Content

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

1.Abū al-Ḥasan ʿAlī ibn Ḥātim ibn Abī Ḥātim [1] narrated to us saying, “We were informed by al-Ḥusayn ibn Saʿīd ibn Ḥammād, from al-Ḥusayn ibn al-Mukhtār who said, ‘One of our companions narrated to me from Abū Jaʿfar (a) who said, “It is sufficient as a flaw in a person that he sees those faults in others which he is blind to [and disregards] in himself, or that he should fault other people for a matter which is also in himself, and which he cannot turn away from; and that he disturbs the one who sits with him by [discussing] that which does not concern [or benefit] him.”’”

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

2.Al-Qāsim ibn Muḥammad narrated from Ṣafwān al-Jammāl, from Fuḍayl who said, “I heard Abā ʿAbdillāh [al-Ṣādiq] (a) say, ‘Blessed be every unknown [critical] [1] servant [of Allah] who recognizes the [nature] of people before they recognize him.’”

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

3.Muḥammad ibn Sinān narrated from Muʿāwiyah ibn Wahb, from AbūʿAbdillāh (a) who said, “The Messenger of Allah (ṣ) said, ‘Who will guarantee four things for me in return for four houses in Paradise? [To] give charity without fear of poverty, treat all people with fairness, spread [the message of] peace in the world, and eschew argumentation even when you are right.’”

محمد بن سنان عن جعفر بن إبراهيم قال: سمعت أبا عبد الله عليه السلام يقول: من علم موضع كلامه من عقله قل كلامه فيما لا يعنيه وقال أبو عبد الله عليه السلام قال رسول الله صلى الله عليه وآله: إياكم وجدال المفتون فان كل مفتون ملقى حجته إلى انقضاء مدته فإذا انقضت مدته أحرقته فتنته بالنار

4 Muḥammad ibn Sinān narrated from Jaʿfar ibn Ibrāhīm who said, “I heard Abā ʿAbdillāh (a) say, ‘One who knows the appropriate position of his speech in relation to his intellect reduces his speech about that which does not concern him.’ And Abū ʿAbdillāh (a) reported that the Messenger of Allah (ṣ) said, ‘Beware of arguing with a deluded individual, for indeed every deluded individual has an argument that lasts only until his time comes to an end, and when his time is up, his delusion burns him with the Fire.’” [1]

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

5.ʿAlī ibn al-Nuʿmān narrated from Ibn Muskān, from Dāwūd, from Abū Shaybah al-Zuhrī, from one of the two (Imam al-Bāqir or al-Ṣādiq) (a) who said, “The worst servant [of Allah] is he who possesses a doubleface and a forked-tongue, he compliments his brother in his presence yet backbites him in his absence. When he is given, he envies him and when he is wronged, he abandons him.”

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

6.Muḥammad ibn Sinān narrated from Abū ʿAmmār Bayyāʿ al-Aksiyah,[1] from al-Zaydī, from Abū Arākah who said, “I heard ʿAlī (a) say, ‘Verily Allah has some servants whose hearts have been humbled by the awe of Allah, so they abstain from speech despite being eloquent, articulate, wise, and noble. They race towards Him with pure actions, not considering their numerous [good] deeds to be much, nor being satisfied with [only] little. They consider themselves to be vile while they are [truly] sagacious and virtuous.’”

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

7.Muḥammad ibn Sinān narrated from ʿAmmār ibn Marwān and al-Ḥusayn ibn Mukhtār, from Abū Baṣīr, [1] from Abū ʿAbdillāh (a) who said, “Beware of that for which apology is required, for indeed the believer does not do wrong and does not [have to] apologize, while the hypocrite does [something] wrong every day and [then repeatedly] apologizes for it.”

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

8.Al-Naḍr ibn Suwayd narrated from ʿAbdullāh ibn Sinān who said,[1] “The Messenger of Allah (ṣ) said, ‘Should I not inform you about the most vile among you?’ They said, ‘Yes, O Messenger of Allah!’ He said, ‘[They are] those who go about spreading slander [and gossip], those who cause separation between loved ones, and those who endeavor to find faults in one who is innocent.’”

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

9.Faḍālah ibn Nizāz [1] narrated from al-Ḥusayn ibn ʿAbdillāh who said, “Abū Jaʿfar [al-Bāqir] (a) said, ‘One who refrains from [impugning] the honor of people, Allah will pardon him [and protect his reputation] onthe Day of Resurrection, and whoever restrains his anger from the people, Allah will restrain His anger from him on the Day of Resurrection.’”

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

10.Al-Ḥasan ibn Maḥbūb narrated from ʿAlī ibn Riʾāb, from Abū ʿUbaydah al-Ḥadhdhāʾ[1], from Abū ʿAbdillāh (a) who said, “Modesty is part of faith, and faith leads one into Paradise. Immodesty is part of depravity, and depravity leads one into the Fire.”

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

11.Al-Ḥusayn ibn ʿUlwān narrated from ʿAmr ibn Khālid, from Zayd ibn ʿAlī, from his fathers, from ʿAlī (a) who said, “I heard the Messenger of Allah (ṣ) say, ‘Speech is of three types: the profitable, the sound, and the detrimental. As for the profitable [speech], it is that where Allah is mentioned. As for the sound [speech], it is that wherein what Allah likes is spoken. And as for the detrimental [speech], it is that in which people are spoken about [in a negative way].’”

عثمان بن عيسى عن عمير بن أذينة عن سليمان بن قيس قال: سمعت أمير المؤمنين عليه السلام يقول: قال رسول الله صلى الله عليه وآله: ان الله حرم الجنة على كل فحاش بذى قليل الحياء لا يبالي ما قال وما قيل له فإنك ان فتشته لم تجده الا لغية أو شرك شيطان فقال رجل يا رسول الله أو في الناس شرك شيطان؟ فقال: أما تقرأ قول الله: وشاركهم في الأموال والأولاد فقيل: وفى الناس من لا يبالي ما قال وما قيل له؟ فقال: نعم من تعرض الناس فقال فيهم وهو يعلم أنهم لا يتركونه فذلك الذي لا يبالي ما قال وما قيل له.

12.ʿUthmān ibn ʿĪsā narrated from ʿUmayr [1] ibn Udhaynah, from Sulaymān ibn Qays who said, “I heard Amīr al-Muʾminīn (a) say, ‘The Messenger of Allah (ṣ) said, “Verily Allah has forbidden Paradise to every foul-mouthed, obscene, shameless person who does not care about what he utters and what is said to him. If you investigate him, you will not find him but of illegitimate birth or a partner of Satan.” Upon hearing this, one man asked, “O Messenger of Allah, are there really people who are partners of Satan?” He (ṣ) replied, “Have you not read the statement of Allah [where he tells Satan]: And partner with them in their wealth and children (Q17:64)?” Then someone asked, “And are there [really] some people who do not care about what they utter or what is said to them?” So he (ṣ) responded, “Yes. He who criticizes the people and speaks [negatively] about them while he knows that they will not leave him [and will react against what he has said]; such a person does not care about what he utters and what is said to him.”’”

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

13.Al-Naḍr ibn Suwayd narrated from ʿĀṣim ibn Ḥumayd, from Abū Jaʿfar (a) whom he heard saying, “Verily the good deed that brings the quickest reward is kindness, and the evil deed that brings the quickest punishment is unjust aggression. And it is sufficient as a flaw for a person to look at those faults in others which he turns a blind eye to in himself, and to censure the people for that which he is [himself] incapable of abandoning, and to disturb the one who sits with him by [discussing] that which does not concern him.”

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

14.Ṣafwān ibn Yaḥyā narrated from Abū Khālid, from Ḥamzah ibn Ḥumrān, from Abū ʿAbdillāh (a) who said, “A bedouin came to the Prophet (ṣ) and said, ‘Advise me, O Messenger of Allah!’ He (ṣ) replied, ‘Yes. I advise you to guard that which is between your legs.’” [1]

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

15.ʿUthmān ibn ʿĪsā narrated from one of his companions, from Abū ʿAbdillāh who said, “Verily Allah, Blessed and Exalted is He, revealed to Mūsā (a) that one of your companions is speaking ill of you so be wary of him. So he said, ‘O Lord, I do not know him; inform me who he is so that I may know him.’ He replied, ‘O Mūsā, I have found fault with him for his slander [and defamation], and you wish Me to [also] be a defamer!’ He said, ‘Then what should I do, O Lord?’ Allah, the Exalted, replied, ‘Divide your companions into groups of ten, then cast lots between them; the arrow will fall on the group of ten which he is part of. Then divide them again and cast lots between them and the arrow will fall on him.’” He (the narrator) said, “When the man saw that lots were being drawn, he stood up and said, ‘O Messenger of Allah, I am the companion [who spoke ill of you]! By Allah, I will never repeat it again.’”

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

16.Ḥammād ibn ʿĪsā narrated from Shuʿayb al-ʿAqarqūfī, from Abū Baṣīr, from Abū ʿAbdillāh (a) who said, “Once, when the Messenger of Allah (ṣ) was with [his wife] ʿĀʾishah, a man sought permission to see him. So the Messenger of Allah (ṣ) said, ‘What a bad brother of the tribe [he is]!’ ʿĀʾishah stood up and entered the inner chamber, and the Prophet (ṣ) allowed the man to enter. As he came in, the Prophet (ṣ) went to meet him and he spoke to him until he had said what he came to say and left. So ʿĀʾishah said to him, ‘O Messenger of Allah, you mentioned him in that way, yet you still welcomed him with a smile on your face?’ So he said to her, ‘Verily among the worst servants of Allah is one whose company is disliked because of his foul-mouthedness.’”

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

17.Al-Ḥusayn ibn ʿUlwān narrated from ʿAmr ibn Khālid, from Zayd ibn ʿAlī, from his fathers, from ʿAlī (a) who said, “The Messenger of Allah (ṣ) said, ‘Paradise is forbidden to three: to the one who puts others under obligation, to the one who backbites, and to the one who is a habitual drinker.’”

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

18.Ibrāhīm ibn Abī al-Bilād narrated from his father who attributed it to the Messenger of Allah (ṣ), that he said, “And will anything plunge people into the Fire [of Hell] other than what their tongues reap?”[1]

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

19.Al-Naḍr ibn Suwayd narrated from al-Qāsim ibn Sulaymān, from Abū ʿAbdillāh (a) who said, “I heard my father say, ‘It is from the beauty of a person’s [devotion to] Islam to eschew that which does not concern him.’”

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

20.ʿAlī ibn al-Nuʿmān narrated from ʿAmr ibn Shimr, from Jābir, from Abū ʿAbdillāh (a) who said, “The Messenger of Allah (ṣ) said, ‘Verily Allah loves the modest, clement, independent, chaste individual. And indeed Allah hates the shameless, obscene, scrounging, importune individual.’”

محمد بن سنان عن ابن مسكان عن الحسن الصيقل قال: كنت عند أبي عبد الله عليه السلام جالسا فبعث غلاما له أعجميا في حاجة إلى رجل فانطلق ثم رجع فجعل أبو عبد الله عليه السلام يستفهمه الجواب وجعل الغلام لا يفهمه مرارا قال: فلما رأيته لا يتغير لسانه ولا يفهم ظننت ان أبا عبد الله عليه السلام يستغضب عليه قال: وأحد أبو عبد الله عليه السلام النظر إليه ثم قال: أما والله لئن كنت عيي اللسان فما أنت بعيي القلب ثم قال: إن الحياء والعفاف والعي - على اللسان لا على القلب - من الايمان والفحش والبذاء والسلاطة من النفاق.

21.Muḥammad ibn Sinān narrated from Ibn Muskān, from al-Ḥasan al Ṣayqal who said, “I was sitting with Abū ʿAbdillāh (a) when he sent one of his non-Arab servant boys on an errand to a person. The boy left and then returned so Abū ʿAbdillāh began asking him and seeking an explanation from him, but the young lad did not understand him, and this happened a number of times.” He (the narrator) said, “When I saw that his speech did not change and he was not able to understand, I thought that Abū ʿAbdillāh (a) would get angry on him. [However,] Abū ʿAbdillāh (a) looked at him sternly and then said, ‘By Allah, even if you are unable to speak with your tongue, you are not unable to communicate with your heart [and mind]!’ Then he said, ‘Verily modesty, chastity, and inarticulateness – the inarticulateness of the tongue, not of the heart – are part of faith, [1] while immodesty, obscenity and insolence are part of hypocrisy.’”

قال ابن مسكان وقال الحسن: سمعنا أبا عبد الله عليه السلام يقول: مرت برسول الله صلى الله عليه وآله امرأة بذية وهو يأكل فقالت يا محمد صلى الله عليه وآله: انك لتأكل اكل العبد وتجلس جلوسه فقال لها: ويحك وأي عبد أعبد منى؟ فقالت إما فناولني لقمة من طعامك فناولها رسول الله صلى الله عليه وآله لقمة من طعامه فقالت: لا والله الا إلى في من فيك قال: فاخرج اللقمة من فيه فناولها إياها فأكلتها قال أبو عبد الله عليه السلام فما أصابت بذاء حتى فارقت الدنيا.

22.Ibn Muskān said, and so did al-Ḥasan, “We heard Abā ʿAbdillāh (a) say, ‘A foul-mouthed woman once passed by the Messenger of Allah (ṣ) while he was eating, and said, ‘O Muḥammad, you are indeed eating the food of slaves sitting as a slave would sit.’ So he (ṣ) said to her, ‘Woe be to you! And who is a more submissive slave [of Allah] than me?’ She said, ‘Then share with me a morsel of your food.’ So the Messenger of Allah (ṣ) gave her some of his food. She said, ‘No, by Allah. I want a morsel from your mouth to [enter] my mouth!’ So he took out a morsel from his mouth and gave it to her, and she ate it.” Abū ʿAbdillāh (a) said,“After that, she never uttered an obscene word until she left this world.”

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

23.Faḍālah narrated from ʿAbdullāh ibn Bukayr, from Abū Baṣīr, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) used to say in his sermon, ‘Cursing a believer is transgression and fighting him is disbelief. Consuming his property [without permission] is a sin and his property is as inviolable as his blood.’”

حدثنا الحسين بن سعيد عن فضالة بن أيوب عن أبي المغرا * عن زيد الشحام عن عمرو بن سعيد بن هلال قال: قلت لأبي عبد الله عليه السلام انى لا ألقاك الا في السنين فأوصني بشئ حتى آخذ به قال: أوصيك بتقوى الله الورع والاجتهاد وإياك ان تطمح إلى من فوقك وكفى بما قال الله عز وجل لرسول الله صلى الله عليه وآله: فلا تعجبك أموالهم ولا أولادهم وقال: ولا تمدن عينيك إلى ما متعنا به أزواجا منهم زهرة الحياة الدنيا فان خفت شيئا من ذلك فاذكر عيش رسول الله صلى الله عليه وآله فإنما كان قوته من الشعير وحلواه من التمر وقوده من السعف إذا وجده وإذا أصبت بمصيبة في نفسك أو مالك أو ولدك فاذكر مصابك برسول الله صلى الله عليه وآله فان الخلايق لم يصابوا بمثله قط.

1.Al-Ḥusayn ibn Saʿīd narrated to us from Faḍālah ibn Ayyūb, from Abū al-Maghrāʾ, from Zayd al-Shaḥḥām[1], from ʿAmr ibn Saʿīd ibn Hilāl who said, “I told Abū ʿAbdillāh (a), ‘I only get to meet you once every few years, so give me some advice that I can adopt [in the meantime].’ He said, ‘I advise you to be mindful of Allah, to espouse piety, and struggle [for the sake of Allah]. And beware of aspiring to the position of one who is above you. Indeed, what Allah, to Whom belong might and majesty, told the Messenger of Allah (ṣ) [about this] is sufficient: So do not be impressed by their wealth and children (Q9:55). And He said: And do not extend your gaze [yearningly] at what We have provided their groups of the embellishment of the life of this world (Q20:131). Indeed, if you fear any of this [happening to you] then recall the life of the Messenger of Allah (ṣ),

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

2..Faḍālah ibn Ayyūb narrated from al-Fuḍayl ibn ʿUthmān, from ʿUbayd ibn Zurārah who said, “I heard Abā ʿAbdillāh (a) say, ‘Indeed I dislike a man who seeks to please his Lord with something while not having anything better than it [to offer]. So when I see him prolonging his bowing I say: O [base] soul! And when I see him prolonging his prostration, I say: O [base] soul!’”[1]

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

3.ʿAlī ibn al-Nuʿmān narrated to us from Ibn Muskān, from Sulaymān ibn Khālid, from Abū Jaʿfar (a) who said, “Should I not inform you about Islam: its branch, its root, its summit and its peak?” I said, “Yes, indeed, may I be your ransom!” He said, “As for its root [and foundation], it is prayer; as for its branch, it is zakāt (alms-tax); as for its summit and peak, it is jihād (holy struggle).”

حماد بن عيسى عن إبراهيم بن عمر اليماني يرفع الحديث إلى علي بن أبي طالب عليه السلام انه كان يقول: إن أفضل ما يتوسل به المتوسلون إلى الله الايمان بالله ورسوله والجهاد في سبيل الله وكلمة الاخلاص فإنها الفطرة وأقام الصلاة فإنها الملة وايتاء الزكاة فإنها من فرايض الله وصوم شهر رمضان فإنه جنة من عذابه وحج البيت فإنه منفاة للفقر وداحضة الذنب وصلة الرحم فإنها مثراة للمال ومنسأة في الاجل وصدقة السر فإنها تذهب الخطيئة وتطفى غضب الرب وصنايع المعروف فإنها تدفع ميتة السوء وتقى مصارع الهوان الا فاصدقوا فإن الله مع من صدق وجانبوا الكذب فان الكذب يجانب الايمان الا الاوان الصادق على شفا نجاة وكرامة الاوان الكاذب على شفا مخزاة وهلكة الا وقولوا خيرا تعرفوا به واعملوا به تكونوا من أهله وأدوا الأمانة إلى من أئتمنكم وصلوا أرحامكم وعودوا بالفضل عليهم.

4.Ḥammād ibn ʿĪsā narrated from Ibrāhīm ibn ʿUmar al-Yamānī who attributed the statement to ʿAlī ibn Abī Ṭālib (a), that he would say, “The best things through which the supplicants can entreat Allah are: faith in Allah and His Messenger, jihād in the way of Allah, acknowledgement of [His] oneness (kalimat al-ikhlāṣ) – for indeed it is something [that is embedded] in the innate nature (fiṭrah), establishing prayer – forindeed it is the [pillar of the] creed (millah), giving the zakāt (alms-tax) – for indeed it is part of what is obligatorily due to Allah, fasting in the month of Ramaḍān – forindeed it is a shield from His chastisement, pilgrimage to the House [of Allah] – forindeed it alleviates poverty and wipes away sin, maintaining ties with near of kin – for indeed it is a means of increasing one’s wealth and delaying one’s death, giving charity in secret – for indeed it does away with sin and extinguishes divine wrath, and [doing] good turns – for indeed they repel tragic death and protect [one] from falling into disrepute [and disgrace]. Ensure that you are [always] honest, for Allah is with the one who is truthful, and turn aside from falsehood, for indeed lies take one away from faith. Know that the truthful one is close to salvation and honor, while the liar is on the brink of humiliation and destruction. Speak [only] what is good and you will be known for it, act upon it and you will become one of its folk. Return the trust to the one who entrusted it to you, and keep ties with the near of kin and turn towards them in kindness.”

لقاسم وفضالة عن أبان بن عثمان عن الصباح بن سيابه قال: سمعت كلاما يروى عن النبي (ص) أنه قال: السعيد من سعد في بطن أمه والشقي من شقى في بطن أمه والسعيد من وعظ بغيره وأكيس الكيس التقى وأحمق الحمق الفجور واشر الرواية رواية الكذب وأشر الأمور محدثاتها واشر العمى عمى القلب واشر الندامة حين يحضر أحدكم الموت وأعظم الندامة ندامة يوم القيامة وأعظم الخطأ عند الله لسان كذب و أشر الكسب كسب الربا وشر الاكل اكل مال اليتيم ظلما وأحسن زينة الرجل هدى حسن مع ايمان واملك امره به وقوله خواتمه ومن يبتغي السمعة يسمع الله بن ومن يثق بالدنيا يعجز عنه ومن يعرف البلاء يصبر عليه ومن لا يعرفه ينكل والذنب كفر ومن يستكبر يضعه الله ومن يطع الشيطان يعص الله ومن يعص الله يعذبه ومن يشكره يزده قال قاسم في حديثه: ومن يصبر على الرزية يعقبه الله ومن يتوكل على الله فحسبه الله لا تسخطوا الله برضا أحد من خلقه ولا تقربوا إلى أحد من الخلق يتباعد من الله فان الله ليس بينه وبين أحد من خلقه شئ يعطيه به خيرا أو يدفع عنه سوءا الا بطاعته وان طاعة الله نجاح من كل خير يبتغي ونجاة من كل شر يتقى وأن الله يعصم من أطعه ولا يعصم من عصاه ولا يجد الهارب من الله مهربا وأن أمر الله نازل على حاله ولو كره الخلايق وكل ما هو آت قريب ما شاء الله كان وما لم يشاء لم يكن تعاونوا على البر والتقوى ولا تعانوا على الاثم العدوان واتقوا الله ان الله شديد العقاب

5.Al-Qāsim and Faḍālah narrated from Abān ibn ʿUthmān, from alṢabbāḥ ibn Sayābah who said, “I heard a statement that was attributed to the Prophet (ṣ), that he said, ‘The felicitous is he who was felicitous in the womb of his mother, and the wretched is he who was wretched in the womb of his mother. And the felicitous is he who takes admonition from [the condition of] others. The most sagacious of all is he who is Godwary while the most foolish of all is he who is morally corrupt. The worst of narrations is the false narration, and the worst of affairs are those that are innovated [in religion]. The worst blindness is the blindness of the heart, and the worst regret is when death comes to one of you. The greatest regret is the regret on the Day of Resurrection, and the greatest sin in the sight of Allah is that of a lying tongue. The worst profit is that which is earned through interest, and the worst provision is that which is consumed wrongfully from the wealth of orphans. The best adornment for a man is righteous guidance with faith, through it he acquires control of his affair and ensures a good end [to his worldly life]. He who desires renown, Allah causes him to be disgraced, and whoever relies on this world is let down [and rendered unable to attain what he seeks]. Whoever understands [the reality of] trial remains patient when faced by it, but he who does not understand it recoils [from it]. Sin is disbelief, and whoever acts arrogantly is abased by Allah. Whoever obeys Satan disobeys Allah, and whoever disobeys Allah will be punished by Him. Whoever is grateful He grants him more.” Al-Qāsim said in his narration, “Whoever bears the calamity [that befalls him] patiently, Allah will restore him [to his previous position, or better than that], and whoever puts his trust in Allah, then Allah will suffice him. Do not anger Allah for the sake of pleasing anyone among His creation, and do not [attempt to] get close to anyone among the creatures by distancing yourself from Allah, for verily there is nothing between Allah and any of His creation by which He grants him some good or repels from him something evil except through obedience to Him. Indeed, obedience to Allah is a means of successfully attaining all the good that is sought and deliverance from every evil that is dreaded. Verily Allah protects the one who obeys Him and does not protect the one who disobeys Him; and the fugitive from Allah finds no place to [which he may] escape. Certainly, the decree of Allah will come to pass even if the creatures are averse to it, and everything that approaches is near. Whatever Allah wills happens, and whatever He does not will does not happen. Assist each other in virtue and Godwariness, and do not cooperate in sin and transgression; and be mindful of Allah, indeed Allah is severe in punishment.’”

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

6.Al-Qāsim and Faḍālah [also] narrated from Abān, from al-Ḥasan alṢayqal who said, “I asked Abā ʿAbdillāh (a), ‘Is an hour of contemplation better than standing vigil [in worship] at night?’ He replied, ‘Yes. The Messenger of Allah (ṣ) said that an hour of contemplation is better than standing for nightly-worship.’ I asked, ‘How should one contemplate?’ He said, ‘One should pass by ruins and [long abandoned] dwellings and [think to himself]saying, “Where are your inhabitants? Where are those who constructed you? Why do you not respond!?”’”

محمد بن أبي عمير عن النضر عن (أبى سيار) ابن سنان عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله في خطبة: الا أخبركم بخير خلايق الدنيا والآخرة؟: العفو عمن ظلمكم والاحسان إلى من أساء إليك واعطاء من حرمكم وقال رسول الله (ص): في التباغض الحالقة لا أعني حالقة الشعر ولكن أعنى حالقة الدين.

7.Muḥammad ibn Abī ʿUmayr narrated from al-Naḍr, from Ibn Sinān, from Abū ʿAbdillāh (a) who said, “The Messenger of Allah (ṣ) said in a sermon, ‘Should I not inform you about the best of creation in this world and the Hereafter? [It is] the forgiveness offered to one who wrongs you, the good that is done to one who does you evil, and giving one who deprives you.’ And the Messenger of Allah (ṣ) said, ‘In mutual hatred there is severance. I do not mean the severing of hair [through shaving]; rather, I mean the severance of faith.’”

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

8.Faḍālah ibn Ayyūb narrated from ʿAbdullāh ibn Yazīd, from ʿAlī ibn Yaʿqūb who said, “Abū ʿAbdillāh said to me, ‘Let people not delude you from yourself, for verily recompense [for your deeds] will reach you, not them. And let your day not be spent on this and that [which is of no benefit], for indeed with you is one who records your deeds. And do not consider the little good [you do] to be insignificant, for indeed you will see it tomorrow in a way that will please you. And do not consider the little evil [you do] to be insignificant, for indeed you will see it tomorrow in a manner that will displease you. And do good [to others], for I have not seen anything more intense in seeking out, nor quicker in catching up with, an old sin [and effacing it] than a good deed. Indeed Allah, the Blessed and Exalted, says: Verily good deeds wipe out evil deeds. That is a reminder for the mindful. (Q11:114)”

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

9.ʿUthmān ibn ʿĪsā narrated from Samāʿah who said, “I heard Abā ʿAbdillāh (a) saying to a man, ‘Why is it that you hurt the Messenger of Allah (ṣ)?’ So the man said to him, ‘May I be your ransom! How do we hurt him?’ He said, ‘Do you not know that your actions are presented to him? So when he sees that they contain [acts of] disobedience to Allah, that hurts him. Do not hurt the Messenger of Allah (ṣ) and please him [instead (by your good deeds)].’”

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

10.ʿUthmān ibn ʿĪsā narrated from Samāʿah who said, “I heard Abā alḤasan Mūsā (a) saying, ‘Do not consider [your] many good deeds as abundant, and do not consider [your] few sins as paltry, for verily sins that are few keep accumulating until they become many. And fear Allah in [both] private and public, until you behave in a fair manner [with others]. Hasten towards the obedience of Allah, be truthful in speech, and fulfil the trust [that is entrusted to you], for indeed this is for your own benefit. Do not oppress [anyone] and do not enter into that which is impermissible for you, as that is to your detriment.’”

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

11.Al-Ḥasan ibn Maḥbūb narrated from ʿAlī ibn Riʾāb, from Abū ʿAbdillāh (a) who said, “Whoever loves for the sake of Allah, hates for the sake of Allah, and gives for the sake of Allah, is among those whose faith is complete.”

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

12.Also [narrated] from him (a), that he said, “Among the firmest handles of faith are that you love for Allah, hate for Allah, give for Allah, and withhold for Allah.”

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

13.Al-Naḍr ibn Suwayd narrated from Zurʿah, from Abū Baṣīr who said, “I asked Abā ʿAbdillāh (a) about the verse wherein Allah, the Exalted, says: Guard yourselves and your families from a Fire whose fuel is humans and stones (Q66:6), and said, ‘This is my soul that I am guarding, but how should I guard my family?’ He replied, ‘By instructing them to do as Allah has commanded, and forbidding them from what Allah has forbidden. Then if they obey you, you will have guarded them [from it], but if they disobey you, you will have fulfilled your responsibility.’”

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

14.Al-Naḍr ibn Suwayd narrated from Ḥasan, from Abū Baṣīr who said, “I asked Abā ʿAbdillāh (a) about the verse wherein Allah, to Whom belong might and majesty, says: Be mindful of Allah in the manner which He deserves (Q3:102), so he said, ‘He is to be obeyed and never disobeyed, remembered and never forgotten, thanked and never shown ingratitude.’”

النظر بن سويد عن درست عن أبي سلمة عن أبي يعقوب قال: قال أبو عبد الله عليه السلام: ثلاثة لا يطيقهن الناس: الصفح عن الناس ومواساة الرجل في ماله وذكر الله كثيرا قال ابن أبي (أبو) يعقوب قال أبو عبد الله عليه السلام من وصف عدل وخالفه إلى غيره كان عليه حسرة يوم القيامة.

15.Al-Naḍr ibn Suwayd narrated from Durust, from Abū Salamah, from Abū Yaʿqūb who said, “Abū ʿAbdillāh (a) said, ‘Three things are such that people cannot [easily] bear them: pardoning [the wrongs of] others, assisting someone [else] with one’s wealth, and remembering Allah often.’” Ibn Abī Yaʿqūb said, “Abū ʿAbdillāh (a) said, ‘Whoever speaks regarding [a matter pertaining to] justice yet goes against it [himself] to something else, he shall be burdened with [great] regret on the Day of Resurrection.’”

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

16.It is narrated from al-Naḍr, from Ibrāhīm ibn ʿAbd al-Ḥamīd, from Zayd al-Shaḥḥām who said, “I heard Abā ʿAbdillāh (a) say, ‘Beware of the violent strikes of Allah by night and by day.’ So I asked, ‘What are the violent strikes of Allah?’ He said, ‘His punishment for [your] sins.’”

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

17.Al-Ḥasan ibn Maḥbūb narrated from Abū Ḥamzah al-Thumālī who said, “ʿAlī ibn al-Ḥusayn (a) said, ‘One who acts upon what Allah has made obligatory on him, he is among the best of people; and whoever eschews what Allah has forbidden him, he is among the most devoted of people; and whoever is content with what Allah has allotted for him, he is among the richest of people.’”

علي بن النعمان عن ابن مسكان عن داود فن فرقد عن أبي شيبة الزهري عن أحدهما عليهما السلام أنه قال: ويل لمن لا يدين الله بالامر بالمعروف والنهى عن المنكر قال: ومن قال: لا إله إلا الله فلن يلج ملكوت السماء حتى يتم قوله بعمل صالح ولا دين لمن دان الله بغير امام عادل ولا دين لمن دان الله بطاعة ظالم وقال: كل قوم ألهاهم التكاثر حتى زار والمقابر قال ومن أحسن ولم يسئ خير ممن أحسن وأساء ومن أحسن وأساء خير ممن أساء ولم يحسن وقال: الوقوف عند الشبهة خير من الاقتحام في الهلكة.

18.ʿAlī ibn al-Nuʿmān narrated from Ibn Muskān, from Dāwūd ibn Farqad, from Abū Shaybah al-Zuhrī, from one of the two [Imams] (a) who said, “Woe be to the one who does not obey Allah through enjoining good and forbidding evil.” He [further] said, “Whoever says ‘There is no god but Allah’ will never go through the heavenly realms until his statement is complemented with righteous action. And one who submits to Allah without following a just Imām has no religion; and one who submits to Allah yet obeys an unjust person has no religion.” He [also] said, “All communities were deluded by seeking more [of this world than others], until they visited the graves.” He [further] said, “One who does good and does not sin is better than one who does good and [also] sins. And one who does good and sins is better than one who [only] sins and does no good.” And he said, “Stopping when in doubt is better than plunging into destruction.”

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

19.Faḍālah narrated from Fuḍayl ibn ʿUthmān, from Abū ʿAbdillāh (a) whom he asked for advice so he said, “I advise you to espouse Godwariness, be truthful in [your] speech, return the trusts [entrusted to you], and be a good companion to the one who accompanies you. In the moments just before sunrise and sunset, supplicate [to Allah] and strive hard [to maintain this practice], and do not hold back from asking anything from your Lord. Do not say [to yourself], ‘This is something that He will not grant me,’ and supplicate [for everything you need], for verily Allah does as He wills.”

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

20.Faḍālah narrated from Qays al-Hilālī, from ʿAjlān Abū Ṣāliḥ who said, “Abū ʿAbdillāh (a) said, ‘Treat people with fairness, assist them with your wealth, and wish for them what you wish for yourself. Remember Allah often and beware of laziness and ennui, for that's what my father used to advise me, and that is what his father would advise him, and it pertains [even more so] to the nightly prayer. Indeed if you are lazy, you will not fulfill the right of Allah and if you are lethargic, you will not fulfill anyone else’s right.’”

الحسين بن علي الكلبي عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليهم السلام قال: استأذن رجل من أهل رسول الله صلى الله عليه وآله فقال: يا رسول الله أوصني قال له: أوصيك ان لا تشرك بالله شيئا وان قطعت و أحرقت بالنار ولا تعص والديك وان أرادا ان تخرج من دنياك فاخرج منها ولا تسب الناس وإذا لقيت أخاك المسلم فالقه ببشر حسن وصب له من فضلك دلوك، أبلغ من لقيت من المسلمين عنى السلام وادع الناس إلى الاسلام وأيقن ان لك بكل من أجابك عتق رقبة من ولد يعقوب وأعلمهم ان الصغراب عليهم حرام يعنى النبيذ وهو الخمر وكل مسكر حرام.

