself (to speak): The Messenger of Allah, Allah’s blessings be upon him and his Family, said: That which is between sixty and seventy is the battlefield of deaths. He, peace be upon him, then said: The poor are the tribulations of Islam.

The chapter of rare meanings - Hadith 21116

حدثنا علي بن أحمد بن موسى - رضي الله عنه - قال: حدثنا محمد بن يعقوب، عن الحسن بن محمد، عن محمد بن يحيى الفارسي، عن أبي حنيفة محمد بن يحيى، عن الوليد بن أبان، عن محمد بن عبد الله بن مسكان، عن أبيه، قال: قال أبو عبد الله عليه السلام: إن فاطمة بنت أسد - رحمها الله - جاءت إلى أبي طالب تبشره بمولد النبي صلى الله عليه وآله فقال لها أبو طالب: اصبري لي سبتا آتيك بمثله إلا النبوة فقال: السبت ثلاثون سنة وكان بين رسول الله صلى الله عليه وآله و أمير المؤمنين عليه السلام ثلاثون سنة.

67. We were told by Hasan bin Ahmad bin Idrees, may Allah be pleased with him, that he said: We were told by my father, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from Ya’qoub bin Yazid, from Muhammed bin Ibrahim al-Nawfali, from Hussain bin Mukhtar, with a chain of narrators that he ascribed, having said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Cursed, cursed, is the one who causes permanent blindness to a blinded! Cursed, cursed, is the one who worships the dinar and the dirham! Cursed, cursed, is the one who has intercourse with an animal!

The chapter of rare meanings - Hadith 21117

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، قال: حدثنا محمد بن يونس، قال: حدثنا حماد بن عيسى، قال: حدثنا جعفر بن محمد، عن أبيه عليهما السلام، قال: قال جابر بن عبد الله: سمعت رسول الله صلى عليه وآله يقول لعلي بن أبي طالب عليه السلام قبل موته بثلاث: سلام الله عليك يا أبا الريحانتين، أوصيك بريحانتي من الدنيا فعن قليل ينهد ركناك والله خليفتي عليك. فلما قبض رسول الله صلى الله عليه وآله قال علي: هذا أحد ركني الذي قال لي رسول الله، فلما ماتت فاطمة سلام الله عليها قال علي عليه السلام: هذا الركن الثاني الذي قال رسول الله صلى الله عليه وآله.

68. We were told by Ali bin Ahmad bin Musa, may Allah be pleased with him, that he said: We were told by Muhammed bin Ya’qoub, from Hasan bin Muhammed, from Muhammed bin Yahya al-Farisi, from Abuu Hanifa, Muhammed bin Yahya, from Waleed bin Aban, from Muhammed bin Abdullah bin Maskan, from his father, that he said: Abu Abdillah, peace be upon him, said: Indeed, Fatima bint Asad, may Allah grant her mercy, came to Abu Talib, giving him glad tidings about the birth of the Prophet, Allah’s blessings be upon him and his Family, and so Abu Talib said to her: Be patient for me with a Saturday , and I will bring to you the same as he, except for Prophethood. He said: A Saturday is thirty years. There was between the Messenger of Allah, Allah’s blessings be upon him and his Family, and the Commander of the Believers, peace be upon him, thirty years.

The chapter of rare meanings - Hadith 21118

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن سلمة بن الخطاب، عن الحسن ابن يوسف، عن صالح بن عقبة، عن أبي الحسن موسى عليه السلام قال: قال الناس ثلاثة عربي، ومولى، وعلج فأما العرب فنحن، وأما المولى فمن والانا، وأما العلج فمن تبرأ منا وناصبنا.

69. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, that he said: We were told by Yunus bin Abdul-Rahman, that he said: We were told by Hammad bin Isa, that he said: We were told by Ja’far bin Muhammed, from his father, peace be upon them both, that he said: Jabir bin Abdullah said: "I heard the Messenger of Allah, Allah’s blessings be upon him and his Family, say to Ali bin Abi Talib (a. s) before his death with three (days), 'The peace of Allah be upon you, O father of the Two Aromas. I bequeath you with regards to my Aroma of this world, for soon will your pillars collapse, and Allah is the my Trustee upon you.' Then, when the Messenger of Allah, (s. w.) was taken, Ali said: This is one of my pillars about whom the Messenger of Allah spoke to me. Then, when Fatima (a. s) died, Ali (a. s) said: 'This is the second pillar about whom the Messenger of Allah, Allah’s blessings be upon him and his Family, spoke.'"

The chapter of rare meanings - Hadith 21119

وبهذا الاسناد، عن الحسن بن يوسف، عن عثمان بن جبلة، عن ضريس ابن عبد الملك قال: سمعت أبا عبد الله عليه السلام يقول: نحن قريش، وشيعتنا العرب، وعدونا العجم.

70. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Salama bin Khattab, from Hasan ibn Yusuf, from Saleh bin ‘Uqba, from Abu’l-Hasan, Musa, peace be upon him, that he said: People are (of) three (types): An Arab, a convert [1] and a disbeliever [2]. As for the Arabs, they are us. As for the convert, it is the one who befriends us. As for the disbeliever, it is the one who dissociates from us and is hostile to us.

The chapter of rare meanings - Hadith 21120

وبهذا الاسناد، عن سلمة، عن عمر بن سعيد بن خثيم ، عن أخيه معمر، عن محمد بن علي عليهما السلام، قال: نحن العرب، وشيعتنا منا، وسائر الناس همج أو هبج. قال: قلت: وما الهمج؟ قال، الذباب، قلت: وما الهبج؟ قال: البق.

71. With this chain of narrators, from Hasan bin Yusuf, from Uthman bin Jabala, from Dharees ibn Abdul-Malik, that he said: I heard Abu Abdillah, peace be upon him, say: We are Quraish, our party are the Arabs and our enemies are the non-Arabs.

