Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (10)

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.

122- بَابُ الْحَسَدِ‌

Chapter 122 – The Envy

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « إِنَّ الرَّجُلَ لَيَأْتِي بِأَيِّ بَادِرَةٍ فَيَكْفُرُ، وَإِنَّ الْحَسَدَ لَيَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘The man comes to a sin hastily so he (gradually) disbelieves, but the envy consumes the Emān (so fast) just as the fire consumes the firewood’.1

2. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ، عَنْ جَرَّاحٍ الْمَدَائِنِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ، كَمَا تَأْكُلُ النَّارُ الْحَطَبَ ».

From him, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘The envy consumes the Emān just as the fire consumes the firewood’.2

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ دَاوُدَ الرَّقِّيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « اتَّقُوا اللهَ، وَلَايَحْسُدْ بَعْضُكُمْ بَعْضاً؛ إِنَّ عِيسَى بْنَ مَرْيَمَ كَانَ مِنْ شَرَائِعِهِ السَّيْحُ فِي الْبِلَادِ، فَخَرَجَ فِي بَعْضِ سَيْحِهِ وَمَعَهُ رَجُلٌ مِنْ أَصْحَابِهِ قَصِيرٌ، وَكَانَ كَثِيرَ اللُّزُومِ لِعِيسىعليه‌السلام ، فَلَمَّا انْتَهى عِيسى إِلَى الْبَحْرِ، قَالَ: بِسْمِ اللهِ بِصِحَّةِ يَقِينٍ مِنْهُ، فَمَشى عَلى ظَهْرِ الْمَاءِ، فَقَالَ الرَّجُلُ الْقَصِيرُ ـ حِينَ نَظَرَ إِلى عِيسىعليه‌السلام جَازَهُ ـ: بِسْمِ اللهِ بِصِحَّةِ يَقِينٍ مِنْهُ، فَمَشى عَلَى الْمَاءِ، وَلَحِقَ بِعِيسىعليه‌السلام ، فَدَخَلَهُ الْعُجْبُ بِنَفْسِهِ، فَقَالَ: هذَا عِيسى رُوحُ اللهِ يَمْشِي عَلَى الْمَاءِ، وَأَنَا أَمْشِي عَلَى الْمَاءِ، فَمَا فَضْلُهُ عَلَيَّ؟ »

قَالَ: « فَرُمِسَ فِي الْمَاءِ، فَاسْتَغَاثَ بِعِيسى، فَتَنَاوَلَهُ مِنَ الْمَاءِ، فَأَخْرَجَهُ.

ثُمَّ قَالَ لَهُ: مَا قُلْتَ يَا قَصِيرُ؟ قَالَ: قُلْتُ: هذَا رُوحُ اللهِ يَمْشِي عَلَى الْمَاءِ، وَأَنَا أَمْشِي عَلَى الْمَاءِ، فَدَخَلَنِي مِنْ ذلِكَ عُجْبٌ فَقَالَ لَهُ عِيسى: لَقَدْ وَضَعْتَ نَفْسَكَ فِي غَيْرِ الْمَوْضِعِ الَّذِي وَضَعَكَ اللهُ فِيهِ، فَمَقَتَكَ اللهُ عَلى مَا قُلْتَ، فَتُبْ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ مِمَّا قُلْتَ ».

قَالَ: « فَتَابَ الرَّجُلُ، وَعَادَ إِلى مَرْتَبَتِهِ الَّتِي وَضَعَهُ اللهُ فِيهَا؛ فَاتَّقُوا اللهَ، وَلَا يَحْسُدَنَّ بَعْضُكُمْ بَعْضاً ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Dawood Al Raqqy who said,

‘I heard Abu Abdullahasws saying: ‘Fear Allahazwj and some of you should not envy the others. From the Laws of Isaas Bin Maryamas was the travelling about in the city. So heas went out in one of his tours and with himas was a man from hisas companions of a short stature, and he used to frequently accompany Isaas .

So when Isaas ended up to the sea, heas said: ‘In the Name of Allahazwj ’, with correct certainty from himas , and heas walked upon the back of the surface of the water. So the short man said when he looked at Isaas risking it, ‘In the Name of Allahazwj ’ with correct certainty from him. So he walked upon the water and caught up with Isaas .

Then self-conceitedness entered into himself, so he said (to himself), ‘This is Isaas , the Spirit of Allahazwj , walking upon the water and I am walking upon the water. So what is hisas merit over me?’

Heasws said: ‘So he sunk into the water, and he cried for help to Isaas . So heas grabbed him from the water and extracted him, then said to him: ‘What did you say, O Shortie!?’ He said, ‘I said, ‘This is Isaas , Spirit of Allahazwj , walking upon the water, and I am walking upon the water’, and the self-conceitedness entered me due to that’. So Isaas said to him: ‘You had placed yourself in other than the place which Allahazwj had Placed you in, therefore Allahazwj Detested you upon what you said. So repent to Allahazwj Mighty and Majestic from what you said’.

Heasws said: ‘So the man repented and returned to his status which Allahazwj had Placed him in. Therefore, fear Allahazwj and you should not envy each other’.3

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : كَادَ الْفَقْرُ أَنْ يَكُونَ كُفْراً، وَكَادَ الْحَسَدُ أَنْ يَغْلِبَ الْقَدَرَ ».

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

(It has been narrated) from Abu Abdullahasws that’Rasool-Allahsaww said: ‘The poverty can almost cause one to be a disbeliever, and the envy may almost overcome (disable) the power of an envying person’.4

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « آفَةُ الدِّينِ: الْحَسَدُ، وَالْعُجْبُ، وَالْفَخْرُ ».

Ali Bin Ibrahim, from Muhammad Bin isa, from Yunus, from Muawiya Bin Wahab who said,

‘Abu Abdullahasws said: ‘The disaster for the Religion is the envy, and the self-conceitedness, and the pride’.5

6. يُونُسُ، عَنْ دَاوُدَ الرَّقِّيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ لِمُوسَى بْنِ عِمْرَانَعليه‌السلام : يَا ابْنَ عِمْرَانَ، لَاتَحْسُدَنَّ النَّاسَ عَلى‌ مَا آتَيْتُهُمْ مِنْ فَضْلِي، وَلَاتَمُدَّنَّ عَيْنَيْكَ إِلى ذلِكَ، وَلَاتُتْبِعْهُ نَفْسَكَ؛ فَإِنَّ الْحَاسِدَ سَاخِطٌ لِنِعَمِي، صَادٌّ لِقَسْمِيَ الَّذِي قَسَمْتُ بَيْنَ عِبَادِي، وَمَنْ يَكُ كَذلِكَ، فَلَسْتُ مِنْهُ، وَلَيْسَ مِنِّي ».

Yunus, from Dawood Al Raqqy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said to Musaas Bin Imranas : “O sonas of Imranas ! Neither should you envy the people upon what Iazwj have Given them from Myazwj Grace, nor should youas extend youras eyes towards that, and do not follow it yourselfas , for the envying one gets angered at Myazwj Bounties, blocks Myazwj Apportionment which Iazwj have Apportioned between Myazwj servant. And the one who is such as that, so Iazwj am not from him and he is not from Meazwj ”‘.6

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ الْمِنْقَرِيِّ، عَنْ فُضَيْلِ بْنِ عِيَاضٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْمُؤْمِنَ يَغْبِطُ وَلَايَحْسُدُ، وَالْمُنَافِقَ يَحْسُدُ وَلَا يَغْبِطُ ».

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Al Fuzayl Bin Ayaaz,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin backbites but does not envy, and the hypocrite envies and does not backbite’. 7

123- بَابُ الْعَصَبِيَّةِ‌

Chapter 123 – The Prejudice (Bias/Racism)

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ دَاوُدَ بْنِ النُّعْمَانِ، عَنْ مَنْصُورِ بْنِ حَازِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ، فَقَدْ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Dawood Bin Al Numan, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is prejudicial or is been prejudicial to, so the rein of Emān has been loosened from his neck’.8

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ وَدُرُسْتَ بْنِ أَبِي مَنْصُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ، فَقَدْ خَلَعَ رِبْقَ الْإِيمَانِ مِنْ عُنُقِهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who is prejudicial or is been prejudicial to, so the rein of Emān has been loosened from his neck’.9

3. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ كَانَ فِي قَلْبِهِ حَبَّةٌ مِنْ خَرْدَلٍ مِنْ عَصَبِيَّةٍ، بَعَثَهُ اللهُ يَوْمَ الْقِيَامَةِ مَعَ أَعْرَابِ الْجَاهِلِيَّةِ ».

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 one in whose heart was a mustard seed of prejudice in his heart, Allahazwj would Resurrect him on the Day of Judgment along with the Bedouins of the pre-Islamic period’.10

4. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ‌ خَضِرٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ تَعَصَّبَ، عَصَبَهُ اللهُ بِعِصَابَةٍ مِنْ نَارٍ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Khazr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is prejudicial, Allahazwj would Join him with a gang from the Fire’.11

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ صَفْوَانَ بْنِ مِهْرَانَ، عَنْ عَامِرِ بْنِ السِّمْطِ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « لَمْ يُدْخِلِ الْجَنَّةَ حَمِيَّةٌ غَيْرُ حَمِيَّةِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ، وَذلِكَ حِينَ أَسْلَمَ غَضَباً لِلنَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم فِي حَدِيثِ السَّلَى الَّذِي أُلْقِيَ عَلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Bin Mihran, from Aamir Bin Al Simt, from habeeb Bin Abu Sabit,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘A prejudice would not be entering the Paradise except that of Hamzaas Bin Abdul Muttalibas , and that is when heas was among Muslims, heas got angry when an amusing discussion (which took place) against the Prophetsaww – (which was) regarding the camel’s stomach contents which were thrown upon the Prophetsaww ’.12

6. عَنْهُ، عَنْ أَبِيهِ، عَنْ فَضَالَةَ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْمَلَائِكَةَ كَانُوا يَحْسَبُونَ أَنَّ إِبْلِيسَ مِنْهُمْ، وَكَانَ‌ فِي عِلْمِ اللهِ أَنَّهُ لَيْسَ مِنْهُمْ، فَاسْتَخْرَجَ مَا فِي نَفْسِهِ بِالْحَمِيَّةِ وَالْغَضَبِ، فَقَالَ:( خَلَقْتَنِي مِنْ نارٍ وَخَلَقْتَهُ مِنْ طِينٍ ) ».

From him, from his father, from Fazalat, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘The Angels used to reckon that Ibleesla w as from them, and it was in the Knowledge of Allahazwj that hela was not from them. So whatever was within himselfla came out with the prejudice and the anger, so hela said: ‘Youazwj Created mela from fire and Created him (Adamas ) from clay’’.13

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ الْمِنْقَرِيِّ، عَنْ عَبْدِ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام عَنِ الْعَصَبِيَّةِ، فَقَالَ: « الْعَصَبِيَّةُ ـ الَّتِي يَأْثَمُ عَلَيْهَا صَاحِبُهَا ـ أَنْ يَرَى الرَّجُلُ شِرَارَ قَوْمِهِ خَيْراً مِنْ خِيَارِ قَوْمٍ آخَرِينَ، وَلَيْسَ مِنَ الْعَصَبِيَّةِ أَنْ يُحِبَّ الرَّجُلُ قَوْمَهُ، وَلكِنْ مِنَ الْعَصَبِيَّةِ أَنْ يُعِينَ قَوْمَهُ عَلَى الظُّلْمِ ».

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qanasy, from Al Qasim Bin Muhammad, from Minqary, from Abdul Razzaq, from Moamar, from Al Zuhry who said,

‘Aliasws Bin Al-Husaynasws was asked about the prejudice, so heasws said: ‘The prejudice upon which its doer would be sinning is that he sees the evil man of his people as better than the good ones of other people, and it is not from the prejudice if he were to love the man of his people, but from the prejudice is that he assists his people upon the injustice’. 14

124- بَابُ الْكِبْرِ‌

Chapter 124 – The Arrogance

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبَانٍ، عَنْ حُكَيْمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ أَدْنَى الْإِلْحَادِ، فَقَالَ: « إِنَّ الْكِبْرَ أَدْنَاهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Aban, from Hukeym who said,

‘I asked Abu Abdullahasws about the least of atheism (disbelief). So heasws said: ‘The arrogance is the lowest of it’.15

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْكِبْرُ قَدْ يَكُونُ فِي شِرَارِ النَّاسِ مِنْ كُلِّ جِنْسٍ، وَالْكِبْرُ رِدَاءُ اللهِ؛ فَمَنْ نَازَعَ اللهَ ـ عَزَّ وَجَلَّ ـ رِدَاءَهُ، لَمْ يَزِدْهُ اللهُ إِلاَّ سَفَالاً؛ إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم مَرَّ فِي بَعْضِ طُرُقِ الْمَدِينَةِ وَسَوْدَاءُ تَلْقُطُ السِّرْقِينَ، فَقِيلَ لَهَا: تَنَحَّيْ عَنْ طَرِيقِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَتْ: إِنَّ الطَّرِيقَ لَمُعْرَضٌ، فَهَمَّ بِهَا بَعْضُ الْقَوْمِ أَنْ يَتَنَاوَلَهَا، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : دَعُوهَا؛ فَإِنَّهَا جَبَّارَةٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The arrogance has happened to be in the evil people from every race, and the Pride is a Gown of Allahazwj . So whoever disputes with Allahazwj Mighty and Majestic about Hisazwj Gown, Allahazwj would not Increase him in except for the lowliness.

Rasool-Allahsaww passed by one of the streets of Al-Medina and a black lady was scooping up the manure. So it was said to her, ‘Move aside from the way of Rasool-Allahsaww !’ So she said, ‘The road is open (wide enough)’. So, some of the people thought of grabbing her (and pushing her aside). So Rasool-Allahsaww said: ‘Leave her, for she is tyrannial’ (bully).16

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَبُو جَعْفَرٍعليه‌السلام : الْعِزُّ رِدَاءُ اللهِ، وَالْكِبْرُ إِزَارُهُ، فَمَنْ تَنَاوَلَ شَيْئاً مِنْهُ، أَكَبَّهُ اللهُ فِي جَهَنَّمَ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Al A’ala Bin Al Fuzayl,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws said: ‘The Honour is a Gown of Allahazwj , and the Pride is Hisazwj Garment. So whoever holds onto any of these, Allahazwj would Fling him into Hell’.17

4. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ ثَعْلَبَةَ، عَنْ مَعْمَرِ بْنِ عُمَرَ بْنِ عَطَاءٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْكِبْرُ رِدَاءُ اللهِ، وَالْمُتَكَبِّرُ يُنَازِعُ اللهَ رِدَاءَهُ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba, from Mo’mar Bin Umar Bin Ata’a,

(It has been narrated) from Abu Ja’farasws having said: ‘The Pride is a Gown of Allahazwj and the arrogant one disputes Allahazwj about Hisazwj Gown’.18

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِي جَمِيلَةَ، عَنْ لَيْثٍ الْمُرَادِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْكِبْرُ رِدَاءُ اللهِ؛ فَمَنْ نَازَعَ اللهَ شَيْئاً مِنْ ذلِكَ، أَكَبَّهُ اللهُ فِي النَّارِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abu Jameela, from Lays Al Murady,

(It has been narrated) from Abu Abdullahasws having said: ‘The Pride is a Gown of Allahazwj . So the one who disputes Allahazwj regarding anything from that, Allahazwj would Fling him into the Fire’.19

6. عَنْهُ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ عُرْوَةَ، عَنْ عَبْدِ اللهِ بْنِ بُكَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام ، قَالَا: « لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ ».

From him, from his father, from Al Qasim Bin Urwa, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘He would not enter the Paradise, the one in whose heart is particle’s weight of arrogance’.20

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنَ الْكِبْرِ ». قَالَ: فَاسْتَرْجَعْتُ، فَقَالَ: « مَا لَكَ تَسْتَرْجِعُ؟ » قُلْتُ: لِمَا سَمِعْتُ مِنْكَ، فَقَالَ: « لَيْسَ حَيْثُ تَذْهَبُ، إِنَّمَا أَعْنِي الْجُحُودَ، إِنَّمَا هُوَ الْجُحُودُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘He would not enter the Paradise, the one in whose heart there was the weight of a mustard seed from the arrogance’. He (the narrator) said, ‘So I said, ‘We are from Allahazwj and to Himazwj we are returning’. So heasws said: ‘What is the matter with you saying’We are from Allahazwj and to Himazwj we are returning’?’ I said, ‘Due to what I heard from youasws ’. So heasws said: ‘It is not where you are going (understanding it).

But rather, Iasws mean the rejection (of Wilayah). But rather it (arrogance) is the rejection (of Wilayah)’.21

8. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ‌ عُقْبَةَ، عَنْ أَيُّوبَ بْنِ حُرٍّ، عَنْ عَبْدِ الْأَعْلى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْكِبْرُ أَنْ تَغْمِصَ النَّاسَ، وَتَسْفَهَ الْحَقَّ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Ayoub Bin Al Hurr, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘The arrogance is that you belittle the people and consider the Truth as foolish’.22

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ، وَسَفَهُ الْحَقِّ ».

قَالَ: قُلْتُ: وَ مَا غَمْصُ الْخَلْقِ، وَسَفَهُ الْحَقِّ؟

قَالَ: « يَجْهَلُ الْحَقَّ، وَيَطْعُنُ عَلى أَهْلِهِ؛ فَمَنْ فَعَلَ ذلِكَ‌ فَقَدْ نَازَعَ اللهَ ـ عَزَّ وَجَلَّ ـ رِدَاءَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdul Al’ala Bin Ayn who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘The greatest of the arrogance is belittling the people and considering the Truth as foolish’. I said, ‘And what (constitutes) belittling the people and considering the Truth as foolish?’ Heasws said, ‘Ignoring the Truth and maligning upon its people. So the one who does that, so he has snatched from Allahazwj Mighty and Majestic, Hisazwj Gown (of Pride)’.23

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ بُكَيْرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ فِي جَهَنَّمَ لَوَادِياً لِلْمُتَكَبِّرِينَ يُقَالُ لَهُ: سَقَرُ، شَكَا إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ شِدَّةَ حَرِّهِ، وَسَأَلَهُ أَنْ يَأْذَنَ لَهُ أَنْ يَتَنَفَّسَ، فَتَنَفَّسَ، فَأَحْرَقَ جَهَنَّمَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘In Hell there is a valley for the arrogant ones called Saqar. It complained to Allahazwj Mighty and Majestic of the intensity of its own heat, and asked Himazwj that Heazwj Permits for it to breathe. So it exhaled and it burnt down the Hell’.24

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، عَنْ أَخِيهِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْمُتَكَبِّرِينَ يُجْعَلُونَ فِي صُوَرِ الذَّرِّ، يَتَوَطَّؤُهُمُ النَّاسُ حَتّى يَفْرُغَ اللهُ مِنَ الْحِسَابِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Dawood Bin Farqad, from his brother who said,

‘I heard Abu Abdullahasws saying: ‘The arrogant ones would be Made to be in the image of the particles. The people would be trampling upon them until Allahazwj is Free from the Reckoning’.25

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ غَيْرِ وَاحِدٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ، عَنْ عَبْدِ الْأَعْلى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: مَا الْكِبْرُ؟ فَقَالَ: « أَعْظَمُ الْكِبْرِ أَنْ تَسْفَهَ الْحَقَّ، وَتَغْمِصَ النَّاسَ ».

قُلْتُ: وَمَا سَفَهُ الْحَقِّ ؟ قَالَ: « تَجْهَلُ الْحَقَّ، وَتَطْعُنُ عَلى أَهْلِهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘What is the arrogance?’ So heasws said: ‘The greatest of the arrogance is that you consider the Truth as foolish and you belittle the people (of Truth)’. I said, ‘And what is considering the Truth as foolish?’ Heasws said: ‘Ignoring the Truth and his criticizing the people of Truth’.26

13. عَنْهُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ، عَنْ أَبِيهِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّنِي آكُلُ الطَّعَامَ الطَّيِّبَ، وَأَشَمُّ الرِّيحَ الطَّيِّبَةَ، وَأَرْكَبُ الدَّابَّةَ الْفَارِهَةَ، وَيَتْبَعُنِي الْغُلَامُ، فَتَرى فِي هذَا شَيْئاً مِنَ التَّجَبُّرِ؛ فَلَا أَفْعَلَهُ ؟

فَأَطْرَقَ أَبُو عَبْدِ اللهِعليه‌السلام ، ثُمَّ قَالَ: « إِنَّمَا الْجَبَّارُ الْمَلْعُونُ مَنْ غَمَصَ النَّاسَ، وَجَهِلَ الْحَقَّ ».

قَالَ عُمَرُ: فَقُلْتُ: أَمَّا الْحَقُّ فَلَا أَجْهَلُهُ، وَ الْغَمْصُ لَا أَدْرِي مَا هُوَ.

قَالَ: « مَنْ حَقَّرَ النَّاسَ وَتَجَبَّرَ عَلَيْهِمْ، فَذلِكَ الْجَبَّارُ ».

From, from Yaqoub Bin Yazeed, from Muhammad Bin Umr Bin Yazeed, from his father who said,

‘I said to Abu Abdullahasws , ‘I eat the good food, and smell the good perfume, and ride the luxurious animals, and the slaves follow behind me. So if youasws were to view anything from the tyranny in this, then I will not do it’. So Abu Abdullahasws remained (silent for a while), then said: ‘But rather, the tyrant is the accursed, the one who belittles the people and ignores the Truth’.

Umar (the narrator) said, ‘So I said, ‘As for the Truth, so I do not ignore it, and the belittling, I do not know what it is’. Heasws said: ‘The one who considers the people as insignificant and is tyrannous upon them, so that is the tyrant’.27

14. مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : ثَلَاثَةٌ لَايُكَلِّمُهُمُ اللهُ، وَلَايَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ، وَلَايُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: شَيْخٌ زَانٍ، وَمَلِكٌ جَبَّارٌ، وَمُقِلٌّ مُخْتَالٌ ».

Muhammad Bin Ja’far, from Muhammad Bin Abdul Hameed, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Three (people), Allahazwj will not Speak to them, nor Look towards them on the Day of Judgment, nor will Heazwj Purify them, and for them would be a painful Punishment – an aged adulterer, and a tyrannous king, and an arrogant self-denying one’.28

15. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مَرْوَكِ بْنِ عُبَيْدٍ، عَمَّنْ حَدَّثَهُ: عَنْ أَبِي عَبْدِاللهِعليه‌السلام ، قَالَ: « إِنَّ يُوسُفَعليه‌السلام لَمَّا قَدِمَ عَلَيْهِ الشَّيْخُ يَعْقُوبُعليه‌السلام ، دَخَلَهُ عِزُّ الْمُلْكِ، فَلَمْ يَنْزِلْ إِلَيْهِ، فَهَبَطَ عَلَيْهِ جَبْرَئِيلُعليه‌السلام ، فَقَالَ: يَا يُوسُفُ، ابْسُطْ رَاحَتَكَ، فَخَرَجَ مِنْهَا نُورٌ سَاطِعٌ، فَصَارَ فِي جَوِّ السَّمَاءِ، فَقَالَ يُوسُفُ: يَا جَبْرَئِيلُ، مَا هذَا النُّورُ الَّذِي خَرَجَ مِنْ رَاحَتِي؟ فَقَالَ: نُزِعَتِ النُّبُوَّةُ مِنْ عَقِبِكَ عُقُوبَةً؛ لِمَا لَمْ تَنْزِلْ إِلَى الشَّيْخِ يَعْقُوبَ، فَلَا يَكُونُ مِنْ عَقِبِكَ نَبِيٌّ ».

A number of our companions, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Yusufas was such that when the elderly Yaqoubas proceeded to himas , the might of the kingship entered into himas and heas did not dismount to (welcome) himas . So Jibraeelas descended and said: ‘O Yusufas ! Extend youras palm!’. So a shining light came out from it and came to be in the atmosphere of the sky. So Yusufas said: ‘What is this light which came out from myas palm?’ So heas said: ‘The Prophet-hood has been Removed from youras children as a Punishment to what caused youas not to descend to the elderly Yaqoubas , therefore there will not happen to be a Prophetas from youras children’.29

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ عَبْدٍ إِلاَّ وَفِي رَأْسِهِ حَكَمَةٌ وَمَلَكٌ يُمْسِكُهَا، فَإِذَا تَكَبَّرَ، قَالَ لَهُ: اتَّضِعْ، وَضَعَكَ اللهُ، فَلَا يَزَالُ أَعْظَمَ النَّاسِ فِي نَفْسِهِ، وَ أَصْغَرَ النَّاسِ فِي أَعْيُنِ النَّاسِ؛ وَإِذَا تَوَاضَعَ رَفَعَهُ اللهُ عَزَّ وَجَلَّ، ثُمَّ قَالَ لَهُ: انْتَعِشْ نَعَشَكَ اللهُ، فَلَا يَزَالُ أَصْغَرَ النَّاسِ فِي نَفْسِهِ، وَأَرْفَعَ النَّاسِ فِي أَعْيُنِ النَّاسِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a servant except that there is wisdom in his head and an Angel withholds it (there). So when he is arrogant, (the Angel) says to him: ‘Be humble, may Allahazwj Drop you!’. So he does not cease to be the greatest of the people within himself and the smallest of the people in the eyes of the people; but when he is humble, Allahazwj Might and Majestic Raises him, then (the Angel) says to him: ‘Be humble, may Allahazwj Dignify you!’ So he does not cease to be the smallest of the people within himself and the highest of the people in the eyes of the people’.30

17. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ بَعْضِ أَصْحَابِهِ، عَنِ النَّهْدِيِّ، عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ، عَنْ عَبْدِ اللهِ بْنِ الْمُنْذِرِ، عَنْ عَبْدِ اللهِ بْنِ بُكَيْرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا مِنْ أَحَدٍ يَتِيهُ إِلاَّ مِنْ ذِلَّةٍ يَجِدُهَا فِي نَفْسِهِ ». وَفِي حَدِيثٍ آخَرَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ رَجُلٍ تَكَبَّرَ أَوْ تَجَبَّرَ إِلاَّ لِذِلَّةٍ وَجَدَهَا فِي نَفْسِهِ ».