22.Al-Ḥusayn ibn ʿAlī al-Kalbī narrated from ʿAmr ibn Khālid, from Zayd ibn ʿAlī, from his fathers, from ʿAlī (a) who said, “A man sought permission from the family of the Messenger of Allah (ṣ) to enter [his house], then he said, ‘O Messenger of Allah, advise me.’ He (ṣ) said to him, ‘I advise you not to ascribe any partners to Allah – even if you are cut into pieces and burnt with fire, and not to disobey your parents – if they wish you to leave your [position in this] world then leave it, and not to curse people, and when you meet your Muslim brother, meet him with a cheerful face, and pour for him the extra water you have in your bucket.[1] Convey to the Muslims you meet salutations from me, and invite people to Islam – be sure that [in doing so,] for each person who responds [positively] to you, you will gain the reward of freeing a slave from the descendants of [Prophet] Yaʿqūb, and teach them that alṣughrāb [or al-ṣughayrāʾ] is forbidden upon them, meaning nabīdh, which is a [kind of] wine, and every intoxicant is forbidden.’”

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

22.Ibrāhīm ibn Abī Bilād narrated from his father, from one of our companions who attributed it to the Prophet (ṣ), saying, “A bedouin came to the Prophet (ṣ) and took hold of the bridle of his mount as he was proceeding to one of his battles. Then he said, ‘O Messenger of Allah, teach me an action by which I may enter Paradise!’ He (ṣ) replied, ‘Whatever you like people to give to you, give to them, and whatever you dislike them to give to you, do not give to them. Now let go of the mount.’”

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

23.Ibn al-Nuʿmān narrated from Dāwūd ibn Farqad who said, “I heard Abā ʿAbdillāh (a) saying, ‘Verily the righteous deed goes to Paradise and paves the way for its doer just as a man sends his servant boy to prepare a place for him.’ Then he recited: ‘As for those who believe and do good deeds, they prepare for themselves [their eternal abode] (Q30:44).’”

الحسين بن علوان عن عثمان بن ثابت عن جعفر عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله لعلى عليه السلام يا علي أوصيك في نفسك بخصال فاحفظا عنى - اللهم أعنه - إما الأولى - فالصدق لا يخرجن من فيك كذبة أبدا والثانية - الورع، لا تجترين على خيانة أبدا والثالثة - الخوف من الله كأنك تراه والرابعة - فالبكاء من خشية الله يبنى لك بكل دمعة بيت في الجنة والخامسة - بذل مالك ودمعك دون دينك والسادسة - الاخذ بسنتي في صلاتي وصومي وصدقتي فاما صلاتي فالإحدى وخمسون واما صومي فثلاثة أيام من كل شهر في أوله ووسطه و آخره واما صدقتي فجهدك حتى يقال: أسرفت ولم تسرف وعليك بصلاة الليل وعليك بصلاة الليل وعليك بصلاة الليل وعليك بصلاة الزوال وعليك بصلاة الزوال وعليك بصلاة الزوال وعليك بتلاوة القرآن على كل حال وعليك برفع يديك في دعائك وتقليبها وعليك بالسواك عند كل وضوء وصلاة وعليك بمحاسن الأخلاق فارتكبها وعليك بمساويها فاجتنبها فإن لم تفعل ما أوصيك به فلا تلم غير نفسك.

24.Al-Ḥusayn ibn ʿUlwān narrated from ʿUthmān ibn Thābit, from Jaʿfar, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) said to ʿAlī (a), ‘O ʿAlī, I advise you to espouse certain qualities, so learn them from me. O Allah, help him [to do so]! As for the first one, it is truthfulness – never let any lie be spoken from your mouth. The second is piety – never act treacherously. The third is fearing Allah as though you see Him. The fourth is crying out of fear [and awe] of Allah – for each tear a mansion will be built for you in Paradise. The fifth is spending your wealth and blood for your religion. The sixth is adhering to my sunnah in my prayers, my fasting and my giving charity. As for my prayer, it is fifty-one [rakʿahs]; as for my fasting, it is three days in every month, in its beginning, middle, and end; as for my charity, it is to spare no effort [in assisting the needy] until it is said that you have been extravagant, while you have not been extravagant. I bid you to maintain the nightly prayer, maintain the nightly prayer, maintain the nightly prayer! And I bid you to maintain the midday prayer, maintain the midday prayer, maintain the midday prayer! I bid you to recite the Qurʾān in every condition. And I bid you to raise your hands in supplication and then turn them back [towards yourself]. I bid you to brush your teeth during every ablution and prayer. And I bid you to [espouse] beautiful moral traits so inculcate them [in yourself], and I warn you against evil traits so eschew them. Then if you do not act upon what I advise you [herewith], then do not blame anyone but yourself [for the consequences].’”

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

25.Muḥammad ibn Sinān narrated from Kulayb al-Asadī who said, “I heard Abā ʿAbdillāh (a) say, ‘Maintain ties with each other, be kind to each other, have compassion for one another, and be righteous brothers as Allah has commanded you.’”

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

26.Muḥammad ibn Sinān narrated from Kulayb al-Asadī, from Ḥasan ibn Muṣʿab, from Saʿd ibn Ṭarīf, from Abū Jaʿfar (a) who said, “Soften your speech with [even] the hypocrite, love the faithful believer sincerely, and [even] if a Jew were to sit with you, then be gracious in his company.”

محمد بن سنان عن يوسف بن عمران عن يعقوب بن شعيب قال: سمعت أبا عبد الله عليه السلام يقول: إن الله أوحى إلى آدم عليه السلام انى جامع لك الكلام كله في أربع كلم قال: يا رب وما هن؟ فقال: واحدة لي وواحدة لك وواحدة فيما بيني وبينك وواحدة فيما بينك وبين الناس فقال: يا رب بينهن لي حتى اعمل بهن قال: إما التي لي فتعبدني لا تشرك بي شيئا واما التي لك فأجزيك بعملك أحوجك ما تكون إليه واما التي بيني وبينك فعليك الدعاء وعلى الإجابة واما التي بينك وبين الناس فترضى للناس ما ترض لنفسك.

27.Muḥammad ibn Sinān narrated from Yūsuf ibn ʿImrān, from Yaʿqūb ibn Shuʿayb who said, “I heard Abā ʿAbdillāh (a) say, ‘Verily Allah revealed to Ādam (a), “I have gathered for you all ordinances in four statements.” He asked, “What are they, O Lord?” He said, “One is for Me, one is for you, one is between Me and you, and one is between you and the people.” He (Ādam) said, “Explain them to me, O Lord, so that I may act upon them.” He said, “As for that which is for Me, it is that you worship Me and do not ascribe anything as a partner to Me. As for that which is for you, it is that I will recompense you for your actions when you are most in need of it. As for that which is between Me and you, it is upon you to supplicate to Me and it is upon Me to answer you. As for that which is between you and the people, it is that you should like for the people what you like for yourself.”’”

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

28.Muḥammad ibn Sinān narrated from Ḥusayn ibn Usāmah who said, “I heard Abā ʿAbdillāh (a) say, ‘You will not be a [true] believer until you have fear and hope, and until you act upon what you fear and hope for.’”

محمد بن سنان عن أبي معاذ عن أبي أراكة قال:: صليت خلف علي عليه السلام الفجر في مسجد كم هذا فانتفل عن يمينه وكان عليه كآبة حتى طلعت الشمس على حايط مسجدكم هذا قدر رمح وليس هو عليه اليوم ثم اقبل على القوم فقال: إما والله لقد كان أصحاب رسول الله صلى الله عليه وآله وهم يبيتون هذا الليل به يراوحون بين جباههم وركبهم فإذا أصبحوا أصبحوا غبرا صفرا بين أعينهم شبه ركب المعزا فإذا ذكر الله مالوا كما يميل الشجر في يوم الريح وانهملت أعينهم حتى تبل ثيابهم قال: ثم نهض وهو يقول: والله لكأنما بات القوم غافلين ثم لم ير مفترا حتى كان من الفاسق ما كان.

29.Muḥammad ibn Sinān narrated from Abū Muʿādh, from Abū Arākah who said, “I prayed the fajr prayer behind ʿAlī (a) in this mosque of yours, then [after completing the prayer,] he turned towards his right side and had a sorrowful disposition. [He remained there] until the sun rose over the wall of this mosque of yours to the extent of a spear – and it (the same wall) is not there today – then he came to the people and said, ‘Indeed, by Allah, the companions of the Messenger of Allah (ṣ) would spend this night alternating between [worshipping on] their foreheads and their knees [through prostration and bowing] and when morning came, they rose up, dusty and pale, with a mark between their eyes like the knee of a goat. Whenever Allah was mentioned, they would bend the way a tree bends on the windy day, and tears would flow from their eyes until their clothes became wet.’ Then he got up and departed saying, ‘By Allah, it is as though the people are asleep in their negligence.’ Then he was not seen laughing until the wicked one (Ibn Muljam) did what he did.”

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

30.Al-Qāsim narrated from ʿAlī (a), from Abū ʿAbdillāh (a) whom he asked about the verse wherein Allah, to Whom belong might and majesty, says: And those who give whatever they give with their hearts fearful… (Q23:60) so he said, “[They are fearful] out of their concern and their hope; they fear that their deeds will be rejected if they do not obey Allah – and He has power over all things – and they hope that He accepts [their deeds] from them.”

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

31.Faḍālah narrated from Abū al-Maghrāʾ, from Abū Baṣīr, from Abū ʿAbdillāh (a) who said regarding the verse: …who give whatever they give with their hearts fearful… (Q23:60), “He gives what he does [as the people do] [1] while he is full of awe and hope.”

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

32.ʿUthmān ibn ʿĪsā narrated from Samāʿah, from Abū Baṣīr, from alNaḍr ibn ʿĀṣim, from Abū ʿAbdillāh (a) who said regarding the verse: …who give whatever they give with their hearts fearful… (Q23:60), “They perform [good] deeds and know that they will be rewarded for it.”

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

33.Al-Naḍr narrated from Ibn Sinān, from al-Yamānī, from Abū Jaʿfar (a) who said, “Allah, to Whom belong might and majesty, said, ‘By My might and My majesty, by My greatness and My power, by My grandeur and exaltedness, [I swear that] My servant does not prefer My desire over his own desire but that I place needlessness [and contentment] in his soul, make his [primary] concern for his Hereafter, prevent him from suffering loss, guarantee his sustenance from the skies and the earth, and stand behind him [to ensure his benefit] in the transaction of every trader.”

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

1.Al-Ḥusayn ibn Saʿīd narrated to us from Muḥammad ibn al-Faḍl, from ʿUdhāfir who said, “I heard Abā ʿAbdillāh (a) say, ‘Verily Allah has chosen Islam for Himself as a religion, so be its virtuous followers through generosity and good character.’”

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

2.ʿUthmān ibn ʿĪsā narrated from Samāʿah who said, “One day Abū ʿAbdillāh (a) mentioned good character and said, ‘A servant of the Messenger of Allah (ṣ) passed away, so he instructed that they should dig a grave for him. They proceeded to dig when [suddenly] they came across a rock in the grave and were unable to continue digging. So they came to the Prophet (ṣ) and said, ‘O Messenger of Allah, we dug the grave for so-and-so and came across a large rock, so we began to strike it until our pickaxes became blunt [yet it did not break]!’ The Prophet (ṣ) said, ‘How can that be while he was a man of good character? Go back and dig.’ So they went back and Allah made it easy for them until they were able to bury him [in that grave].”

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

3.ʿAlī ibn al-Nuʿmān narrated from ʿAmr ibn Shimr, from Jābir, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) said, ‘If good character was a creature that could be seen, there would be nothing more beautiful than it in creation; and if evil character was a creature that could be seen, there would be nothing uglier than it in creation. Verily Allah makes the servant with good character attain the station of one who fasts [by day] and stands to worship [by night].”

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

4.Al-Naḍr ibn Suwayd narrated from ʿAbdullāh ibn Sinān, from a man of the Banī Hāshim saying, “I heard him say, ‘Four traits are such that whoever possesses them, his submission [to Allah] is complete, even if he is covered in misdeeds from head to toe. They are: truthfulness, modesty, good character, and gratitude.’”

فضالة بن أيوب عن داود بن فرقد عن أبي عبد الله عليه السلام قال جاء اعرابي إلى رسول الله صلى الله عليه وآله فقال: يا رسول الله علمني شيئا واحدا فانى رجل أسافر فأكون في البادية قال: لا تغضب، واستيسرها الأعرابي فرجع إلى النبي صلى الله عليه وآله فقال: يا رسول الله علمني شيئا واحدا فانى أسافر وأكون في البادية فقال له النبي صلى الله عليه وآله: لا تغضب فاستيسرها الأعرابي فرجع فأعاد السؤال فاجابه رسول الله صلى الله عليه وآله فرجع الرجل إلى نفسه وقال: (لا اسئل عن شئ بعد هذا، البحار: انى وجدته قد نصحني وحذرني لئلا افترى حين اغضب ولئلا اقتل حين اغضب وقال أبو عبد الله عليه السلام: الغضب مفتاح كل شر وقال: انه إبليس كان مع الملائكة وكانت الملائكة تحسب انه منهم وكان في علم الله انه ليس منهم فلما أمر بالسجود لآدم حمى وغضب فاخرج الله ما كان في نفسه بالحمية والغضب.

5.Faḍālah ibn Ayyūb narrated from Dāwūd ibn Farqad, from Abū ʿAbdillāh (a) who said, “A bedouin came to the Messenger of Allah (ṣ) and said, ‘O Messenger of Allah, teach me one thing, for I am a man who journeys [regularly] and I stay in the desert.’ He said, ‘Do not get angry.’ The bedouin found that to be too trivial, so he returned to the Prophet (ṣ) and said, ‘O Messenger of Allah, teach me one thing, for I am a man who journeys [regularly] and I stay in the desert.’ So the Prophet (ṣ) said to him, ‘Do not get angry.’ The bedouin took that to be trivial [advice] so he returned once more and repeated his request. So the Messenger of Allah (ṣ) answered him [in the same way]. The man thought to himself, ‘I will not ask about anything else after this. I understand that he has advised me and warned me not to accuse [anyone] falsely when I get angry, and not to kill [or fight with anyone] when I get angry.’” Abū ʿAbdillāh (a) said, “Anger is the key to all evil.” And he said, “Iblīs used to be with the angels and the angels considered him to be one of them, yet in the knowledge of Allah he was not one of them. When the command to prostrate before Ādam was issued, he was filled with prejudice and anger, so Allah brought out what he held within himself of prejudice and anger.”

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

6.Ḥammād ibn ʿĪsā narrated from Ribʿī who said, “Abū ʿAbdillāh (a) said to Yaḥyā al-Saqqāʾ, ‘O Yaḥyā, verily good character is a means of ease, and verily bad character causes difficulty.’”

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

7.Al-Maḥāmilī narrated from Dharīḥ, from Abū ʿAbdillāh (a) who said, “The Messenger of Allah (ṣ) said, ‘When Allah wishes goodness for a household, He grants them moderation [and judiciousness] in life[1] and good character.’”

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

8.Ḥammād ibn ʿĪsā narrated from al-Ḥusayn ibn al-Mukhtār, from al- ʿAlāʾ ibn Kāmil who said, “Abū ʿAbdillāh (a) said, ‘Whenever you mingle with people, if it is possible for you to ensure that you always have the upper hand[1] over the one you mingle with, then do so. Verily the servant may have some shortcomings in his worship, yet he has a good character so Allah elevates him thereby to the level of one who fasts [and worships often].’”

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

9.Ḥammād ibn ʿĪsā narrated from Shuʿayb al-ʿAqarqūfī, from Abū Baṣīr, from Abū ʿAbdillāh (a) who said, “The Messenger of Allah (ṣ) said, ‘Those who will be closest to me tomorrow (in the Hereafter) are the ones with the best character and the closest of you to the people.’”

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

10.Ḥammād ibn ʿĪsā narrated from Ribʿī, from al-Fuḍayl, from Abū ʿAbdillāh (a) who said, “A man came to the Prophet (ṣ) and said, ‘O Messenger of Allah, who among the people have the most perfect faith?’ He said, ‘Those who have the best character.’”

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

11.Al-Naḍr narrated from al-Qāsim ibn Sulaymān who said, “Al-Ṣabbāḥ narrated to me from Zayd ibn ʿAlī who said, ‘Allah, to Whom belong might and majesty, revealed to His Prophet, Dāwūd (a), “When My servant remembers Me in his anger [and thereby restrains it], I remember him on the Day of Resurrection in front of all My creation, and I do not cause him to perish along with that which I annihilate.”’”

عليّ بن النعمان عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن الله رفيق يعطي الثواب ويحبّ كلّ رفيق، ويعطي على الرفق ما لا يعطي على العنف.

12.ʿAlī ibn al-Nuʿmān narrated from Jābir, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) said, ‘Verily Allah is kind, He grants [abundant] reward [to the virtuous] and He loves every kind [and gentle] person. He grants for gentleness that which He does not grant for [anything which involves] harshness.’”[1]

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

13.ʿAlī ibn al-Nuʿmān narrated from ʿAmr ibn Shimr, from Jābir, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) said, ‘O people! By Allah, I surely know that you cannot bring [joy or] comfort to the people with your wealth, rather [you can only do it] with cheerfulness and good character.’”[1] He (the narrator) also said that he heard him say, “May Allah have mercy on every easy-going, cheerful one.”

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

14.Muḥammad ibn Sinān narrated from Ishāq ibn ʿAmmār who said, “I heard Abā ʿAbdillāh (a) say, ‘[Good] character is a gift that Allah bestows to whomever He wills from His creation. Some of it is a natural disposition and some of it is [adopted and] practiced intentionally.’ I asked, ‘Which of these two is better?’ He said, ‘The one who intends it is better. For verily the one who has a natural disposition is compelled to act that way and cannot behave in any other manner, whereas the one who voluntarily intends it makes himself remain patient in obedience [to Allah] and perseveres, so he is better.’”

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

15.One of our companions narrated from Jābir ibn Sadīr, from Muʿādh ibn Muslim who said, “I went to meet Abū ʿAbdillāh (a) while there was a man with him, and [I heard that] Abū ʿAbdullāh (a) told him, ‘The Messenger of Allah (ṣ) said, “Gentle kindness is propitious, whereas roughness is inauspicious.”’”

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

16.Ibn Abī ʿUmayr narrated from ʿAbdullāh ibn Sinān who said, “Abū ʿAbdillāh (a) said [to me], ‘O Ibn Sinān, verily the meal of the Prophet (ṣ) would consist of barley without seasoning [or condiments]. Indeed, righteousness and good character make communities thrive and increase in [peoples’] lifespans.’”

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

17.Muḥammad ibn Abī ʿUmayr narrated from ʿAlī al-Aḥmasī, from Abū ʿAbdillāh (a) who said, “Verily good character melts away sin the way ice is melted by the sun, and bad character corrupts action the way vinegar spoils honey.”

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

18.Ibn Abī ʿUmayr narrated from Hishām ibn Sālim, from Abū ʿAbdillāh (a) who said, “A man came to the Prophet (ṣ) and said, ‘So-and-so died and we dug a grave for him, but the earth prevented it.’ He (ṣ) said, ‘He was [a person] of bad character.’”

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

19.Ibn Abī ʿUmayr narrated from Ḥabīb al-Khathʿamī, from Abū ʿAbdillāh (a) who said, “The Messenger of Allah (ṣ) said, ‘Should I not inform you of the best among you?’ They said, ‘Yes, O Messenger of Allah!’ He said, ‘Those with the best character, those who are amiable and hospitable, and those who get along with people and with whom others get along well.’”

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

Ibn ʿAbbās narrated from Ibn Shajarah, from Ibrāhīm ibn Abī Rajāʾ who said, “Abū ʿAbdillāh (a) said, ‘[Espousing] a good character increases [one’s] livelihood.’”

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

1.Al-Ḥusayn ibn Saʿīd narrated to us saying, Ibrāhīm ibn Abī al-Bilād narrated to us from ʿAbdullāh ibn al-Walīd al-Waṣṣāfī who said, ‘Abū Jaʿfar (AS) said: “Doing good [to others] protects one from falling into ruin, and every good turn is a charity. Those whose want is to do good [to others] in this world are [known as] the doers of good in the Hereafter, while those who do evil in the world are [recognized] as the evildoers in the Hereafter. Verily the first of the inhabitants of Paradise to be admitted into it are the doers of good, and the first of the people of Hell to be thrown into it are the doers of evil.”’”

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

2.ʿUthmān ibn ʿĪsā narrated from ʿAlī ibn Sālim who said, “I heard AbāʿAbdillāh (a) say, ‘There is a verse in the Qurʾān that is unrestrictedly applicable [to all].’ I asked, ‘Which [verse] is it?’ He said, ‘The verse wherein Allah, the Blessed and Exalted, says: Is there any reward for goodness except goodness? (Q55:60) – it applies to the disbeliever and the believer, to the righteous and the wicked. Whoever is done a good turn, it is incumbent upon him to reciprocate; and reciprocation does not mean doing the same as what was done for him; rather, he must do good to the extent that he sees that by his action, he has attained the merit of the initiator [of goodness].’”

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

3.Ibrāhīm ibn Abī al-Bilād narrated from his father, who attributed it to the Messenger of Allah (ṣ) that he said, “Whoever asks you by Allah, give to him; and whoever does a good turn to you, recompense him. If you do not find anything to recompense him with, then pray to Allah for him [continually] until you feel sure that you have recompensed him [thereby].”

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

4.Ibrāhīm ibn Abī al-Bilād narrated from Ibn ʿAbbād who said, “AbūʿAbdillāh (a) said, ‘A good turn is not considered a good turn except with one who possesses honor or religion.’”

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

5.Ibn Abī al-Bilād narrated from the one who informed him, from one of the learned scholars who said, “The poor believers will be stopped on the Day of Judgment and will be told by the Lord, Blessed and Exalted is He, ‘Indeed I did not make you poor due to your insignificance in My eyes; rather, I made you poor to test you. Go forth, and let there be no one who did good to you in the world but that you take his hand and make him enter Paradise [with you].’”

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

6.Ibn Abī ʿUmayr narrated from Manṣūr, from Isḥāq ibn ʿAmmār, from Abū ʿAbdillāh (a) who said, “Verily Paradise has a gate that is called ‘the Gate of Goodness’, and none shall enter it except those who did good [to others].”

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

7.Ibn Abī ʿUmayr narrated from one of his companions, from Abū ʿAbdillāh (a) who said, “Do good to one who is worthy and one who is not worthy, for indeed if he is unworthy, then surely you are worthy.”

محمد بن سنان عن داود الرقي عن أبي حمزة الثمالي قال: سمعت أبا جعفر عليه السلام يقول: إن الله عز وجل جعل للمعروف أهلا من خلقه حبب إليهم المعروف وحبب إليهم فعاله وأوجب على طلاب المعروف الطلب إليهم وعليهم قضاه كما يسر الغيث إلى الأرض المجدبة ليحييها ويحيى أهلها وان الله جعل للمعروف أعداءا من خلقه بغض إليهم المعروف وبغض إليهم فعاله وحظر على طلاب المعروف الطلب إليهم وحظر عليهم قضاه كما يحظر الغيث على الأرض المجدبة ليهلك به أهلها وما يعفو الله عنه أكثر.

8,Muḥammad ibn Sinān narrated from Dāwūd al-Riqqī, from Abū Ḥamzah al-Thumālī who said, “I heard Abā Jaʿfar (a) say, ‘Verily Allah, the Almighty, made among His creatures some who are worthy of virtue. He made them love goodness and love doing good [to others]. He enjoined upon those who seek goodness that they should refer to them. And He made it is as easy for them to carry it out as He made it is easy for rain to flow on arid land in order to bring it to life and cause its inhabitants to thrive. Verily Allah made among His creatures some who are enemies of virtue. He made them detest goodness and made them hate acting upon it. He forbade those who seek goodness from referring to them, and prevented them from carrying it out just as He prevents rain from pouring on an arid land [in order] to destroy its inhabitants. And what Allah forgives is greater [than what He punishes].’”

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

9.One of our companions narrated from al-Qāsim ibn Muḥammad, from Isḥāq ibn Ibrāhīm who said, “Abū ʿAbdillāh (a) said, ‘Verily Allah has created among His creatures some servants whom He has chosenfor [assisting] the poor among our followers, so that He may reward them for that. The Messenger of Allah (ṣ) said, “It suffices for your praise of your brother when he does you a good turn that you say to him: may Allah reward you with goodness; and when he is mentioned in his absence that you say: may Allah reward him with goodness. Then you will have [adequately] reciprocated [his kindness].”’”

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

1.Al-Ḥusayn ibn Saʿīd narrated to us saying, “Ṣafwān narrated to us from Isḥāq ibn Ghālib, from his father, from Abū Jaʿfar (a) who said, ‘Kindness [to parents] and charity given secretly dispel poverty, increase lifespans, and protect one from seventy dreadful types of death.’”

النضر وفضالة عن عبد الله بن سنان عن حفص عن محمد بن مسلم عن أبي جعفر عليه السلام قال: إن العبد ليكون بارا بوالديه في حياتهما ثم يموتان فلا يقضى عنهما الدين ولا يستغفر لهما فيكتبه الله عاقا وانه ليكون في حياتهما غير بار لهما فإذا ماتا قضى عنهما الدين واستغفر لهما فيكتبه الله تبارك وتعالى بارا قال أبو عبد الله عليه السلام: وان أحببت أن يزيد الله في عمرك فسر أبويك قال: سمعته يقول: إن البر يزيد في الزرق

2.Al-Naḍr and Faḍālah narrated from ʿAbdullāh ibn Sinān, from Ḥafṣ, from Muḥammad ibn Muslim, from Abū Jaʿfar (a) who said, “Verily a servant may be kind to his parents in their lifetime, then they pass away and he does not repay their debts, nor does he pray for their forgiveness, so Allah writes him among those who were undutiful. Likewise, he may not have been kind towards them in their lifetime but when they pass away, he repays their debts and seeks forgiveness for them, so Allah, the Blessed and Exalted, writes him among the dutiful.” Abū ʿAbdillāh (a) said, “And if you would like Allah to increase your lifespan then please your parents.” He (the narrator) said, “I heard him say, ‘Indeed being kind [and dutiful to parents] increases one’s sustenance.’”

فضالة بن أيوب عن سيف بن عميرة عن ابن مسكان عن عمار بن حيان قال: اخبرني أبو عبد الله ببر ابنه إسماعيل له وقال: ولقد كنت أحبه وقد ازداد لي حبا ان رسول الله صلى الله عليه وآله اتته أخت له من الرضاعة فلما ان نظر إليها سربها وبسط ردائه لها فاجلسها عليه ثم اقبل يحدثها ويضحك في وجهها ثم قامت فذهبت ثم جاء أخوها فلم يصنع به ما صنع بها فقيل يا رسول الله صنعت بأخته ما لم تصنع به وهو رجل فقال: لأنها كانت أبر بأبيها منه.

3.Faḍālah ibn Ayyūb narrated from Sayf ibn ʿAmīrah, from Ibn Muskān, from ʿAmmār ibn Ḥayyān who said, “I was informed by Abū ʿAbdillāh about the dutifulness of his son Ismāʿīl towards him. He said, ‘I used to love him, and now my love for him has increased. Verily the Messenger of Allah (ṣ) was visited by his foster sister. When he saw her, he was pleased and spread out his cloak for her and made her sit on it. Then he began speaking with her and smiling at her. Later, she stood up and left. Subsequently, her brother came [to visit him] but he did not treat him as he had treated her. Someone asked, “O Messenger of Allah, you treated his sister in a different way than how you treated him while he is a man?” He replied, “Because she was more dutiful to her father than him.”’”

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

4.Ibn Abī ʿUmayr narrated from al-Ḥusayn, from ʿUthmān, from the one who mentioned it, from Abū ʿAbdillāh (a) who said, “Verily keeping ties with close relatives purifies one’s deeds, makes the accounting easy, wards off afflictions, and increases one’s lifespan.”

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

5.Ibn Abī ʿUmayr narrated from Abū Muḥammad al-Fazārī, who heard Abū ʿAbdillāh (a) saying, “The Messenger of Allah (ṣ) said, ‘Verily there may be a family that is dutiful [to their elders], so their wealth grows, even if they are sinful.’”

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

6.Faḍālah ibn Ayyūb narrated from Sayf ibn ʿAmīrah, from Ibn Muskān, from Ibrāhīm ibn Shuʿayb who said, “I said to Abū ʿAbdillāh (a), ‘Verily my father has become very old and weak, so we carry him [to the lavatory] when he needs to relieve himself.’ He said, ‘If you can continue doing that [yourself] then do so, and feed him morsels with your own hand, for that will be a shield for you tomorrow [from the Fire].’”

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

7.Faḍālah narrated from Sayf ibn ʿAmīrah, from Muḥammad ibn Marwān, from Ḥakam ibn al-Ḥusayn, from ʿAlī ibn al-Ḥusayn (a) who said, “A man came to the Prophet (ṣ) and said, ‘O Messenger of Allah, there is no ugly action but that I have performed it; is there any possibility of repentance for me?’ The Messenger of Allah (ṣ) replied, ‘Are any of your parents alive?’ He said, ‘My father.’ He (ṣ) said, ‘Then go and be kind to him.’ So when he had left, the Messenger of Allah (ṣ) commented, ‘If only it was his mother [who was alive]!’”

فضالة عن سيف بن عميرة عن أبي الصباح عن جابر قال: سمعت رجلا يقول لأبي عبد الله عليه السلام: ان لي أبوين مخالفين فقال له: برهما كما تبر المسلمين ممن يتو لا نا.

8.Faḍālah narrated from Sayf ibn ʿAmīrah, from Abū al-Ṣabbāḥ, from Jābir who said, “I heard a man saying to Abū ʿAbdillāh (a), ‘Verily I have parents who are against us (the Shīʿah).’ He said to him, ‘Be kind to them the way you are kind to the Muslims who have love for us.’”

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

9.Faḍālah narrated from Sayf, from Abū al-Ṣabbāḥ, from Jābir, from al-Waṣṣāfī, from Abū Jaʿfar (a) who said, “Charity given secretly extinguishes the Lord’s wrath, and being kind to parents and keeping ties with near relatives increases lifespans.”

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

10.ʿAlī ibn Ismāʿīl al-Mīthamī narrated from ʿAbdullāh ibn Ṭalḥah who said, “I heard Abā ʿAbdillāh say, ‘A man once came to the Prophet (ṣ) and said, “O Messenger of Allah, I have a family with whom I had been keeping ties, yet they would hurt me, so now I want to repudiate them.” So the Messenger of Allah (ṣ) said to him, “In that case Allah will repudiate all of you together!” He asked, “Then what should I do?” He (ṣ) replied, “Give to the one who deprives you, establish ties with the one who cuts you off, and forgive the one who wrongs you. If you do that, Allah, the Mighty and Majestic, will be your succorer.”’” ʿAbdullāh ibn Ṭalḥah said, “I asked Abū ʿAbdillāh (a), ‘What is a succorer?’ He said, ‘A helper.’” H11

النضر بن سويد عن زرعة عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: إن الرحم معلقة بالعرش تنادى يوم القيامة: اللهم صل من وصلني واقطع من قطعني فقلت أهي رحم رسول الله صلى الله عليه وآله؟ فقال: بل رحم رسول الله منها وقال: ان الرحم تأتى يوم القيامة مثل كبة المدار وهو المغزل فمن أتاها واصلاها انتشرت له نورا حتى تدخله الجنة ومن اتاها قاطعا لها انقبضت عنه حتى تقذف به في النار.

12.Al-Naḍr ibn Suwayd narrated from Zurʿah, from Abū Baṣīr who said, “I heard Abā ʿAbdillāh say, ‘Verily the womb, suspended from the [Divine] Throne, will call out on the Day of Judgment, “O Allah, keep ties with the one who kept my ties and cut off the one who severed my ties.”’ I asked, ‘Is this [in reference to] the womb [relations] of the Messenger of Allah (ṣ)?’ He replied, ‘Rather, the womb [relations] of the Messenger of Allah is one of them.’ He also said, ‘Verily the womb will come on the Day of Judgment in the form of a rotating object, which is [akin to] a spindle, so whoever comes to it having established its ties, it will spread light out for him until he enters Paradise, but whoever comes to it having severed its ties, it constricts him until it casts him into the Fire.’”

علي بن النعمان عن ابن مسكان عن أبي حمزة عن يحيى ابن أم الطويل قال: خطب أمير المؤمنين عليه السلام الناس فحمد الله وأثنى عليه ثم قال: لا يستغنى الرجل وإن كان ذا مال وولد عن عشيرته وعن مداراتهم وكرامتهم ودفاعهم عنه بأيديهم وألسنتهم هم أعظم الناس حياطة له من ورائه والمهم لشؤونه وأعظمهم عليه حنوا (حسرة) ان اصابته مصيبة أو نزل به يوما بعض مكاره الأمور ومن يقبظ يديه عن عشيرته فإنما يقبض عنهم يدا واحدة وتقبض عنه منهم أيدي كثيرة ومن محض عشيرته صدق المودة وبسط عليهم يده بالمعروف إذا وجده ابتغاء وجه الله اخلف الله له ما أنفق في دنياه وضاعف له الاجر في آخرته واخوان الصدق في الناس خير من المال يأكله ويورثه، لا يزدادن أحدكم في أخيه زاهدا ولا يجعل منه بديلا إذا لم ير منه مرفقا أو يكون مقفورا من المال، لا يغفلن (يعزلن) أحدكم من القرابة يرى به الخصاصة ان يسدها مما لا يضره ان أنفقه ولا ينفعه ان أمسكه.