The chapter of rare meanings - Hadith 21121

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن داود بن الحصين، عن يعقوب بن شعيب، عن أبي عبد الله عليه السلام قال: قلت له: ما يزال الرجل ممن ينتحل أمرنا يقول لمن من الله عليه بالاسلام: " يا نبطي " قال:´فقال عليه السلام: نحن أهل البيت والنبطي من ذرية إبراهيم إنما هما نبطان من النبط الماء والطين وليس بضاره في ذريته شئ، فقوم استنبطوا العلم فنحن هم.

72. With this chain of narrators, from Salama, from Umar bin Sa’eed bin Kuthaym, from his brother, Mu’ammar, from Muhammed bin Ali, peace be upon them both, that he said: We are Arabs, our party is from us and the rest of the people are hamaj or habaj. He said: I said: And what is hamaj? He said: Flies. I said: And what is habaj? He said: Bugs.

The chapter of rare meanings - Hadith 21122

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أيوب بن نوح، عن صفوان ابن يحيى، عن أخي دارم، عن محمد بن مسلم، قال: سمعت أبا جعفر عليه السلام يقول: من ولد في الاسلام فهو عربي، ومن دخل فيه طوعا أفضل ممن دخل فيه كرها والمولى هو الذي يؤخذ أسيرا من أرضه ويسلم فذلك المولى.

73. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Ali bin Hakam, from Dawud bin Huss’ain, from Ya’qoub bin Shu’aib, from Abu Abdillah, peace be upon him, that he said: I said to him: A man who remains among those who claim our cause will keep saying to the one whom Allah has favoured with Islam: «O Nabataean». He said: Then he, peace be upon him, said: We, the Household, and the Nabataean are from the progeny of Ibrahim. They are only two spurts from that which gushes out, that is water and mud, and it does not harm him in his progeny at all. Hence, they are a people who derived knowledge, and we are them.

The chapter of rare meanings - Hadith 21123

حدثنا محمد بن موسى بن المتوكل، عن محمد بن يحيى، وأحمد بن إدريس جميعا، عن محمد بن أحمد، عن أحمد بن محمد، عن بعض أصحابنا رفعه إلى أبي عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: ثمانية لا تقبل لهم صلاة: العبد الآبق حتى يرجع إلى مولاه، والناشز عن زوجها وهو عليها ساخط، ومانع الزكاة، وتارك الوضوء، والجارية المدركة تصلي 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 تقبل لهم صلاة.

74. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ayub bin Nuh, from Safwan ibn Yahya, from the brother from Darem, from Muhammed bin Muslim, that he said: I heard Abu Ja’far, peace be upon him, say: The one who is born in (the fold of) Islam is an Arab, and the one who enters it willingly is better than the one who enters it out of compulsion. A mawla is the one who is taken as a captive from his land and then accepts Islam. That is a mawla.

The chapter of rare meanings - Hadith 21124

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا عبد الله بن جعفر الحميري، قال: حدثنا محمد بن الحسين، عن الحسن بن محبوب، عن جميل بن صالح، عن الوليد بن العباس، قال: سمعت أبا عبد الله عليه السلام يقول: الحسب الفعال، والشرف المال، والكرم التقوى.

74. We were told by Muhammed bin Musa ibn Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, that he said: We were told by Muhammed bin Hussain, from Hasan bin Mahbub, from Jameel bin Saleh, from Waleed bin Abbas, that he said: I heard Abu Abdillah (a. s) say: “Nobility is good act. Honor is (possession of) property. Dignity is godfearness.”

The chapter of rare meanings - Hadith 21125

حدثنا محمد بن علي، قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد عن أبي سعيد الآدمي، عن يعقوب بن يزيد، عن عبد ربه بن نافع، عن الحباب بن موسى، عن أبي جعفر عليه السلام قال: من ولد في الاسلام حرا فهو عربي، ومن كان له عهد فخفر في عهده فهو مولى رسول الله صلى الله عليه وآله، ومن دخل في الاسلام طوعا فهو مهاجر.

75. We were told by Muhammed bin Ali, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Abu Sa’eed al-Adami, from Ya’qoub bin Yazid, from ‘Abd Rabbih bin Nafe’, from Habbab bin Musa, from Abu Ja’far (a. s) that he said: “The one who is born in (the fold of) Islam is an Arab, and the one who has an oath and fulfills his oath, is a servant of Allah’s Messenger (sw) and the one who enters into Islam willingly is a migrant.”

The chapter of rare meanings - Hadith 21126

وبهذا الاسناد، عن محمد بن أحمد، عن محمد بن هارون، عن أبي يحيى الواسطي عمن ذكره قال: قال رجل لأبي عبد الله عليه السلام: إن الناس يقولون: من لم يكن عربيا صلبا أو مولى صريحا فهو سفلي، فقال: وأي شئ المولى الصريح؟ فقال له الرجل: من ملك أبواه، قال: ولم قالوا هذا؟ قال: قالوا لقول رسول الله صلى الله عليه وآله: " مولى القوم من أنفسهم " فقال: سبحان الله أما بلغك أن رسول الله صلى الله عليه وآله قال: " أنا مولى من لا مولى له، وأنا مولى كل مسلم عربيها وعجميها "؟ فمن والى رسول الله صلى الله عليه وآله أليس يكون من نفس رسول الله صلى الله عليه وآله؟ ثم قال: أيهما أشرف من كان من نفس رسول الله صلى الله عليه وآله أو من كان من نفس أعرابي جلف بائل على عقبيه ؟ ثم قال صلى الله عليه وآله: من دخل في الاسلام رغبة خير ممن دخل رهبة، ودخل المنافقون رهبة والموالي دخلوا رغبة.

76. With this chain of narrators, from Muhammed bin Ahmad, from Muhammed bin Harun, from Abu Yahya al-Wasiti, of the one he mentioned, that he said: “A man said to Abu Abdillah (a. s) : People are saying: «The one who is not of Arab origin, nor a clearly declared mawla, is an inferior. He said: And what thing is a clearly declared mawla? The man said to him: The one who owns his parents. He said: And why did they say this? He said: They said it due to the saying of Allah’s Messenger (sw): A people’s mawla is from themselves. He said: Glory be to Allah, has it not reached you that the Messenger of Allah (sw) said: «I am the Master [1] of the one who has no master, and I am the Master of every Muslim, Arab and non-Arab»? Hence, the one who befriends the Messenger of Allah (sw), will he not be from the self of Allah’s Messenger (sw)? He then said: Which of the two is more honored: the one who is from the self of Allah’s Messenger (sw); or the one who is from the self of an gross Arabian who urinates on his heels? Furthermore, he (sw) said: The one who enters into Islam willingly is better than the one who enters out of fear. The hypocrites entered out of fear, whereas the mawali [2] entered willingly."