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of his companions, from al Nahdy, from Yazeed Bin Is’haq Sha’ar, from Abdullah Bin Al Munzir, from Abdullah Bin Bukeyr who said,

‘Abu Abdullahasws said: ‘There is no one who comes to it (arrogance) except from a disgrace which he finds within himself’.

And in another Hadeeth, from Abu Abdullahasws having said: ‘There is none from a man who is arrogant or tyrannous except due to the disgrace which he finds within himself’. 31

125- بَابُ الْعُجْبِ‌

Chapter 125 – The Self-conceit

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ رَجُلٍ مِنْ أَصْحَابِنَا ـ مِنْ أَهْلِ خُرَاسَانَ مِنْ وُلْدِ إِبْرَاهِيمَ بْنِ سَيَّارٍ ـ يَرْفَعُهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ عَلِمَ أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ، وَلَوْ لَا ذلِكَ مَا ابْتُلِيَ مُؤْمِنٌ بِذَنْبٍ أَبَداً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Asbat, from a man from our companions, from the people of Khurasan from the children of Ibrahim Bin Sayyar, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Knows that sin is better for the Momin than the self-conceit (self important), and had it not been for that, a Momin would never sin!’32

2. عَنْهُ، عَنْ سَعِيدِ بْنِ جَنَاحٍ، عَنْ أَخِيهِ أَبِي عَامِرٍ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ ».

From, from Saeed Bin Janah, from his brother Abu Aamir, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in whom the self-conceit enters, is destroyed’.33

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلاَّلِ، عَنْ عَلِيِّ بْنِ سُوَيْدٍ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْعُجْبِ الَّذِي يُفْسِدُ الْعَمَلَ، فَقَالَ: « الْعُجْبُ دَرَجَاتٌ: مِنْهَا أَنْ يُزَيَّنَ لِلْعَبْدِ سُوءُ عَمَلِهِ، فَيَرَاهُ حَسَناً، فَيُعْجِبَهُ، وَيَحْسَبَ أَنَّهُ يُحْسِنُ صُنْعاً؛ وَمِنْهَا أَنْ يُؤْمِنَ الْعَبْدُ بِرَبِّهِ، فَيَمُنَّ عَلَى اللهِ عَزَّ وَجَلَّ، وَلِلّهِ عَلَيْهِ فِيهِ الْمَنُّ ».

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Ahmad Bin Umar Al Hallal, from Ali Bin Suweyd,

(It has been narrated) from Abu Al-Hassanasws , ‘I asked himasws about the self-conceitedness, so heasws said: ‘The self-conceitedness has levels. From these is that for the servant, his evil deeds are adorned for him, so he sees it as a good deed. So it astounds (overwhelms) him and he reckons that he has done something good; and from these is that the servant believes in his Lordazwj , so he (thinks he is doing a) favour upon Allahazwj Mighty and Majestic, while for Allahazwj , upon him with regards to it, is actually the Favour’ (by not Punishing him).34

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ، فَيَنْدَمُ عَلَيْهِ، وَيَعْمَلُ الْعَمَلَ، فَيَسُرُّهُ ذلِكَ، فَيَتَرَاخى عَنْ حَالِهِ تِلْكَ، فَلَأَنْ يَكُونَ عَلى حَالِهِ تِلْكَ خَيْرٌ لَهُ مِمَّا دَخَلَ فِيهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘The man commits the sin, so he regrets upon it and he does the (good) deed, so that cheers him, so he slackens from that state of his. So for him to be upon that state of his (of regret) is better for him than what had entered into him (from the self-importance)’.35

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ نَضْرِ بْنِ قِرْوَاشٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَتى عَالِمٌ عَابِداً، فَقَالَ لَهُ: كَيْفَ صَلَاتُكَ؟ فَقَالَ: مِثْلِي يُسْأَلُ عَنْ صَلَاتِهِ وَأَنَا أَعْبُدُ اللهَ مُنْذُ كَذَا وَكَذَا؟! قَالَ: فَكَيْفَ بُكَاؤُكَ؟ قَالَ: أَبْكِي حَتّى تَجْرِيَ دُمُوعِي، فَقَالَ لَهُ الْعَالِمُ: فَإِنَّ ضَحِكَكَ ـ وَأَنْتَ خَائِفٌ ـ أَفْضَلُ مِنْ بُكَائِكَ وَأَنْتَ مُدِلٌّ؛ إِنَّ الْمُدِلَّ لَايَصْعَدُ مِنْ عَمَلِهِ شَيْ‌ءٌ ».

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nazar Bin Qirwashi, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘A scholar came to a worshipper and said to him, ‘How is your Salāt?’ So he said, ‘The like of me is been questioned about his Salāt, and I have been worshipping Allahazwj since such and such (time)?’ He said, ‘So how is your weeping?’ He said, ‘I tend to weep until my tears flow upon me’. So the scholar said to him, ‘So if you were to laugh while you are fearful (of Allahazwj ) it would be superior than your weeping while you are self-conceited (boastful). The self-conceited one, nothing from his deeds ascends (to Allahazwj )’.36

6. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ أَبِي دَاوُدَ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « دَخَلَ رَجُلَانِ الْمَسْجِدَ: أَحَدُهُمَا عَابِدٌ، وَالْآخَرُ فَاسِقٌ، فَخَرَجَا مِنَ الْمَسْجِدِ وَالْفَاسِقُ صِدِّيقٌ، وَالْعَابِدُ فَاسِقٌ، وَذلِكَ أَنَّهُ يَدْخُلُ الْعَابِدُ الْمَسْجِدَ مُدِلًّا بِعِبَادَتِهِ يُدِلُّ بِهَا، فَتَكُونُ فِكْرَتُهُ فِي ذلِكَ، وَتَكُونُ فِكْرَةُ الْفَاسِقِ فِي التَّنَدُّمِ عَلى فِسْقِهِ، وَيَسْتَغْفِرُ اللهَ ـ عَزَّ وَجَلَّ ـ مِمَّا صَنَعَ مِنَ الذُّنُوبِ ».

From him, from Ahmad Bin Muhammad, from Ahmad Bin Abu Dawood, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘Two men entered the Masjid. One of them was a worshipper and the other one an immoral one. So when they both exited from the Masjid, the immoral one was truthful and the worshipper was immoral, and that is because the worshipper entered into the Masjid with a feeling of self-importance with praising (and being boastful about) his worship. So his thinking happened to be in that (state), and the thinking of the immoral one happened to be in the remorse upon his immorality, and he sought the Forgiveness of Allahazwj Mighty and Majestic from what he had done from the sins’.37

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الرَّجُلُ يَعْمَلُ الْعَمَلَ وَهُوَ خَائِفٌ مُشْفِقٌ، ثُمَّ يَعْمَلُ شَيْئاً مِنَ الْبِرِّ، فَيَدْخُلُهُ شِبْهُ الْعُجْبِ بِهِ، فَقَالَ: « هُوَ فِي حَالِهِ الْأُولى ـ وَهُوَ خَائِفٌ ـ أَحْسَنُ حَالاً مِنْهُ فِي حَالِ عُجْبِهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullahasws , ‘The man does the (good) deed and he is fearful, worried. Then he does something from the righteousness, so something like the self-

importance enters into him due to it’. So heasws said: ‘His being in his first state while he was fearful is a better state than him being in a state of self-importance’.38

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : بَيْنَمَا مُوسىعليه‌السلام جَالِسٌ إِذْ أَقْبَلَ إِبْلِيسُ وَعَلَيْهِ بُرْنُسٌ ذُو أَلْوَانٍ، فَلَمَّا دَنَا مِنْ مُوسىعليه‌السلام خَلَعَ الْبُرْنُسَ، وَقَامَ إِلى مُوسى، فَسَلَّمَ عَلَيْهِ، فَقَالَ لَهُ مُوسى: مَنْ أَنْتَ؟ فَقَالَ: أَنَا إِبْلِيسُ، قَالَ: أَنْتَ؟! فَلَا قَرَّبَ اللهُ دَارَكَ، قَالَ: إِنِّي إِنَّمَا جِئْتُ لِأُسَلِّمَ عَلَيْكَ؛ لِمَكَانِكَ مِنَ اللهِ ».

قَالَ: « فَقَالَ لَهُ مُوسىعليه‌السلام : فَمَا هذَا الْبُرْنُسُ؟ قَالَ: بِهِ أَخْتَطِفُ قُلُوبَ بَنِي آدَمَ، فَقَالَ مُوسى: فَأَخْبِرْنِي بِالذَّنْبِ الَّذِي إِذَا أَذْنَبَهُ ابْنُ آدَمَ، اسْتَحْوَذْتَ عَلَيْهِ قَالَ: إِذَا أَعْجَبَتْهُ نَفْسُهُ، وَاسْتَكْثَرَ عَمَلَهُ، وَصَغُرَ فِي عَيْنِهِ ذَنْبُهُ ».

وَقَالَ: « قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ لِدَاوُدَعليه‌السلام : يَا دَاوُدُ، بَشِّرِ الْمُذْنِبِينَ، وَأَنْذِرِ الصِّدِّيقِينَ، قَالَ: كَيْفَ أُبَشِّرُ الْمُذْنِبِينَ وَأُنْذِرُ الصِّدِّيقِينَ؟ قَالَ: يَا دَاوُدُ، بَشِّرِ الْمُذْنِبِينَ أَنِّي أَقْبَلُ التَّوْبَةَ، وَأَعْفُو عَنِ الذَّنْبِ، وَأَنْذِرِ الصِّدِّيقِينَ أَلاَّ يُعْجَبُوا بِأَعْمَالِهِمْ؛ فَإِنَّهُ لَيْسَ عَبْدٌ‌ أَنْصِبُهُ لِلْحِسَابِ إِلاَّ هَلَكَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘While Musaas was seated, Ibleesla c ame over and upon himla was a colourful hood. So when hela approached Musaas , removed the hood and stood by himas and greeted upon himas . So Musaas said to himla : ‘Who are youla? ’ So hela said, ‘Ila am Ibleesla ’. Heas said: ‘Youla , May Allahazwj not let yourla circling be close by’. Hela said, ‘But rather, Ila came over to greet upon youas due to youras status from Allahazwj ’.

Heasws said: ‘So Musaas said to him: ‘So what is this hood?’ Hela said, ‘By it Ila abduct the hearts of the children of Adamas ’. So Musaas said: ‘So tell meas of the sin which, when the son of Adamas commits it, he gets captured upon it’. Hela said, ‘When his self astounds him and his deeds seem numerous and his sins seem small in his eyes’.

And heasws said: ‘Allahazwj Mighty and Majestic Said to Dawoodas : “O Dawoodas ! Give glad tidings to the sinners and warn the truthful!” Heas said: ‘How do Ias give glad tidings to the sinners and warn the truthful?’ Heazwj Said: “O Dawoodas ! Give glad tidings to the sinners that Iazwj Accept the repentance and Pardon the sins, and warn the truthful that they should not be self-conceited with their deeds, for there is no servant who will be linked with it for the Reckoning except that he would be destroyed!”‘. 39

126- بَابُ حُبِّ الدُّنْيَا وَالْحِرْصِ عَلَيْهَا‌

Chapter 126 – Love of the world and the greed upon it

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ، عَنْ رَجُلٍ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ؛ وَ هِشَامٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « رَأْسُ كُلِّ خَطِيئَةٍ حُبُّ الدُّنْيَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dorost Bin Abu Mansour, from a man,

(It has been narrated) from Abu Abdullahasws and Hisham, from Abu Abdullahasws having said: ‘The head (the root) of all sins is love of the world’.40

2. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ حَمَّادِ بْنِ بَشِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا ـ أَحَدُهُمَا فِي أَوَّلِهَا، وَالْآخَرُ فِي آخِرِهَا ـ بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَالشَّرَفِ فِي دِينِ الْمُسْلِمِ ».

Ali, from his father, from Ibn Fazzal, from Ibn Bukeyr, from Hammad Bin Bashir who said,

‘I heard Abu Abdullahasws saying: ‘Two ferocious wolves among sheep who have separated from their shepherd, one of the two being among its front ones and the other among its back ones, are no more damaging among them than the love of the wealth and the honour (popularity) is in the Religion of the Muslim’.41

3. عَنْهُ، عَنْ أَبِيهِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ لَيْسَ لَهَا رَاعٍ ـ هذَا فِي أَوَّلِهَا، وَهذَا فِي آخِرِهَا ـ بِأَسْرَعَ فِيهَا مِنْ حُبِّ الْمَالِ وَالشَّرَفِ فِي دِينِ الْمُؤْمِنِ ».

From him, from his father, from Usman Bin Isa, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Two ferocious wolves among sheep not have shepherd for them, this one among its front ones and this one among its back ones, would not be quicker among them (to devour them) than the love of the wealth and the honour (popularity) would be (devouring) in the Religion of the Momin’.42

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ يَحْيَى‌ الْخَزَّازِ، عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الشَّيْطَانَ يُدِيرُ ابْنَ آدَمَ فِي كُلِّ شَيْ‌ءٍ، فَإِذَا أَعْيَاهُ، جَثَمَ لَهُ عِنْدَ الْمَالِ، فَأَخَذَ بِرَقَبَتِهِ ».

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad in Yahya Al Khazzaz, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘The Satanla revolves around the children of Adamas with regards to everything. So when hela gets tired of (waiting for) him, crouches to him by the wealth, so hela seizes him by his neck’.43

5. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ أَبِي أُسَامَةَ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللهِ، تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى الدُّنْيَا؛ وَمَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي النَّاسِ، كَثُرَ هَمُّهُ، وَلَمْ يَشْفِ غَيْظَهُ؛ وَمَنْ لَمْ يَرَ لِلّهِ ـ عَزَّ وَجَلَّ ـ عَلَيْهِ نِعْمَةً إِلاَّ فِي مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ مَلْبَسٍ، فَقَدْ قَصَرَ عَمَلُهُ، وَدَنَا عَذَابُهُ ».

From him, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Abu Asama Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who does not get consoled by the Consolation of Allahazwj the regret upon the world will cut off his self; and the one who purses with his vision what is in the hands of the people, his worries would be numerous and his anger would not subside; and the one who does not see the Bounties of Allahazwj Mighty and Majestic upon him, except regarding the food and the drink or clothes, so his deeds would be deficient and his Punishment has approached’.44

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ يَعْقُوبَ بْنِ يزِيدَ، عَنْ زِيَادٍ الْقَنْدِيِّ، عَنْ أَبِي وَكِيعٍ، عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ، عَنِ الْحَارِثِ الْأَعْوَرِ: عَنْ أَمِيرِ الْمُؤْمِنِينَعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ الدِّينَارَ وَالدِّرْهَمَ أَهْلَكَا مَنْ كَانَ قَبْلَكُمْ، وَهُمَا مُهْلِكَاكُمْ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Zayd, from Ziyad Al Qindy, from Abu Wakie, from Abu Is’haq Al Sabie, from Al Haris Al Awr,

(It has been narrated) from Amir Al-Momineenasws having said: ‘Rasool-Allahsaww said: ‘The Dinar and the Dirham both destroyed the ones who were before you, and they will both destroy you all (as well)’.45

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

وَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَغْنَى الْغِنى مَنْ لَمْ يَكُنْ لِلْحِرْصِ أَسِيراً ».

وَقَالَ: « لَا تُشْعِرُوا قُلُوبَكُمُ الِاشْتِغَالَ بِمَا قَدْ فَاتَ؛ فَتَشْغَلُوا أَذْهَانَكُمْ عَنِ الِاسْتِعْدَادِ لِمَا لَمْ يَأْتِ ».

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

(It has been narrated) from Abu Abdullahasws that’Abu Ja’farasws having said: An example of the greedy one upon the world is like an example of the silkworm. Every time it increases enveloping the silk upon itself it becomes even more remote from the exiting (from its cocoon) until it dies sadly’.

And Abu Abdullahasws said: ‘The richest of the rich is the one who does not happen to be a prisoner of the greediness’.

And heasws said: ‘Do not let your hearts be pre-occupied with what has been lost, for you will be pre-occupying your minds from the prepearation for what has not yet come’.46

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ، عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ، عَنْ مَعْمَرِ بْنِ رَاشِدٍ، عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ عُبَيْدِ اللهِ، قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام : أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللهِ ؟

قَالَ: « مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللهِ ـ عَزَّ وَجَلَّ ـ وَمَعْرِفَةِ‌ رَسُولِهِصلى‌الله‌عليه‌وآله‌وسلم أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا؛ فَإِنَّ لِذلِكَ لَشُعَباً كَثِيرَةً، وَلِلْمَعَاصِي شُعَبٌ: فَأَوَّلُ مَا عُصِيَ اللهُ بِهِ الْكِبْرُ، مَعْصِيَةُ إِبْلِيسَ حِينَ( أَبى وَاسْتَكْبَرَ وَكانَ مِنَ الْكافِرِينَ )

ثُمَّ الْحِرْصُ، وَهِيَ مَعْصِيَةُ آدَمَ وَحَوَّاءَعليهما‌السلام 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 وَالثَّرْوَةِ؛ فَصِرْنَ سَبْعَ خِصَالٍ، فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا، فَقَالَتِ الْأَنْبِيَاءُ وَالْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذلِكَ: حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ؛ وَالدُّنْيَا دُنْيَاءَانِ: دُنْيَا بَلَاغٍ، وَدُنْيَا مَلْعُونَةٍ ».

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Ubeydullah who said,

‘Aliasws Bin Al-Husaynasws was asked, ‘Which of the deeds is superior in the Presence of Allahazwj ?’ Heasws said: ‘There is no deed, after the recognition of Allahazwj Mighty and Majestic and recognition of Hisazwj Rasoolsaww more superior than hatred of the world. There are many branches for that, and for the disobedience, there is one branch’.

So the first of what Allahazwj was disobeyed with was the arrogance, being a disobedience of Ibleesla , where hela refused (to prostrate) and was arrogant, and hela was from the disbelievers’.

Then (it was) the greed, and it is the disobedience of Adamas and Hawwaas [7 : 19] so eat from wherever you desire, but do not go near this tree, for then you will be of the unjust. So theyas both took what there was no need to it for them both. Thus, that entered into theiras offspring up to the Day of Judgement, and that is that most of what the son of Adamas seeks is what there is no need to it for him.

Then (it was) the envy, and it is a disobedience of the sonla of Adamas where hela envied hisla brotheras , and hela killed himas . So there branched out from that, the love of women, and the love of the world, and love of the leadership, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. Thus, these came to be seven traits, and they all gathered in the love of the world.

Thus the Prophetsas and the Scholarsasws said after recognition that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and the condemned one’.47

9. وَبِهذَا الْإِسْنَادِ، عَنِ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « فِي مُنَاجَاةِ مُوسىعليه‌السلام : يَا مُوسى، إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ، عَاقَبْتُ فِيهَا آدَمَ عِنْدَ خَطِيئَتِهِ، وَجَعَلْتُهَا مَلْعُونَةً، مَلْعُونٌ مَا فِيهَا إِلاَّ مَا كَانَ فِيهَا لِي؛ يَا مُوسى، إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِي الدُّنْيَا بِقَدْرِ عِلْمِهِمْ، وَسَائِرَ الْخَلْقِ رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ؛ وَمَا مِنْ أَحَدٍ عَظَّمَهَا فَقَرَّتْ عَيْنَاهُ فِيهَا، وَلَمْ يُحَقِّرْهَا أَحَدٌ إِلاَّ انْتَفَعَ بِهَا ».

And by this chain, from Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Manifesto of Musaas (i t was): “O Musaas ! The world is a house of Punishment. Adamas was Punished during hisas error, and Iazwj Made it to be Accursed. Accursed is whatever therein except for what there was in it (performed) for Meazwj ”.

O Musaas ! Myazwj righteous servant are being ascetic in the world in accordance to their knowledge, and the rest of the creatures are desiring with regards to it in accordance with their ignorance; and there is no one who magnifies it (the world) and his eyes would be delighted in it, and no one would belittle it except that he would benefit from it’.48

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ أَبِي جَمِيلَةَ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا ـ وَاحِدٌ فِي أَوَّلِهَا، وَهذَا فِي آخِرِهَا ـ بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَالشَّرَفِ فِي دِينِ الْمُسْلِمِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Two ferocious wolves among sheep who have separated from their shepherd, one being among its front ones and one being among its back ones, are not more damaging among them than the love of the world and the fame would be regarding the Religion of the Muslim’.49

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ، عَنْ سَعِيدِ بْنِ جَنَاحٍ، عَنْ عُثْمَانَ بْنِ سَعِيدٍ، عَنْ عَبْدِ الْحَمِيدِ بْنِ عَلِيٍّ الْكُوفِيِّ، عَنْ مُهَاجِرٍ الْأَسَدِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَرَّ عِيسَى بْنُ مَرْيَمَعليه‌السلام عَلى قَرْيَةٍ قَدْ مَاتَ أَهْلُهَا وَطَيْرُهَا وَدَوَابُّهَا، فَقَالَ: أَمَا إِنَّهُمْ لَمْ يَمُوتُوا إِلاَّ بِسَخْطَةٍ، وَلَوْ مَاتُوا مُتَفَرِّقِينَ لَتَدَافَنُوا.

فَقَالَ الْحَوَارِيُّونَ: يَا رُوحَ اللهِ وَكَلِمَتَهُ، ادْعُ اللهَ أَنْ يُحْيِيَهُمْ لَنَا، فَيُخْبِرُونَا مَا كَانَتْ أَعْمَالُهُمْ؟ فَنَجْتَنِبَهَا فَدَعَا عِيسىعليه‌السلام رَبَّهُ، فَنُودِيَ مِنَ الْجَوِّ: أَنْ نَادِهِمْ، فَقَامَ عِيسىعليه‌السلام بِاللَّيْلِ عَلى شَرَفٍ مِنَ الْأَرْضِ، فَقَالَ: يَا أَهْلَ هذِهِ الْقَرْيَةِ، فَأَجَابَهُ مِنْهُمْ مُجِيبٌ: لَبَّيْكَ يَا رُوحَ اللهِ وَكَلِمَتَهُ، فَقَالَ: وَيْحَكُمْ، مَا كَانَتْ أَعْمَالُكُمْ؟ قَالَ: عِبَادَةَ الطَّاغُوتِ، وَحُبَّ الدُّنْيَا مَعَ خَوْفٍ قَلِيلٍ، وَأَمَلٍ بَعِيدٍ، وَغَفْلَةٍ فِي لَهْوٍ وَلَعِبٍ.

فَقَالَ: كَيْفَ كَانَ حُبُّكُمْ لِلدُّنْيَا ؟ قَالَ: كَحُبِّ الصَّبِيِّ لِأُمِّهِ، إِذَا أَقْبَلَتْ عَلَيْنَا فَرِحْنَا وَسُرِرْنَا، وَإِذَا أَدْبَرَتْ عَنَّا بَكَيْنَا وَحَزِنَّا.

قَالَ: كَيْفَ كَانَتْ عِبَادَتُكُمْ لِلطَّاغُوتِ؟ قَالَ: الطَّاعَةُ لِأَهْلِ الْمَعَاصِي.

قَالَ: كَيْفَ كَانَ عَاقِبَةُ أَمْرِكُمْ؟ قَالَ: بِتْنَا لَيْلَةً فِي عَافِيَةٍ، وَأَصْبَحْنَا فِي الْهَاوِيَةِ، فَقَالَ: وَمَا الْهَاوِيَةُ؟ فَقَالَ: سِجِّينٌ قَالَ: وَمَا سِجِّينٌ ؟ قَالَ: جِبَالٌ مِنْ جَمْرٍ تُوقَدُ عَلَيْنَا إِلى يَوْمِ الْقِيَامَةِ.