13.ʿAlī ibn al-Nuʿmān narrated from Ibn Muskān, from Abū Ḥamzah, from Yaḥyā ibn Umm al-Ṭawīl who said, “Amīr al-Muʾminīn (a) once gave a sermon to the people in which he praised Allah and glorified Him, then said, ‘Even if a man is wealthy and has many children, he is never needless of his tribe and of their fellowship, respect, and their support of him with their hands and tongues. They are the greatest people in their defence of him in his absence, and the most important [supporters] for his affairs, and those who have the most sympathy for him when he is afflicted by some calamity or some mishap befalls him. Whoever withdraws his hand from his tribe, it is only a single hand he withdraws from them while many hands are [thereby] withdrawn from Him. Yet the one who offers pure and true affection to his tribe, and extends his hand to do good to them [and aid them financially] when possible, in order to please Allah, Allah compensates him for what he spends in this world and multiplies his reward in the Hereafter. True brothers among the people are better than wealth which one consumes and bequeaths. Let none of you ever increase in his apathy towards his brother, nor replace him with another when he sees no benefit from him, or if he is poor in [terms of material] wealth. Let none of you neglect [or abandon] any of the near of kin whom he finds to be in need, without fulfilling his need with that which would neither harm him if he spent it nor benefit him if he withheld it.’”

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

14.Al-Qāsim narrated from ʿAbd al-Ṣamad ibn Bashīr, from Muʿāwiyah who said, “Abū ʿAbdillāh (a) said to me, ‘Verily keeping ties with near relatives makes the accounting easier on the Day of Judgment. Then he recited [the verse]: They maintain the ties that Allah has ordered to be maintained, stand in awe of their Lord, and fear the harshness of [strict] reckoning (Q13:21).’”

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

15.Al-Qāsim narrated from ʿAbd al-Ṣamad ibn Hilāl, from a man among our companions who said, “I said to Abū ʿAbdillāh (a), ‘Verily the family of so-and-so are dutiful [and kind] towards each other and maintain familial ties with each other.’ He said, ‘Then they will grow [in numbers] and their wealth will grow. And they shall continue in this way unless they sever ties with each other. If they do that, it shall break away from them.’”

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

16.Ibrāhīm ibn Abī al-Bilād narrated from ʿAbdullāh ibn al-Walīd al- Waṣṣāfī, from Abū Jaʿfar (a) who said, “Kindness [to parents] increases one’s lifespan and charity given secretly calms the Lord’s wrath.”

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

17.Ibrāhīm ibn Abī al-Bilād narrated from his father who attributed it [to a higher authority] and said, “Mūsā ibn ʿImrān (a) saw a man under the shade of the [Divine] Throne so he asked, ‘O Lord, who is this person whom You have brought so close that You have placed him under the shade of Your Throne?’ Allah, the Blessed and Exalted, said, ‘O Mūsā, this person was never undutiful to his parents, nor did he ever envy the people for what Allah had given them of His favors.’ He asked, ‘O Lord, are there any among Your creation who are undutiful to their parents?’ He replied, ‘The undutiful ones are not [counted as] theirs.’” [1]

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

18.Ibrāhīm ibn Abī al-Bilād narrated from his father, from Abū ʿAbdillāh (a) who said, “If Allah knew [human beings capable of using] anything less than ‘uff’ [against their parents], He would have forbidden it, and that is the smallest form of undutifulness. Another form of undutifulness is for a man to look at his parents with a stern [and angry] stare.”

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

19.Ibrāhīm ibn Abī al-Bilād narrated from his father, who attributed it to the Messenger of Allah (ṣ) that he said, “Should I not guide you to the best of moral traits of this world and the Hereafter?” They (the companions) said, “Yes, O Messenger of Allah!” He said, “Whoever establishes ties with the one who cuts him off, gives to the one who deprives him, and forgives the one who wrongs him. And whoever would be pleased to get a longer life and have his sustenance increased,then let him be mindful of Allah and keep ties with his near relatives.”

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

20.Muḥammad ibn Abī ʿUmayr narrated from Jamīl ibn Darrāj who said, “I asked Abā ʿAbdillāh (a) about the verse wherein Allah, the Blessed and Exalted, says: Be mindful of Allah, in Whose name you appeal to one another, and [honor] your family ties… (Q4:1). He said, “[It refers to] the kinship ties of the people. Verily Allah has commanded that they should be maintained and He gave that great importance. Do you not see that He placed it alongside Himself [when He mentioned it in the verse]?’”

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

21.Al-Ḥasan ibn Maḥbūb narrated from Mālik ibn ʿAṭiyyah, from Abū ʿUbaydah, from Abū Jaʿfar (a) who said, “In the book of ʿAlī, Amīr al- Muʾminīn, (a) [we find the following]: There are three traits whose possessor never dies until he has seen their evil consequences: aggression, severing ties with near relatives, and giving false testimony under oath, by which He proceeds to fight against Allah. Indeed the act of obedience that brings the quickest reward is keeping ties with near relatives. A community may be sinners but they keep ties with each other and [as a result] their wealth grows and they thrive. Verily [giving] false oaths and severing ties with near relatives ruins abodes, turning them into wastelands for their inhabitants, and removes mercy – and verily in the removal of mercy lies the severance of one’s lineage.”[1]

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

22.Muḥammad ibn Abī ʿUmayr narrated from Hishām ibn Sālim, from Abū ʿAbdillāh (as) who said: “A man came to the Prophet (sw) and asked, ‘O Messenger of Allah, whom should I be kind to?’ He said, ‘Your mother.’ He asked, ‘Then who?’ He (sw) said, ‘Your mother.’ He asked, ‘Then who?’ He said, ‘Your father.’”[1]

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

23.One of our companions narrated from Ḥanān ibn Sadīr, from Ḥakam al-Khayyāṭ, from Abū Jaʿfar (a) who said to him, “Can a son recompense his father?” He said, “No, except in two cases: he finds him enslaved so he buys him and emancipates him, or he is indebted so he pays off his debt.”

حنان عن أبيه عن أبي جعفر عليه السلام قال: قال سمعته يقول اتى أبا ذر رجل فبشره بغنم له قد ولدت فقال يا أبا ذر: ابشر فقد ولدت غنمك وكثرت فقال: ما يسرني كثرتهما فما أحب ذلك فما قل منها وكفى أحب إلى مما كثروا إلهي انى سمعت رسول الله صلى الله عليه وآله يقول: على حافتي الصراط يوم القيام الرحم والأمانة فإذا مر عليه الموصل للرحم والمؤدى للأمانة لم يتكفابه في النار.

24.Ḥanān narrated from his father, from Abū Jaʿfar (a) whom he heard saying “A man came to Abū Dharr and gave him good news of his sheep that had given birth. He said, ‘O Abā Dharr, I bring glad tidings that your sheep have reproduced and increased in number!’ He said, ‘I am not pleased by their increase in number and I do not like that. The few of them that are sufficient are more beloved to me than many that distract [me]. Verily I heard the Messenger of Allah (ṣ) say, “On the two sides of the path (ṣirāt) on the Day of Judgment will be the near of kin and the trusts, so when one who kept ties with the near of kin and returned the trusts passes by them, he will not be thrown by them into the Fire.”’”

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

25.One of our companions narrated from Ḥanān, from ʿAbd al- Raḥmān ibn Sulaymān, from ʿAmr ibn Sahl, from Ruwāt who said, “I heard the Messenger of Allah (ṣ) say, ‘Verily keeping ties with near relatives is a means of augmenting wealth, it [also] enhances love among the family, and postpones death.’”

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

26.One of our companions narrated from Ḥanān who said, “Ibn Muskān narrated to us from another man, that they were in the house of Abū ʿAbdillāh (a) and Muyassir was among them. They spoke about the subject of keeping ties with near kinsfolk, so Abū ʿAbdillāh (a) said, ‘O Muyassir, your death had arrived on more than one occasion, but each time it was postponed for you by Allah due to your keeping ties with your near relatives.’”

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

27.Al-Ḥasan narrated from ʿAlī, from Abū al-Ḥasan (a) whom he heard saying, “It may be that thirty years remain for a man to live, but he regularly keeps ties with his close kinsfolk and with his near relatives, so Allah increases it to thirty-three years. And it may be that thirty three years remain of his life, but he is undutiful towards his close kinsfolk and cuts off ties with his near relatives, so Allah reduces it to thirty years.”[1]

حدثنا الحسين بن سعيد قال: حدثنا فضالة بن أيوب عن معاوية بن عمار عن عمرو بن عكرمة قال: دخلت على أبى عبد الله عليه السلام فقلت له: ان لي جار يؤذيني فقال: ارحمه قال: قلت: لا رحمه الله فصرف وجهه عنى فكرهت ان ادعه فقلت: انه يفعل بي ويؤذيني فقال: أرأيت ان كاشفته انتصفت منه؟ قال: قلت: بلى أولى عليه فقال: ان ذا ممن يحسد الناس على ما آتاهم الله من فضله فإذا رأى نعمة على أحد وكان له أهل جعل بلائه عليهم وان لم يكن له أهل جعل بلائه على خادمه وان لم يكن له خادم سهر ليلته واغتاض نهاره، ان رسول الله صلى الله عليه وآله اتاه رجل من الأنصار فقال: يا رسول الله انى اشتريت دارا في بنى فلان وان أقرب جيراني منى جوارا من لا أرجو خيره ولا آمن شره قال: فامر رسول الله صلى الله عليه وآله عليا وسلمان وأبا ذر - قال: ونسيت واحدا وأظنه المقداد - فأمرهم ان ينادوا في المسجد بأعلى أصواتهم انه لا ايمان لمن لم يا من جاره بوائقه فنادوا ثلاثا ثم أمر فنودي ان كل أربعين دارا من بين يديه ومن خلفه وعن يمينه و عن شماله يكون ساكنها جارا له.

1.Al-Ḥasan ibn Saʿīd narrated to us, “Faḍālah ibn Ayyūb narrated to us from Muʿāwiyah ibn ʿAmmār, from ʿAmr ibn ʿIkrimah who said, ‘I went to visit Abū ʿAbdillāh (a) and said to him, “I have a neighbor who disturbs me.” He said, “Have mercy on him.” I said, “May Allah not show him mercy!” So he turned his face away from me, but I disliked to leave him [in that state] so I said, “He does such-and-such to me and disturbs me.” So he said, “Do you think that if you expose him you will have avenged yourself from him?” I said, “Yes, I will have gotten back at him.”[1] He said, “Verily that is like the case of one who is envious of people for the bounty Allah has granted them (Q4:54), when he sees a blessing bestowed on someone and he has a family, he causes trouble for them, and if he does not have a family, he causes trouble for his servant, and if he has no servants, he spends sleepless nights and is full of anger during the daytime. A man from the Anṣār came to the Messenger of Allah (ṣ) and said, ‘O Messenger of Allah, I bought a house among the tribe of so-and-so, and my closest neighbour among them is one from whom I expect no good and from whose evil I am unsafe.’ So the Messenger of Allah (ṣ) instructed ʿAlī, Salmān, Abū Dharr and one more person whom I have forgotten – perhaps it was al-Miqdād – telling them to call out in the mosque, in their loudest voices, that one whose neighbour is not safe from his harm has no faith. So they announced this thrice. Then he gave instructions so it was announced that each of the forty houses in front of one’s house, behind it, on its right side, and on its left side are counted as one’s neighbours.’”’”

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

2.Muḥammad ibn al-Ḥusayn narrated from Muḥammad ibn al- Fuḍayl, from Isḥāq ibn ʿAmmār who said, “Abū ʿAbdillāh (a) said, ‘The Messenger of Allah (ṣ) said, “I seek Allah’s protection from a bad neighbour in a residential abode – his eyes watch you and his heart scrutinises you. If he sees you [happy and] well, it upsets him and if he sees you in trouble, it pleases him.”’”

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

3.ʿAbdullāh ibn Muḥammad narrated from ʿAlī ibn Isḥāq, from Ibrāhīm ibn Abī Rajāʾ who said, “Abū ʿAbdillāh (a) said, ‘Being a good neighbour leads to increase in [one’s] sustenance.’”

حدثنا الحسين بن سعيد قال: حدثنا القاسم بن علي عن أبي بصير عن أبي جعفر عليه السلام قال: إن أبى ضرب غلاما له قرعة واحدة بسوط وكان بعثه في حاجة فأبطئ عليه فبكى الغلام وقال: الله يا علي بن الحسين تبعثني في حاجتك ثم تضربني؟ قال: فبكى أبى وقال: يا بنى اذهب إلى قبر رسول الله صلى الله عليه وآله فصل ركعتين ثم قل: اللهم اغفر لعلي بن الحسين خطيئته يوم الدين ثم قال للغلام: اذهب فأنت حر لوجه الله قال أبو بصير: فقلت له: جعلت فداك كان العتق كفارة للذنب؟ فسكت.

1.Al-Ḥusayn ibn Saʿīd narrated to us, “Al-Qāsim ibn ʿAlī narrated to us from Abū Baṣīr, from Abū Jaʿfar (a) who said, ‘My father once struck his servant boy with a single whip. He had sent him on an errand but he delayed [in doing what was required]. So the servant boy cried and said, ‘Allah! O ʿAlī ibn al-Ḥusayn, you send me on an errand and then strike me?!’ So my father began to cry and said [to me], ‘O my son, go to the grave of the Messenger of Allah (ṣ) and offer two rakʿahs of prayer, and then say, “O Allah, forgive ʿAlī ibn al-Ḥusayn for his mistake on the Day of Judgment.”’ Then he told the servant boy, ‘Go, for you are free in the way of Allah!’” Abū Baṣīr said, “I asked him, ‘May I be your ransom! Was the emancipation [of his servant] an expiation for the sin?’ But he remained silent.”

فضالة عن داود بن فرقد قال: سمعت أبا عبد الله عليه السلام: يقول: في كتاب رسول الله صلى الله عليه وآله إذا: استعملتم ما ملكت ايمانكم في شئ يشق عليهم فاعملوا معهم فيه قال: وإن كان أبى يأمرهم فيقول: كما أنتم فيأتي فينظر فإن كان ثقيلا قال: بسم الله ثم عمل معهم وإن كان خفيفا تنحى عنهم.

2.Faḍālah narrated from Dāwūd ibn Farqad who said, “I heard Abā ʿAbdillāh (a) say, ‘[It is written] in the book of the Messenger of Allah (ṣ)[1]: When you employ what your right hand possesses[2] for something that is difficult for them, then work with them [and assist them] in it.’ He [also] said, ‘Verily my father would instruct them saying, “Stay as you are [and wait for me],” then he would come and see [the work]. If it was heavy [and difficult], he would say bismillāh and then he would [join them and] work with them, but if it was light, he would leave them [to do it themselves].’”

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

3.Faḍālah narrated from Abān ibn ʿUthmān, from Ziyād ibn Abī Rajāʾ, from Abū ʿAbdillāh (a); and from Abū Sakhl, from Salmān who said, “I was once sitting in the presence of the Messenger of Allah (ṣ) when a man came to him and said, ‘O Messenger of Allah, [what do you say about] the slave?’ So the Messenger of Allah (ṣ) said, ‘He has been tested by you and you have been tested by him, so that Allah, the Mighty and Majestic, may see how grateful you are and how patient he is.’”

فضالة عن ابان عن عبد الله بن طلحة عن أبي عبد الله عليه السلام قال استقبل رسول الله صلى الله عليه وآله رجل من بنى فهد وهو يضرب عبدا له والعبد يقول أعوذ بالله فلم يقلع الرجل عنه فلما أبصر العبد برسول الله صلى الله عليه وآله قال: أعوذ بمحمد فاقلع الرجل عنه الضرب فقال رسول الله صلى الله عليه وآله: يتعوذ بالله فلا تعيذه ويتعوذ بمحمد فتعيذه والله أحق ان يجار عايذه من محمد فقال الرجل: هو حر لوجه الله فقال رسول الله صلى الله عليه وآله والذي بعثني بالحق نبيا لو لم تفعل لواقع وجهك حر النار

4.Faḍālah narrated from Abān, from ʿAbdullāh ibn Ṭalḥah, from Abū ʿAbdillāh (a) who said, “A man from the Banī Fahd [once] passed by the Messenger of Allah (ṣ) as he was beating a slave of his, and the slave was crying out, ‘I seek refuge with Allah!’ yet the man did not desist from [beating] him. When the slave saw the Messenger of Allah (ṣ), he said, ‘I seek refuge with Muḥammad!’ so the man stopped beating him. [Seeing this,] the Messenger of Allah (ṣ) said, ‘He seeks refuge with Allah but you do not leave him, yet when he seeks refuge with Muḥammad you leave him? This is while one who seeks refuge with Allah is more deserving of being pardoned than [one who seeks refuge with] Muḥammad!’ So the man [felt remorse and] said, ‘He is free for the sake of Allah!’ The Messenger of Allah (ṣ) said, ‘By the One who sent me as a Prophet with truth, if you had not done so, your face would have fallen into the heat of the Fire.’”

الحسن بن علي قال: سمعت أبا الحسن عليه السلام يقول: إن علي بن الحسين عليهما السلام ضرب مملوكا ثم دخل إلى منزله فاخرج السوط ثم تجرد له ثم قال: اجلد علي بن الحسين فأبى عليه فأعطاه خمسين دينارا.

5.Al-Ḥusayn ibn ʿAlī said, “I heard Abā al-Ḥasan (a) say, ‘ʿAlī ibn al- Ḥusayn (a) struck a slave [of his], then he entered his house and came out with a whip. He then took off his shirt and said to him, ‘Whip ʿAlī ibn al-Ḥusayn [for his having struck you]!’ but the servant refused, so he gave him fifty dīnārs.”[1]

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

1.Al-Ḥusayn ibn Saʿīd narrated to us, “Muḥammad ibn Sinān narrated to us from Ṭalḥah ibn Zayd, from Abū ʿAbdillāh (a) whom he heard saying, ‘The example of this world is like a snake, it is soft to the touch yet within it lies a lethal poison. The wise person is cautious of it, yet children are inclined to touch it with their hands.’”

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

2.Faḍālah ibn Ayyūb narrated from ʿAbdullāh ibn Farqad, from Abū Kahmash, from ʿAbd al-Muʾmin al-Anṣārī, from Abū Jaʿfar (a) who said,“The Messenger of Allah (ṣ) said, ‘Be ashamed in front of Allah with true shame.’ Someone asked, ‘O Messenger of Allah, who is [considered to be] ashamed in front of Allah with true shame [and how can this be achieved]?’ He (ṣ) said, ‘Whoever wants to be ashamed in front of Allah with true shame, let him always keep his death before his eyes, be abstemious in this world and [uninterested in] its embellishments, protect the head and all that it perceives [of sight, sound, taste, and thought] as well as the stomach and all that it digests [from that which is forbidden], and [let him] never forget the graves and the decrepit ruins [which show that this world is evanescent].’”

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

3.Faḍālah narrated from Dāwūd ibn Farqad who said, “I told Abū ʿAbdillāh (a), ‘By your right,[1] this world and what it contains does not please me.’ He said, ‘Fie upon this world and what it contains! And what is it O Dāwūd? Is it anything other than two pieces of cloth and that which fills your belly?’”

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

4.ʿUthmān ibn ʿĪsā narrated from Samāʿah who said, “I heard Abā ʿAbdillāh (a) say, ‘Remain patient in obeying Allah, and remain patient in keeping away from disobeying Allah, for indeed this world is short lived; that which has passed from it is [such that you find neither joy nor sorrow for it now, while that which has not yet come is] [1] unknown to you, so remain patient in the present moment that you are in, and it will be as though you have been granted [its reward].’”

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

5.Al-Naḍr narrated from Durust, from Isḥāq ibn ʿAmmār, from Muyassir, from Abū Jaʿfar (a) who said, “When the following verse was revealed: Do not gaze longingly at what We have given some of them to enjoy, the [fleeting] finery of this worldly life… (Q20:131), the Messenger of Allah (ṣ) sat up straight and then said, ‘Whoever does not take solace with the consolation of Allah will overwhelm himself with [sorrow and] regret for [what he has lost of] this world; and whoever follows with his gaze that which is in the possession of others, his sadness will be prolonged and his anger will never subside; and whoever does not recognize the blessing of Allah upon him except in his food or drink, his action will fall short and his chastisement will be near.’”

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

6.Al-Naḍr ibn Suwayd narrated from Ibrāhīm ibn ʿAbd al-Ḥamīd, from Isḥāq ibn Ghālib who said, “Abū ʿAbdillāh (a) said to me, ‘O Isḥāq, how many [people] do you think the following verse refers to: If they are given some of it they are pleased, but if they are not given from it they get enraged (Q9:58)?’ Then he said to me, ‘They are more than two-thirds of the people.’”

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

7.Al-Naḍr narrated from Ibrāhīm ibn ʿAbd al-Ḥamīd, from Isḥāq ibn Ghālib who said, “I heard Abā ʿAbdillāh (a) speaking about the following verse: Were it not that people might have become a single nation [of disbelievers], We would have given all those who disbelieve in the Compassionate [Lord] houses with roofs of silver, and sweeping stairways to ascend (Q43:33). He (a) said, ‘If He did so all the people would be disbelievers.’”

الحسين بن علوان عن سعد بن طريف عن الأصبغ بن نباته قال: كنت جالسا عند أمير المؤمنين صلوات الله وسلامه عليه فجاء إليه رجل فشكا إليه الدنيا وذمها فقال له أمير المؤمنين عليه السلام: ان الدنيا منزل صدق لمن صدقها ودار غنى لمن تزود منها ودار عاقبة لمن فهم عنها مسجد أحباء الله ومهبط وحى الله ومصلى ملائكته ومتجر أوليائه اكتسبوا فيها الجنة وربحوا فيها الرحمة فلما ذا تذمها؟ وقد آذنت ببينها ونادت بانقطاعها ونعت نفسها وأهلها فمثلت ببلائها إلى البلاء وشوقت بسرورها إلى السرور، راحت بفجيعة وابتكرت بعافية تحذيرا وترغيبا وتخويفا فذمها رجال غداة الندامة وحمدها آخرون ذكرتهم فذكروا وحدثتهم فصدقوا فيا أيها الذام للدنيا المعتل بتغرير هامتي استذمت إليك الدنيا وغرتك؟ أبمنازل آبائك من الثرى؟ أم بمضاجع أمهاتك من البلى؟ كم مرضت بكفيك؟ وكم عللت بيديك تبتغى له الشفاء وتستوصف له الأطباء لم ينفعه اشفاقك ولم تعفر طلبتك مثلت لك به الدنيا نفسك وبمصرعه مصرعك فجدير بك أن لا يفنى به بكائك وقد علمت أنه لا ينفعك أحبائك.

8.Al-Ḥusayn ibn ʿUlwān narrated from Saʿd ibn Ṭarīf, from Aṣbagh ibn Nubātah who said, “I was seated with Amīr al-Muʾminīn (a) when a man came to him and complained about the world and spoke ill of it. So Amīr al-Muʾminīn (a) told him, ‘Verily this world is an abode of truth for the one who is veracious with it, an abode of riches for the one who takes provisions from it [for the Hereafter], and an abode of consequence for those who comprehend it. It is the place of prostration by those who love Allah, the place where the revelation of Allah descended, where His angels pray [and send salutations], where His friends conduct trade [for the Hereafter] in which they earn Paradise and profit from [Divine] mercy. So why do you criticise it when parting from it has been announced and the call to separate from it has been made, and it has informed [everyone] of its own death and the death of its inhabitants? Through its trial it exemplifies the trial [of the Hereafter] and through its delight it exemplifies the delight [of Paradise]. It departs with tragedy and arrives with wellbeing, as a warning, an enticement, and a frightening alarm. Hence, some people criticised it after their regret and others praised it. It reminded them, so they remembered and it spoke to them, so they accepted [its speech]. So O you who are criticising this world while being beset by its delusions, when did the world elicit your disdain and [how did it] deceive you? Was it by the abodes of your forefathers within the earth or the tombs of your mothers in the decrepit ruins? How many sick people did you tend to yourself and care for by your own hands? You would seek out a cure for him and consult physicians, yet neither did your concern benefit you, nor did you achieve what you sought. Through him, the world demonstrated to you your own reality, and by his demise, your own [eventual] demise. So it behoves you that your tears should never end, as you have realised that your loved ones cannot benefit you.’”

عبد الله بن المغيرة عن طلحة بن زيد عن أبي عبد الله عليه السلام قال: تمثلت الدنيا لعيسى عليه السلام في صورة امرأة زرقاء فقال لها: كم تزوجت؟ قالت: كثيرا قال: فكل طلقك؟ قالت: بلى كلا قتلت قال: فويح أزواجك الباقين كيف لا يعتبرون بالماضين قال: وقال أبو عبد الله عليه السلام: مثل الدنيا كمثل البحر المالح كلما شرب العطشان منه ازداد عطشا حتى يقتله

9.ʿAbdullāh ibn al-Mughīrah narrated from Ṭalḥah ibn Zayd, from Abū ʿAbdillāh (a) who said, “This world appeared to ʿĪsā (a) in the for of a blue-eyed woman. He asked her, ‘How many have you married?’ She said, ‘Many.’ He asked, ‘Did you divorce them all?’ She said, ‘Rather, I killed them all!’ He said, ‘Then woe to your remaining spouses! How can they not take lesson from those who have passed?’” Abū ʿAbdillāh (a) [then] said, “The example of this world is like the salty sea – every time a thirsty person drinks from it, it increases his thirst, until it kills him.”

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

10.ʿAbdullāh ibn Mughīrah narrated from Ismāʿīl ibn Abī Zayd who attributed the statement to Amīr al-Muʾminīn (a) that when he was asked, “What is detachment (al-zuhd) from the world?” He said, “[It pertains to] what is forbidden thereof – so restrain yourself from it and shun it.”[1]

فضالة عن أبان بن عثمان عن سلمة بن أبي حفص عن أبي عبد الله عن أبيه عليهما السلام عن جابر قال: مر رسول الله صلى الله عليه وآله بالسوق واقبل يريد الغالية والناس يكتنفه فمر بجدي أسك على مزبلة ملقى وهو ميت فاخذ بأذنه فقال أيكم يحب أن يكون هذا له بدرهم؟ قالوا: ما نحب أنه لنا بشئ وما يصنع (نصنع) به؟ فقال: أفتحبون انه لكم؟ قالوا: لا حتى: قال ذلك ثلاث مرات فقالوا: والله لو كان حيا كان عيبا فكيف وهو ميت فقال رسول الله صلى الله عليه وآله: ان الدنيا على الله أهون من هذا عليكم.

11.Faḍālah narrated from Abān ibn ʿUthmān, from Salamah ibn Abī Ḥafṣ, from Abū ʿAbdillāh, from his father (a), from Jābir who said, “The Messenger of Allah (ṣ) passed by the market and approached [one of the shops] seeking to buy some perfume, while the people had surrounded him. Then he passed by a dead goat with its ears cut, lying in a rubbish heap, so he took hold of it by its [severed] ear and asked, ‘Who among you would want to buy this for a dirham?’ They said, ‘We would not like to buy this for any amount – what would we do with it?’ He said, ‘Would you not like to possess it?’ They said, ‘No!’ He (ṣ) repeated that [question] thrice, so they said, ‘By Allah, even if it were alive it would be flawed, so how about now when it is dead!’ The Messenger of Allah (ṣ) said, ‘Verily the [material] world is less valuable to Allah than this [dead goat] is to you.’”

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

12.Faḍālah narrates from Abān, from Ziyād ibn Abī Rajāʾ, from Abū Hishām, from Abū ʿAbdillāh (a) who said, “Whoever starts his day with the world as his greatest concern [and objective], Allah will scatter his affair and his poverty will be [seen] in front of him, and nothing of this world will come to him except that which has been destined for him. But whoever’s greatest concern is the Hereafter, Allah will remove his constraints for him and gather his affair, and this world will come to him in [complete] submission.”

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

13.Ḥammād ibn ʿĪsā narrated from al-Ḥusayn ibn al-Mukhtār, from Ismāʾīl ibn Abī Ḥamzah who said, “Jābir narrated to me saying, ‘Abū Jaʿfar (a) said to me, ‘O Jābir, take this world as you would a place where you have arrived and then wish to depart from on the very same day, or as wealth that you have earned in your dream and when you awake there is nothing of it in your hand. And when you are at a funeral, then be as though it is you who is being carried [to your grave] and as though you are the one who is asking his Lord to send him back to the world so that you may work [and perform the deeds] like those who are living, for indeed to the learned, this world is like the shadow [that soon passes].”

النضر بن سويد عن عبد الله بن سنان قال سمعت أبا عبد الله عليه السلام يقول: دخل على النبي صلى الله وآله رجل وهو على حصير قد اثر في جسمه ووسادة ليف قد اثرت في خده فجعل يمسح ويقول: ما رضي بهذا كسرى ولا قيصر انهم ينامون على الحرير والديباج وأنت على هذا الحصير؟ قال فقال رسول الله صلى الله عليه وآله: لأنا خير منهما والله لأنا أكرم منهما نون والله ما أنا والدنيا، إنما مثل الدنيا كمثل رجل راكب مر على شجرة ولها فئ فاستظل تحتها فلما ان مال الظل عنها ارتحل فذهب وتركه.

14.Al-Naḍr ibn Suwayd narrated from ʿAbdullāh ibn Sinān who said, “I hear Abū ʿAbdillāh (a) saying, ‘A man came to visit the Prophet (ṣ) while he was sitting on a mat which had left marks on his body, and a pillow made of palm fibers which had left a mark on his cheek. So he began wiping [his blessed face] saying, “Chosroes and Caesar would never be pleased with such [for themselves]. They sleep on silk and brocade while you are on this mat!” So the Messenger of Allah (ṣ) said, “I am surely better than both of them by Allah, I am surely more noble than them both by Allah! What do I have to do with this world? Indeed the example of this world is but like a man who rides past a tree that has a shadow, so he takes shade under it. When the shadow recedes, he departs and leaves it.”’”

النضر بن سويد عن أبي سيار عن مروان عن أبي عبد الله عليه السلام قال قال لي علي بن الحسين عليهما السلام: ما عرض لي قط أمران: أحدهما للدنيا والاخر للآخرة فآثرت الدنيا الا رأيت ما أكره قبل ان أمسى ثم قال أبو عبد الله عليه السلام لبنى أمية انهم يؤثرون الدنيا على الآخرة منذ ثمانين سنة وليس يرون شيئا يكرهونه.

15.Al-Naḍr ibn Suwayd narrated from Abū Sayyār, from Marwān, from Abū ʿAbdillāh (a) who said, “ʿAlī ibn al-Ḥusayn (a) said to me, ‘It has never happened that two matters, one for this world and the other for the Hereafter, were presented before me and I prioritized the [matter of] this world but that I saw what I disliked before the end of the day.’” Then Abū ʿAbdillāh (a) said regarding the Banī Umayyah, “They have been preferring [and prioritizing] this world over the Hereafter for the past eighty years, yet they do not see anything that they dislike.”[1]

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

16.Muḥammad ibn Abī ʿUmayr narrated from ʿAlī al-Aḥmaṣ, from the one who informed him of it, from Abū Jaʿfar (a) who used to say, “How good a helper this world is for the Hereafter [if it is approached correctly].”

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

17.Al-Ḥasan ibn ʿAlī said, “I heard Abā al-Ḥasan (a) say, ‘[One of the things] that ʿĪsā (a) said to the disciples was, “Do not grieve over what you have missed of this world of yours, just as the people of this world do not grieve over what they have missed from their Hereafter when they acquire their worldly objectives.”’”

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

18.Muḥammad ibn Abī ʿUmayr narrated from Hishām ibn Sālim, from Abū Yaʿqūb who said, “I heard Abā ʿAbdillāh (a) say, ‘Verily we love this world yet it is actually better for it not to be granted to us, and nothing from it is granted to anyone but that his share is thereby reduced in the Hereafter.’”

النضر بن سويد عن عاصم عن أبي بصير عن أبي جعفر عليه السلام قال قال رسول الله صلى الله عليه وآله: جائني ملك فقال: يا محمد ربك يقرئك السلام ويقول لك: ان شئت جعلت لك بطحاء مكة رضراض ذهب؟ قال: فرفع النبي صلى الله عليه وآله رأسه إلى السماء فقال: يا رب أشبع يوما فاحمدك وأجوع يوما فأسئلك.

19.Al-Naḍr ibn Suwayd narrated from ʿĀṣim, from Abū Baṣīr, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) said, ‘An angel came and told me, “O Muḥammad, your Lord sends you greetings and says to you: If you wish, I will turn the plains of Makkah into nuggets of gold [for you].”’ So the Prophet (ṣ) raised his head to the sky and said, ‘O Lord, I am sated one day so I praise You, and I am hungry another day so I implore You [and that is enough for me].’”

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

20.Ibn Abī ʿUmayr narrated from Hishām ibn Sālim, from al-Yamānī who said, “I heard ʿAlī ibn al-Ḥusayn (a) say, ‘How truly amazing it is that one works for the perishing abode yet abandons the [permanent] abode of the Hereafter.’”

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

1.Al-Ḥusayn ibn Saʿīd narrated to us, “Muḥammad ibn Abī ʿUmayr narrated to us from Muḥammad ibn Ḥumrān, from Zurārah who said, “I heard Abā ʿAbdillāh (a) say, ‘There is no person but that with him are two angels who write whatever he utters, then they send that up to two [other] angels above them who record what was good or evil from it, and cast aside anything other than that.’”

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

2.Al-Ḥusayn ibn ʿUlwān narrated from ʿAmr ibn Shimr, from Jābir, from Abū Jaʿfar (a) saying, “I (Jābir) asked him (the Imam) about the position of the two angels in relation to the human being, so he said, ‘One is here and the other is here,’ meaning on the two sides of his mouth.”

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

3.Ḥammād narrated from Ḥarīz, and Ibrāhīm ibn ʿAmr, from Zurārah, from Abū Jaʿfar (a) who said, “The two angels do not write anything other than what the servant speaks.”