The chapter of rare meanings - Hadith 21127

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن علي بن السندي، عن محمد بن عمرو بن سعيد، عن أبيه، قال: كنت عند أبي الحسن عليه السلام حيث دخل عليه داود الرقي فقال له: جعلت فداك إن الناس يقولون: إذا مضى للحامل ستة أشهر فقد فرغ الله من خلقته. فقال أبو الحسن عليه السلام: يا داود ادع ولو بشق الصفا. فقلت: جعلت فداك وأي شئ الصفا؟ قال: ما يخرج مع الولد فإن الله يفعل ما يشاء.

78. With this chain of narrators, from Muhammed bin Ahmad, from Muhammed bin Harun, from Abu Yahya al-Wasiti, of the one he mentioned, that he said: A man said to Abu Abdillah, peace be upon him: People are saying: «The one who is not of Arab origin, nor a clearly declared mawla, is an inferior. He said: And what thing is a clearly declared mawla? The man said to him: The one who owns his parents. He said: And why did they say this? He said: They said it due to the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family: A people’s mawla is from themselves. He said: Glory be to Allah, has it not reached you that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: «I am the Master [1] of the one who has no master, and I am the Master of every Muslim, Arab and non-Arab»? Hence, the one who befriends the Messenger of Allah, Allah’s blessings be upon him and his Family, will he not be from the self of Allah’s Messenger, Allah’s blessings be upon him and his Family? He then said: Which of the two is more honored: the one who is from the self of Allah’s Messenger, Allah’s blessings be upon him and his Family; or the one who is from the self of an gross Arabian who urinates on his heels? Furthermore, he, Allah’s blessings be upon him and his Family, said: The one who enters into Islam willingly is better than the one who enters out of fear. The hypocrites entered out of fear, whereas the mawali [2] entered willingly.

The chapter of rare meanings - Hadith 21128

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن ابن فضال عن ابن بكير، عن زرارة، قال: ذهبت أنا وبكير مع رجل من ولد علي إلى المشاهد حتى انتهينا إلى أحد، فأرانا قبور الشهداء ثم دخل بنا الشعب فمضينا معه ساعة حتى مضينا إلى مسجد هناك فقال: إن رسول الله صلى الله عليه وآله صلى فيه فصلينا فيه، ثم أرانا مكانا في رأس جبل فقال: إن النبي صلى الله عليه وآله صعد إليه فكان يكون فيه ماء المطر. قال زرارة: فوقع في نفسي أن رسول الله صلى الله عليه وآله لم يصعد إلى ماء ثم، فقلت أنا: فإني لا أجيئ معكم، أنا نائم ههنا حتى تجيئوا، فذهب هو وبكير، ثم انصرفوا وجاؤوا إلي فانصرفنا جميعا حتى إذا كان الغد أتينا أبا جعفر عليه السلام فقال لنا: أين كنتم أمس فإني لم أركم فأخبرناه و وصفنا له المسجد والموضع الذي زعم أن النبي صلى الله عليه وآله صعد إليه فغسل وجهه فيه، فقال أبو جعفر: ما أتى رسول الله ذلك المكان قط، فقلنا له: وروي لنا أنه كسرت رباعيته.فقال: لا، قبضه الله سليما ولكنه شج في وجهه فبعث عليا فأتاه بماء في حجفة فعافه رسول الله صلى الله عليه وآله أن يشرب منه وغسل وجهه.

My father, may Allah have mercy on him, said: Sa'd b. Abdullah narrated to us, from Ahmad b. Muhammad, from Ibn Faddal, from Ibn Bukayr, from Zurara, who said: I went with Bukayr and a man from the descendants of Ali to the sacred sites until we reached Uhud. He showed us the graves of the martyrs, then led us into the valley. We walked with him for a while until we arrived at a mosque, where he said: "The Messenger of Allah (saw) prayed here," so we prayed there. Then he showed us a place at the top of a mountain and said: "The Prophet (saw) climbed this and found rainwater here." Zurara said: It occurred to me that the Messenger of Allah (saw) would not have climbed to fetch water. So I said: "I will not continue with you. I will sleep here until you return." He and Bukayr went and then came back to me, and we all returned together. The next day, we visited Abu Ja'far (as), who asked us: "Where were you yesterday? I did not see you." We informed him and described to him the mosque and the place where it was claimed the Prophet (saw) had climbed and washed his face. Abu Ja'far said: "The Messenger of Allah (saw) never went to that place." We then said: "It has been narrated to us that his tooth was broken." He replied: "No, Allah took him back whole, but his face was injured. He sent Ali, who brought water in a shield, but the Messenger of Allah (saw) refused to drink from it and only washed his face."

The chapter of rare meanings - Hadith 21129

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن محمد بن علي الكوفي، عن سفيان، عن فراس، عن الشعبي، قال: قال ابن الكواء لعلي عليه السلام: يا أمير المؤمنين أرأيت قولك: " العجب بين جمادي ورجب " قال عليه السلام: ويحك يا أعور هو جمع أشتات، ونشر أموات، وحصد نبات، وهنات بعد هنات، مهلكات مبيرات، لست أنا ولا أنت هناك.

80. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Ibn Faddal, from Ibn Bukair, from Zurara, that he said: I went, me and Bukair, along with a man from the sons of Ali to the cites until we reached Uhud. He then showed us the graves of the martyrs. He then made us enter the path, and we went with him for an hour until we went to a mosque there. He said: The Messenger of Allah, Allah’s blessings be upon him and his Family, prayed in it. Hence, we prayed in it, and then he showed us a place at the top of the mountain, and he said: The Prophet, Allah’s blessings be upon him and his Family climbed to it, and it used to be rain water there. Zurara said: It then hit within me that the Messenger of Allah, Allah’s blessings be upon him and his Family, did not climb to any water. I then said: I will not come with you. I will sleep here until you come. Then he and Bukair walked, and so they went and then came to me, and then we all went. Then, until the next day, we came to Abu Ja’far, peace be upon him, and he said to us: Where were you yesterday, for indeed, I did not see you? So, we informed him and described to him the mosque and the spot in which it was claimed that the Prophet, Allah’s blessings be upon him and his Family, climbed to and and washed his face in. Abu Ja’far said: The Messenger of Allah never came to that place. We said to him: It has also been narrated to us that his front tooth were broken. He said: No. Allah took him unto Himself in safety, however, he was cut open in his face, and he sent Ali, so he brought him water in a leather vessel, and the Messenger of Allah, Allah’s blessings be upon him and his Family, felt disgusted to drink from it, and he washed his face.

The chapter of rare meanings - Hadith 21130

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار. قال: حدثنا أحمد بن محمد، عن عثمان بن عيسى عن صالح بن ميثم، عن عباية الأسدي، قال: سمعت أمير المؤمنين عليه السلام وهو مسجل وأنا قائم عليه: لآتين بمصر مبيرا ولأنقضن دمشق حجرا حجرا، ولأخرجن اليهود والنصارى من [كل] كور العرب، ولأسوقن العرب بعصاي هذه. قال: قلت له: يا أمير المؤمنين كأنك تخبرنا أنك تحيي بعد ما تموت! فقال: هيهات يا عباية ذهبت في غير مذهب يعقله رجل مني. قال مصنف هذا الكتاب - رضي الله عنه -: إن أمير المؤمنين عليه السلام اتقى عباية الأسدي في هذا الحديث وأتقي ابن الكواء في الحديث السابق لأنهما كانا غير محتملين لأسرار آل محمد عليهم السلام.

80. We were told by Muhammed bin Hasan, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed, from Uthman bin Isa, from Saleh bin Maitham, from ‘Abaya al-Asadi, that he said: I heard the Commander of the Believers, peace be upon him, while he was sitting and I was standing: I will surely come to Egypt to bring death, and I will surely come to demolish Damascus, stone by stone, and I will surely bring the Jews and the Christians out of all the nests of the Arabs, and I will surely drag the Arabs with this staff of mine. He said: I said to him: O Commander of the Believers, it is as if you are informing us that you will be revived after you die? He said: May such not be, O ‘Abaya. You thought into another direction of thoughts which a man from me knows. The compiler of this book, may Allah be pleased with him, said: Indeed, the Commander of the Believers, peace be upon him, used Taqiya with ‘Abaya al-Asadi in this narration, and he used Taqiya with Ibn al-Kawra’ in the previous narration, because they could not bear the secrets of the Family of Muhammed, peace be upon them.

The chapter of rare meanings - Hadith 21131

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه، عن ابن سنان، عن إبراهيم بن أبي البلاد، عن سدير قال: سألت أبا عبد الله عليه السلام عن قول أمير المؤمنين عليه السلام: " إن أمرنا صعب مستصعب لا يقربه إلا ملك مقرب أو نبي مرسل أو عبد امتحن الله قلبه للايمان " فقال: لان في الملائكة مقربين وغير مقربين، ومن الأنبياء مرسلين وغير مرسلين، ومن المؤمنين ممتحنين وغير ممتحنين، فعرض أمركم هذا على الملائكة فلم يقربه إلا المقربون، وعرض على الأنبياء فلم يقربه إلا المرسلون، و عرض على المؤمنين فلم يقربه إلا الممتحنون. قال: ثم قال لي: مر في حديثك.

82. We were told by Muhammed bin Hasan, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed, from Uthman bin Isa, from Saleh bin Maitham, from ‘Abaya al-Asadi, that he said: I heard the Commander of the Believers, peace be upon him, while he was sitting and I was standing: I will surely come to Egypt to bring death, and I will surely come to demolish Damascus, stone by stone, and I will surely bring the Jews and the Christians out of all the nests of the Arabs, and I will surely drag the Arabs with this staff of mine. He said: I said to him: O Commander of the Believers, it is as if you are informing us that you will be revived after you die? He said: May such not be, O ‘Abaya. You thought into another direction of thoughts which a man from me knows. The compiler of this book, may Allah be pleased with him, said: Indeed, the Commander of the Believers, peace be upon him, used Taqiya with ‘Abaya al-Asadi in this narration, and he used Taqiya with Ibn al-Kawra’ in the previous narration, because they could not bear the secrets of the Family of Muhammed, peace be upon them.

The chapter of rare meanings - Hadith 21132

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن القاسم بن محمد الجوهري، عن إسماعيل بن إبراهيم، عن أبي معاوية الأشتر، قال: سمعت أبا عبد الله عليه السلام يقول: من شكا إلى مؤمن فقد شكا إلى الله عز وجل، ومن شكا إلى مخالف فقد شكا الله عز وجل.

83. My father, may Allah grant him mercu, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, from Ibn Sinan, from Ibrahim bin Abi’l-Bilad, from Sudayr, that he said: I asked Abu Abdillah, peace be upon him, about the saying of the Commander of the Believers, peace be upon him: «Indeed, our matter is difficult and complicated; it is not acknowledged except by an Angel who is brought near (to Allah), or a Prophet that is sent (with a Divine Message), or a servant whom Allah has tested his heart with faith.» He said: Because among the Angels are those who are brought near and those who are not brought near, and among the Prophets there are those who are sent and those who are not sent, and among the believers there are the tested and the untested. Hence, this matter of yours was presented to the Angels, and none acknowledged it except for those who are brought near, and (it was presented) upon the Prophets, and none acknowledged it except for those who were sent, and it was presented upon the believers, and none acknowledged it except for those who were tested. He said: He then said to me: Continue in your conversation.

