Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (5)

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

61- بَابُ ذَمِّ الدُّنْيَا وَ الزُّهْدِ فِيهَا

Chapter 61 – Condemning the world and (adopting) the ascetism in it

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْجَزَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللهُ الْحِكْمَةَ فِي قَلْبِهِ، وَأَنْطَقَ بِهَا لِسَانَهُ، وَبَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَدَوَاءَهَا، وَأَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلى دَارِ السَّلَامِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid Al Hareyri,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is ascetic in the world, Allahazwj would Affirm the wisdom in his heart, and he would speak with it by his tongue, and he would have an insight into the faults of the world – its ailments, and its cures; and he would exit from the world safely into the House of Peace’.1

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً، عَنِ الْقَاسِمِ‌ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « جُعِلَ الْخَيْرُ كُلُّهُ فِي بَيْتٍ، وَجُعِلَ مِفْتَاحُهُ الزُّهْدَ فِي الدُّنْيَا ».

ثُمَّ قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَايَجِدُ الرَّجُلُ حَلَاوَةَ الْإِيمَانِ فِي قَلْبِهِ حَتّى لَا يُبَالِيَ مَنْ أَكَلَ الدُّنْيَا ».

ثُمَّ قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « حَرَامٌ عَلى قُلُوبِكُمْ أَنْ تَعْرِفَ حَلَاوَةَ الْإِيمَانِ حَتّى تَزْهَدَ فِي الدُّنْيَا ».

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The goodness, all of it, is made to be in a house, and its key has been made to be the ascetism in the world’.

Then heasws said: ‘Rasool-Allahsaww said: ‘The man will not find the sweetness of the Emān in his heart until he does not care of consuming the world’. Then Abu Abdullahasws said: ‘It is Prohibited upon your hearts that you recognise the sweetness of the Emān until you are an ascetic (abstinent) in the world’.2

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبِي أَيُّوبَ الْخَرَّازِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : إِنَّ مِنْ أَعْوَنِ الْأَخْلَاقِ عَلَى الدِّينِ الزُّهْدَ فِي الدُّنْيَا ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub Al Khazzaz, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘From the most supportive of manners upon the world is the ascetism in the world’.3

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ‌ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ، عَنْ أَبِيهِ: أَنَّ رَجُلاً سَأَلَ عَلِيَّ بْنَ الْحُسَيْنِعليهما‌السلام عَنِ الزُّهْدِ، فَقَالَ: « عَشَرَةُ أَشْيَاءَ، فَأَعْلى دَرَجَةِ الزُّهْدِ أَدْنى دَرَجَةِ الْوَرَعِ، وَأَعْلى دَرَجَةِ الْوَرَعِ أَدْنى دَرَجَةِ الْيَقِينِ، وَأَعْلى دَرَجَةِ الْيَقِينِ أَدْنى دَرَجَةِ الرِّضَا، أَلَا وَإِنَّ الزُّهْدَ فِي آيَةٍ مِنْ كِتَابِ اللهِ عَزَّ وَجَلَّ:( لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَلا تَفْرَحُوا بِما آتاكُمْ ) ».

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Ali Bin Hashim Bin Al Bareyd,

(It has been narrated) from his father that a man asked Aliasws Bin Al-Husaynasws about the ascetism. So heasws said: ‘(It has) ten levels. So the highest level of the ascetism is the lowest level of the piety, and the highest level of the piety is the lowest level of the conviction, and the highest level of the convition is the lowest level of the satisfaction. Indeed! And the ascetism in a Verse from the Book of Allahazwj [57: 23] So that you may not despair over what has escaped you, nor be happy at what He has Given you’.4

5. وَبِهذَا الْإِسْنَادِ، عَنِ الْمِنْقَرِيِّ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام وَهُوَ يَقُولُ: « كُلُّ قَلْبٍ فِيهِ شَكٌّ أَوْ شِرْكٌ فَهُوَ سَاقِطٌ، وَإِنَّمَا أَرَادُوا بِالزُّهْدِ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ ».

And by this chain, from Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullahasws and heasws saying’Every heart wherein is a doubt or an association (Shirk), so it is fallen; and rather what is intended by the ascetism in the world is to free your hearts for the Hereafter’.5

6. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ‌ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : إِنَّ عَلَامَةَ الرَّاغِبِ فِي ثَوَابِ الْآخِرَةِ زُهْدُهُ فِي عَاجِلِ زَهْرَةِ الدُّنْيَا؛ أَمَا إِنَّ زُهْدَ الزَّاهِدِ فِي هذِهِ الدُّنْيَا لَايَنْقُصُهُ مِمَّا قَسَمَ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ فِيهَا وَإِنْ زَهِدَ، وَإِنَّ حِرْصَ الْحَرِيصِ عَلى عَاجِلِ زَهْرَةِ الْحَيَاةِ الدُّنْيَا لَايَزِيدُهُ فِيهَا وَإِنْ حَرَصَ؛ فَالْمَغْبُونُ مَنْ حُرِمَ حَظَّهُ مِنَ الْآخِرَةِ ».

Ali, from his father, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘A sign of the one desirous of the Rewards of the Hereater is his ascetism in the present blossoms of the world. But, the ascetism of the ascetic in this world would not reduce for him from whatever Allahazwj Mighty and Majestic has Apportioned for him regarding it, and even if he was ascetic; and if he was covetous upon the present blossoms of the life of the world, it would not increase him in it, even if he was covetous. The cheated one is the one who is deprived of his share from the Hereafter’.6

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا أَعْجَبَ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم شَيْ‌ءٌ مِنَ الدُّنْيَا إِلاَّ أَنْ يَكُونَ فِيهَا جَائِعاً خَائِفاً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khash’amy, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Nothing from the world astounded Rasool-Allahsaww except if there happened to be hunger and fear in it’.7

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ الْقَاسِمِ بْنِ يَحْيى، عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « خَرَجَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم وَهُوَ مَحْزُونٌ، فَأَتَاهُ مَلَكٌ، وَمَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ، فَقَالَ: يَا مُحَمَّدُ، هذِهِ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ، يَقُولُ لَكَ رَبُّكَ: افْتَحْ وَخُذْ مِنْهَا مَا شِئْتَ مِنْ غَيْرِ أَنْ تُنْقَصَ شَيْئاً عِنْدِي.

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الدُّنْيَا دَارُ مَنْ لَادَارَ لَهُ، وَلَهَا يَجْمَعُ مَنْ لَاعَقْلَ لَهُ.

فَقَالَ الْمَلَكُ: وَالَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً، لَقَدْ سَمِعْتُ هذَا الْكَلَامَ مِنْ مَلَكٍ يَقُولُهُ فِي السَّمَاءِ الرَّابِعَةِ حِينَ أُعْطِيتُ الْمَفَاتِيحَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws who said: ‘The Prophetsaww came out and hesaww was in grief. So an Angel came over to himsaww , and with him were keys to the treasures of the earth, and he said: ‘O Muhammadsaww ! These are keys to the treasures of the earth. Yoursaww Lordazwj is Saying to yousaww ”Open and take from it whatever yousaww so desire to from without there being a reduction of anything in My Presence”‘.

So Rasool-Allahsaww said: ‘The world is a house for the one what has no house for him, and for it there is a collection for the one who has no intellect for him’. So the Angel said: ‘By the Oneazwj Who Sent yousaww with the Truth as a Prophetsaww , I had heard this speech from an Angel saying it in the fourth sky, when I was given the keys’’.8

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَرَّ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِجَدْيٍ أَسَكَّ، مُلْقًى عَلى مَزْبَلَةٍ مَيْتاً، فَقَالَ لِأَصْحَابِهِ: كَمْ يُسَاوِي هذَا؟ فَقَالُوا: لَعَلَّهُ لَوْ كَانَ حَيّاً لَمْ يُسَاوِ دِرْهَماً، فَقَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : وَالَّذِي نَفْسِي بِيَدِهِ، لَلدُّنْيَا أَهْوَنُ عَلَى اللهِ مِنْ هذَا الْجَدْيِ عَلى أَهْلِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww passed by an earless goat who had been thrown upon the rubbish heap, dead. So hesaww said to hissaww companions: ‘How much would this one be worth when alive?’ So they said, Perhaps, if he was alive, it would not equate to a Dirham’. So the Prophetsaww said: ‘By the Oneazwj in Whose Hand is mysaww soul! This world is worth less to Allahazwj than this goat is upon its owners’.9

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ، عَمَّنْ ذَكَرَهُ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا أَرَادَ اللهُ بِعَبْدٍ خَيْراً زَهَّدَهُ فِي الدُّنْيَا، وَفَقَّهَهُ فِي الدِّينِ، وَبَصَّرَهُ عُيُوبَهَا؛ وَمَنْ أُوتِيَهُنَّ فَقَدْ أُوتِيَ خَيْرَ الدُّنْيَا وَالْآخِرَةِ ». وَقَالَ: « لَمْ يَطْلُبْ أَحَدٌ الْحَقَّ بِبَابٍ أَفْضَلَ مِنَ الزُّهْدِ فِي الدُّنْيَا، وَهُوَ ضِدٌّ لِمَا طَلَبَ أَعْدَاءُ الْحَقِّ ».

قُلْتُ: جُعِلْتُ فِدَاكَ، مِمَّا ذَا ؟

قَالَ: « مِنَ الرَّغْبَةِ فِيهَا » وَقَالَ: « أَلَا مِنْ صَبَّارٍ كَرِيمٍ، فَإِنَّمَا هِيَ أَيَّامٌ قَلَائِلُ، أَلَا إِنَّهُ حَرَامٌ عَلَيْكُمْ أَنْ تَجِدُوا طَعْمَ الْإِيمَانِ حَتّى تَزْهَدُوا فِي الدُّنْيَا ».

قَالَ: وَسَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا تَخَلَّى الْمُؤْمِنُ مِنَ الدُّنْيَا سَمَا، وَوَجَدَ حَلَاوَةَ حُبِّ اللهِ، وَكَانَ عِنْدَ أَهْلِ الدُّنْيَا كَأَنَّهُ قَدْ خُولِطَ، وَإِنَّمَا خَالَطَ الْقَوْمَ حَلَاوَةُ حُبِّ اللهِ، فَلَمْ يَشْتَغِلُوا بِغَيْرِهِ ».

قَالَ: وَسَمِعْتُهُ يَقُولُ: « إِنَّ الْقَلْبَ إِذَا صَفَا ضَاقَتْ بِهِ الْأَرْضُ حَتّى يَسْمُوَ ».

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from the one who mentioned it, from Abdullah Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Intends goodness with a servant, Heazwj Causes him to be an ascetic in the world and to have an understanding regarding the Religion, and to have an insight into its faults, and the one who has been Given these, so he has been given the best of the world and the Hereafter’.

And heasws said: ‘No one would (be able to) seek the truth by a door superior than the ascetism in the world, and it is opposite of what the enemies of the truth are seeking’. I said, ‘May I be sacrificed for youasws ! What is that from?’ Heasws said: ‘From the desire with regards to it’.

And heasws said: ‘Is he not from the prestigious patient ones, as rather, these are (only) a few days (of this worldly life). Indeed! It is Prohibited upon you all that you would find the taste of the Emān until you are ascetic in the world’.

He (the narrator) said, ‘And I heard Abu Abdullahasws saying: ‘When a Believer isolates from the world, he would soar and find the sweetness of the love of Allahazwj , and in the presence of the people of the world he would be as if he is muddled up, and rather the people are isolated from the sweetness of the love of Allahazwj . Therefore, do not pre-occupy yourselves with something else’.

He (the narrator) said, ‘And I heard himasws saying: ‘When a heart is cleansed, the earth will look small for him until he gains real height (of the Irfan – recognition of the Divine Mysteries)’.10

11. عَلِيٌّ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ‌ الْقَاسَانِيِّ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ، عَنْ مَعْمَرِ بْنِ رَاشِدٍ، عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ شِهَابٍ، قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام : أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللهِ عَزَّ وَجَلَّ؟

وَالْحِرْصُ، وَهِيَ مَعْصِيَةُ آدَمَ وَحَوَّاءَ حِينَ قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُمَا:( فَكُلا مِنْ حَيْثُ شِئْتُما وَلا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظّالِمِينَ ) فَأَخَذَا مَا لَاحَاجَةَ بِهِمَا إِلَيْهِ، فَدَخَلَ ذلِكَ عَلى ذُرِّيَّتِهِمَا إِلى يَوْمِ الْقِيَامَةِ، وَذلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ.

ثُمَّ الْحَسَدُ، وَهِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ، فَقَتَلَهُ، فَتَشَعَّبَ مِنْ ذلِكَ حُبُّ النِّسَاءِ، وَحُبُّ الدُّنْيَا، وَحُبُّ الرِّئَاسَةِ، وَحُبُّ الرَّاحَةِ، وَحُبُّ الْكَلَامِ، وَحُبُّ الْعُلُوِّ وَ الثَّرْوَةِ، فَصِرْنَ سَبْعَ خِصَالٍ، فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا، فَقَالَ الْأَنْبِيَاءُ وَالْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذلِكَ: حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ؛ وَالدُّنْيَا دُنْيَاءَانِ: دُنْيَا بَلَاغٍ، وَدُنْيَا مَلْعُونَةٍ ».

Ali, from his father, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Shihad who said,

‘Aliasws Bin Al-Husaynasws was asked, ‘Which of the deeds is superior in the Presence of Allahazwj Might and Majestic?’ So heasws said: ‘There is none from the deeds, after the recognition of Allahazwj Majestic and Mighty, and recognition of Hisazwj Rasoolsaww more superior than hatred of the world, and in that are a lot of branches, and the disobedience also has branches (as well)’.

So the first of what Allahazwj was disobeyed with was the arrogance, and it is the disobedience of Ibleesla w hen hela refused, and was arrogant, and hela was from the disbelievers.

And greed, it is the disobedience of Adamas and Hawwaas when Allahazwj Mighty and Majestic Said for themas [2 : 35] and eat from it a plenteous (food) wherever you two wish to and do not approach this tree, for then you will become from the unjust. So theyas took what there was no need with them to it. Thus, that entered upon theiras offspring up to the Day of Judgement, and that is the most of what the son of Adamas sees is what he does not have a need for it.

Then the envy, and it is a disobedience of the sonla of Adamas where he envied hisla brotheras , so hela killed himas . Thus, from that branched out the love of the women, and the love of the world, and love of the government, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. So these came to be seven characteristics, being gathered in the love for the world. Therefore, the Prophetsas , and the knowledgeable onesasws said after recognising that: ‘The love for the world is the head of the sins’. And the world is two (types of) world – the world of the bare necessities and the condemned world’.11

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ بُكَيْرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ فِي طَلَبِ الدُّنْيَا إِضْرَاراً بِالْآخِرَةِ، وَفِي طَلَبِ الْآخِرَةِ إِضْرَاراً بِالدُّنْيَا، فَأَضِرُّوا بِالدُّنْيَا؛ فَإِنَّهَا أَحَقُّ بِالْإِضْرَارِ ».

Ali Bin Ibrahim, from his father from Ibn Abu Umeyr, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘In seeking of the world there is loss incurred with the Hereafter and in seeking the Hereafter there is loss incurred with the world. So incur losses with the world for it is more appropriate with the losses’.12

13. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي أَيُّوبَ الْخَرَّازِ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : حَدِّثْنِي بِمَا أَنْتَفِعُ بِهِ.

فَقَالَ: « يَا أَبَا عُبَيْدَةَ، أَكْثِرْ ذِكْرَ الْمَوْتِ؛ فَإِنَّهُ لَمْ يُكْثِرْ إِنْسَانٌ ذِكْرَ الْمَوْتِ إِلاَّ زَهِدَ فِي الدُّنْيَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Abu Ubeyda Al Haza’a who said,

‘I said to Abu Ja’farasws , ‘(Please) Narrate to me with what I can benefit from’. So heasws said: ‘O Abu Ubeyda! Frequently remember the death, for a human being would not frequent in remembering the death except that he would be an ascetic in the world’.13

14. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحَكَمِ بْنِ أَيْمَنَ، عَنْ دَاوُدَ الْأَبْزَارِيِّ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « مَلَكٌ يُنَادِي كُلَّ يَوْمٍ: ابْنَ آدَمَ، لِدْ لِلْمَوْتِ، وَاجْمَعْ لِلْفَنَاءِ، وَابْنِ لِلْخَرَابِ ».

From him, from Ali Bin Al Hakam, from Al Hakam Bin Ayman, from Dawood Al Abzary who said,

‘Abu Ja’farasws said: ‘An Angels calls out every day: ‘O son of Adamas ! You are begetting for the death, and amassing for the perishing, and building for the ruination’.14

15. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عُمَرَ بْنِ أَبَانٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا: إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً، وَإِنَّ الْآخِرَةَ قَدِ ارْتَحَلَتْ مُقْبِلَةً، وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ؛ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ، وَلَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا. أَلَا وَكُونُوا مِنَ الزَّاهِدِينَ فِي الدُّنْيَا، الرَّاغِبِينَ فِي الْآخِرَةِ. أَلَا إِنَّ الزَّاهِدِينَ فِي الدُّنْيَا اتَّخَذُوا الْأَرْضَ بِسَاطاً، وَالتُّرَابَ فِرَاشاً، وَالْمَاءَ طِيباً، وَقُرِّضُوا مِنَ الدُّنْيَا تَقْرِيضاً أَلَا وَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ، وَمَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ، وَمَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمَصَائِبُ. أَلَا إِنَّ لِلّهِ عِبَاداً كَمَنْ رَأى أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ مُخَلَّدِينَ، وَكَمَنْ رَأى أَهْلَ النَّارِ فِي النَّارِ مُعَذَّبِينَ، شُرُورُهُمْ مَأْمُونَةٌ، وَقُلُوبُهُمْ مَحْزُونَةٌ؛ أَنْفُسُهُمْ عَفِيفَةٌ، وَحَوَائِجُهُمْ خَفِيفَةٌ؛ صَبَرُوا أَيَّاماً قَلِيلَةً، فَصَارُوا بِعُقْبى رَاحَةٍ طَوِيلَةٍ. أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ، تَجْرِي دُمُوعُهُمْ عَلى خُدُودِهِمْ، وَهُمْ‌ يَجْأَرُونَ إِلى رَبِّهِمْ، يَسْعَوْنَ فِي فَكَاكِ رِقَابِهِمْ. وَأَمَّا النَّهَارَ فَحُلَمَاءُ، عُلَمَاءُ، بَرَرَةٌ، أَتْقِيَاءُ، كَأَنَّهُمْ الْقِدَاحُ قَدْ بَرَاهُمُ الْخَوْفُ مِنَ الْعِبَادَةِ، يَنْظُرُ إِلَيْهِمُ النَّاظِرُ، فَيَقُولُ: مَرْضى ـ وَمَا بِالْقَوْمِ مِنْ مَرَضٍ ـ أَمْ خُولِطُوا فَقَدْ خَالَطَ الْقَوْمَ أَمْرٌ عَظِيمٌ مِنْ ذِكْرِ النَّارِ وَمَا فِيهَا ».

From him, from Ali Bin Al Hakam, from Umar Bin Aban, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘The world is travelling away from you and the Hereafter is travelling towards you, and for each one of the those are (like being) sons (to). So be from the sons of the Hereafter and do not become from the sons of the world; and become from the ascetics in the world desirous for the Hereafter. Indeed! The ascetics in the world are taking the ground as a habitat and the dust as a bedding and the water as a perfurme, and have cut off from the world with a cutting off.

Indeed! The one who is desirous to the Paradise would rein himself from the lustful desires, and the one fearful from the Fire would retract from the Prohibitions, and the one ascetic in the world, the difficulties would become easire upon him. Indeed! For Allahazwj there are such servants as if they can see the people of the Paradise being in the Paradise eternally, and like the ones who see the people of the Fire being Punished in the Fire.

Their wickedness is safe (locked away), and their hearts are grieving, their selves are chaste, and their needs are light. They are observing patience for a few days and they would end up with a prolonged rest. As for the night, so they are forming a row with their feet, their tears flowing upon their cheeks, and they are supplicating to their Lordazwj striving to free their necks (from the Fire).

And as for the day, so they are forbearing, scholarly, righteous, pious, as if like the arrows freed from the fins (slim) due to worship. The beholder would look at them and he would be saying, ‘A sickness’; and (but) there is no sickness with the group or any confusion, for the group has indulged in a great matter from the remembrance of the Fire and whatever is in it’.15

16. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي عَبْدِ اللهِ الْمُؤْمِنِ، عَنْ جَابِرٍ، قَالَ: دَخَلْتُ عَلى أَبِي جَعْفَرٍعليه‌السلام ، فَقَالَ: « يَا جَابِرُ، وَاللهِ إِنِّي لَمَحْزُونٌ، وَ إِنِّي لَمَشْغُولُ الْقَلْبِ ».