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

4.Ḥammād narrated from Ḥarīz, from Zurārah, from one of the two (al-Bāqir or al-Ṣādiq) (a) who said, “The angel does not write down except that which he hears. Allah, to Whom belong might and majesty, said: Remember your Lord inwardly, in humility and awe… (Q7:205). Indeed, no one knows the reward of that remembrance within the heart of a servant other than Allah, the Exalted.”

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

5.Al-Naḍr ibn Suwayd narrated from Ḥusayn ibn Mūsā, from Abū Ḥamzah, from Abū Jaʿfar (a) who said, “Verily there is an angel in the air called Ismāʿīl who leads three hundred thousand angels, each of whom leads another hundred thousand angels. They count [and record] the actions of the servants, and when a new year begins, Allah sends to them an angel called al-Sijill who gathers [all] that from them. This is what is referred to in the verse wherein Allah, the Blessed and Exalted, says: On the Day we will roll up the sky as al-Sijill rolls up his scrolls [of recorded deeds] (Q21:104).” [1]

النضر بن سويد عن عاصم بن حميد عن أبي بصير عن أبي عبد الله عليه السلام في قول الله تبارك وتعالى: إذ يتلقى المتلقيان عن اليمين وعن الشمال قعيد قال: هما الملكان وسألته عن قول الله تبارك وتعالى: هذا ما لدى عتيد * قال: هو الملك الذي يحفظ عليه عمله وسألته عن قول الله عز وجل: قال قرينه ربنا ما أطغيته * قال: هو شيطان

6.Al-Naḍr ibn Suwayd narrated from ʿĀṣim ibn Ḥamīd, from Abū Baṣīr, from Abū ʿAbdillāh (a) who said regarding the verse in which Allah, the Blessed and Exalted, says: As the two receivers receive, [one] sitting to the right and [the other] to the left (Q50:17), “They are the two angels [who record the deeds].” [Then the narrator said,] “And I asked him about the verse wherein Allah, the Blessed and Exalted, says: Here is what is ready with me [of the record] (Q50:23), so he said, ‘It is the angel who preserves [and records] his deeds for him.’ And I asked him about the verse wherein Allah, to Whom belong might and majesty, says: His [evil] companion will say, ‘Our Lord, I did not make him transgress…’ (Q50:27), and he said, ‘He (the evil companion) is Satan.’”

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

Al-Ḥusayn ibn ʿUlwān narrated from ʿAmr ibn Shimr, from Jābir, from Abū Jaʿfar (a) whom he asked about the glance of the Angel of Death, so he said “When you see a group of people sitting together and then they are suddenly afflicted by [temporary] speechlessness, so none of them says anything, that is the moment in which the Angel of Death glances at them.”

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

1.Al-Ḥusayn ibn Saʿīd narrated to us, “Muḥammad ibn Abī ʿUmayr narrated to us from ʿAbd al-Raḥmān ibn al-Ḥajjāj who said, ‘I heard Abā ʿAbdillāh (a) say, “The Messenger of Allah opened his fast on a Thursday night at Masjid Qubā. He asked, ‘Is there anything to drink?’ So Aws ibn Khawlah al-Anṣārī brought him a cup of buttermilk [mixed] with honey. When he placed it on his lips [and took a sip], he set it aside and then said, ‘Two drinks [in one] while any of them would suffice on its own. I will not drink it, but I do not forbid it. Rather, I humble myself before Allah, for indeed whoever humbles himself before Allah is elevated by Allah, and whoever is arrogant is abased by Allah. Whoever is moderate in his lifestyle is granted [an increase in] sustenance by Allah, but whoever is wasteful [and extravagant] is deprived by Allah. And whoever remembers Allah often is loved by Allah.’”

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

2.ʿAbdullāh ibn Sinān narrated from ʿAlī ibn Shajarah, from his uncle Bashīr, from Abū Jaʿfar who said, “The Prophet (ṣ) once passed by a dark-skinned lady picking up manure or camel dung from the ground, so the Muslims [who were there] said, ‘Make way for the Messenger of Allah!’ The lady said, ‘The path is wide enough [for him to pass].’ So the Messenger of Allah (ṣ) said to them, ‘Leave her alone, for she is insolent.’”

حسن بن محبوب عن علي بن رئاب عن أبي عبيدة الحذاء عن أبي جعفر عليه السلام قال: لما كان فتح يوم مكة قام رسول الله صلى الله عليه وآله في الناس خطيبا فحمد الله وأثنى عليه ثم قال: أيها الناس ليبلغ الشاهد الغائب ان الله تبارك وتعالى قد اذهب عنكم بالاسلام نخوة الجاهلية والتفاخر بآبائها وعشائرها أيها الناس انكم من آدم وآدم من طين ألا وإن خيركم عند الله وأكرمكم عليه اليوم أتقاكم وأطوعكم له ألا وان العربية ليست بأب والد ولكنها لسان ناطق فمن طعن بينكم وعلم أنه يبلغه رضوان الله حسبه الا وان كل دم أو مظلمة أو أحنة كانت في الجاهلية فهي تظل تحت قدمي إلى يوم القيامة.

3.Al-Ḥasan ibn Maḥbūb narrated from ʿAlī ibn Riʾāb, from Abū ʿUbaydah al-Ḥadhdhāʾ, from Abū Jaʿfar (a) who said, “On the day of the conquest of Makkah, the Messenger of Allah (ṣ) stood up among the people and gave a sermon. He praised Allah and glorified Him, then he said, ‘O People, let the one who is present convey [this message] to the one who is absent: Verily Allah, the Blessed and Exalted, has removed from you, through Islam, the haughtiness of the Age of Ignorance and the mutual boasting about forefathers and clans [that was prevalent] in it. O people, verily you are [all] from Ādam and Ādam was [created] from clay. Behold, verily the best of you in the sight of Allah and the noblest of you before Him on this day are those who are most Godwary and most submissive to Him. Know that being Arab is not [defined] through parentage; rather, it is a language that is spoken. So whoever is reviled among you [for being of a different race] and knows that it (his faith) will make him attain the pleasure of Allah, that is sufficient for him. Know that verily all the blood [that was shed], or the injustice [suffered], or the malice [borne] during the Age of Ignorance will remain under my feet [discarded henceforth] until the Day of Judgment.’”

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

4.Al-Naḍr ibn Suwayd narrated from al-Ḥasan ibn Mūsā, and al- Ḥasan ibn Riʾāb from Zurārah who said, “I heard Abā Jaʿfar (a) say, ‘The background of a person is his religion, his status is his character, and his nobility is his Godwariness; verily all people are from Ādam, with the same origin.’”

محمد بن سنان عن بسطام الزيات عن أبي عبد الله عليه السلام قال: لما قدم جعفر بن أبي طالب من الحبشة قال لرسول الله صلى الله عليه وآله أحدثك يا رسول الله: دخلت على النجاشي يوما من الأيام وهو في غير مجلس الملك وفى غير رياشه وفى غير زيه فهييته بتحية الملك وقلته له: يا أيها الملك مالي أراك في غير مجلس الملك وفى غير رياشه وفى غير زيه؟ فقال: انا نجد في الإنجيل من أنعم الله عليه بنعمة فليشكر الله ونجد في الإنجيل ان ليس من الشكر لله شئ يعدله مثل التواضع وانه ورد على في ليلتي هذه ان ابن عمك محمد صلى الله عليه وآله قد أظفره الله بمشركي أهل بدر فأحببت ان اشكر الله تعالى بما ترى

5.Muḥammad ibn Sinān narrated from Bisṭām al-Zayyāt, from Abū ʿAbdillāh (a) who said, “When Jaʿfar ibn Abī Ṭālib returned from Abyssinia, he said to the Messenger of Allah (ṣ), ‘Should I tell you about something that happened, O Messenger of Allah? I went to visit al-Najāshī one day and found that he was neither seated on his royal throne nor was he dressed in his kingly attire, and he appeared different than he normally would. So I greeted him the way kings are greeted and said to him, “O king, why is it that I see you seated in a different place, dressed in different apparel, and having an altered appearance?” He replied, “Verily we find in the Gospels: whoever is given a blessing by Allah, let him show gratitude to Allah [for that blessing]. We also find in the Gospels: there is no form of gratitude to Allah which is comparable to humility. And verily I have received word on this night that my cousin Muḥammad (ṣ) has been granted victory by Allah over the polytheists at Badr, so I wanted to thank Allah, the Exalted, in the way that you see.”’”

محمد بن سنان عمن اخبره عن أبي بصير قال: سمعت أبا جعفر عليه السلام يقول: إن موسى بن عمران عليه السلام حبس عنه الوحي ثلاثين صباحا فصعد على جبل بالشام يقال له: أريحا فقال: يا رب لم حبست عنى وحيك وكلامك الذنب أذنبته؟ فها انا بين يديك فاقتص لنفسك رضاها وان كنت حبست عنى وحيك وكلامك لذنوب بني إسرائيل فعفوك القديم فأوحى الله إليه ان يا موسى أتدري لم وخصصتك بوحيي وكلامي من بين خلقي؟ فقال: لا اعلمه يا رب قال: يا موسى انى اطلعت إلى خلقي اطلاعة فلم أر في خلقي شيئا أشد تواضعا منك فمن ثم خصصتك بوحيي وكلامي من بين خلقي قال: فكان موسى عليه السلام إذا صلى لم ينفتل حتى يلصق خده الأيمن بالأرض وخدا لا يسر بالأرض.

6.Muḥammad ibn Sinān narrated from the one who informed him, from Abū Baṣīr who said, “I heard Abā Jaʿfar (a) say, ‘Verily divine revelation was withheld from Mūsā ibn ʿImrān (a) for thirty days, so he ascended a mountain in al-Shām which was called Arīḥā, and said, ‘O Lord, why have You withheld Your revelation and Your communication from me? Have I sinned in any way? Then here I am before You so punish me as You please! And if You have withheld Your revelation and communication from me due to the sins of the Banī Isrāʾīl, then Your forgiveness is pre-eternal!’ So Allah revealed to him saying, ‘O Mūsā, do you know why I chose you for My revelation and communication among My creation?’ ‘I do not know that, O Lord,’ he replied. He said, ‘O Mūsā, I examined My creation, inspecting them, but did not see anyone among them as intensely humble as you. That is why I chose you for My revelation and communication among My creation.’” He (the Imam) said, “When Mūsā (a) used to pray, he did not turn aside [from his prayers] until he placed his right cheek on the earth and [then] his left cheek upon the earth [in humility before Allah].”

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

7.Al-Naḍr ibn Suwayd narrated from Ibn Sinān, from Abū ʿAbdillāh (a) who said, “The Messenger of Allah (ṣ) said, ‘I do not like an old man who is ignorant, nor a rich man who is oppressive, nor a poor man who is vain.’”

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

8.Faḍālah ibn Ayyūb narrated from Sayf ibn ʿAmīrah, from ʿAlī ibn al-Mughīrah, from his brother who said, “I heard Abā ʿAbdillāh (a) say, ‘The Messenger of Allah (ṣ) said, “Two hungry wolves among a flock of sheep that has been separated from their shepherd, one in front of the flock and the other behind it, are not more harmful to it than love of wealth and status is [harmful] to the religion of a Muslim.”

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

9.Ibn Abī ʿUmayr narrated from Ḥammād ibn ʿĪsā who said, “I never saw Abā ʿAbdillāh (a) eat while reclining.” Then he remembered the Messenger of Allah (ṣ) and said, “He never ate while reclining until he passed away.”

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

10.Al-Naḍr ibn Suwayd narrated from ʿAlī ibn Riʾāb, from Zurārah who said, “I told Abū Jaʿfar (a), ‘People are narrating that the Messenger of Allah (ṣ) said, “The most honourable among you during the Age of Ignorance are the most honourable among you in Islam.”’ He (a) said, ‘They have spoken the truth, but it is not as they understand it. The most honourable of them during the Age of Ignorance were the most generous among them, those who had the best character, were most neighbourly, and least likely to cause harm [to anyone] – this is the kind of person whose acceptance of Islam increased him in nothing but goodness.’”

النضر بن سويد عن علي بن رئاب عن زرارة عن أبي جعفر عليه السلام قال: إن علي بن الحسين عليهما السلام رأى امرأة في بعض مشاهد مكة فأعجبته فخطبها إلى نفسه وتزوجها فكانت عنده وكان له صديق من الأنصار فاغتم لتزويجه بتلك المرأة فسأل عنها فأخبر انها من آل ذي الجدين من بنى شيبان في بيت على من قومها فاقبل على علي بن الحسين عليهما السلام فقال: جعلني الله فداك ما زال تزويجك هذه المرأة في نفسي وقلت: تزوج علي بن الحسين امرأة مجهولة ويقوله الناس أيضا فلم أزل أسئل عنها حتى عرفتها ووجدتها في بيت قومها شيبانية فقال له علي بن الحسين عليهما السلام: قد كنت أحسبك أحسن رأيا بما أرى ان الله أتى بالاسلام فرفع به الخسيسة وأتم به الناقصة وكرم به من اللوم فلا لوم على المسلم إنما اللوم الجاهلية.

11.Al-Naḍr ibn Suwayd narrated from ʿAlī ibn Riʾāb, from Zurārah, from Abū Jaʿfar (a) who said, “ʿAlī ibn al-Ḥusayn (a) saw a lady in one of the ceremonial precincts of Makkah and was impressed by her. He thus proposed to her and married her, and she stayed with him. He had a friend among the Anṣār who was distressed by his marriage to this woman, so he asked about her and was informed that she was from the family of Dhī al-Jaddayn from the Banī Shaybān in a prestigious household among her clan. So he went to ʿAlī ibn al-Ḥusayn (a) and said, ‘May Allah make me your ransom! Your marriage to this woman was continually occupying my thoughts, and I said to myself: ʿAlī ibn al- Ḥusayn has married an unknown woman, and this is something that people are also saying. So I kept asking about her until I found out who she was and came to know that she is from the clan of Shaybāniyyah.’ So ʿAlī ibn al-Ḥusayn (a) said to him, ‘I used to consider you to be someone with a better judgement than what I now see. Verily Allah sent Islam and through it He raised the lowly one, perfected the deficient one, and ennobled [the people] from rebuke [and false accusation]. Hence, there is no [undue criticism or] blame upon the Muslim; rather, the blame is only [for] ignorance.’”

النضر بن سويد عن حسين بن موسى عن زرارة عن أحدهما عليهما السلام قال إن علي بن الحسين عليهما السلام تزوج أم ولد عمه الحسن عليه السلام وزوج أمه مولاه فلما بلغ ذلك عبد الملك بن مروان كتب إلى: يا علي بن الحسين كأنك لا تعرف موضعك من قومك وقدرك عند الناس تزوجت مولاة وزوجت مولاك بأمك فكتب إليه علي بن الحسين: فهمت كتابك ولنا أسوة برسول الله صلى الله عليه وآله فقد زوج زينب بنت عمه زيدا مولاه وتزوج مولاته صفية بنت حي ابن اخطب.

12.Al-Naḍr ibn Suwayd narrated from Ḥusayn ibn Mūsā, from Zurārah, from one of them (al-Bāqir or al-Ṣādiq) (a) who said, “ʿAlī ibn al-Ḥusayn (a) married the slave wife of his late uncle, al-Ḥasan (a), and got his mother married to his [manumitted] slave.[1] When ʿAbd al-Malik ibn Marwān heard about that, he wrote to him saying, ‘O ʿAlī ibn al- Ḥusayn, it seems you do not know your position in the eyes of your community and your station among the people! You married a slave woman and got your slave married to your mother?!’ So ʿAlī ibn al- Ḥusayn wrote back to him, ‘I have [read and] understood your letter, yet our exemplar is the Messenger of Allah (ṣ). He married off his own cousin Zaynab to his [freed] slave Zayd, and he himself married his slave maiden Ṣafiyyah bint Ḥayy ibn Akhṭab.’”

بعض أصحابنا عن علي بن شجرة عن عمه بشير النبال عن أبي عبد الله عليه السلام قال: قدم اعرابي على النبي صلى الله عليه وآله فقال يا رسول الله تسابقني بناقتك هذه قال: فسابقه فسبقه الأعرابي فقال رسول الله صلى الله عليه وآله: انكم رفعتموها فأحب الله ان يضعها ان الجبال تطاولت لسفينة نوح عليه السلام وكان الجودي أشد تواضعا فحط الله بها على الجودي.

13.One of our companions narrated from ʿAlī ibn Shajarah, from his uncle Bashīr al-Nabbāl, from Abū ʿAbdillāh (a) who said, “A bedouin approached the Prophet (ṣ) and said, ‘O Messenger of Allah, will you race me with this camel of yours?’ So he raced him and the bedouin won the race. The Messenger of Allah (ṣ) said, ‘You had all raised it (my camel) but Allah liked that He should lower it. Verily the mountains vied for the ark of Nūḥ (a), but al-Jūdī was the most humble, so Allah made the ark stop at al-Jūdī.’”

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

14.Ibn Abī ʿUmayr narrated from one of our companions, from Abū ʿAbdillāh (a) who said, “One who has even a [tiny] seed’s weight of pride in his heart will not enter Paradise.”

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

15.Ibn Abī ʿUmayr narrated from Muʿāwiyah ibn ʿAmmār, from Abū ʿAbdillāh (a) whom he heard saying, “Verily there are two angels in the sky who have been placed in charge of [observing] the servants, so whoever humbles himself before Allah is elevated by them and whoever is haughty is abased by them.”

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

16.Ibn Abī ʿUmayr narrated from Muḥammad ibn Abī Ḥamzah, and Ḥusayn ibn ʿUthmān, from Isḥāq ibn ʿAmmār, from Abū ʿAbdillāh (a) who said, “Pride is the robe of Allah, so whoever attempts to take Allah’s robe from Him, Allah will throw him face-first into the Fire.”

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

17.Ibn Abī ʿUmayr narrated from Hishām ibn al-Ḥakam, from Abū ʿAbdillāh (a), and Manṣūr [narrated] from al-Thumālī, from Abū Jaʿfar (a) who said, “ʿAlī ibn al-Ḥusayn (a) used to say, ‘I would not like to have [even] the best of comforts [and wealth] if it entails humiliating myself, and I have not swallowed anything that I liked more than the suppressed rage for which I do not retaliate against the one who caused it.’”

حدثنا الحسين بن سعيد قال: حدثنا القاسم بن محمد عن علي عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: يجاء بعبد يوم القيامة قد صلى فيقول: يا رب صليت ابتغاء وجهك فيقال له: بل صليت ليقال ما أحسن صلاة اذهبوا به إلى النار ويجاء بعبد قد قاتل فيقول: يا رب قاتلت ابتغاء وجهك فيقال له: بل قاتلت فيقال ما أشجع فلانا اذهبوا به إلى النار ويجاء بعبد قد تعلم القرآن فيقول: يا رب تعلمت القرآن ابتغاء وجهك فيقال له: بل تعلمت ليقال: ما أحسن صوت فلان اذهبوا به إلى النار ويجاء بعبد قد أنفق ماله فيقول: يا رب أنفقت ما لي ابتغاء وجهك فيقال له: بل أنفقته ليقال: ما أسخى فلانا اذهبوا به إلى النار.

1.Al-Ḥusayn ibn Saʿīd narrated to us, “Al-Qāsim ibn Muḥammad narrated to us from ʿAlī, from Abū Baṣīr who said, ‘I heard Abā ʿAbdillāh (a) say, “A servant who offered prayers [in this world] will be brought forward on the Day of Judgment, so he will say, ‘O Lord, I used to pray seeking Your pleasure.’ But he will be told, ‘Rather, you used to pray so that it would be said: how good his prayer is!’ – ‘Take him to the Fire!’ Another servant who fought in battle will be brought forward and he will say, ‘O Lord, I used to fight [the enemies] seeking Your pleasure.’ But he will be told, ‘Rather, you fought so that it would be said: how brave he is!’ – ‘Take him to the Fire!’ Yet another servant, who had learnt the Qurʾān, will be brought forward. He will say ‘O Lord, I learnt the Qurʾān seeking Your good pleasure.’ He will be told, ‘Rather, you learnt the Qurʾān so that it would be said: how good is his voice!’ – ‘Take him to the Fire!’ A servant who has spent his wealth in charity will also be brought forward, and he will say, ‘O Lord, I gave away my wealth seeking Your pleasure.’ He will be told, ‘Rather you gave charity so that it would be said: how generous he is!’ – ‘Take him to the Fire!’”

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

2.ʿUthmān ibn ʿĪsā narrated from ʿAlī ibn Sālim who said, “I heard Abā ʿAbdillāh (a) say, ‘Allah, the Blessed and Exalted, said, ‘I am the most needless of all who are needless of a partner, so whoever ascribes to Me another as a partner in any action he undertakes, I will not accept it from him. And I do not accept anything but that which was done only for Me exclusively.’”

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

3.Al-Naḍr ibn Suwayd narrated from Muḥammad ibn Sinān, from Isḥāq ibn ʿAmmār, from Abū ʿAbdillāh (a) who said, “A scholar once came to a worshipper and said to him, ‘How is your prayer?’ He replied, ‘You are asking me about my prayer while I have been worshipping Allah since such-and-such a time?’ So he asked him, ‘How are you weeping?’ He replied, ‘Verily I weep until my tears flow [down my face].’ So the scholar said to him, ‘Indeed your laughter while you fear Allah is better than your weeping while you are self-conceited before Allah! Verily the one who is self-conceited due to his actions has none of his deeds ascend [to Allah].’”

النضر عن محمد بن سنان عن موسى بن بكر عن زرارة عن أبي عبيد الله عليه السلام قال قال: داود النبي عليه السلام لأعبدن الله اليوم عبادة ولا قرأ قراءة أحبت لم افعل مثلها قط فدخل محرابه ففعل فلما فرغ من صلاته إذا هو بضفدع في المحراب فقال له يا دود: أعجبك اليوم ما فعلت من عبادتك وقراءتك؟ فقال نعم فقال: لا يعجبنك فانى اسبح الله في كل ليلة الف تسبيحة يتشعب لي مع كل تسبيحة ثلاثة آلاف تحميدة وانى لاكون في قعر الماء فيصوت الطير في الهواء فاحسبه جائعا فأطفو له على الماء ليأكلني ومالي ذنب.

4.Al-Naḍr narrated from Muḥammad ibn Sinān, from Mūsā ibn Bakr, from Zurārah, from Abū ʿAbdillāh (a) who said, “Prophet Dāwūd (a) said, ‘I will surely worship Allah today with such a worship, and will recite such a lovely recital, the likes of which I have never done before.’ So he entered his prayer niche and did so. When he had completed his prayer, he [suddenly] saw a frog in the prayer niche. It said to him, ‘O Dāwūd, are you pleased with yourself today due to your worship and recitation?’ ‘Yes,’ he replied. It said, ‘Do not be pleased [or impressed] by it, for verily I glorify Allah every night one thousand times, and with each glorification of mine three thousand praises branch out. And [at times] when I am in the depths of the water and a bird makes a sound in the air, I assume that it might be hungry so I come up to the surface of the water in order for it to eat me, while having committed no sin [to deserve that].’”

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

5.Al-Ḥasan ibn Muḥammad narrated from Abū Ḥamzah, from Abū Jaʿfar (a) whom he heard saying, “Prophet Dāwūd (a) was once in his prayer niche when a small red worm crept by until it came to the place of his prostration. Dāwūd looked at it and said to himself, ‘Why was this worm created?’ So Allah inspired it ‘Speak!’ So it said, ‘O Dāwūd, have you heard my sound as I move, or have you noticed my tracks on the smooth earth?’ Dāwūd replied, ‘No.’ So it said, ‘Verily Allah hears my crawl, my breathing, and my sound, and He sees the tracks of my movement [on the earth], so lower your voice [in humility].’”

النضر عن درست عن بعض أصحابه عن أبي عبد الله عليه السلام قال: إن الله بعث ملكين إلى أهل مدينة ليقلباها على أهلها فلما انتهيا إلى المدينة وجدا رجلا يدعو الله ويتضرع إليه فقال أحدهما للاخر: إما ترى هذا الداعي فقال قد رأيته ولكن أمضى لما أمرني به ربى فقال: ولكني لا أحدث شيئا حتى ارجع إلى ربى فعاد * إلى الله تبارك وتعالى فقال: يا رب انى انتهيت إلى المدينة فوجدت عبدك فلانا يدعوك ويتضرع إليك فقال: امض لما أمرتك فان ذلك الرجل لم يتغير وجهه غضبا لي قط.

6.Al-Naḍr narrated from Durust, from one of our companions, from Abū ʿAbdillāh (a) who said, “Verily Allah sent two angels to the people of a city in order to overturn it upon its inhabitants. When they arrived at the city, they found a man supplicating to Allah and beseeching Him. So one of them told the other, ‘Do you not see this supplicant?’ He replied, ‘I see him, but I will proceed to do as my Lord has commanded me.’ ‘I, on the other hand, will not do anything before returning to my Lord [and asking about the man],’ said the first angel. So he returned to Allah, the Blessed and Exalted, and said, ‘My Lord, I went to the city and found Your servant so-and-so supplicating to You and beseeching You.’ He said, ‘Do as I have commanded you, for indeed that man’s face has never changed out of anger for My sake, ever.’”

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

7.Al-Naḍr narrated from Muḥammad ibn Hāshim, from a man [who reported it] from Abū ʿAbdillāh (a) who said, “Verily a group of people who believed in Mūsā (a) said, ‘If we were to go to the army of Firʿawn and join it, we would acquire some of his worldly wealth, and then when what we hope for from the arrival of Mūsā transpires, we will go to him [and join him].’ So that is what they did. When Mūsā and those in his company turned to flee [from Firʿawn], they mounted their horses and speedily rode towards Mūsā, hoping to catch up with him and his companions in order to join them. But Allah sent angels who struck the faces of their mounts thereby causing them to return towards the army of Firʿawn. Hence, they were among those who drowned with Firʿawn.”

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

8.Muḥammad ibn Sinān narrated from Yazīd ibn Khalīfah who said, “I heard Abā ʿAbdillāh (a) say, ‘Whoever does a deed for [the sake of] Allah, his reward is upon Allah, and whoever does a deed for [praise from] the people, his reward is upon the people. Verily every act done to show off is [a form of] polytheism.’”

محمد بن أبي عمير عن فضالة عن جميل قال: سألت أبا عبد الله عليه السلام عن قول الله تبارك وتعالى: فلا تزكوا أنفسكم هو اعلم بمن اتقى فقال: هو قول الانسان: صليت البارحة وصمت أمس ونحو هذا ثم قال عليه السلام: ان قوما كانوا يصبحون فيقولون: صلينا البارحة وصمنا أمس فقال علي عليه السلام لكني أنام الليل والنهار ولو أجد بينهما شيئا لنمته

9.Muḥammad ibn Abī ʿUmayr narrated from Faḍālah ibn Jamīl who said, “I asked Abā ʿAbdillāh (a) about the verse wherein Allah, the Blessed and Exalted, says: Do not assert your own virtue. He knows best who is truly virtuous (Q53:32). So he said, ‘It is when a person says: I prayed last night, and I fasted yesterday, and other statements such as these.’ Then he (a) said, ‘There were some people who would say in the mornings, “We prayed last night and we fasted yesterday,” so ʿAlī (a) said, “But as for me, I sleep at night and in the day, and were I to find between them any other time, I would have slept in it as well.”’” [1]

ابن أبي البلاد عن سعد الإسكاف عن أبي جعفر عليه السلام قال: كان في بني إسرائيل عابد فاعجب به داود عليه السلام فأوحى الله تبارك وتعالى إليه: لا يعجبك شئ من امره فإنه مراء فمات الرجل فاتى داود فقيل له: مات الرجل فقال: ادفنوا صاحبكم قال فأنكرت ذلك بنو إسرائيل وقالوا كيف لم يحضره؟ قال: فلما غسل قام خمسون رجلا فشهدوا بالله ما يعلمون الا خيرا فلما صلوا عليه قام خمسون (آخرون) رجلا فشهدوا بالله ما يعلمون الا خيرا فأوحى الله عز وجل إلى داود عليه السلام ما منعك ان تشهد فلانا قال: الذي أطلعتني عليه من أمره قال: إن كان لكذلك (ذلك كذلك) ولكن شهده قوم من الأحبار والرهبان فشهدوا بي: ما يعلمون الا خيرا فأجزت شهادتهم عليه وغفرت له مع علمي فيه (عليه).

10.Ibn Abī al-Bilād narrated from Saʿd al-Iskāf, from Abū Jaʿfar (a) who said, “There was a worshipper among the Banī Isrāʾīl with whom [Prophet] Dāwūd (a) was impressed, so Allah, the Blessed and Exalted, revealed to him, ‘Do not be impressed by anything [you see] from him, for verily he is a hypocrite [who is only showing off].’ Then the man died, so they came to Dāwūd and said, ‘The man has died.’ He said to them, ‘Bury your companion.’ This caused some discontentment among the Banī Isrāʾīl and they said, ‘How could he not attend [this pious man’s funeral]?’ After the man had been washed, fifty men stood and bore witness, [swearing] by Allah, that they knew nothing but good [about him]. After they had prayed over him, another fifty men came forward and bore witness, [swearing] by Allah, that they knew of nothing but good [about him]. So Allah, the Almighty, revealed to Dāwūd (a), ‘What prevented you from testifying for so-and-so?’ He said, ‘[I was prevented by] what you had informed me of his affair.’ He said, ‘Though he was truly such, since a group of rabbis and monks have testified, swearing by Me, that they did not know anything but good [about him], I have accepted their testimony regarding him and forgiven him despite what I know about him.’”

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

11.Muḥammad ibn al-Fuḍayl narrated from Abū al-Ḥasan al-Riḍā (a) saying, “I had written to him asking him about a [religious] question, so he wrote back to me saying, ‘Verily Allah says: Indeed the hypocrites seek to deceive Allah but it is He who causes them to be deceived. When they stand up for prayer, they do so sluggish, to be seen by the people, and remember Allah only a little, wavering all the time between this and that, belonging neither to one side nor the other. And whoever Allah leaves to stray, you will never find for him a way (Q4:142-3). These [people] are not from the progeny of the Messenger of Allah, and they are not from the faithful believers, and they are not [even] from the Muslims. Rather, they manifest belief [outwardly] but hide disbelief and rejection [of faith in their hearts] – may Allah curse them.’”

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

12.Al-Naḍr ibn Suwayd narrated from al-Qāsim ibn Sulaymān, from Jarrāḥ al-Madāʾinī, from Abū ʿAbdillāh (a) who said regarding the verse wherein Allah, the Exalted, says: …and does not associate anyone in the worship of his Lord (Q18:110), “It is [a warning to] the servant who performs an act of worship without seeking the pleasure of Allah; rather, he only seeks the commendation of people [for his piety] through which he desires renown. That is the one who associates others in the worship of his Lord.” Then he added, “There is no servant who hides a good [deed] and days go by, but that Allah manifests good for him and there is no servant who hides an evil [deed] and days pass, but that Allah will manifest evil for him.”

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

13.Muḥammad ibn Abī ʿUmayr narrated from ʿAbd al-Raḥmān ibn al- Ḥajjāj, from Abū ʿAbdillāh (a) who said, “Verily the servant may commit a sin and then feel remorse for it, and later [he may] perform a deed by which he is pleased such that he becomes remiss and turns away from his previous state [of remorse and humility]. Indeed, it would have been better for him to remain in that previous state of his, rather than what he later entered into.”

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

14.Muḥammad ibn Abī ʿUmayr narrated from Manṣūr ibn Yūnus, from al-Thumālī, from one of the two [Imams] (a) who said, “Verily Allah, the Blessed and Exalted, says, ‘Indeed among My servants is one who asks Me for [the ability to perform] certain acts of worship so that I may love him, but I turn that away from him so that he would not be pleased with [himself and] his deed.’”

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

15.Muḥammad ibn Abī ʿUmayr narrated from Manṣūr ibn Yūnus, from al-Thumālī, from ʿAlī ibn al-Ḥusayn (a) who said, “The Messenger of Allah (ṣ) said, ‘Three things deliver [one to safety] and three things destroy.’ They asked, ‘O Messenger of Allah, what are the things that save [a person]?’ He said, ‘Fearing Allah in secret as though you see Him, for if you cannot see Him, surely He can see you; exercising justice in happiness and anger; and [thirdly,] moderation in [times of] abundance and poverty.’ They asked, ‘O Messenger of Allah, and what are the destroyers?’ He (ṣ) said, ‘Vain desire that is followed, the adoption of stinginess, and for a person to be pleased with himself.’”

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

16.Al-Naḍr ibn Suwayd narrated from al-Ḥalabī, from Abū Saʿīd al-Mukārī, from Abū Baṣīr, from Abū Jaʿfar (a) who said regarding the verse wherein Allah, the Exalted, says: Then they will all be hurled headlong into Hell, along with the deviant ones. (Q26:94), “[O Abā Baṣīr], they are a group who describe justice with their tongues then contravene it with something else [in action].”

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

17.One of our companions narrated from Ḥanān ibn Sadīr, from Muḥammad ibn Ṭalḥah, from Zurārah, from Abū Jaʿfar (a) whom he heard saying, “Whichever servant has a handsome appearance along with an untainted position, then he humbles himself before Allah, he will be among the special [chosen] ones of Allah.” He (the narrator) said, “I asked, ‘What is [the meaning of] an untainted position?’ He replied, ‘He should not have been sullied by debauchery.’”