قَالَ: فَمَا قُلْتُمْ، وَمَا قِيلَ لَكُمْ؟ قَالَ: قُلْنَا: رُدَّنَا إِلَى الدُّنْيَا فَنَزْهَدَ فِيهَا، قِيلَ لَنَا: كَذَبْتُمْ قَالَ: وَيْحَكَ، كَيْفَ لَمْ يُكَلِّمْنِي غَيْرُكَ مِنْ بَيْنِهِمْ؟ قَالَ: يَا رُوحَ اللهِ، إِنَّهُمْ مُلْجَمُونَ بِلِجَامٍ مِنْ نَارٍ بِأَيْدِي مَلَائِكَةٍ غِلَاظٍ شِدَادٍ، وَإِنِّي كُنْتُ فِيهِمْ وَلَمْ أَكُنْ مِنْهُمْ، فَلَمَّا نَزَلَ الْعَذَابُ عَمَّنِي مَعَهُمْ، فَأَنَا مُعَلَّقٌ بِشَعْرَةٍ عَلى شَفِيرِ جَهَنَّمَ لَا أَدْرِي أُكَبْكَبُ فِيهَا، أَمْ أَنْجُو مِنْهَا؟

فَالْتَفَتَ عِيسىعليه‌السلام إِلَى الْحَوَارِيِّينَ، فَقَالَ: يَا أَوْلِيَاءَ اللهِ، أَكْلُ الْخُبْزِ الْيَابِسِ بِالْمِلْحِ‌ الْجَرِيشِ، وَالنَّوْمُ عَلَى الْمَزَابِلِ خَيْرٌ كَثِيرٌ مَعَ عَافِيَةِ الدُّنْيَا وَالْآخِرَةِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Mansour Bin Al Abbas, from Saeed Bin Janah, from Usman Bin Saeed, from Abdul Hameed Bin Ali Al Kufy, from Muhajir Al Asady,

(It has been narrated) from Abu Abdullahasws having said: ‘Isaas Bin Maryamas passed by a town whose inhabitants had died, along with its birds and its animals. So heas said: ‘But they did not die except by Wrath (of Allahazwj ), and had they died separately, they would have buried each other’. So the disciples said, ‘O Spirit of Allahazwj and Hisazwj Word! Supplicate to Allahazwj that Heazwj should Revive them so they can inform us what their deeds were (that led them to this destruction), so that we can stay away from these’.

So Isaas supplicated to hisas Lordazwj , and there was a Call from the air: ‘Call them!’ So Isaas stood at night upon a high ground and heas said: ‘O inhabitants of this town!’ So one of them responded answering, ‘O Spirit of Allahazwj and Hisazwj Word, here I am!’ So heas said: ‘Woe be unto you all! What were your deeds?’ He said, ‘Worshipping the tyrants and love of the world along with little fear, and has long hopes and neglectfully engaged in the’ لَهْوٍ وَ لَعِبٍ ’ in useless and playful activities’.

So heas said: ‘How was your love for the world?’ He said, ‘Like the love of the child for its mother. Whenever it came upon us, we were happy and joyful, and when it was distant from us, we cried and grieved. Heas said: ‘How was your worship for the tyrants?’ He said, ‘The obedience to the disobedient ones’. Heas said: ‘How was your end of your affairs?’ He said, ‘We slept at night in good health and we woke up in the morning in the Abyss’. So heas said: ‘And what is the Abyss?’ So he said, ‘A prison’ Heas said: ‘And what is the prison?’ He said, ‘A mountain of burning coal inflamed upon us up to the Day of Judgment’.

Heas said: ‘So what did you all say and what was said to you?’ He said, ‘We said, ‘Return us to the world and we would be ascetic therein’. It was said to us, ‘You are all lying’. Heas said: ‘How come there did not speak to meas anyone apart from you, in among them?’ He said, ‘O Spirit of Allahazwj ! They are being reined by the rein of Fire at the hands of intensely harsh Angels, and I was among them and did not happen to be from them. So when the Punishment descended, I was generalised with them, and I was attached to a branch upon the edge of Hell, not knowing whether I would be plunging into it or whether I would be Rescued from it’.

So Isaas turned towards the disciples and heas said: ‘O friends of Allahazwj ! Eating the dry bread with the crushed salt, and sleeping upon the garbage is much better for the well-being in the world and the Hereafter’.50

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا فَتَحَ اللهُ عَلى عَبْدٍ بَاباً مِنْ أَمْرِ الدُّنْيَا إِلاَّ فَتَحَ اللهُ عَلَيْهِ مِنَ الْحِرْصِ مِثْلَهُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj does not Open upon a servant, a door from the matters of the world except Allahazwj Opens upon him, from the greed, the like of it’.51

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ عِيسَى بْنُ مَرْيَمَ صَلَوَاتُ اللهِ عَلَيْهِ: تَعْمَلُونَ لِلدُّنْيَا وَأَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ، وَلَاتَعْمَلُونَ لِلْآخِرَةِ وَأَنْتُمْ لَاتُرْزَقُونَ فِيهَا إِلاَّ بِالْعَمَلِ، وَيْلَكُمْ عُلَمَاءَ سَوْءٍ، الْأَجْرَ تَأْخُذُونَ، وَالْعَمَلَ تُضَيِّعُونَ، يُوشِكُ رَبُّ الْعَمَلِ أَنْ يُقْبَلَ عَمَلُهُ، وَيُوشِكُ أَنْ يُخْرَجُوا مِنْ ضِيقِ الدُّنْيَا إِلى ظُلْمَةِ الْقَبْرِ، كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ هُوَ فِي مَسِيرِهِ إِلى آخِرَتِهِ وَهُوَ مُقْبِلٌ عَلى دُنْيَاهُ، وَمَا يَضُرُّهُ أَحَبُّ إِلَيْهِ مِمَّا يَنْفَعُهُ؟! ».

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws having said: ‘Isaas Bin Maryamas said: ‘You are working for the world although you are being Graced therein without (having to perform) a deed, and your are not working for the Hereafter although you will not be Graced therein except with (the performance of) the deeds. Woe be unto you evil scholars! You are taking the recompense and wasting the deeds?

He is on the verge. Perhaps Heazwj would Accept his deed, and he is on the verge of exiting from the narrowness of the world to the darkness of the grave. How can one be of the learned who is on his way to the next life while he is holding to the world and what is harmful to him is more beloved to him than what is beneficial to him?’.52

14. عَنْهُ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو ـ فِيمَا أَعْلَمُ ـ عَنْ أَبِي عَلِيٍّ الْحَذَّاءِ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَبْعَدُ مَا يَكُونُ الْعَبْدُ مِنَ اللهِ ـ عَزَّ وَجَلَّ ـ: إِذَا لَمْ يُهِمَّهُ إِلاَّ بَطْنُهُ وَفَرْجُهُ ».

From him, from Muhammad Bin Amro regarding what I know, from Abu Ali Al Haza’a, from Hareyz, from Zurara and Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The furthest what the servant can be from Allahazwj Mighty and Majestic is when he is not worried except for his belly and his private part’.53

15. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ وَعَبْدِ الْعَزِيزِ الْعَبْدِيِّ، عَنْ عَبْدِ اللهِ بْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ أَصْبَحَ وَأَمْسى وَالدُّنْيَا أَكْبَرُ هَمِّهِ، جَعَلَ اللهُ تَعَالَى الْفَقْرَ بَيْنَ عَيْنَيْهِ، وَشَتَّتَ أَمْرَهُ، وَلَمْ يَنَلْ مِنَ الدُّنْيَا إِلاَّ مَا قُسِمَ لَهُ؛ وَمَنْ أَصْبَحَ وَأَمْسى وَالْآخِرَةُ أَكْبَرُ هَمِّهِ، جَعَلَ اللهُ الْغِنى فِي قَلْبِهِ، وَجَمَعَ لَهُ أَمْرَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan and Abdul Aziz Al Abdy, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The one is such during the morning and evening that the world is his greatest worry, Allahazwj the Exalted would Make the poverty to be in front of his eyes, and Scatter his affairs, and he would not attain from the world except for what Allahazwj has Apportioned for him; but the one, during morning and evening is such that the Hereafter is the greatest of his worries, Allahazwj would Make the richness to be in his heart, and Gather his affairs for him’.54

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ ابْنِ سِنَانٍ، عَنْ حَفْصِ بْنِ قُرْطٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ كَثُرَ اشْتِبَاكُهُ بِالدُّنْيَا، كَانَ أَشَدَّ لِحَسْرَتِهِ عِنْدَ فِرَاقِهَا ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Sinan, from Hafs Bin Qurt,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is more engaged with the world, his regret would be more intense during its separation’ (from the world at death).55

17. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ، عَنِ ابْنِ أَبِي يَعْفُورٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ قَلْبُهُ بِثَلَاثِ خِصَالٍ: هَمٍّ لَايَفْنى، وَأَمَلٍ لَايُدْرَكُ، وَرَجَاءٍ لَايُنَالُ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘The one who attaches his heart with the world, his heart would be attached with three traits – Worries which will not end, and work which will not be realised (completed), and the hopes which will not fulfil for him’. 56

127- بَابُ الطَّمَعِ‌

Chapter 127 – The Greed

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَلِيِّ بْنِ حَسَّانَ، عَمَّنْ حَدَّثَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ تَكُونَ لَهُ رَغْبَةٌ تُذِلُّهُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Hassan, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘How ugly it would be with the Momin if there happens to be a desire for him which disgraces him’.57

2. عَنْهُ، عَنْ أَبِيهِ: عَمَّنْ ذَكَرَهُ بَلَغَ بِهِ أَبَا جَعْفَرٍعليه‌السلام ، قَالَ: « بِئْسَ الْعَبْدُ عَبْدٌ لَهُ طَمَعٌ يَقُودُهُ، وَبِئْسَ الْعَبْدُ عَبْدٌ لَهُ رَغْبَةٌ تُذِلُّهُ ».

From him, from his father, from the one who mentioned it to whom it reached,

(It has been narrated) from Abu Ja’farasws : ‘The worst servant is a servant for whom there is greed driving him, and so also the is a servant for whom there is a desire disgracing him’.58

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ الْمِنْقَرِيِّ، عَنْ عَبْدِ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، قَالَ: قَالَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام : « رَأَيْتُ الْخَيْرَ كُلَّهُ قَدِ اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أَيْدِي النَّاسِ ».

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Abdul Razzaq, from Ma’mar, from Al Zuhry who said,

‘Aliasws Bin Al-Husaynasws said: ‘Iasws see that the goodness, all of it has gathered in the cutting off of the greed from what is in the hands of the people’.59

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ، عَنْ مُوسَى بْنِ سَلاَّمٍ، عَنْ سَعْدَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: مَا الَّذِي يُثْبِتُ الْإِيمَانَ فِي الْعَبْدِ؟ قَالَ: « الْوَرَعُ ». وَالَّذِي يُخْرِجُهُ مِنْهُ؟ قَالَ: « الطَّمَعُ ».

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of our companions, from Ali Bin Suleyman Bin Rusheyd, from Musa Bin Sallam, from Sa’dan,

(It has been narrated) from Abu Abdullahasws , ‘I said to himasws , ‘What is that which builds the Emān in the servant?’ Heasws said: ‘The piety’ (restraint from the worldly attractions). (The narrator said), ‘And what is that which exits him from it (the Emān)?’ Heasws said: ‘The greed’. 60

128- بَابُ الْخُرْقِ‌

Chapter 128 – The Harshness (Awkwardness of Manners)

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَمَّنْ حَدَّثَهُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمنِ بْنِ أَبِي لَيْلى: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ قُسِمَ لَهُ الْخُرْقُ، حُجِبَ عَنْهُ الْإِيمَانُ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from the one who narrated it, from Muhammad Bin Abdul Rahman Bin Abu Layli,

(It has been narrated) from Abu Ja’farasws having said: ‘Whoever has a share of harshness (in his behaviour), the Emān is separated from him’.61

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَوْ كَانَ الْخُرْقُ خَلْقاً يُرى، مَا كَانَ شَيْ‌ءٌ مِمَّا خَلَقَ اللهُ أَقْبَحَ مِنْهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws that’Rasool-Allahsaww said: ‘Had the harshness being a visible creature, there would not have been anything from what Allahazwj has Created, uglier than it’. 62

129- بَابُ سُوءِ الْخُلُقِ‌

Chapter 129 – The Evil Manners

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ سُوءَ الْخُلُقِ لَيُفْسِدُ الْعَمَلَ، كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The evil mannerism is a spoiler of the deed just as the vinegar spoils the honey’.63

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : أَبَى اللهُ ـ عَزَّ وَجَلَّ ـ لِصَاحِبِ الْخُلُقِ السَّيِّئِ بِالتَّوْبَةِ، قِيلَ: وَكَيْفَ ذَاكَ يَا رَسُولَ اللهِ؟ قَالَ: لِأَنَّهُ إِذَا تَابَ مِنْ ذَنْبٍ، وَقَعَ فِي ذَنْبٍ أَعْظَمَ مِنْهُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘Allahazwj Mighty and Majestic Refuses (to Accept) the repentance of the one of the evil manners with the repentance’. It was said, ‘And how is that so, O Rasool-Allahsaww ?’ Hesaww said: ‘Because, when he repents from a sin, he falls into a sin more grievous than it’.64

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ سُوءَ الْخُلُقِ لَيُفْسِدُ الْإِيمَانَ، كَمَا يُفْسِدُ الْخَلُّ‌ الْعَسَلَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail bin Mihran, from Sayf Bin Ameyra, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The evil mannerism is a spoiler of the Emān just as the vinegar spoils the honey’.65

4. عَنْهُ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ عَبْدِ اللهِ بْنِ عُثْمَانَ، عَنِ الْحُسَيْنِ بْنِ مِهْرَانَ، عَنْ إِسْحَاقَ بْنِ غَالِبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ سَاءَ خُلُقُهُ، عَذَّبَ نَفْسَهُ ».

From him, from Muhammad Bin Ismail Bin Bazie, from Abdullah Bin Usman, from Al Husayn Bin Mihran, from Is’haq Bin Ghalib,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who worsens his manners, punishes his own self’.66

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ، عَنْ يَحْيَى بْنِ عَمْرٍو، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى بَعْضِ أَنْبِيَائِهِ: الْخُلُقُ السَّيِّئُ يُفْسِدُ الْعَمَلَ، كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yahya Bin Amro, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Revealed unto one of Hisazwj Prophetsas : “The evil mannerism spoils the deed just as the vinegar spoils the honey”‘. 67

130- بَابُ السَّفَهِ‌

Chater 130 – The Foolishness

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ شَرِيفِ بْنِ سَابِقٍ، عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ السَّفَهَ خُلُقُ لَئِيمٍ، يَسْتَطِيلُ عَلى مَنْ هُوَ دُونَهُ، وَيَخْضَعُ لِمَنْ هُوَ فَوْقَهُ ».

A number of our companions, from Ahmad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Gurra,

(It has been narrated) from Abu Abdullahasws having said: ‘The foolishness is a lowly mannerism. He would extend (himself) upon the one who is below him, and he would succumb to the one who is above him’.68

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ أَبِي الْمَغْرَاءِ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تَسْفَهُوا؛ فَإِنَّ أَئِمَّتَكُمْ لَيْسُوا بِسُفَهَاءَ ».

وَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ كَافَأَ السَّفِيهَ بِالسَّفَهِ، فَقَدْ رَضِيَ بِمَا أَتى إِلَيْهِ حَيْثُ احْتَذى مِثَالَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Abu Al Magra, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not be foolish for your Imamsasws were not foolish ones’.

And Abu Abdullahasws said: ‘The one who matches the foolishness with the foolishness, so he has been pleased with what came to him when he behaved similar to him’.69

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام فِي رَجُلَيْنِ يَتَسَابَّانِ، فَقَالَ: « الْبَادِئُ مِنْهُمَا أَظْلَمُ، وَوِزْرُهُ وَوِزْرُ صَاحِبِهِ عَلَيْهِ مَا لَمْ يَتَعَدَّ الْمَظْلُومُ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Al-Hassan Musaasws regarding two men insulting (each other). So heasws said: ‘The initiator is more unjust from the two, and his burden (of sin) and the burden of his companion would be upon him for as long as the oppressed one does not transgress’.70

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عِيصِ بْنِ الْقَاسِمِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ أَبْغَضَ خَلْقِ اللهِ عَبْدٌ اتَّقَى النَّاسُ لِسَانَهُ ».

A number of our companions, from Sahl Bin Ziiyad, from Safwan, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘The most hateful of the creatures of Allahazwj is a servant who, the people fear his tongue’. 71

131 - بَابُ الْبَذَاءِ

Chapter 131 – The Obscenities

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ أَبِي الْمَغْرَاءِ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مِنْ عَلَامَاتِ شِرْكِ الشَّيْطَانِ ـ الَّذِي لَايُشَكُّ فِيهِ ـ أَنْ يَكُونَ فَحَّاشاً لَايُبَالِي مَا قَالَ، وَلَامَا قِيلَ فِيهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Abu Al Magra, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘From the signs of association of the Satanla in which there is no doubt is the one would become immoral, not caring what he says nor what is said regarding him’.72

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِذَا رَأَيْتُمُ الرَّجُلَ لَايُبَالِي مَا قَالَ، وَلَامَا قِيلَ لَهُ، فَإِنَّهُ لِغَيَّةٍ أَوْ شِرْكِ شَيْطَانٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whenever you see the man who does not care what he says nor what is said for him, so he is either a straying one of an associate of Satanla ’.73

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ، عَنْ سُلَيْمِ بْنِ قَيْسٍ: عَنْ أَمِيرِ الْمُؤْمِنِينَعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ اللهَ حَرَّمَ الْجَنَّةَ عَلى كُلِّ فَحَّاشٍ بَذِي‌ءٍ، قَلِيلِ الْحَيَاءِ، لَايُبَالِي مَا قَالَ، وَلَامَا قِيلَ لَهُ ؛ فَإِنَّكَ إِنْ فَتَّشْتَهُ لَمْ تَجِدْهُ إِلاَّ لِغَيَّةٍ أَوْ شِرْكِ شَيْطَانٍ فَقِيلَ: يَا رَسُولَ اللهِ، وَفِي النَّاسِ شِرْكُ شَيْطَانٍ؟ فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَمَا‌ تَقْرَأُ قَوْلَ اللهِ عَزَّ وَجَلَّ:( وَشارِكْهُمْ فِي الْأَمْوالِ وَالْأَوْلادِ ) ؟ » قَالَ: وَسَأَلَ رَجُلٌ فَقِيهاً: هَلْ فِي النَّاسِ مَنْ لَايُبَالِي مَا قِيلَ لَهُ؟ قَالَ: « مَنْ تَعَرَّضَ لِلنَّاسِ يَشْتِمُهُمْ وَهُوَ يَعْلَمُ أَنَّهُمْ لَايَتْرُكُونَهُ، فَذلِكَ الَّذِي لَا يُبَالِي مَا قَالَ، وَلَامَا قِيلَ فِيهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays,

(It has been narrated) from Amir Al-Momineenasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj has Prohibited the Paradise upon every immoral one, obscene one, little of shame, nor caring what he says nor what is said for him, If you inquire, you will not find him to be except as a strayed one or an associate of the Satanla ’.

So it was said, ‘O Rasool-Allahsaww , and among the people are associates of Satanla? ’ So Rasool-Allahsaww said: ‘Have you not read the Words of Allahazwj Mighty and Majestic [17: 64] and shares with them in wealth and the children?’

He (the narrator) said, ‘And a man asked a Scholarasws , ‘Is there among the people, the one who does not care what is said for him?’ Heasws said: ‘The one who exposes the obscenities to the people and he knows that they would not be leaving him. So that is the one who does not care what he says and what is said regarding him’.74

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي جَمِيلَةَ يَرْفَعُهُ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ يُبْغِضُ الْفَاحِشَ الْمُتَفَحِّشَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Jameela, raising it,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Hates the obscene immoral one’.75

5. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ‌ عَمْرِو بْنِ نُعْمَانَ الْجُعْفِيِّ، قَالَ: كَانَ لِأَبِي عَبْدِ اللهِ عليه‌السلام صَدِيقٌ لَايَكَادُ يُفَارِقُهُ إِذَا ذَهَبَ مَكَاناً، فَبَيْنَمَا هُوَ يَمْشِي مَعَهُ فِي الْحَذَّائِينَ، وَمَعَهُ غُلَامٌ لَهُ سِنْدِيٌّ يَمْشِي خَلْفَهُمَا، إِذَا الْتَفَتَ الرَّجُلُ يُرِيدُ غُلَامَهُ ـ ثَلَاثَ مَرَّاتٍ ـ فَلَمْ يَرَهُ، فَلَمَّا نَظَرَ فِي الرَّابِعَةِ، قَالَ: يَا ابْنَ الْفَاعِلَةِ، أَيْنَ كُنْتَ؟ قَالَ: فَرَفَعَ أَبُو عَبْدِ اللهِ عليه‌السلام يَدَهُ، فَصَكَّ بِهَا جَبْهَةَ نَفْسِهِ، ثُمَّ قَالَ: « سُبْحَانَ اللهِ! تَقْذِفُ أُمَّهُ؟! قَدْ كُنْتُ أَرى أَنَّ لَكَ وَرَعاً، فَإِذاً لَيْسَ لَكَ وَرَعٌ ». فَقَالَ: جُعِلْتُ فِدَاكَ، إِنَّ أُمَّهُ سِنْدِيَّةٌ مُشْرِكَةٌ، فَقَالَ: « أَمَا عَلِمْتَ أَنَّ لِكُلِّ أُمَّةٍ نِكَاحاً؟ تَنَحَّ عَنِّي » قَالَ: فَمَا رَأَيْتُهُ يَمْشِي مَعَهُ حَتّى فَرَّقَ الْمَوْتُ بَيْنَهُمَا.

وَفِي رِوَايَةٍ أُخْرى: « إِنَّ لِكُلِّ أُمَّةٍ نِكَاحاً يَحْتَجِزُونَ بِهِ مِنَ الزِّنى ».

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Nazar, from Amro Bin Nu’man Al Ju’fy who said,

‘There used to be a friend for Abu Abdullahasws who was almost never separate from himasws whenever heasws went to a place. So while he was walking with himasws among the shoemakers, and with him was a Sindy slave of his walking behind him, when the man turned around intending his slave, three times, but did not see him. So when he looked during the fourth (time), he said, ‘O son of the adulteress! Where were you?’

He (the narrator) said, ‘So Abu Abdullahasws raised hisasws hand and hit hisasws own forehead with it, then said: ‘Glory be to Allahazwj ! You slander his mother, and Iasws used to view the piety being for you, but there is no piety for you’. So he said, ‘May I be sacrificed for youasws ! His mother was a Sindy woman, a Polytheist’. So heasws said: ‘But don’t you know that for every community there is a (form of) marriage? Stay away from measws ’.

He (the narrator) said: ‘So I did not see himasws walking with him until the death separated the two of them’.

And in another report, ‘(Heasws said): ‘For every community there is a (form of) marriage by which they are being withheld from the adultery’.76

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ الْفُحْشَ لَوْ كَانَ مِثَالاً، لَكَانَ مِثَالَ سَوْءٍ ».

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: ‘If the immorality had a resemblance, its resemblance would be evil’.77

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عُمَرَ بْنِ يَزِيدَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ، فَدَعَا اللهَ أَنْ يَرْزُقَهُ غُلَاماً ـ ثَلَاثَ سِنِينَ ـ فَلَمَّا رَأى أَنَّ اللهَ لَايُجِيبُهُ، قَالَ: يَا رَبِّ، أَبَعِيدٌ أَنَا مِنْكَ، فَلَا تَسْمَعُنِي، أَمْ قَرِيبٌ أَنْتَ مِنِّي، فَلَا تُجِيبُنِي؟ » قَالَ: « فَأَتَاهُ آتٍ فِي مَنَامِهِ، فَقَالَ: إِنَّكَ تَدْعُو اللهَ ـ عَزَّ وَجَلَّ ـ مُنْذُ ثَلَاثِ سِنِينَ بِلِسَانٍ بَذِي‌ءٍ، وَقَلْبٍ عَاتٍ غَيْرِ تَقِيٍّ، وَنِيَّةٍ غَيْرِ صَادِقَةٍ، فَاقْلَعْ عَنْ بَذَائِكَ، وَلْيَتَّقِ اللهَ قَلْبُكَ، وَلْتَحْسُنْ نِيَّتُكَ ». قَالَ: « فَفَعَلَ الرَّجُلُ ذلِكَ، ثُمَّ دَعَا اللهَ، فَوُلِدَ لَهُ غُلَامٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘There was a man among the Children of Israel who supplicated to Allahazwj for three years that Heazwj should Grace him with a son. So when he saw that Allahazwj is not Answering him, said, ‘O Lordazwj ! Am I so remote from Youazwj , so Youazwj are not Hearing me, or are Youazwj close to me, but Youazwj are not Answering me?’

Heasws said: ‘So a comer came to him in his dream and he said, ‘You have been supplicating to Allahazwj Mighty and Majestic since the last three years by an obscene tongue and an arrogant heart, nor fearful, and an intention without sincerity. So remove yourself from your obscenities, and fear Allahazwj in your heart, and improve your intention’.

Heasws said: ‘So the man did that, then supplicated to Allahazwj , and a son was born unto him’.78

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ مِنْ شَرِّ عِبَادِ اللهِ مَنْ‌ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the most evil of the servants of Allahazwj is the one who is disliked being seated with due to his immoralities (obscenities)’.79

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ أَبِي عُبَيْدَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْبَذَاءُ مِنَ الْجَفَاءِ، وَالْجَفَاءُ فِي النَّارِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,

(It has been narrated) from Abu Abdullahasws having said: ‘The obscenities is from the disloyalties, and the disloyal one would be in the Fire’.80

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنِ الْحَسَنِ الصَّيْقَلِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الْفُحْشَ وَالْبَذَاءَ وَالسَّلَاطَةَ مِنَ النِّفَاقِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Hassan al Sayqal who said,

‘Abu Abdullahasws said: ‘The immorality, and the obscenity, and the insolence are from the hypocrisy’.81

11. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ اللهَ يُبْغِضُ الْفَاحِشَ الْبَذِي‌ءَ، وَالسَّائِلَ الْمُلْحِفَ ».