قُلْتُ: جُعِلْتُ فِدَاكَ، وَمَا شُغُلُكَ ؟ وَمَا حُزْنُ قَلْبِكَ؟

فَقَالَ: « يَا جَابِرُ، إِنَّهُ مَنْ دَخَلَ قَلْبَهُ صَافِي خَالِصِ دِينِ اللهِ، شَغَلَ قَلْبَهُ عَمَّا سِوَاهُ؛ يَا جَابِرُ، مَا الدُّنْيَا؟ وَمَا عَسى أَنْ تَكُونَ الدُّنْيَا؟ هَلْ هِيَ إِلاَّ طَعَامٌ أَكَلْتَهُ، أَوْ ثَوْبٌ لَبِسْتَهُ، أَوِ امْرَأَةٌ أَصَبْتَهَا؟

يَا جَابِرُ، إِنَّ الْمُؤْمِنِينَ لَمْ يَطْمَئِنُّوا إِلَى الدُّنْيَا بِبَقَائِهِمْ فِيهَا، وَلَمْ يَأْمَنُوا قُدُومَهُمُ الْآخِرَةَ.

يَا جَابِرُ، الْآخِرَةُ دَارُ قَرَارٍ، وَالدُّنْيَا دَارُ فَنَاءٍ وَزَوَالٍ، وَلكِنْ أَهْلُ الدُّنْيَا أَهْلُ غَفْلَةٍ، وَكَأَنَّ الْمُؤْمِنِينَ هُمُ الْفُقَهَاءُ، أَهْلُ فِكْرَةٍ وَعِبْرَةٍ، لَمْ يُصِمَّهُمْ عَنْ ذِكْرِ اللهِ ـ جَلَّ اسْمُهُ ـ مَا سَمِعُوا بِآذَانِهِمْ، وَلَمْ يُعْمِهِمْ عَنْ ذِكْرِ اللهِ مَا رَأَوْا مِنَ الزِّينَةِ بِأَعْيُنِهِمْ، فَفَازُوا بِثَوَابِ‌ الْآخِرَةِ كَمَا فَازُوا بِذلِكَ الْعِلْمِ.

وَاعْلَمْ يَا جَابِرُ، أَنَّ أَهْلَ التَّقْوى أَيْسَرُ أَهْلِ الدُّنْيَا مَؤُونَةً، وَأَكْثَرُهُمْ لَكَ مَعُونَةً، تَذْكُرُ فَيُعِينُونَكَ، وَإِنْ نَسِيتَ ذَكَّرُوكَ، قَوَّالُونَ بِأَمْرِ اللهِ، قَوَّامُونَ عَلى أَمْرِ اللهِ، قَطَعُوا مَحَبَّتَهُمْ بِمَحَبَّةِ رَبِّهِمْ، وَوَحَشُوا الدُّنْيَا لِطَاعَةِ مَلِيكِهِمْ، وَنَظَرُوا إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ وَإِلى مَحَبَّتِهِ بِقُلُوبِهِمْ، وَعَلِمُوا أَنَّ ذلِكَ هُوَ الْمَنْظُورُ إِلَيْهِ لِعَظِيمِ شَأْنِهِ، فَأَنْزِلِ الدُّنْيَا كَمَنْزِلٍ نَزَلْتَهُ ثُمَّ ارْتَحَلْتَ عَنْهُ، أَوْ كَمَالٍ وَجَدْتَهُ فِي مَنَامِكَ، فَاسْتَيْقَظْتَ وَلَيْسَ مَعَكَ مِنْهُ شَيْ‌ءٌ، إِنِّي إِنَّمَا ضَرَبْتُ لَكَ هذَا مَثَلاً؛ لِأَنَّهَا عِنْدَ أَهْلِ اللُّبِّ وَالْعِلْمِ بِاللهِ كَفَيْ‌ءِ الظِّلَالِ.

يَا جَابِرُ، فَاحْفَظْ مَا اسْتَرْعَاكَ اللهُ ـ جَلَّ وَعَزَّ ـ مِنْ دِينِهِ وَحِكْمَتِهِ، وَلَا تَسْأَلَنَّ عَمَّا لَكَ عِنْدَهُ إِلاَّ مَا لَهُ عِنْدَ نَفْسِكَ، فَإِنْ تَكُنِ الدُّنْيَا عَلى غَيْرِ مَا وَصَفْتُ لَكَ، فَتَحَوَّلْ إِلى دَارِ الْمُسْتَعْتَبِ، فَلَعَمْرِي لَرُبَّ حَرِيصٍ عَلى أَمْرٍ قَدْ شَقِيَ بِهِ حِينَ أَتَاهُ، وَلَرُبَّ كَارِهٍ لِأَمْرٍ قَدْ سَعِدَ بِهِ حِينَ أَتَاهُ، وَذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( وَلِيُمَحِّصَ اللهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكافِرِينَ ) ».

From him, from Ali Bin Al Hakam, from Abu Abdullah Al Momine, from Jabir who said,

‘I went over to Abu Ja’farasws , so heasws said: ‘O Jabir! By Allahazwj Iasws am grieved and Iasws pre-occupied of heart’. I said, ‘May I be sacrificed for youasws ! What grieves yourasws heart?’ O Jabir! The one in whose heart enters the purity (and) sincerity for the Religion of Allahazwj , it pre-occupies his heart from what is besides it. O Jabir! What is the world and what can the world happen to be? Is it only the food that you eat, or clothes you wear, or a woman you accompany with?

O Jabir! The Believers do not rest assured to the world by their remaining in it, and do not feel secure of their proceeding to the Hereafter. O Jabir! The Hereafter is a house of (permanent) abode and the world is a house of annihilation and decline, but the people of the world are oblivious, and it is as if the Believers, they are the understanding ones, the thinking people, learners. They are not deafened from the Mention of Allahazwj , Majestic is Hisazwj Name, what they are hearing by their ears, and they are not blinded from the Remembrance of Allahazwj , what they are seeing from the adornments by their eyes.

Thus, they have been successful with (achieving) the Rewards of the Hereafter just as they were successful with (acquiring) that knowledge. And know, O Jabir, that the people of piety are the people with the smallest of provisions of the world, and they (are the) people who provide the most to you. You mention them and they will be assisting you, and if you forget, they would mention you.

They are speaking by the Commands of Allahazwj , steadfast upon the Commands of Allahazwj . Their love (for others) and their desires for the world and their kings is cut-off by their love for their Lordazwj , and they are looking towards Allahazwj Mighty and Majestic and to Hisazwj Love by their hearts, and they know that the looking towards Himazwj is a great affair.

So (for them) the world is a lodge like a lodge they lodge in, then they depart from it, or like wealth you tend to see in your dream, and then you wake up, and there is nothing from it with you. Iasws , rather struck this example for you because it (the world) in the view of the people of understanding and knowledge with Allahazwj , is like a passing shadow.

O Jabir! Protect whatever Allahazwj Mighty and Majestic has Attracted you with from Hisazwj Religion and Hisazwj Wisdom, and do not ask about what there is for you in Hisazwj Presence, except what is there for Himazwj in your soul. So if the world happens to be upon other than what Iasws have described to you, so reconsider it as a house of reproach (blame). So the person is sometimes greedy upon a matter and would be miserable with it when it comes to him, and sometimes he dislikes a matter which he would be happy with it when it comes to him, and these are the Words of Allahazwj Mighty and Majestic [3: 141] And that He may Examine those who believe and wipe out the unbelievers’.16

17. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُوسَى بْنِ بَكْرٍ: عَنْ أَبِي إِبْرَاهِيمَعليه‌السلام ، قَالَ: « قَالَ أَبُو ذَرٍّ رَحِمَهُ اللهُ: جَزَى اللهُ الدُّنْيَا عَنِّي مَذَمَّةً بَعْدَ رَغِيفَيْنِ مِنَ الشَّعِيرِ: أَتَغَدّى بِأَحَدِهِمَا، وَأَتَعَشّى بِالْآخَرِ، وَبَعْدَ شَمْلَتَيِ الصُّوفِ: أَتَّزِرُ بِإِحْدَاهُمَا، وَأَتَرَدّى بِالْأُخْرى ».

From him, from Ali Bin Al Hakam, from Musa Bin Bakr,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws ) having said: ‘Abu Zarrra, may Allahazwj have Mercy on himra said, ‘May Allahazwj Condemn the world on myra behalf after two loaves of barley, Ira can have lunch with one of them and dinner with the other, and after two woolen clothes Ias wear as a trouser with one of them, and as a cloak with the other one’.17

18. وَعَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْمُثَنّى، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَبُو ذَرٍّ ـ رَضِيَ اللهُ عَنْهُ ـ يَقُولُ فِي خُطْبَتِهِ: يَا مُبْتَغِيَ الْعِلْمِ، كَأَنَّ شَيْئاً مِنَ الدُّنْيَا لَمْ يَكُنْ شَيْئاً، إِلاَّ‌ مَا يَنْفَعُ خَيْرُهُ وَيَضُرُّ شَرُّهُ، إِلاَّ مَنْ رَحِمَ اللهُ.

يَا مُبْتَغِيَ الْعِلْمِ، لَايَشْغَلْكَ أَهْلٌ وَلَا مَالٌ عَنْ نَفْسِكَ، أَنْتَ يَوْمَ تُفَارِقُهُمْ كَضَيْفٍ بِتَّ فِيهِمْ، ثُمَّ غَدَوْتَ عَنْهُمْ إِلى غَيْرِهِمْ، وَالدُّنْيَا وَالْآخِرَةُ كَمَنْزِلٍ تَحَوَّلْتَ مِنْهُ إِلى غَيْرِهِ، وَمَا بَيْنَ الْمَوْتِ وَالْبَعْثِ إِلاَّ كَنَوْمَةٍ نِمْتَهَا، ثُمَّ اسْتَيْقَظْتَ مِنْهَا.

يَا مُبْتَغِيَ الْعِلْمِ، قَدِّمْ لِمَقَامِكَ بَيْنَ يَدَيِ اللهِ عَزَّ وَجَلَّ؛ فَإِنَّكَ مُثَابٌ بِعَمَلِكَ، كَمَا تَدِينُ تُدَانُ يَا مُبْتَغِيَ الْعِلْمِ ».

And from him, from Ali Bin Al Hakam, from Al Musna, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Abu Zarrra, may Allahazwj be Pleased with himra said in a sermon, ‘O seeker of the knowledge. It is as if something from the world does not happen to be a thing except whatever it benefitted by its goodness and is harmed by its evil, except for the one Allahazwj is Merciful to.

O seeker of knowledge! Neither should the family nor the wealth pre-occupy you from yourself. You are like a guest today sleeping among them, then you would be going away from them to the others; and the world and the Hereafter are like a house you transfer from to another; and what is the death and the Resurrection except like a sleep you sleep, then you wake up from it? O seeker of knowledge! Proceed to your place in front of Allahazwj Mighty and Majestic, for you would be Rewarded for your deeds just as you would reap what you have sown, O seeker of knowledge’.18

19. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ الْقَاسِمِ بْنِ يَحْيى، عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا لِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُهَا‌ كَمَثَلِ الرَّاكِبِ، رُفِعَتْ لَهُ شَجَرَةٌ فِي يَوْمٍ صَائِفٍ، فَقَالَ تَحْتَهَا، ثُمَّ رَاحَ وَتَرَكَهَا ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘What is it to mesaww and the world. But rather, the likes of mesaww and it are like an example of the rider, a tree is raised for him during a day of scorching heat, so he goes underneath it (for shade), then rests, and leaves it’.19

20. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يَحْيَى بْنِ عُقْبَةَ الْأَزْدِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا كَمَثَلِ دُودَةِ الْقَزِّ، كُلَّمَا ازْدَادَتْ عَلى نَفْسِهَا لَفّاً، كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتّى تَمُوتَ غَمّاً ».

قَالَ: وَ قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « كَانَ فِيمَا وَعَظَ بِهِ لُقْمَانُ ابْنَهُ: يَا بُنَيَّ، إِنَّ النَّاسَ قَدْ جَمَعُوا قَبْلَكَ لِأَوْلَادِهِمْ، فَلَمْ يَبْقَ مَا جَمَعُوا، وَلَمْ يَبْقَ مَنْ جَمَعُوا لَهُ، وَإِنَّمَا أَنْتَ عَبْدٌ مُسْتَأْجَرٌ قَدْ أُمِرْتَ بِعَمَلٍ، وَوُعِدْتَ عَلَيْهِ أَجْراً، فَأَوْفِ عَمَلَكَ، وَاسْتَوْفِ أَجْرَكَ، وَلَا تَكُنْ فِي هذِهِ الدُّنْيَا بِمَنْزِلَةِ شَاةٍ وَقَعَتْ فِي زَرْعٍ أَخْضَرَ، فَأَكَلَتْ حَتّى سَمِنَتْ، فَكَانَ حَتْفُهَا عِنْدَ سِمَنِهَا، وَلكِنِ اجْعَلِ الدُّنْيَا بِمَنْزِلَةِ قَنْطَرَةٍ عَلى نَهَرٍ‌ جُزْتَ عَلَيْهَا وَتَرَكْتَهَا، وَلَمْ تَرْجِعْ إِلَيْهَا آخِرَ الدَّهْرِ، أَخْرِبْهَا وَلَا تَعْمُرْهَا؛ فَإِنَّكَ لَمْ تُؤْمَرْ بِعِمَارَتِهَا.

وَاعْلَمْ أَنَّكَ سَتُسْأَلُ غَداً إِذَا وَقَفْتَ بَيْنَ يَدَيِ اللهِ ـ عَزَّ وَجَلَّ ـ عَنْ أَرْبَعٍ: شَبَابِكَ فِيمَا أَبْلَيْتَهُ؟ وَعُمُرِكَ فِيمَا أَفْنَيْتَهُ؟ وَمَالِكَ مِمَّا اكْتَسَبْتَهُ وَفِيمَا أَنْفَقْتَهُ؟ فَتَأَهَّبْ لِذلِكَ، وَأَعِدَّ لَهُ جَوَاباً، وَلَا تَأْسَ عَلى مَا فَاتَكَ مِنَ الدُّنْيَا؛ فَإِنَّ قَلِيلَ الدُّنْيَا لَايَدُومُ بَقَاؤُهُ، وَكَثِيرَهَا لَا يُؤْمَنُ بَلَاؤُهُ، فَخُذْ حِذْرَكَ، وَجِدَّ فِي أَمْرِكَ، وَاكْشِفِ الْغِطَاءَ عَنْ وَجْهِكَ، وَتَعَرَّضْ لِمَعْرُوفِ رَبِّكَ، وَجَدِّدِ التَّوْبَةَ فِي قَلْبِكَ، وَاكْمُشْ فِي فَرَاغِكَ، قَبْلَ أَنْ يُقْصَدَ قَصْدُكَ، وَيُقْضى قَضَاؤُكَ، وَيُحَالَ بَيْنَكَ وَبَيْنَ مَا تُرِيدُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yahya Bin Uqba Al Azdy,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws said: ‘And example of the one greedy upon the world is like an example of a silkworm. The more it increases (creating silk) around itself, the more remote it gets from the exiting (from it) until it dies in sorrow.

He (the narrator) said, ‘And Abu Abdullahasws said: ‘Among what Luqmanas advised hisas son with, was, ‘O myas son! The people who were before you had amassed for their children, but whatever they amassed did not remain, nor did they remain, the ones it had been amassed for, and rather, you are a recompensed servant who has been instructed with a work and promised a recompense upon it.

So fulfil your work and you would be Fulfilled with your Recompense; and do not become in this world at the status of a sheep who falls into a green pasture, so it eats until it fattens, and it is slaughtered (after being) putting on weight. But, make the world to be at the status of a bridge upon a river, passing over it and leaving it, and do not return to it to the end of times. Ruin it and do not repair it, for you have not been ordered with the repairing of it.

And know that you would be Questioned tomorrow when you pause in front of Allahazwj Mighty and Majestic, about four (matters) – your youth, regarding what you wore it down; and your age, regarding what you spent it; and your wealth, from what (means) did you earn it and on what you spent it. Therefore be alert for that and prepare for it, and do not despair upon what is lost for you from the world, for the little of the world does not remain forever, and its more is not safe from its misfortune.

Therefore, take your share and struggle in your life, and uncover the covering from your face, and expose yourself to the goodness of your Lordazwj , and renew the repentance in your heart, and retract during your being free before your deliberation is deliberated upon and your Ordainment is Ordained (death), and there is a distancing between you and what you intended for’.20

21. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ بَعْضِ أَصْحَابِهِ، عَنِ ابْنِ أَبِي يَعْفُورٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « فِيمَا نَاجَى اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ مُوسىعليه‌السلام : يَا مُوسى، لَاتَرْكَنْ إِلَى الدُّنْيَا رُكُونَ الظَّالِمِينَ، وَرُكُونَ مَنِ اتَّخَذَهَا أَباً وَأُمّاً.

يَا مُوسى، لَوْ وَكَلْتُكَ إِلى نَفْسِكَ لِتَنْظُرَ لَهَا، إِذاً لَغَلَبَ عَلَيْكَ حُبُّ الدُّنْيَا وَزَهْرَتُهَا.

يَا مُوسى، نَافِسْ فِي الْخَيْرِ أَهْلَهُ، وَاسْتَبِقْهُمْ إِلَيْهِ؛ فَإِنَّ الْخَيْرَ كَاسْمِهِ، وَاتْرُكْ مِنَ الدُّنْيَا مَا بِكَ الْغِنى عَنْهُ، وَلَا تَنْظُرْ عَيْنُكَ إِلى كُلِّ مَفْتُونٍ بِهَا وَ مُوكَلٍ إِلى نَفْسِهِ.

وَاعْلَمْ أَنَّ كُلَّ فِتْنَةٍ بَدْؤُهَا حُبُّ الدُّنْيَا، وَلَا تَغْبِطْ أَحَداً بِكَثْرَةِ الْمَالِ؛ فَإِنَّ مَعَ كَثْرَةِ الْمَالِ تَكْثُرُ الذُّنُوبُ لِوَاجِبِ الْحُقُوقِ، وَلَا تَغْبِطَنَّ أَحَداً بِرِضَى النَّاسِ عَنْهُ حَتّى تَعْلَمَ أَنَّ اللهَ رَاضٍ عَنْهُ، وَلَا تَغْبِطَنَّ مَخْلُوقاً بِطَاعَةِ النَّاسِ لَهُ؛ فَإِنَّ طَاعَةَ النَّاسِ لَهُ وَاتِّبَاعَهُمْ إِيَّاهُ عَلى غَيْرِ الْحَقِّ هَلَاكٌ لَهُ وَلِمَنِ اتَّبَعَهُ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from one of his companions, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws : ‘Among what Allahazwj Mighty and Majestic Whispered to Musaas with, was: “O Musaas ! Do not incline towards the world like the inclining of the unjust ones, the ones who take it as a father and a mother. O Musaas ! If Iazwj were to Leave youas to yourselfas for consideration of it, then the love for the world and its blossoms would overcome upon youas .

O Musaas ! Compete regarding the goodness with its people, and precede them to it, for the goodness is like its name and leave from the world what youas are self-sufficient from it, and youras eyes should not look towards every one intrigued by it and has allocated himself to it. And know, that every’Fitna’ (strife) begins by the love for the world; and do not seek anyone with a lot of wealth, for along with the abundance of wealth are a lot of sins for the Obligatory rights.