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

18.Al-Ḥasan ibn ʿAlī al-Khazzāz [al-Washshāʾ] narrated from Abū al- Ḥasan (a) whom he heard saying, “Verily Prophet Ayyūb (a) said, ‘O Lord, I have never asked You for anything of this world, ever.’ And an inkling of self-admiration entered his heart. Then a cloud approached him and called out to him, ‘O Ayyūb, who enabled you to do this?’ [Thus he realised the mistake, and turning to his Lord] he said, ‘You, O Lord!’”

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

19.Muḥammad ibn Khālid narrated from ʿAbdullāh ibn al-Mughīrah,from Abū Khālid, from Abū ʿAbdillāh (a) who said, “Whoever manifests for the people what Allah loves and fights against Allah by [doing] what He dislikes,[1] he will meet Allah while He loathes him.”

حدثنا الحسين بن سعيد قال: حدثنا النضر بن سويد عن ابن سنان عن حفص قال: سمعت أبا عبد الله عليه السلام يقول: ما من عبد مؤمن يذنب ذنبا الا أجله الله سبع ساعات من النهار فان هو تاب لم يكتب عليه شيئا وان لم يفعل كتبت عليه سيئة فاتاه عباد البصري فقال له: بلغنا انك قلت: ما من عبد يذنب ذنبا الا اجله الله سبع ساعات من النهار فقال: ليس هكذا قلت ولكني قلت: ما من عبد مؤمن يذنب ذنبا الا اجله الله سبع ساعات من نهاره هكذا قلت.

1.Al-Ḥusayn ibn Saʿīd narrated to us, “Al-Naḍr ibn Suwayd narrated to us, from Ibn Sinān, from Ḥafṣ who said, ‘I heard Abā ʿAbdillāh (a) say, “There is no believing servant who commits a sin but that Allah delays for him [the recording of that sin] for seven hours of the day. If he repents [in that time], nothing is recorded against him but if he fails to do so, one evil deed is recorded against him.” So ʿAbbād al-Baṣrī came to him and said, “We have been informed that you said there is no servant who commits a sin but that Allah delays [its recording] for him for seven hours of the day?” So he (a) replied, “That is not how I said it. Rather, I said: there is no believing servant who commits a sin but that Allah delays [its recording] for him for seven hours of his day – that is how I said it.”’”[1]

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

2.Faḍālah ibn Ayyūb narrated from al-Qāsim ibn Burayd al-ʿIjlī, from Muḥammad ibn Muslim who said, “Abū ʿJaʿfar (a) said, ‘It used to be said: verily among the most beloved of the servants of Allah to Allah is the doer of good who repents often.’”

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

3.Muḥammad ibn Abī ʿUmayr narrated from Muḥammad ibn Ḥumrān, from Zurārah who said, “I heard Abā ʿAbdillāh (a) say, ‘There is no servant who commits a sin but that he is given respite from that morning until nightfall, so if he repents to Allah [within that time], it is not written against him.’”

محمد بن أبي عمير عن سلمة صاحب السابري عن جابر عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: من تاب في سنة موته تاب الله عليه ثم قال: وان السنة لكثير من تاب في شهر موته تاب الله عليه ثم قال: وان الشهر لكثير، من تاب في يوم موته تاب الله عليه ثم قال: وان يوما لكثير، من تاب قبل موته بساعة تاب الله عليه ثم قال: وان الساعة لكثير، من تاب وقد بلغت نفسه هيهنا - وأشار بيده إلى حلقه - تاب الله عليه.

4.Muḥammad ibn Abī ʿUmayr narrated from Salamah Ṣāḥib al Sābirī,[1] from Jābir, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) said, ‘Whoever repents in the year of his death, Allah forgives him.’ Then he said, ‘Verily a year is too long. Whoever repents in the month of his death, Allah forgives him.’ Then he said, ‘Verily a month is too long. Whoever repents on the day of his death, Allah forgives him.’ Then he said, ‘Verily a day is [still] long. Whoever repents an hour before his death, Allah forgives him.’ Then he said, ‘Verily [even] an hour is long. Whoever repents when his soul reaches here – and he pointed with his hand to his throat – Allah forgives him!’’[2]

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

5.Muḥammad ibn Abī ʿUmayr narrated from Jamīl ibn Darrāj who said, “I heard Abā Jaʿfar (a) say, ‘When the soul reaches this place (meaning the throat), there is no repentance for the knowledgeable, but there is [a possibility of] repentance for the ignorant.’”

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

6.Muḥammad ibn Abī ʿUmayr narrated from Abū Ayyūb, from Abū Baṣīr, from Abū ʿAbdillāh (a) who said, “Whoever does an evil deed is given a respite of seven hours of the day. If he says, ‘I seek repentance from Allah, besides Whom there is no god, [He is] the Living, the Eternal’ three times, it (the sin) will not be recorded for him.”

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

7.Muḥammad ibn Abī ʿUmayr narrated from Abū Ayyūb, from Muḥammad ibn Muslim, from Abū Baṣīr who said, “I asked Abū ʿAbdillāh (a), ‘What is the meaning of the verse wherein Allah, the Almighty, says: O you who believe, turn to Allah in sincere repentance (Q66:8)?’ He said, ‘It is the sin which he never repeats again.’ I said, ‘Who among us never repeats [a sin]?’ So he said, ‘O Abā Muḥammad, verily Allah loves from among His servants the one who is tested [by sin] and repents often.’”

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

8.ʿAbdullāh ibn al-Mughīrah narrated from Jamīl ibn Darrāj, from Abū ʿAbdillāh (a) who said, “When a servant intends to do an evil deed, it is not recorded against him, but if he intends to do a good deed, it is recorded for him.”

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

9.Muḥammad ibn Abī ʿUmayr narrated from ʿAlī al-Aḥmasī, from the one who mentioned it, from Abū Jaʿfar (a) that he said, “By Allah, no one can be saved from sin except the one who admits [and confesses] it.”

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

10.ʿAlī ibn al-Mughīrah narrated from Ibn Muskān, from Abū ʿUbaydah al-Ḥadhdhāʾ who said, “I heard Abā Jaʿfar (a) say, ‘Allah is more pleased with the repentance of a servant when he repents than the man whose mount, that was carrying [all] his food and drink, gets lost in the wilderness. Then, as he is in that state [of perplexity] not knowing what to do or where to turn, he places his head down to sleep when suddenly a person approaches him and says, “O man, have you lost your mount?” He replies, “Yes.” He says, “Here it is.”’”

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

11.Ṣafwān ibn Yaḥyā narrated from al-Ḥarth ibn al-Mughīrah, from Abū ʿAbdillāh (a) who said, “Verily Allah loves the one who admits [his sins] and repents often.” He [then] said, “The Messenger of Allah (ṣ) used to turn to Allah in repentance seventy times a day without having committed any sin.” The narrator asked, “Would he say: I seek forgiveness from Allah and turn back to Him in repentance?” He (a) replied, “He would say: I turn [penitently] to Allah.”

القاسم بن محمد عن حبيب الخثعمي قال: سمعت أبا عبد الله عليه السلام السلام يقول: انا لنذنب ونسئ ثم نتوب إلى الله متابا. قال الحسين بن سعيد: لا خلاف بين علماءنا في أنهم عليهم السلام معصومون من كل قبيح مطلقا وأنهم عليهم السلام يسمون ترك المندوب ذنبا وسيئة بالنسبة إلى كما لهم عليهم السلام.

12.Al-Qāsim ibn Muḥammad narrated from Ḥabīb al-Khathʿamī who said, “I heard Abā ʿAbdillāh say, ‘Verily we sin and we forget, then we turn back penitently to Allah.’” Al-Ḥasan ibn Saʿīd said, “There is no difference of opinion among our scholars that they (the Imams) are infallible and free of every type of ugliness [in their actions]. They (a) refer to the abandoning of what is recommended as a sin and a misdeed in relation to their own perfection [and that is why they repent].”

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

13.One of our companions narrated from ʿAlī ibn Shajarah, from ʿĪsā ibn Rāshid, from Abū ʿAbdillāh (a) whom he heard saying, “There is no believer who commits a sin but that he is given respite for seven hours, so if he seeks forgiveness from Allah [during that time], he is forgiven. Indeed, he may recall his sin after twenty years and thus seek forgiveness from Allah and he is [thereby] forgiven. But as for the disbeliever, he forgets his sin so that he may not seek forgiveness from Allah.”

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

14.One of our companions narrated from Ḥanān ibn Sadīr, from a man who was known as Rūzbih and was one of the Zaydīs, from Abū Ḥamzah al-Thumālī who said, “Abū Jaʿfar (a) said to me, ‘There is no servant who performs an action that Allah is not pleased with but that Allah initially conceals it [from the people]. If he repeats it a second time, Allah hides it [again], but if he repeats it once more, Allah sends down an angel in the form of a man to tell the people, ‘He did such and such.’”

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

15.Ibrāhīm ibn Abī al-Bilād said, “Abū al-Ḥasan [al-Kāẓim] (a) said, ‘Verily I seek forgiveness from Allah five thousand times every day.’ Then he said to me, ‘Five thousand is a lot.’”

الحسن بن محبوب عن أبي حمزة الثمالي عن أبي جعفر عليه السلام قال: إن الله عز وجل أوحى إلى داود عليه السلام أن أئت عبدي دانيال فقل له: انك عصيتني فغفرت لك وعصيتني فغفرت لك وعصيتني فغفرت لك فان أنت عصيتني الرابعة لم اغفر لك فاتاه داود عليه السلام فقال: يا دانيال انى رسول الله إليك وهو يقول لك انك عصيتني فغفرت لك وعصيتني فغفرت لك وعصيتني فغفرت لك فان أنت عصيتني الرابعة لم أغفر لك فقال له دانيال: قد أبلغت يا نبي الله فلما كان في السحر قام دانيال فناجى ربه فقال: يا رب ان داود نبيك اخبرني عنك انني قد عصيتك فغفرت لي وعصيتك فغفرت لي وعصيتك فغفرت لي وأخبرني عنك انى ان عصيتك الرابعة لم تغفر لي فوعزتك وجلالك لئن لم تعصمني لأعصينك ثم لأعصينك ثم لأعصينك.

16.Al-Ḥasan ibn Maḥbūb narrated from Abū Ḥamzah al-Thumālī, from Abū Jaʿfar (a) who said, “Verily Allah, the Almighty, revealed to Dāwūd (a), ‘Go to My servant Dānyāl and say to him: [My Lord says] you have disobeyed Me yet I forgave you, and you disobeyed Me [again] yet I forgave you, and you disobeyed Me [again] yet I forgave you. But if you disobey me a fourth time, I will not forgive you.’ So Dāwūd (a) went to him and said, ‘O Dānyāl, I am indeed a messenger of Allah to you; and He says to you: Verily you have disobeyed Me yet I forgave you, and you disobeyed Me [again] yet I forgave you, and you disobeyed Me [again] yet I forgave you. But if you disobey me a fourth time, I will not forgive you.’ So Dānyāl said to him, ‘You have conveyed [the message] O Prophet of Allah!’ Then, when the time of pre-dawn (saḥar) came, Dānyāl whispered to his Lord and said, ‘O Lord, verily Your Prophet, Dāwūd, informed me of Your message that I have disobeyed You and You forgave me, and I disobeyed You [again] yet You forgave me, and I disobeyed You [again] yet You forgave me, and he conveyed to me from You that if I disobey You a fourth time, You will not forgive me. But by Your might and Your majesty, if You do not protect me [from sin], I will surely disobey You, then I will disobey You [again], then I will disobey You [again].’”

ابن أبي عمير عن جميل عن بكير عن أحدهما عليهم السلام قال: إن آدم عليه السلام قال: يا رب سلطت على الشيطان وأجريته منى مجرى الدم فاجعل لي شيئا فقال: يا آدم جعلت لك ان من هم من ذريتك بسيئة لم تكتب عليه فان عملها كتبت عليه سيئة ومن هم منهم بحسنة فإن لم يعملها كتبت له حسنة وان هو عملها كتبت له عشرا قال: يا رب زدني قال: جعلت لك ان من عمل منهم سيئة ثم استغفر غفرت له قال: يا رب زدني قال: جعلت لهم التوبة أو قال بسطت لهم التوبة حتى تبلغ النفس هذه قال يا رب حسبي.

17.Ibn Abī ʿUmayr narrated from Jamīl, from Bukayr, from one of the two [Imams] (a) who said, “Verily Ādam (a) said, ‘O Lord, You allowed Shayṭān to prevail over me and You made him flow in me like blood [flowing in my veins], so grant me something [to counter him].’ So He said, ‘O Ādam, I have [hereby] granted you that whoever among your progeny intends [to do] an evil deed, it will not be recorded against him, and if he does it, one evil deed will be recorded against him. And whoever among them intends to do a good deed but does not do it, one good deed is recorded for him, and if he does it then ten good deeds are recorded for him [for that one act].’ He said, ‘O Lord, give me something more!’ He said, ‘I have [hereby] granted you that whoever among them and then seeks forgiveness [for it], I shall forgive him.’ He said, ‘O Lord, give me something more!’ He said, ‘I have granted them repentance.’ [Or He said, ‘I have granted them the opportunity to repent until the soul reaches here (the throat)’.] He said, ‘O Lord, that is sufficient for me.’”

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

18.Ḥammād ibn ʿĪsā narrated from Ibrāhīm ibn ʿUmar, from Abū ʿAbdillāh (a) who said, “Whoever says three times, ‘Glory be to my Lord, the Great, and praise be to Him. I seek forgiveness from my Lord and turn penitently to Him,’ the Throne [of Allah] makes a sound like the sound of chains striking a bowl.”

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

19.Ḥammād ibn ʿĪsā narrated from Ibrāhīm ibn ʿUmar, from Abū ʿAbdillāh (a) who said, “One who does not hold himself to account every day is not from us. [Every believer should take account of his actions daily and] if he has done a good deed, he should seek more of it from Allah and praise Allah for it, and if he has done an evil deed, he should seek forgiveness from Allah for it and turn penitently to Him.”

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

1.Al-Ḥusayn ibn Saʿīd narrated to us, “Faḍālah ibn Ayyūb narrated to us from al-Ḥusayn ibn ʿUthmān who said, ‘A man narrated to me from Abū Ḥamzah who said, “I heard Abū Jaʿfar (a) say, ‘There is no drop more beloved to Allah than the drop of blood [that is shed] in the way of Allah, or the teardrop that rolls down from the eye in the darkness of night, out of fear of Allah. And there is no step more beloved to Allah than the step taken towards a near relative, or a step by which a march in the way of Allah may be completed. And there is no gulp more beloved to Allah than the anger which is swallowed, or the gulp that is swallowed by a servant in response to his calamity [as he patiently bears it to please Allah].’”’”

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

2.Faḍālah narrated from Abān ibn ʿUthmān, from Ghaylān who attributed it to Abū Jaʿfar (a) saying, “There is no eye that is welled up with tears out of fear of Allah but that He makes it forbidden to the Fire. If its tears then flow upon the cheeks of its owner, neither gloom nor disgrace will cover his face. There is nothing but that it has a measure, except tears; for verily a single drop of it can extinguish seas of fire. If a man were to weep among his nation and a teardrop fell from him, they would all be shown mercy due to his weeping.”

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

3.Muḥammad ibn Abī ʿUmayr narrated from Manṣūr ibn Yūnus, from Ṣāliḥ ibn Razīn and others, from Abū ʿAbdillāh (a) who said, “Every eye will be weeping on the Day of Judgment except three eyes: the eye that lowered its gaze from what Allah had forbidden, or the eye that stayed awake in the worship of Allah, or the eye that wept in the middle of the night out of the fear of Allah.”

محمد بن أبي عمير عن رجل من أصحابه قال: قال أبو عبد الله عليه السلام أوحى الله إلى موسى عليه السلام: أن عبادي لم يتقربوا إلى بشئ أحب إلى من ثلاث خصال: الزهد في الدنيا والورع عن المعاصي والبكاء من خشيتي فقال موسى: يا رب فما لمن صنع ذلك؟ قال الله تعالى: إما الزاهدون في الدنيا فأحكمهم في الجنة واما المتورعون عن المعاصي فما أحاسبهم واما الباكون من خشيتي ففي الرفيق الاعلى.

4.Muḥammad ibn Abī ʿUmayr narrated from a man among his companions who said, “Abū ʿAbdillāh (a) said, ‘Allah revealed to Mūsā (a), “Verily My servants do not approach Me with anything more beloved to Me than three qualities: detachment from the world, eschewal of sins, and weeping out of fear of Me.’” So Mūsā said, “O Lord, what will one who does this get?” Allah, the Exalted, said, “As for those who are detached from the world, I will establish them in Paradise; as for those who eschew sins, I will not make them account [for their deeds]; and as for those who weep out of fear of Me, they shall be in the highest station [in Paradise].”’”

حدثنا الحسين بن سعيد قال: حدثنا فضالة بن أيوب عن سعدان الواسطي عن عجلان أبى صالح قال: قال أبو عبد الله عليه السلام يا أبا صالح إذا حملت جنازة فكن كأنك أنت المحمول أو كأنك سألت ربك الرجوع إلى الدنيا لتعمل فانظر ماذا تستأنف قال: ثم قال: عجبا لقوم حبس أولهم على آخرهم ثم نادى مناد فيهم بالرحيل وهم يلعبون

1.Al-Ḥusayn ibn Saʿīd narrated to us [saying], “Faḍālah ibn Ayyūb narrated to us from Saʿdān al-Wāsiṭī, from ʿAjlān Abī Ṣāliḥ who said, ‘Abū ʿAbdillāh said [to me], “O Abā Ṣāliḥ, when a [funeral] bier is lifted, imagine that it is you who is being carried [upon it], or that you are the one asking your Lord to return you to the world so that you may do good deeds, and see then what you will resume [of your actions].” Then he said, “How astounding it is for a community whose former members have been confined away [in their graves] from their latter ones [who are alive], then a caller calls out among them for departure [from this world] while they are [busy] playing!”’”

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

2.Muḥammad ibn Abī ʿUmayr narrated from al-Ḥakam ibn Ayman, from Dāwūd al-Abzārī, from Abū Jaʿfar (a) who said, “A caller cries out every day, ‘O son of Ādam, beget for death, amass for annihilation, and build for destruction!’”

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

3.Ibn Abī ʿUmayr narrated from Abū Ayyūb, from Abū ʿUbaydah who said, “I said to Abū Jaʿfar (a), ‘May I be your ransom! Inform me of something that I may benefit from.’ So he said, ‘O Abā ʿUbaydah, remember death often, for a person does not remember death often but that he detaches himself from the [yearnings of the material] world.’”

علي بن النعمان عن ابن مسكان عن داود بن أبي يزيد عن أبي شيبة الزهري عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله الموت الموت جاء الموت بما فيه جاء بالروح والراحة والكرة المباركة إلى جنة عالية لأهل دار الخلود الذين كان لها سعيهم وفيها رغبتهم وجاء الموت بما فيه جاء بالشقوة والندامة والكرة الخاسرة إلى نار حامية لأهل دار الغرور الذين كان لها سعيهم وفيها رغبتهم وقال عليه السلام: إذا استحقت ولاية الشيطان والشقاوة جاء الأمل بين العينين وذهب الاجل وراء الظهر، قال: وقال: سئل رسول الله صلى الله عليه وآله: أي المؤمنين أكيس؟ قال: أكثرهم ذكرا للموت وأشدهم له استعدادا.

4.Alī ibn al-Nuʿmān narrated from Ibn Muskān, from Dāwūd ibn Abī Yazīd, from Abū Shaybah al-Zuhrī, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) said, ‘Death! Death! Death comes with whatever is in it; it brings comfort and ease, and a blessed return to the lofty heavens for the people of the eternal abode – those who had struggled for it and yearned for it. And death comes with whatever is in it; it brings wretchedness and regret, and a return of [great] loss to a scorching fire for the people of the abode of delusion – those who strived for it and yearned for it.’” And he (a) said, “When the guardianship of Satan and wretchedness is deserved, aspiration comes in front of the eyes and [remembrance of] death goes behind the back.” He [also] said, 'The Messenger of Allah (ṣ) was asked, ‘Who among the believers are cleverer?’ He said, ‘Those among them who remember death more often and make more intense preparations for it.’”

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

5.Ḥammād ibn ʿĪsā narrated from Ḥusayn ibn al-Mukhtār who attributed it to Salmān al-Fārsī, may Allah be pleased with him, that he said, “Were it not for prostration before Allah and the gatherings of the [pious ones among the] people who [choose to] utter virtuous words, just as the best dates are plucked [and harvested], I would have wished for death.”

النضر بن سويد عن عبد الله ابن سنان عمن سمع أبا جعفر عليه السلام يقول: لما حضر الحسن بن علي عليهما السلام الوفاة بكى فقيل له: يا بن بنت رسول الله تبكى ومكانك من رسول الله صلى الله عليه وآله مكانك الذي أنت به وقد قال فيك رسول الله صلى الله عليه وآله ما قال وقد حججت عشرين حجة راكبا وعشرين حجة ماشيا وقد قاسمت ربك مالك ثلاث مرات حتى النعل فقال عليه السلام إنما ابكى لخصلتين: هول المطلع وفراق الأحبة.

6.Al-Naḍr ibn Suwayd narrated from ʿAbdullāh ibn Sinān, from someone who heard Abā Jaʿfar (a) say, “When al-Ḥasan ibn ʿAlī (a) was on his deathbed, he cried, so someone asked him, ‘O son of the daughter of Allah’s Messenger, you are crying despite having the position that you have next to the Messenger of Allah (ṣ)? And despite what the Messenger of Allah (ṣ) has said regarding you? And despite your having gone for pilgrimage twenty times riding and twenty times on foot? And despite having given away all your possessions for the sake of Allah thrice, even your sandals?’ He (a) replied, ‘I am only weeping for two things: the terror of what is to come [in the grave and Hereafter] and separation from loved ones.’”

ابن أبي عمير عن هشام بن سالم عن أبي عبد الله عليه السلام قال: جاء جبرئيل عليه السلام إلى النبي صلى الله عليه وآله فقال: يا محمد عش ما شئت فإنك ميت واحبب من شئت فإنك مفارقة واعمل ما شئت فإنك مجزى به وافعل (واعمل) ما شئت فإنك ملاقيه، قال ابن أبي عمير: زاد فيه ابن سنان يا محمد شرف المؤمن صلاته بالليل وعزه كفه الأذى عن الناس.

7.Ibn Abī ʿUmayr narrated from Hishām ibn Sālim, from Abū ʿAbdillāh (a) who said, “Jibraʾīl (a) came to the Prophet (ṣ) and said, ‘O Muḥammad, live as you like for you will indeed die, love whomever you want for you will indeed separate, do whatever you wish for you will indeed be requited therefor, and act however you wish for you will surely meet it [in the Hereafter].’” Ibn Abī ʿUmayr said, “Ibn Sinān added [one more phrase] to it, ‘O Muḥammad, the honor of a believer is [in] his prayer in the night, and his esteem is [in] his refraining from harming the people.’”

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

8.Muḥammad ibn al-Ḥaḍramī [al-Ḥuṣayn] narrated from Muḥammad ibn al-Fuḍayl, from ʿAbd al-Raḥmān ibn Zayd [Yazīd], from Abū ʿAbdillāh (a), from his father, from his grandfather, from the Prophet (ṣ) who said, “Prophet Dāwūd died suddenly on a Saturday, so the birds shaded him with their wings. Mūsā, the interlocutor of Allah, died in the wilderness, so a caller cried out from the sky, ‘Mūsā has died! And which soul does not die!’”

فضالة عن أبي المغرا قال: حدثني يعقوب الأحمر قال: دخلت على أبى عبد الله عليه السلام أعزيه بإسماعيل فترحم عليه ثم قال: إن الله عزى نبيه (صلى الله عليه وسلم بنفسه فقال: (انك ميت وانهم ميتون) وقال: (كل نفس ذائقة الموت) ثم انشاء يحدث فقال: انه يموت أهل الأرض حتى لا يبقى أحد ثم يموت أهل السماء حتى لا يبقى أحد الا ملك الموت وحملة العرش وجبرئيل وميكائيل ثم يجئ ملك الموت حتى يقف بين يدي الله عز وجل فيقال له: من بقي - وهو أعلم - فيقول: يا رب لم يبق الا ملك الموت وحملة العرش وجبرئيل وميكائيل فيقال: قل لجبرئيل وميكائيل: فليموتا فيقول الملائكة عند ذلك: يا رب رسولاك وأميناك فيقول: انى قد قضيت على كل نفس فيها الروح ان تموت ثم يجيئ ملك الموت حتى يقف بين يدي الله عز وجل فيقال له: من بقي؟ - وهو اعلم - فيقول: يا رب لم يبق الا ملك الموت وحملة العرش فيقال له: قل لحملة العرش: فليموتوا ثم يجئ ملك الموت لا يرفع طرفه فيقال له: من بقي؟ فيقول: يا رب لم يبق غير ملك الموت فيقول له: مت يا ملك الموت فيموت ثم يأخذ الأرض بشماله والسماوات بيمينه فيهزهن هزا مرات ثم يقول: أين الذين كانوا يدعون معي شركاء؟ أين الذين كانوا يجعلون معي الها آخر؟

9.Faḍālah ibn Abī al-Maghrāʾ said, “Yaʿqūb al-Aḥmar narrated to me saying, ‘I went to visit Abā ʿAbdillāh (a) in order to console him for [the death of] Ismāʿīl, so he invoked [divine] mercy upon him and then said, “Verily Allah consoled His Prophet (ṣ) Himself and said: Verily you shall die, and they will [all] die [too] (Q39:30). And He said: Every soul will taste death (Q3:195).” Then he began speaking [about the subject of death] and said, “Indeed, all the inhabitants of the earth shall die until no one remains. Then the inhabitants of the heavens will die until no one remains except the Angel of Death, the bearers of the [Divine] Throne, Jibraʾīl, and Mīkāʾīl. Then the Angel of Death will come and stand before Allah, the Mighty and Majestic, so he will be asked, ‘Who has remained?’ while He [already] knows better. He will reply, ‘O Lord, no one remains except the Angel of Death, the bearers of the [Divine] Throne, Jibraʾīl,and Mīkāʾīl.’ He will be told, ‘Command Jibraʾīl and Mīkāʾīl so that they both die.’ So the angels [who remain] will say, ‘O Lord, they are Your messengers and Your most trusted ones!’ He will say, ‘I have decreed for every living soul that it must die.’ Then the Angel of Death will come and stand before Allah, the Almighty, so he will be asked, ‘Who has remained?’ while He [already] knows better. He will reply, ‘O Lord, no one remains except the Angel of Death and the bearers of the [Divine] Throne. He will be told, ‘Command the bearers of the [Divine] Throne so that they may die.’ Then [having done that] the Angel of Death will come with his gaze lowered. He will be asked, ‘Who has remained?’ So he will say, ‘O Lord, no one remains except the Angel of Death.’ So He shall say to him, ‘Die, O Angel of Death!’ The Angel of Death will thus die. Then He will take the earth in His left hand and the heavens in His right hand, shaking them severely many times. Then He will say, ‘Where are those who used to invoke [others as] associates with Me? Where are those who had placed with Me another deity?’”

فضالة عن إسماعيل بن أبي زياد عن أبي عبد الله عليه السلام عن أبيه عليه السلام قال: قال علي عليه السلام ما انزل الموت حق منزلته من عد غدا من أجله وقال علي عليه السلام ما أطال عبد الأمل الا أساء العمل وكان يقول: لو رأى العبد أجله وسرعته إليه لا بغض الأمل وطلب الدنيا.

10.Faḍālah narrated from Ismāʿīl ibn Abī Ziyād, from Abū ʿAbdillāh (a), from his father (a) who said, “ʿAlī (a) said, ‘He who counts his morrow as part of his lifetime has not given death its due status!’ ʿAlī (a) also said, ‘A servant does not lengthen his [worldly] aspiration but that he ends up doing evil deeds [to achieve his goal].’ And he used to say, ‘If the servant were to see his death and how quickly it is approaching him, he would have loathed [worldly] aspiration and seeking the world.’”

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

11.Faḍālah narrated from Ismāʿīl, from Abū ʿAbdillāh (a) who said,“ʿĪsā ibn Maryam (a) used to say [regarding death], ‘A terror which youknow not when you will meet, so what prevents you from preparing for it before it comes to you suddenly?’”

حدثنا الحسين بن سعيد قال: حدثنا محمد بن سنان عن عمار بن مروان قال: سمعت أبا عبد الله عليه السلام يقول: منكم والله يقبل ولكم والله يغفر انه ليس بين أحدكم وبين أن يغتبط ويرى السرور وقرة العين الا ان تبلغ نفسه ها هنا - وأومأ بيده إلى حلقه - ثم قال: إنه إذا كان ذلك واحتضر حضره رسول الله صلى الله عليه وآله والأئمة وعلى جبرئيل وملك الموت عليه السلام فيدنو منه جبرئيل (علي عليه السلام) فيقول: لرسول الله صلى الله عليه وآله ان هذا كان يحبكم (يحبنا) أهل البيت فأحبه فيقول رسول الله صلى الله عليه وآله: يا جبرئيل ان هذا كان يحب الله ورسوله وآل (وآله) رسوله فأحبه وارفق به (ويقول جبرئيل لملك الموت: ان هذا كان يحب الله ورسوله وأهل بيت رسوله فأحبه وارفق به) فيدنو منه ملك الموت فيقول له: يا عبد الله أخذت فكاك رقبتك؟ أخذت أمان برائتك؟ تمسكت بالعصمة الكبرى في الحياة الدنيا؟ قال: فيوفقه (فيرفعه) الله عز وجل فيقول: نعم فيقول (له): وما ذاك؟ فيقول: ولاية علي بن أبي طالب فيقول: صدقت أما الذي كنت تحذر (ه) فقد آمنك الله عنه (منه) وأما الذي كنت ترجو (ه) فقد أدركته أبشر بالسلف الصالح مرافقة رسول الله صلى الله عليه وآله وعلى (وفاطمة) والأئمة من ولده عليهم السلام ثم يسل نفسه سلا رفيقا ثم ينزل بكفنه من الجنة وحنوطه حنوط كالمسك الأذفر فيكفن (بذلك الكفن) ويحنط بذلك الحنوط ثم يكسى حلة صفراء من حلل الجنة (فإذا وضع في قبره فتح الله له بابا من أبواب الجنة) يدخل عليه من روحها وريحانها (ثم يفسح له عن أمامه مسيرة شهر وعن يمينه وعن يساره ثم يقال له: نم نومة العروس على فراشها ابشر بروح وريحان وجند نعمى ورب غير غضبان (ثم يزور آل محمد في جنان رضوي فيأكل معهم من طعامهم ويشرب معهم من شرابهم ويتحدث معهم في مجالسهم حتى يقوم قائمنا أهل البيت فإذا قام قائمنا بعثهم الله فاقبلوا معه يلبون زمرا زمرا فعند ذلك يرتاب المبطلون ويضمحل المحلون - وقليل ما يكونون - هلكت المحاضير ونجا المقربون من أجل ذلك قال رسول الله صلى الله عليه وآله لعلى عليه السلام أنت: اخى وميعاد ما بيني وبينك وادى السلام) قال: وإذا حضر الكافر الوفاة حضره رسول الله صلى الله عليه وآله وعلى والأئمة وجبرئيل (وميكائيل) وملك الموت عليهم السلام فيدنو منه جبرئيل (علي عليه السلام) فيقول: يا رسول الله ان هذا كان مبغضا لكم أهل البيت فأبغضه فيقول رسول الله صلى الله عليه وآله: يا جبرئيل ان هذا كان يبغض الله ورسوله وأهل بيت رسوله فأبغضه (واعنف عليه) ويقول جبرئيل: يا ملك الموت ان هذا كان يبغض الله ورسوله وأهل بيت رسوله فأبغضه واعنف عليه فيدنو منه ملك الموت فيقول يا عبد الله أخذت فكاك رهانك (رقبتك)؟ أخذت أمان برائتك (من النار)؟ تمسكت بالعصمة الكبرى في الحياة الدنيا؟ (فيقول: لا) فيقول: ابشر يا عدو الله بسخط الله عز وجل وعذابه والنار، أما الذي كنت ترجو فقد فاتك واما الذي كنت تحذ (ره) فقد نزل بك ثم يسل نفسه سلا عنيفا ثم يوكل بروحه ثلاثمأة شيطان) يبزقون (يبصقون) كلهم يبزق في وجهه) ويتأذى بريحه (بروحه) فإذا وضع في قبره فتح له باب من أبواب النار فيدخل عليه من (نفح ريحها) (فتح ريحها) قيحها ولهبها (لهيبها).