From him, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Hates the immoral one, the obscene one, and the insistent beggar’.82

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِعَائِشَةَ: يَا عَائِشَةُ، إِنَّ الْفُحْشَ لَوْ كَانَ مُمَثَّلاً، لَكَانَ مِثَالَ سَوْءٍ ».

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 to Ayesha: ‘O Ayesha! The immorality, had there been an image for it, is would be an evil image’.83

13. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ بَعْضِ رِجَالِهِ، قَالَ: قَالَ: « مَنْ فَحُشَ عَلى أَخِيهِ الْمُسْلِمِ، نَزَعَ اللهُ مِنْهُ بَرَكَةَ رِزْقِهِ، وَوَكَلَهُ إِلى نَفْسِهِ، وَأَفْسَدَ عَلَيْهِ مَعِيشَتَهُ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from one of his men who said,

‘The one who is obscene upon his Muslim brother, Allahazwj would Remove the Blessings of his sustenance from him, and Allocate him to his own self, and Spoil his life upon him’.84

14. عَنْهُ، عَنْ مُعَلًّى، عَنْ أَحْمَدَ بْنِ غَسَّانَ، عَنْ سَمَاعَةَ، قَالَ: دَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَقَالَ لِي ـ مُبْتَدِئاً: « يَا سَمَاعَةُ، مَا هذَا الَّذِي كَانَ بَيْنَكَ وَبَيْنَ جَمَّالِكَ ؟ إِيَّاكَ أَنْ تَكُونَ فَحَّاشاً، أَوْ صَخَّاباً، أَوْ لَعَّاناً ». فَقُلْتُ: وَاللهِ، لَقَدْ كَانَ ذلِكَ أَنَّهُ ظَلَمَنِي، فَقَالَ: « إِنْ كَانَ ظَلَمَكَ، لَقَدْ أَرْبَيْتَ عَلَيْهِ ؛ إِنَّ هذَا لَيْسَ مِنْ فِعَالِي، وَلَاآمُرُ بِهِ شِيعَتِي، اسْتَغْفِرْ رَبَّكَ وَلَا تَعُدْ » قُلْتُ: أَسْتَغْفِرُ اللهَ، وَلَاأَعُودُ.

From him, from Moalla, from Ahmad Bin Gassan, from Sama’at who said,

‘I went over to Abu Abdullahasws , so heasws said to me initiating: O Sama’at! What is this which is between you and your camelier?’ Beware of becoming immoral, or vociferous, or cursing!’ So I said, ‘By Allahazwj ! That was so because he had been unjust to me’. So heasws said: ‘If he has been unjust to you, so you have profited upon him. This is not from myasws deeds nor do Iasws order myasws Shias with it. Seek Forgiveness of your Lordazwj and do not repeat’. I said, ‘I seek Forgiveness of Allahazwj and I shall not repeat’’. 85

132- بَابُ مَنْ يُتَّقى شَرُّهُ‌

Chapter 132 – The one whose evil is feared

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم بَيْنَا هُوَ ذَاتَ يَوْمٍ عِنْدَ عَائِشَةَ إِذَا اسْتَأْذَنَ عَلَيْهِ رَجُلٌ، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : بِئْسَ أَخُو الْعَشِيرَةِ، فَقَامَتْ عَائِشَةُ، فَدَخَلَتِ الْبَيْتَ، وَأَذِنَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِلرَّجُلِ، فَلَمَّا دَخَلَ أَقْبَلَ عَلَيْهِ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِوَجْهِهِ، وَبِشْرُهُ إِلَيْهِ يُحَدِّثُهُ، حَتّى إِذَا فَرَغَ وَخَرَجَ مِنْ عِنْدِهِ، قَالَتْ عَائِشَةُ: يَا رَسُولَ اللهِ، بَيْنَا أَنْتَ تَذْكُرُ هذَا الرَّجُلَ بِمَا ذَكَرْتَهُ بِهِ إِذْ أَقْبَلْتَ عَلَيْهِ بِوَجْهِكَ وَبِشْرِكَ؟ فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم عِنْدَ ذلِكَ: إِنَّ مِنْ شَرِّ عِبَادِ اللهِ مَنْ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘One day while the Prophetsaww was with Ayesha, a man sought permission to see himsaww . So Rasool-Allahsaww said: ‘The worst brother of the clan’. So she entered into the house and Rasool-Allahsaww gave permission to the man. So when he entered, hesaww turned towards him with hissaww face and was cheerful to him, discussing with him until when he finished and went out from hissaww presence, Ayesha said, ‘O Rasool-Allahsaww ! While yousaww mentioned this man what yousaww mentioned with, then yousaww turned towards him with yoursaww face and were cheerful?’ So Rasool-Allahsaww said during that: ‘From the most evil of the servants of Allahazwj is the one whose sitting is disliked due to his obscenities’.86

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : شَرُّ النَّاسِ عِنْدَ اللهِ يَوْمَ الْقِيَامَةِ الَّذِينَ يُكْرَمُونَ اتِّقَاءَ شَرِّهِمْ ».

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 most evil of the people in the Presence of Allahazwj on the Day of Judgment will be those who were honoured (in the world) out of fear of their evil’.87

3. عَنْهُ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ خَافَ النَّاسُ لِسَانَهُ، فَهُوَ فِي النَّارِ ».

From him, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘The one whom the people fear his tongue, so he would be in the Fire’.88

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ أَبِي حَمْزَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « شَرُّ النَّاسِ يَوْمَ الْقِيَامَةِ الَّذِينَ يُكْرَمُونَ اتِّقَاءَ شَرِّهِمْ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Hamza, from Jabir Bin Abdullah having said:

‘Rasool-Allahsaww said: ‘The most evil of the people on the Day of Judgment will be those who were being honoured (in the world) out of fear of their evil’. 89

133- بَابُ الْبَغْيِ‌

Chapter 133 –The Transgression

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنِ ابْنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ أَعْجَلَ الشَّرِّ عُقُوبَةً الْبَغْيُ ».

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The quickest of the Punishment of the evil, is for the transgression’.90

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَقُولُ إِبْلِيسُ لِجُنُودِهِ: أَلْقُوا بَيْنَهُمُ الْحَسَدَ وَالْبَغْيَ ؛ فَإِنَّهُمَا يَعْدِلَانِ عِنْدَ اللهِ الشِّرْكَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Ibleesla i s saying to hisla army, ‘Cast the envy and the transgression to be between them (the people), for both of these equate to the association (Shirk) in the Presence of Allahazwj ’.91

3. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ مِسْمَعٍ أَبِي سَيَّارٍ: أَنَّ أَبَا عَبْدِ اللهِعليه‌السلام كَتَبَ إِلَيْهِ فِي كِتَابٍ: « انْظُرْ أَنْ لَاتَكَلَّمَنَّ بِكَلِمَةِ بَغْيٍ أَبَداً وَإِنْ أَعْجَبَتْكَ نَفْسَكَ وَعَشِيرَتَكَ ».

Ali, from his father, from Hammad, from Hareyz,

(It has been narrated) from Misma’a Abu Sayyar that Abu Abdullahasws wrote to him in a letter: ‘Look (be careful) that you do not speak with a transgressing word, ever, and even if it astounds yourself and your clan’.92

4. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ وَيَعْقُوبَ السَّرَّاجِ جَمِيعاً: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : أَيُّهَا النَّاسُ، إِنَّ الْبَغْيَ يَقُودُ‌ أَصْحَابَهُ إِلَى النَّارِ، وَإِنَّ أَوَّلَ مَنْ بَغى عَلَى اللهِ عَنَاقُ بِنْتُ آدَمَ، فَأَوَّلُ قَتِيلٍ قَتَلَهُ اللهُ عَنَاقُ، وَكَانَ مَجْلِسُهَا جَرِيباً فِي جَرِيبٍ، وَكَانَ لَهَا عِشْرُونَ إِصْبَعاً فِي كُلِّ إِصْبَعٍ ظُفُرَانِ مِثْلُ الْمِنْجَلَيْنِ، فَسَلَّطَ اللهُ عَلَيْهَا أَسَداً كَالْفِيلِ، وَذِئْباً كَالْبَعِيرِ، وَنَسْراً مِثْلَ الْبَغْلِ، فَقَتَلْنَهَا وَقَدْ قَتَلَ اللهُ الْجَبَابِرَةَ عَلى أَفْضَلِ أَحْوَالِهِمْ وَآمَنِ مَا كَانُوا ».

Ali, from his father, from Ibn Mahboub, from Ibn Raib and Yaqoub Al Sarraj, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘O you people! The transgressor will be guiding his companions to the Fire, and that the first one who trasngressed against Allahazwj was Anaaq daughter of Adamas . Thus, the first one whom Allahazwj Killed was Anaaq; and when sitting she would occupy one acre. and she had twenty fingers for her, in every finger there being two nails similar to a scythe. So Allahazwj Made a lion like (the size of the elephant, and a wolf like (the size of a) camel, and an eagle like (the size of the) mule to kill her. So they killed her, and Allahazwj has Killed the tyrants upon the best of their states, and (when they were) as safe as they could have been’. 93

134- بَابُ الْفَخْرِ وَالْكِبْرِ‌

Chapter 134 – The Pride and the Arrogance

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ، قَالَ: قَالَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام : « عَجَباً لِلْمُتَكَبِّرِ الْفَخُورِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً، ثُمَّ هُوَ غَداً جِيفَةٌ ».

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Hamza Al Sumaly who said,

‘Aliasws Bin Al-Husaynasws having said: ‘Iasws wonder at the arrogant one, the proud one, the one who was a seed yesterday, then tomorrow he would be a carcass’.94

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : آفَةُ الْحَسَبِ الِافْتِخَارُ وَالْعُجْبُ ».

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 calamity of the lineage is the pride and the self-important’.95

3. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ حَنَانٍ، عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَسَدِيِّ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : أَنَا عُقْبَةُ بْنُ بَشِيرٍ الْأَسَدِيُّ، وَأَنَا فِي الْحَسَبِ الضَّخْمِ مِنْ قَوْمِي، قَالَ: فَقَالَ: « مَا تَمُنُّ عَلَيْنَا بِحَسَبِكَ؟ إِنَّ اللهَ رَفَعَ بِالْإِيمَانِ مَنْ كَانَ النَّاسُ يُسَمُّونَهُ وَضِيعاً إِذَا كَانَ مُؤْمِناً، وَوَضَعَ بِالْكُفْرِ مَنْ كَانَ النَّاسُ يُسَمُّونَهُ شَرِيفاً إِذَا كَانَ‌ كَافِراً ؛ فَلَيْسَ لِأَحَدٍ فَضْلٌ عَلى أَحَدٍ إِلاَّ بِالتَّقْوى ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Hanan, from Uqba Bin Bashir Al Asady who said,

‘I said to Abu Ja’farasws , ‘I am Uqba Bin Bashir Al-Asady and I am in the marvellous lineage from my people’. So heasws said: ‘There is no wish for usasws with your lineage. Allahazwj Raised by the Emān the ones whom the people had named as ignoble, when he was a Momin; and Heazwj Ignobled by the disbelief the one whom the people had named as noble, when he was a disbeliever. So there is no merit for anyone upon anyone except by the piety’.96

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عِيسَى بْنِ الضَّحَّاكِ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « عَجَباً لِلْمُخْتَالِ الْفَخُورِ، وَإِنَّمَا خُلِقَ مِنْ نُطْفَةٍ، ثُمَّ يَعُودُ جِيفَةً، وَهُوَ فِيمَا بَيْنَ ذلِكَ لَايَدْرِي مَا يُصْنَعُ بِهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Isa Bin Al Zahhak who said,

‘Abu Ja’farasws said: ‘Iasws wonder at the boastful, the proud, and rather he was Created from a seed, then he would return to be a carcass, and he is, during what is between that, not knowing what would be done with him’.97

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَتى رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم رَجُلٌ، فَقَالَ: يَا رَسُولَ اللهِ، أَنَا فُلَانُ بْنُ فُلَانٍ ـ حَتّى عَدَّ تِسْعَةً ـ فَقَالَ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَمَا إِنَّكَ عَاشِرُهُمْ فِي النَّارِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww ! I am so and so, son of so and so’, to the extent that he counted nine (forefathers). So Rasool-Allahsaww said to him: ‘But you are the tenth of them to be in the Fire’.98

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : آفَةُ الْحَسَبِ الِافْتِخَارُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘A Calamity of the lineage, is the pride’. 99

135- بَابُ الْقَسْوَةِ‌

Chapter 135 – The Ruthlessness (Hardheatedness)

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ عَلِيِّ بْنِ عِيسى، رَفَعَهُ، قَالَ: « فِيمَا نَاجَى اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ مُوسىعليه‌السلام : يَا مُوسى، لَاتُطَوِّلْ فِي الدُّنْيَا أَمَلَكَ ؛ فَيَقْسُوَ قَلْبُكَ، وَالْقَاسِي الْقَلْبِ مِنِّي بَعِيدٌ ».

A number of our companions, from Ahmad Bin Muhammad, from Amro Bin Usman, from Ali Bin Isa, raising it,

‘Heasws said: ‘Among what Allahazwj Mighty and Majestic Whispered to Musaas with, was: “O Musaas ! Do not have lengthy expectancies in the world for it would harden your heart, and the one of a cruel heart is remote from Meazwj ”‘.100

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ حَفْصٍ، عَنْ إِسْمَاعِيلَ بْنِ دُبَيْسٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا خَلَقَ اللهُ الْعَبْدَ فِي أَصْلِ الْخِلْقَةِ كَافِراً، لَمْ يَمُتْ‌ حَتّى يُحَبِّبَ اللهُ إِلَيْهِ الشَّرَّ، فَيَقْرُبَ مِنْهُ، فَابْتَلَاهُ بِالْكِبْرِ وَالْجَبْرِيَّةِ، فَقَسَا قَلْبُهُ، وَسَاءَ خُلُقُهُ، وَغَلُظَ وَجْهُهُ، وَظَهَرَ فُحْشُهُ، وَقَلَّ حَيَاؤُهُ، وَكَشَفَ اللهُ سِتْرَهُ، وَرَكِبَ الْمَحَارِمَ فَلَمْ يَنْزِعْ عَنْهَا، ثُمَّ رَكِبَ مَعَاصِيَ اللهِ، وَأَبْغَضَ طَاعَتَهُ، وَوَثَبَ عَلَى النَّاسِ، لَايَشْبَعُ مِنَ الْخُصُومَاتِ ؛ فَاسْأَلُوا اللهَ الْعَافِيَةَ وَاطْلُبُوهَا مِنْهُ ».

Ali Bin Ibrahim, from his father, from Muhammad Bin Hafs, from Ismail Bin Dubeys, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Creates the servant in the origin of the creation as a disbeliever, he will not die until Allahazwj Causes him to love the evil, so he goes near it. Thus, Heazwj Tests him with the arrogance and the tyranny, so his heart becomes ruthless, and his mannerisms become evil, and his face becomes harsh, and he manifests his immoralities, and his shame becomes little, and Allahazwj Uncovers his veil, and he indulges in the Prohibitions, and he is not removed from it.

Then he indulges in disobeying Allahazwj and hates being obedient to him, and leaps upon the people not satiating from the disputes. Thus, you must ask Allahazwj to Grant you health and seek it from Himazwj ’.101

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : لَمَّتَانِ: لَمَّةٌ مِنَ الشَّيْطَانِ، وَلَمَّةٌ مِنَ الْمَلَكِ ؛ فَلَمَّةُ الْمَلَكِ الرِّقَّةُ وَالْفَهْمُ، وَلَمَّةُ الشَّيْطَانِ السَّهْوُ وَالْقَسْوَةُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘There are two slaps – a slap from the Satanla and a slap from the Angel. So the slap of the Angel is the tenderness and the understanding, and a slap of the Satanla is the forgetfulness and the ruthlessness’. 102

136- بَابُ الظُّلْمِ‌

Chapter 136 – The Injustice

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ هَارُونَ بْنِ الْجَهْمِ، عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ، عَنْ سَعْدِ بْنِ طَرِيفٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الظُّلْمُ ثَلَاثَةٌ: ظُلْمٌ يَغْفِرُهُ اللهُ، وَظُلْمٌ لَايَغْفِرُهُ اللهُ، وَظُلْمٌ لَايَدَعُهُ اللهُ ؛ فَأَمَّا الظُّلْمُ الَّذِي لَايَغْفِرُهُ، فَالشِّرْكُ ؛ وَأَمَّا الظُّلْمُ الَّذِي يَغْفِرُهُ، فَظُلْمُ الرَّجُلِ نَفْسَهُ فِيمَا بَيْنَهُ وَبَيْنَ اللهِ ؛ وَأَمَّا الظُّلْمُ الَّذِي لَايَدَعُهُ، فَالْمُدَايَنَةُ بَيْنَ‌ الْعِبَادِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, from Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘The injustices are three – An injustice which Allahazwj Forgives, and an injustice which Allahazwj does not Forgive, and an injustice which Allahazwj does not Leave (Unpunished). So, as for the injustice which Heazwj does not Forgive, so it is the association (Shirk); and as for the injustice which Heazwj does Forgive, so it is the injustice of the man to himself (sin) in what is between him and Allahazwj ; and as for the injustice which Heazwj does not Leave (Unpunished), so it is the claims between the servants’.103

2. عَنْهُ، عَنِ الْحَجَّالِ، عَنْ غَالِبِ بْنِ مُحَمَّدٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( إِنَّ رَبَّكَ لَبِالْمِرْصادِ ) قَالَ: « قَنْطَرَةٌ عَلَى الصِّرَاطِ لَايَجُوزُهَا عَبْدٌ بِمَظْلِمَةٍ ».

From him, from Al Hajjal, from Ghalib Bin Muhammad, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [89: 14] Most surely your Lord is Awaiting. Heasws said: ‘(It is) an archway upon the Bridge not passable by a servant who had been unjust (to others)’.104

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ وَعُبَيْدِ اللهِ الطَّوِيلِ، عَنْ شَيْخٍ مِنَ النَّخَعِ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : إِنِّي لَمْ أَزَلْ وَالِياً مُنْذُ زَمَنِ الْحَجَّاجِ إِلى يَوْمِي هذَا، فَهَلْ لِي مِنْ تَوْبَةٍ؟

قَالَ: فَسَكَتَ، ثُمَّ أَعَدْتُ عَلَيْهِ، فَقَالَ: « لَا، حَتّى تُؤَدِّيَ إِلى كُلِّ ذِي حَقٍّ حَقَّهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Wahab Bin Abd Rabbih, and Ubeydullan Al Taweel, from a Sheykh from Al Nakha’a who said,

‘I said to Abu Ja’farasws : ‘I have not ceased to be a governor since the era of Al-Hajjaj up to this day of mine. So, is there a repentance for me?’ So heasws remained silent. Then I repeated unto himasws , so heasws said: ‘No, until you repay to every rightful one, his right’.105

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنِ الْوَلِيدِ بْنِ صَبِيحٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ مَظْلِمَةٍ أَشَدَّ مِنْ مَظْلِمَةٍ لَايَجِدُ صَاحِبُهَا عَلَيْهَا عَوْناً إِلاَّ اللهَ عَزَّ وَجَلَّ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibrahim Bin Abdul Hameed, from Al Waled Bin Sabeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from an injustice more difficult than an injustice (which) its owner cannot find assistance upon except for Allahazwj Mighty and Majestic’.106

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ، عَنْ عِيسَى بْنِ بَشِيرٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَمَّا حَضَرَ عَلِيَّ بْنَ الْحُسَيْنِعليهما‌السلام الْوَفَاةُ، ضَمَّنِي إِلى صَدْرِهِ، ثُمَّ قَالَ: يَا بُنَيَّ، أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِيعليه‌السلام حِينَ حَضَرَتْهُ الْوَفَاةُ، وَبِمَا ذَكَرَ أَنَّ أَبَاهُعليه‌السلام أَوْصَاهُ بِهِعليه‌السلام ، قَالَ: يَا بُنَيَّ، إِيَّاكَ وَظُلْمَ مَنْ لَايَجِدُ عَلَيْكَ نَاصِراً إِلاَّ اللهَ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Ismail Bin Mihran, from Dorost Bin Abu Mansour, from Isa Bin Bashir, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said; ‘When the death presented itself to Aliasws Bin Al-Husaynasws , he pressed measws to hisasws chest, then said: ‘O myasws sonasws ! Iasws hereby bequeath to youasws with what myasws fatherasws bequeathed to measws when the death presented itself to himasws , and with what heasws mentioned that hisasws fatherasws bequeathed to himasws with’.

Heasws said: ‘O myasws sonasws ! Beware of an injustice (which) one cannot find a helper against youasws except for Allahazwj ’.107

6. عَنْهُ، عَنْ أَبِيهِ، عَنْ هَارُونَ بْنِ الْجَهْمِ، عَنْ حَفْصِ بْنِ عُمَرَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: مَنْ خَافَ الْقِصَاصَ، كَفَّ عَنْ ظُلْمِ النَّاسِ ».

From him, from his father, from Haroun Bin Al Jahm, from Hafs Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The one who fears the retaliation should refrain from oppressing the people’.108

7. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ أَصْبَحَ لَايَنْوِي ظُلْمَ أَحَدٍ، غَفَرَ اللهُ لَهُ مَا أَذْنَبَ ذلِكَ الْيَوْمَ مَا لَمْ يَسْفِكْ دَماً، أَوْ يَأْكُلْ مَالَ يَتِيمٍ حَرَاماً ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘The one who wakes up in the morning not intending to be unjust to anyone, Allahazwj would Forgive him whatever he sins during that day for as long as he does not spill blood or consumes the wealth of an orphan unlawfully’.109

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ أَصْبَحَ لَايَهُمُّ بِظُلْمِ أَحَدٍ، غَفَرَ اللهُ مَا اجْتَرَمَ ».

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 one who wakes up in the morning not thinking of being unjust to anyone, Allahazwj would Forgive him whatever sins he commits’.110

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ ظَلَمَ مَظْلِمَةً، أُخِذَ بِهَا فِي نَفْسِهِ، أَوْ فِي مَالِهِ، أَوْ‌ فِي وُلْدِهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The one who commits an injustice would be seized by it regarding his self, or regarding his wealth, or regarding his children’.111

10. ابْنُ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : اتَّقُوا الظُّلْمَ ؛ فَإِنَّهُ ظُلُمَاتُ يَوْمِ الْقِيَامَةِ ».

Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Fear the injustice, for it would be a darkness on the Day of Judgement’.112

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ مَنْصُورٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : اتَّقُوا الظُّلْمَ ؛ فَإِنَّهُ ظُلُمَاتُ يَوْمِ الْقِيَامَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Mansour, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Fear the injustice for it would be a darkness on the Day of Judgment’.113

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَا مِنْ أَحَدٍ يَظْلِمُ بِمَظْلِمَةٍ إِلاَّ أَخَذَهُ اللهُ بِهَا فِي نَفْسِهِ وَمَالِهِ، وَأَمَّا الظُّلْمُ الَّذِي بَيْنَهُ وَبَيْنَ اللهِ، فَإِذَا تَابَ غَفَرَ اللهُ لَهُ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘There is no one being unjust with an injustice except that Allahazwj would Seize him with it regarding his self or his wealth. As for the injustice which is between him and Allahazwj , so when one repents, Allahazwj Forgives him’.114

13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ‌ عَمَّارِ بْنِ حَكِيمٍ، عَنْ عَبْدِ الْأَعْلى مَوْلى آلِ سَامٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام ـ مُبْتَدِئاً ـ: « مَنْ ظَلَمَ سَلَّطَ اللهُ عَلَيْهِ مَنْ يَظْلِمُهُ أَوْ عَلى عَقِبِهِ أَوْ عَلى عَقِبِ عَقِبِهِ ». قَالَ: قُلْتُ: هُوَ يَظْلِمُ، فَيُسَلِّطُ اللهُ عَلى عَقِبِهِ، أَوْ عَلى عَقِبِ عَقِبِهِ؟ فَقَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللهَ وَلْيَقُولُوا قَوْلاً سَدِيداً ) ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Abu Najran, from Ammar Bin Hakeym, from Abdul A’ala, a slave of the family of Saam who said,

‘Abu Abdullahasws said initiating: ‘The one who is unjust, Allahazwj would Overcome him with the one who would oppress him (or upon his offspring), or upon the offspring of his offspring’.

I said, ‘He commits injustice and Allahazwj Overcomes upon his offspring or upon the offspring of his offspring?’ So heasws said: ‘Allahazwj Mighty and Majestic is Saying: [4: 9] And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them fear Allah, and let them speak right words’.115

14. عَنْهُ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَوْحى إِلى نَبِيٍّ مِنْ أَنْبِيَائِهِ فِي مَمْلَكَةِ جَبَّارٍ مِنَ الْجَبَّارِينَ: أَنِ ائْتِ هذَا الْجَبَّارَ، فَقُلْ لَهُ: إِنَّنِي لَمْ أَسْتَعْمِلْكَ عَلى سَفْكِ الدِّمَاءِ وَاتِّخَاذِ الْأَمْوَالِ، وَإِنَّمَا اسْتَعْمَلْتُكَ لِتَكُفَّ عَنِّي أَصْوَاتَ الْمَظْلُومِينَ ؛ فَإِنِّي لَمْ أَدَعْ ظُلَامَتَهُمْ وَإِنْ كَانُوا كُفَّاراً ».