And do not seek anyone by pleasing the people about him until you know that Allahazwj is Pleased from him, and do not seek people by obeying the people for him, for in obeying the people for him and seeking them for him upon other than the truth, there would be destruction for him and for the one who sought him”‘.21

22. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ فِي كِتَابِ عَلِيٍّ صَلَوَاتُ اللهِ عَلَيْهِ: إِنَّمَا مَثَلُ الدُّنْيَا كَمَثَلِ الْحَيَّةِ، مَا أَلْيَنَ مَسَّهَا وَفِي جَوْفِهَا السَّمُّ النَّاقِعُ، يَحْذَرُهَا الرَّجُلُ الْعَاقِلُ، وَيَهْوِي إِلَيْهَا الصَّبِيُّ الْجَاهِلُ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Book of Aliasws (heasws said): ‘But rather an example of the world is like an example of the snake, which is smooth when touching it but from inside it is drenched in the venom. The intellectual man is cautious from it, and the ignorant children are attracted towards it’.22

23. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبِي جَمِيلَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « كَتَبَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام إِلى بَعْضِ أَصْحَابِهِ يَعِظُهُ: أُوصِيكَ وَنَفْسِي بِتَقْوى مَنْ لَاتَحِلُّ مَعْصِيَتُهُ، وَلَا يُرْجى غَيْرُهُ، وَلَا الْغِنى إِلاَّ بِهِ؛ فَإِنَّ مَنِ اتَّقَى اللهَ، جَلَّ وَعَزَّ وَقَوِيَ وَشَبِعَ وَرَوِيَ وَرُفِعَ عَقْلُهُ عَنْ أَهْلِ الدُّنْيَا، فَبَدَنُهُ مَعَ أَهْلِ الدُّنْيَا، وَقَلْبُهُ وَعَقْلُهُ مُعَايِنُ الْآخِرَةِ، فَأَطْفَأَ بِضَوْءِ قَلْبِهِ مَا أَبْصَرَتْ عَيْنَاهُ مِنْ حُبِّ الدُّنْيَا، فَقَذَّرَ حَرَامَهَا، وَجَانَبَ شُبُهَاتِهَا، وَأَضَرَّ ـ وَاللهِ ـ بِالْحَلَالِ الصَّافِي إِلاَّ مَا لَابُدَّ لَهُ مِنْ‌ كِسْرَةٍ مِنْهُ يَشُدُّ بِهَا صُلْبَهُ، وَثَوْبٍ يُوَارِي بِهِ عَوْرَتَهُ مِنْ أَغْلَظِ مَا يَجِدُ وَأَخْشَنِهِ، وَلَمْ يَكُنْ لَهُ فِيمَا لَابُدَّ لَهُ مِنْهُ ثِقَةٌ وَلَا رَجَاءٌ، فَوَقَعَتْ ثِقَتُهُ وَرَجَاؤُهُ عَلى خَالِقِ الْأَشْيَاءِ، فَجَدَّ وَاجْتَهَدَ وَأَتْعَبَ بَدَنَهُ حَتّى بَدَتِ الْأَضْلَاعُ، وَغَارَتِ الْعَيْنَانِ، فَأَبْدَلَ اللهُ لَهُ مِنْ ذلِكَ قُوَّةً فِي بَدَنِهِ وَشِدَّةً فِي عَقْلِهِ، وَمَا ذُخِرَ لَهُ فِي الْآخِرَةِ أَكْثَرُ، فَارْفُضِ الدُّنْيَا؛ فَإِنَّ حُبَّ الدُّنْيَا يُعْمِي وَيُصِمُّ وَيُبْكِمُ وَيُذِلُّ الرِّقَابَ؛ فَتَدَارَكْ مَا بَقِيَ مِنْ عُمُرِكَ، وَلَا تَقُلْ‌ غَداً أَوْ بَعْدَ غَدٍ؛ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكَ بِإِقَامَتِهِمْ عَلَى الْأَمَانِيِّ وَالتَّسْوِيفِ حَتّى أَتَاهُمْ أَمْرُ اللهِ بَغْتَةً وَهُمْ غَافِلُونَ، فَنُقِلُوا عَلى أَعْوَادِهِمْ إِلى قُبُورِهِمُ الْمُظْلِمَةِ الضَّيِّقَةِ وَقَدْ أَسْلَمَهُمُ الْأَوْلَادُ وَالْأَهْلُونَ، فَانْقَطِعْ إِلَى اللهِ بِقَلْبٍ مُنِيبٍ مِنْ رَفْضِ الدُّنْيَا‌ وَعَزْمٍ لَيْسَ فِيهِ انْكِسَارٌ وَلَا انْخِزَالٌ؛ أَعَانَنَا اللهُ وَإِيَّاكَ عَلى طَاعَتِهِ، وَوَفَّقَنَا اللهُ وَإِيَّاكَ لِمَرْضَاتِهِ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘Amir Al-Mominenasws wrote to one of hisasws companions advising him: ‘Iasws hereby advise you, and myselfasws with fearing the Oneazwj the disobedience to Whom is not Permissible. Neither can anyone else be hoped to nor can anyone be self-sufficient except by Himazwj , for the one who fears Allahazwj Majestic and Mighty would be strong, and satiated and quenched, and his intellect would be higher than the people of the world.

So his body would be with the people of the world but his heart and mind would be eyeing the Hereafter. Thus, he would extinguish by the illumination of his heart, whatever his eyes visualize from the love of the world. So he considers its Prohibitions as filthy and keeps aside from its doubtful matters, which would harm (him), by Allahazwj , with the clear Permissible, except what is inevitable for him from its crumbs, intensifying his backbone with it, and a (piece of) cloth to cover his nakedness with from the most coarse of what he can find and its roughest.

And there does not happen to be for him, regarding what is inevitable for him from it, neither any reliability nor hope. So his reliance and his hopes are upon the Creator of the things, therefore he struggles, and strives, and exhausts his body until his ribs are manifested and his two eyes sink. So Allahazwj Exchanges for him, from that, strength in his body, and intensity in his intellect, and whatever Heazwj has Treasured for him in the Hereafter is more.

Therefore, reject the world, for the love of the world would blind, and deaf and mute, and would disgrace the necks. So manage whatever is remaining from your life and do not say, ‘Tomorrow’, or’After tomorrow’, for rather, destroyed were the ones who were before you by their staying upon their aspirations and their procrastinations until the Command of Allahazwj came to them suddenly and they were oblivious.

So they were transferred upon the planks (of wood) into their graves, the dark, the narrow, and the children and the family members had submitted them. So he was cut-off to Allahazwj with a penitent heart from rejecting the world and a determination where was not breakage nor betrayal. May Allahazwj Assist usasws and you upon obeying Himazwj , and may Allahazwj Harmonise usasws and you to Hisazwj Pleasure’.23

24. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ وَغَيْرِهِ، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَثَلُ الدُّنْيَا كَمَثَلِ مَاءِ الْبَحْرِ، كُلَّمَا شَرِبَ مِنْهُ الْعَطْشَانُ ازْدَادَ عَطَشاً حَتّى يَقْتُلَهُ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, and someone else, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘An example of the world is like an example of the water of the ocean. Every time it is drunk from, the thirst increases until it kills him (who drinks it)’.24

25. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، قَالَ: سَمِعْتُ الرِّضَاعليه‌السلام يَقُولُ: « قَالَ عِيسَى بْنُ مَرْيَمَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ لِلْحَوَارِيِّينَ: يَا بَنِي إِسْرَائِيلَ، لَاتَأْسَوْا عَلى مَا فَاتَكُمْ مِنَ الدُّنْيَا، كَمَا لَايَأْسى أَهْلُ الدُّنْيَا عَلى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا أَصَابُوا دُنْيَاهُمْ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha who said,

‘I heard Al-Rezaasws saying: ‘Isaas Bin Maryamas said to the disciples: ‘O Children of Israel! Do not despair upon what is lost by you from the world, just as the people of the world do not despair upon what is lost by them from their Religion as long as they secure their world’.25

62- بَابٌ

Chapter 62 – A Chapter

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي عُبَيْدَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ: وَعِزَّتِي وَجَلَالِي وَعَظَمَتِي وَعُلُوِّي وَارْتِفَاعِ مَكَانِي، لَايُؤْثِرُ عَبْدٌ هَوَايَ عَلى هَوى نَفْسِهِ إِلاَّ كَفَفْتُ عَلَيْهِ ضَيْعَتَهُ، وَضَمَّنْتُ السَّمَاوَاتِ وَالْأَرْضَ رِزْقَهُ، وَكُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ ».

Al HHusayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Aasim Bin Humeyd, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic is Saying: “By Myazwj Honour and Myazwj Majesty, and Myazwj Magnificence, and Myazwj Exaltedness, and the Loftiness of Myazwj Poisition! No servant would prefer Myazwj Desires over his own desires except that Iazwj would Suffice upon his losses, and the skies and the earth would guarantee his sustenance, and Iazwj would be Backing him in business with every businessman’.26

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنِ ابْنِ سِنَانٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ اللهُ عَزَّ وَجَلَّ: وَعِزَّتِي وَجَلَالِي وَعَظَمَتِي وَبَهَائِي وَعُلُوِّ ارْتِفَاعِي لَايُؤْثِرُ عَبْدٌ مُؤْمِنٌ هَوَايَ عَلى هَوَاهُ فِي شَيْ‌ءٍ مِنْ أَمْرِ الدُّنْيَا إِلاَّ جَعَلْتُ غِنَاهُ فِي نَفْسِهِ، وَهِمَّتَهُ فِي آخِرَتِهِ، وَضَمَّنْتُ السَّمَاوَاتِ وَالْأَرْضَ رِزْقَهُ، وَكُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Ibn Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Said: “By Myazwj Honour, and Myazwj Majesty, and Myazwj Magnificence, and Myazwj Glory, and the Loftiness of Myazwj Exaltedness! No believing servant would prefer Myazwj Desires over his own desires with regards to anything from the matters of the world, except that Iazwj shall Make richness to be in his soul, and Concern him regarding his Hereafter, and the skies and the earth would guarantee his sustenance, and Iazwj would be for him behind a trade with every trader’.27

63- بَابُ الْقَنَاعَةِ

Chapter 63 – The Contentment

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، عَنْ زَيْدٍ الشَّحَّامِ، عَنْ عَمْرِو بْنِ هِلَالٍ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « إِيَّاكَ أَنْ تُطْمِحَ بَصَرَكَ إِلى مَنْ هُوَ فَوْقَكَ، فَكَفى بِمَا قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ لِنَبِيِّهِصلى‌الله‌عليه‌وآله‌وسلم :( فَلا تُعْجِبْكَ أَمْوالُهُمْ وَلا أَوْلادُهُمْ ) وَقَالَ:( وَلا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا ) فَإِنْ دَخَلَكَ مِنْ ذلِكَ شَيْ‌ءٌ، فَاذْكُرْ عَيْشَ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ؛ فَإِنَّمَا كَانَ قُوتُهُ الشَّعِيرَ، وَحَلْوَاهُ التَّمْرَ، وَوَقُودُهُ السَّعَفَ إِذَا وَجَدَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zay Bin Al Shahham, from Amro Bin Hilal who said,

Abu Ja’farasws said: ‘Beware of aspiring your vision towards the one who is above you, and suffice with what Allahazwj Mighty and Majestic Said to Hisazwj Prophetsaww [9: 55] Let not then their property and their children astound you. And Heazwj Said [20: 131] And do not stretch your eyes after that with which We have Provided wedded pairs of them, blossoms of the life of the world.

So if anything from that enters into you, then remember the life of Rasool-Allahsaww , So rather, hisasws provision was the barley and the sweetness of the dates, and hissaww fuel was the firewood, when hesaww found it’.28

2. الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ؛ وَعَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً، عَنِ الْوَشَّاءِ، عَنْ أَحْمَدَ بْنِ عَائِذٍ، عَنْ أَبِي خَدِيجَةَ ـ سَالِمِ بْنِ مُكْرَمٍ ـ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ سَأَلَنَا أَعْطَيْنَاهُ، وَمَنِ اسْتَغْنى أَغْنَاهُ اللهُ ».

Al Husayn Bin Muhammad Bin Aamir, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja Ali Bin Mukram,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who asked ussaww , weasws gave it to him, and the one who managed without (asking), Allahazwj Enriched him’’.29

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ رَضِيَ مِنَ اللهِ بِالْيَسِيرِ مِنَ الْمَعَاشِ، رَضِيَ اللهُ مِنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bi nIsa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who was satisfied from Allahazwj with the less from the livelihood, Allahazwj would be Pleased with him from the less, from the deeds’.30

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَكْتُوبٌ فِي التَّوْرَاةِ: ابْنَ آدَمَ، كُنْ كَيْفَ شِئْتَ؛ كَمَا تَدِينُ تُدَانُ، مَنْ رَضِيَ مِنَ اللهِ بِالْقَلِيلِ مِنَ الرِّزْقِ، قَبِلَ اللهُ مِنْهُ الْيَسِيرَ مِنَ الْعَمَلِ؛ وَمَنْ رَضِيَ بِالْيَسِيرِ مِنَ الْحَلَالِ، خَفَّتْ مَؤُونَتُهُ، وَزَكَتْ مَكْسَبَتُهُ، وَخَرَجَ مِنْ حَدِّ الْفُجُورِ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Abu Abdullahasws having said: ‘It is written in the Torah: “O son of Adamas ! Become howsoever you desire to. Just as you sow, so shall you reap”! The one who was pleased from Allahazwj with the little from the sustenance,

Allahazwj would Accept the less deeds from him. The one who was pleased with the less from the Permissible (means), his expenditure would be light, and his earnings would be pure, and he would be outside from the boundary of the immoralities’.31

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ عَرَفَةَ: عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام ، قَالَ: « مَنْ لَمْ يُقْنِعْهُ مِنَ الرِّزْقِ إِلاَّ الْكَثِيرُ، لَمْ يَكْفِهِ مِنَ الْعَمَلِ إِلاَّ الْكَثِيرُ؛ وَمَنْ كَفَاهُ مِنَ الرِّزْقِ الْقَلِيلُ، فَإِنَّهُ يَكْفِيهِ مِنَ الْعَمَلِ الْقَلِيلُ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Muhammad Bin Arafat,

(It has been narrated) from Abu Al Hassan Al-Rezaasws having said: ‘The one who is not content from the sustenance except with a lot, would not be sufficed with from the deeds except a lot; and the one who suffices from the little sustenance, so he would be sufficed from the little deeds’.32

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ يَقُولُ: ابْنَ آدَمَ، إِنْ كُنْتَ تُرِيدُ مِنَ الدُّنْيَا مَا يَكْفِيكَ، فَإِنَّ أَيْسَرَ مَا فِيهَا يَكْفِيكَ؛ وَإِنْ كُنْتَ إِنَّمَا تُرِيدُ مَا لَايَكْفِيكَ، فَإِنَّ كُلَّ مَا فِيهَا لَايَكْفِيكَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘If you want from the world what would suffice you, so the least of what is in it would suffice you, and if you, rather, wanted what would not suffice you, so everything what is in it would not suffice you’.33

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ، عَنْ سَالِمِ بْنِ مُكْرَمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « اشْتَدَّتْ حَالُ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَتْ لَهُ امْرَأَتُهُ: لَوْ أَتَيْتَ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم فَسَأَلْتَهُ، فَجَاءَ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَلَمَّا رَآهُ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم ، قَالَ: مَنْ سَأَلَنَا أَعْطَيْنَاهُ، وَمَنِ اسْتَغْنى أَغْنَاهُ اللهُ، فَقَالَ الرَّجُلُ: مَا يَعْنِي غَيْرِي، فَرَجَعَ إِلَى امْرَأَتِهِ، فَأَعْلَمَهَا، فَقَالَتْ: إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم بَشَرٌ، فَأَعْلِمْهُ، فَأَتَاهُ، فَلَمَّا رَآهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، قَالَ: مَنْ سَأَلَنَا أَعْطَيْنَاهُ، وَمَنِ اسْتَغْنى أَغْنَاهُ اللهُ، حَتّى فَعَلَ الرَّجُلُ ذلِكَ ثَلَاثاً، ثُمَّ ذَهَبَ الرَّجُلُ، فَاسْتَعَارَ مِعْوَلاً، ثُمَّ أَتَى الْجَبَلَ، فَصَعِدَهُ فَقَطَعَ حَطَباً، ثُمَّ جَاءَ بِهِ، فَبَاعَهُ بِنِصْفِ مُدٍّ مِنْ دَقِيقٍ، فَرَجَعَ بِهِ، فَأَكَلَهُ، ثُمَّ ذَهَبَ مِنَ الْغَدِ، فَجَاءَ بِأَكْثَرَ مِنْ ذلِكَ، فَبَاعَهُ، فَلَمْ يَزَلْ يَعْمَلُ وَيَجْمَعُ حَتَّى اشْتَرى مِعْوَلاً، ثُمَّ جَمَعَ حَتَّى اشْتَرى بَكْرَيْنِ وَغُلَاماً، ثُمَّ أَثْرى حَتّى أَيْسَرَ، فَجَاءَ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَأَعْلَمَهُ كَيْفَ جَاءَ يَسْأَلُهُ، وَكَيْفَ سَمِعَ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : قُلْتُ لَكَ: مَنْ سَأَلَنَا أَعْطَيْنَاهُ، وَمَنِ اسْتَغْنى أَغْنَاهُ اللهُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Muhammad Al Asady, from Alim Bin Mukram,

(It has been narrated) from Abu Abdullahasws having said: ‘The (financial) state of a man from the companions of the Prophetsaww became difficult, so his wife said to him, ‘If only you would go to Rasool-Allahsaww and ask himsaww ’. So he came over to the Prophetsaww . So when the Prophetsaww saw him, said: ‘The one who asks ussaww , wesaww give to him, but the one who manages without (asking), Allahazwj would Enrich him’.

So the man said, ‘Hesaww did not mean anyone apart from me’. So he returned to his wife and let her know. So she said’Rasool-Allahsaww is a’Bashr’ (person), so let himsaww know of it’. So he went over to himsaww . So when Rasool-Allahsaww saw him, hesaww said: ‘The one who asks ussaww , wesaww give to him, and the one who manages without (asking), Allahazwj would Enrich him’, to the extent that the man did that three times.

Then the man went away, and he borrowed a pick-axe, then went to the mountain and ascended it, and cut some firewood. Then he came with it and sold it for half a Mudd (750 gms.) of flour and he returned with it. So he ate it, then went (again) the next day and came with a lot of that, and he sold it. So he did not cease working and gathering (money) until he bought a pick-axe. Then he gathered (money) until he bought two young camels and a slave. Then he was enriched to the extent that he was affluent.

So he came over to the Prophetsaww and let himsaww know how he had come to ask him, and how the Prophetsaww made him hear (the advice). So the Prophetsaww said: ‘Isaww told you, the one who asks ussaww , we give it to him, but the one who manages (without asking), Allahazwj would Enrich him’’.34

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ الْفُرَاتِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ أَرَادَ أَنْ يَكُونَ أَغْنَى النَّاسِ، فَلْيَكُنْ بِمَا فِي يَدِ اللهِ أَوْثَقَ مِنْهُ بِمَا فِي يَدِ غَيْرِهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam Bin Al Husayn Bin Al Furat, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who wants to be needless of the people, so let him rely upon what is in the Hands of Allahazwj rather than what is in the hands of the people’.35

9. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللهِعليهما‌السلام ، قَالَ: « مَنْ قَنِعَ بِمَا رَزَقَهُ اللهُ، فَهُوَ مِنْ أَغْنَى النَّاسِ ».

From him, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws , or Abu Abdullahasws having said: ‘The one who is content with what Allahazwj has Graced him, so he is from the richest of the people’.36

10. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ حَمْزَةَ بْنِ حُمْرَانَ، قَالَ: شَكَا رَجُلٌ إِلى أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ يَطْلُبُ فَيُصِيبُ وَلَا يَقْنَعُ، وَتُنَازِعُهُ نَفْسُهُ إِلى مَا هُوَ أَكْثَرُ مِنْهُ؟ وَقَالَ: عَلِّمْنِي شَيْئاً أَنْتَفِعُ بِهِ.

فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنْ كَانَ مَا يَكْفِيكَ يُغْنِيكَ، فَأَدْنى مَا فِيهَا يُغْنِيكَ؛ وَإِنْ كَانَ مَا يَكْفِيكَ لَايُغْنِيكَ، فَكُلُّ مَا فِيهَا لَايُغْنِيكَ ».

From, from Ibn Fazzal, from Ibn Bakeyr, from Hamza Bin Humran who said,

‘A man complained to Abu Abdullahasws that he seeks, so he attains but is not content and his heart contends with him to what is more than it, and he said, ‘Teach me something I can be content with it’. So Abu Abdullahasws said: ‘If it was what suffices you, it would enrich you what is the least of what is in it, and if it was what does not suffice you, it would not enrich you, so (even) whatever is in it (the world) would not suffice you’.37

11. عَنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا، عَنْ حَنَانِ بْنِ سَدِيرٍ رَفَعَهُ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « مَنْ رَضِيَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ، كَانَ أَيْسَرُ مَا فِيهَا يَكْفِيهِ؛ وَمَنْ لَمْ يَرْضَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ، لَمْ يَكُنْ فِيهَا شَيْ‌ءٌ يَكْفِيهِ ».

From him, from a number of our companions, from Hanan Bin Sadeyr, raising it, said,

‘Amir Al-Momineenasws said: ‘The one who is pleased from the world with whatever his apportionment is, the least of what is in it would suffice him; and the one who is not pleased from the world with what his apportionment is, there is nothing in it which would suffice him’.38

64- بَابُ الْكَفَافِ

Chapter 64 – The Subsistence

ع1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ غَيْرِ وَاحِدٍ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: «قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ عَزَّ وَجَلَّ: إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي رَجُلاً خَفِيفَ الْحَالِ، ذَا حَظٍّ مِنْ صَلَاةٍ، أَحْسَنَ عِبَادَةَ رَبِّهِ بِالْغَيْبِ، وَكَانَ غَامِضاً فِي النَّاسِ، جُعِلَ رِزْقُهُ كَفَافاً، فَصَبَرَ عَلَيْهِ، عُجِّلَتْ مَنِيَّتُهُ، فَقَلَّ تُرَاثُهُ، وَقَلَّ بَوَاكِيهِ».

Ali Bin Ibrahim, from his father, from someone else, from Aasim Bin Humeyd, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’farasws saying: ‘Rasool-Allahsaww said: ‘Allah Mighty and Majestic Said: “The most blissful in Myazwj Presence is a man of light state, with a share from Salāt of good worship of his Lordazwj in the secrecy, and he would be hidden among the people, making his livelihood to be at subsistence level. So he is patient upon it, his death being hastened, and few are his inheritors and few are his mourners’.39

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : طُوبى لِمَنْ أَسْلَمَ، وَكَانَ عَيْشُهُ كَفَافاً ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Toba’ (a Blessed tree in Paradise) is for the one becomes a Muslim and his life was at subsistence level’.40

3. النَّوْفَلِيُّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : اللهُمَّ ارْزُقْ مُحَمَّداً وَآلَ مُحَمَّدٍ وَمَنْ أَحَبَّ مُحَمَّداً وَآلَ مُحَمَّدٍ الْعَفَافَ وَالْكَفَافَ، وَارْزُقْ مَنْ أَبْغَضَ مُحَمَّداً وَآلَ مُحَمَّدٍ الْمَالَ وَالْوَلَدَ ».

Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘O Allahazwj ! Grace Muhammadsaww and the Progenyasws of Muhammadsaww , and the one who loves Muhammadsaww and the Progenyasws of Muhammadsaww , the chastity, and the subsistence, and Grace the one who hates Muhammadsaww and the Progenyasws of Muhammadasws (with) wealth and children’.41

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ: رَفَعَهُ إِلى عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا، قَالَ: « مَرَّ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِرَاعِي إِبِلٍ، فَبَعَثَ يَسْتَسْقِيهِ، فَقَالَ: أَمَّا مَا فِي ضُرُوعِهَا فَصَبُوحُ الْحَيِّ، وَأَمَّا مَا فِي آنِيَتِنَا فَغَبُوقُهُمْ، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : اللهُمَّ أَكْثِرْ مَالَهُ وَوُلْدَهُ.

ثُمَّ مَرَّ بِرَاعِي غَنَمٍ، فَبَعَثَ إِلَيْهِ يَسْتَسْقِيهِ، فَحَلَبَ لَهُ مَا فِي ضُرُوعِهَا، وَأَكْفَأَ مَا فِي إِنَائِهِ فِي إِنَاءِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَبَعَثَ إِلَيْهِ بِشَاةٍ، وَقَالَ: هذَا مَا عِنْدَنَا، وَإِنْ أَحْبَبْتَ أَنْ نَزِيدَكَ زِدْنَاكَ ؟ » قَالَ: « فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : اللهُمَّ ارْزُقْهُ الْكَفَافَ.

فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: يَا رَسُولَ اللهِ، دَعَوْتَ لِلَّذِي رَدَّكَ بِدُعَاءٍ عَامَّتُنَا نُحِبُّهُ، وَدَعَوْتَ لِلَّذِي أَسْعَفَكَ بِحَاجَتِكَ بِدُعَاءٍ كُلُّنَا نَكْرَهُهُ ؟

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ مَا قَلَّ وَكَفى خَيْرٌ مِمَّا كَثُرَ وَأَلْهى، اللهُمَّ ارْزُقْ مُحَمَّداً وَآلَ مُحَمَّدٍ الْكَفَافَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yaqoub Bin Yazeed, from Ibrahim Bin Muhammad Al Nowfaly,

(It has been narrated) raising it to Aliasws Bin Al-Husaynasws having said: ‘Rasoool-Allahsaww passed by a camel shepherd, so hesaww sent to him to quench himsaww , but he said, ‘As for what is in their udders, so it is for their morning, and as for what is in our containers, so it is for their evening’. So Rasool-Allahsaww said: ‘O Allahazwj ! Increase his wealth and his children’.

Then hesaww passed by a sheep shepherd. So hesaww sent for him to quench himsaww . So he milked for himsaww whatever was in its udders, and added to whatever was in his container into the container of Rasool-Allahsaww , and sent a sheep over to himsaww and said: ‘This is what is with us, and if yousaww so love it that we increase it for yousaww , we shall increase it for yousaww ’. So Rasool-Allahsaww said: ‘O Allahazwj ! Grace him at the subsistence level’.

So one of hissaww companions said to himsaww , ‘O Rasool-Allahsaww ! Yousaww supplicated for the one who repulsed yousaww with a supplication which the generality of us would love, and yousaww supplicated to the one who relieved yousaww of yoursaww need with a supplication which we all would dislike’. So Rasool-Allahsaww said: ‘What is little and just enough is better than what is more and diverting. O Allahazwj ! Grace Muhammadsaww and the Progenyasws of Muhammadsaww , the subsistence’.42

5. عَنْهُ، عَنْ أَبِيهِ، عَنْ أَبِي الْبَخْتَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ: يَحْزَنُ عَبْدِيَ الْمُؤْمِنُ إِنْ قَتَّرْتُ عَلَيْهِ، وَذلِكَ أَقْرَبُ لَهُ مِنِّي، وَيَفْرَحُ عَبْدِيَ الْمُؤْمِنُ إِنْ وَسَّعْتُ عَلَيْهِ، وَذلِكَ أَبْعَدُ لَهُ مِنِّي ».

From him, from his father, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Saying: “Myazwj believing servant grieves when Isaww drip a drop upon him, and that makes him closer to Meazwj ; and Myazwj believing servant is happy when Iazwj Expand upon him, and that makes him remote from Meazwj ”‘.43

6. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ، عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ عَزَّ وَجَلَّ: إِنَّ مِنْ أَغْبَطِ‌ أَوْلِيَائِي عِنْدِي عَبْداً مُؤْمِناً، ذَا حَظٍّ مِنْ صَلَاحٍ، أَحْسَنَ عِبَادَةَ رَبِّهِ، وَعَبَدَ اللهَ فِي السَّرِيرَةِ، وَكَانَ غَامِضاً فِي النَّاسِ، فَلَمْ يُشَرْ إِلَيْهِ بِالْأَصَابِعِ، وَكَانَ رِزْقُهُ كَفَافاً، فَصَبَرَ عَلَيْهِ، فَعَجَّلَتْ بِهِ الْمَنِيَّةُ، فَقَلَّ تُرَاثُهُ، وَقَلَّتْ بَوَاكِيهِ ».

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al Azdy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “The most blissful of Myazwj friends in Myazwj Presence is a believing servant with a share from righteousness, good worship of his Lordazwj , and he worships Allahazwj in the secrecy, and he was hidden among the people, so he was not pointed at by the fingers, and his sustenance was at subsistence level. So he was patient upon it, and the death hastened to him, and few were his inheritors, and few were his mourners’.44

65- بَابُ تَعْجِيلِ فِعْلِ الْخَيْرِ

Chapter 65 – Hastening the doing of the good

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، قَالَ: حَدَّثَنِي حَمْزَةُ بْنُ حُمْرَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: «إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ فَلَا يُؤَخِّرْهُ، فَإِنَّ الْعَبْدَ رُبَّمَا صَلَّى الصَّلَاةَ أَوْ صَامَ الْيَوْمَ، فَيُقَالُ لَهُ: اعْمَلْ مَا شِئْتَ بَعْدَهَا، فَقَدْ غَفَرَ اللهُ لَكَ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan who said,

‘Hamza Bin Humran narrated to me saying, ‘I heard Abu Abdullahasws saying: ‘Whenever one of you intends the goodness, so he should not delay it, for the servant sometimes prays the Salāt or Fasts for the day, and it is said to him: ‘Do whatever you so desire to after it, for Allahazwj has Forgiven (your sins) for you’.45

2. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي جَمِيلَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « افْتَتِحُوا نَهَارَكُمْ بِخَيْرٍ، وَأَمْلُوا عَلى حَفَظَتِكُمْ فِي أَوَّلِهِ خَيْراً، وَفِي آخِرِهِ خَيْراً؛ يُغْفَرْ لَكُمْ مَا بَيْنَ ذلِكَ إِنْ شَاءَ اللهُ ».

From him, from Ali Bin Al Hakam, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘Begin your days with goodness, and dictate upon your preservers (Two recording Angels), goodness at the beginning of the day, and goodness at the end of it, Heazwj would Forgive (your sins) for you in what is between that, Allahazwj Willing’.46

3. عَنْهُ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُرَازِمِ بْنِ حَكِيمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَبِي يَقُولُ: إِذَا هَمَمْتَ بِخَيْرٍ فَبَادِرْ، فَإِنَّكَ لَاتَدْرِي مَا يَحْدُثُ ».

From him, from Ibn Abu Umeyr, from Murazim Bin Hakeym,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘Whenever you are intending with a goodness, so hasten, for you do not know what might occur’.47

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ اللهَ يُحِبُّ مِنَ الْخَيْرِ مَا يُعَجَّلُ ».

Ali Bin Ibrahim, from his father from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Loves from the goodness what is hastened (with)’.48

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ بَشِيرِ بْنِ‌ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا أَرَدْتَ شَيْئاً مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ، فَإِنَّ الْعَبْدَ يَصُومُ الْيَوْمَ الْحَارَّ يُرِيدُ مَا عِنْدَ اللهِ، فَيُعْتِقُهُ اللهُ بِهِ مِنَ النَّارِ، وَلَا تَسْتَقِلَّ مَا يُتَقَرَّبُ بِهِ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ وَلَوْ شِقَّ تَمْرَةٍ ».

A number of companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban Bin Usman, from Bashir,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you intend something from the goodness, so do not delay it, for the servant would Fast on the hot day intending what is in the Presence of Allahazwj , so Allahazwj would Free him from the Fire due to it, and you should not belittle what you could get closer with to Allahazwj Mighty and Majestic, and even though it may be part of a date’.49

6. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ هَمَّ بِخَيْرٍ فَلْيُعَجِّلْهُ وَلَا يُؤَخِّرْهُ، فَإِنَّ الْعَبْدَ رُبَّمَا عَمِلَ الْعَمَلَ، فَيَقُولُ اللهُ تَبَارَكَ وَتَعَالى: قَدْ غَفَرْتُ لَكَ، وَلَا أَكْتُبُ عَلَيْكَ شَيْئاً أَبَداً؛ وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَا يَعْمَلْهَا، فَإِنَّهُ رُبَّمَا عَمِلَ الْعَبْدُ السَّيِّئَةَ، فَيَرَاهُ الرَّبُّ سُبْحَانَهُ، فَيَقُولُ: لَا وَعِزَّتِي وَجَلَالِي، لَا أَغْفِرُ لَكَ بَعْدَهَا أَبَداً ».

From him, from Ibn Fazzal, from Ibn Bukeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who intends a goodness, so let him hasten it and not delay it, for sometimes the servant performs the deed, so Allahazwj Blessed and High is Saying: “Iazwj have Forgiven (your sins) for you and will not Write anything against you, ever!”; and the one who intends an evil, so he should not hasten it, for sometimes the servant would perform the evil, so Allahazwj , Glorious is Heazwj , Sees him, and Heazwj is Saying: “No, by Myazwj Honour and Myazwj Majesty, Iazwj will not Forgive (your sins) for you after it, ever!”‘.50

7. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا هَمَمْتَ بِشَيْ‌ءٍ مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ، فَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ رُبَّمَا اطَّلَعَ عَلَى الْعَبْدِ وَهُوَ عَلى شَيْ‌ءٍ مِنَ الطَّاعَةِ، فَيَقُولُ: وَعِزَّتِي وَجَلَالِي، لَا أُعَذِّبُكَ بَعْدَهَا أَبَداً؛ وَإِذَا هَمَمْتَ بِسَيِّئَةٍ فَلَا تَعْمَلْهَا، فَإِنَّهُ رُبَّمَا اطَّلَعَ اللهُ عَلَى الْعَبْدِ وَهُوَ عَلى شَيْ‌ءٍ مِنَ الْمَعْصِيَةِ، فَيَقُولُ: وَعِزَّتِي وَجَلَالِي، لَا أَغْفِرُ لَكَ بَعْدَهَا أَبَداً ».

Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you intend for anything from the goodness, so do not delay it, for Allahazwj Mighty and Majestic would Notify upon the servant while he is upon something from the obedience, so Heazwj is Saying: ‘By Myazwj Honour and Myazwj Majesty! Iazwj will not Punish you after it, ever!” And when he intends for an evil, but he does not do it, so sometimes Allahazwj would Notify upon the servant while he is upon something from the disobedience, so Heazwj is Saying: “By Myazwj Honour and Myazwj Majesty! Iazwj will not Forgive (your sins) for you after it, ever!”‘.51

8. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ أَبِي جَمِيلَةَ، عَنْ مُحَمَّدِ بْنِ حُمْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ أَوْ صِلَةٍ، فَإِنَّ عَنْ يَمِينِهِ وَشِمَالِهِ شَيْطَانَيْنِ، فَلْيُبَادِرْ، لَايَكُفَّاهُ عَنْ ذلِكَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Abu Jameela, from Muhammad Bin Humran,

(It has been narrated) from Abu Abdullahasws said: ‘Whenever one of you intends a goodness, or a maintenance of relationship, so upon his right and upon his left would be Satansla , therefore, let him hasten and not refrain from that’.52

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ‌ أَبِي الْجَارُودِ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « مَنْ هَمَّ بِشَيْ‌ءٍ مِنَ الْخَيْرِ فَلْيُعَجِّلْهُ، فَإِنَّ كُلَّ شَيْ‌ءٍ فِيهِ تَأْخِيرٌ، فَإِنَّ لِلشَّيْطَانِ فِيهِ نَظْرَةً ».

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud who said,

‘I heard Abu Ja’farasws saying: ‘The one who intends for formatting from the goodness, so let him hasten it, for in everything where is a delay, so for the Satansla therein is a respite’.53

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّ اللهَ ثَقَّلَ الْخَيْرَ عَلى أَهْلِ الدُّنْيَا كَثِقْلِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ، وَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَفَّفَ الشَّرَّ عَلى أَهْلِ الدُّنْيَا كَخِفَّتِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Asbaat, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Weighs down the goodness upon the people of the world like its weighing down would be in their Scales on the Day of Judgement; and Allahazwj Mighty and Majestic Lightens the evil upon the people of the world like its lightness would be in their Scales on the Day of Judgement’.54

66- بَابُ الْإِنْصَافِ وَ الْعَدْلِ

Chapter 66 – The fairness and the justice

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحَسَنِ بْنِ حَمْزَةَ، عَنْ جَدِّهِ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا، قَالَ: « كَانَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَقُولُ فِي‌ آخِرِ خُطْبَتِهِ: طُوبى لِمَنْ طَابَ خُلُقُهُ، وَطَهُرَتْ سَجِيَّتُهُ، وَصَلَحَتْ سَرِيرَتُهُ، وَحَسُنَتْ عَلَانِيَتُهُ، وَأَنْفَقَ الْفَضْلَ مِنْ مَالِهِ، وَأَمْسَكَ الْفَضْلَ مِنْ قَوْلِهِ، وَأَنْصَفَ النَّاسَ مِنْ نَفْسِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Hassan Bin Hamza, from his grandfather, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said at the end of hissaww sermon: ‘Toba’ (a Blessed tree in Paradise) is for the one who makes good his manners, and cleans up his temper, and corrects his secretive deeds, and improves his unconcealed deeds, and spends the excess from his wealth, and withholds the excess from his words, and is fair with the people from himself’.55

2. عَنْهُ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ يَضْمَنُ لِي أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ؟: أَنْفِقْ وَلَا تَخَفْ فَقْراً، وَأَفْشِ السَّلَامَ فِي الْعَالَمِ، وَاتْرُكِ الْمِرَاءَ وَإِنْ كُنْتَ مُحِقّاً، وَأَنْصِفِ النَّاسَ مِنْ نَفْسِكَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The one who guarantees four (matters) to measws , (Iasws will guarantee) four houses (for him) in the Paradise – Spends (in charity) and does not fear the poverty, and discloses the greetings in the world, and leaves the disputing even if he was right, and be fair with the people from himself’.56

3. عَنْهُ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ جَارُودٍ‌ أَبِي الْمُنْذِرِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « سَيِّدُ الْأَعْمَالِ ثَلَاثَةٌ: إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ حَتّى لَاتَرْضى بِشَيْ‌ءٍ إِلاَّ رَضِيتَ لَهُمْ مِثْلَهُ، وَمُوَاسَاتُكَ الْأَخَ فِي الْمَالِ، وَذِكْرُ اللهِ عَلى كُلِّ حَالٍ؛ لَيْسَ سُبْحَانَ اللهِ، وَالْحَمْدُ لِلّهِ، وَلَا إِلهَ إِلاَّ اللهُ، وَاللهُ أَكْبَرُ فَقَطْ، وَلكِنْ إِذَا وَرَدَ عَلَيْكَ شَيْ‌ءٌ أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ، أَخَذْتَ بِهِ، وَإِذَا وَرَدَ عَلَيْكَ شَيْ‌ءٌ نَهَى اللهُ ـ عَزَّ وَجَلَّ ـ عَنْهُ، تَرَكْتَهُ».

From him, from Al Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from Jaroud Abu Al Munzir who said,

‘I heard Abu Abdullahasws saying: ‘The chief of the deeds are three – Fairness with the people from yourself until you are not pleased with something except you are pleased for with the like of it; and your equalising with the brother in the wealth; and remembering Allahazwj upon every state. (This is) not (saying), ‘Glory be to Allahazwj , and the Praise is for Allahazwj , and there is no god except for Allahazwj , and Allahazwj is the Greatest’, only, but, when something comes up to you which Allahazwj Mighty and Majestic has Commanded with, you take to it, or when something comes upon you which Allahazwj Mighty and Majestic has Forbidden from, you leave it’.57

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ‌ الثَّقَفِيِّ، عَنْ عَلِيِّ بْنِ الْمُعَلّى، عَنْ يَحْيَى بْنِ أَحْمَدَ، عَنْ أَبِي مُحَمَّدٍ الْمِيثَمِيِّ، عَنْ رُومِيِّ بْنِ زُرَارَةَ، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام فِي كَلَامٍ لَهُ: أَلَا إِنَّهُ مَنْ يُنْصِفِ النَّاسَ مِنْ نَفْسِهِ، لَمْ يَزِدْهُ اللهُ إِلاَّ عِزّاً ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Yahya Bin Ahmad, from Abu Muhammad Al Maysami, from Rowmiyyi Bin Zurara, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said in a speech of hisasws : ‘Indeed! The one is fair with the people from himself, Allahazwj would not Increase him in anything except for honour’.58

5. عَنْهُ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عَبْدِاللهِ بْنِ مُسْكَانَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « ثَلَاثَةٌ هُمْ أَقْرَبُ الْخَلْقِ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ يَوْمَ الْقِيَامَةِ حَتّى يَفْرُغَ مِنَ الْحِسَابِ: رَجُلٌ لَمْ تَدْعُهُ قُدْرَةٌ فِي حَالِ غَضَبِهِ إِلى أَنْ يَحِيفَ عَلى مَنْ تَحْتَ يَدِهِ؛ وَرَجُلٌ مَشى بَيْنَ اثْنَيْنِ، فَلَمْ يَمِلْ مَعَ أَحَدِهِمَا عَلَى الْآخَرِ بِشَعِيرَةٍ؛ وَرَجُلٌ قَالَ بِالْحَقِّ فِيمَا لَهُ وَعَلَيْهِ ».

Rom him, from Usman Bin Isa, from Abdullah Bin Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Three (types), they would be the closest of the people to Allahazwj Mighty and Majestic on the Day of Judgement until Heazwj is Free from the Reckoning – a man whose power does not invite him, during the state of his anger, to wrong the one who in under his hand; and a man who walks (mediates) between two, but he does not incline with one of them against the other with (even) a barley seed; and a man who speaks with the truth in what is for him, and (what is) against him’.59

6. عَنْهُ، عَنْ أَبِيهِ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ زُرَارَةَ، عَنِ‌ الْحَسَنِ الْبَزَّازِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ فِي حَدِيثٍ لَهُ: « أَلَا أُخْبِرُكُمْ بِأَشَدِّ مَا فَرَضَ اللهُ عَلى خَلْقِهِ؟ » فَذَكَرَ ثَلَاثَةَ أَشْيَاءَ، أَوَّلُهَا: « إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ ».

From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Zurara, from Al Hassan Al Bazzaz,

(It has been narrated) from Abu Abdullahasws in a Hadeeth of hisasws : ‘Shall Iasws inform you with the most difficult of what Allahazwj has Imposed upon Hisazwj creatures?’, and heasws mentioned three things, the first of these being: ‘Fairness with the people from yourself’.60

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : سَيِّدُ الْأَعْمَالِ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ، وَمُؤَاسَاةُ الْأَخِ فِي اللهِ، وَذِكْرُ اللهِ عَلى كُلِّ حَالٍ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The chief of the deeds is fairness with the people from yourself, and equalising with the brother for the Sake of Allahazwj , and mentioning Allahazwj Mighty and Majestic upon every state’.61

8. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ زُرَارَةَ، عَنِ الْحَسَنِ الْبَزَّازِ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « أَلَا أُخْبِرُكَ بِأَشَدِّ مَا فَرَضَ اللهُ عَلى خَلْقِهِ ؟ » قُلْتُ: بَلى، قَالَ: « إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ، وَمُؤَاسَاتُكَ أَخَاكَ، وَذِكْرُ اللهِ فِي كُلِّ مَوْطِنٍ؛ أَمَا إِنِّي لَا‌ أَقُولُ: سُبْحَانَ اللهِ، وَالْحَمْدُ لِلّهِ، وَلَا إِلهَ إِلاَّ اللهُ، وَاللهُ أَكْبَرُ، وَإِنْ كَانَ هذَا مِنْ ذَاكَ، وَلكِنْ ذِكْرُ اللهِ ـ جَلَّ وَعَزَّ ـ فِي كُلِّ مَوْطِنٍ إِذَا هَجَمْتَ عَلى طَاعَةٍ، أَوْ عَلى مَعْصِيَةٍ ».