1.Al-Ḥusayn ibn Saʿīd narrated to us [saying], “Muḥammad ibn Sinān narrated to us, from ʿAmmār ibn Marwān who said, ‘I heard Abā ʿAbdillāh (a) say, “By Allah, from you are [good deeds] accepted and you are, by Allah, forgiven [for your sins]. Verily there is nothing between any one of you and that which would make him rejoice and see what gladdens and delights him except his soul reaching here…” and he made a gesture with his hand pointing to his throat (in reference to death). Then he said, “At the moment when death approaches [a person], the Messenger of Allah (ṣ), the Imams (a), ʿAlī (a), Jibraʾīl and the Angel of Death (a) all come to him. Then Jibraʾīl draws near to him and he says to the Messenger of Allah (ṣ), ‘This person used to love you, the Ahl al- Bayt, so love him.’ So the Messenger of Allah (ṣ) says to him, ‘O Jibraʾīl, verily this individual used to love Allah and His Messenger, and the family of His Messenger, so [instruct the Angel of Death to] be gentle with him and love him.’ And Jibraʾīl in turn tells the Angel of Death, ‘This person used to love Allah and His Messenger, and the family of His Messenger, so be gentle with him and love him.’ Thus, the Angel of Death approaches the person and says, ‘O servant of Allah, you have procured your emancipation and your security [from hellfire], you have held on to the Great Protection in the life of this world.’ Then Allah, the Almighty, grants him the ability [to respond], so he replies, ‘Yes.’ So he asks, ‘What is that [Great Protection]?’ He replies, ‘The wilāyah of ʿAlī ibn Abī Ṭālib (a).’ So he says, ‘You are right! As for that which you used to fear, Allah has protected you from it. And as for that which you used to hope for, you have attained it. Glad tidings to you of the company of the righteous forebears, the Messenger of Allah (ṣ), ʿAlī, Fāṭimah, and the Imams from his progeny (a)!’ Then he gently removes his soul. His shroud is then brought down from Paradise, and his embalming is a balm of fragrant musk. He is then shrouded with that shroud and embalmed with that balm. Subsequently he is dressed with a yellow attire from the apparels of Paradise. Once he is placed in his grave, Allah opens for him one of the doors of Paradise through which its breeze and fragrance reach him. Then He extends the space in front of him to the extent of a month’s travel, and to his right and left as well. He is then told, ‘Sleep as a newly-wed bride sleeps on her [soft] bed, and receive the glad tidings of ease, serenity, a blissful paradise, and a Lord who is not angry [with you]!’ Then he visits the family of the Prophet in the Gardens of delight, eating with them from their food, drinking with them from their drink, and speaking with them in their gatherings. [This will continue] until the Riser (qāʾim) from the Ahl al-Bayt rises. When our Riser rises, Allah will resurrect them so they will come together responding to his call in throngs. At that time, the followers of falsehood will doubt while those who violate the sacred will dwindle and only very few will remain. Those who seek to hasten it are destroyed and those who consider it near are saved. For this reason, the Messenger of Allah (ṣ) said to ʿAlī (a), ‘You are my brother, and my rendezvous with you will be at wādī al-salām.’” He (a) said, “And when a disbeliever is on his deathbed, the Messenger of Allah (ṣ), ʿAlī (a), the Imams (a), Jibraʾīl, Mīkāʾīl, and the Angel of Death (a) all come to him. Then Jibraʾīl draws near to him and says, ‘O Messenger of Allah, this person used to hate you, the Ahl al-Bayt, so hate him.’ So the Messenger of Allah (ṣ) says to him, O Jibraʾīl, verily this individual used to hate Allah and His Messenger, and the family of His Messenger, so [tell the Angel of Death to] hate him and be harsh with him.’ And Jibraʾīl in turn says, ‘O Angel of Death, this person used to hate Allah and His Messenger, and the family of His Messenger, so hate him and be harsh with him.’ Thus the Angel of Death approaches the person and says, ‘O servant of Allah, have you procured your emancipation and your security [from hellfire]? Have you held on to the Great Protection in the life of this world?’ He replies, ‘No.’ So he says, ‘Then receive tidings, O enemy of Allah, of the wrath of Allah, the Almighty, His chastisement and the Fire! As for what you hoped for, you have missed it, and as for what you feared, it has descended upon you.’ Then he extracts his soul violently, after which three hundred devils are assigned to remain with his soul, each of them spitting on his face and causing him discomfort. When he is placed in his grave, one of the doors of Hell is opened for him, so from it enters [into his grave] some of its stench, its [purulent] discharge, and its flames.”

القاسم بن محمد عن عبد الصمد بن بشير عن بعض أصحابه عن أبي عبد الله عليه السلام قال: قلت له: أصلحك الله من أحب لقاء الله أحب الله لقائه؟ ومن أبغض لقاء الله أبغض الله لقائه؟ قال: نعم قلت فوالله انا لنكره الموت فقال: ليس ذاك حيث تذهب إنما ذلك (ذاك) عند المعاينة ان المؤمن إذا رأى ما يحب (عاين الموت) فليس شئ أحب إليه من أن (يقدم على الله) يتقدم والله يحب لقائه وهم يحب لقاء الله (حينئذ) وإذا رأى ما يكره فليس شئ أبغض إليه من لقاء الله عز وجل والله عز وجل يبغض لقائه (227) 221 - فضالة عن معاوية بن وهب عن يحيى بن سابور قال: سمعت أبا عبد الله عليه السلام يقول: في الميت تدمع عينه عند الموت فقال: ذاك (ذلك) عند معاينة رسول الله صلى الله عليه وآله يرى (فيرى) ما يسره قال: ثم قال: إما ترى الرجل (إذا) يرى ما يسره (وما يجب) فتدمع عينيه ويضحك.

2.Al-Qāsim ibn Muḥammad narrated from ʿAbd al-Ṣamad ibn Bashīr, from one of his companions, from Abū ʿAbdillāh (a) saying, “I [once] said to him, ‘May Allah enhance you in righteousness! Whoever loves to meet Allah, does Allah also love to meet him? And whoever hates to meet Allah, does Allah also hate to meet him?’ He replied, ‘Yes.’ I saidBut by Allah, we surely dislike death!’ So he said, ‘It does not mean what you think. It only applies at the time of viewing [what awaits a person after death]. Verily when the believer sees what he loves [at the moment of his death], then there is nothing more beloved to him than proceeding [towards Allah], and Allah loves to meet him while he loves meeting Allah at that moment. And when he [who disbelieves] sees what he hates, then there is nothing more hateful to him than meeting Allah, the Almighty, and Allah [also] hates to meet him.’”

النضر بن سويد عن يحيى الحلبي عن ابن مسكان عن عبد الرحيم القصير قال: قلت لأبي جعفر عليه السلام: حدثني صالح بن ميثم عن عباية الأسدي انه سمع عليا عليه السلام يقول: والله لا يبغضني عبد أبد فيموت على بغضي إلا رآني عند موته حيث يكره (بحيث ما يكره) ولا يحبني عبد أبدا فيموت على حبى الا رآني عند موته حيث (بحيث ما) يحب فقال أبو جعفر عليه السلام: نعم ورسول الله صلى الله عليه وآله باليمين (باليمنى)

3.Al-Naḍr ibn Suwayd narrated from Yaḥyā al-Ḥalabī, from Ibn Muskān, from ʿAbd al-Raḥīm al-Qaṣīr who said, “I said to Abā Jaʿfar (a), ‘Ṣāliḥ ibn Mītham narrated to me from ʿAbāyah al-Asadī that he heard ʿAlī (a) saying, “By Allah, no servant [of Allah] ever hates me and dies with hatred for me but that he sees me at the moment of his death in a way that he hates, and no servant ever loves me and dies with love for me but that he sees me at the time of his death in a way that he loves.”’ So Abū Jaʿfar (a) said, ‘Yes, and the Messenger of Allah (ṣ) will be on his right side.’”

النضر (بن سويد) عن يحيى الحلبي عن سليمان بن داود عن أبي بصير قال: قلت لأبي عبد الله عليه السلام: ما معنى قول الله تبارك وتعالى (فلو لا إذا بلغت الحلقوم وأنتم حينئذ تنظرون ونحن أقرب إليه منكم ولكن لا تبصرون فلو لا ان كنتم غير مدينين ترجعونها ان كنتم صادقين قال: إن نفس (النفس) المحتضر إذا بلغت الحلقوم وكان مؤمنا رأى منزله في (من) الجنة فيقول: ردوني إلى الدنيا حتى أخبر أهلها بما أرى فيقال (له) ليس إلى ذلك سبيل.

4.Al-Naḍr ibn Suwayd narrated from Yaḥyā al-Ḥalabī, from Sulaymān ibn Dāwūd, from Abū Baṣīr who said, “I said to Abā ʿAbdillāh (a), ‘What is the meaning of the verse wherein Allah, the Exalted, says: Why then, when it reaches the throat [of the dying person], while at that moment you are looking on – and We are nearer to him than you, though you do not see – why then, if you are not subject [to Our will], do you not restore it [and bring him back to life], if you are truthful? (Q56:83-7)?’ He said, ‘When the soul of the dying person reaches the throat, and he is a believer, he sees his position in Paradise and says, “Return me to the world so that I may inform its people about what I saw.” But he will be told, “There is no way to [do] that.”’”

النضر بن سويد عن يحيى الحلبي عن عبد الحميد الطائي قال: سمعت أبا عبد الله عليه السلام يقول إن أشد ما يكون عدوكم (كراهة) (كراهته) لهذا الامر إذا بلغت نفسه هذه وأشد ما يكون أحدكم اغتباطا به إذا بلغت نفسه هذه - وأشار إلى حلقه - فينقطع (فتقطع) عنه أهوال الدنيا وما كان يحاذر عنها (فيها) ويقال له: امامك رسول الله صلى الله عليه وآله وعلى والأئمة عليهم السلام.

5.Al-Naḍr ibn Suwayd narrated from Yaḥyā al-Ḥalabī, from ʿAbd al- Ḥamīd al-Ṭāʾī who said, “I heard Abā ʿAbdillāh (a) say, ‘Verily the moment when your enemy will have the most intense hatred for this matter [of our wilāyah] will be when the soul reaches here; and the moment when one of you will have the most intense delight is [also] when the soul reaches here – and he pointed to his throat. The terrors of this world and all that he was wary of in it will be cut off from him, and he will be told: In front of you is the Messenger of Allah (ṣ), ʿAlī (a) and the Imams (a).’”

حماد بن عيسى عن حسين بن المختار عن أبي بصير عن أبي عبد الله عليه السلام أنه قال: إن المؤمن إذا مات رأى رسول الله صلى الله عليه وآله وعليا عليه السلام بحضرته.

6.Ḥammād ibn ʿĪsā narrated from Ḥusayn ibn al-Mukhtār, from Abū Baṣīr, from Abū ʿAbdillāh (a) that he said, “Verily when a believer dies, he sees the Messenger of Allah (ṣ) and ʿAlī (a) present before him.”

القاسم عن كليب الأسدي قال: قلت لأبي عبد الله عليه السلام: جعلني الله فداك بلغنا (بلغني) عنك حديث قال: وما هو؟ قلت: قولك: إنما يغتبط صاحب هذا الامر إذا كان في (بلغت) هذه - وأومأت بيدك إلى حلقك - فقال: نعم إنما يغتبط أهل هذا الامر إذا بلغت هذه - وأوما بيده إلى حلقه - إما ما كان يتخوف من الدنيا فقد ولى عنه وامامه رسول الله صلى الله عليه وآله وعلى والحسن والحسين صلوات الله عليهم.

7.Al-Qāsim narrated from Kulayb al-Asadī who said, “I told Abū ʿAbdillāh (a), ‘May Allah make me your ransom! A tradition has reached us from you.’ He asked, ‘What is it?’ I said, ‘That you said: the possessor of this affair (i.e. our wilāyah) will only be delighted when it (i.e. the soul) is here - and you pointed with your hand towards your throat.’ He said, ‘Yes. Indeed the people [who are supporters] of this affair will be delighted when it reaches here,’ and he gestured with his hand towards his throat. [Then he said,] ‘As for that which he feared of this world, he will have turned away from it, and in front of him will be the Messenger of Allah (ṣ), ʿAlī, al-Ḥasan and al-Ḥusayn (a).’”

النضر (بن سويد) عن يحيى الحلبي عن أيوب قال: سمعت أبا عبد الله عليه السلام يقول: إن أشد ما يكون عدوكم كراهية لهذا الامر حين تبلغ نفسه هذه - وأومأ بيده إلى حنجرته - ثم قال: إن رجلا من آل عثمان كان سبابة (أبا) لعلى عليه السلام فحدثتني مولاة له كانت تأتينا قالت: لما احتضر قال: مالي ولهم؟ قلت: جعلني الله فداك ماله قال هذا؟ فقال: لما أرى (رأى) من العذاب أما (إنما) سمعت قول الله تبارك وتعالى (فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما) هيهات هيهات لا والله حتى يكون ثبات (مات) (هذا) الشئ في القلب وان صلى وصام.

8.Al-Naḍr ibn Suwayd narrated from Yaḥyā al-Ḥalabī, from Ayyūb who said, “I heard Abā ʿAbdillāh (a) say, ‘Verily the moment when your enemy will have the most intense hatred for this matter [of our wilāyah] will be when the soul reaches here,’ and he gestured towards his throat. Then he said, ‘There was a man from the family of ʿUthmān who would often curse ʿAlī (a), so one of his maid servants who would visit us told me about that. She said, “When he was about to die, he said, ‘What do I have to do with them?!’”’ I said [to the Imam (a)], ‘May Allah make me your ransom! Why did he say this?’ He said, ‘[It was] when he was shown some of the punishment [that awaits him for rejecting the wilāyah]. Have you not heard the verse wherein Allah, the Blessed and Exalted, says: But no, by your Lord, they will never be [true] believers until they accept your judgement in all their disputes, and find no resistance within themselves against your decision and submit wholeheartedly (Q4:65)? Far be it! Far be it! No, by Allah [it will not be so] until this thing is well established in the heart, even if he prays and fasts.’”

صفوان عن ابن مكسان عن أبي عمرو البزاز قال: كنا عند أبي جعفر عليه السلام جلوسا فقام فدخل البيت وخرج فاخذ بعضادتي الباب فسلم فرددنا عليه السلام ثم قال: (أما) والله انى لا (حبكم وا) حب ريحكم وأرواحكم وانكم لعلى دين الله ودين ملائكته وما بين أحدكم وبين أن يرى ما تقر به عينه الا ان تبلغ نفسه (هذه) ها ههنا - وأو ما بيده إلى حنجرته - وقال: فاتقوا الله وأعينوا على ذلك بورع.

9.Ṣafwān narrated from Ibn Muskān, from Abū ʿAmr al-Bazzāz who said, “We were sitting with Abū Jaʿfar (a) when he stood up and entered the house [for some time] and [then] came out. He held the two doorposts and greeted us, so we replied his greeting. Then he said, ‘Know, by Allah, I surely love you and love your scent and your spirit. Verily you are upon the religion of Allah and His angels; and nothing stands between any of you and his seeing that which would gladden him except his soul reaching here,’ and he pointed to his throat with his hand. And he [also] said, ‘Be mindful of Allah and support that with piety[and devotion].’”

صفوان عن أبي بصير عن أبي جعفر عليه السلام قال: ما بين أحدكم وبين أن يرى ما تقر به عينه الا ان تبلغ نفسه هذه فيأتيه ملك الموت فيقول: أما ما كنت تطمع فيه من الدنيا فقد فاتك فاما ما كنت تطمع فيه من الآخرة فقد أشرفت عليه وامامك سلف صدق رسول الله وعلى وإبراهيم.

10.Ṣafwān narrated from Abū Baṣīr, from Abū Jaʿfar (a) who said, “Nothing stands between any one of you and seeing that which would bring him delight except his soul reaching here (i.e. the throat). The Angel of Death will come to him and say, ‘As for that which you used to desire in the world, it has escaped you; but as for what you used to desire of the Hereafter, you are now on the verge of it, and in front of you are the forebears of truth: the Messenger of Allah, ʿAlī and Ibrāhīm (peace be upon them all).’”

صفوان عن قتيبة الأعشى قال: سمعت أبا عبد الله عليه السلام يقول: عاديتم فينا الاباء والأبناء والأزواج وثوابكم على الله، ان أحوج ما تكونون فيه إلى حبنا إذا بلغت النفس هذه - وأومأ بيده إلى حلقه.

11.Ṣafwān narrated from Qutaybah al-Aʿshā who said, “I heard Abā ʿAbdillāh (a) say, ‘You made enemies of your fathers, children, and wives for our sake and your reward for that is with Allah. The time when you will be most in need of our love is when the soul reaches here,’ and he pointed towards his neck.”

حدثنا الحسين بن سعيد قال: حدثنا النضر بن سويد عن عاصم بن حميد عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول:: إذا وضع الرجل في قبره أتاه ملكان ملك عن يمينه وملك عن شماله وأقيم الشيطان بين يديه عيناه مثل النحاس فيقال له: كيف تقول في هذا الرجل الذي كان بين (أظهركم) ظهرانيكم؟ قال: فيفزع له فزعة (فليفزع لذلك فزعا عظيما) فيقول إذا كان مؤمنا: (أ) عن محمد رسول الله صلى الله عليه وآله تسألاني؟ فيقولان له: نعم نومة لا حلم فيها ويفسح له في قبره (تسع) تسعة أذرع ثم يرى مقعده في الجنة وهو قول الله عز وجل: (يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفى الآخرة) فإذا) وإذا) كان كافرا يقولان له: (ما من هذا الرجل الذي خرج بين ظهرانيكم؟ فيقول: لا أدرى فيخليان بينه وبين الشيطان

1.Al-Ḥusayn ibn Saʿīd narrated to us saying, “Al-Naḍr ibn Suwayd narrated to us from ʿĀṣim ibn Ḥamīd, from Abū Baṣīr who said, ‘I heard Abā ʿAbdillāh (a) say, “When a person is placed in his grave, two angels come to him, one angel from his right and another from his left; and Satan is made to stand in front of him, his two eyes looking [intensely red] like copper. Then he is asked, ‘What do you say about the man who came before you [as a Prophet]?’ He will be overwhelmed by fear and then, if he is a believer, he will say, ‘Are you asking me about Muḥammad, the Messenger of Allah (ṣ)?’ So they will say to him, ‘Sleep a slumber wherein there is no dream,’ and his grave will be widened by nine cubits. Then he will see his place in Paradise; and that is [what is referred to in] the verse wherein Allah, the Almighty, says: Allah makes the believers steadfast with the firm word [of faith] in this worldly life and in the Hereafter (Q14:27). If [on the other hand] he is a disbeliever, they will ask him, ‘What [do you say] of the man who came before you [as a Prophet]?’ He will reply, ‘I do not know.’ So they will leave him alone with Satan.”’”

إبراهيم بن أبي البلاد عن بعض أصحابه رفعه (يرفعه) إلى بعض الفقهاء قال: يقال للمؤمن في قبره: من ربك؟ فيقول: الله فيقال له: ما دينك؟ فيقول: الاسلام فيقال: من نبيك فيقول: محمد صلى الله عليه وآله فيقال: من امامك؟ فيقول: علي عليه السلام (فيقال: كيف علمت بذلك؟ فيقول: أمر هداني الله له وثبتني عليه (فيقال له: نم نومة لاحم فيها نومة العروس ثمن يفتح له باب إلى الجنة فيدخل عليه من روحها وريحانها (قال فيقول: (يا) رب عجل لي قيام الساعة لعلى أرجع إلى أهلي ومالي، قال: ويقال للكافر: من ربك؟ فيقول: الله فيقال له: من نبيك؟ فيقول: محمد فيقال له: ما دينك؟ فيقول: الاسلام فيقال: من أين علمت ذلك؟ فيقول: سمعت الناس يقولون به فقلت (فيقال له من وليك؟ فيقول: لا أدرى فيضربانه بمرزبة لو اجتمع عليها الثقلان الإنس والجن لم يطيقوها قال: فيذوب كما يذوب الرصاص ثم يعيدان فيه الروح فيوضع قلبه بين لوحين من نار فيقول: يا رب اخر قيام الساعة.

2.Ibrāhīm ibn Abī al-Bilād narrated from one of his companions who attributed it to one of the learned sages who said, “A believer is asked [by two angels] in his grave, ‘Who is your Lord?’ So he replies, ‘Allah.’ Then he is asked, ‘What is your religion?’ So he replies, ‘Islam.’ Then he is asked, ‘Who is your Prophet?’ So he replies, ‘Muḥammad (ṣ).’ Then he is asked, ‘Who is you Imam?’ He replies, ‘ʿAlī (a).’ He is asked, ‘How did you know this?’ So he replies, ‘It is a matter to which Allah guided me and made me steadfast upon it.’ He will thus be told, ‘Sleep a slumber without any dream – the sleep of a bride.’ Then one of the doors of Paradise is opened for him and its breeze and fragrance enters upon him [in his grave]. He will then say, ‘O Lord, hasten for me the establishment of the Hour [of Judgment] so that I may return to my family and wealth!’” Then he said, “A disbeliever [on the other hand] is asked, ‘Who is your Lord?’ So he replies, ‘Allah.’ Then he is asked, ‘Who is your Prophet?’ So he replies, ‘Muḥammad.’ Then he is asked, ‘What is your religion?’ So he says, ‘Islam.’ He is asked, ‘Where did you learn that from?’ So he replies, ‘I heard people saying it so I [too] said it.’ He is then asked, ‘Who is your walī?’ So he answers, ‘I do not know.’ So they both strike him with an iron rod in a manner which all the humans and jinn would not be able to bear even if they came together! He will thus melt the way lead melts. Then, they will return his soul into his body and place his heart between two tablets of fire. [Knowing what awaits him,] he will say, ‘O Lord, delay the Hour of Reckoning.’”[1]

القاسم وعثمان بن عيسى عن علي عن أبي بصير عن أبي عبد الله عليه السلام قال: إن سعدا لما مات شيعه سبعون الف ملك فقام رسول الله صلى الله عليه وآله على قبره فقال ومثل سعد يضم؟ فقالت أمه: هنيا لك يا سعد وكرامة فقال لها رسول الله: يا أم سعد لا تحتمي على الله فقالت يا رسول الله قد سمعناك وما تقول في سعد فقال: ان سعدا كان في لسانه غلظ على أهله.

3.Al-Qāsim and ʿUthmān ibn ʿĪsā narrated from ʿAlī, from Abū Baṣīr, from Abū ʿAbdillāh (a) who said, “When Saʿd died, seventy thousand angels accompanied his funeral procession, and the Messenger of Allah (ṣ) stood at his grave and said, ‘Would the likes of Saʿd face the squeezing [of the grave]?’ His mother said, ‘Congratulations to you O Saʿd, and [what a great] honor!’ So the Messenger of Allah said to her, ‘O mother of Saʿd, do not impose anything upon Allah.’ She said, ‘O Messenger of Allah, we have heard you say what you said about Saʿd [and how you praised him].’ So he said, ‘Verily Saʿd was harsh in his speech with his family.’”

وقال أبو بصير: سمعت أبا عبد الله عليه السلام يقول: إن رقية بنت رسول الله صلى الله عليه وآله لما ماتت قام رسول الله صلى الله عليه وآله على قبرها فرفع يده تلقاء السماء ودمعت عيناه فقالوا يا رسول الله انا قد رأيناك رفعت رأسك إلى السماء ودمعت عيناك فقال: انى سألت ربى أن يهب لي رقية من ضمة القبر.

4.And Abū Baṣīr said, “I heard Abā ʿAbdillāh (a) say, ‘When Ruqayyah the daughter of the Messenger of Allah (ṣ) died, the Messenger of Allah (ṣ) stood next to her grave and raised his hand towards the sky as tears flowed from his eyes. So they (the companions) said, “O Messenger of Allah, we have seen you raising your head towards the sky as tears flowed from your eyes?” So he said, “I asked my Lord to gift me [the exception of] the squeezing of the grave for Ruqayyah.”’”

فضالة عن ابان عن بشير النبال قال: سمعت أبا عبد الله عليه السلام يقول: خاطب رسول الله صلى الله عليه وآله قبر سعد فمسحه بيده واختلج بين كتفيه فقيل له يا رسول الله رأيناك خاطبت واختلج بين كتفيك وقلت: سعد يفعل به هذا؟ فقال: انه ليس من مؤمن إلا وله ضمة.

5.Faḍālah narrated from Abān, from Bashīr al-Nabbāl who said, “I heard Abā ʿAbdillāh (a) saying, ‘The Messenger of Allah (ṣ) addressed the grave of Saʿd and wiped his hand over it, and [as he did so] he began to quiver between his shoulders. So it was said to him, “O Messenger of Allah, we saw you addressing [the grave of Saʿd] as you were quivering between your shoulders, and you said, ‘Saʿd is undergoing this.’” So he said, “Verily there is no believer but that he will undergo squeezing [in the grave].”’”

علي بن النعمان عن ابن مسكان عن سليمان بن خالد قال: سألت أبا عبد الله عليه السلام عما يلقى صاحب القبر فقال: ان ملكين يقال لهما: منكر ونكبر يأتيان صاحب القبر فيسألانه عن رسول الله صلى الله عليه وآله فيقولان: ما تقول في هذا الرجل الذي خرج فيكم؟ فيقول: من هو فيقولان: الذي كان يقول: إنه رسول الله، أحق ذلك؟ قال: فإذا كان من أهل الشك قال: ما أدرى قال سمعت الناس يقولون فلست أدرى أحق ذلك أم كذب فيضر بأنه ضربة يسمعها أهل السماوات وأهل الأرض الا المشركين وإذا كان متيقنا فإنه لا يفزع فيقول: أعن رسول الله تسألاني؟ فيقولان أتعلم انه رسول الله؟ فيقول: اشهد أنه رسول الله حقا جاء بالهدى ودين الحق قال فيرى مقعده من الجنة ويفسح له عن قبره ثم يقولان له: نم نومة ليس فيها حلم في أطيب ما يكون النائم.

6.ʿAlī ibn al-Nuʿmān narrated from Ibn Muskān, from Sulaymān ibn Khālid who said, “I asked Abā ʿAbdillāh (a) about what will be faced by one who is [buried] in the grave, so he said, ‘Verily two angels who are called Munkar and Nakīr will come to the one who is in the grave and will ask him about the Messenger of Allah (ṣ) saying, “What do you have to say about this man who rose among you?” He will ask, “Who was he?” They will say, “The one who used to say that he is the Messenger of Allah. Was that true?” So if the man was one of the doubters, he will say, “I do not know. I heard the people saying [that] but I do not know whether it was the truth or a lie.” So they will strike him such a blow that it will be audible to the inhabitants of the heavens and the inhabitants of earth, except the polytheists.[1] But if he was one of those with certitude, he will not fear and will say [confidently], “Are you asking me about the Messenger of Allah?” So they will ask, “Do you know that he is the Messenger of Allah?” He will say, “I bear witness that he is the Messenger of Allah in truth. He came with guidance and the religion of truth.” Thus he will see his position in Paradise and his grave will be expanded for him. They (the two angels) will then say to him, “Sleep a slumber wherein there is no dream, in the best state of any sleeper.”’”

محمد بن أبي عمير عن جميل عن أبي عبد الله عليه السلام قال: إذا أراد عز وجل ان يبعث الخلق أمطر السماء على الأرض أربعين صباحا فاجتمعت (فتجتمع) الأوصال ونبتت (ونبتت) اللحوم.

7.Muḥammad ibn Abī ʿUmayr narrated from Jamīl, from Abū ʿAbdillāh (a) who said, “When Allah, the Mighty and Majestic, wants to resurrect the creation, He makes the sky rain upon the earth for forty days, then the limbs come together and flesh grows [on the bodies].”

بن أبي البلاد عن أبيه عن بعض أصحابه يرفعه (رفعه) إلى النبي صلى الله عليه وآله أنه قال لبعض أصحابه: كيف أنت إذا اتاك فتانا القبر؟ فقال يا رسول الله: ما فتانا القبر قال: ملكان فظان غليظان أصواتهما كالرعد القاصف وأبصارهما كالبرق الخاطف يطئان في أشعارهما ويحفران الأرض بأنيابهما فيسئلانك قال: وأنت على مثل حالك هذه قال: أنت على مثل حالك هذه قال: اذن اكفيهما.

8.Ibn Abī al-Bilād narrated from his father, from one of his companions who attributed it to the Prophet (ṣ), that he said to one of his companions, “How will you be when the two examiners of the grave come to you?” So he (the companion) asked, “O Messenger of Allah, what are the examiners of the grave?” He said, “Two angels, harsh and severe, with voices like rumbling thunder and eyes like blinding lightning. They will be treading on their own hair and ploughing the ground with their [large] fangs; they will [come to] question you.” He asked, “[Will that be] when I am in a state such as this?” He replied, “[Yes,] you will be as you are in your present state.” He said, “Then I will be able to face them.”’”

محمد بن أبي عمير عن علي عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن أرواح المؤمنين فقال: في حجرات في الجنة يأكلون من طعامها ويشربون من شرابها ويقولون: ربنا أقم لنا الساعة وانجز لنا ما وعدتنا والحق آخرنا بأولنا.

9.Muḥammad ibn Abī ʿUmayr narrated from ʿAlī, from Abū Baṣīr who said, “I asked Abā ʿAbdillāh (a) about the souls of believers so he said, ‘[They will be] in [lofty] chambers in Paradise, eating of its food and drinking of its drink, and they will say, “Our Lord, bring upon us the Hour [of Judgment] and fulfil for us what You promised us, and make the last among us join the first!”’”

ابن أبي عمير عن علي عن أبي بصير عن أبي عبد الله عليه السلام قال سألته عن أرواح المشركين فقال في النار يعذبون (و) يقولون: ربنا لا تقم لنا الساعة ولا تنجز لنا ما وعدتنا ولا تلحق آخرنا بأولنا.

10.Ibn Abī ʿUmayr narrated from ʿAlī, from Abū Baṣīr, from Abū ʿAbdillāh (a) saying, “I asked him about the souls of the polytheists, so he said, ‘[They will be] in the Fire facing punishment and will say, “Our Lord, do not bring upon us the Hour [of Judgment], and do not fulfil for us what You promised us, and do not join the last of us with the first!”’”

القاسم عن الحسين بن حماد عن يونس بن ظبيان قال: كنت عند أبي عبد الله عليه السلام فقال لي: ما تقول الناس في أرواح المؤمنين؟ فقلت: يقولون: (تكون) في حواصل طيور خضر في قناديل تحت العرش فقال أبو عبد الله عليه السلام: سبحان الله المؤمن أكرم على الله من أن يجعل روحه في حوصلة طير أخضر يا يونس إذا (كان ذلك أتاه محمد صلى الله عليه وآله وعلى وفاطمة والحسن والحسين والملائكة المقربون عليهم السلام فإذا) قبضه (الله عز وجل) صير تلك الروح في قالب كقالبه في الدنيا فيأكلون ويشربون فإذا قدم عليهم القادم عرفوه بتلك الصورة التي كانت في الدنيا.

11.Al-Qāsim narrated from al-Ḥusayn ibn Ḥammād, from Yūnus ibn Ẓabyān who said, “I was with Abū ʿAbdillāh (a) and he asked me, ‘What do the people say about the souls of believers?’ I replied, ‘They say that they are in the craws of green birds in lanterns under the Throne.’ So Abū ʿAbdillāh (a) said, ‘Glory be to Allah! The believer is more honourable in the sight of Allah than His placing his soul in the craw of a green bird, O Yūnus! When the time [of a believer’s death] approaches, Muḥammad(ṣ), ʿAlī, Fāṭimah, al-Ḥasan, al-Ḥusayn, and the close archangels (peace be upon them all) come to him. And when Allah, the Mighty and Majestic, takes his soul, He places that soul in a form similar to its form in the world; so they subsist, eating and drinking [in that realm as well]. Then, when someone [who has just died] comes to them, they recognize him by the appearance that he had in the world.’”

الحسين بن سعيد عن محمد بن أبي عمير عن زيد القرشي عن عبيد زرارة قال: سمعت أبا عبد الله عليه السلام يقول: إذا أمات الله أهل الأرض أمات أهل السماء الدنيا ثم أمات أهل السماء الثانية ثم أمات أهل السماء الثالثة ثم أمات أهل السماء الرابعة ثم أمات أهل السماء الخامسة ثم أمات أهل السماء السادسة ثم أمات أهل السماء السابعة ثم أمات ميكائيل قال أو جبرائيل ثم أمات جبرائيل ثم أمات إسرافيل ثم أمات ملك الموت ثم ينفخ في الصور وبعث، قال ثم يقول الله تبارك وتعالى: لمن الملك اليوم؟ فيرد على نفسه فيقول: لله الخالق الباري المصور وتعالى الله الواحد القهار ثم يقول: أين الجبارون؟ أين الذين كانوا يدعون معي الها أين المتكبرون؟ - ونحو هذا - ثم يبعث الخلق.

1.Al-Ḥusayn ibn Saʿīd narrated from Muḥammad ibn Abī ʿUmayr, from Zayd al-Qurashī, from ʿUbayd ibn Zurārah who said, “I heard Abā ʿAbdillāh (a) say, ‘When Allah causes the inhabitants of the world to die,He will make the inhabitants of the lowest heaven [also] die, then He will make the inhabitants of the second heaven die, then He will make the inhabitants of the third heaven die, then He will make the inhabitants of the fourth heaven die, then He will make the inhabitants of the fifth heaven die, then He will make the inhabitants of the sixth heaven die, then He will make the inhabitants of the seventh heaven die. Then He will cause Mīkāʾīl to die, then He will make Jibraʾīl die, then He will make Isrāfīl die, then He will cause the Angel of Death to die. Then the horn will be blown and He will resurrect [them all].’ [In another report,] he said, ‘Then Allah, the Blessed and Exalted will ask, “To whom does the Kingdom belong this Day?” Then He will respond Himself saying, “To Allah, the Creator, the Originator, and the Fashioner; and Exalted is Allah, the One, the Subduer.” Then He will ask, “Where are the tyrants? Where are those who called upon another god besides Me? Where are the arrogant ones?...” then He will resurrect the creation.’”