From him, from Ibn Mahboub, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed upon a Prophetas from Hisazwj Prophetsas in a kingdom of a tyrant from the tyrants: “Go to this tyrant, so say to him, ‘Iazwj did not Utilise you upon shedding the blood and seizing the wealth, and rather Iazwj Utilised you to restrain from Meazwj the voices of the oppressed, for Iazwj will not Leave their injustices (Unpunished), and even though they (the oppressed) may be disbelievers’.116

15. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ‌ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ أَكَلَ مَالَ أَخِيهِ ظُلْماً وَلَمْ يَرُدَّهُ إِلَيْهِ، أَكَلَ جَذْوَةً مِنَ النَّارِ يَوْمَ الْقِيَامَةِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying, ‘The one who consumes the wealth of his brother unjustly and does not return it to him would eat an ember of Fire on the Day of Judgement’.117

16. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْعَامِلُ بِالظُّلْمِ، وَالْمُعِينُ لَهُ، وَالرَّاضِي بِهِ، شُرَكَاءُ ثَلَاثَتُهُمْ »

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who acts with injustice, and the one who supports him, and the one who is pleased (agrees) with him are associates, all three of them’.118

17. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ هِشَامِ بْنِ سَالِمٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْعَبْدَ لَيَكُونُ مَظْلُوماً، فَمَا يَزَالُ يَدْعُو حَتّى‌ يَكُونَ ظَالِماً ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘The servant who happens to be oppressed, so he does not cease to supplicate until he (himself) becomes unjust’ (for excessively supplicating against him).119

18. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ أَبِي نَهْشَلٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « مَنْ عَذَرَ ظَالِماً بِظُلْمِهِ، سَلَّطَ اللهُ عَلَيْهِ مَنْ يَظْلِمُهُ، فَإِنْ دَعَا لَمْ يَسْتَجِبْ لَهُ، وَلَمْ يَأْجُرْهُ اللهُ عَلى ظُلَامَتِهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Nahshal, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Whoever gives justification for an unjust one of his injustice, Allahazwj would Cause him to be overcome by the one who would oppress him, so if he supplicates, it would not be Answered for him, and Allahazwj will not Recompense him upon his being oppressed’.120

19. عَنْهُ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قَالَ: « مَا انْتَصَرَ اللهُ مِنْ ظَالِمٍ إِلاَّ بِظَالِمٍ، وَذلِكَ قَوْلُهُ عَزَّ وَجَلَّ:( وَكَذلِكَ نُوَلِّي بَعْضَ الظّالِمِينَ بَعْضاً ) ».

From him, from Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj does not Cause an oppressor to be conquered except by an oppressor, and these are the Words of the Mighty and Majestic [6: 129] And thus do We make some of the unjust to befriend others’.121

20. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ ظَلَمَ أَحَداً فَفَاتَهُ، فَلْيَسْتَغْفِرِ اللهَ لَهُ ؛ فَإِنَّهُ كَفَّارَةٌ لَهُ ».

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 one who is unjust to anyone, so he dies, then let him seek Forgiveness of Allahazwj for him, for it would be an expiation for him (for having been unjust)’.122

21. أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ، عَنْ إِبْرَاهِيمَ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ خَلَفٍ، عَنْ مُوسَى بْنِ إِبْرَاهِيمَ الْمَرْوَزِيِّ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ أَصْبَحَ وَهُوَ لَايَهُمُّ بِظُلْمِ أَحَدٍ، غَفَرَ اللهُ لَهُ مَا اجْتَرَمَ ».

Ahmad Bin Muhammad Al Kufi, from Ibrahim Bin Al Husayn, from Muhammad Bin Khalaf, from Musa Bin Ibrahim Al Marouzy,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Rasool-Allahsaww said: ‘The one who wakes up in the morning and he does not think of being unjust to anyone, Allahazwj would Forigve him what he had sinned’.123

22. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: دَخَلَ رَجُلَانِ عَلى أَبِي عَبْدِ اللهِعليه‌السلام فِي مُدَارَاةٍ بَيْنَهُمَا وَمُعَامَلَةٍ، فَلَمَّا أَنْ سَمِعَ‌ كَلَامَهُمَا، قَالَ: « أَمَا إِنَّهُ مَا ظَفِرَ أَحَدٌ بِخَيْرٍ مِنْ ظَفَرٍ بِالظُّلْمِ، أَمَا إِنَّ الْمَظْلُومَ يَأْخُذُ مِنْ دِينِ الظَّالِمِ أَكْثَرَ مِمَّا يَأْخُذُ الظَّالِمُ مِنْ مَالِ الْمَظْلُومِ ». ثُمَّ قَالَ: « مَنْ يَفْعَلِ الشَّرَّ بِالنَّاسِ، فَلَا يُنْكِرِ الشَّرَّ إِذَا فُعِلَ بِهِ، أَمَا إِنَّهُ إِنَّمَا يَحْصِدُ ابْنُ آدَمَ مَا يَزْرَعُ، وَلَيْسَ يَحْصِدُ أَحَدٌ مِنَ الْمُرِّ حُلْواً، وَلَامِنَ الْحُلْوِ مُرّاً » فَاصْطَلَحَ الرَّجُلَانِ قَبْلَ أَنْ يَقُومَا.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Two men came over to Abu Abdullahasws regarding management issues and dealings between the two of them. So when heasws heard both their speeches, said: ‘But no one would achieve success with goodness from a success achieved by the injustice. But, the oppressed one takes from the Religion of the unjust one more than what the unjust one takes from the wealth of the oppressed one’.

Then heasws said: ‘The one who does evil with the people should not deny the evil when it is done with him. But he, the son of Adamas , rather tends to reap what he sows, and no one has harvested sweetness from the bitterness, nor a bitterness from the sweetness’. So the two men reconciled before they arose’.124

23. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ خَافَ الْقِصَاصَ، كَفَّ عَنْ ظُلْمِ النَّاسِ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who fears the retaliation should refrain from oppressing the people’. 125

137- بَابُ اتِّبَاعِ الْهَوى‌

Chapter 137 – Following the personal desires

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « احْذَرُوا أَهْوَاءَكُمْ كَمَا تَحْذَرُونَ أَعْدَاءَكُمْ، فَلَيْسَ شَيْ‌ءٌ أَعْدى لِلرِّجَالِ مِنِ اتِّبَاعِ أَهْوَائِهِمْ، وَحَصَائِدِ أَلْسِنَتِهِمْ »

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Muhammad Al Wabishi who said,

‘I heard Abu Abdullahasws saying: ‘Be cautious of your personal desires just as you are being cautious of your enemies, for there is nothing more inimical to the men than their following of their own personal desires and the harvest of their tongues’.126

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَقُولُ اللهُ عَزَّ وَجَلَّ: وَعِزَّتِي وَجَلَالِي وَعَظَمَتِي وَكِبْرِيَائِي وَنُورِي وَعُلُوِّي وَارْتِفَاعِ مَكَانِي، لَايُؤْثِرُ عَبْدٌ هَوَاهُ عَلى هَوَايَ إِلاَّ شَتَّتُّ عَلَيْهِ أَمْرَهُ، وَلَبَّسْتُ عَلَيْهِ دُنْيَاهُ، وَشَغَلْتُ قَلْبَهُ بِهَا، وَلَمْ أُؤْتِهِ مِنْهَا إِلاَّ مَا قَدَّرْتُ لَهُ ؛ وَعِزَّتِي وَجَلَالِي وَعَظَمَتِي وَنُورِي وَعُلُوِّي وَارْتِفَاعِ مَكَانِي، لَايُؤْثِرُ عَبْدٌ هَوَايَ عَلى هَوَاهُ إِلاَّ اسْتَحْفَظْتُهُ مَلَائِكَتِي، وَكَفَّلْتُ السَّمَاوَاتِ وَالْأَرَضِينَ رِزْقَهُ، وَكُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Qasim, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic is Saying: “By Myazwj Honour, and Myazwj Majesty, and Myazwj Magnificence, and Myazwj Greatness, and Myazwj Light, and Myazwj Exaltedness, and the Loftiness of Myazwj Position! A servant would not prefer his own personal desires over Myazwj Desires except that Iazwj will Scatter his affairs over him and Clothe his world upon him, and pre-occupy his heart with it, and would not Give him from it except what Iazwj have Ordained for him.

And by Myazwj Honour, and Myazwj Majesty, and Myazwj Magnificence, and Myazwj Light, and Myazwj Exaltedness, and the Loftiness of Myazwj Position! No servant would prefer Myazwj Desires above his own personal desires except that Iazwj Make Myazwj Angels to guard him, and the skies and the earth would guarantee his sustenance, and Isaww would Back him from behind every trade with every trader, and the world would come to him and it (world) would be subdued’.127

3. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي حَمْزَةَ، عَنْ يَحْيَى بْنِ عُقَيْلٍ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « إِنَّمَا أَخَافُ عَلَيْكُمُ اثْنَتَيْنِ: اتِّبَاعَ الْهَوى وَطُولَ الْأَمَلِ ؛ أَمَّا اتِّبَاعُ الْهَوى، فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ ؛ وَأَمَّا طُولُ الْأَمَلِ، فَيُنْسِي الْآخِرَةَ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aasim Bin Humeyd, from Abu Hamza, from Yahya Bin Uqeyl who said,

‘Amir Al-Momineenasws said: ‘But rather, Iasws fear two (things) upon you – following of personal desires and long-term works. As for following the personal desires, so it blocks from the truth, and as for the long-term works, so it makes you forget the Hereafter’.128

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ الْأَصَمِّ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: قَالَ لِي أَبُو الْحَسَنِعليه‌السلام : « اتَّقِ الْمُرْتَقَى السَّهْلَ إِذَا كَانَ مُنْحَدَرُهُ وَعْراً »

قَالَ: « وَكَانَ أَبُو عَبْدِ اللهِعليه‌السلام يَقُولُ: لَاتَدَعِ النَّفْسَ وَهَوَاهَا ؛ فَإِنَّ هَوَاهَا فِي رَدَاهَا، وَتَرْكُ النَّفْسِ وَمَا تَهْوى أَذَاهَا، وَكَفُّ النَّفْسِ عَمَّا تَهْوى دَوَاهَا ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asammi, from Abdul Rahman Bin Al Hajjaj who said,

‘Abu Al-Hassanasws said to me: ‘Fear the easy climb up when there was a bumpy slope down’.

Heasws said: ‘And Abu Abdullahasws was saying: ‘Do not leave the soul and its desires unguarded; its desires are to destroy it. Leaving the soul with its desires unguarded is hurting the soul, however, guarding the soul against its desires is medicine for its illness’. 129

138- بَابُ الْمَكْرِ وَالْغَدْرِ وَالْخَدِيعَةِ‌

Chapter 138 – The Plotting and the Treachery and the Deception

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ رَفَعَهُ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « لَوْ لَاأَنَّ الْمَكْرَ وَالْخَدِيعَةَ فِي النَّارِ، لَكُنْتُ أَمْكَرَ النَّاسِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, raising it who said,

‘Amir Al-Momineenasws said: ‘Had it not been that the plotting and the deception would be in the Fire, Iasws would have been the most skilful in evil planning’.130

2. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَجِي‌ءُ كُلُّ غَادِرٍ يَوْمَ الْقِيَامَةِ بِإِمَامٍ مَائِلٍ شِدْقُهُ حَتّى يَدْخُلَ النَّارَ، وَيَجِي‌ءُ كُلُّ نَاكِثٍ بَيْعَةَ إِمَامٍ أَجْذَمَ حَتّى‌ يَدْخُلَ النَّارَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Every treacherous one would come on the Day of Judgment with an imam (leader), with a lopsided mouth until he enters the Fire; and every breaker of the allegiance to an Imamasws would come as a leper (mutilated) until he enters the Fire’.131

3. عَنْهُ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَيْسَ مِنَّا مَنْ مَاكَرَ مُسْلِماً ».

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘He is not from ussaww the one who plots against a Muslim’.132

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ يَحْيى، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَرْيَتَيْنِ مِنْ أَهْلِ الْحَرْبِ لِكُلِّ وَاحِدَةٍ مِنْهُمَا مَلِكٌ عَلى حِدَةٍ، اقْتَتَلُوا ثُمَّ اصْطَلَحُوا، ثُمَّ إِنَّ أَحَدَ الْمَلِكَيْنِ غَدَرَ بِصَاحِبِهِ، فَجَاءَ إِلَى الْمُسْلِمِينَ، فَصَالَحَهُمْ عَلى أَنْ يَغْزُوَ مَعَهُمْ تِلْكَ الْمَدِينَةَ ؟ فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَا يَنْبَغِي لِلْمُسْلِمِينَ أَنْ يَغْدِرُوا، وَلَايَأْمُرُوا بِالْغَدْرِ، وَلَايُقَاتِلُوا مَعَ الَّذِينَ غَدَرُوا، وَلكِنَّهُمْ يُقَاتِلُونَ الْمُشْرِكِينَ حَيْثُ وَجَدُوهُمْ، وَلَايَجُوزُ عَلَيْهِمْ مَا عَاهَدَ عَلَيْهِ الْكُفَّارُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about two towns from the people of war, for each of them being a king upon a border. They fought then they reconciled. Then one of the two kings betrayed his companion, so he came over to the Muslims and reconciled with them upon that he would carry out a military expedition along with them for that city (of the other king)’.

So Abu Abdullahasws said: ‘It is not befitting for the Muslims that they should be treacherous, nor should they be instructing others with the treachery, nor should they be fighting alongside those who are treacherous. But, they should be fighting against the Polytheists wherever they find them, nor is it allowed upon them what the disbelievers pact upon them’.133

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْأَشْعَثِ، عَنْ عَبْدِ اللهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ الْحَسَنِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَجِي‌ءُ كُلُّ غَادِرٍ بِإِمَامٍ يَوْمَ الْقِيَامَةِ مَائِلاً شِدْقُهُ حَتّى يَدْخُلَ النَّارَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Al Hassan, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hammad Al Ansary, from Yahya Bin Abdullah Bin Al Hassan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Every treacherous one would come with an imam on the Day of Judgment, with a lopsided mouth until he enters the Fire’.134

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ، عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ، عَنْ سَعْدِ بْنِ طَرِيفٍ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام ذَاتَ يَوْمٍ ـ وَهُوَ يَخْطُبُ عَلَى الْمِنْبَرِ بِالْكُوفَةِ ـ: « يَا أَيُّهَا النَّاسُ، لَوْ لَاكَرَاهِيَةُ الْغَدْرِ، كُنْتُ مِنْ أَدْهَى النَّاسِ، أَلَا إِنَّ لِكُلِّ غَدْرَةٍ فَجْرَةً، وَلِكُلِّ‌ فَجْرَةٍ كَفْرَةً، أَلَا وَإِنَّ الْغَدْرَ وَالْفُجُورَ وَالْخِيَانَةَ فِي النَّارِ ».

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abu Al Hassan Al Abady, from Sa’d Bin Tareyf, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineenasws said one day, and heasws was addressing upon the Pulpit at Al-Kufa: ‘O you people! Had it not been for myasws abhorrence of the treachery, Iasws would have been the craftiest of the people. Indeed! For every treachery there is an immorality, and for every immorality there is disbelief. Indeed! And the treachery, and the immorality, and the betrayal would be in the Fire’. 135

139- بَابُ الْكَذِبِ‌

Chapter 139 – The Lies

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، عَنْ أَبِي النُّعْمَانِ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « يَا أَبَا النُّعْمَانِ، لَاتَكْذِبْ عَلَيْنَا كَذِبَةً ؛ فَتُسْلَبَ الْحَنِيفِيَّةَ، وَلَاتَطْلُبَنَّ أَنْ تَكُونَ رَأْساً ؛ فَتَكُونَ ذَنَباً، وَلَاتَسْتَأْكِلِ النَّاسَ بِنَا ؛ فَتَفْتَقِرَ، فَإِنَّكَ مَوْقُوفٌ‌ لَا مَحَالَةَ وَ مَسْؤُولٌ، فَإِنْ صَدَقْتَ صَدَّقْنَاكَ، وَإِنْ كَذَبْتَ كَذَّبْنَاكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Is’haq Bin Ammar, from Abu Al Nu’man who said,

‘Abu Ja’farasws said: ‘O Abu Al-Nu’man! Do not lie against usasws (or) your true Religion would be Confiscated, and do not seek to become a leader for it would happen to be a sin, and do not devour (earn from) the people through usasws , for you would be poor, for you would be Paused inevitably and Questioned. So if you were truthful weasws would ratify you, and if you lie, weasws would belie you’.136

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَمَّنْ حَدَّثَهُ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ـ صَلَوَاتُ اللهِ عَلَيْهِمَا ـ يَقُولُ لِوُلْدِهِ: اتَّقُوا الْكَذِبَ الصَّغِيرَ مِنْهُ وَالْكَبِيرَ فِي كُلِّ جِدٍّ وَهَزْلٍ ؛ فَإِنَّ الرَّجُلَ إِذَا كَذَبَ فِي الصَّغِيرِ اجْتَرى عَلَى الْكَبِيرِ، أَمَا عَلِمْتُمْ أَنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَالَ: مَا يَزَالُ الْعَبْدُ يَصْدُقُ حَتّى يَكْتُبَهُ اللهُ صِدِّيقاً، وَمَا يَزَالُ الْعَبْدُ يَكْذِبُ حَتّى يَكْتُبَهُ اللهُ كَذَّاباً ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws was saying to hisasws children: ‘Fear the lies, the small ones from it and the big ones during every serious and laughable matters, for the man, when he lies during the small (matter) becomes audacious upon the big (lies). Do you not know that Rasool-Allahsaww said: ‘(So long as) the servant does not cease to speak the truth until Allahazwj Writes him as a truthful, and (so long as) the servant does not cease to lie until Allahazwj Writes him as a liar’.137

3. عَنْهُ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنِ ابْنِ مُسْكَانَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ جَعَلَ لِلشَّرِّ أَقْفَالاً، وَجَعَلَ مَفَاتِيحَ تِلْكَ الْأَقْفَالِ الشَّرَابَ، وَالْكَذِبُ شَرٌّ مِنَ الشَّرَابِ ».

From him, from Usman Bin Isa, from Ibn Muskan, from Muhammad Bin Muslim,

(Ithas been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic made locks to be for the evil, and Made keys to be for those locks being the (intoxicating) drink, and the lying is more evil than the (intoxicating) drink’. 1384. عَنْهُ، عَنْ أَبِيهِ، عَمَّنْ ذَكَرَهُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمنِ بْنِ أَبِي لَيْلى، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ الْكَذِبَ هُوَ خَرَابُ الْإِيمَانِ ».

From him, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘The lie, it is the ruination of the Emān’.139

5. 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: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْكَذِبُ عَلَى اللهِ وَعَلى رَسُولِهِصلى‌الله‌عليه‌وآله‌وسلم مِنَ الْكَبَائِرِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin A’iz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘The lying upon Allahazwj and upon Hisazwj Rasoolsaww is from the major sins’.140

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبَانٍ الْأَحْمَرِ، عَنْ فُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ أَوَّلَ مَنْ يُكَذِّبُ الْكَذَّابَ اللهُ عَزَّ وَجَلَّ، ثُمَّ الْمَلَكَانِ اللَّذَانِ مَعَهُ، ثُمَّ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Al Ahmar, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘The first one to belie the liar is Allahazwj Mighty and Majestic. Then it is the two (Recording) Angels who are with him. Then he (himself) knows that he is a liar’.141

7. عَلِيُّ بْنُ الْحَكَمِ، عَنْ أَبَانٍ، عَنْ عُمَرَ بْنِ يَزِيدَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْكَذَّابَ يَهْلِكُ بِالْبَيِّنَاتِ، وَيَهْلِكُ أَتْبَاعُهُ بِالشُّبُهَاتِ ».

Ali Bin Al Hakam, from Aban, from Umar Bin Yazeed who said,

‘I heard Abu Abdullahasws saying: ‘The liar gets destroyed by the evidences and his followers get destroyed by the doubts’.142

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ آيَةَ الْكَذَّابِ بِأَنْ يُخْبِرَكَ خَبَرَ السَّمَاءِ وَالْأَرْضِ، وَالْمَشْرِقِ وَالْمَغْرِبِ ؛ فَإِذَا سَأَلْتَهُ عَنْ حَرَامِ اللهِ وَحَلَالِهِ، لَمْ يَكُنْ عِنْدَهُ شَيْ‌ءٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘A sign of the liar is that he would inform you with the news of the sky and the earth, and the east and the west. So when you ask him about the Prohibitions of Allahazwj and Hisazwj Permissible, there would not happen to be anything with him’.143

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مَنْصُورِ بْنِ يُونُسَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْكَذِبَةَ لَتُفَطِّرُ الصَّائِمَ ». قُلْتُ: وَأَيُّنَا لَايَكُونُ ذلِكَ مِنْهُ ؟ قَالَ: « لَيْسَ حَيْثُ ذَهَبْتَ، إِنَّمَا ذلِكَ الْكَذِبُ عَلَى اللهِ، وَعَلى رَسُولِهِ، وَعَلَى الْأَئِمَّةِ صَلَوَاتُ اللهِ عَلَيْهِ وَعَلَيْهِمْ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The lie would break the Fast of the Fasting one’. I said, ‘And which of us does not happen to have that from him?’ Heasws said: ‘It is not where you are going with it (Understanding it). But rather, that is the lie upon Allahazwj and upon Hisazwj Rasoolsaww and upon the Imamsasws ’.144

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى: عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلى أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: ذُكِرَ الْحَائِكُ لِأَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ مَلْعُونٌ، فَقَالَ: « إِنَّمَا ذَاكَ الَّذِي يَحُوكُ الْكَذِبَ عَلَى اللهِ، وَعَلى رَسُولِهِصلى‌الله‌عليه‌وآله‌وسلم ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions,

(It has been narrated) raising it to Abu Abdullahasws , ‘The weaver mentioned to Abu Abdullahasws , that he is an accursed one’. So heasws said: ‘But rather that is the one who weaves the lie upon Allahazwj and upon Hisazwj Rasoolsaww ’.145

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ عُرْوَةَ، عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتّى يَتْرُكَ الْكَذِبَ هَزْلَهُ‌ وَجِدَّهُ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Urwa, from Abdul Hameed Al Ta’iy, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineenasws said: ‘A servant cannot find the taste of the Emān until he leaves the lies, its vain ones and its serious ones’.146

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الْكَذَّابُ هُوَ الَّذِي يَكْذِبُ فِي الشَّيْ‌ءِ ؟ قَالَ: « لَا، مَا مِنْ أَحَدٍ إِلاَّ يَكُونُ ذلِكَ مِنْهُ، وَلَكِنَّ الْمَطْبُوعَ عَلَى الْكَذِبِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullahasws , ‘The liar, he is the one who lies regarding something?’ There is no one except that would happen from him, but (it is the) one with the tendency for the lying’.147

13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنِ الْحَسَنِ بْنِ ظَرِيفٍ، عَنْ أَبِيهِ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ عِيسَى بْنُ مَرْيَمَعليه‌السلام : مَنْ كَثُرَ كَذِبُهُ ذَهَبَ بَهَاؤُهُ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Zareyf, from his father, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Isaas Bin Maryamas : ‘The one who frequently lies, his radiance goes away’.148

14. عَنْهُ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ رَفَعَهُ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « يَنْبَغِي لِلرَّجُلِ الْمُسْلِمِ أَنْ يَجْتَنِبَ مُؤَاخَاةَ الْكَذَّابِ ؛ فَإِنَّهُ يَكْذِبُ حَتّى يَجِي‌ءَ بِالصِّدْقِ فَلَا يُصَدَّقُ ».

From him, from Amro Bin Usman, from Muhammad Bin Salim, raising it, said,

‘Amir Al-Momineenasws said: ‘It is befitting for the Muslim man that he keeps aside from the brotherhood of the lair, for he would lie to the extent that he would come with the truth but he would not be ratified’.149

15. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ مِمَّا أَعَانَ اللهُ بِهِ عَلَى الْكَذَّابِينَ النِّسْيَانَ ».

From him, from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Ubeyd Bin Zurara who said,

‘I heard Abu Abdullahasws saying: ‘From what Allahazwj Assists with against the liars is the forgetfulness’.150

16. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْكَلَامُ ثَلَاثَةٌ: صِدْقٌ، وَكَذِبٌ، وَإِصْلَاحٌ بَيْنَ النَّاسِ ».

قَالَ: قِيلَ لَهُ: جُعِلْتُ فِدَاكَ مَا الْإِصْلَاحُ بَيْنَ النَّاسِ؟

قَالَ: « تَسْمَعُ مِنَ الرَّجُلِ كَلَاماً يَبْلُغُهُ، فَتَخْبُثُ نَفْسُهُ، فَتَلْقَاهُ، فَتَقُولُ: سَمِعْتُ مِنْ فُلَانٍ قَالَ فِيكَ مِنَ الْخَيْرِ كَذَا وَكَذَا، خِلَافَ مَا سَمِعْتَ مِنْهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The speech are three (types) – a truth, and a lie, and a reconciliation between the people’.