Ali, from his father, from Ibn Mahboub, from Hisham Bin Salim, from Zurara, from Al Hassan Al Bazzaz who said,

‘Abu Abdullahasws said to me: ‘Shall Iasws inform you with the most difficult of what Allahazwj Imposed upon Hisazwj creatures?’ I said, ‘Yes’. Heasws said: ‘Fairness with the people from yourself, and your equalizing your brother, and mentioning Allahazwj in every place. But, Iasws am not saying, (that you should be saying), ‘Glory be to Allahazwj , and the Praise is for Allahazwj , and there is no god except for Allahazwj , and Allahazwj is the Greatest’, and even though this is from that, but remembering Allahazwj Majestic and Mighty in every place, when you are confronted upon obedience of upon disobedience’.62

9. ابْنُ مَحْبُوبٍ، عَنْ أَبِي أُسَامَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا ابْتُلِيَ الْمُؤْمِنُ بِشَيْ‌ءٍ أَشَدَّ عَلَيْهِ مِنْ خِصَالٍ ثَلَاثٍ يُحْرَمُهَا ».

قِيلَ: وَمَا هُنَّ؟

قَالَ: « الْمُؤَاسَاةُ فِي ذَاتِ يَدِهِ، وَالْإِنْصَافُ مِنْ نَفْسِهِ، وَذِكْرُ اللهِ كَثِيراً؛ أَمَا إِنِّي لَا أَقُولُ: « سُبْحَانَ اللهِ، وَالْحَمْدُ لِلّهِ، وَلَا إِلهَ إِلاَّ اللهُ »، وَلكِنْ ذِكْرُ اللهِ عِنْدَ‌ مَا أَحَلَّ لَهُ، وَذِكْرُ اللهِ عِنْدَ مَا حَرَّمَ عَلَيْهِ ».

Ibn Mahboub, from Abu Asama who said,

‘Abu Abdullahasws said: ‘The Believer is not Tested with anything more difficult upon him than three characteristics depriving him’. It was said, ‘And what are these?’ Heasws said: ‘The equalisation regarding what is in his hands, and the fairness from himself, and remembering Allahazwj a lot. But, Iasws am not saying (that one should be saying), ‘Glory be to Allahazwj , and the Praise for Allahazwj , and there is no god except for Allahazwj ’, but remembering Allahazwj during what is Permissible for him, and remembering Allahazwj during what is Prohibited upon him’.63

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ أَبِي الْبِلَادِ رَفَعَهُ، قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم وَهُوَ يُرِيدُ بَعْضَ غَزَوَاتِهِ، فَأَخَذَ بِغَرْزِ رَاحِلَتِهِ، فَقَالَ: يَا رَسُولَ اللهِ، عَلِّمْنِي عَمَلاً أَدْخُلُ بِهِ الْجَنَّةَ، فَقَالَ: « مَا أَحْبَبْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ، فَأْتِهِ إِلَيْهِمْ؛ وَمَا كَرِهْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ، فَلَا تَأْتِهِ إِلَيْهِمْ، خَلِّ سَبِيلَ الرَّاحِلَةِ ».

A number of our companions, from Ahmad bin Abu Abdullah, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather Abu Al Balaad, raising it,

‘Heasws said: ‘A Bedouin came over to the Prophetsaww and hesaww wanted (to go on to) one of hissaww military expeditions. So he grabbed one of the reins of hissaww riding animal, and he said, ‘O Rasool-Allahsaww ! Teach me a deed by which I can enter the Paradise’. So hesaww said: ‘Whatever you love the people to come to you with, so go to them with it, and whatever you dislike the people coming to you with, so do not go to them with it’. He freed the way of the riding animal’.64

11. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ، عَنْ عُبَيْسِ بْنِ هِشَامٍ، عَنْ عَبْدِ الْكَرِيمِ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْعَدْلُ أَحْلى مِنَ الْمَاءِ يُصِيبُهُ الظَّمْآنُ؛ مَا أَوْسَعَ الْعَدْلَ‌ إِذَا عُدِلَ فِيهِ وَإِنْ قَلَّ ».

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Abdul Kareem, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The justice is sweeter than the water poured upon the thirsty one. How extensive is the justice when there is justice in it (in a matter), and even if it is little’.65

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ، رُضِيَ بِهِ حَكَماً لِغَيْرِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is fair with the people from himself, would be pleased with judging for others’.66

13. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ يُوسُفَ بْنِ عِمْرَانَ بْنِ مِيثَمٍ، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى آدَمَعليه‌السلام : أَنِّي سَأَجْمَعُ لَكَ الْكَلَامَ فِي أَرْبَعِ كَلِمَاتٍ.

قَالَ: يَا رَبِّ، وَمَا هُنَّ؟

قَالَ: وَاحِدَةٌ لِي، وَوَاحِدَةٌ لَكَ، وَوَاحِدَةٌ فِيمَا بَيْنِي وَبَيْنَكَ، وَوَاحِدَةٌ فِيمَا بَيْنَكَ وَبَيْنَ النَّاسِ.

قَالَ: يَا رَبِّ بَيِّنْهُنَّ لِي حَتّى أَعْلَمَهُنَّ قَالَ: أَمَّا الَّتِي لِي، فَتَعْبُدُنِي لَاتُشْرِكُ بِي شَيْئاً؛ وَأَمَّا الَّتِي لَكَ، فَأَجْزِيكَ بِعَمَلِكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ؛ وَأَمَّا الَّتِي بَيْنِي وَبَيْنَكَ، فَعَلَيْكَ الدُّعَاءُ وَعَلَيَّ الْإِجَابَةُ؛ وَأَمَّا الَّتِي بَيْنَكَ وَبَيْنَ النَّاسِ، فَتَرْضى لِلنَّاسِ مَا تَرْضى لِنَفْسِكَ، وَتَكْرَهُ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ ».

Muhammad in Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Yunus Bin Imran Bin Maysam, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Adamas : “Iazwj shall Gather the Speech for you in four Sentences”. Heas said: ‘O Lordazwj ! And what are these?’ Heazwj Said: “One for Meazwj , and one for Youas , and one regarding what is between Meazwj and youas , and one regarding what is between youas and the people”. Heas said: ‘O Lordazwj ! Explain these to meas until Ias know these’. Heazwj Said: “As for that which is for Meazwj , so worship Meazwj , nor associating anything with Meazwj ; and as for that which is for youas , so Iazwj shall Recompense you for youras deeds with what would youas would happen to be the most needy to; and as for that which is between Meazwj and youas , so upon youas is the supplication and upon Meazwj is the Answering; and as for that which is between youas and the people, so youas should be pleased with the people what youas would be pleased with yourselfas , and dislike for them what youas would dislike for yourselfas ’.67

14. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ غَالِبِ بْنِ عُثْمَانَ، عَنْ رَوْحٍ ابْنِ أُخْتِ الْمُعَلّى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « اتَّقُوا اللهَ وَاعْدِلُوا، فَإِنَّكُمْ تَعِيبُونَ عَلى قَوْمٍ لَا يَعْدِلُونَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ghalib Bin Usman, from Rawh Ibn Ukht Al Moalla,

(It has been narrated) from Abu Abdullahasws having said: ‘Fear Allahazwj and do justice, for you would be finding faults upon a people who are not doing justice’.68

15. عَنْهُ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْعَدْلُ أَحْلى مِنَ الشَّهْدِ، وَأَلْيَنُ مِنَ الزُّبْدِ، وَأَطْيَبُ رِيحاً مِنَ الْمِسْكِ ».

From him, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘The justice is sweeter than the honey, and softer than the butter, and more aromatic than the musk’.69

16. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ عُثْمَانَ بْنِ جَبَلَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ أَوْ وَاحِدَةٌ مِنْهُنَّ، كَانَ فِي ظِلِّ عَرْشِ اللهِ يَوْمَ لَاظِلَّ إِلاَّ ظِلُّهُ: رَجُلٌ أَعْطَى النَّاسَ مِنْ نَفْسِهِ‌ مَا هُوَ سَائِلُهُمْ؛ وَرَجُلٌ لَمْ يُقَدِّمْ رِجْلاً وَلَمْ يُؤَخِّرْ رِجْلاً حَتّى يَعْلَمَ أَنَّ ذلِكَ لِلّهِ رِضًا؛ وَرَجُلٌ لَمْ يَعِبْ أَخَاهُ الْمُسْلِمَ بِعَيْبٍ حَتّى يَنْفِيَ ذلِكَ الْعَيْبَ عَنْ نَفْسِهِ؛ فَإِنَّهُ لَايَنْفِي مِنْهَا عَيْباً إِلاَّ بَدَا لَهُ عَيْبٌ، وَكَفى بِالْمَرْءِ شُغُلاً بِنَفْسِهِ عَنِ النَّاسِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Usman Bin Jabala,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Three characteristics, the one who has these in him, or even one of these, he would be in the Shade of the Throne of Allahazwj on the Day when nothing will have the Shade (protection from the heat) – one does not prevent another man from a forward position or move backward except after knowing that his own moving forward is what Allahazwj Wants. A Muslim does not blame his Muslim brethren for a shortcoming until he removes such shortcoming from his own self; as soon one removes one defect from his soul another shortcoming and defect (becomes) known to him. To occupied with correcting one’s own self is a full time occupation (to correct himself rather than finding faults with others)’.70

17. عَنْهُ، عَنْ عَبْدِ الرَّحْمنِ بْنِ حَمَّادٍ الْكُوفِيِّ، عَنْ عَبْدِ اللهِ بْنِ إِبْرَاهِيمَ الْغِفَارِيِّ، عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ وَاسَى الْفَقِيرَ مِنْ مَالِهِ، وَأَنْصَفَ النَّاسَ مِنْ نَفْسِهِ، فَذلِكَ الْمُؤْمِنُ حَقّاً ».

From him, from Abdul Rahman Bin Hammad Al Kufy, from Abdullah Bin Ibrahim Al Ghiffary, from Ja’far Bin Ibrahim Al Ja’fary,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who consoles the poor one from his wealth, and is fair with the people from himself, so he is a true Momin (Believer)’.71

18. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ خَالِدِ بْنِ نَافِعٍ بَيَّاعِ السَّابِرِيِّ، عَنْ يُوسُفَ الْبَزَّازِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا تَدَارَأَ اثْنَانِ فِي أَمْرٍ قَطُّ، فَأَعْطى أَحَدُهُمَا النَّصَفَ صَاحِبَهُ فَلَمْ يَقْبَلْ مِنْهُ، إِلاَّ أُدِيلَ مِنْهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Khalid Bin Nafi’e Baya’a Al Sabiry, from Yusuf Al Bazzaz who said,

‘I heard Abu Abdullahasws saying: ‘No two would dispute regarding a matter at all, so one of them gives the half to his companion, but he does not accept from it, except he would be more just than him’.72

19. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ قَيْسٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ لِلّهِ جَنَّةً لَايَدْخُلُهَا إِلاَّ ثَلَاثَةٌ، أَحَدُهُمْ مَنْ حَكَمَ فِي نَفْسِهِ بِالْحَقِّ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said’Allahazwj has a Garden which none shall enter except for three; one of them being the one who judges regarding himself with the truth’.73

20. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: «الْعَدْلُ أَحْلى مِنَ الْمَاءِ يُصِيبُهُ الظَّمْآنُ؛ مَا أَوْسَعَ الْعَدْلَ إِذَا عُدِلَ فِيهِ وَإِنْ قَلَّ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The justice is sweeter than the water poured upon the thirsty one. How extensive is the justice when justice is done in it (a matter), and even though it may be little’.74

67- بَابُ الِ إ سْتِغْنَاءِ عَنِ النَّاسِ

Chapter 67 – The self-sufficiency from the people

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « شَرَفُ الْمُؤْمِنِ قِيَامُ اللَّيْلِ، وَعِزُّهُ اسْتِغْنَاؤُهُ عَنِ النَّاسِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The nobility of the Believer is standing at night (for Salāt), and his honour is his self-sufficiency from the people’.75

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنُ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا أَرَادَ أَحَدُكُمْ أَنْ لَايَسْأَلَ رَبَّهُ شَيْئاً إِلاَّ أَعْطَاهُ، فَلْيَيْأَسْ مِنَ النَّاسِ كُلِّهِمْ، وَلَا يَكُونُ لَهُ رَجَاءٌ إِلاَّ عِنْدَ اللهِ، فَإِذَا عَلِمَ اللهُ ـ عَزَّ وَجَلَّ ـ ذلِكَ مِنْ قَلْبِهِ، لَمْ يَسْأَلِ اللهَ شَيْئاً إِلاَّ‌ أَعْطَاهُ ».

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,

‘Abu Abdullahasws said: ‘When one of you intends that he should not ask Allahazwj for anything except that Heazwj would Give it to him, so let him despair from the people, all of them, and there should not happen to be any hope for him except with Allahazwj . So when Allahazwj Mighty and Majestic Knows that from his heart, he would not ask Allahazwj for anything from except that Heazwj would Give it to him’.76

3. وَبِهذَا الْإِسْنَادِ، عَنِ الْمِنْقَرِيِّ، عَنْ عَبْدِ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا، قَالَ: « رَأَيْتُ الْخَيْرَ كُلَّهُ قَدِ اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أَيْدِي النَّاسِ، وَمَنْ لَمْ يَرْجُ النَّاسَ فِي شَيْ‌ءٍ، وَرَدَّ أَمْرَهُ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ فِي جَمِيعِ أُمُورِهِ، اسْتَجَابَ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ فِي كُلِّ شَيْ‌ءٍ ».

And by this chain, from Minqary, from Abdul Razzaq, from Moamar, from Al Zahry,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Iasws saw the goodness, all of it having gathered in cutting off the greed from what is in the hands of the people; and the one who does not hope to the people regarding anything and refers his matter to Allahazwj Mighty and Majestic in the entirety of his matters, Allahazwj Mighty and Majestic would Answer to him with regards to everything’.77

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ، عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « طَلَبُ الْحَوَائِجِ إِلَى النَّاسِ اسْتِلَابٌ لِلْعِزِّ، وَ مَذْهَبَةٌ لِلْحَيَاءِ؛ وَالْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزٌّ لِلْمُؤْمِنِ فِي دِينِهِ، وَالطَّمَعُ هُوَ‌ الْفَقْرُ الْحَاضِرُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala, from Abdul A’ala Bin Ayn who said,

‘I heard Abu Abdullahasws saying: ‘Seeking the needs to the people would dispossession of the honour and the departing of the bashfulness; and placing no hope in what is in the hands of people is dignity for a Momin in his religion, and greed is poverty at hand’.78

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَاعليه‌السلام : جُعِلْتُ فِدَاكَ، اكْتُبْ لِي إِلى إِسْمَاعِيلَ بْنِ دَاوُدَ الْكَاتِبِ لَعَلِّي أُصِيبُ مِنْهُ قَالَ: « أَنَا أَضَنُّ بِكَ أَنْ تَطْلُبَ مِثْلَ هذَا وَشِبْهَهُ، وَلكِنْ عَوِّلْ عَلى مَالِي ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Al-Hassan Al-Rezaasws , ‘May I be sacrificed for youasws ! (Please) write (a letter) for me to Ismail Bin Dawood, the scribe, so that I can attain (some work)

from him’. Heasws said: ‘Iasws resent for you that you should be seeking (from) the likes of this one and his like, but you can count upon myasws wealth’.79

6. عَنْهُ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنْ نَجْمِ بْنِ حُطَيْمٍ الْغَنَوِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزُّ الْمُؤْمِنِ فِي دِينِهِ؛ أَوَمَا سَمِعْتَ قَوْلَ حَاتِمٍ:

إِذَا مَا عَزَمْتَ الْيَأْسَ أَلْفَيْتَهُ الْغِنى إِذَا عَرَّفْتَهُ النَّفْسَ وَالطَّمَعُ الْفَقْرُ ».

From him, from his father, from Hammad Bin Isa, from Muawiya Bin Ammar, from Najam Bin Huteym Al Ghanawy,

(It has been narrated) from Abu Ja’farasws having said: ‘The despair from what is in the hands of the people is a honour for the Believer in his Religion, or have you not heard the words of Hatim, ‘When I was determined upon the despair (from the people), I found richness when I recognised the self; and the greed, it is the poverty’.80

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارٍ السَّابَاطِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ يَقُولُ: لِيَجْتَمِعْ فِي قَلْبِكَ الِافْتِقَارُ إِلَى النَّاسِ وَالِاسْتِغْنَاءُ عَنْهُمْ؛ فَيَكُونَ افْتِقَارُكَ‌ إِلَيْهِمْ فِي لِينِ كَلَامِكَ وَحُسْنِ بِشْرِكَ، وَيَكُونَ اسْتِغْنَاؤُكَ عَنْهُمْ فِي نَزَاهَةِ عِرْضِكَ وَبَقَاءِ عِزِّكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Al Sabaty,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘In your heart you must have both hope in people and independence from them. Your hope and need in people must be in the form of speaking to them softly and with delightful appearance. You independence from them must be in the form of maintaining dignity and safety of your respect’.

عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، قَالَ: حَدَّثَنِي عَلِيُّ بْنُ عُمَرَ، عَنْ يَحْيَى بْنِ عِمْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ يَقُولُ » ثُمَّ ذَكَرَ مِثْلَهُ.

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bar who said, ‘Ali Bin Umar narrated to me, from Yahya Bin Imran,

(It has been narrated) from Abu Abdullahasws having said’Amir Al-Momineenasws was saying. . – then mentioned similar to it’.81

68- بَابُ صِلَةِ الرَّحِمِ

Chapter 68 – Goodly relationship with the relatives

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ جَلَّ ذِكْرُهُ:( وَاتَّقُوا اللهَ الَّذِي تَسائَلُونَ بِهِ وَالْأَرْحامَ إِنَّ اللهَ كانَ عَلَيْكُمْ رَقِيباً ) قَالَ: فَقَالَ: « هِيَ أَرْحَامُ النَّاسِ، إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَمَرَ بِصِلَتِهَا‌ وَعَظَّمَهَا؛ أَلَاتَرى أَنَّهُ جَعَلَهَا مِنْهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj , Majestic is Hisazwj Mention [4: 1] and fear Allah, by Whom you are asking by Him and the kinship; surely Allah was Ever-Watchful over you. So heasws said: ‘These are the relationships of the people. Allahazwj Mighty and Majestic Commanded with its goodly maintenance, and its magnification. Do you not see that Heazwj Made it to be from Himazwj ?’82

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: بَلَغَنِي عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّ رَجُلاً أَتَى النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا رَسُولَ اللهِ، أَهْلُ بَيْتِي أَبَوْا إِلاَّ تَوَثُّباً عَلَيَّ وَقَطِيعَةً لِي وَشَتِيمَةً، فَأَرْفُضُهُمْ؟ قَالَ: « إِذاً يَرْفُضَكُمُ اللهُ جَمِيعاً ». قَالَ: فَكَيْفَ أَصْنَعُ؟ قَالَ: « تَصِلُ مَنْ قَطَعَكَ، وَتُعْطِي مَنْ حَرَمَكَ، وَتَعْفُو عَمَّنْ ظَلَمَكَ؛ فَإِنَّكَ إِذَا فَعَلْتَ ذلِكَ كَانَ لَكَ مِنَ اللهِ عَلَيْهِمْ ظَهِيرٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Is’haq Bin Ammar who said,

‘It reached me from Abu Abdullahasws that a man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww ! My family members refuse except to leap upon me and cut me off and accuse me. So, shall I reject them?’ Hesaww said: ‘Then Allahazwj would Reject you entirely’. He said, ‘So how shall I deal with it?’ Hesaww said: ‘Maintain good relationship with the one who cuts you off, and give to the one who deprives you, and excuse the one who oppresses you, for when you do that, there would be for you, from Allahazwj , a Backing’.83

3. وَعَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ، قَالَ: قَالَ أَبُو الْحَسَنِ الرِّضَاعليه‌السلام : « يَكُونُ الرَّجُلُ يَصِلُ رَحِمَهُ، فَيَكُونُ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُ سِنِينَ، فَيُصَيِّرُهَا اللهُ ثَلَاثِينَ سَنَةً، وَيَفْعَلُ اللهُ‌ مَا يَشَاءُ ».

And from him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,

‘Abu Al-Hassan Al-Rezaasws said: ‘The man happens to maintain goodly relations with his relatives, and it so happens that there remains three years from his life, and Allahazwj Makes it to become thirty years, and Allahazwj Does whatever Heazwj so Desires to’.84

4. وَعَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ خَطَّابٍ الْأَعْوَرِ، عَنْ أَبِي حَمْزَةَ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ، وَتُنْمِي الْأَمْوَالَ، وَتَدْفَعُ الْبَلْوى، وَتُيَسِّرُ الْحِسَابَ، وَتُنْسِئُ فِي الْأَجَلِ ».

From him, from Ali Bin Al Hakam, from Khattab Al Awr, from Abu Hamza who said,

‘Abu Ja’farasws said: ‘Goodly relationships with the relatives purifies the deeds, and increases the wealth, and repels the afflictions, and eases the Reckoning, and delays the death’.85

5. عَنْهُ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَالْغَائِبَ مِنْهُمْ وَمَنْ فِي أَصْلَابِ الرِّجَالِ وَأَرْحَامِ النِّسَاءِ إِلى يَوْمِ الْقِيَامَةِ أَنْ يَصِلَ الرَّحِمَ وَإِنْ كَانَتْ مِنْهُ عَلى مَسِيرَةِ سَنَةٍ؛ فَإِنَّ ذلِكَ مِنَ الدِّينِ ».