The chapter of rare meanings - Hadith 21133

أبي - رحمه الله - قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد، عن علي بن الحكم، عن كليب بن معاوية الأسدي، قال: قلت لأبي عبد الله عليه السلام: شيعتك تقول: الحاج أهله وماله في ضمان الله و [قد] يخلف في أهله، وقد أراه يخرج فيحدث [على] أهله الاحداث. فقال عليه السلام: إنما يخلفه فيهم بما كان يقوم به، فأما ما كان حاضرا لم يستطع دفعه فلا.

84. My father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Qasem bin Muhammed al-Jawhari, from Isma’eel bin Ibrahim, from Abu Mu’awiya al-Ashtar, that he said: I heard Abu Abdillah, peace be upon him, say: The one who complains to a believer has certainly complained to Allah, Exalted and Glorious is He, and the one who complains to an opponent (of us) has certainly complained about Allah, Exalted and Glorious is He.

The chapter of rare meanings - Hadith 21134

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن حماد، عن حريز، عن زرارة، قال: سألت أبا جعفر عليه السلام: هل سئل رسول الله صلى الله عليه وآله عن الأطفال. فقال: قد سئل فقال: الله أعلم بما كانوا عاملين. ثم قال: يا زرارة هل تدري ما قوله: " الله أعلم بما كانوا عاملين "؟ قال: لا قال: الله عز وجل فيهم المشيئة، إنه إذا كان يوم القيامة أتى بالأطفال، والشيخ الكبير الذي قد أدرك السن ولم يعقل من الكبر و الخرف، والذي مات في الفترة بين النبيين، والمجنون والأبله الذي لا يعقل، فكل واحد [منهم] يحتج على الله عز وجل فيبعث الله تعالى إليهم ملكا من الملائكة فيؤجج نارا فيقول: إن ربكم يأمركم أن تثبوا فيها فمن وثب فيها كانت عليه بردا وسلاما، ومن عصاه سيق إلى النار.

85. My father, may Allah grant him mercy, said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Ali bin Hakam, from Kulaib bin Mu’awiya al-Asadi, that he said: I said to Abu Abdillah, peace be upon him: Your party is saying: For the performer of pilgrimage, his family and property are in the assurance of Allah. However, it might me that he bequeaths with regards to his family, and it might be that I see that he goes out and his family is afflicted with afflictions. He, peace be upon him, said: He would bequeath with regards to them in that which he used to do. As for what is present and he is not able to repel, then no.

The chapter of rare meanings - Hadith 21135

أبى - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن صفوان بن الحكم الحناط، قال: حدثني زيد الشحام، عن أبي عبد الله عليه السلام قال: النعيم في الدنيا الامن، وصحة الجسم، وتمام النعمة في الآخرة دخول الجنة. وما تمت النعمة على عبد قط لم يدخل الجنة.

86. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Hammad, from Huraiz, from Zurara, that he said: I asked Abu Ja’far, peace be upon him: Was the Messenger of Allah, Allah’s blessings be upon him and his Family, asked about children? He said: He was certainly asked, and he said: Allah is more knowledgeable of what they are to do. He then said: O Zurara, do you know what is (the meaning of) his saying: «Allah is more knowledgeable of what they are to do»? He said: No. He said: To Allah, Exalted and Glorious is He, is the will with regards to them. Indeed, when the Day of Resurrection will be, to Him will children be brought, and so will an old man who had reached an old age and does not rationalize due to aging and senility, and the one who dies in a period in which there are two Prophets, and the insane and the fool who does not rationalize. All of them will argue against Allah, Exalted and Glorious is He, to which Allah, Exalted is He, will send to them an Angel from the Angels who will stir up a fire and say: Indeed, your Lord is commanding you to stay firm in it. Then, those who stay in it, it will be cold and a cause of peace to him, and those who disobey him will be dragged to the Fire.

The chapter of rare meanings - Hadith 21136

حدثنا أبو الحسن علي بن عبد الله بن أحمد بن بابويه المذكر، قال: سمعت القاضي الكبير أبا الحسن علي بن أحمد الطبري يقول: حدثني أبو سعيد الحسن بن علي بن زكريا ابن زفر العدوي البصري ، قال: مررت بالبصرة بمحل " طحان " وهي ناحية و إذا زحام على باب، وناس يدخلون دار، وناس يخرجون، فدخلت فإذا شيخ يقول: حدثني مولاي أنس بن مالك. - وهو " خراش " مولى " أنس " - قال أبو سعيد: ولم يكن معي ورق فاستعرت قلما وكتبت هذه الأربعة عشر حدثنا على ظهر نعلي:

87. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Safwan bin Hakam, the wheat seller, that he said: I was told by Zaid, the seller of grease, of Abu Abdillah, peace be upon him, that he said: The bliss in this world is safety and a healthy body. The completion of the grace in the Hereafter is to enter Paradise. The grace has never been completed for a servant who does not enter Paradise.

The chapter of rare meanings - Hadith 21137

حدثنا أبو الحسن ، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد قال: حدثني خراش مولى أنس بن مالك، قال: حدثنا مولاي أنس بن مالك قال: قال رسول الله صلى الله عليه وآله: الصوم جنة - يعني حجاب - من النار. وإنما قال ذلك لان الصوم نسك باطن ليس فيه نزعة شيطان ولا مرايات إنسان.