He (the narrator) said, ‘It was said to himasws , ‘May I be sacrificed for youasws ! What is the reconciliation between the people?’ Heasws said: ‘You hear speech from the man, had it reached him (the other one), it would have made him feel bad. Then you meet him, so you are saying, ‘I heard from so and so saying regarding you, such and such from the goodness’, opposite to what you had actually heard from him’.151

17. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَسَنِ الصَّيْقَلِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّا قَدْ رُوِّينَا عَنْ أَبِي جَعْفَرٍعليه‌السلام فِي قَوْلِ يُوسُفَعليه‌السلام :( أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ ) ؟ فَقَالَ: « وَاللهِ، مَا سَرَقُوا، وَمَا كَذَبَ ». وَقَالَ إِبْرَاهِيمُعليه‌السلام :( بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ ) ؟ فَقَالَ: « وَاللهِ، مَا فَعَلُوا، وَمَا كَذَبَ ». قَالَ: فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا عِنْدَكُمْ فِيهَا يَا صَيْقَلُ؟ ». قَالَ: قُلْتُ: مَا عِنْدَنَا فِيهَا إِلاَّ التَّسْلِيمُ. قَالَ: فَقَالَ: « إِنَّ اللهَ أَحَبَّ اثْنَيْنِ وَأَبْغَضَ اثْنَيْنِ: أَحَبَّ الْخَطَرَ فِيمَا بَيْنَ الصَّفَّيْنِ، وَأَحَبَّ الْكَذِبَ فِي الْإِصْلَاحِ، وَأَبْغَضَ الْخَطَرَ فِي الطُّرُقَاتِ، وَأَبْغَضَ الْكَذِبَ فِي غَيْرِ الْإِصْلَاحِ ؛ إِنَّ إِبْرَاهِيمَعليه‌السلام إِنَّمَا قَالَ:( بَلْ فَعَلَهُ كَبِيرُهُمْ هذا ) إِرَادَةَ الْإِصْلَاحِ، وَدَلَالَةً عَلى أَنَّهُمْ لَايَفْعَلُونَ، وَقَالَ يُوسُفُعليه‌السلام إِرَادَةَ الْإِصْلَاحِ ».

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Al Hassan Al Sayqal who said,

‘I said to Abu Abdullahasws , ‘We have been reporting from Abu Ja’farasws regarding the words of Yusufas [1 2: 70] O caravan! You are stealing’, and heasws said: ‘By Allahazwj ! They were not stealing and heas did not lie (either). And Ibrahimas said: ‘[21: 63] But (has) the chief of them has done this, therefore ask them, if they can speak. By Allahazwj ! They (idols) had not done it, and heas did not lie’.

He (the narrator) said, ‘So Abu Abdullahasws said: ‘What is with you all regarding it, O Sayqal?’ So I said, ‘There is nothing with us except for the submission’. So heasws said: ‘Allahazwj Loves two (things) and hates two. Heazwj Loves the danger in what is between the two swords and Loves the lie regarding the reconciliation; and Hates the danger in the roads and Hates the lie regarding other than the reconciliation.

Ibrahimas , rather, said: ‘[21: 63] But (has) the chief of them has done this, intending the reconciliation, and evidenced upon that they had not done it; and Yusufas intended the reconciliation’.152

18. عَنْهُ، عَنْ أَبِيهِ، عَنْ صَفْوَانَ، عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ، عَنْ عِيسَى بْنِ حَسَّانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « كُلُّ كَذِبٍ مَسْؤُولٌ عَنْهُ صَاحِبُهُ يَوْماً إِلاَّ كَذِباً فِي ثَلَاثَةٍ: رَجُلٌ كَائِدٌ فِي حَرْبِهِ، فَهُوَ مَوْضُوعٌ عَنْهُ ؛ أَوْ رَجُلٌ أَصْلَحَ بَيْنَ اثْنَيْنِ يَلْقى هذَا‌ بِغَيْرِ مَا يَلْقَى بِهِ هذَا، يُرِيدُ بِذلِكَ الْإِصْلَاحَ مَا بَيْنَهُمَا ؛ أَوْ رَجُلٌ وَعَدَ أَهْلَهُ شَيْئاً وَهُوَ لَا يُرِيدُ أَنْ يُتِمَّ لَهُمْ ».

From him, from his father, from Safwan, from Abu Makhlad, from Isa Bin Hassan who said,

‘I heard Abu Abdullahasws saying: ‘Every lie, its owner would be Questioned about it one day except for the lie regarding three (matters) – A man plans regarding his battle (in times of war) so it would be dropped from him; or a man who reconciles between two, saying to this one with other than what this had one had been said with, intending the reconciliation with that what is between the two; or a man who promises his family something and he does not intend to complete for them’.153

19. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمُصْلِحُ لَيْسَ بِكَذَّابٍ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The reconciler is not a liar (even if he does lie)’.154

20. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ اللهِ بْنِ يَحْيَى الْكَاهِلِيِّ، عَنْ مُحَمَّدِ بْنِ مَالِكٍ، عَنْ عَبْدِ الْأَعْلى مَوْلى آلِ سَامٍ، قَالَ: حَدَّثَنِي أَبُو عَبْدِ اللهِعليه‌السلام بِحَدِيثٍ، فَقُلْتُ لَهُ: جُعِلْتُ فِدَاكَ أَلَيْسَ زَعَمْتَ لِيَ السَّاعَةَ كَذَا وَكَذَا؟ فَقَالَ: « لَا ». فَعَظُمَ ذلِكَ عَلَيَّ، فَقُلْتُ: بَلى وَاللهِ، زَعَمْتَ، فَقَالَ: « لَا وَاللهِ، مَا زَعَمْتُهُ ». قَالَ: فَعَظُمَ عَلَيَّ، فَقُلْتُ: جُعِلْتُ فِدَاكَ، بَلى وَاللهِ قَدْ قُلْتَهُ، قَالَ: « نَعَمْ قَدْ قُلْتُهُ، أَمَا عَلِمْتَ أَنَّ كُلَّ زَعْمٍ فِي الْقُرْآنِ كَذِبٌ؟ ».

Muhammad Bin Yahya, from Ahmad bin Muhammad, from Ali Bin Al hakam, from Abdullah Bin Yahya Al Kahily, from Muhammad Bin Malik, from Abdul A’ala, a slave of the family of Saam who said,

‘Abu Abdullahasws narrated to me with a Hadeeth, so I said to himasws , ‘May I be sacrificed for youasws ! Did youasws not have a (Z’am) to me at such and such a time?’ So heasws said: ‘No’. So that was grievous upon me, so I said, ‘Yes, by Allahazwj , youasws did had a (Z’am)’. So heasws said: ‘No, by Allahazwj Iasws did not had such a (Z’am) about you. So it was grievous upon me, so I said, ‘May I be sacrificed for youasws ! Yes, youasws did say it’. Heasws said: ‘Yes, Iasws had said it. But, do you not know that all (Z’am) in the Quran signify lies?’.155

21. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ، قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: « يَقُولُ إِيَّاكُمْ وَالْكَذِبَ ؛ فَإِنَّ كُلَّ رَاجٍ طَالِبٌ، وَكُلَّ خَائِفٍ هَارِبٌ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Abu Is’haq Al Khurasany who said,

‘Amir Al-Momineenasws was saying: ‘Beware of the lie, for every hopeful one seeks, and every fearful one flees’.156

22. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ الْحَجَّالِ، عَنْ ثَعْلَبَةَ، عَنْ مَعْمَرِ بْنِ عُمَرَ، عَنْ عَطَاءٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَاكَذِبَ عَلى مُصْلِحٍ » ثُمَّ تَلَا:( أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ ) ثُمَّ قَالَ: « وَاللهِ، مَا سَرَقُوا، وَمَا كَذَبَ » ثُمَّ تَلَا:( بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ ) ثُمَّ قَالَ: « وَاللهِ، مَا فَعَلُوهُ، وَمَا كَذَبَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajjal, from Sa’alba, from Ma’mar Bin Amro, from Ata’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is no lie upon the reconciler’. Then heasws recited [12: 70] O caravan! You are stealing, then said: ‘By Allahazwj ! They were not stealing, and heas did not lie’. Then heasws recited [21: 63] But (has) the chief of them has done this, therefore ask them, if they can speak. Then said: ‘By Allahazwj ! They had not done it and heas did not lie’.157

IMAM HUSAIN GAVE COMFORT TO HIS SISTER ZAINEB

In the evening, Imam Husain was reciting some sad poetry when his sister Zaineb heard him. She came out of her tent, and said, “O I wish that I were not alive today, so that I would not have to see this day.” Imam Husain said to his sister, “What are you saying? Where is your patience? Be afraid of Allah Most High, and believe in his commands and thank Allah Most High. My mother, Fatima, who was the daughter of our Prophet (sallal laho alihi wa sallam) has passed away. My father, Ali, has also passed away. My brother, Hasan, has gone as well. And all the people who are on this earth will one day have to die and even the angels will have to die. And there is no doubt that one day will come when everything will be destroyed, and there will be only Allah Most High. My father was better than me, my mother was better than me, my brother was better than me. We all have to obey our Prophet (sallal laho alihi wa sallam). If the people who were better than us have gone then who are we to think we will not? We will have to go one day. O my sister, if I were to die tomorrow then I do not want you to pull your hair or beat your chest or cry loudly. Be patient because Allah is pleased with those who are patient.” When she heard this, she became very quite and went inside her tent.

Imam Husain called his people and said, “Tighten all the ropes which are connected to each tent, and dig a trench around the tents and set fire in them, so when the enemy come to attack us in the morning they will not be able to reach the tents.” After doing this, they went and prayed until Fajar. Imam Husain led the Fajar prayer for his followers, and Umar bin Sa’d lead the prayer for his men. It was Friday the 10th of Muharram 61 AH.

IMAM HUSAIN’S HISTORICAL SERMON

When Imam Husain saw that both sides were ready to go to war, he mounted a camel and faced the opposition and made the following speech:

“O people do not rush to kill me as I am the grandson of our Prophet (sallal laho alihi wa sallam), I have not come here of my own accord but have been called by you people. At this time, there is not a man on earth who is the grandson of a prophet apart from me. Pause to think for a while who am I ? If you want to know about me, go and ask the Prophet’s companions who are still alive. Go and ask Jaffer bin Abdullah, Abu Sa'id, Suhail bin Sa’d, Zaid bin Arkam and Anas bin Malik. They will tell you how the Prophet (sallal laho alihi wa sallam) used to love us. Tell me is it right for you to receive me with un-sheathed swords? Tell me, for what crime do you want to kill me? Have I killed anyone that you want to punish me for his or her murder? Or have I taken anybody’s property? O people listen to me, did you not write letters asking me to come? Once again I say, I have come here because you have invited me. But since I have come here, you do not recognise me and you do not want to support me.” He then finished his sermon and dismounted the camel.

EXCHANGE OF WORDS BETWEEN ZUHAIR AND SHIMAR

Zuhair bin Qayn, one of the supporters of Imam Husain, said, "O people of Kufa! We are all brothers, and we have not yet started to fight. On one side is the grandson of our Prophet and on the other side is Ibn Ziyad. You should leave that evil man and come and join Imam Husain‘s group. Those who contribute to the killing of the grandson of the Prophet will be in utter loss on the Day of Judgement because the Prophet will not intercede on their behalf. Victory lies with Imam Husain; with King Yazid and the governor there is nothing but shame.” Shimar responded that Zuhair bin Qayn his group would all be punished and killed. Zuhair replied, "You should not interrupt us. We are honest supporters of Imam Husain, and for that reason we will be granted Paradise." Zouhair wanted to continue with this verbal battle, but Imam Husain told him to go back to his tent.

SEPARATION OF HUR BIN YAZID FROM THE ARMY OF UMAR BIN SA’D

When Umar bin Sa’d decided to attack, Hur came before him and asked him if they were going to fight with Imam Husain. And if they had not accepted his proposals.Umar bin Sa’d said that he wanted to accept one of those proposals but Ibn Ziyad had not agreed to any of those conditions. After listening to this Hur started to move closer and closer towards Imam Husain and his followers with thirty of his men. One person said, “Hur, why are your legs shaking? Hur answered “I am trying to decide whether to go to Paradise or to Hell.” Before they knew it, he and his men were beside Imam Husain. He said “I am the person who made you encamp here and stopped you from going back to Makkah. I swear by Allah Most High I did not realise that the situation would escalate to such a degree that they would want to kill you. Whatever I have done was wrong. Can you tell me, if I ask for forgiveness, will Allah Most High forgive me? Imam Husain said, “Of course, Allah Most High will forgive you and I will make Dua for you that Allah Most High forgives you for your past sins.”

In this way Hur joined Imam Husain and left Umar bin Sa’d‘s army. Hur then addressed Umar bin Sa’d‘s army:

“O people, why did you not accept any of the terms offered by Imam Husain? Do you think that Allah Most High will allow you to succeed and defeat the grandson of his beloved Prophet (pbuh)? Do you think that by killing Imam Husain you will gain salvation? O residents of Kufa! you called Imam Husain and have now left him alone. How sad it is that you have surrounded him in a place where he cannot go anywhere. And how pathetic it is that you have blocked the river (Euphrates) so that no person from his followers can have water. The Jews, Christians, Fire worshipers, dogs, pigs and other animals are drinking water but Imam Husain cannot have water. Is he not even worthy of drinking our water? O people, if you do not repent from this and give Imam Husain water, on the Day of Judgement Allah Most High will also not let you drink water from the river Kauther.”

While Hur was making his speech the people started throwing arrows at him and he went inside the camp.

BEGINNING OF THE WAR

On 10th of Muharram Umar bin Sa’d got his bow and arrows ready and started to fire them towards Imam Husain and his followers. He said “O people, be my witness that I was the first one to shoot my arrows towards Imam Husain.” When his people saw this they also started to shoot their arrows towards them. Afterwards Yassar the slave of Ziyad, and Salam, the slave of UbayduLlah came from Umar bin Sa'd’s army and challenged Imam Husain and said, “Send two of your champions and we shall fight them.” From Imam Husain’s side, Abdullah bin Omair Kalbi came out to fight. He killed Yassar. Salam tried to kill Abdullah and struck a blow with which Abdullah lost the fingers of one of his hands. Then Abdullah struck a blow on Salam and killed him too. Nearby was his wife who came running towards him and said, “I am proud of you for your willingness to sacrifice yourself for the grandson of our Prophet (sallal laho alhi wasallam) and I am also with you.” Abdullah said to her, “You should go back to where Imam Husain is.” Then Abdullah went towards Umar bin Sa'ds army and started to fight with them. They all attacked him and martyred him. (May Allah grant him Paradise, Ameen)

END OF IBN JOZAH

Ibn Jozah was from the army of Umar bin Sa’d. He left his post and started to say to Imam Husain and his followers, “Where is Imam Husain? Which one of you is Imam Husain?” The third time he asked this, one of the people from the crowd said, “He is with us. What would you like to say to him?” Ibn Jozah said “O Imam Husain I have come to tell you that you are shortly going to enter the Hell fire.” Imam Husain said, “You are a lair, after my death I am going to meet Allah Most High, who is the most Merciful and most Kind. Who are you?” Ibn Jozah told his name. Imam Husain then made a supplication (Dua) “O Allah Most High send him to the Hell Fire.” Upon hearing this Ibn Jozah became angry when he heard this and tried to ride his horse towards Imam Husain at high speed. But his horse became frightened and tossed him over, whereby his foot got caught in the stirrup and he was left hanging to the ground. The horse started to gallop very fast and he was dragged along the floor. It got to the point that there was no flesh left on his face and he died. One of Ibn Jozah’s friends said, “I am not going to fight with Imam Husain as his supplications are accepted immediately.”

MARTYRDOM OF IBN KHUZAIR

Yazid bin Ma‘qil came from the other side to challenge Imam Husain’s companions to single combat. Ibn Khuzair came out from Imam Husain’s side and said, “You people are liars and cheats. You should repent because you came to fight with Imam Husain.” They started to fight and Ibn Khuzair killed Yazid bin Ma‘qil. When his people saw this, they rushed over to attack Ibn Khuzair and K‘ab bin Jabir martyred him. K‘ab’s wife was on Imam Husain’s side. When she saw that her husband had killed Ibn Khuzair, she came over and said to him, “How can you kill a person who was the best amongst us in reading the Holy Qur'an, and was known as Sayyidul Qurah. I do not want anything to do with you. I am asking for a divorce from you as we have nothing in common.”

MARTYRDOM OF UMAR BIN QURZAH

One of Imam Husain’s followers Umar bin Qurzah came to help Ibn Khuzair and fought til he was also martyred. One of his brothers was in the army of Umar bin Sa’d. He shouted in a loud voice, “O Husain, you are a liar and your father was a lair also, and you brain-washed my brother so that he became your follower and was killed for you.” Imam Husain answered, “I did not mislead your brother but Allah Most High guided him on the straight path. You are being misled.” Upon hearing this Umar got angry and started to attack Imam Husain’s side and said, “There will be either me or you left; only one of us will survive this battle.” In the mean time, Nafi' bin Hilal from Imam Husain’s side shot an arrow at him and injured him badly and then pulled his sword out ready to go and cut off his head. Just as he was about to do some people from the other side came and took him back, thus he survived.

After this two other people, Muzahim bin Harees and Yazid bin Sufyan came out to fight. They challenged anyone, asking who wanted to confront them. Nafi' bin Hilal and Hur came out for the single combat. It was the saem Hur who had deserted Umar bin Sa’d’s army and had repented. They both went out to fight these two people and Allah Most High gave them victory over both of them. The losses suffered by Umar’s army greatly worried Amar bin Hujjaj, so he suggested that rather than meeting Imam Husain’s supporters in single combat,a general attack should be launched.Umar bin Sa’d agreed with his plan.

When Imam Husain heard this he said, “O Umar bin Hajjaj how can you turn the people against us. If you were to die in this position, in your heart you know who is speaking the truth and who is telling lies. Which of the two groups is on the straight path and which one is not.” Hajjaj could not bear to listen to the truth so he attacked Imam Husain’s side with the entire right-wing of the army under him. The attack was resisted by Imam Husain’s companions but Muslim bin ‘Awsaja was left on the ground of the battlefield. Imam Husain came to him and comforted him saying, “May Allah Most High be Merciful to you.” Habib bin Muzahar, who was close-by, said, “May Allah Most High grant you Paradise.” Muslim bin ‘Awsaja opened his eyes and said, “Whatever happens, until you are alive do not leave Imam Husain’s side as he is on the straight path.” Thus ‘Awsaja passed away.

RAIN OF ARROWS ON IMAM HUSAIN’S FOLLOWERS

The rival force decided to launch their attack at once, and simultaneously began to fire arrows at Imam Husain and his followers. Some of Imam Husain’s followers and their horses sustained injuries. Even Hur’s horse was injured, and many of the horses were no longer capable of being used in the battle. But the brave soldiers began fighting on foot and the fight dragged until the afternoon. By mid-afternoon the battle was in full force. Umar bin Sa'd and his followers saw that they were losing the battle and lost the courage to continue fighting. Eventually, Shimar and Umar bin Sa'd ordered the others to begin throwing fireballs on the tents of Imam Husain and his followers. When Imam Husain realised what they were planning to do, he came out of his tent and shouted, "Have you got no shame? There are children and women in these tents, how are they going to protect themselves if they get burnt?" He turned to Shimar and asked him, "Are you not ashamed to throw fireballs on my tent when my wife and children are inside it?" Shimar replied, "It does not matter to me that by burning down these tents I will go to Hell, I will burn them down anyway." Eventually, two men Humaid bin Muslim and Shabath bin Rib‘i, told him that it was wrong to be attack the tents in this way, and they stopped throwing the fireballs at them.

MARTYRDOM OF HABIB BIN MUZAHAR AND HUR BIN YAZID

As people from Imam Husain's side were martyred during the course of the battle, his group of followers began to look very small in number. In contrast, when members of the opposition lost their lives it made no difference to their strength. In the mean time the hour for the Friday prayer arrived. Abu Thumama Sa‘idi suggested to Imam Husain that they should ask the rival force to allow them to offer the Friday prayer, and if the enemy decided to kill them during the prayer then it will still be a great honour to die in the state of prayer. Imam Husain told him to ask Shimar if they were permitted to say the prayer.

He went to ask Shimar to stop the battle so that they could pray. Haseen bin Numair emerged from the ranks of the army saying, “what is the point of saying prayers when your prayers are not accepted.” Habib bin Muzahar from Imam Husain’s side said, “O dog of the world, do you think your prayers are accepted? How can you say that the prayers of the grandson of our Prophet (sallal laho alihi wa sallam) are not accepted? Are you not ashamed by saying this?” Haseen got angry and got on his horse and came very quickly towards Habib. Habib got his sword and waved it at him and hit him so hard that he fell off his horse and was badly injured. His companions ran to his rescue and took his body away and started to fight with Habib. Habib fought with them with great courage. Habib also killed Badeel bin Suream. Another person attacked Habib from behind and as he turned round to confront him Haseen came again and martyred Habib. When Imam Husain saw this he was deeply saddened by the fact that such a courageous man has been martyred.

Hur asked Imam Husain to allow him to sacrifice himself and take revenge for the death of Habib. Hur used his sword very effectively in the battlefield and killed amny men. This inspired such awe in the hearts of Umar bin S’ad’s men that they began shooting arrows at him. Eventually, it was Abu Thamama who martyred him.

MARTYRDOM OF NAFI’ BIN HILAL

Nafi’ bin Hilal, one of Imam Husain‘s friends, was a very courageous person; he killed twelve of Umar bin Sa'd’s soldiers. Eventually, he was injured so severly that they captured him and took him to Umar bin Sa’d. Umar bin Sa’d looked at Nafi' bin Hilal and said, “Look what we have done to you.” Nafi' said, “I have killed twelve of your men and sent them to Hell Fire. If I had any more strength in my arms I would kill you and send you to the Hell Fire as well. But I am glad that I am fighting for Imam Husain and am going to be martyred by people who are on the wrong path. After saying this he breathed his last and joined many others in martyrdom.

SOME OTHER MARTYRS

The fighting continued and people would come to Imam Husain and ask him to be allowed to sacrifice themselves. Abdullah and Abdur’rahman who were from the Gafari tribe came to Imam Husain and asked for his permission to fight. Permission was granted and while fighting with Umar bin Sa'd’s men they were martyred. Similarly, Saif and Malik came and begged for his leave. When they went in the battlefield, they told the rival force, “Leave the wrong path and join us on the straight path. How will you explain yourselves to Allah Most High on the Day of Judgement?” When they heard this Umar bin Sa'd’s men attacked and martyred them. Similarly, Shawdhb bin Abdullah and Ibn Abi Shabib Shakri’s servant, Shuzab, came to Imam Hussian to ask his permission to sacrifice their lives for the sake of saving the valuable principles of Islamic political system. They too achieved martyred. This pattern of events was repeated again and again and may people were martyrdom in this way.

MARTYRDOM OF IMAM HUSAIN’S FAMILY

When all his close friends and the followers who came with him had been martyred, the only people left were members of Imam Husain’s immediate family: his young sons, his brother and himself. One of Imam Husain’s sons, Ali Akbar, came to request Imam Husain to permit him to sacrifice himself in the cause of the Truth. Permission was granted and as he entered the battlefield, he killed many of Umar bin Sa'd’s men but they were too great in number and he suffered repeated attacks at their hands. Murah bin Munqad Abdi attacked Ali Akbar from behind with a spear which made him fall to the ground. When the people saw him falling to the ground, they ran to him and attacked him with swords and martyred him. Oun, Abdur’rahman, and Jaffer went with Imam Husain to bring Ali Akbar’s body back to the tent.

Abdullah bin Muslim then went to fight and was injured by Umar bin Subeah Saydani’s arrow. He was on the ground. Umar saw his chance and shot another arrow and martyred Abdullah. The enemy were slowly surrounding them and Abdullah bin Qutbah Ta‘i martyred Oun bin Abdullah bin Jaffer. Uthman bin Kahlid and Bisher bin Shawoth martyred Abdur’rahman bin Aqeel. Abdullah bin Urah Kashee martyred Jaffer bin Aqeel.

Qasim bin Hasan, Imam Husain’s nephew, went to fight and as soon as he entered the battlefield, Umar bin Sa’d bin Nafaill Azdi attacked him viciously from behind. Qasim fell to the ground and shouted “O my uncle, O my uncle.” When Imam Husain heard this he quickly went to his assistance and attacked Umar. Umar tried to save himself but his hand got injured and as he fell he shouted to his friends. His friends came in such a disordly fashion that a great commotion was caused by the galloping of so many horses and Umar was crushed to death by them.

Imam Husain stood by Qasim and said “How evil is this group, how bad are these people who have martyred you? Tomorrow on the Day of Judgement I will present you in front of Allah Most High and He will decide their fate. I have been forced into such a weak position that even when my nephew calls out to me for help I cannot help him. I have never before faced such helplessness, and I swear by Allah Most High that my enemies are great in number and my companions are few.” While Imam Husain was talking to Qasim, he slowly passed away. Imam Husain carried his body on his back and brought him to where the bodies of Ali Akbar and other relatives had been kept. Abu Bakr bin Hasn was also attacked and martyred.