And from him, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Jabir, from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Isaww hereby bequeath the present ones of mysaww community and the absent ones from them, and the ones in the backbones of the men and the wombs of the women up to the Day of Judgement that they should maintain goodly relationships with the relatives, and even if there was one from them upon a travel distance of a year, for that is from the Religion’.86

6. وَعَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ حَفْصٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « صِلَةُ الْأَرْحَامِ تُحَسِّنُ الْخُلُقَ، وَتُسَمِّحُ الْكَفَّ، وَتُطَيِّبُ النَّفْسَ، وَتَزِيدُ فِي الرِّزْقِ، وَتُنْسِئُ فِي الْأَجَلِ ».

And from him, from Ali Bin al Hakam, from Hafs, from Abu Hamza,

(It has been narrated) from Abu Abdullahasws having said: ‘Goodly relationships with the relatives improves the manners, and allows the palm (to be generous), and betters the self, and increases in the sustenance, and delays in the death’.87

7. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ: اللهُمَّ صِلْ مَنْ وَصَلَنِي، وَاقْطَعْ مَنْ قَطَعَنِي، وَهِيَ رَحِمُ آلِ مُحَمَّدٍ، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( الَّذِينَ يَصِلُونَ ما أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ ) وَرَحِمُ كُلِّ ذِي رَحِمٍ ».

Al Husayn Bin Muhammad, from Moallah Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The kinship (of the Progenyasws of Muhammadsaww ) would attach itself with the Throne saying, ‘O Allahazwj ! Maintain with the one who maintained me and Cut off the one who cut me off, and it is the relationship with the Progenyasws of Muhammadsaww , and these are the Words of Allahazwj Mighty and Majestic [13: 21] And those who join what Allah has Bidden to be joined – and the relative is every one with the relationship’.88

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ يُونُسَ بْنِ عَمَّارٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَوَّلُ نَاطِقٍ مِنَ الْجَوَارِحِ يَوْمَ الْقِيَامَةِ الرَّحِمُ تَقُولُ: يَا رَبِّ مَنْ وَصَلَنِي فِي الدُّنْيَا، فَصِلِ الْيَوْمَ مَا بَيْنَكَ وَبَيْنَهُ؛ وَمَنْ قَطَعَنِي فِي الدُّنْيَا، فَاقْطَعِ الْيَوْمَ مَا بَيْنَكَ وَبَيْنَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘Abu Abdullahasws said: ‘The first one of the body parts to speak on the Day of Judgement would be the womb (i. e. , kinship) saying, ‘O Lordazwj ! The one maintained me in the world, so Maintain what is between Youazwj and him, and the one cut me off in the world, so Cut him off today what is between Youazwj and him’.89

9. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ: عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام ، قَالَ: « قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : صِلْ رَحِمَكَ وَلَوْ بِشَرْبَةٍ مِنْ مَاءٍ، وَأَفْضَلُ مَا تُوصَلُ بِهِ الرَّحِمُ كَفُّ الْأَذى عَنْهَا، وَصِلَةُ الرَّحِمِ مَنْسَأَةٌ فِي الْأَجَلِ، مَحْبَبَةٌ فِي‌ الْأَهْلِ ».

From him, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Be good to your relatives and even if it is by a drink of water; and the most superior of what you can be good with the relative is restraining the harm from them; and goodly relationships with the relatives is a delayer regarding the death, and brings about love in the family’.90

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزِ بْنِ عَبْدِ اللهِ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « إِنَّ الرَّحِمَ مُعَلَّقَةٌ يَوْمَ الْقِيَامَةِ بِالْعَرْشِ تَقُولُ: اللهُمَّ صِلْ مَنْ وَصَلَنِي، وَاقْطَعْ مَنْ قَطَعَنِي ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Fuzayl Bin Yasaar who said,

‘Abu Ja’farasws said: ‘The womb (kinship of the Progenyasws of Muhammadsaww ) would attach itself to the Throne on the Day of Judgement, saying, ‘O Allahazwj ! Maintain with the one who maintained me, and Cut off from the one who cut me off’.91

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ حَنَانِ بْنِ سَدِيرٍ، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ أَبُو ذَرٍّ رَضِيَ اللهُ عَنْهُ: سَمِعْتُ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَقُولُ: حَافَتَا الصِّرَاطِ يَوْمَ الْقِيَامَةِ الرَّحِمُ وَالْأَمَانَةُ، فَإِذَا مَرَّ الْوَصُولُ لِلرَّحِمِ الْمُؤَدِّي لِلْأَمَانَةِ، نَفَذَ إِلَى الْجَنَّةِ، وَإِذَا مَرَّ الْخَائِنُ لِلْأَمَانَةِ الْقَطُوعُ لِلرَّحِمِ، لَمْ يَنْفَعْهُ مَعَهُمَا عَمَلٌ، وَتَكَفَّأَ بِهِ الصِّرَاطُ فِي النَّارِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie, from Hannan Bin Sadeyr, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Abu Zarrra said: ‘Ira heard Rasool-Allahsaww saying: ‘On the two edges of the Bridge on the Day of Judgement would be the kinship and the entrustment. So when the maintainer of the relationships and the fulfiller of the entrustments passes by, would pass throught to the Paradise, and when the betrayer of the entrustment, the cutter of the relationships passes by, the deeds would not benefit him along with these two, and the Bridge would fling him into the Fire’.92

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَفْصِ بْنِ قُرْطٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « صِلَةُ الْأَرْحَامِ تُحَسِّنُ الْخُلُقَ، وَتُسَمِّحُ الْكَفَّ، وَتُطَيِّبُ النَّفْسَ، وَتَزِيدُ فِي الرِّزْقِ، وَتُنْسِئُ فِي الْأَجَلِ ».

A number of our companions, from Ahmad Bin Muhammad bin Khalid, from his father, from Ibn Abu Umeyr, from Hafs Bin Qurti, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Goodly relations with the relatives improves the manners, and allows the palm (to be generous), and betters the self, and increases in the sustenance, and delays in the death’.93

13. عَنْهُ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ خَطَّابٍ الْأَعْوَرِ، عَنْ أَبِي حَمْزَةَ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ، وَتَدْفَعُ الْبَلْوى، وَتُنْمِي الْأَمْوَالَ، وَتُنْسِئُ لَهُ فِي عُمُرِهِ، وَتُوَسِّعُ فِي رِزْقِهِ، وَتُحَبِّبُ فِي أَهْلِ بَيْتِهِ؛ فَلْيَتَّقِ اللهَ، وَلْيَصِلْ رَحِمَهُ ».

From him, from Usman Bin Isa, from Khattab Al Awr, from Abu Hamza who said,

‘Abu Ja’farasws said: ‘Goodly relationship purifies the deeds, and repels the afflictions, and increases the wealth, and delays the death for him in his lifetime, and expands in his sustenance, and brings about love among his family members, so let him fear Allahazwj and let him be good with his relatives’.94

14. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنِ الْحَكَمِ الْحَنَّاطِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « صِلَةُ الرَّحِمِ وَحُسْنُ الْجِوَارِ يَعْمُرَانِ الدِّيَارَ، وَيَزِيدَانِ فِي الْأَعْمَارِ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether, from Ibn Abu Umeyrs, from Ibrahim Bin Abdul Hameed, from Al Hakam Al Hannat who said,

‘Abu Abdullahasws said: ‘Goodness with the relatives and goodness with the neighbours both build the houses (households) and increase in the lifespans’.95

15. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنْ عَبْدِ اللهِ بْنِ مَيْمُونٍ الْقَدَّاحِ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ أَعْجَلَ الْخَيْرِ ثَوَاباً صِلَةُ الرَّحِمِ ».

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The quickest of the Rewards for a good deed is for maintaining good relationships with the relatives’.96

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ سَرَّهُ النَّسَاءُ فِي الْأَجَلِ وَالزِّيَادَةُ فِي الرِّزْقِ، فَلْيَصِلْ رَحِمَهُ ».

Ali Bin Ibrahim, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who is happy with the delay in his death and the increase in the sustenance, so let him maintain good relationship with the relatives’.97

17. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا نَعْلَمُ شَيْئاً يَزِيدُ فِي الْعُمُرِ إِلاَّ صِلَةَ الرَّحِمِ، حَتّى إِنَّ الرَّجُلَ يَكُونُ أَجَلُهُ ثَلَاثَ سِنِينَ، فَيَكُونُ وَصُولاً لِلرَّحِمِ، فَيَزِيدُ اللهُ فِي عُمُرِهِ ثَلَاثِينَ سَنَةً، فَيَجْعَلُهَا ثَلَاثاً وَثَلَاثِينَ سَنَةً، وَيَكُونُ أَجَلُهُ ثَلَاثاً وَثَلَاثِينَ سَنَةً، فَيَكُونُ قَاطِعاً لِلرَّحِمِ، فَيَنْقُصُهُ اللهُ ثَلَاثِينَ سَنَةً، وَيَجْعَلُ أَجَلَهُ إِلى ثَلَاثِ سِنِينَ ».

الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام ، مِثْلَهُ.

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘Weasws do not know of anything which increases in the life-span except for the goodly relations with the relatives. The man might happen to have three years term (left of his life), and he maintains good relations with the relatives, so Allahazwj would Increase thirty years in his life-span, and Make it to be thirty three years; and (or) his (remaining) life-span might be thirty three years and he cuts off the relationships, so Allahazwj would Cut-off thirty years and Make his (remaining) term to be three years’.

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha,

(It has been narrated) from Abu Al Hassan Al Rezaasws – similar to it.98

18. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَمَّا خَرَجَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام يُرِيدُ الْبَصْرَةَ نَزَلَ بِالرَّبَذَةِ، فَأَتَاهُ رَجُلٌ مِنْ مُحَارِبٍ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنِّي تَحَمَّلْتُ فِي‌ قَوْمِي حَمَالَةً، وَإِنِّي سَأَلْتُ فِي طَوَائِفَ مِنْهُمُ الْمُؤَاسَاةَ وَالْمَعُونَةَ، فَسَبَقَتْ إِلَيَّ أَلْسِنَتُهُمْ بِالنَّكَدِ، فَمُرْهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ بِمَعُونَتِي، وَحُثَّهُمْ عَلى مُؤَاسَاتِي، فَقَالَ: أَيْنَ هُمْ؟ فَقَالَ: هؤُلَاءِ فَرِيقٌ مِنْهُمْ حَيْثُ تَرى ».

قَالَ: « فَنَصَّ رَاحِلَتَهُ فَادَّلَفَتْ كَأَنَّهَا ظَلِيمٌ، فَدَلَفَ بَعْضُ أَصْحَابِهِ فِي طَلَبِهَا، فَلَأْياً بِلَأْيٍ مَا لُحِقَتْ، فَانْتَهى إِلَى الْقَوْمِ، فَسَلَّمَ عَلَيْهِمْ، وَسَأَلَهُمْ مَا يَمْنَعُهُمْ مِنْ مُوَاسَاةِ صَاحِبِهِمْ، فَشَكَوْهُ وَشَكَاهُمْ، فَقَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : وَصَلَ امْرُؤٌ عَشِيرَتَهُ؛ فَإِنَّهُمْ‌ أَوْلى بِبِرِّهِ وَذَاتِ يَدِهِ، وَوَصَلَتِ الْعَشِيرَةُ أَخَاهَا إِنْ عَثَرَ بِهِ دَهْرٌ وَأَدْبَرَتْ عَنْهُ دُنْيَا؛ فَإِنَّ الْمُتَوَاصِلِينَ الْمُتَبَاذِلِينَ مَأْجُورُونَ، وَإِنَّ الْمُتَقَاطِعِينَ الْمُتَدَابِرِينَ مَوْزُورُونَ ».

قَالَ: « ثُمَّ بَعَثَ رَاحِلَتَهُ، وَقَالَ: حَلْ ».

Ali Bin Ibrahim, from his father, from one of his companions, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘When Amir Al-Momineenasws went out intending Basra (the battle of the Camel), heasws encamped at Al-Rabza. So a man from the fighters came over to himasws , and he said, ‘O Amir Al-Momineenasws ! I bore the burdens (responsibilities) of my people and I asked among their groups for the sympathy and the assistance but their tongues preceded to me with the temper. So order them, O Amir Al-Momineenasws for assisting me and urge them upon sympathising with me’. So heasws said: ‘Where are they?’ So he said, ‘There, a group of them is where youasws see’.

So he spurred on his riding animal and galloped it as if it was a male ostrich, and some of hisasws companions galloped (their animals) in seeking it (hisasws ride) in hot pursuit but could not catch up. So heasws ended up to the group of people and greeted them and asked them what prevent them from sympathising with their companion. So they complained about him, and he complained about them.

So Amir Al-Momineenasws said: ‘A person should help his clan, for they are closest with the righteousness, and that is in his hands, and the clan should help its brother if the time is hard with him and the world turns away from him. So the maintainers of the relationships, the helpers would be Recompensed, and that the cutters-off of relationships, the ones who turn around would be burdened (with sins)’. Then heasws went away with hisasws riding animal and said: ‘Resolved’.99

19. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ يَحْيى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : لَنْ يَرْغَبَ الْمَرْءُ عَنْ عَشِيرَتِهِ وَإِنْ كَانَ ذَا مَالٍ وَوَلَدٍ، وَعَنْ مَوَدَّتِهِمْ وَكَرَامَتِهِمْ وَدِفَاعِهِمْ بِأَيْدِيهِمْ وَأَلْسِنَتِهِمْ، هُمْ أَشَدُّ النَّاسِ حِيطَةً مِنْ وَرَائِهِ وَأَعْطَفُهُمْ عَلَيْهِ وَأَلَمُّهُمْ لِشَعَثِهِ إِنْ أَصَابَتْهُ مُصِيبَةٌ أَوْ نَزَلَ بِهِ بَعْضُ مَكَارِهِ الْأُمُورِ؛ وَمَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ، فَإِنَّمَا يَقْبِضُ عَنْهُمْ يَداً وَاحِدَةً، وَيُقْبَضُ عَنْهُ مِنْهُمْ أَيْدٍ كَثِيرَةٌ؛ وَمَنْ يُلِنْ حَاشِيَتَهُ، يَعْرِفْ صَدِيقُهُ مِنْهُ الْمَوَدَّةَ؛ وَمَنْ‌ بَسَطَ يَدَهُ بِالْمَعْرُوفِ إِذَا وَجَدَهُ، يُخْلِفِ اللهُ لَهُ مَا أَنْفَقَ فِي دُنْيَاهُ، وَيُضَاعِفْ لَهُ فِي آخِرَتِهِ؛ وَلِسَانُ الصِّدْقِ لِلْمَرْءِ يَجْعَلُهُ اللهُ فِي النَّاسِ خَيْراً مِنَ الْمَالِ يَأْكُلُهُ وَيُوَرِّثُهُ، لَا يَزْدَادَنَّ أَحَدُكُمْ كِبْراً وَعِظَماً فِي نَفْسِهِ وَنَأْياً عَنْ عَشِيرَتِهِ إِنْ كَانَ مُوسِراً فِي الْمَالِ، وَلَا يَزْدَادَنَّ أَحَدُكُمْ فِي أَخِيهِ زُهْداً وَلَا مِنْهُ بُعْداً إِذَا لَمْ يَرَ مِنْهُ مُرُوَّةً وَكَانَ مُعْوِزاً فِي الْمَالِ، وَلَا يَغْفُلُ أَحَدُكُمْ عَنِ الْقَرَابَةِ بِهَا الْخَصَاصَةُ أَنْ يَسُدَّهَا بِمَا لَايَنْفَعُهُ إِنْ أَمْسَكَهُ، وَلَا يَضُرُّهُ إِنِ اسْتَهْلَكَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Yahya,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The person should never turn away from his clan even if he was with wealth and children, and away from their cordiality, and their honour, and their defending (him) by their hands and their tongues. They would be the most intense of the people to watch out for him from behind him and the most compassionate upon him to escort him if a difficulty were to hit him, or if one of the abhorrences of his matters were to descend upon him.

The one who withholds his hand from his claim, so rather he would be withholding one hand from them, and there would be withheld from him, a lot of hands, and the one who is soft with his inner circle would recognise the cordiality from his friends; and the one who extends his hand with the goodness when he finds it, Allahazwj would Replace it for him whatever he spends regarding his world, and Heazwj would Multiply it for him in his Hereafter.

And a truthful tongue of a person, Allahazwj Allahazwj Makes it for him among the people is better than the wealth he consumes and he inherits. Not one of you should exceed in arrogance and greatness regarding himself and distance himself from his clan even if he was affluent regarding the wealth; and not one of you should exceed in ascetism regarding his brother, nor be remote from him when he does not see magnanimity from him, and he was needy regarding the wealth; and not one of you should be oblivious from the relatives. With it (the kinship) is the speciality, if one was to cut it what would not benefit him if he were to withhold it, nor would it harm him if he were to consume it’.100

20. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سُلَيْمَانَ بْنِ هِلَالٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ آلَ فُلَانٍ يَبَرُّ بَعْضُهُمْ بَعْضاً وَيَتَوَاصَلُونَ، فَقَالَ: « إِذاً تَنْمِي أَمْوَالُهُمْ وَيَنْمُونَ، فَلَا يَزَالُونَ فِي ذلِكَ حَتّى يَتَقَاطَعُوا، فَإِذَا فَعَلُوا ذلِكَ انْقَشَعَ عَنْهُمْ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Suleyman Bin Hilal who said,

‘I said to Abu Abdullahasws that the family of so and so, some of them are being righteous with the others and helping out. So heasws said: ‘Then their wealth would develop and grow, and they would not cease to be in that until they cut-off (the kinship). So if they were to do that, it would vanish from them’.101

21. عَنْهُ، عَنْ غَيْرِ وَاحِدٍ، عَنْ زِيَادٍ الْقَنْدِيِّ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ الْقَوْمَ لَيَكُونُونَ فَجَرَةً وَلَا يَكُونُونَ بَرَرَةً، فَيَصِلُونَ أَرْحَامَهُمْ، فَتَنْمِي أَمْوَالُهُمْ، وَتَطُولُ أَعْمَارُهُمْ، فَكَيْفَ إِذَا كَانُوا أَبْرَاراً بَرَرَةً ».

From him, from someone else, from Ziyad Al Qandy, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The group of the people happens to be immoral and they do not happen to be righteous, so they are maintaining their kinships, and are developing their wealth and prolonging their life-spans. So how would it be if they were righteous, doing righteous deeds?’102

22. وَعَنْهُ، عَنِ الْقَاسِمِ بْنِ يَحْيى، عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : صِلُوا أَرْحَامَكُمْ وَلَوْ بِالتَّسْلِيمِ، يَقُولُ اللهُ تَبَارَكَ‌وَتَعَالى:( وَاتَّقُوا اللهَ الَّذِي تَسائَلُونَ بِهِ وَالْأَرْحامَ إِنَّ اللهَ كانَ عَلَيْكُمْ رَقِيباً ) ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Maintain your kinship even though it be with the greetings. Allahazwj Blessed and High is Saying [4: 1] and fear Allah, by Whom you are asking by Him and the kinship; surely Allah was Ever-Watchful over you’.103

23. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ صَفْوَانَ الْجَمَّالِ، قَالَ: وَقَعَ بَيْنَ أَبِي عَبْدِ اللهِعليه‌السلام وَبَيْنَ عَبْدِ اللهِ بْنِ الْحَسَنِ كَلَامٌ حَتّى وَقَعَتِ الضَّوْضَاءُ بَيْنَهُمْ، وَاجْتَمَعَ النَّاسُ، فَافْتَرَقَا عَشِيَّتَهُمَا بِذلِكَ، وَغَدَوْتُ فِي حَاجَةٍ، فَإِذَا أَنَا بِأَبِي عَبْدِ اللهِعليه‌السلام عَلى بَابِ عَبْدِ اللهِ بْنِ الْحَسَنِ وَهُوَ يَقُولُ: « يَا جَارِيَةُ، قُولِي لِأَبِي مُحَمَّدٍ يَخْرُجْ ». قَالَ: فَخَرَجَ، فَقَالَ: يَا أَبَا عَبْدِ اللهِ، مَا بَكَّرَ بِكَ ؟ فَقَالَ: « إِنِّي تَلَوْتُ آيَةً‌ مِنْ كِتَابِ اللهِ ـ عَزَّ وَجَلَّ ـ الْبَارِحَةَ، فَأَقْلَقَتْنِي ». قَالَ: وَمَا هِيَ؟ قَالَ: « قَوْلُ اللهِ جَلَّ وَعَزَّ ذِكْرُهُ:( الَّذِينَ يَصِلُونَ ما أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخافُونَ سُوءَ الْحِسابِ ) فَقَالَ: صَدَقْتَ لَكَأَنِّي لَمْ أَقْرَأْ هذِهِ الْآيَةَ مِنْ كِتَابِ اللهِ قَطُّ، فَاعْتَنَقَا وَبَكَيَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Safwan Al Jammal who said,

‘There occurred (heated) words between Abu Abdullahasws and Abdullah Bin Al-Hassan and the clamour occurred between them, and the people gathered. So they both separated with their respective adherents due to that, and in the morning I went regarding the need, and there was Abu Abdullahasws at the door of Abdullah Bin Al-Hassan, and heasws was saying: ‘O maid! Tell Abu Muhammad to come out’.