We were told by Abu’l-Hasan, Ali bin Abdullah bin Ahmad bin Babawayh al-Mudhakkir, that he said: I heard the big judge, Abu’l-Hasan, Ali bin Ahmad al-Tabari, say: I was told by Abu Sa’eed, Hasan bin Ali bin Zakariya ibn Zafr al-‘Adawi al-Basri, that he said: I passed in Basra by the area of Tahhan, and it was a district, and suddenly I observed crowds by a door, and people entering a house, and other people leaving. I then entered, and suddenly I observed an old man say: I was told by my master, Anas bin Malik – and that was Khirash, the servant of Anas – that he said… Abu Sa’eed said: There were no paper with me, so I borrowed a pen and wrote these fourteen narrations on the external side of my sandal:

The chapter of rare meanings - Hadith 21138

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال حدثنا خراش، قال: حدثنا مولاي أنس بن مالك، قال: قال رسول الله صلى الله عليه وآله: للصائم فرحتان فرحة عند إفطاره وفرحة يوم يلقى ربه. - يعني بفرحته عند إفطاره فرحة المسلم بتحصيل ذلك اليوم في ديوان حسناته وفواضل أعماله لا أن فرحته تلك بما أبيح من الطعام وقته ذلك. ذلك وليس الفرح بالاكل ولحاجة البطن من شرائف ما يمدح بن الصالحون، وأما فرحته عند لقاء ربه عز وجل فبما يفيض الله عليه من فضل عطائه الذي ليس لأحد من أهل القيامة مثله إلا لمن عمل مثل عمله -.

88. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: I was told by Khirash, the servant of Anas bin Malik, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Fasting is a Garden – meaning a veil – from the Fire. He only said that because fasting is an internal devoutness in whom there is no incitement to evil by Shaytan, nor any means of ostentation before another human being.

The chapter of rare meanings - Hadith 21139

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد قال: حدثنا خراش، قال: حدثني مولاي أنس بن مالك، قال: قال رسول الله صلى الله عليه وآله: إن للجنة بابا يدعى " الريان " لا يدخل منه إلا الصائمون. - وإنما سمي هذا الباب " الريان " لان الصائم يجهد العطش أكثر مما يجهده الجوع، فإذا دخل الصائم من هذا الباب يلقاه الري الذي لا يعطش بعده أبدا.

89. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: There are two joys for the one who fasts: a joy during his breaking of the fast; and a joy on the Day he will meet his Lord. With his joy during the breaking of his fast, he meant the joy of a Muslim with regards to attaining that day in the journal of his good deeds and virtuous acts, not that this joy of his is due to what is allowed to him of food at that time of his. Joy due to eating and the belly’s need is not among the honors of what the righteous are praised. As for his joy on the Day of the meeting with his Lord, Exalted and Glorious is He, it is due to what Allah will bestow upon him from the virtue of His grant, which none from among the people of the Resurrection will have the like of, except for those who did the same as his deed.

The chapter of rare meanings - Hadith 21140

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا مولاي أنس بن مالك قال: قال رسول الله صلى الله عليه وآله: من صام يوما تطوعا فلوا عطي ملء الأرض ذهبا ما وفي أجره دون يوم الحساب. - يعني أن ثواب الصوم ليس بمقدر كما قدرت الحسنة بعشر أمثالها قال رسول الله صلى الله عليه وآله: قال الله عز وجل: كل أعمال ابن آدم بعشرة أضعافها إلى سبع مائة ضعف إلا الصبر فإنه لي وأنا أجزي به فثواب الصبر مخزون في علم الله عز وجل، والصبر الصوم -.

90. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, for Paradise is a Gate called the Irrigating , from which none but the fasting will enter. This Gate was only named the Irrigating because the fasting is fatigued by thirst more than he is fatigued by hunger, and when the faster will enter through this Gate, he will be met with irrigation after which he will never become thirsty.

The chapter of rare meanings - Hadith 21141

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا مولاي أنس بن مالك، قال: قال رسول الله صلى الله عليه وآله: الحياء خير كله. - يعني أن الحياء يكف ذا الدين ومن لا دين له عن القبيح فهو جماع كل جميل -.

91. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who fasts a day voluntarily, if he is given the amount of what fills the earth with gold, his reward will not be fulfilled as compared to that of the Day of Reckoning. It means that the reward for fasting is not estimated like how one good deed is estimated by ten the likes of it. The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Allah, Exalted and Glorious is He, said: All the deeds of the son of Adam are by ten the likes of them until seven hundred the likes of, except for patience, for indeed, it is for Me, and I will reward for it. Thus, the reward for patience is concealed in the Knowledge of Allah, Exalted and Glorious is He, and patience is fasting.

The chapter of rare meanings - Hadith 21142

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا مولاي أنس، قال: قال رسول الله صلى الله عليه وآله: الحياء والايمان كله في قرن واحد فإذا سلب أحدهما أتبعه الآخرة - يعني أن من لم يكفه الحياء عن القبيح فيما بينه وبين الناس فهولا يكفه عن القبيح فيما بينه وبين ربه عز و جل، ومن لم يستح من الله عز وجل وجاهره بالقبيح فلا دين له -.

92. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Modesty is good, all of it. It means that modesty repels the one with religion, as well as the one with no religion, from the horrid. Hence, it is the gatherer of every beauty.

The chapter of rare meanings - Hadith 21143

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا مولاي أنس بن مالك، قال: قال رسول الله صلى الله عليه وآله: ما ينزع الله تعالى من العبد الحياء فيصير ما قتا ممقتا ثم ينزع منه الايمان ثم ينزع منه الرحمة ثم يخلع دين الاسلام عن عنقه، فيصير شيطانا لعينا. - يعني أن ارتكاب القبيحة بعد القبيحة تنتهي إلى الشيطنة ومن تشيطن على الله لعنة الله -.

93. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Modesty and faith, all of it, is in one horn; if one of them is pulled off, the other follows it. It means that the one whom modesty does not repel from horrid in what is between him and between people, will not repel himself from horrid in what is between him and between his Lord, Exalted and Glorious is He. The one who is not embarrassed before Allah, Exalted and Glorious is He, and publicly challenges him with horrid acts, he has no (sincere adherence) religion.

The chapter of rare meanings - Hadith 21144

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا أنس، قال: قال رسول الله صلى الله عليه وآله: من تأمل خلف امرأة حتى يتبين له حجم عظامها من وراء ثيابها وهو صائم فقد أفطره. - يعني فقد أشرط نفسه للافطار بما ينبعث من دواعي نفسه ونوازع همته فيكون من مواقعة الذنب على خطر -.

94. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: If Allah, Exalted is He, removes modesty from a servant, he becomes abhorrent and detested. He then removes faith from him, then removes mercy from him, then pulls off the religion of Islam out of his neck, and he becomes a cursed devil. It means that the performance of a horrid act after another horrid act ends with devilry, and the one who becomes a devil (in challenge) against Allah, is cursed by Allah.

The chapter of rare meanings - Hadith 21145

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا مولاي أنس، قال: قال رسول الله صلى الله عليه وآله: من قرأ مائة آية لم يكتب من الغافلين، ومن قرأ مائتي آية كتب من القانتين، ومن قرأ ثلاث مائة آية لم يحاجه القرآن. - يعني من حفظ قدر ذلك من القرآن، يقال: " قد قرأ الغلام القرآن " إذا حفظه -.

95. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who gazes behind a woman until it becomes clear to him the size of her bones from behind her clothes, while he is fasting, has broken the fast. It means that he has conditioned upon himself to break the fast due to what emerges from the motives of his inner self and inclinations of his interest, by which he would be in danger from falling into sin.

The chapter of rare meanings - Hadith 21146

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا مولاي أنس، قال: قال رسول الله صلى الله عليه وآله: حياتي خير لكم، ومماتي خير لكم، أما حياتي فتحدثوني وأحدثكم، وأما موتي فتعرض علي أعمالكم عشية الاثنين والخميس، فما كان من عمل صالح حمدت الله عليه وما كان من عمل سيئ استغفرت الله لكم.

96. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who recites a hundred verses (of the Qur’an) will not be written to be among among the unaware. The one who recites two hundred verses, will be written to be among the devout. The one who recites three hundred verses will not be argued against from the Qur’an. It means those who learn by heart the amount of that from the Qur’an. It is said: «The boy recited the Qur’an» if he learns it by heart.

The chapter of rare meanings - Hadith 21147

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا مولاي أنس، قال: قال رسول الله صلى الله عليه وآله: من قال: " سبحان الله وبحمده " كتب الله له ألف ألف حسنة ومحا عنه ألف ألف سيئة، ورفع له ألف ألف درجة، ومن زاد زاده الله، ومن استغفر غفر الله له.

97. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: My life is good for you, and my death is good for you. As for my life, it is that you speak to me and I speak to you. As for my death, it is that your deeds are presented to me at the evening of Monday and Thursday; whatever is of a righteous deed, I praise Allah for it, and whatever is of a misdeed, I ask Allah for forgiveness to you.

The chapter of rare meanings - Hadith 21148

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش قال: حدثنا مولاي أنس، قال: خرج رسول الله صلى الله عليه وآله على أصحابه فقال: من ضمن لي اثنين ضمنت له الجنة. فقال أبو هريرة: فداك أبي وأمي يا رسول الله أنا أضمنهما لك، ما هما؟ قال: فقال رسول الله صلى الله عليه وآله: من ضمن لي ما بين لحييه وما بين رجليه ضمنت له الجنة - يعني من ضمن لي لسانه وفرجه -. وأسباب البلايا تنفتح من هذين العضوين، وجناية اللسان الكفر بالله، وقول الزور، والبهتان، والإلحاد في أسماء الله وصفاته، والغيبة، والنميمة، والتهمة وذلك من جنايات اللسان وجناية الفرج الوطئ حيث لا يحل بنكاح ولا ملك يمين، قال الله تبارك وتعالى: " والذين هم لفروجهم حافظون إلا على أزواجهم أو ما ملكت أيمانهم فإنهم غير ملومين فمن ابتغى وراء ذلك فأولئك هم العادون ".

98. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who says: «Glory be to Allah, and in the praise of Him» Allah will prescribe to him a thousand by a thousand good deed, erase from (the record of) him a thousand by a thousand misdeed and raise him by a thousand by a thousand degree. Moreover, the one who increases, Allah will increase to him, and the one who asks forgiveness, Allah will forgive him.

The chapter of rare meanings - Hadith 21149

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد، قال: حدثنا خراش، قال: حدثنا مولاي أنس، قال: قال رسول الله صلى الله عليه وآله: لذكر الله عز وجل بالغدو والآصال خير من حطم السيوف في سبيل الله عز وجل. - يعني فمن ذكر الله عز وجل بالغدو ويذكر ما كان منه في ليلة من سوء عمله واستغفر الله وتاب إليه فإذا انتشر في ابتغاء ما قسم الله له انتشر وقد حطت عنه سيئاته وغفرت له ذنوبه، وإذا ذكر الله عز وجل بالآصال وهي العشيات راجع نفسه فيما كان منه في يومه ذلك من سرف على نفسه وإضاعة لأمر ربه فإذا ذكر الله عز وجل واستغفر الله تعالى وأناب راح إلى أهله وقد غفرت له ذنوبه يومه. وإنما تحمد الشهادة أيضا إذا كانت من تائب إلى الله استغفر من معصية الله عز وجل.

99. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, went out to his companions and said: The one who assures two things for me, I will assure to him Paradise. Abu Huraira then said: May my father and mother be sacrificed for you, O Messenger of Allah. I will assure them to you. What are they? He said: The one who assures to me that which is between his jawbones and that which is between his legs, I will assure Paradise to him. It means the one who assures (the preservation of) his tongue and genital. The causes of misfortunes open from these two parts. The offense of the tongue is disbelief in Allah, false saying, calumny and faithlessness with regards to the Names of Allah and His Attributes, backbiting, gossip and accusation. That is among the offenses of the tongue. The offense of the genital is intercourse when it is not permitted by marriage nor possession with the right hand. Allah, Blessed and Exalted is He, said: «And those who are, to their genitals, preserving, except upon their wives or what their right hands possess; (in that) they are, indeed, not to be blamed. Hence, the one who seeks beyond that, those are the transgressors.» (70:30-31)

The chapter of rare meanings - Hadith 21150

حدثنا أبو الحسن، قال: حدثنا علي بن أحمد الطبري، قال: حدثنا أبو سعيد قال: حدثنا خراش، قال: حدثنا مولاي أنس قال: كان أصحاب رسول الله صلى الله عليه وآله يتجرون في البحر - يعني أن التجارة في البحر وركوبه وليس يهيج ليس من المكروه وهو من الانتشار والابتغاء الذي أذن الله عز وجل فيه بقوله عز وجل: " فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله " وقد روي في ركوب البحر والنهي عنه حديث -.

100. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Surely, to mention Allah, Exalted and Glorious is He, at the mornings and the evenings is better than to demolish with swords for the sake of Allah, Exalted and Glorious is He. It means that the one who mentions Allah, Exalted and Glorious is He, at morning and then remembers what was issued from him (of actions) at that night of his of misdeeds, asks forgiveness from Allah and repents to Him, if he goes to seek what Allah has divided for him, he would do so, his misdeeds will be nullified from him and his sins will be forgiven. If he mentions Allah, Exalted and Glorious is He, at the evenings, that are nights, he examines himself with regards to what was issued from him (of actions) during that day of his of thriftlessness towards himself and waste of a matter relating to his Lord. If he then mentions Allah, Exalted and Glorious is He, asks Allah, Exalted is He, for forgiveness and returns, he will go to his family after his sins from that day of his have been forgiven. Martyrdom is only praised as well if it is from one who has repented to Allah and sought forgiveness from disobedience to Allah, Exalted and Glorious is He.

The chapter of rare meanings - Hadith 21151

حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن سنان، عن مفضل بن عمر، قال: سألت أبا عبد الله عليه السلام، عن معنى قول أمير المؤمنين صلوات الله عليه لما نظر إلى الثاني وهو مسجى بثوبه " ما أحد أحب إلي أن ألقى الله بصحيفة من هذا المسجى، فقال: عنى بها الصحيفة التي كتبت في الكعبة.

101. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The companions of Allah’s Messenger, Allah’s blessings be upon him and his Family, used to treat on the ocean. It means that trade and sailing on the ocean while it is not agitated is not among what is disliked (of acts), and it is one of the acts of dispersing and seeking which Allah, Exalted and Glorious is He, has given permission to, with the saying of Him, Exalted and Glorious is He: «And when the prayer is fulfilled, disperse in the land and seek from the bounty of Allah» (60:10). A narration has been narrated with regards to sailing on the ocean and prohibition from it.

The chapter of rare meanings - Hadith 21152

حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن سنان، عن مفضل بن عمر، قال: سألت أبا عبد الله عليه السلام، عن معنى قول أمير المؤمنين صلوات الله عليه لما نظر إلى الثاني وهو مسجى بثوبه " ما أحد أحب إلي أن ألقى الله بصحيفة من هذا المسجى، فقال: عنى بها الصحيفة التي كتبت في الكعبة.

102. We were told by Muhammed bin Ali Majilawayh, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Muhammed bin Sinan, from Mufadhal bin Umar, that he said: I asked Abu Abdillah (a. s.) about the meaning of the saying of the Commander of the Believers (AS) when he looked at the Second (Umar) while he was covered in his cloth: "Nothing is more beloved to me that I meet Allah with a journal from this covered person." He said: By that, he meant the journal which he wrote in the Ka’ba.

The chapter of rare meanings - Hadith 21153

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، قال: حدثنا أبو عبد الله الرازي، عن الحسن بن الحسين، عن ياسين الضرير [أ] وغيره، عن حماد بن عيسى، عن جعفر بن محمد، عن أبيه عليهما السلام، قال: خطب رجل إلى قوم فقالوا: ما تجارتك؟ قال: أبيع الدواب. فزوجوه فإذا هو يبيع السنانير، فاختصموا إلى علي بن أبي طالب عليه السلام فأجاز نكاحه وقال: السنانير دواب .

103. We were told by Ali bin Ahmad bin Musa, may Allah be pleased with him, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, from Musa bin Imran al-Nakha’i, from his paternal uncle, Hussain bin Yazid al-Nawfali, from Ali bin Abi Hamza, from Abu Baseer, that he said: I asked him about what was narrated from the Prophet, Allah’s blessings be upon him and his Family, that he said: «Indeed, the begotten from fornication was the worst of the three» What is the meaning of it? He said: By that, he indicated the middle one, that he is worse than the one who preceded him and the one who succeeded him.

The chapter of rare meanings - Hadith 21154

أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، قال: حدثنا أبو سعيد الآدمي، عن الحسن بن محبوب، عن علي بن رئاب، عن الحسن بن زياد العطار، قال: قلت لأبي عبد الله عليه السلام: إنهم يقولون لنا: أمؤمنون أنتم؟ فنقول نعم، إن شاء الله تعالى. فيقولون: أليس المؤمنون في الجنة؟ فنقول: بلى. فيقولون: أفأنتم في الجنة؟ فإذا نظرنا إلى أنفسنا ضعفنا وانكسرنا عن الجواب. قال: فقال: إذا قالوا لكم: أمؤمنون أنتم؟ فقولوا: نعم، إن شاء الله . قال قلت: وإنهم يقولون: إنما استثنيتم لأنكم شكاك. قال: فقولوا: والله ما نحن بشكاك، ولكنا استثنينا كما قال الله عز وجل: " لتدخلن المسجد الحرام إن شاء الله آمنين " وهو يعلم أنهم يدخلونه أولا وقد سمى الله عز وجل المؤمنين بالعمل الصالح " مؤمنين " ولم يسم من ركب الكبائر وما وعد الله عز وجل عليه النار في قرآن ولا أثر. ولا تسمهم بالايمان بعد ذلك الفعل.

104. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Muhammed bin Ahmad, that he said: We were told by Abu Abdillah al-Razi, from Hasan bin Hussain, from Yasin al-Dhareer, or another, from Hammad bin Isa, from Ja’far bin Muhammed, from his father, peace be upon them both, that he said: A sought marriage from a people, and they said: What is your trade? He said: I sell riding animals. Then, they conducted in marriage with him, and suddenly, it was observed that he sells fishing tackles. So, they brought the case to dispute before Ali bin Abi Talib, peace be upon him, and he declared his marriage as permissible, and he said: Fishing tackles are (an application of) riding animals.