MARTYRDOM OF ABDULLAH BIN HUSAIN

For a short period of time the battle was less intense, Imam Husain walked out of the tent. After a while he sat down with his son, Abdullah bin Husain, in his lap. Abdullah bin Husain was four or five year old at that time. A person from Bani Asad shot an arrow which penetrated Abdullah’s neck, and he was also martyred. Imam Husain looked up towards the sky and said “O Allah Most High, if you do not help us we will be killed one by one, take revenge on these tyrant people.”

IMAM HUSAIN’S BROTHERS WERE MARTYRED

Abbas bin Ali, Imam Husain’s brother called his two other brothers, Abdullah and Jaffer, and said, “Let us fight the enemy who are against Allah Most High and his Prophet, even if we have to be martyred.” They fought with their all hearts, until Hani bin Sabet martyred Abdullah bin Ali and Jaffer bin Ali. A person from the tribe of Bani, Abban bin Daram, attacked Uthman bin Ali and knocked him down. Then he got on top of his chest, cut off his head and martyred him. Another person from the same tribe martyred Muhammad bin Ali. Abu Bakr bin Ali was also martyred.

IMAM HUSAIN WAS LEFT ALONE

Imam Husain’s sons, nephews, brothers, relatives, friends and supporters – all had been martyred. Imam Husain was left alone. Imam Husain was thirsty and tired due to all the fighting. He started to go towards the river Euphrates so that he may have a drink. When he was close enough to have a drink, Haseen bin Numair shot an arrow that hit Imam Husain in the face. Imam Husain pulled the arrow out of his face and as he was wiping the blood, he kept saying; “O Allah Most High punish those who are doing these evil things to the grandson of your beloved Prophet. Punish those who are using force against me.” Later, Shimar got ten of his men and went towards Imam Husain’s tent. Imam Husain admonished them saying, “Don’t you have any shame? Are you not afraid of the Hereafter? Have you lost all sense of humanity? Tell your men not to harm the women and children.” When noone answered him, Imam Husain picked up his sword and started to fight. Shimar had with him Abdur Rahman bin Jofee, Qasam bin Nazeed Jofee, Sahleh bin Wahhab, Sinan bin Ans Nakhee, Khowlah bin Yazid Asbahee, and he shouted to them to surround Imam Husain, and kill him.

When they tried to surround Imam Husain, he attacked them and they all fell to the ground. In the end they all attacked him simultaneously. Even then Imam Husain fought them off. While this was happening, Sayyiduna Zaineb (Imam Husain's sister) came out of her tent to see what all the commotion was about. When she saw that her brother was being attacked, she looked up towards the sky saying, "O sky, why don't you fall down on the earth when they are attacking Imam Husain?" She saw Umar bin Sa'd and said to him, "Ibn Sa'd, my brother Husain will be martyred before your very eyes. Do you not have any shame?" Upon hearing this Umar bin Sa'd's eyes filled with tears and they rolled down into his beard. He had nothing to say in his defence and turned away from Sayyiduna Zaineb. Imam Husain continued fighting, determined not to surrender to those who had marked the beginning of Monarchism in Islam.He said to them, "You are hungry for my blood. I swear by Allah Most High that Allah Most High will not be pleased with you. Allah Most High will punish you for my death and he will take revenge before you even realise that He has done it. And I swear by Allah Most High that if you kill me the doors of bloodshed will be opened on you, and there will be many killings amongst your people. Why? Because you are trying to kill an innocent person, and that is not permissible in Islam." When Imam Husain told them this, not one person answered him. Meanwhile, Imam Husain was still protecting himself in the fight. In the back of their minds all of the soldiers had the thought that they should not be the one to actually kill him. In their hearts they knew that he was the grandson of the Prophet (Sallal laho alhi wasallam) and nobody wanted to be the person remembered and cursed until the Day of Judgement for killing Imam Husain.

MARTYRDOM OF IMAM HUSAIN

Shimar shouted to his men, “How cowardly you all are? You cannot even kill an injured person. There are so many of you that if all of you were to throw one stone at a time he would be killed and buried. So what are you doing? Attack him at once and kill him instantly.” When Imam Husain heard that Shimar was urging the people to attack him, he said, “The prophecy of the Prophet has come true. The Prophet had said that he was looking at a white dog that was sniffing at the blood of his family.” The reason Imam Husain said this was because Shimar had leprosy.

When they heard this they started to attack. Some of them started to shoot arrows at Imam Husain. Zurah bin Sahreek Tamimi attacked Imam Husain on his right shoulder, causing him deep and serious wounds. After that Sinan bin Anas Nakhee threw a spear at Imam Husain. The sheer force made Imam Husain fall to the ground, and Khowla bin Yazid Asbahi came forward with the intention of cutting off Imam Husain’s head. At that time Imam Husain’s whole body was shaking. Sanan said to Khowla, “You get back, I will cut his head off.” He came forward and cut Imam Husain’s head and separated it from his body. They started to divide Imam Husain’s belongings amongst themselves. Baher bin Ka’b took Imam Husain’s shirt, Qais took Imam Husain’s shoes and Aswad Azdee took his sword. There were spear wounds , and forty-three sword wounds on Imam Husain’s body.Umar bin Sa’d ordered ten horsemen to ride over Imam Husain’s body at such a speed that the meat would be separated from the bones.

During the course of the battle 72 people had been killed from the opposite side, and 88 people had been martyred from Imam Husain’s side. Umar bin Sa’d led the funeral prayer for his deceased and buried them and left Imam Husain and his followers as they were.

According to the Islamic calendar, it was the time of the Friday prayer on the 10th of Muharram in 61 Hijrah when Imam Husain was martyred.

EVENTS AFTER MARTYRDOM

THE TENTS WERE ROBBED

After Imam Husain was martyred, the enemy took all of his belongings, and captured his injured horse. They went towards his tents on their camels and entered the tents of Imam Husain’s wife and the rest of the women and started to take whatever they could find. They even took the blankets, which were on Imam Husain’s wife, sister and daughters. Shimar bin Zil Jawshan saw that Ali bin Husain, the son of Imam Husain, who was sick at the time, was in the tent He looked much younger in appearance than he actually was. When Shimar saw him he said, “Kill him also.” Humaid bin Muslim stopped him and said “Are you trying to kill little children as well?” When he heard this he stopped himself from killing Ali. This is the same Ali who is well known as Zain-ul- 'Abidin. Zain-ul- 'Abidin and all the women were taken into custody.

Imam Husain’s wife, Rubab, her servants Uqba bin Saman and Murkah bin Samama Asdi were still alive. Zain-ul- 'Abidin, Imam Husain’s sister and his daughter were also alive, as servants were not killed at the time of war Shimar got Imam Husain’s head and called Khowla bin Yazid and Humaid bin Muslim Asdee and said, “Take this head and go to Kufa and inform Ibn Ziyad that we have cut off Imam Husain’s head as he had wished.” Night had already fallen when these reached Kufa, the house of the governor was locked.

Khowla took Imam Husain’s head to his house for the night. When he reached his house he told his wife that he had brought the head of Imam Husain. His wife said, “People bring back bags of money when they go away, and you have brought into our house the head of the grandson of our Prophet (sallal la ho alihi wasallam)? For this reason I am not going to speak to you” He then went into another part of the house and went to sleep. His wife reported that in the morning she saw a light (noor) flickering towards the sky from the tub where Imam Husain’s head had been placed, and fluttering white birds were surrounding it.

In the morning Khowla took the head of Imam Husain to Governor Ibn Ziyad and presented it to him on a platter. The governor had a small stick in his hand and he tapped it on the teeth of Imam Husain. Zaid bin al-‘Arqam, a companion of our Prophet (Allah bless him and give him peace), was present at the governor‘s house. He said to Ibn Ziyad, “Do not tap your stick on those teeth. I have seen those teeth being kissed by our Prophet (sallalaho alihi wasallam) many times. Today you are hitting your stick on those same teeth” Ibn Ziyad said, “May Allah Most High curse you. If you were not an old man I would have your head cut off as well.” Zaid bin Al’Arqam stood up and said “How evil you are, you have martyred the grandson of Prophet (Allah bless him and give him peace).” Then he turned to the crowd and said “What kind of governor have you appointed that he is killing righteous people, curse on you all and on you Ibn Ziyad that you have made such a big mistake and you are not even ashamed of it.”

IMAM HUSAIN’S FAMILY TAKEN TO KUFA

The next day Shimar, who had captured all the women and Zain-ul- ‘Abidin and the two slaves, started to move them towards Kufa to bring them in front of Ibn Ziyad. When the women came out of their tents they could see in the distance that in the battlefield all the bodies were covered in blood and some were badly mutilated. They all screamed together and Sayyiduna Zaineb shouted “Ya Muhammad Ya Muhammad (O Muhammad O Muhammad), they have mutilated Imam Husain and he is lying there covered in blood.” She repeated the same words again and said, “Your daughters are shackled and prisoned. Your children have been martyred and their bodies are covered in dust.” When Sayyiduna Zaineb said this, even the enemy had tears in their eyes.

They were taken to the governor’s house in Kufa. Ibn Ziyad pointed towards Sayyiduna Zaineb and asked, “Who is she?” as he did not know who Sayyiduna Zaineb was. He asked two or three times. Someone answered and said, “This is Zaineb, Sayyiduna Fatimah’s daughter, the granddaughter of the Prophet (Allah bless him and give him peace).” Ibn Ziyad said to Zaineb “I thank Allah Most High that your brother, who was a liar, has been punished.” Zaineb said “I thank Allah Most High for giving us birth in the house of the Prophet (Allah bless him and give him peace), and for revealing the Holy Qur'an in our house. This world is only for a few days and you are wrong to think that we should be ashamed or embarrassed because in the Hereafter we will be the respected ones, and Allah Most High will punish those who are evil.” Ibn Ziyad said, “Did you not see how I killed all your relatives, and how I mutilated their bodies.” Zainab could not hold back the tears as she had witnessed these events before her own eyes and she began to weep.

Ibn Ziyad then looked at Zain-ul- ‘Abidin and and asked him who he was. He replied, “My name is Ali bin Husain.” Ibn Ziyad said, “Has not Allah Most High had Ali bin Husain killed yet?” When no reply came he said, “Why don’t you answer me, I heard that Ali bin Husain had been killed.” Zain-ul- ‘Abidin said “I had a brother called Ali Akbar and the people at Karbala martyred him.” Ibn Ziyad started to laugh and said, “Yes Allah Most High had him killed.” No one responded to this, so Ibn Ziyad said again, “Why don’t you speak?” Zain-ul- ‘Abidin said, “Allah Most High has said everyone must die no matter who they are.” Ibn Ziyad replied, “Are you from amongst them too?” Then he turned to one of his men and said, “He has grown up now so why don’t you kill him.” Zain-ul- ‘Abidin said, “If you kill me, look at all these women, who are they going to go to Madina with? They have no Mehram other than me who will go with them.” Sayyiduna Zainab could not hold her self back and started to cry again and hugged Zain-ul-Abidin and said, “Have your desires not been fulfilled yet? Why do you want to kill my last nephew as well? Do you not want to see any man alive? If you want to kill him then you have to kill me first. If you have any shame then do not kill him as he will go with us as a guardian to Madina.” Ibn Ziyad said, “I feel sorry for you but if I had really wanted to kill Zain-ul’Ahbedeen, I would kill both of you.”

MARTYR OF ABDULLAH BIN AFEEF

After this Ibn Ziyad ordered that all the people should be gathered together. One person stood up and called all the people and they gathered in the Mosque. Ibn Ziyad stood on the pulpit and gave a speech. In the speech he abused Sayyiduna Ali, may Allah Most High be pleased with him, and abused Imam Husain. Abdullah bin Afeef Azdee Waleabee was one of the companions of our Prophet (Allah bless him and give him peace). He was a person who spent much of his time in the Mosque. When he heard this speech and the abuse that Ibn Ziyad was directing towards Sayyiduna Ali, he could not take it and said, “ O liar, your father was a liar too, how can you say such evil lies about Sayyiduna Ali, may Allah Most High be pleased with him. May Allah Most High send His wrath upon you. You have martyred the grandson of the Prophet, and you are talking like you have done a good deed.” Ibn Ziyad said, “Bring him to me.” Some of his men tried to bring him to Ibn Ziyad and there was a struggle. He ordered more of his men to arrest Abdullah. In the end Ziyad crucified Abdullah in the Mosque and he was also martyred.

PRISONER’S JOURNEY TO SYRIA

After the speech, ibn Ziyad ordered that the heads of Imam Husain, and some of the people who were martyred should be placed on top of long spears and taken around the streets of Kufa so everybody could see what had happened to the people who turned against the government. The next day he called all the women, Zain-ul-'Abidin and the two slaves and asked them to mount the camel’s bare backs and shackled everyone. He even made the women remove the veils from their faces so that the people could see them, and sent them all to King Yazid. Before they all arrived there Ibn Ziyad had sent the head of Imam Husain, so that the King could see for himself that he had obeyed his commands.

ZUHAIR BIN QAIS WENT TO YAZID

They were still on their way to Yazid when Zuhair went ahead to meet Yazid. Yazid asked him how he was. He replied, “I have come to you with some good news, Allah Most High has given us victory. Imam Husain and 18 of his close relatives and 60 of his friends and followers came towards Kufa. When we heard this we went to them as we thought they would create trouble; and we told them that either they swear allegiance to Yazid or we would have to go to war with them. They preferred to fight with us rather than compromise, so we had to get ready for war. When the sun came out we surrounded them from all sides. We attacked them with our swords, arrows and spears. They tried to save their lives by running here and there, in the trees, mountains and behind rocks; like pigeons would run if they saw a vulture. I swear by Allah Most High that their running and hiding did not make any difference and did not help them at all. Our sharp swords killed them and their bodies are lying there in the field with no clothes, or shade as we speak. If they have any shade it is the sun’s rays and if they have any clothes it is the soil, and the strong winds of the desert are throwing their bodies around. The only people who are looking on them and feeling sorry for them are the wild animals.”(1)

When Yazid heard this, his eyes filled with tears and he said, "I would have been pleased with you even had you not killed Imam Husain. May Allah's Most High wrath be upon Ibn Zaid who has done this to him. I swear by Allah Most High that if I were you I would have forgiven Imam Husain, may Allah Most High send his blessings on him." After saying this he became very quiet, and instead of giving him a gift, as it was customary to give the bearer of good news, he turned him away.

Move footnote to here

THE FAMILY OF IMAM HUSAIN REACHED SYRIA

Meanwhile the prisoners including the women, Zain-ul‘Abidin and the two slaves reached Syria and were taken beforeYazid. Imam Husain’s head, which was still on a spear, and all the other heads which were on platters were brought before Yazid. There were a lot of people with Yazid. When Fatimah and Sakeena, the daughters of Imam Husain, saw their father’s head they could not hold back and screamed out and cried. After a little while when they had calmed down, they said to Yazid, “Is it fair to make the relatives of the Prophet (Allah bless him and give him peace) prisoners?” Yazid said, “Go and look in my house. The women in my house are mourning in exactly the same way that you are mourning.” Siyyidia Zainab, Fatima, and Sakeena and the other women went in the palace and saw that all the women were crying and mourning

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(1) I ask how Zuhair bin Qais claimed that he had good news for the King when Yazid himself cursed Ibn Ziyad who did all these bad things. And also at a later time Ibn Ziyad admitted that he had done a very bad thing. Zohar hid Imam Husain’s bravery and did not mention how courageous he and his followers were. Moreover, he did not mention anything about the three requests Imam Husain had asked for. May Allah Most High have his wrath upon him.

Zain-ul‘Abidin said, “If the Prophet (Allah bless him and give him peace) saw us would he not release us?” Yazid said “yes he would,” Yazid then looked towards the people who were present and said to them, “Take off the shackles.” When they were all bought in front of Yazid, a person called Nu'man bin Bashir Ansar said, “Can you imagine what our Prophet (Allah bless him and give him peace) would have said if he had seen them like this as prisoners?” Yazid said, “You have spoken the truth. He would have been very unhappy.” He freed them all and had tents set up for them and gave them clothes and other necessary provisions.

THE FAMILY’S JOURNEY BACK TO MADINA

After a few days they started to make plans to leave for Madina. When they were departing for Madina, Nu'man bin Bashir appointed a pious person and said, “You go with the caravan and guide them in the journey making sure that they do not come to any harm.” Yazid compensated them for what had been taken from them and sent them on their way. As they were about to leave Yazid came up to Zain-ul ‘Abidin and said, “May Allah Most High’s wrath be upon UbayduLlah bin Ziyad, if I were there in his place I would have accepted the requests that your father mentioned, and I would have helped him as much as I could. But what Allah Most High wanted to happen has happened. If you ever require my help, write to me and I will try to fulfil your request.(1)

(1) Yazid was telling Zain-ul ‘Abidin and Sayyiduna Zaineb how sorry he was, but it was all a show and a false Sa'dness. At least he could have removed Ibn Ziyad from his post as governor, and the people who had helped martyr Imam Husain and his followers could have been punished. But he did not do any such thing.

Yazid then turned to the people who were travelling with them and said they must not be harmed or be given any trouble on the way. Zain-ul ‘Abidin, his aunt, his mother, his sisters and the rest of the crowd left for Madina. The guides and the helpers looked after them with respect and fulfilled their every need. They were looking after them so well not only because Yazid ordered them to do so, but also because they knew that these were the relatives of the Prophet (Allah bless him and give him peace). In this way the caravan reached Madina and they began to live in Madina in peace.

NAMES OF THE PEOPLE WHO WERE MARTYRED IN KARBALA

Sulaiman reports that when Imam Husain was martyred his head and other people's heads were carried on spears towards Ibn Ziyad. The following people were martyred at Karbala, May Allah be pleased with all of them.

Abbas, Jaffer, Abdullah, Uthman, Muhammad, Abu Bak’r, Abdullah, Husain bin Ali, Abu Bak’r, Qasim, Hasan bin Ali, Oun, Muhammad, Jaffer Abdur Rahman, Abdullah, Abdullah bin Muslim, Muhammad bin Abee Sa'id. These are the close relatives i.e. son, brother, and nephews of Imam Husain who were martyred in Karbala.

WHAT HAPPENED AFTER KARBALA?

Yazid changed the governor of Madina from Waleed bin Utbah, to Uthman bin Muhammad. When Uthman bin Muhammad reached Madina, he asked a small number of respected people to go to meet Yazid in Syria. Amongst the people were Abdullah bin Hanzalah, Abdullah bin Abee Amar, Munzeer bin Zubear. When they reached syria, Yazid respected them as a guest is supposed to be respected. He gave Abdullah bin Hanzalah a gift of 100,000 Dirhams, and gave the rest of them 10,000 Dirhams. When this caravan came back to Madina, the people of Madina asked Abdullah bin Hanzalah about the character of Yazid. He replied, “We come from a person who does not practice religion. He drinks alcohol and listens to music.” If there were any pious people there, they would gather the people and overthrow him. The people said, “We have heard that Yazid respected you and has rewarded you for your alleginace to him.” Abdullah said, “Yes he has, and I have taken the money so that I can buy weapons to fight against him.”

Because of this news, the people of Madina removed Uthman bin Muhammad from his post and his officials were prisoned. Abdullah bin Muti was appointed as the new governor. Uthman bin Muhammad wrote a letter to Yazid explaining everything. Upon reading the letter, Yazid prepared an army of 12,000 people and said to them “The people of Madina have broken their allegiance to me and have chosen a new governor, Abdullah bin Muti'. I want you to go there and bring Madina under my kingdom again.” He tried to make Umar bin Sa'id, the commander of these 12,000 men but he refused to be in charge. Then he asked UbayduLlah bin Ziyad. His repley was “In the beginning I listened to you and martyred Imam Husain but I do not want to make the same mistake again. I do not want to fight with the people of Madina or become a bad person in the sight of Allah Most High.(1)

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(1) The people who say that it was right to kill Imam Husain should read these words very carefully. Why would the person who had martyred Imam Husain say that he had committed a great error. The enemies of Imam Husain should really think hard at this point before saying or making these false accusations and claiming that Ibn Ziyad or Yazid acted lawfully under the Shari‘ah.

He then turned to Muslim bin ‘Uqbah Murri and said, “Do you want to become a leader of the army?” He agreed and said that he would, and if need be, fight with the people of Madina. They prepared to leave for Madina. Yazid went with them for a while giving guidance on what to do. Burning with rage, Yazid said, “When you reach Madina, tell the people that you will give them three days to re-instate the governor of Madina Make sure you obtain allegiance from them. And remember do not harm Ali bin Husain (who is known as Zain-ul ‘Abdin), because he has not taken any step against our government.”

ALL THE ROADS INTO MADINA WERE BLOCKED

When Muslim bin Uqbah reached Madina, he blocked all the entrances into the city and camped outside, so that noone could come to help the people of Madina. He then sent a messenger to Abdullah bin Muti' and the people of Madina telling them that if within three days they had not agreeed to the terms of the King, he was prepared to go to war with them, and he would take all their possessions.

WAR BETWEEN THE PEOPLE OF MADINA AND THE SYRIAN ARMY

When Abdullah bin Muti' and the people of Madina received the message they replied that they were prepared to go to war. Upon hearing the response of the people of Madina, Muslim bin 'Uqbah attacked Madina with his army and martyred many people. He killed Abdullah bin Muti'’s seven sons in front of him and then killed Abdullah bin Muti'. Many people fled the town and went into the hills and others hid in their houses. He ordered his men to take all the possessions the people of Madina. They raped over a 1000 women. A group of the companions of the Prophet (Allah bless him and give him peace) were also martyred. They tied their horses in the Mosque (Masjid Nabawi) and allowed them to urinate and defecate inside it. For three days there was no call for prayers and congregational prayers were not said inside the mosque.(1)

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(1) Imam Darmi writes that Sa'id bin Musaib, who was a great student of the companions, reported that when he was in the mosque he did not know about the time of the prayers until from the grave of the Prophet (Allah bless him and give him peace) he heard the call for the prayer.

Darmi chapter Fasaeilun-Nabi (Allah bless him and give him peace)

Hafiz Ibn Taymiah writes that like Sa'id bin Musaib heard the call for prayer there are other people who heard the answer of their sallams from the grave of the Prophet (Allah bless him and give him peace).Kitab Iqtida us Siratal Mustaqeem page 373 by Hafiz Ibn Taimiya

Muslim bin 'Uqbah Murri made everyone pledge allegiance to Yazid. If anyone declined he would have them killed. This tragic event took place during 63 Hijra.

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(1) Hafiz Ibn Katheer writes that our Prophet (Allah bless him and give him peace) has said that the person who fights with the people of Madina will melt like salt does in water, and the person who scares the people of Madina, Allah Most High will make them scared. And Allah Most High and his angels and the people’s curse be upon him. As in this Hadith it mention any one who causes a war with the people of Madina. Some scholars agree that it is permissible to send curse on Yazid. Imam Ibnul Jozee has written a whole book on this and has explained that to send the curse is permissible. But some scholars say people should not, as then some people would send curse on the companions of the Prophet (Allah bless him and give him peace). Tareek Ibn Katheer chapter on Karbala. This Hadith of Hafiz Ibn Katheer is in Bukahri, and Muslim in the chapter of Hajj.

After the ravage of the popel of, Muslim bin ‘Uqbah advanced towards Makkah, as guided by Yazid.

IMAM HUSAIN GAVE COMFORT TO HIS SISTER ZAINEB

In the evening, Imam Husain was reciting some sad poetry when his sister Zaineb heard him. She came out of her tent, and said, “O I wish that I were not alive today, so that I would not have to see this day.” Imam Husain said to his sister, “What are you saying? Where is your patience? Be afraid of Allah Most High, and believe in his commands and thank Allah Most High. My mother, Fatima, who was the daughter of our Prophet (sallal laho alihi wa sallam) has passed away. My father, Ali, has also passed away. My brother, Hasan, has gone as well. And all the people who are on this earth will one day have to die and even the angels will have to die. And there is no doubt that one day will come when everything will be destroyed, and there will be only Allah Most High. My father was better than me, my mother was better than me, my brother was better than me. We all have to obey our Prophet (sallal laho alihi wa sallam). If the people who were better than us have gone then who are we to think we will not? We will have to go one day. O my sister, if I were to die tomorrow then I do not want you to pull your hair or beat your chest or cry loudly. Be patient because Allah is pleased with those who are patient.” When she heard this, she became very quite and went inside her tent.

Imam Husain called his people and said, “Tighten all the ropes which are connected to each tent, and dig a trench around the tents and set fire in them, so when the enemy come to attack us in the morning they will not be able to reach the tents.” After doing this, they went and prayed until Fajar. Imam Husain led the Fajar prayer for his followers, and Umar bin Sa’d lead the prayer for his men. It was Friday the 10th of Muharram 61 AH.

IMAM HUSAIN’S HISTORICAL SERMON

When Imam Husain saw that both sides were ready to go to war, he mounted a camel and faced the opposition and made the following speech:

“O people do not rush to kill me as I am the grandson of our Prophet (sallal laho alihi wa sallam), I have not come here of my own accord but have been called by you people. At this time, there is not a man on earth who is the grandson of a prophet apart from me. Pause to think for a while who am I ? If you want to know about me, go and ask the Prophet’s companions who are still alive. Go and ask Jaffer bin Abdullah, Abu Sa'id, Suhail bin Sa’d, Zaid bin Arkam and Anas bin Malik. They will tell you how the Prophet (sallal laho alihi wa sallam) used to love us. Tell me is it right for you to receive me with un-sheathed swords? Tell me, for what crime do you want to kill me? Have I killed anyone that you want to punish me for his or her murder? Or have I taken anybody’s property? O people listen to me, did you not write letters asking me to come? Once again I say, I have come here because you have invited me. But since I have come here, you do not recognise me and you do not want to support me.” He then finished his sermon and dismounted the camel.