He (the narrator) said, ‘So he came out as said, ‘O Abu Abdullahasws , what made youasws come so early?’ So heasws said: ‘Iasws recited a Verse from the Book of Allahazwj Mighty and Majestic yesterday so it worried measws ’. He said, ‘And what is it?’ Heasws said’The Words of Allahazwj , Majestic and Mighty is Hisazwj Mention [13: 21]

And those who join what Allah has Bidden to be joined and have awe of their Lord and they are fearing the evil Reckoning’. So he said, ‘Youasws speak the truth. It is as if I never read this Verse from the Book of Allahazwj Majestic and Mighty at all’. So they both hugged and wept’.104

24. وَعَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ لِيَ ابْنَ عَمٍّ أَصِلُهُ فَيَقْطَعُنِي، وَأَصِلُهُ فَيَقْطَعُنِي حَتّى لَقَدْ هَمَمْتُ لِقَطِيعَتِهِ إِيَّايَ أَنْ أَقْطَعَهُ، أَتَأْذَنُ لِي قَطْعَهُ ؟

قَالَ: « إِنَّكَ إِذَا وَصَلْتَهُ وَقَطَعَكَ، وَصَلَكُمَا اللهُ ـ عَزَّ وَجَلَّ ـ جَمِيعاً، وَإِنْ قَطَعْتَهُ وَقَطَعَكَ، قَطَعَكُمَا اللهُ ».

From him, from Ali Bin Al Hakam, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws , ‘There is a cousin of mine I maintain kinship with, but he cuts me off, and I maintain kinship with him but he cuts me off, to the extent that I have thought that if he were to cut me off (again), I will cut him off. Do youasws permit me to cut him off?’ Heasws said: ‘When you maintain it to him and he cuts you off, Allahazwj Mighty and Majestic Maintains it with both of you together, and if you cut him off and he cuts you off, Allahazwj would Cut off both of you’.105

25. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « إِنِّي أُحِبُّ أَنْ يَعْلَمَ اللهُ أَنِّي قَدْ أَذْلَلْتُ رَقَبَتِي فِي رَحِمِي، وَإِنِّي لَأُبَادِرُ أَهْلَ بَيْتِي أَصِلُهُمْ قَبْلَ أَنْ يَسْتَغْنُوا عَنِّي ».

From him, from Ali Bin Al Hakam, from Dawood Bin Farqad who said,

‘Abu Abdullahasws said to me: ‘Iasws would love it for Allahazwj to Know that Iasws have humbled myasws neck regarding my kinship and Iasws hasten to myasws family members to helping them before they become self-sufficient of measws ’.106

26. عَنْهُ، عَنِ الْوَشَّاءِ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ الصَّيْرَفِيِّ، عَنِ الرِّضَاعليه‌السلام ، قَالَ: « إِنَّ رَحِمَ آلِ مُحَمَّدٍ الْأَئِمَّةِعليهم‌السلام لَمُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ: اللهُمَّ صِلْ مَنْ وَصَلَنِي، وَاقْطَعْ مَنْ قَطَعَنِي، ثُمَّ هِيَ جَارِيَةٌ بَعْدَهَا فِي أَرْحَامِ الْمُؤْمِنِينَ » ثُمَّ تَلَا هذِهِ الْآيَةَ:( وَاتَّقُوا اللهَ الَّذِي تَسائَلُونَ بِهِ وَالْأَرْحامَ )

From him, from Al Washha, from Muhammad Bin Fuzayl Al Sayrafi,

(It has been narrated) from Al Rezaasws having said: ‘The kinship of the Progenyasws of Muhammadsaww , the Imamsasws , would attach with the Throne saying: ‘O Allahazwj ! Maintain Relationship with the one who maintained (relationship with) me, and Cut off the one who cut me off’.

Then if flows, after it, in the relationships of the Believers’. Then heasws recited this Verse [4: 1] and fear Allah, by Whom you are asking by Him and the kinship’.107

27. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ عُمَرَ بْنِ يَزِيدَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( الَّذِينَ يَصِلُونَ ما أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ ) فَقَالَ: « قَرَابَتُكَ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from Ibn Bukeyr, from Umar Bin Yazeed who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [13: 21] And those who join what Allah has Bidden to be joined. Heasws said: ‘Your relatives’.108

28. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ هِشَامِ بْنِ الْحَكَمِ وَدُرُسْتَ بْنِ أَبِي مَنْصُورٍ، عَنْ عُمَرَ بْنِ يَزِيدَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام :( الَّذِينَ يَصِلُونَ ما أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ )؟

قَالَ: « نَزَلَتْ فِي رَحِمِ آلِ مُحَمَّدٍ ـ عَلَيْهِ وَآلِهِ السَّلَامُ ـ وَقَدْ تَكُونُ فِي قَرَابَتِكَ ». ثُمَّ قَالَ: « فَلَا تَكُونَنَّ مِمَّنْ يَقُولُ لِلشَّيْ‌ءِ: إِنَّهُ فِي شَيْ‌ءٍ وَاحِدٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, and Hisham Bin Al Hakam, and Dorost Bin Abu Mansour, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws [13: 21] And those who join what Allah has Bidden to be joined. Heasws said: ‘It was Revealed regarding the kinship of the Progenyasws of Muhammadsaww , and has come to be regarding your relatives’. Then heasws said: ‘Therefore, do not become from the ones who are saying for the thing, that it is regarding the one (and the same) thing’.109

29. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِي جَمِيلَةَ، عَنِ الْوَصَّافِيِّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ سَرَّهُ أَنْ يَمُدَّ اللهُ فِي عُمُرِهِ، وَأَنْ يَبْسُطَ لَهُ فِي رِزْقِهِ، فَلْيَصِلْ رَحِمَهُ؛ فَإِنَّ الرَّحِمَ لَهَا لِسَانٌ يَوْمَ الْقِيَامَةِ ذَلْقٌ تَقُولُ: يَا رَبِّ صِلْ مَنْ وَصَلَنِي، وَاقْطَعْ مَنْ قَطَعَنِي، فَالرَّجُلُ لَيُرى بِسَبِيلِ خَيْرٍ إِذَا أَتَتْهُ الرَّحِمُ الَّتِي قَطَعَهَا، فَتَهْوِي بِهِ إِلى أَسْفَلِ قَعْرٍ فِي النَّارِ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abu Jameela, from Al Wassafy,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘The one who is joyful if Allahazwj were to Extend in his life-span, and Expand for him in his sustenance, so let him maintain goodly relations with the relatives, for the kinship, there would be an eloquent tongue for it on the Day of Judgement, saying, ‘O Lordazwj ! Maintaining Relationship with the one who maintained it with me, and Cut off the one who cut me off’.

So the man would be seen to be on the goodly way, when the kinship comes to whim which he had cut if off, so it would plunge with him into the lowest depth into the Fire’.110

30. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ‌ صَفْوَانَ، عَنِ الْجَهْمِ بْنِ حُمَيْدٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : تَكُونُ لِيَ الْقَرَابَةُ عَلى غَيْرِ أَمْرِي، أَلَهُمْ عَلَيَّ حَقٌّ؟

قَالَ: « نَعَمْ، حَقُّ الرَّحِمِ لَايَقْطَعُهُ شَيْ‌ءٌ، وَإِذَا كَانُوا عَلى أَمْرِكَ كَانَ لَهُمْ حَقَّانِ: حَقُّ الرَّحِمِ، وَحَقُّ الْإِسْلَامِ ».

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hassan Bin Ali, from Safwan, from Al Jaham Bin Humeyd who said,

‘I said to Abu Abdullahasws , ‘There happen to be relatives for him being upon other than my matter (Al-Wilayah). Is there (any) right for them upon me?’ Heasws said: ‘Yes, the right of kinship. Nothing can cut if off. And had they been upon your matter (Al-Wilayah), there would have been two rights for them – the right of the kinship and the right of Al-Islam’.111

31. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ صِلَةَ الرَّحِمِ وَالْبِرَّ لَيُهَوِّنَانِ الْحِسَابَ، وَيَعْصِمَانِ مِنَ الذُّنُوبِ؛ فَصِلُوا أَرْحَامَكُمْ، وَبَرُّوا بِإِخْوَانِكُمْ وَلَوْ بِحُسْنِ السَّلَامِ وَرَدِّ الْجَوَابِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘The maintenance of goodly relationship with the relatives, and the righteousness, would both east the Reckoning and would defend from the sins. Therefore, maintain your relationships and be good with your brethren, and even though it be by the goodly greeting and response’.112

32. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ، وَهِيَ مَنْسَأَةٌ فِي الْعُمُرِ، وَتَقِي مَصَارِعَ السُّوءِ؛ وَصَدَقَةُ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Samad Bin Bashir who said,

‘Abu Abdullahasws said: ‘The goodly relationships would ease the Reckoning on the Day of Judgement, and it is a delayer is the (termination of the) life-span and saves from the evil misfortunes; and the giving of the charity at night extinguishes the Anger of the Lordazwj ’.113

33. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حُسَيْنِ بْنِ عُثْمَانَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ صِلَةَ الرَّحِمِ تُزَكِّي الْأَعْمَالَ، وَتُنْمِي الْأَمْوَالَ، وَتُيَسِّرُ الْحِسَابَ، وَتَدْفَعُ الْبَلْوى، وَتَزِيدُ فِي الرِّزْقِ ».

Ali, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The goodly relationships purify the deeds, and develops the wealth, and eases the Reckoning, and repels the afflictions, and increases in the sustenance’.114

69- بَابُ الْبِرِّ بِالْوَالِدَيْنِ

Chapter 69 – The righteousness with the parents

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَبِالْوالِدَيْنِ إِحْساناً ) : مَا هذَا الْإِحْسَانُ؟

فَقَالَ: « الْإِحْسَانُ أَنْ تُحْسِنَ صُحْبَتَهُمَا، وَأَنْ لَاتُكَلِّفَهُمَا أَنْ يَسْأَلَاكَ شَيْئاً مِمَّا يَحْتَاجَانِ إِلَيْهِ وَإِنْ كَانَا مُسْتَغْنِيَيْنِ؛ أَلَيْسَ يَقُولُ اللهُ عَزَّ وَجَلَّ:( لَنْ تَنالُوا الْبِرَّ حَتّى تُنْفِقُوا مِمّا تُحِبُّونَ ) ».

قَالَ: ثُمَّ قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « وَأَمَّا قَوْلُ اللهِ عَزَّ وَجَلَّ:( إِمّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُما أَوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍّ وَلا تَنْهَرْهُما ) » قَالَ: « إِنْ أَضْجَرَاكَ فَلَا تَقُلْ لَهُمَا أُفٍّ، وَلَا تَنْهَرْهُمَا إِنْ ضَرَبَاكَ ».

قَالَ: «( وَقُلْ لَهُما قَوْلاً كَرِيماً ) » قَالَ: « إِنْ ضَرَبَاكَ فَقُلْ لَهُمَا: غَفَرَ اللهُ لَكُمَا، فَذلِكَ مِنْكَ قَوْلٌ كَرِيمٌ ».

قَالَ: «( وَاخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ ) قَالَ: « لَا تَمْلَأْ عَيْنَيْكَ مِنَ النَّظَرِ إِلَيْهِمَا إِلاَّ بِرَحْمَةٍ وَرِقَّةٍ، وَلَا تَرْفَعْ صَوْتَكَ فَوْقَ أَصْوَاتِهِمَا، وَلَا يَدَكَ فَوْقَ أَيْدِيهِمَا، وَلَا تَقَدَّمْ قُدَّامَهُمَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahbooub, from Abu Wallad Al Hannat who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [17: 23] and the goodness to the two parents. What is this goodness?’ So heasws said: ‘The goodness is that you are good in their company, and that you do not encumber them if they were to ask you from what they are both needy to, and even if they were both self-sufficient. Is Allahazwj Mighty and Majestic no Saying [3: 92] You will never attain to righteousness until you spend out of what you love; and whatever thing you spend, Allah Knows of it.

He (the narrator) said, ‘Then Abu Abdullahasws said: ‘And as for the Words of Allahazwj Mighty and Majestic [17: 23] If either or both of them reach old age with you, say not to them (so much as)”Ugh” nor chide them, if they were to bore you so neither say’Ugh’ to them nor chide them if they were to hit you and speak to both of them a gracious word. If they do strike you, so say to them both, ‘May Allahazwj Forgive you both’, so that would constitute a gracious word from you’.

Heasws said: ‘[17: 24] And make yourself submissively gentle to them with the mercy. Heasws said: ‘Do not fill your eyes from looking towards them, except with mercy and kindness, and do not raise your voice above their voices, and let not your hand be above their hands, and do not walk in front of them’.115

2. ابْنُ مَحْبُوبٍ، عَنْ خَالِدِ بْنِ نَافِعٍ الْبَجَلِيِّ، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ رَجُلاً أَتَى النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا رَسُولَ اللهِ، أَوْصِنِي، فَقَالَ: لَاتُشْرِكْ بِاللهِ شَيْئاً، وَإِنْ حُرِّقْتَ بِالنَّارِ وَعُذِّبْتَ إِلاَّ وَقَلْبُكَ مُطْمَئِنٌّ بِالْإِيمَانِ، وَوَالِدَيْكَ فَأَطِعْهُمَا وَبَرَّهُمَا حَيَّيْنِ كَانَا أَوْ مَيِّتَيْنِ، وَإِنْ أَمَرَاكَ أَنْ تَخْرُجَ مِنْ أَهْلِكَ وَمَالِكَ فَافْعَلْ، فَإِنَّ ذلِكَ مِنَ الْإِيمَانِ ».

Ibn Mahboub, from Khalid Bin Nafi’e Al Bajaly, from Muhammad Bin Marwan who said,

‘I heard Abu Abdullahasws saying: ‘A man came over to the Prophetas and he said, ‘O Rasool-Allahsaww ! Advise me’. So hesaww said: ‘Do not associate anything with Allahazwj and even if you are burnt in the fire and punished, except your heart should be at rest with the Emān; and (as for your) parents, so feed them and be righteous with them be they alive or dead; and if they were to order you go out from your family and your wealth, do so, for that would be from the Emān’.116

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سَيْفٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: «يَأْتِي يَوْمَ الْقِيَامَةِ شَيْ‌ءٌ مِثْلُ الْكُبَّةِ، فَيَدْفَعُ فِي ظَهْرِ‌ الْمُؤْمِنِ، فَيُدْخِلُهُ الْجَنَّةَ، فَيُقَالُ: هذَا الْبِرُّ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf,

(It has been narrated) from Abu Abdullahasws having said: ‘There would come, on the Day of Judgement, something like a globe, so it would push in the back of the Believer and enter him into the Paradise, and it would be said: ‘This is the righteousness’.117

4. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ مَنْصُورِ بْنِ حَازِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ: أَيُّ الْأَعْمَالِ أَفْضَلُ؟

قَالَ: « الصَّلَاةُ لِوَقْتِهَا، وَبِرُّ الْوَالِدَيْنِ، وَالْجِهَادُ فِي سَبِيلِ اللهِ عَزَّ وَجَلَّ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘I said, ‘Which deed is the most superior?’ Heasws said: ‘The Salāt on its timing, and righteousness with the parents, and the Jihād in the Way of Allahazwj Mighty and Majestic’.118

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: « سَأَلَ رَجُلٌ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا حَقُّ الْوَالِدِ عَلى وَلَدِهِ؟

قَالَ: لَايُسَمِّيهِ بِاسْمِهِ، وَلَا يَمْشِي بَيْنَ يَدَيْهِ، وَلَا يَجْلِسُ قَبْلَهُ، وَلَا يَسْتَسِبُّ لَهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Dorost Bin Abu Mansour,

(It has been narrated) from Abu Al-Hassan Musaas having said: ‘A man asked Rasool-Allahsaww , ‘What is the right of the father upon his son?’ Heasws said: ‘Not calling him by his name, and not walking in front of his, and not sitting before him, and not let him be insulted (by anyone)’.119

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ‌ بَحْرٍ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَمَّنْ رَوَاهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ ـ وَأَنَا عِنْدَهُ ـ لِعَبْدِ الْوَاحِدِ الْأَنْصَارِيِّ فِي بِرِّ الْوَالِدَيْنِ فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَبِالْوالِدَيْنِ إِحْساناً ) ، فَظَنَنَّا أَنَّهَا الْآيَةُ الَّتِي فِي بَنِي إِسْرَائِيلَ:( وَقَضى رَبُّكَ أَلاّ تَعْبُدُوا إِلاّ إِيّاهُ وَبِالْوالِدَيْنِ إِحْساناً ) ، فَلَمَّا كَانَ بَعْدُ سَأَلْتُهُ، فَقَالَ: « هِيَ الَّتِي فِي‌لُقْمَانَ:( وَوَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حُسْناً ) ،( وَإِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما ) ». فَقَالَعليه‌السلام : « إِنَّ ذلِكَ أَعْظَمُ مِنْ أَنْ‌ يَأْمُرَ بِصِلَتِهِمَا وَحَقِّهِمَا عَلى كُلِّ حَالٍ ».( وَإِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ ) ؟ فَقَالَ: « لَا، بَلْ يَأْمُرُ بِصِلَتِهِمَا، وَإِنْ جَاهَدَاهُ عَلَى الشِّرْكِ مَا زَادَ حَقَّهُمَا إِلاَّ عِظَماً ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Bahr, from Abdullah Bin Muskan, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said to Abdul Wahid Al-Ansary, and I was in hisasws presence, regarding the righteousness with the parents in the Words of Allahazwj Mighty and Majestic [17: 23] and the goodness to the two parents, and we thought that it is a Verse which is regarding the Children of Israel [17: 23] And your Lord has Decreed that you shall not worship except Him, and goodness to your parents.

So when it was afterwards I had asked himasws , so heasws said: ‘It is that which is in (Surah) Luqmanas (C hapter 29) [29: 8] And We have enjoined on human being goodness to his parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them.

So he (Abdul Wahid): ‘That is greater than Himazwj Commanding with goodness with them both and their rights upon every state and if they contend with you that you should associate (others) with Me, of which you have no knowledge. So heasws said: ‘No, but Heazwj Commanded with being good to them both, and even if they were to contend upon the association (Shirk). It does not increase their rights except for greatness’.120

7. عَنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنِ الْحَكَمِ بْنِ مِسْكِينٍ، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا يَمْنَعُ الرَّجُلَ مِنْكُمْ أَنْ يَبَرَّ وَالِدَيْهِ حَيَّيْنِ وَ مَيِّتَيْنِ، يُصَلِّيَ عَنْهُمَا، وَيَتَصَدَّقَ عَنْهُمَا، وَيَحُجَّ عَنْهُمَا، وَيَصُومَ عَنْهُمَا، فَيَكُونَ الَّذِي صَنَعَ لَهُمَا، وَلَهُ مِثْلُ ذلِكَ، فَيَزِيدَهُ اللهُ ـ عَزَّ وَجَلَّ ـ بِبِرِّهِ وَصِلَتِهِ خَيْراً كَثِيراً ».

From him, from Muhammad Bin Ali, from Al Hakam Bin Miskeen, from Muhammad Bin Marwan who said,

‘Abu Abdullahasws said: ‘What prevents the man from you from being righteous with his parents, be they alive or dead. He can pray Salāt on their behalf, and give charity on their behalf, and perform Hajj on their behalf, and Fast on their behalf. Thus, that which he does for them both would happen to for him, the like of that, and Allahazwj Mighty and Majestic would Increase him, due to his righteousness, and his kinship, a lot of good’.121

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَاعليه‌السلام : أَدْعُو لِوَالِدَيَّ إِذَا كَانَا لَايَعْرِفَانِ الْحَقَّ؟

قَالَ: « ادْعُ لَهُمَا، وَتَصَدَّقْ عَنْهُمَا، وَإِنْ كَانَا حَيَّيْنِ لَايَعْرِفَانِ الْحَقَّ فَدَارِهِمَا؛ فَإِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَالَ: إِنَّ اللهَ بَعَثَنِي بِالرَّحْمَةِ، لَابِالْعُقُوقِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khalid who said,

‘I said to Abu Al-Hassan Al-Rezaasws , ‘Should I supplicate for my parents when they do not recognise the truth (Al-Wilayah)?’ Heasws said: ‘Supplicate for them both and give charity on their behalf; and if they were alive not recognising the truth (Al-Wilayah), so circle around them (introduce to them the Al-Wilyah), for Rasool-Allahsaww said: ‘Allahazwj Sent mesaww with the Mercy, not with the ingratitude’.122

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « جَاءَ رَجُلٌ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا رَسُولَ اللهِ، مَنْ أَبَرُّ؟ قَالَ: أُمَّكَ، قَالَ: ثُمَّ مَنْ؟ قَالَ: أُمَّكَ، قَالَ: ثُمَّ مَنْ؟ قَالَ: أُمَّكَ، قَالَ: ثُمَّ مَنْ؟ قَالَ: أَبَاكَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww ! Whom shall I be more righteous with?’ Hesaww said: ‘Your mother’. He said, ‘Then who?’ Hesaww said: ‘Your mother’. He said,

‘Then who?’ Hesaww said: ‘Your mother’. He said, ‘Then who?’ Hesaww said: ‘Your father’.123

10. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَتى رَجُلٌ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي رَاغِبٌ فِي الْجِهَادِ نَشِيطٌ ».