الحسن بن محبوب عن علي بن رئاب عن أبي عبد الله عليه السلام قال: إن الله ليمن على عبده المؤمن يوم القيامة ويدنيه من كرامته ثم يعرفه ما أنعم به عليه يقول ليمن على عبده المؤمن يوم القيامة ويدنيه من كرامته ثم يعرفه ما أنعم به عليه يقول تبارك وتعالى: ألم تدعني يوم كذا وكذا (بكذا وكذا فأجبت عدوتك؟ ألم تسألني يوم كذا وكذا) فأعطيتك مسألتك؟ ألم تستغثني (في) يوم كذا وكذا (فأغثتك؟ ألم تسألني في ضر كذا وكذا) فكشفت ضرك ورحمت صوتك؟ ألم تسألني مالا فملكتك؟ ألم تستخدمني فأخدمتك؟ ألم تسألني أن أزوجك فلانة فزوجتك - وهي منيعة عند أهلها - فزوجناكها؟ قال: فيقول العبد: بلى يا رب قد أعطيتني كل ما سألتك وقد كنت أسألك (سألتك) الجنة قال: فيقول الله: (عز وجل الا فانى منجزلك ما سألتنيه، هذه الجنة لك مباحة أرضيتك (أرضيت) فيقول المؤمن: نعم يا رب (أرضيتني) وقد رضيت قال فيقول تبارك وتعالى (الله له: عبدي) انى كنت أرضى أعمالك وأنا ارضى لك حسن الجزاء فان أفضل جزائك عندي أن أسكنك الجنة.

2.Al-Ḥasan ibn Maḥbūb narrated from ʿAlī ibn Riʾāb, from Abū ʿAbdillāh (a) who said, “Verily Allah will favour His believing servant on the Day of Resurrection and bring him close to His Grace. Then He will show him that with which He blessed him. He, the Blessed and Exalted, will say, ‘Did you not supplicate to Me on such and such day for such and such and I answered your supplication? Did you not ask Me on such and such day and I granted you what you asked for? Did you not seek My help on such and such day and I helped you?’ Did you not ask that I relieve you of such and such hardship so I relieved your hardship and showed mercy to your plea? Did you not ask Me for wealth so I granted you its possession? Did you not seek My assistance so I assisted you? Did you not ask Me to get you married to so and so while she was with her family and not [directly] approachable, yet I got you married to her?’ So the servant will say, ‘Yes indeed, O Lord! You have granted me everything I asked for, and I used to ask You for Paradise [as well].’ So Allah, the Mighty and Majestic, will say, ‘Indeed, I will grant You what you have asked Me for – here is Paradise, you are permitted [to enter] it. Have I pleased you?’ The believer will say, ‘Yes, my Lord! I am pleased.’ Then He, the Blessed and Exalted, will say, ‘I was pleased with your deeds, so I selected for you the best of rewards. Verily the best of your rewards with Me is that I have made you reside in Paradise.’”

القاسم عن علي عن أبي بصير عن أبي عبد الله صلى الله عليه وآله قال: إذا كان المؤمن يحاسب تنتظره أزواجه على عتبات (اعتبا) الأبواب كما ينتظرن أزواجهن في الدنيا من الغيبة (عند العتبة) قال: فيجئ الرسول فيبشرهن فيقول: قد والله انقلب فلان من الحساب (الحسنات) قال: فيقلن: بالله؟ فيقول: قد والله لقد رأيته انقلب من الحساب قال: فإذا جاء هن قلن مرحبا وأهلا ما أهلك الذين كنت عندهم في الدنيا بأحق بك منا.

3.Al-Qāsim narrated from ʿAlī, from Abū Baṣīr, from Abū ʿAbdillāh (a) who said, “When the believer is taken to account [for his deeds], his [heavenly] wives will be waiting for him on the thresholds of the doors just as wives wait for their husbands in this world when they are absent.Then a messenger will come and give them glad tidings saying, ‘So-andso has, by Allah, passed the accounting.’ They will say, ‘[Really,] by Allah?’ He will say, ‘By Allah he has; I saw him returning from the reckoning.’ When he comes to them, they will say, ‘Welcome, welcome! Your family whom you used to be with in the world are not more deserving of you than us!’”

محمد بن عيسى عن عمر بن إبراهيم بياع السابري عن حجر بن زائدة عن رجل عن أبي جعفر عليه السلام قال: قلت له: يا بن رسول الله ان لي حاجة فقال: تلقاني بمكة فقلت يا بن رسول الله ان لي حاجة فقال: هات حاجتك فقلت: يا بن رسول الله انى أذنبت ذنبا بيني وبين الله لم يطلع عليه أحد فعظم على وأجلك أن استقبلك به فقال: انه إذا كان يوم القيامة وحاسب الله عبده المؤمن أوقفه على ذنوبه ذنبا ذنبا ثم غفر هاله لا يطلع على ذلك ملكا مقربا ولا نبيا مرسلا، قال عمر بن إبراهيم: وأخبرني عن غير واحد أنه قال: ويستر عليه من ذنوبه ما يكره أن يوقفه عليها قال: ويقول لسيئاته: كونى حسنات قال: وذلك قول الله تبارك وتعالى: (أولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما

4.Muḥammad ibn ʿĪsā narrated from ʿUmar ibn Ibrāhīm Bayyāʿ al-Sābirī,[1] from Ḥujr ibn Zāʾidah, from a man, from Abū Jaʿfar (a) to whom he said, “O son of the Messenger of Allah, verily I have a need.” So he said, “Meet me at Makkah.” [The narrator said,] “I said, ‘O son of the Messenger of Allah, verily I have a need.’ So he said, ‘Meet me at Minā.’ I said [again], ‘O son of the Messenger of Allah, verily I have a need.’ So he said, ‘Alright, tell me your needs.’ I said, ‘O son of the Messenger of Allah, verily I have committed a sin between myself and Allah which no one else is privy to, yet it weighs heavy on me, and I revere you too much to mention it to you.’ So he said, ‘When the Day of Judgment comes, and Allah takes account from His believing servant, He stops [and questions] him about all his sins, one by one, then He forgives him for them. No one comes to know of it, neither a close angel nor a chosen Prophet.’” ʿUmar ibn Ibrāhīm said, “I was informed by more than one person that he (a) said, ‘He conceals those of his sins that he dislikes to be questioned about.’ He [further] said, ‘And He says to his misdeeds, “Turn into good deeds!” That is [the interpretation of] the verse wherein Allah, the Blessed and Exalted, says: They are the ones whose evil deeds Allah will change into good deeds, for Allah is Oft-forgiving, Merciful (Q25:70).’”

القاسم بن محمد عن علي قال: سمعت أبا عبد الله عليه السلام يقول. ان الله تبارك وتعالى إذا أراد أن يحاسب المؤمن أعطاه كتابه بيمينه وحسابه فيما بينه وبينه فيقول: عبدي فعلت كذا وكذا وعملت كذا وكذا؟ فيقول: نعم يا رب قد فعلت ذلك فيقول: قد غفرتها لك وأبدلتها حسنات فيقول الناس: سبحان الله أما كان لهذا العبد سيئة واحدة وهو قول الله عز وجل: (فاما من أوتي كتابه بيمينه فسوف يحاسب حسابا يسيرا وينقلب إلى أهله مسرورا) قلت: أي أهل؟ قال: أهله في الدنيا هم أهله في الجنة ان كانوا مؤمنين قال: وإذا أراد بعبد شرا حاسبه على رؤوس الناس وبكته وأعطاه كتابه بشماله وهو قول الله عز وجل (واما من أوتي كتابه وراء ظهره فسوف يدعو ثبورا ويصلى سعيرا انه كان في أهله مسرورا) قلت: أي أهل؟ قال: أهله في الدنيا قلت: قوله: (انه ظن أن لن يحور) قال ظن أنه لن يرجع.

5.Al-Qāsim ibn Muḥammad narrated from ʿAlī who said, “I heard Abā ʿAbdillāh (a) say, ‘Verily when Allah, the Blessed and Exalted, wants to take account [of the actions] of the believer, He gives him his book [of deeds] in his right hand and calls him to account [in private] between Himself and him. He says, “My servant, did you do such and such, and performed such and such [deeds]?” So he will say, “Yes my Lord, I have done that.” He will say, “I hereby forgive you [for these misdeeds] and transform them into good deeds.” So [when they see his book of deeds] the people will say, “Glory be to Allah! Did this servant not have [even] a single evil deed?” And this is [the interpretation of] the verses wherein Allah, the Mighty and Majestic, says: As for the one who is given his record in his right hand, he will have an easy reckoning, and will return to his people well pleased (Q84:7-9).’ I asked, ‘Who are his people [being referred to in the verse]?’ He said, ‘His people in the world will be his people in Paradise, if they were believers.’[1] And if He wishes ill for His servant [due to his evil], He calls him to account in front of all the people, reproves him, and gives him his book [of deeds] in his left hand. This is [the interpretation of] the verses wherein Allah, the Mighty and Majestic, says: And as for the one who is given his record [in his left hand] from behind his back, he will cry for [instant] destruction and will burn in a blazing fire. He used to [previously] live among his people well pleased [with himself]. (Q84:11-13)’ I asked, ‘Which people [is it referring to]?’ He replied, ‘His people in the world.’ I asked, ‘[What is the meaning of] the statement: He thought he would never return (Q84:14)?’ He said, ‘He assumed that he would never return [to his Lord].’”

القاسم عن علي عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: إن المؤمن يعطى يوم القيامة كتابا منشورا (كتاب منشور) مكتوب فيه: كتاب الله العزيز الحكيم ادخلوا فلانا الجنة.

6.Al-Qāsim narrated from ʿAlī, from Abū Baṣīr who said, “I heard Abā ʿAbdillāh (a) say, ‘Verily the believer will be given, on the Day of Judgment, an opened scroll in which will be written: “[This is] a decree of Allah, the Mighty, the Wise. Admit so-and-so into Paradise.”’”

القاسم عن علي عن أبي بصير عن أبي عبد الله عليه السلام قال: إن الناس يمرون على الصراط طبقات والصراط أدق من الشعر ومن حد السيف فمنهم من يمر مثل البرق ومنهم من يمر مثل عدو الفرس (ومنهم من يمر حببا) (مرا) (جرا) ومنهم من يمر حبوا ومنهم من يمر مشيا ومنهم من يمر (معلقا) متعلقا قد تأخذ النار منه شيئا وتترك شيئا.

7.Al-Qāsim narrated from ʿAlī, from Abū Baṣīr, from Abū ʿAbdillāh (a) who said, “Verily people will pass the bridge [of ṣirāt] in ranks, and the ṣirāt is thinner than [a strand of] hair and the edge of a sword. Some will pass over it like lightning, some of them will pass like a galloping horse, others will pass sliding along, yet others will pass it crawling [quickly on all fours]. Others will pass it walking, and another among them will pass hanging from it, with fire taking [and burning] part of him and leaving another part.”

القاسم عن علي عن أبي بصير قال: قال أبو عبد الله عليه السلام: ان الناس يقسم بينهم النور يوم القيامة على قدر ايمانهم ويقسم (يقسمه) للمنافق فيكون نوره على (قدر) ابهام رجله اليسرى (فيطفؤ) فيعطى نوره فيقول: مكانكم حتى اقتبس من نوركم قيل: (ارجعوا ورائكم فالتمسوا نورا) - يعنى حيث قسم النور - قال: فيرجعون فيضرب بينهم السور قال: فينادونهم من وراء السور: (ألم نكن معكم قالوا بلى ولكنكم فتنتم أنفسكم فتربصتم وارتبتم وغرتكم الأماني حتى جاء أمر الله و غركم بالله الغرور فاليوم لا يؤخذ منكم فدية ولا من الذين كفروا مأواكم النار هي مولاكم وبئس المصير) ثم قال: يا أبا محمد إما والله ما قال الله لليهود والنصارى ولكنه عنى أهل القبلة

8.Al-Qāsim narrated from ʿAlī, from Abū Baṣīr who said, “Abū ʿAbdillāh (a) said, ‘Verily the light on the Day of Judgment will be divided among the people in accordance to the extent of their belief. The share of the hypocrite will be such that his light will only extend to the tip of his left toe, then when it is extinguished, he will say [to the believer], “Stay where you are so that I can take from some of your light.” [But] it will be said, “Go back and seek a light [there],” (Q57:13) meaning where the light was [first] distributed. So they will [try to] return but a separating wall will be erected [to block them]. They will thus call out to them from behind the wall, “Were we not with you [in the world]?” They will reply, “Yes [you were], but you allowed yourselves to be tempted, awaited [our demise], doubted [the truth], and were deluded by false hopes until Allah’s decree came to pass. Hence the Deceiver deceived you about Allah. So today no ransom will be accepted from you [hypocrites], nor from the disbelievers. Your home is the Fire – that is where you belong. What an evil destination!” (Q57:14-15).’ Then he said, ‘O Abā Muḥammad,[1] by Allah this was not said to the Jews or the Christians; rather, it refers to the people of the Qiblah (i.e. those who outwardly profess Islam).’”

محمد بن أبي عمير عن إبراهيم بن عبد الحميد عن أبي حمزة الثمالي قال: قال لي علي بن الحسين عليهما السلام. إذا كان يوم القيامة جمع الله بين الخلائق الأولين والآخرين في صعيد واحد ثم ينادى مناد أين أهل الفضل قال: فيقوم عنق من الناس فتتلقاهم الملائكة فيقولون: ما كان فضلكم؟ فيقولون: كنا نصل من قطعنا ونعطى من حرمنا ونعفو عمن ظلمنا فيقولون: ادخلوا الجنة، ثنا ينادى مناد:أين جيران الله في داره؟ فيقوم عنق آخر من الناس فتقول لهم الملائكة بم جاورتم الله؟ فيقولون: (كنا نتبادر في الله) نتباغض في الله ونتحابب في الله و (نتشارك) نتباذل في الله (ونحاسب في الله ونتبارك في الله) ثم ينادى مناد أين أهل الصبر؟ قال فيقوم عنق من الناس فتتلقاهم الملائكة فيقول: على ما كنتم تصبرون؟ فيقولون: كنا نصبر على طاعة الله ونصبر أنفسنا عن معاصيه فيقال لهم: ادخلوا الجنة.

9.Muḥammad ibn Abī ʿUmayr narrated from Ibrāhīm ibn ʿAbd al- Ḥamīd, from Abū Ḥamzah al-Thumālī who said, “ʿAlī ibn al-Ḥusayn (a) said to me, ‘When the Day of Judgment comes, Allah will gather all of creation, from the first to the last, on one plain. Then a caller will call out, “Where are the people of merit?” So a group of people will stand up and they will be met by the angels who will ask, “What was your merit?” They will reply, “We would establish ties with those who cut us off, give to those who deprived us, and forgive those who wronged us.” Thus they (i.e. the angels) will say, “Enter Paradise!” Then a caller will call out, “Where are the neighbours of Allah in His abode?” So another group of people will stand up. The angels will ask them, “How were you neighbours of Allah?” They will respond, “We used to take the initiative [in action] for the sake of Allah. We would hate for the sake of Allah and love for the sake of Allah. We would [share and] give for the sake of Allah. We would reckon for the sake of Allah, and we would seek blessings [for each other] for the sake of Allah.” Then a caller will call out, “Where are the people of patience?” So a group of people will stand up. The angels will meet them and ask, “With what were you patient?” They will reply, “We were patient in the obedience of Allah, and we would compel ourselves to remain patient in refraining from disobeying Him.” So they will be told, “Enter Paradise.”’”

الحسن بن محبوب عن مالك بن عطية عن فلان بن عمار قال: قال أبو عبد الله عليه السلام: الدواوين يوم القيامة (ثلاث) ثلاثة: ديوان فيه النعم (النعيم) و ديوان فيه الحسنات وديوان فيه الذنوب فيقابل بين ديوان النعم (النعيم) وديوان الحسنات فيستغرق عامة الحسنات وتبقى الذنوب.

10.Al-Ḥasan ibn Maḥbūb narrated from Mālik ibn ʿAṭiyyah, from Fulān[1] ibn ʿAmmār who said, “Abū ʿAbdillāh (a) said, ‘The registers on the Day of Judgment will be three: A register in which the blessings are listed, the register in which is the [record of one’s] good deeds, and the register in which will be the [record of] sins. Then the register of blessings will be juxtaposed with the register of good deeds, so all the good deeds will be taken up [as what was due for the blessings that were granted], and [only] sins will remain.’”

الحسن بن محبوب عن أبي حمزة عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: لا يزال قائما يوم القيامة بين يدي الله عز وجل حتى يسأله عن أربع خصال: عمرك فيما أفنيته؟ وجسدك فيما أبليته؟ ومالك من أين كسبته وأين وضعته؟ وعن حبنا أهل البيت.

11.Al-Ḥasan ibn Maḥbūb narrated from Abū Ḥamzah, from Abū Jaʿfar (a) who said, “The Messenger of Allah (ṣ) said, ‘The servant will remain standing in front of Allah, the Mighty and Majestic, until He asks him about four aspects [of his life in the world]: “Your lifetime – what did you spend it on? Your body – what did you exhaust it for? Your wealth – where did you earn it from and where did you invest it?” And [he will be asked] about our love – the Ahl al-Bayt.’”

إبراهيم بن أبي البلاد عن بعض أصحابنا عن أبي عبد الله عن أبيه عليهما السلام قال: أتى جبرئيل عليه السلام إلى النبي صلى الله عليه وآله فاخذ بيده فأخرجه إلى البقيع فانتهى إلى قبر فصوت بصاحبه فقال: قم بإذن الله قال: فخرج منه رجل مبيض الوجه يمسح التراب عن وجهه وهو يقول: الحمد لله والله أكبر فقال جبرئيل عد بإذن الله ثم انتهى به إلى قبر آخر فصوت بصاحبه وقال له: قم بإذن الله فخرج منه رجل مسود الوجه وهو يقول: وا حسرتاه وا ثبوراه ثم قال (له جبرئيل): عد (إلى ما كنت) بإذن الله ثم قال: يا محمد هكذا يحشرون يوم القيامة، المؤمنون يقولون هذا القول وهؤلاء يقولون ما تراءى.

12.Ibrāhīm ibn Abī al-Bilād narrated from one of our fellow companions, from Abū ʿAbdillāh, from his father (a) who said, “Jibraʾīl (a) came to the Prophet (ṣ), took him by the hand and led him to al-Baqīʿ. They came to a grave, and he called out to its occupant saying, ‘Rise by the permission of Allah!’ So a man with a bright face came out from it. He wiped away the earth from his face saying, ‘All praise belongs to Allah, and Allah is the greatest!’ Jibraʾīl then said [to him], ‘Return [as you were] with the permission of Allah.’ Then he took him to another grave and called out to its occupant saying, ‘Rise by the permission of Allah!’ So a man with a dark face came out from it saying, ‘Alas, what regret! Alas, what ruin!’ Then Jibraʾīl told him, ‘Return to your previous state with the permission of Allah!’ Then he said, ‘O Muḥammad, this is how they will be resurrected on the Day of Judgment; the believers will utter this statement and these others will say what you see.’”

إبراهيم بن أبي البلاد عن يعقوب بن شعيب بن ميثم قال: سمعت أبا عبد الله عليه السلام يقول: نار تخرج من قعر عدن تضئ لها أعناق الإبل تبصر من أرض الشام تسوق الناس إلى المحشر.

13.Ibrāhīm ibn Abī al-Bilād narrated from Yaʿqūb ibn Shuʿayb ibn Mītham who said, “I heard Abā ʿAbdillāh (a) say, ‘A fire will come out from inside the city of Aden by which the necks of camels[1] will be illuminated. It will be visible from the land of Shām and will drive people towards the [gathering] plain of maḥshar.’”

الحسن بن محبوب عن الحسن بن علي قال: سمعت أبا الحسن عليه السلام يقول: قال محمد بن علي عليهما السلام: إذا كان يوم القيامة نادى مناد: أين الصابرون؟ فيقوم عنق من الناس ثم ينادى (مناد): أين المتصبرون؟ فيقول عنق من الناس فقلت: جعلت فداك وما الصابرون؟ قال: الصابرون على أداء الفرائض والمتصبرون على ترك المعاصي.

14.Al-Ḥasan ibn Maḥbūb narrated from al-Ḥasan ibn ʿAlī who said, “I heard Abā ʿAbdillāh (a) say, ‘Muḥammad ibn ʿAlī (a) said, “When the Day of Resurrection comes, a caller will call out, ‘Where are the patient ones?’ So a group of people will stand up. Then a caller will call out, ‘Where are those who exercised self-control?’ So a group of people will stand up.” I said, “May I be your ransom! Who are the patient ones [and those with self-control]?” He said, “Those who are patient in performing what is obligatory upon them and those who exercise self control in abandoning [acts of] disobedience.”’”

حدثنا الحسين بن سعد قال: حدثنا فضالة عن القاسم بن بريد عن محمد بن مسلم: قال: سألت أبا عبد الله عليه السلام عن الجهنميين فقال: كان أبو جعفر عليه السلام يقول: يخرجون منها فينتهى بهم إلى عين عند باب الجنة تسمى عين الحيوان فينضح عليهم من مائها فينبتون كما ينبت الزرع لحومهم وجلودهم وشعورهم.

1.Al-Ḥasan ibn Saʿīd narrated to us saying, “Faḍālah narrated to us from al-Qāsim ibn Burayd, from Muḥammad ibn Muslim who said, ‘I asked Abā ʿAbdillāh (a) about the inmates of Hell [who are released after their punishment], so he said, “[My father] Abū Jaʿfar used to say, ‘They Will come out from it and will be taken to a spring at the gate of Paradise called the Spring of Life. They will then be showered with its water and their flesh, skin and hair will grow [back] just as plants grow.’”’”

فضالة بن أيوب عن عمر بن ابان عن أديم أخي أيوب عن حمران قال: قلت لأبي عبد الله عليه السلام: انهم يقولون: لا تعجبون من قوم يزعمون أن الله يخرج قوما من النار فيجعلهم من أصحاب الجنة مع أوليائه؟ فقال: أما يقرؤن قول الله تبارك وتعالى: (ومن دونهما جنتان) انها جنة دون جنة ونار دون نار انهم لا يساكنون أولياء الله وقال: (ان بينهما والله منزلة (منزلتين) ولكن لا أستطيع أن أتكلم ان أمرهم لا ضيق من الحلقة ان القائم لو قام بدأ بهؤلاء.

2.Faḍālah ibn Ayyūb narrated from ʿUmar ibn Abān, from Udaym the brother of Ayyūb, from Ḥumrān who said, “I said to Abā ʿAbdillāh (a), ‘They say: do not be impressed by the group which claims that Allah will remove some people from the Fire and place them among the inhabitants of Paradise with His friends.’ So he said, ‘Do they not read the verse in which Allah, the Blessed and Exalted, says: There are two other Gardens below these two (Q55:62)? It refers to a paradise besides Paradise and a fire besides the Fire. They will not dwell with the friends of Allah [but rather, in another paradise].’ And he said, ‘There is, by Allah, a level [or two levels] between them, but I cannot talk about it [here]. Their matter is more constricted than a [tight] noose. Indeed, were the Riser to rise, he would start with these people.’”

فضالة عن عمر بن أبان قال: سألت أبا عبد الله عليه السلام عمن (أ) دخل في النار ثم اخرج منها ثم ادخل الجنة فقال: ان شئت حدثتك بما كان يقول فيه أبى قال: أن (ا) ناسا يخرجون من النار بعد ما كانوا حمما (حميما) فينطلق بهم إلى نهر عند باب الجنة يقال له: الحيوان فينضح عليهم من مائه فتنبت لحومهم ودمائهم و شعورهم.

3.Faḍālah narrated from ʿUmar ibn Abān who said, “I asked Abā ʿAbdillāh (a) about one who is put in the Fire and then removed therefrom and placed in Paradise. He said, ‘If you wish, I will tell you about what my father used to say regarding it. He said, “Verily some people will come out of the Fire after having been burnt coal-black [by the Fire], and they will be taken to a river at the gate of Paradise which is called the [River of] Life (al-ḥayawān). Its water will then be showered upon them so their flesh, blood and hair will grow [back].”’”

فضالة عن عمر بن أبان قال: (قال سمعت عبدا صالحا يقول في الجهنميين: انهم يدخلون النار بذنوبهم ويخرجون بعفو الله.

4.Faḍālah narrated from ʿUmar ibn Abān who said, “I heard a righteous servant (ʿAbd Ṣāliḥ)[1] say regarding the inmates of Hell [who are released after their punishment], ‘They are made to enter the Fire due to their sins, and they come out therefrom through the pardon of Allah.’”

عثمان بن عيسى عن ابن مسكان عن أبي بصير قال: سمعت أبا جعفر (عليه السلام) يقول: إن قوما يحرقون في (أبا) النار حتى إذا صاروا (حميما) حمما أدركتهم الشفاعة قال: فينطلق بهم إلى نهر يخرج من رشح أهل الجنة فيغتسلون فيه فتنبت لحومهم ودمائهم وتذهب عنهم قشف النار ويدخلون الجنة فيسمون الجهنميون (الجهنميين خ ل) فينادون بأجمعهم: اللهم اذهب عنا هذا الاسم قال: فيذهب عنهم ثم قال: يا أبا بصير ان أعداء على هم خالدون في النار لا تدركهم الشفاعة.

5.ʿUthmān ibn ʿĪsā narrated from Ibn Muskān, from Abū Baṣīr who said, “I heard Abā Jaʿfar (a) say, ‘Verily a group will be burnt in the Fire until when they become coal-black, they attain intercession. Then they will be taken to a river that flows from the perspiration of the inhabitants of Paradise and they will bathe therein, so their flesh and blood will grow [back], and the effects of burning in the Fire will be removed from them. They will then enter Paradise, and they will be called al-Jahannamiyyūn (inmates of the Fire). Together, they will cry out, “O Allah, remove from us this name!” So He will remove it from them.’ Then he said, ‘O Abā Baṣīr, verily the enemies of ʿAlī will remain in the Fire forever, they will not attain intercession.’”

فضالة عن ربعي عن الفضيل عن أبي جعفر عليه السلام قال: إن آخر من يخرج من النار لرجل يقال له: همام (هام) ينادى فيها عمرا: يا حنان يا منان.

6.Faḍālah narrated from Ribʿī, from al-Fuḍayl, from Abū Jaʿfar (a) who said, “Verily the last one to come out of the Fire will be a man called Hammām, who will call out therein [continually] for a lifetime: ‘O Compassionate! O Munificent!’”

محمد بن أبي عمير عن عبد الرحمن بن الحجاج قال: قلت لأبي عبد الله عليه السلام: حديث يروونه الناس فقال: انه ليس كما يقولون ثم قالا: قال رسول الله صلى الله عليه وآله:ان آخر عبد يؤمر به إلى النار فإذا أمر به إلى النار التفت فيقول (الله عز وجل) الجبار: (أ) عجلوه فإذا اتى به قال له: (عبدي) لم التفت؟ فيقول: يا رب ما كان ظني بك هذا فيقول (الله جل جلاله: عبدي) وما كان ظنك بي؟ فيقول (يا رب) كان ظني بك ان تغفر لي خطيئتي وتسكنني (وتدخلني خ ل) جنتك فيقول (الله) الجبار جل وعلا: يا ملائكتي وعزتي (وآلائي وبلائي) وجلالي وعلوي وارتفاع مكاني ما ظن بي عبدي ساعة من (حياته) خيرا (ا) قط ولو ظن بي ساعة من (حياته) خير (ا) ما روعته بالنار، أجيزوا (له) كذبه وادخلوه الجنة ثم قال رسول الله صلى الله عليه وآله (أبو عبد الله عليه السلام): ليس من عبد ظن (ما ظن عبد) بالله خيرا الا كان (الله) عند ظنه به ولا ظن به سوءا الا كان (الله) عند ظنه به وذلك قوله تعالى (عز وجل) (وذلكم ظنكم الذي ظننتم بربكم أرداكم فأصبحتم من الخاسرين)

7.Muḥammad ibn Abī ʿUmayr narrated from ʿAbd al-Raḥmān ibn al-Ḥajjāj who said, “I told Abū ʿAbdillāh (a), ‘There is a ḥadīth that people are narrating [and then he mentioned it to him].’ So he said, ‘It is not as they are saying.’ Then he said, ‘The Messenger of Allah (ṣ) said, “Verily the last person will then be ordered into the Fire. When it is commanded that he be thrown into the fire, he will turn [and look back]. So Allah, the Almighty, the All-Powerful, will say, ‘Have they been hasty with him? [Bring him to Me].’ So when he is brought, He will ask, ‘My servant, why did You turn to look back?’ So he will say, ‘O Lord, this was not how I had perceived You to be!’ So the Majestic Lord will say, ‘My servant, what was your perception of Me?’ He will reply, ‘O Lord, I had thought that You would forgive my sins and admit me into Your Paradise [to dwell therein]!’ So Allah, the All-Powerful, Majestic and Exalted is He, will say, ‘O My angels, by My might and bounty, by My mastery and majesty, by My loftiness and exalted station, My servant never thought positively of Me even for a moment in his life, for if he had thought positively of Me even for a single moment of his life, I would not have frightened him with the Fire. Yet let his lie stand, and place him in Paradise.’” Then the Messenger of Allah (ṣ) said, “A servant does not think positively of Allah but that he will find Allah to be as he had thought of Him. And he does not think negatively of Him but that he will find Allah to be as he had thought of Him. That is the [interpretation of] the verse in which He,the Exalted, says: It was the [negative] thoughts you entertained about your Lord that has led to your ruin, so you have become losers (Q41:23).”’”

محمد بن أبي عمير (رفعه) عن أبي عبد الله عليه السلام قال: يؤتى بعبد يوم القيامة ليست له حسنة فيقال له: أذكر وتذكر هل لك حسنة؟ قال: فيذكر فيقول: يا رب مالي من حسنة الا أن عبدك فلانا المؤمن مربى فطلب منى ماءا يتوضأ به فيصلى به فأعطيته قال: فيقول الله تبارك وتعالى: أدخلوا عبدي الجنة.

8.Muḥammad ibn Abī ʿUmayr attributed it to Abū ʿAbdillāh (a) that he said, “A servant will be brought on the Day of Judgment having no good deed [in his record], so it will be said to him, ‘Remember and recollect, do you have any good deed?’ So he will [try to] recall and will say, ‘My Lord, I have no good deed except that Your believing servant so-and-so passed by [one day] and asked me for water so that he could perform ablution and pray, so I gave it to him.’ So Allah, the Blessed and Exalted, will say, ‘Admit My servant into Paradise.’”

محمد بن أبي عمير عن عبد الرحمن بن الحجاج عن الأحول عن حمران قال: سمعت أبا جعفر عليه السلام يقول: إن الكفار والمشركين (يعيرون) يرون أهل التوحيد في النار فيقولون: ما نرى توحيدكم أغنى عنكم شيئا وما أنتم ونحن الأسواء قال: فيأنف لهم الرب عز وجل فيقول الملائكة: اشفعوا فيشفعون لمن شاء الله ويقول للمؤمنين: مثل ذلك حتى إذا لم يبق أحد (الا) تبلغه الشفاعة قال تبارك وتعالى: أنا أرحم الراحمين أخرجوا برحمتي فيخرجون كما يخرج الفراش قال: ثم قال أبو جعفر عليه السلام: ثم مدت العمد وأعمدت (واصمدت) عليهم وكان والله الخلود

9.Muḥammad ibn Abī ʿUmayr narrated from ʿAbd al-Raḥmān ibn al- Ḥajjāj, from al-Aḥwal, from Ḥumrān who said, “I heard Abā Jaʿfar (a) say, ‘Verily the disbelievers and the polytheists will taunt the monotheists in the Fire saying, “We do not see how your belief in one God benefitted you in any way. You and us are indeed the same!” So the Lord, to Whom belong might and majesty, will dislike that for them and will say to the angels, ‘Intercede [for them],’ so they will intercede for whomever Allah wills, and He will say the same to the believers [telling them to also intercede for them] until no one [among them] remains but that the intercession reaches him. Then He, the Blessed and Exalted, will say, ‘I am the Most Merciful of all who show mercy. Come out [from the Fire] by My mercy!’ So they will come out [therefrom] like moths.” Then Abū Jaʿfar (a) said, “Then the columns will be extended over them [closing them off], and it will be, by Allah, [for] eternity.”[1]

النضر بن سويد عن درست عن أبي جعفر الأحول عن حمران قال: قلت لأبي عبد الله عليه السلام: انه بلغنا أنه يأتي على جهنم حتى يصطفى أبوابها فقال: لا والله انه الخلود قلت: (خالدين فيها ما دامت السماوات والأرض الا ما شاء ربك)؟ فقال: هذه في الذين يخرجون من النار.

10.Al-Naḍr ibn Suwayd narrated from Durust, from Abū Jaʿfar al- Aḥwal, from Ḥumrān who said, “I told Abū ʿAbdillāh (a), ‘We have been informed that Hell will be filled until its gates are [crammed] shut[1] [is that true]?’ So he said, ‘No, by Allah, it is [going to remain as it is] for eternity!’ I asked, ‘[What about the verse that states:] [They will] remain therein forever, as long as the heavens and the earth will endure, except what your Lord wills (Q11:107)?’ He said, ‘That is for those who will come out from the Fire [with the permission of Allah].’”

الحسن بن محبوب عن أبي حمزة عن أبي إسحاق قال: قال علي عليه السلام: لأحدثنكم بحديث يحق على كل مؤمن أن يعيه فحدثنا به غداة ونسينه عشية قال: فرجعنا إليه فقلنا له: الحديث الذي حدثتنا به غداة نسيناه وقلت: هو حق على كل مؤمن ان يعيه فأعده علينا فقال: انه ما من مسلم يذنب ذنبا فيعفو الله عنه في الدنيا الا كان أجل وأكرم من أن يعود عليه بعقوبة في الآخرة وقد أجله في الدنيا وتلا هذه الآية: (وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير).