قَالَ: « فَقَالَ لَهُ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : فَجَاهِدْ فِي سَبِيلِ اللهِ؛ فَإِنَّكَ إِنْ تُقْتَلْ تَكُنْ حَيّاً عِنْدَ اللهِ تُرْزَقُ، وَإِنْ تَمُتْ فَقَدْ وَقَعَ أَجْرُكَ عَلَى اللهِ، وَإِنْ رَجَعْتَ، رَجَعْتَ مِنَ الذُّنُوبِ كَمَا وُلِدْتَ قَالَ: يَا رَسُولَ اللهِ، إِنَّ لِي وَالِدَيْنِ كَبِيرَيْنِ يَزْعُمَانِ أَنَّهُمَا يَأْنَسَانِ بِي وَيَكْرَهَانِ خُرُوجِي.

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : فَقِرَّ مَعَ وَالِدَيْكَ، فَوَ الَّذِي نَفْسِي بِيَدِهِ، لَأُنْسُهُمَا بِكَ يَوْماً وَلَيْلَةً خَيْرٌ مِنْ جِهَادِ سَنَةٍ».

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww ! I am desirous regarding the Jihād actively’. So the Prophetsaww said: ‘So perform Jihād in the Way of Allahazwj , and if you are killed, you would happen to be alive in the Presence of Allahazwj being Sustained, and if you were to die (beforehand), so your Recompense would occur upon Allahazwj , and if you were to return, you would return from the sins just as you were born’.

He said, ‘O Rasool-Allahsaww ! For me there are parents who are aged, they claim that they are comforted by me and they dislike my going out’. So Rasool-Allahsaww said: ‘So stay with your parents, for by the Oneazwj is Whose Hand is mysaww soul, their being comforted by you for one day and night is better than a Jihād for a year’.124

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، عَنْ زَكَرِيَّا بْنِ إِبْرَاهِيمَ، قَالَ: كُنْتُ نَصْرَانِيّاً، فَأَسْلَمْتُ وَحَجَجْتُ، فَدَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَقُلْتُ: إِنِّي كُنْتُ عَلَى النَّصْرَانِيَّةِ وَإِنِّي أَسْلَمْتُ، فَقَالَ: « وَأَيَّ شَيْ‌ءٍ رَأَيْتَ فِي الْإِسْلَامِ؟ » قُلْتُ: قَوْلَ اللهِ عَزَّ وَجَلَّ:( ما كُنْتَ تَدْرِي مَا الْكِتابُ وَلَا الْإِيمانُ وَلكِنْ جَعَلْناهُ نُوراً نَهْدِي بِهِ مَنْ نَشاءُ ) فَقَالَ: « لَقَدْ هَدَاكَ اللهُ ». ثُمَّ قَالَ: « اللهُمَّ اهْدِهِ ـ ثَلَاثاً ـ سَلْ عَمَّا شِئْتَ يَا بُنَيَّ ».

فَقُلْتُ: إِنَّ أَبِي وَأُمِّي عَلَى النَّصْرَانِيَّةِ وَأَهْلَ بَيْتِي، وَأُمِّي مَكْفُوفَةُ الْبَصَرِ، فَأَكُونُ مَعَهُمْ، وَآكُلُ فِي آنِيَتِهِمْ؟ فَقَالَ: « يَأْكُلُونَ لَحْمَ الْخِنْزِيرِ؟ » فَقُلْتُ: لَا، وَلَا يَمَسُّونَهُ، فَقَالَ: « لَا بَأْسَ، فَانْظُرْ أُمَّكَ فَبَرَّهَا، فَإِذَا مَاتَتْ فَلَا تَكِلْهَا إِلى غَيْرِكَ، كُنْ أَنْتَ الَّذِي‌ تَقُومُ بِشَأْنِهَا، وَلَا تُخْبِرَنَّ أَحَداً أَنَّكَ أَتَيْتَنِي حَتّى تَأْتِيَنِي بِمِنى إِنْ شَاءَ اللهُ ».

قَالَ: فَأَتَيْتُهُ بِمِنى وَالنَّاسُ حَوْلَهُ كَأَنَّهُ مُعَلِّمُ صِبْيَانٍ هذَا يَسْأَلُهُ، وَهذَا يَسْأَلُهُ، فَلَمَّا قَدِمْتُ الْكُوفَةَ أَلْطَفْتُ لِأُمِّي، وَكُنْتُ أُطْعِمُهَا، وَأَفْلِي ثَوْبَهَا وَرَأْسَهَا، وَأَخْدُمُهَا، فَقَالَتْ لِي: يَا بُنَيَّ، مَا كُنْتَ تَصْنَعُ بِي هذَا وَأَنْتَ عَلى دِينِي؟ فَمَا الَّذِي أَرى مِنْكَ مُنْذُ هَاجَرْتَ، فَدَخَلْتَ فِي الْحَنِيفِيَّةِ؟ فَقُلْتُ: رَجُلٌ مِنْ وُلْدِ نَبِيِّنَا أَمَرَنِي بِهذَا، فَقَالَتْ: هذَا الرَّجُلُ هُوَ نَبِيٌّ؟ فَقُلْتُ: لَا، وَلكِنَّهُ ابْنُ نَبِيٍّ، فَقَالَتْ: يَا بُنَيَّ، هذَا نَبِيٌّ؛ إِنَّ هذِهِ وَصَايَا الْأَنْبِيَاءِ، فَقُلْتُ: يَا أُمَّهْ، إِنَّهُ لَيْسَ يَكُونُ بَعْدَ نَبِيِّنَا نَبِيٌّ، وَلكِنَّهُ ابْنُهُ.

فَقَالَتْ: يَا بُنَيَّ، دِينُكَ خَيْرُ دِينٍ، اعْرِضْهُ عَلَيَّ، فَعَرَضْتُهُ عَلَيْهَا، فَدَخَلَتْ فِي الْإِسْلَامِ، وَعَلَّمْتُهَا، فَصَلَّتِ الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ الْآخِرَةَ، ثُمَّ عَرَضَ لَهَا عَارِضٌ فِي اللَّيْلِ، فَقَالَتْ: يَا بُنَيَّ، أَعِدْ عَلَيَّ مَا عَلَّمْتَنِي، فَأَعَدْتُهُ عَلَيْهَا، فَأَقَرَّتْ بِهِ وَمَاتَتْ، فَلَمَّا أَصْبَحَتْ كَانَ الْمُسْلِمُونَ الَّذِينَ غَسَّلُوهَا، وَكُنْتُ أَنَا الَّذِي صَلَّيْتُ عَلَيْهَا، وَنَزَلْتُ فِي قَبْرِهَا ».

نَشاءُ فَقَالَ لَقَدْ هَدَاكَ اللََّّ A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Zakariyya Bin Ibrahim who said,

‘I was a Christian, then I became a Muslim and performed Hajj. So I went over to Abu Abdullahasws and I said, ‘I used to be upon the Christianity and I became a Muslim’. So heasws said: ‘And which thing did you see in Al-Islam?’ I said, ‘The Words of Allahazwj Mighty and Majestic [42: 52] You did not know what the Book was, nor the belief, but We Made it a Light, Guiding thereby whom We Desire to’. So heasws said: ‘Allahazwj has Guided you’.

Then heasws said: ‘O Allahazwj ! Guide him!’ – three times, ‘Ask whatever you so desire to’. So I said, ‘My father and my mother are upon the Christianity, along with my family members, and my mother is blind of vision. So I happen to be with them, and I eat in their utensils’. So heasws said: ‘Are they eating the flesh of swine?’ So I said, ‘No, nor are they touching it’. So heasws said: ‘There is no problem, so look after your mother and be righteous with her. So when she dies, do not allocate her to anyone other than yourself. You, yourself would become the one who would be standing by her funeral, and do not inform anyone that you came to measws until you come to me at Mina, if Allahazwj so Desires it’.

He said, ‘So I went over to himasws at Mina, and the people were around himasws as if heasws was a teacher of the children. This one was asking himasws , and this one was asking himasws . So when I proceeded to Al-Kufa, I was kind to my mother and I used to feed her and wash her clothes, and her head, and serve her. So she said to me, ‘O my son! You were not doing this with me when you were upon my religion. So what is this which I see from you since you emigrated (changed religion), and you entered upon the uprightness?’ So I said, ‘A man from the children of our Prophetsaww ordered me with this’. So she said, ‘This man is a Prophetas ?’ So I said, ‘No, but a sonasws of the Prophetsaww ’.

So she said, ‘O my son! This is a Prophetas . These are the advices of the Prophetsas ’. So I said, ‘O mother! There is not going to be a Prophetas after this Prophetsaww , but (it is) hissaww sonasws ’. So she said, ‘O my son! Your Religion is a good Religion. Present it to me’. So I presented it to her’. So she entered into Al-Islam, and I taught her. So she prayed the Salāts of Al-Zohr, and Al-Asr, and Al-Maghrib, and Al-Isha the last.

Then something happened to her at night, so she said, ‘O my son! Repeat upon me what you taught me’. So I repeated it upon her, and she acknowledged with it and she died. So when it was the morning, the Muslims were the one who washed her, and I was the one who prayed Salāt over her, and descended into her grave’.125

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ جَمِيعاً، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ عَمَّارِ بْنِ حَيَّانَ، قَالَ: خَبَّرْتُ أَبَا عَبْدِ اللهِعليه‌السلام بِبِرِّ إِسْمَاعِيلَ ابْنِي بِي، فَقَالَ: « لَقَدْ كُنْتُ أُحِبُّهُ وَقَدِ ازْدَدْتُ لَهُ حُبّاً؛ إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم أَتَتْهُ أُخْتٌ لَهُ مِنَ الرَّضَاعَةِ، فَلَمَّا نَظَرَ إِلَيْهَا سُرَّ بِهَا، وَبَسَطَ مِلْحَفَتَهُ لَهَا، فَأَجْلَسَهَا عَلَيْهَا، ثُمَّ أَقْبَلَ يُحَدِّثُهَا، وَيَضْحَكُ فِي وَجْهِهَا. ثُمَّ قَامَتْ فَذَهَبَتْ وَجَاءَ أَخُوهَا، فَلَمْ يَصْنَعْ بِهِ مَا صَنَعَ بِهَا، فَقِيلَ لَهُ: يَا رَسُولَ اللهِ، صَنَعْتَ بِأُخْتِهِ مَا لَمْ تَصْنَعْ بِهِ وَهُوَ رَجُلٌ ؟ فَقَالَ: لِأَنَّهَا كَانَتْ أَبَرَّ بِوَالِدَيْهَا مِنْهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, and a number of our companions, from Ahmad Bin Abu Abdullah, from ismail Bin Mihran, altogether from Sayf Bin Ameyra, from Abdullah Bin Muskan, from Ammar Bin Hayyan who said,

‘Once, I informed to Abu Abdullahasws how kind my son Ismail was to me, so the Imamasws said: ‘Iasws loved him before and this has increased myasws love for him. A (step) sister of Rasool-Allahazwj through breastfeeding came over to himsaww . So when hesaww looked at her, hesaww was joyful with her, and extended hissaww own seat for her and seated her upon it.

Then hesaww faced discussing with her and smiling in her face. Then she arose and went away, and her brother came over. But, hesaww did not behave with him what hesaww had done with her. So, it was said to himsaww , ‘O Rasool-Allahsaww ! Yousaww did with his sister what you did not do with him, and he is a man’. So hesaww said: ‘Because she was more righteous with her parents than him’.126

13. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ إِبْرَاهِيمَ بْنِ شُعَيْبٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ أَبِي قَدْ كَبِرَ جِدّاً وَضَعُفَ، فَنَحْنُ نَحْمِلُهُ إِذَا أَرَادَ الْحَاجَةَ؟

فَقَالَ: « إِنِ اسْتَطَعْتَ أَنْ تَلِيَ ذلِكَ مِنْهُ فَافْعَلْ، وَلَقِّمْهُ بِيَدِكَ؛ فَإِنَّهُ جُنَّةٌ لَكَ‌ غَداً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdullah Bin Muskan, from Ibrahim Bin Shuayb who said,

‘I said to Abu Abdullahasws , ‘My father has aged a lot and weakened, so we carry him when he has the need’. So heasws said: ‘If you have the capacity to follow that from him, then do so, and feed him morsels with your hand, for it would be a shield for you tomorrow (in the Hereafter)’.127

14. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ أَبِي الصَّبَّاحِ، عَنْ جَابِرٍ، قَالَ: سَمِعْتُ رَجُلاً يَقُولُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ لِي أَبَوَيْنِ مُخَالِفَيْنِ؟

فَقَالَ: « بَرَّهُمَا كَمَا تَبَرُّ الْمُسْلِمِينَ مِمَّنْ يَتَوَلاَّنَا ».

From him, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Al Sabbah, from Jabir who said,

‘I heard a man saying to Abu Abdullahasws that for me are parent who are both adversaries’. So heasws said: ‘Be righteous with both of them just as you would be righteous with the Muslims from the one who befriend usasws ’.128

15. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « ثَلَاثٌ لَمْ يَجْعَلِ اللهُ ـ عَزَّ وَجَلَّ ـ لِأَحَدٍ فِيهِنَّ رُخْصَةً: أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَالْفَاجِرِ، وَالْوَفَاءُ بِالْعَهْدِ لِلْبَرِّ وَالْفَاجِرِ، وَبِرُّ الْوَالِدَيْنِ، بَرَّيْنِ كَانَا أَوْ‌ فَاجِرَيْنِ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Malik Bin Atiyya, from Anbasa Bin Mus’ab,

(It has been narrated) from Abu Ja’farasws having said: ‘Three (matters), Allahazwj Mighty and Majestic did not Give an allowance regarding these – Paying back the entrustment to the righteous and the immoral, and the loyalty with the pact to the righteous and the immoral, and being righteous with the parents, whether they were righteous or immoral’.129

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مِنَ السُّنَّةِ وَالْبِرِّ أَنْ يُكَنَّى الرَّجُلُ بِاسْمِ أَبِيهِ ».

Ali Bin Ibrahim, from his father, from al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘(It is) from the Sunnah and the righteousness that the man should teknonym himself with the name of his father’.130

17. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ؛ وَعَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً، عَنِ الْوَشَّاءِ، عَنْ أَحْمَدَ بْنِ عَائِذٍ، عَنْ أَبِي خَدِيجَةَ ـ سَالِمِ بْنِ مُكْرَمٍ ـ عَنْ مُعَلَّى بْنِ خُنَيْسٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « جَاءَ رَجُلٌ وَسَأَلَ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم عَنْ بِرِّ الْوَالِدَيْنِ، فَقَالَ: ابْرَرْ أُمَّكَ، ابْرَرْ أُمَّكَ، ابْرَرْ أُمَّكَ، ابْرَرْ أَبَاكَ، ابْرَرْ أَبَاكَ، ابْرَرْ أَبَاكَ، وَبَدَأَ بِالْأُمِّ قَبْلَ الْأَبِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja Salim Bin Mukarram, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over and asked the Prophetsaww about righteousness with the parents. So hesaww said: ‘Be righteous with your mother, be righteous with your mother, be righteous with your mother, be righteous with your father, be righteous with your father, be righteous with your father, and begin with the mother before the father’.131

18. الْوَشَّاءُ، عَنْ أَحْمَدَ بْنِ عَائِذٍ، عَنْ أَبِي خَدِيجَةَ: عَنْ أَبِي عَبْدِاللهِعليه‌السلام ، قَالَ: « جَاءَ رَجُلٌ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: إِنِّي وَلَدْتُ بِنْتاً وَرَبَّيْتُهَا حَتّى إِذَا بَلَغَتْ، فَأَلْبَسْتُهَا وَحَلَّيْتُهَا، ثُمَّ جِئْتُ بِهَا إِلى قَلِيبٍ، فَدَفَعْتُهَا فِي جَوْفِهِ، وَكَانَ آخِرُ مَا سَمِعْتُ مِنْهَا وَهِيَ تَقُولُ: يَا أَبَتَاهْ؛ فَمَا كَفَّارَةُ ذلِكَ؟

قَالَ: أَلَكَ أُمٌّ حَيَّةٌ؟ قَالَ: لَا، قَالَ: فَلَكَ خَالَةٌ حَيَّةٌ؟ قَالَ: نَعَمْ، قَالَ: فَابْرَرْهَا؛ فَإِنَّهَا بِمَنْزِلَةِ الْأُمِّ؛ يُكَفِّرْ عَنْكَ مَا صَنَعْتَ ».

قَالَ أَبُو خَدِيجَةَ: فَقُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَتى كَانَ هذَا؟

فَقَالَ: « كَانَ فِي الْجَاهِلِيَّةِ، وَكَانُوا يَقْتُلُونَ الْبَنَاتِ مَخَافَةَ أَنْ يُسْبَيْنَ، فَيَلِدْنَ فِي قَوْمٍ آخَرِينَ ».

Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘There was a daughter born unto me, and I nourished her until when she became an adult, so I put some new clothes on her and some ornaments, then went with her to a well and pushed her into its middle (to kill her), and the last of what I heard from her was that she was saying, ‘O father! So what is the expiation of that?’

Hesaww said: ‘Is there a mother for you, alive?’ He said, ‘No’. Hesaww said: ‘So for you there is a maternal aunt, alive?’ He said, ‘Yes’. Hesaww said: ‘So be righteous with her, for she is at the status of the mother. It would expiate you from what you did’.

Abu Khadeeja (the narrator) said, ‘So I said to Abu Abdullahasws , ‘When was this?’ So heasws said: ‘During the pre-Islamic period, and they used to kill the daughters fearing that they would be made captives, so they would give birth among other people’.132

19. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ حَنَانِ بْنِ سَدِيرٍ، عَنْ أَبِيهِ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : هَلْ يَجْزِي الْوَلَدُ وَالِدَهُ ؟

فَقَالَ: « لَيْسَ لَهُ جَزَاءٌ إِلاَّ فِي خَصْلَتَيْنِ: يَكُونُ الْوَالِدُ مَمْلُوكاً، فَيَشْتَرِيهِ ابْنُهُ‌ فَيُعْتِقُهُ؛ أَوْ يَكُونُ عَلَيْهِ دَيْنٌ، فَيَقْضِيهِ عَنْهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Hannan Bin Sadeyr, from his father who said,

‘I said to Abu Ja’farasws , ‘Can the son suffice a father?’ So heasws said: ‘There is no sufficing for him except in two characteristics – The father is an owned slave, so his son buys him off and frees him, or there happen to be debts upon him, so he (the son) fulfils it on his behalf’.133

20. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ، قَالَ: « أَتى رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم رَجُلٌ، فَقَالَ: إِنِّي رَجُلٌ شَابٌّ نَشِيطٌ، وَأُحِبُّ الْجِهَادَ، وَلِي وَالِدَةٌ تَكْرَهُ ذلِكَ؟

فَقَالَ لَهُ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : « ارْجِعْ، فَكُنْ مَعَ وَالِدَتِكَ؛ فَوَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً، لَأُنْسُهَا بِكَ لَيْلَةً خَيْرٌ مِنْ جِهَادِكَ فِي سَبِيلِ اللهِ سَنَةً ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Amro Bin Shimr, from Jabir who said,

‘A man came over to Rasool-Allahsaww and he said, ‘I am a man who is an active youth, and I love the Jihād, and for me is a mother who dislikes that’. So the Prophetsaww said to him: ‘Return, and be with your mother, for by the Oneazwj Who Sent mesaww with the Truth as a Prophetsaww , Your comforting her for one night is better than your Jihād in the Way of Allahazwj for a year’.134

21. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ الْعَبْدَ لَيَكُونُ بَارّاً بِوَالِدَيْهِ فِي حَيَاتِهِمَا، ثُمَّ يَمُوتَانِ، فَلَا يَقْضِي عَنْهُمَا دُيُونَهُمَا وَلَا يَسْتَغْفِرُ لَهُمَا، فَيَكْتُبُهُ اللهُ عَاقّاً، وَإِنَّهُ لَيَكُونُ عَاقّاً لَهُمَا فِي حَيَاتِهِمَا، غَيْرَ بَارٍّ بِهِمَا، فَإِذَا مَاتَا قَضى دَيْنَهُمَا وَاسْتَغْفَرَ لَهُمَا، فَيَكْتُبُهُ اللهُ ـ عَزَّ وَجَلَّ ـ بَارّاً ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Abdllah Bin Sinan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The servant may happened to have been righteous with his parents during their lifetime, they died, but he did not pay off their debts of their behalf, nor sought Forgiveness for them, so Allahazwj Writes him as a disloyal one; and he may have happened to have been disloyal during their lifetime, without being righteous with them, but when they died, so he paid off their debts and sought Forgiveness for them, so Allahazwj Mighty and Majestic Writes him as righteous’.135