11.Al-Ḥasan ibn Maḥbūb narrated from Abū Ḥamzah, from Abū Isḥāq who said, “ʿAlī (a) said, ‘I will surely tell you a ḥadīth that it behoves every believer to be aware of [and remember].’ He related it to us in the morning but we forgot it by nightfall. So we returned to him and said, ‘We have forgotten the ḥadīth you told us in the morning, and you had said that it behoves every believer to be aware of it, so please repeat it [for us].’ So he said, ‘There is no believer who commits a sin and is then pardoned for it by Allah in this world, but that Allah is more majestic and noble than to punish him again for it in the Hereafter after having [pardoned him and] granted him respite in the world.’ Then he recited the verse: Whatever affliction befalls you is because of what your own hands have committed, and He pardons much. (Q42:30).”

فضيل بن عثمان عن أبي عبيدة الحذاء قال: قلت لأبي جعفر عليه السلام جعلت فداك ادع الله لي فان لي ذنوبا كثيرة فقال: مه يا أبا عبيدة لا يكون الشيطان عونا على نفسك ان عفو الله لا يشبهه شئ.

12.Fuḍayl ibn ʿUthmān narrated from Abū ʿUbaydah al-Ḥadhdhāʾ who said, “I told Abū Jaʿfar, ‘May I be made your ransom! Pray to Allah for me, for verily I have [committed] many sins.’ So he said, ‘Stop, O Abā ʿUbaydah! Let Satan not be a helper of your base-self. Verily the pardon [and forgiveness] of Allah cannot be compared to anything.’”

حدثنا الحسين بن سعيد قال حدثنا الحسن بن محبوب عن علي بن رئاب عن أبي بصير عن أحدهما عليهما السلام قال: إذا كان يوم الجمعة وأهل الجنة في الجنة وأهل النار في النار عرف أهل الجنة يوم الجمعة لما يرون من تضاعف اللذة والسرور وعرف أهل النار يوم الجمعة وذلك أنه تبطش بهم الزبانية.

1.Al-Ḥusayn ibn Saʿīd narrated to us saying, “Al-Ḥasan ibn Maḥbūb narrated to us, from ʿAlī ibn Riʾāb, from Abū Baṣīr, from one of the two [Imams] (a) who said, ‘When it is Friday and the people of Paradise are in Paradise while the people of Hell are in the Fire, the inhabitants of Paradise will know that it is Friday due to what they witness of enhanced pleasure and joy, while the denizens of Hell will know that it is Friday because of the [increased] torment by the wardens of Hell.’”

الحسن بن محبوب عن علي بن رئاب (رباب) عن أبي جعفر عليه السلام قال: إذا كان يوم القيامة نادت الجنة ربها فقالت: يا رب أنت العدل قد ملأت النار من أهلها كما وعدتها ولم تملأني كما وعدتني قال: فيخلق الله خلقا لم يروا الدنيا فيملا بهم الجنة طوبى لهم.

2.Al-Ḥasan ibn Maḥbūb narrated from ʿAlī ibn Riʾāb, from Abū Jaʿfar (a) who said, “When the Day of Judgment comes, Paradise will call out to its Lord and say, ‘O Lord, You are the Just, and You have filled Hellwith its inmates as You promised it, yet You have not filed me as You promised me.’ So Allah will create a creation who shall not have seen the world and will fill Paradise with them – blessed shall they be.”

القاسم بن محمد عن علي عن أبي بصير قال: قال أبو عبد الله عليه السلام لا تقولوا جنة واحدة ان الله عز وجل يقول: (درجات بعضها فوق بعض).

3.Al-Qāsim ibn Muḥammad narrated from ʿAlī, from Abū Baṣīr who said, “Abū ʿAbdillāh (a) said, ‘Do not say [there is but] a single garden [of Paradise]. Verily Allah, the Mighty and Majestic, says: [There are] levels, some above others.’”

محمد بن أبي عمير عن ابن بكير عن أبي عبد الله عليه السلام ومن ذكره عنه قال: لما اسرى برسول الله صلى الله عليه وآله لم يمر (ما مر) بملك من الملائكة الا استبشر به حتى مر بملك لم يستبشر به كما استبشرت به الملائكة (ولم يقل له شيئا فوجده قاطبا عابسا) فقال رسول الله صلى الله عليه وآله يا جبرئيل: ما مررت بملك (بخلق) من الملائكة (خلق الله) الا استبشر بي (رأيت البشر واللطف والسرور منه) الا هذا الملك (فمن هذا؟ قال) فقال يا رسول الله: هذا مالك خازن جهنم (النار) وهكذا جعله الله فقال له رسول الله صلى الله عليه وآله وسله ان يرنيها (خلقه ربه قال: فانى أحب أن تطلب إليه ان يريني النار) فقال له جبرئيل عليه السلام يا مالك (ان) هذا محمد رسول الله صلى الله عليه وآله وقد قال لي انه لم يمر بملك من الملائكة الا استبشر به غيرك فقلت: ان هذا مالك خازن جهنم وهكذا جعله الله وقد سئلني أن أسألك أن تريها إياه (ان تريه إياها) قال: فكشف له طبقا من أطباقها قال: فما افتر رسول الله صلى الله عليه وآله ضاحكا حتى مات.

4.Muḥammad ibn Abī ʿUmayr narrated from Ibn Bukayr, from Abū ʿAbdillāh (a) and the one who narrated it from him, that he said, “When the Messenger of Allah (ṣ) was taken [to the heavens] by night, he did not pass by any one of the angels but that he became happy [to see him], until he passed by an angel who did not show happiness upon [seeing] him like the [other] angels did, and he did not say anything to him; rather, he found him morose and frowning. So the Messenger of Allah (ṣ) said, ‘O Jibraʾīl, I did not pass by any of the angels but that he was gladdened by [seeing] me, and I witnessed cheerfulness, graciousness, and joy from him, except this angel. Who is this?’ He replied, ‘O Messenger of Allah, this angel is the warden of Hell, and this is how Allah has made him.’ So the Messenger of Allah (ṣ) said, ‘Ask him to show me the creation of his Lord.’ [Or] he said, ‘I would like you to ask him to show me the Fire.’ Jibraʾīl (a) said to him, ‘O angel, this is Muḥammad, the Messenger of Allah (ṣ), and he has told me that he did not pass by any of the angels but that they expressed their joy at meeting him, except you. So I told him that this is the warden of Hell and that is how Allah has made him. He has now asked me to request you to show it to him.’ So one of its levels was unveiled for him.” Then he (the Imam) said, “After [seeing] that, the Messenger of Allah (ṣ) never smiled laughingly until the day he died.”

الحسن بن محبوب عن علي بن رئاب (رباب) عن أبي عبية عن أبي جعفر عليه السلام قال: إن في جهنم لواد يقال له: غساق فيه ثلاثون وثلاثمأة قصر في كل قصر ثلاثون وثلاثمأة بيت في كل بيت ثلاثون وثلاثمأة عقرب في حمة * كل عقرب ثلاثون وثلاثمأة قلة سم لو أن عقربا منها نضحت (نفخت) سمها على أهل جهنم لوسعتهم سما.

5.Al-Ḥasan ibn Maḥbūb narrated from ʿAlī ibn Riʾāb, from Abū ʿUbaydah, from Abū Jaʿfar (a) who said, “Verily there is a valley in Hell which is called Ghassāq. In it are three hundred and thirty castles. Each castle has three hundred and thirty chambers and in each chamber, there are three hundred and thirty scorpions. Inside the stinger of each of these scorpions there are thirty-three sacs of venom. If a single one of those scorpions were to spray its venom on the inmates of Hell, it would [suffice to] cover them [all] with venom.”

النضر بن سويد عن درست عن أبي المغرا عن أبي بصير قال: لا اعلمه ذكره الا عن أبي جعفر عليه السلام قال: إذا أدخل الله أهل الجنة الجنة وأهل النار النار جيئ بالموت في صورة كبش حتى يوقف بين الجنة والنار قال: ثم ينادى مناد يسمع أهل الدارين جميعا: يا أهل الجنة يا أهل النار فإذا سمعوا الصوت أقبلوا قال: فيقال لهم: أتدرون ما هذا؟ هذا هو الموت الذي كنتم تخافون منه في الدنيا قال فيقولون أهل الجنة: اللهم لا تدخل الموت علينا قال: ويقول أهل النار: اللهم ادخل الموت علينا قال: ثم يذبح كما تذبح الشاة قال: ثم ينادى مناد: لا موت أبدا أيقنوا بالخلود قال: فيفرح أهل الجنة فرحا لو كان أحد يومئذ يموت من فرح لماتوا قال: ثم قرأ هذه الآية: (أفما نحن بميتين الا موتتنا الأولى وما نحن بمعذبين ان هذا لهو الفوز العظيم لمثل هذا فليعمل العاملون) قال: ويشهق أهل النار شهقة لو كان أحد ميتا يموت من شهيق لماتوا وهو: قول الله عز وجل: (وأنذرهم يوم الحسرة إذ قضى الامر).

6.Al-Naḍr ibn Suwayd narrated from Durust, from Abū al-Maghrāʾ, from Abū Baṣīr who said, “I do not know of it being mentioned except by Abū Jaʿfar (a) who said, ‘When Allah places the people of Paradise in Paradise and the people of Hell in Hell, death will be brought in the form of a ram until it is kept standing between Paradise and Hell… Then a caller will call out and the inhabitants of both abodes will hear him: “O people of Paradise! O people of Hell!” When they hear the voice, they will come forward. They will be asked, “Do you know what this is? This is the death that you used to fear in the world.” So the people of Paradise will say, “O Allah, do not allow death to enter upon us!” And the people of Hell will say, “O Allah, allow death to enter upon us!” Then it will be slaughtered the way a sheep is slaughtered. A caller will then call out: “There is no [more] death forever! Be certain of eternal life!” So the people of Paradise will rejoice in such a manner that if one could die out of joy, they would die on that day.’ Then he recited these verses: [Then he will ask his fellow believers,] “Are we [truly] never going to die, except our first death, nor suffer punishment [like others]? This is truly the ultimate triumph!” For the likes of this should everyone strive (Q39:58-60). He [then] said, ‘And the people of Hell will moan in such a manner that ifone could die of sorrow, they would die. And this is [referred to in] the verse wherein Allah, the Mighty and Majestic, says: And warn them of the Day of Regret, when all matters will be settled… (Q19:39).’”

الحسن بن علوان عن سعد بن طريف عن زيد بن علي عن آبائه عن علي عليه السلام قال: إن في الجنة لشجرة يخرج من أعلاها الحلل ومن أسفلها خيل بلق مسرجة ملجمة ذوات أجنحة لا تروث ولا تبول (فيركبها) فيركب عليها أولياء الله فتطير بهم في الجنة حيث شاؤوا فيقول الذين أسفل منهم: يا ربنا ما بلغ بعبادك هذه الكرامة؟ فيقول الله جل جلاله: انهم كانوا يقومون الليل ولا ينامون ويصومون النهار ولا يأكلون ويجاهدون العدو ولا يجنبون ويتصدقون ولا يبخلون

7.Al-Ḥasan ibn ʿUlwān narrated from Saʿd ibn Ṭarīf, from Zayd ibn ʿAlī, from his fathers, from ʿAlī (a) who said, “Verily there is a tree in Paradise from the top of which [paradisal] garments come forth, and from the bottom of which come horses of mixed black and white colour, saddled, bridled, and with wings, that neither defecate or urinate. They are mounted by the friends of Allah who fly with them wherever they wish in Paradise, so those who are below them will say, ‘Our Lord, what made these servants of Yours reach such a noble station?’ So Allah, the Mighty and Majestic, will say, ‘They would stand up [to worship] in the night and would not sleep, they would fast during the day and not eat, they would fight the enemy and were not cowardly, and they would give charity and were not miserly.’”

الحسن بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: ان ناركم هذه لجزء من سبعين جزءا من نار جهنم ولقد أطفئت سبعين مرة بالماء ثم التهبت ولولا ذلك لما استطاع آدمي أن يطيقها (يطفأها خ ل) إذا التهبت وانه ليؤتى بها يوم القيامة حتى توضع على النار فتصرخ صرخة (ما) لا يبقى ملك مقرب ولا نبي مرسل إلا جثا على ركبتيه (لركبتيه) فزعا من صرختها.

8.Al-Ḥasan ibn ʿUlwān narrated from ʿAmr ibn Khālid, from Zayd ibn ʿAlī, from his fathers, from ʿAlī (a) who said, “The Messenger of Allah (ṣ) said, ‘Verily this fire of yours is but one-seventieth of the fire of Hell [in intensity]. It has been extinguished seventy times with water and then rekindled. Were that not so, the human being would not have been able to bear it [or extinguish it] once it is ignited. On the Day of Resurrection, it will be brought and placed in the Fire [of Hell], so it will scream so loudly that there will remain no close angel, nor any sent Prophet, but that he will go down on his knees out of dread from its scream.’”

الحسن بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله ان أدنى أهل الجنة منزلة من الشهداء من له اثنا عشر الف زوجة من الحور العين وأربعة ألاف بكر واثنا عشر الف ثيب تخدم كل زوجة منهن سبعون الف خادم غير أن حور العين يضعف لهن يطوف على جماعتهن في كل أسبوع فإذا جاء يوم إحديهن أو ساعتها اجتمعن إليها يصوتن بأصوات لا أصوات أحلى منها ولا أحسن حتى ما يبقى في الجنة شئ الا اهتز لحسن أصواتهن يقلن: ألا نحن الخالدات فلا نموت أبدا ونحن الناعمات فلا نبأس أبدا ونحن الراضيات فلا نسخط أبدا.

9.Al-Ḥasan ibn ʿUlwān narrated from ʿAmr ibn Khālid, from Zayd ibn ʿAlī, from his fathers, from ʿAlī (a) who said, “The Messenger of Allah (ṣ) said, ‘Verily the lowest of the inhabitants of Paradise in rank among the martyrs [1] is one who will have twelve thousand wives from the wide eyed houris, four thousand virgins, and twelve thousand non-virgins. Each of these wives will be served by seventy thousand servants, but the wide-eyed houris will have something more. He will go around their gatherings every week, and when the day or the hour of one of them comes, they will gather around her singing in voices so sweet and nice that no other voices can compare, until nothing remains in Paradise but that it is swayed by their voices. They will say, “Indeed, we are immortal, so we will never die; and we are [soft and] tender, so we will never become [wrinkled and] hard; and we are satisfied, so we will never get angry.”’”

إبراهيم بن أبي البلاد عن بعض أصحابهم (به) الفقهاء قال: لما خلق الله الجنة وأجرى أنهارها و (تدالى) هدل (أ) ثمارها وزخرفها قال: وعزتي لا يجاو (زنى) رنى فيك بخيل

10.Ibrāhīm ibn Abī al-Bilād narrated from one of his learned companions who said, “When Allah created Paradise, and made its rivers flow, and dangled its fruits and ornaments, He said [to it], ‘[I swear] by My might, a miser will never be allowed into My company within you.’”

محمد بن الحصين (الحسين) عن أبي بصير عن أبي عبد الله عليه السلام قال إن الله خلق بيده جنة لم يرها عين (غيره) ولم يطلع عليها مخلوق يفتحها الرب تبارك وتعالى كل صباح فيقول: ازدادي طيبا ازدادي ريحا فتقول (ويقول) قد أفلح المؤمنين وهو قول الله تعالى: (فلا تعلم نفس ما اخفى لهم من قرة أعين جزاءا بما كانوا يعلمون.

11.Muḥammad ibn al-Ḥusayn narrated from Abū Baṣīr, from Abū ʿAbdillāh (a) who said, “Verily Allah created with His [own] hand a paradise that no eye has seen, and no creature is familiar with. The Blessed and Exalted Lord opens it up every morning and says, ‘Increase in [your sweet smelling] fragrance, increase in [your fresh] breeze!’ So it says, ‘Successful indeed are the believers.’ That is the [interpretation of the] verse wherein Allah, the Exalted, says: No soul can imagine what delights are hidden in store for them as a reward for what they used to do (Q32:17).”

محمد بن سنان قال: حدثني رجل عن أبي خالد الصيقل عن أبي جعفر عليه السلام قال: إن (أهل ظ) الجنة توضع لهم موائد عليها من سائر ما يشتهونه من الأطعمة التي لا ألذ منها ولا أطيب ثم يرفعون (يدفعون) عن ذلك إلى غيره.

12.Muḥammad ibn Sinān said, “A man narrated to me from Abū Khālid al-Ṣayqal, from Abū Jaʿfar (a) who said, ‘Verily the inhabitants of Paradise will have table spreads placed for them upon which will be all that they desire of foods that are incomparable in terms of their deliciousness and goodness, then [once they have partaken of it,] they will be moved from that to another.’”

النظر بن سويد عن درست عن بعض أصحابه عن أبي عبد الله عليه السلام قال: لو أن حورا من حور الجنة أشرفت على أهل الدنيا وأبدت ذؤابة من ذوائبها (لا فتن) لا متن أهل الدنيا. أو لا ماتت أهل الدنيا - وان المصلى ليصلى فإذا لم يسأل ربه أن يزوجه من الحور العين قلن: ما أزهد هذا فينا!

13.Al-Naḍr ibn Suwayd narrated from Durust, from one of his companions, from Abū ʿAbdillāh (a) who said, “If a houri of Paradise were to approach the people of this world and display one of her forelocks, [all] the people of this world would become enthralled, or the people of this world would die [of desire]. And verily when a worshipper prays and does not ask his Lord to marry him with a wide-eyed houri [in Paradise], they say, ‘How abstemious he is regarding us!’”

محمد بن أبي عمير عن ابن بكير عن أبي عبد الله عليه السلام قال: إن في جهنم لواد للمتكبرين يقال له: سقر شكى إلى الله (شدة حره) وسأله (ان يأذن له) ان يتنفس فأذن له فتنفس فاحرق جهنم.

14.Muḥammad ibn Abī ʿUmayr narrated from Ibn Bukayr, from Abū ʿAbdillāh (a) who said, “Verily in Hell there is a valley for the arrogant ones which is called Saqar. It [once] complained to Allah about the intensity of its heat and asked Him to permit it to respire, so He permitted it and when it exhaled, it burnt [the entirety of] Hell.”

محمد بن أبي عمير عن الحسين الأحمسي عن أبي عبد الله عليه السلام قال: تقول الجنة يا رب ملأت النار كما وعدتها فاملأني كما وعدتني قال: فيخلق الله تبارك وتعالى خلقا فيدخلهم الجنة ثم قال أبو عبد الله عليه السلام: طوبى لهم لم يروا غموم الدنيا ولا همومها.

15.Muḥammad ibn Abī ʿUmayr narrated from al-Ḥusayn al-Aḥmasī, from Abū ʿAbdillāh (a) who said, “Paradise will say, ‘O Lord, You filled the Fire just as You promised it, so fill me [as well] just as You promised me!’ So Allah, the Blessed and Exalted, will create a creation and make them enter Paradise.” Then Abū ʿAbdillāh (a) said, “Blessed are they, for they [shall] neither [have] witnessed the sorrows of the world nor its worries.”

بن أبي عمير عن عاصم بن سليمان ذكر في قول الله تبارك وتعالى (تسقى من عين آنية) قال: يسمع لها أنين من شدة حرها.

16.Muḥammad ibn Abī ʿUmayr narrated from ʿĀṣim ibn Sulaymān, who mentioned the verse wherein Allah, the Blessed and Exalted, says: [They are] made to drink from a scalding spring (Q88:5). He (the Imam (a)) said, “A sound [like moaning] will be heard from it due to the intensity of its heat.”

محمد بن سنان عن أبي خالد القماط قال: قلت لأبي عبد الله عليه السلام ويقال لأبي جعفر عليه السلام إذا أدخل الله أهل الجنة الجنة وأهل النار النار فمه؟ فقال (قال) أبو جعفر عليه السلام: أن أراد أن (يخلق الله خلقا و) يخلق لهم دنيا يردهم (ردهم) إليها فعل ولا أقول لك انه يفعل.

17.Muḥammad ibn Sinān narrated from Abū Khālid al-Qammāṭ[1] who said, “I asked Abū ʿAbdillāh (a) [and in another version: Abū Jaʿfar (a)], ‘When Allah admits the people of Paradise into Paradise and [throws] the people of Hell into Hell, then what [happens next]?’ So Abū Jaʿfar (a) said, ‘If Allah wishes to create another creation and make a world for them to return to, He will do so – and I am not saying to you that this is what He will [surely] do.’”

محمد بن سنان عن عمار بن مروان عن أبي بصير عن أبي عبد الله عليه السلام قال: قلت له: إذا (أ) دخل (الله) أهل الجنة الجنة وأهل النار النار فمه؟ فقال: ما أزعم لك انه تعالى يخلق خلقا يعبدونه.

18.Muḥammad ibn Sinān narrated from ʿAmmār ibn Marwān, from Abū Baṣīr, from Abū ʿAbdillāh (a) whom he asked, “When Allah admits the inhabitants of Paradise into Paradise and the inmates of Hell into Hell, then what?” So he said, “I do not make the assertion to you that He, the Exalted, will [surely] create another creation who will worship Him [but if He wills, He may do so].”

أبو الحسين بن عبيد الله عن ابن أبي يعفور قال: دخلت على أبى عبد الله عليه السلام - وعنده نفر من أصحابه - فقال لي: يا بن أبي يعفور هل قرأت القرآن؟ قال: قلت: نعم هذه القراءة قال: عنها سألتك ليس عن غيرها قال: فقلت: نعم جعلت فداك ولم؟ قال: لان موسى عليه السلام حدث قومه بحديث لم يحتملوه عنه فخرجوا عليه بمصر فقاتلوه فقاتلهم فقتلهم ولان عيسى عليه السلام حدث قومه بحديث فلم يحتملوه عنه فخرجوا عليه بتكريت فقاتلوه فقاتلهم فقتلهم وهو قول الله عز وجل: (فآمنت طائفة من بني إسرائيل وكفرت طائفة فأيدنا الذين آمنوا على عدوهم فأصبحوا ظاهرين) وانه أول قائم يقوم منا أهل البيت يحدثكم بحديث لا تحتملونه فتخرجون عليه برميلة الدسكرة فتقاتلونه فيقاتلكم فيقتلكم وهي آخر خارجة يكون ثم يجمع الله - يا بن أبي يعفور - الأولين والآخرين ثم يجاء بمحمد صلى الله عليه وآله في أهل زمانه فيقال له: يا محمد بلغت رسالتي واحتججت على القوم بما أمرتك ان تحدثهم به؟ فيقول: نعم يا رب فيسأل القوم هل بلغكم واحتج عليكم؟ فيقول قوم: لا فيسأل محمد صلى الله عليه وآله فيقول: نعم يا رب - وقد علم الله تبارك وتعالى انه قد فعل ذلك - يعيد ذلك ثلاث مرات فيصدق محمدا و يكذب القوم ثم يساقون إلى نار جهنم ثم يجاء بعلى عليه السلام في أهل زمانه فيقال له: كما قيل لمحمد صلى الله عليه وآله ويكذبه قومه ويصدقه الله ويكذبهم يعيد ذلك ثلاث مرات ثم الحسن ثم الحسين ثم علي بن الحسين وهو أقلهم أصحابا كان أصحابه أبا خالد الكابلي ويحيى بن أم الطويل وسعيد بن المسيب وعامر بن واثلة وجابر بن عبد الله الأنصاري وهؤلاء شهود له على ما احتج به ثم يؤتى بأبي يعنى محمد بن علي على مثل ذلك ثم يؤتى بي وبكم فأسئل وتسألون فانظروا ما أنتم صانعون - يا بن أبي يعفور - ان الله عز وجل هو الآمر بطاعته و طاعة رسوله وطاعة أولي الأمر الذين هم أوصياء رسوله - يا بن أبي يعفور - فنحن حجج الله في عباده وشهداؤه على خلقه وامنائه في ارضه وخزانه على علمه والداعون إلى سبيله والعاملون بذلك فمن أطاعنا أطاع الله ومن عصانا فقد عصى الله.

19.Abū al-Ḥusayn ibn ʿUbaydillāh narrated from Ibn Abī Yaʿfūr who said, “I visited Abū ʿAbdillāh while a group of his companions were with him, so he said to me, ‘O Ibn Abī Yaʿfūr, have you read the Qurʾān?’ I said, ‘Yes, [in] this recitation.’ He said, ‘That is what I was asking you about, not any other.’ I said, ‘Yes, may I be your ransom! Why [do you ask]?’ He said, ‘Because Mūsā (a) spoke to his people about something that they did not accept from him, so they came out against him in Egypt and fought him, so he fought against them and killed them. And because ʿĪsā (a) [also] spoke to his people about something that they did not accept from him, so they came out against him in Takrīt and fought him, so he fought against them and killed them. This is what is being referred to in the verse wherein Allah, the Mighty and Majestic, says: …Then a group from the Banī Isrāʾīl believed while another disbelieved. We supported the believers against their enemies, so they prevailed (Q61:14). And the first Riser who will rise from us, the Ahl al-Bayt, will [also] speak to you about something that you will not accept from him, so you will come out against him at Rumaylah al-Daskarah [1] and fight him, and he will fight you and kill you. That will be the last rebellion to ever take place. Then, O Ibn Abī Yaʿfūr, Allah will gather the first and the last. Then Muḥammad (ṣ) will be brought among the people of his time and he will be told, ‘O Muḥammad, did you convey My message and provide arguments to the people in the way I had instructed you to speak to them?’ So he will reply, ‘Yes, O Lord.’ He will then ask the people, ‘Did he convey to you [the message] and provide arguments [for it] to you?’ But the people will say, ‘No.’ So He will [again] ask Muḥammad (ṣ), and he will reply, ‘Yes [I did], O Lord.’ And Allah, the Blessed and Exalted, will already know that he had done that. He will repeat this [question] three times, after which He will accept the [truthful] answer of Muḥammad and reject the [dishonest] answer of the people. Then they will be driven to the fire of Hell. Then ʿAlī (a) will be brought among the people of his time and he will be asked the same thing that Muḥammad (ṣ) was asked, and his people will lie about him but Allah will accept his reply and reject the lie of the people. He will repeat that thrice. Then [the same will happen with] al- Ḥasan, then al-Ḥusayn, then ʿAlī ibn al-Ḥusayn (a), who had the least number of companions of them all. His companions were Abū Khālid al- Kābulī, Yaḥyā ibn Umm al-Ṭawīl, Saʿīd ibn al-Musayyab, ʿĀmir ibn Wāthilah, and Jābir ibn ʿAbdillāh al-Anṣārī. These are the witnesses who will testify to the arguments he brought [to guide the people]. Then my father will be brought, meaning Muḥammad ibn ʿAlī (a), in the same Way. Subsequently I will be brought along with you, and I will be asked [the same question] as will you. Then see how you will respond [when that happens]. O Ibn Abī Yaʿfūr, verily Allah, the Mighty and Majestic, commands His obedience and the obedience of His Messenger, and the obedience of those in authority who are the legatees of His Messenger. O Ibn Abī Yaʿfūr, we are the proofs of Allah among His servants, His witnesses over His creation, His trustees on His earth, His custodians over His knowledge, the callers towards His path, and those who work with that [goal]. So whoever obeys us obeys Allah, and whoever disobeys us has disobeyed Allah.’”

حدثنا الحسين بن سعيد عن النضر بن سويد عن يحيى الحلبي عن هارون بن خارجة عن أبي عبد الله عليه السلام قال إن الله بعث إلى بني إسرائيل نبيا يقال له: إرميا فقال: قل لهم: ما بلد بنفسه من كرام البلدان؟ وغرس فيه من كرام الغروس ونقيته (نفسه) من كل (غرسه) غريبة) عربية) فاخلف فأنبت خرنوبا (خربونا)؟ (فضحكوا منه واستهزؤا به فشكاهم إلى الله فأوحى الله إليه أن قل لهم:) ان البلد البيت المقدس والغرس بنو إسرائيل نقيتهم من كل غريبة ونحيت عنهم كل جبار فاخلفوا فعملوا بمعاصي فلا سلطن عليهم في بلدهم من يسفك دمائهم ويأخذ أموالهم (وان بكوا لم ارحم بكائهم وان دعوا لم استجب دعائهم فشلوا وفشلت أعمالهم و) لأخربنها مأة عام ثم لأعمرنها قال: فلما حدثهم جزعت العلماء فقالوا يا رسول الله: ما ذنبنا نحن ولم نكن نعمل بعملهم فعاود لنا ربك فصام سبعا فلم يوح إليه فاكل اكلة ثم صام سبعا فلما كان اليوم الواحد والعشرون يوما أوحى الله إليه لترجعن عما تصنع أن تراجعني في أمر قد قضيته أولا ردن وجهك على دبرك ثم أوحى إليه أن قل لهم: انكم رأيتم المنكر فلم تنكروه وسلط عليهم بخت نصر ففعل بهم ما قد بلغك

1.Al-Ḥusayn ibn Saʿīd narrated to us from al-Naḍr ibn Suwayd, from Yaḥyā al-Ḥalabī, from Hārūn ibn Khārijah, from Abū ʿAbdillāh (a) who said, “Verily Allah sent to the Banī Isrāʾīl a Prophet called Irmiyā[1] and said [to him], ‘Ask them: what city considered itself to be among the noblest of cities, having the best of plants grown within it, after I had cleared it of all the weeds [and unwanted plants], yet it went back and started growing karnoub?’ [2] So they laughed at him and mocked him. He complained about them to Allah, so Allah revealed to him, ‘Tell them: verily the city is Jerusalem (al-bayt al-maqdis), the plants are the Banī Isrāʾīl – I cleansed them of every [harmful] foreign element and turned away from them every tyrant, but they went back and committed acts of disobedience [and sin]. Therefore, I will surely give authority over them to one who will spill their blood and seize their wealth! If they cry, I will not be sympathetic to their weeping, and if they supplicate, I will not answer their supplication! They have failed, and their actions have failed. I will surely lay waste to it for a hundred years and then I will rebuild it.’ When he told them this, the scholars [among them] were alarmed and they said, ‘O Messenger of Allah, what was our sin, for we did not act the way they did? Go back to your Lord on our behalf [and ask about our fate].’ So he fasted for seven days but no revelation came to him. He then ate a little and fasted for another seven days [and then repeated this again]. When it was the twenty-first day, Allah revealed to him, ‘Go back [and turn away] from what you are doing, and do not come to Me regarding a matter that I have [already] decreed, otherwise I will certainly turn your face upon your back!’ Then Allah revealed to him that he should tell them, ‘You saw evil [being committed] but you never rejected [or forbade] it.’ He then made Nebuchadnezzar their ruler and he did with them what has reached you [in the chronicles of history].”

علي بن النعمان عن ابن مسكان عن أبي حمزة عن يحيى بن عقيل عن حبشي قال: خطب أمير المؤمنين عليه السلام الناس فحمد الله وأثنى عليه وذكر ابن عمه محمدا صلى الله عليه وآله فصلى عليه ثم قال: أما بعد فإنه إنما هلك من كان قبلكم بحيث ما عملوا من المعاصي ولم ينههم الربانيون والأحبار عن ذلك فإنهم لما تمادوا في المعاصي نزلت بهم العقوبات فمر (فأمر) وأبا لمعروف وانهوا عن المنكر واعلموا ان الامر بالمعروف والنهى عن المنكر لا يقربان أجلا ولا يقطعان رزقا فان الامر ينزل من السماء إلى الأرض كقطر المطر إلى كل نفس ما قدر الله من زيادة ونقصان فان أصابت أحدكم مصيبة في أهل ومال ونفس ورآى عند أخيه عقوبة فلا يكونن عليه فتنة ينتظر إحدى الحسنين إما داع إلى الله فما عند الله خير له واما الرزق من الله فإذا هو ذو أهل ومال والبنون لحرث الدنيا والعمل الصالح لحرث الآخرة وقد يجمعهما الله لا قوام.

2.ʿAlī ibn al-Nuʿmān narrated from Ibn Muskān, from Abū Ḥamzah, from Yaḥyā ibn ʿAqīl, from Ḥabashī who said, “Amīr al-Muʾminīn (a) [once] addressed the people. [He started by] praising Allah and glorifying Him, and he remembered his cousin Muḥammad (ṣ) and sent blessings [and salutations] upon him, then he said, ‘Now then, verily those who came before you were only destroyed due to the sins that they committed while their rabbis and scholars did not forbid them from that. Then, when they became excessive in committing sins, punishments descended upon them. So enjoin good and forbid [each other from] evil, and know that enjoining good and forbidding evil neither bring death closer nor do they sever [the means of one’s] livelihood. Indeed, the [divine] command descends from the sky to the earth like drops of rain; to every individual [comes] what is ordained by Allah to increase or decrease. So if any of you is afflicted by a calamity in his family, his wealth, or himself, and sees a punishment[1] brother, then let it not be an ordeal for him. [That is because] he awaits one of two [possible] good outcomes: either a caller from Allah [in the form of death], in which case what is with Allah is better for him, or sustenance from Allah. If he possesses a family, or wealth, or children, that is the tillage of this world, and good deeds are surely the tillage of the Hereafter, and Allah may gather both of these for some groups [thereby granting them the tillage of both this world and the Hereafter].”

علي بن النعمان عن داود بن أبي يزيد عن أبي شيبة الزهري عن أحدهما عليهما السلام قال: ويل لقوم لا يدينون الله بالامر بالمعروف والنهى عن المنكر.

3.ʿAlī ibn al-Nuʿmān narrated from Dāwūd ibn Abī Yazīd, from Abū Shaybah al-Zuhrī, from one of the two [Imams] (a) who said, “Woe be to the community that does not worship Allah through enjoining good and forbidding evil.”

عثمان بن عيسى عن فرات بن أحنف عن أبي عبد الله عليه السلام قال: ويل لمن يأمر بالمنكر وينهى عن المعروف.

4.ʿUthmān ibn ʿĪsā narrated from Furāt ibn Aḥnaf, from Abū ʿAbdillāh (a) who said, “Woe be to the one who enjoins evil and forbids good.”