EXCHANGE OF WORDS BETWEEN ZUHAIR AND SHIMAR

Zuhair bin Qayn, one of the supporters of Imam Husain, said, "O people of Kufa! We are all brothers, and we have not yet started to fight. On one side is the grandson of our Prophet and on the other side is Ibn Ziyad. You should leave that evil man and come and join Imam Husain‘s group. Those who contribute to the killing of the grandson of the Prophet will be in utter loss on the Day of Judgement because the Prophet will not intercede on their behalf. Victory lies with Imam Husain; with King Yazid and the governor there is nothing but shame.” Shimar responded that Zuhair bin Qayn his group would all be punished and killed. Zuhair replied, "You should not interrupt us. We are honest supporters of Imam Husain, and for that reason we will be granted Paradise." Zouhair wanted to continue with this verbal battle, but Imam Husain told him to go back to his tent.

SEPARATION OF HUR BIN YAZID FROM THE ARMY OF UMAR BIN SA’D

When Umar bin Sa’d decided to attack, Hur came before him and asked him if they were going to fight with Imam Husain. And if they had not accepted his proposals.Umar bin Sa’d said that he wanted to accept one of those proposals but Ibn Ziyad had not agreed to any of those conditions. After listening to this Hur started to move closer and closer towards Imam Husain and his followers with thirty of his men. One person said, “Hur, why are your legs shaking? Hur answered “I am trying to decide whether to go to Paradise or to Hell.” Before they knew it, he and his men were beside Imam Husain. He said “I am the person who made you encamp here and stopped you from going back to Makkah. I swear by Allah Most High I did not realise that the situation would escalate to such a degree that they would want to kill you. Whatever I have done was wrong. Can you tell me, if I ask for forgiveness, will Allah Most High forgive me? Imam Husain said, “Of course, Allah Most High will forgive you and I will make Dua for you that Allah Most High forgives you for your past sins.”

In this way Hur joined Imam Husain and left Umar bin Sa’d‘s army. Hur then addressed Umar bin Sa’d‘s army:

“O people, why did you not accept any of the terms offered by Imam Husain? Do you think that Allah Most High will allow you to succeed and defeat the grandson of his beloved Prophet (pbuh)? Do you think that by killing Imam Husain you will gain salvation? O residents of Kufa! you called Imam Husain and have now left him alone. How sad it is that you have surrounded him in a place where he cannot go anywhere. And how pathetic it is that you have blocked the river (Euphrates) so that no person from his followers can have water. The Jews, Christians, Fire worshipers, dogs, pigs and other animals are drinking water but Imam Husain cannot have water. Is he not even worthy of drinking our water? O people, if you do not repent from this and give Imam Husain water, on the Day of Judgement Allah Most High will also not let you drink water from the river Kauther.”

While Hur was making his speech the people started throwing arrows at him and he went inside the camp.

BEGINNING OF THE WAR

On 10th of Muharram Umar bin Sa’d got his bow and arrows ready and started to fire them towards Imam Husain and his followers. He said “O people, be my witness that I was the first one to shoot my arrows towards Imam Husain.” When his people saw this they also started to shoot their arrows towards them. Afterwards Yassar the slave of Ziyad, and Salam, the slave of UbayduLlah came from Umar bin Sa'd’s army and challenged Imam Husain and said, “Send two of your champions and we shall fight them.” From Imam Husain’s side, Abdullah bin Omair Kalbi came out to fight. He killed Yassar. Salam tried to kill Abdullah and struck a blow with which Abdullah lost the fingers of one of his hands. Then Abdullah struck a blow on Salam and killed him too. Nearby was his wife who came running towards him and said, “I am proud of you for your willingness to sacrifice yourself for the grandson of our Prophet (sallal laho alhi wasallam) and I am also with you.” Abdullah said to her, “You should go back to where Imam Husain is.” Then Abdullah went towards Umar bin Sa'ds army and started to fight with them. They all attacked him and martyred him. (May Allah grant him Paradise, Ameen)

END OF IBN JOZAH

Ibn Jozah was from the army of Umar bin Sa’d. He left his post and started to say to Imam Husain and his followers, “Where is Imam Husain? Which one of you is Imam Husain?” The third time he asked this, one of the people from the crowd said, “He is with us. What would you like to say to him?” Ibn Jozah said “O Imam Husain I have come to tell you that you are shortly going to enter the Hell fire.” Imam Husain said, “You are a lair, after my death I am going to meet Allah Most High, who is the most Merciful and most Kind. Who are you?” Ibn Jozah told his name. Imam Husain then made a supplication (Dua) “O Allah Most High send him to the Hell Fire.” Upon hearing this Ibn Jozah became angry when he heard this and tried to ride his horse towards Imam Husain at high speed. But his horse became frightened and tossed him over, whereby his foot got caught in the stirrup and he was left hanging to the ground. The horse started to gallop very fast and he was dragged along the floor. It got to the point that there was no flesh left on his face and he died. One of Ibn Jozah’s friends said, “I am not going to fight with Imam Husain as his supplications are accepted immediately.”

MARTYRDOM OF IBN KHUZAIR

Yazid bin Ma‘qil came from the other side to challenge Imam Husain’s companions to single combat. Ibn Khuzair came out from Imam Husain’s side and said, “You people are liars and cheats. You should repent because you came to fight with Imam Husain.” They started to fight and Ibn Khuzair killed Yazid bin Ma‘qil. When his people saw this, they rushed over to attack Ibn Khuzair and K‘ab bin Jabir martyred him. K‘ab’s wife was on Imam Husain’s side. When she saw that her husband had killed Ibn Khuzair, she came over and said to him, “How can you kill a person who was the best amongst us in reading the Holy Qur'an, and was known as Sayyidul Qurah. I do not want anything to do with you. I am asking for a divorce from you as we have nothing in common.”

MARTYRDOM OF UMAR BIN QURZAH

One of Imam Husain’s followers Umar bin Qurzah came to help Ibn Khuzair and fought til he was also martyred. One of his brothers was in the army of Umar bin Sa’d. He shouted in a loud voice, “O Husain, you are a liar and your father was a lair also, and you brain-washed my brother so that he became your follower and was killed for you.” Imam Husain answered, “I did not mislead your brother but Allah Most High guided him on the straight path. You are being misled.” Upon hearing this Umar got angry and started to attack Imam Husain’s side and said, “There will be either me or you left; only one of us will survive this battle.” In the mean time, Nafi' bin Hilal from Imam Husain’s side shot an arrow at him and injured him badly and then pulled his sword out ready to go and cut off his head. Just as he was about to do some people from the other side came and took him back, thus he survived.

After this two other people, Muzahim bin Harees and Yazid bin Sufyan came out to fight. They challenged anyone, asking who wanted to confront them. Nafi' bin Hilal and Hur came out for the single combat. It was the saem Hur who had deserted Umar bin Sa’d’s army and had repented. They both went out to fight these two people and Allah Most High gave them victory over both of them. The losses suffered by Umar’s army greatly worried Amar bin Hujjaj, so he suggested that rather than meeting Imam Husain’s supporters in single combat,a general attack should be launched.Umar bin Sa’d agreed with his plan.

When Imam Husain heard this he said, “O Umar bin Hajjaj how can you turn the people against us. If you were to die in this position, in your heart you know who is speaking the truth and who is telling lies. Which of the two groups is on the straight path and which one is not.” Hajjaj could not bear to listen to the truth so he attacked Imam Husain’s side with the entire right-wing of the army under him. The attack was resisted by Imam Husain’s companions but Muslim bin ‘Awsaja was left on the ground of the battlefield. Imam Husain came to him and comforted him saying, “May Allah Most High be Merciful to you.” Habib bin Muzahar, who was close-by, said, “May Allah Most High grant you Paradise.” Muslim bin ‘Awsaja opened his eyes and said, “Whatever happens, until you are alive do not leave Imam Husain’s side as he is on the straight path.” Thus ‘Awsaja passed away.

RAIN OF ARROWS ON IMAM HUSAIN’S FOLLOWERS

The rival force decided to launch their attack at once, and simultaneously began to fire arrows at Imam Husain and his followers. Some of Imam Husain’s followers and their horses sustained injuries. Even Hur’s horse was injured, and many of the horses were no longer capable of being used in the battle. But the brave soldiers began fighting on foot and the fight dragged until the afternoon. By mid-afternoon the battle was in full force. Umar bin Sa'd and his followers saw that they were losing the battle and lost the courage to continue fighting. Eventually, Shimar and Umar bin Sa'd ordered the others to begin throwing fireballs on the tents of Imam Husain and his followers. When Imam Husain realised what they were planning to do, he came out of his tent and shouted, "Have you got no shame? There are children and women in these tents, how are they going to protect themselves if they get burnt?" He turned to Shimar and asked him, "Are you not ashamed to throw fireballs on my tent when my wife and children are inside it?" Shimar replied, "It does not matter to me that by burning down these tents I will go to Hell, I will burn them down anyway." Eventually, two men Humaid bin Muslim and Shabath bin Rib‘i, told him that it was wrong to be attack the tents in this way, and they stopped throwing the fireballs at them.

MARTYRDOM OF HABIB BIN MUZAHAR AND HUR BIN YAZID

As people from Imam Husain's side were martyred during the course of the battle, his group of followers began to look very small in number. In contrast, when members of the opposition lost their lives it made no difference to their strength. In the mean time the hour for the Friday prayer arrived. Abu Thumama Sa‘idi suggested to Imam Husain that they should ask the rival force to allow them to offer the Friday prayer, and if the enemy decided to kill them during the prayer then it will still be a great honour to die in the state of prayer. Imam Husain told him to ask Shimar if they were permitted to say the prayer.

He went to ask Shimar to stop the battle so that they could pray. Haseen bin Numair emerged from the ranks of the army saying, “what is the point of saying prayers when your prayers are not accepted.” Habib bin Muzahar from Imam Husain’s side said, “O dog of the world, do you think your prayers are accepted? How can you say that the prayers of the grandson of our Prophet (sallal laho alihi wa sallam) are not accepted? Are you not ashamed by saying this?” Haseen got angry and got on his horse and came very quickly towards Habib. Habib got his sword and waved it at him and hit him so hard that he fell off his horse and was badly injured. His companions ran to his rescue and took his body away and started to fight with Habib. Habib fought with them with great courage. Habib also killed Badeel bin Suream. Another person attacked Habib from behind and as he turned round to confront him Haseen came again and martyred Habib. When Imam Husain saw this he was deeply saddened by the fact that such a courageous man has been martyred.

Hur asked Imam Husain to allow him to sacrifice himself and take revenge for the death of Habib. Hur used his sword very effectively in the battlefield and killed amny men. This inspired such awe in the hearts of Umar bin S’ad’s men that they began shooting arrows at him. Eventually, it was Abu Thamama who martyred him.

MARTYRDOM OF NAFI’ BIN HILAL

Nafi’ bin Hilal, one of Imam Husain‘s friends, was a very courageous person; he killed twelve of Umar bin Sa'd’s soldiers. Eventually, he was injured so severly that they captured him and took him to Umar bin Sa’d. Umar bin Sa’d looked at Nafi' bin Hilal and said, “Look what we have done to you.” Nafi' said, “I have killed twelve of your men and sent them to Hell Fire. If I had any more strength in my arms I would kill you and send you to the Hell Fire as well. But I am glad that I am fighting for Imam Husain and am going to be martyred by people who are on the wrong path. After saying this he breathed his last and joined many others in martyrdom.

SOME OTHER MARTYRS

The fighting continued and people would come to Imam Husain and ask him to be allowed to sacrifice themselves. Abdullah and Abdur’rahman who were from the Gafari tribe came to Imam Husain and asked for his permission to fight. Permission was granted and while fighting with Umar bin Sa'd’s men they were martyred. Similarly, Saif and Malik came and begged for his leave. When they went in the battlefield, they told the rival force, “Leave the wrong path and join us on the straight path. How will you explain yourselves to Allah Most High on the Day of Judgement?” When they heard this Umar bin Sa'd’s men attacked and martyred them. Similarly, Shawdhb bin Abdullah and Ibn Abi Shabib Shakri’s servant, Shuzab, came to Imam Hussian to ask his permission to sacrifice their lives for the sake of saving the valuable principles of Islamic political system. They too achieved martyred. This pattern of events was repeated again and again and may people were martyrdom in this way.

MARTYRDOM OF IMAM HUSAIN’S FAMILY

When all his close friends and the followers who came with him had been martyred, the only people left were members of Imam Husain’s immediate family: his young sons, his brother and himself. One of Imam Husain’s sons, Ali Akbar, came to request Imam Husain to permit him to sacrifice himself in the cause of the Truth. Permission was granted and as he entered the battlefield, he killed many of Umar bin Sa'd’s men but they were too great in number and he suffered repeated attacks at their hands. Murah bin Munqad Abdi attacked Ali Akbar from behind with a spear which made him fall to the ground. When the people saw him falling to the ground, they ran to him and attacked him with swords and martyred him. Oun, Abdur’rahman, and Jaffer went with Imam Husain to bring Ali Akbar’s body back to the tent.

Abdullah bin Muslim then went to fight and was injured by Umar bin Subeah Saydani’s arrow. He was on the ground. Umar saw his chance and shot another arrow and martyred Abdullah. The enemy were slowly surrounding them and Abdullah bin Qutbah Ta‘i martyred Oun bin Abdullah bin Jaffer. Uthman bin Kahlid and Bisher bin Shawoth martyred Abdur’rahman bin Aqeel. Abdullah bin Urah Kashee martyred Jaffer bin Aqeel.

Qasim bin Hasan, Imam Husain’s nephew, went to fight and as soon as he entered the battlefield, Umar bin Sa’d bin Nafaill Azdi attacked him viciously from behind. Qasim fell to the ground and shouted “O my uncle, O my uncle.” When Imam Husain heard this he quickly went to his assistance and attacked Umar. Umar tried to save himself but his hand got injured and as he fell he shouted to his friends. His friends came in such a disordly fashion that a great commotion was caused by the galloping of so many horses and Umar was crushed to death by them.

Imam Husain stood by Qasim and said “How evil is this group, how bad are these people who have martyred you? Tomorrow on the Day of Judgement I will present you in front of Allah Most High and He will decide their fate. I have been forced into such a weak position that even when my nephew calls out to me for help I cannot help him. I have never before faced such helplessness, and I swear by Allah Most High that my enemies are great in number and my companions are few.” While Imam Husain was talking to Qasim, he slowly passed away. Imam Husain carried his body on his back and brought him to where the bodies of Ali Akbar and other relatives had been kept. Abu Bakr bin Hasn was also attacked and martyred.

MARTYRDOM OF ABDULLAH BIN HUSAIN

For a short period of time the battle was less intense, Imam Husain walked out of the tent. After a while he sat down with his son, Abdullah bin Husain, in his lap. Abdullah bin Husain was four or five year old at that time. A person from Bani Asad shot an arrow which penetrated Abdullah’s neck, and he was also martyred. Imam Husain looked up towards the sky and said “O Allah Most High, if you do not help us we will be killed one by one, take revenge on these tyrant people.”

IMAM HUSAIN’S BROTHERS WERE MARTYRED

Abbas bin Ali, Imam Husain’s brother called his two other brothers, Abdullah and Jaffer, and said, “Let us fight the enemy who are against Allah Most High and his Prophet, even if we have to be martyred.” They fought with their all hearts, until Hani bin Sabet martyred Abdullah bin Ali and Jaffer bin Ali. A person from the tribe of Bani, Abban bin Daram, attacked Uthman bin Ali and knocked him down. Then he got on top of his chest, cut off his head and martyred him. Another person from the same tribe martyred Muhammad bin Ali. Abu Bakr bin Ali was also martyred.

IMAM HUSAIN WAS LEFT ALONE

Imam Husain’s sons, nephews, brothers, relatives, friends and supporters – all had been martyred. Imam Husain was left alone. Imam Husain was thirsty and tired due to all the fighting. He started to go towards the river Euphrates so that he may have a drink. When he was close enough to have a drink, Haseen bin Numair shot an arrow that hit Imam Husain in the face. Imam Husain pulled the arrow out of his face and as he was wiping the blood, he kept saying; “O Allah Most High punish those who are doing these evil things to the grandson of your beloved Prophet. Punish those who are using force against me.” Later, Shimar got ten of his men and went towards Imam Husain’s tent. Imam Husain admonished them saying, “Don’t you have any shame? Are you not afraid of the Hereafter? Have you lost all sense of humanity? Tell your men not to harm the women and children.” When noone answered him, Imam Husain picked up his sword and started to fight. Shimar had with him Abdur Rahman bin Jofee, Qasam bin Nazeed Jofee, Sahleh bin Wahhab, Sinan bin Ans Nakhee, Khowlah bin Yazid Asbahee, and he shouted to them to surround Imam Husain, and kill him.

When they tried to surround Imam Husain, he attacked them and they all fell to the ground. In the end they all attacked him simultaneously. Even then Imam Husain fought them off. While this was happening, Sayyiduna Zaineb (Imam Husain's sister) came out of her tent to see what all the commotion was about. When she saw that her brother was being attacked, she looked up towards the sky saying, "O sky, why don't you fall down on the earth when they are attacking Imam Husain?" She saw Umar bin Sa'd and said to him, "Ibn Sa'd, my brother Husain will be martyred before your very eyes. Do you not have any shame?" Upon hearing this Umar bin Sa'd's eyes filled with tears and they rolled down into his beard. He had nothing to say in his defence and turned away from Sayyiduna Zaineb. Imam Husain continued fighting, determined not to surrender to those who had marked the beginning of Monarchism in Islam.He said to them, "You are hungry for my blood. I swear by Allah Most High that Allah Most High will not be pleased with you. Allah Most High will punish you for my death and he will take revenge before you even realise that He has done it. And I swear by Allah Most High that if you kill me the doors of bloodshed will be opened on you, and there will be many killings amongst your people. Why? Because you are trying to kill an innocent person, and that is not permissible in Islam." When Imam Husain told them this, not one person answered him. Meanwhile, Imam Husain was still protecting himself in the fight. In the back of their minds all of the soldiers had the thought that they should not be the one to actually kill him. In their hearts they knew that he was the grandson of the Prophet (Sallal laho alhi wasallam) and nobody wanted to be the person remembered and cursed until the Day of Judgement for killing Imam Husain.

MARTYRDOM OF IMAM HUSAIN

Shimar shouted to his men, “How cowardly you all are? You cannot even kill an injured person. There are so many of you that if all of you were to throw one stone at a time he would be killed and buried. So what are you doing? Attack him at once and kill him instantly.” When Imam Husain heard that Shimar was urging the people to attack him, he said, “The prophecy of the Prophet has come true. The Prophet had said that he was looking at a white dog that was sniffing at the blood of his family.” The reason Imam Husain said this was because Shimar had leprosy.

When they heard this they started to attack. Some of them started to shoot arrows at Imam Husain. Zurah bin Sahreek Tamimi attacked Imam Husain on his right shoulder, causing him deep and serious wounds. After that Sinan bin Anas Nakhee threw a spear at Imam Husain. The sheer force made Imam Husain fall to the ground, and Khowla bin Yazid Asbahi came forward with the intention of cutting off Imam Husain’s head. At that time Imam Husain’s whole body was shaking. Sanan said to Khowla, “You get back, I will cut his head off.” He came forward and cut Imam Husain’s head and separated it from his body. They started to divide Imam Husain’s belongings amongst themselves. Baher bin Ka’b took Imam Husain’s shirt, Qais took Imam Husain’s shoes and Aswad Azdee took his sword. There were spear wounds , and forty-three sword wounds on Imam Husain’s body.Umar bin Sa’d ordered ten horsemen to ride over Imam Husain’s body at such a speed that the meat would be separated from the bones.

During the course of the battle 72 people had been killed from the opposite side, and 88 people had been martyred from Imam Husain’s side. Umar bin Sa’d led the funeral prayer for his deceased and buried them and left Imam Husain and his followers as they were.

According to the Islamic calendar, it was the time of the Friday prayer on the 10th of Muharram in 61 Hijrah when Imam Husain was martyred.

EVENTS AFTER MARTYRDOM

THE TENTS WERE ROBBED

After Imam Husain was martyred, the enemy took all of his belongings, and captured his injured horse. They went towards his tents on their camels and entered the tents of Imam Husain’s wife and the rest of the women and started to take whatever they could find. They even took the blankets, which were on Imam Husain’s wife, sister and daughters. Shimar bin Zil Jawshan saw that Ali bin Husain, the son of Imam Husain, who was sick at the time, was in the tent He looked much younger in appearance than he actually was. When Shimar saw him he said, “Kill him also.” Humaid bin Muslim stopped him and said “Are you trying to kill little children as well?” When he heard this he stopped himself from killing Ali. This is the same Ali who is well known as Zain-ul- 'Abidin. Zain-ul- 'Abidin and all the women were taken into custody.

Imam Husain’s wife, Rubab, her servants Uqba bin Saman and Murkah bin Samama Asdi were still alive. Zain-ul- 'Abidin, Imam Husain’s sister and his daughter were also alive, as servants were not killed at the time of war Shimar got Imam Husain’s head and called Khowla bin Yazid and Humaid bin Muslim Asdee and said, “Take this head and go to Kufa and inform Ibn Ziyad that we have cut off Imam Husain’s head as he had wished.” Night had already fallen when these reached Kufa, the house of the governor was locked.

Khowla took Imam Husain’s head to his house for the night. When he reached his house he told his wife that he had brought the head of Imam Husain. His wife said, “People bring back bags of money when they go away, and you have brought into our house the head of the grandson of our Prophet (sallal la ho alihi wasallam)? For this reason I am not going to speak to you” He then went into another part of the house and went to sleep. His wife reported that in the morning she saw a light (noor) flickering towards the sky from the tub where Imam Husain’s head had been placed, and fluttering white birds were surrounding it.

In the morning Khowla took the head of Imam Husain to Governor Ibn Ziyad and presented it to him on a platter. The governor had a small stick in his hand and he tapped it on the teeth of Imam Husain. Zaid bin al-‘Arqam, a companion of our Prophet (Allah bless him and give him peace), was present at the governor‘s house. He said to Ibn Ziyad, “Do not tap your stick on those teeth. I have seen those teeth being kissed by our Prophet (sallalaho alihi wasallam) many times. Today you are hitting your stick on those same teeth” Ibn Ziyad said, “May Allah Most High curse you. If you were not an old man I would have your head cut off as well.” Zaid bin Al’Arqam stood up and said “How evil you are, you have martyred the grandson of Prophet (Allah bless him and give him peace).” Then he turned to the crowd and said “What kind of governor have you appointed that he is killing righteous people, curse on you all and on you Ibn Ziyad that you have made such a big mistake and you are not even ashamed of it.”

IMAM HUSAIN’S FAMILY TAKEN TO KUFA

The next day Shimar, who had captured all the women and Zain-ul- ‘Abidin and the two slaves, started to move them towards Kufa to bring them in front of Ibn Ziyad. When the women came out of their tents they could see in the distance that in the battlefield all the bodies were covered in blood and some were badly mutilated. They all screamed together and Sayyiduna Zaineb shouted “Ya Muhammad Ya Muhammad (O Muhammad O Muhammad), they have mutilated Imam Husain and he is lying there covered in blood.” She repeated the same words again and said, “Your daughters are shackled and prisoned. Your children have been martyred and their bodies are covered in dust.” When Sayyiduna Zaineb said this, even the enemy had tears in their eyes.

They were taken to the governor’s house in Kufa. Ibn Ziyad pointed towards Sayyiduna Zaineb and asked, “Who is she?” as he did not know who Sayyiduna Zaineb was. He asked two or three times. Someone answered and said, “This is Zaineb, Sayyiduna Fatimah’s daughter, the granddaughter of the Prophet (Allah bless him and give him peace).” Ibn Ziyad said to Zaineb “I thank Allah Most High that your brother, who was a liar, has been punished.” Zaineb said “I thank Allah Most High for giving us birth in the house of the Prophet (Allah bless him and give him peace), and for revealing the Holy Qur'an in our house. This world is only for a few days and you are wrong to think that we should be ashamed or embarrassed because in the Hereafter we will be the respected ones, and Allah Most High will punish those who are evil.” Ibn Ziyad said, “Did you not see how I killed all your relatives, and how I mutilated their bodies.” Zainab could not hold back the tears as she had witnessed these events before her own eyes and she began to weep.

Ibn Ziyad then looked at Zain-ul- ‘Abidin and and asked him who he was. He replied, “My name is Ali bin Husain.” Ibn Ziyad said, “Has not Allah Most High had Ali bin Husain killed yet?” When no reply came he said, “Why don’t you answer me, I heard that Ali bin Husain had been killed.” Zain-ul- ‘Abidin said “I had a brother called Ali Akbar and the people at Karbala martyred him.” Ibn Ziyad started to laugh and said, “Yes Allah Most High had him killed.” No one responded to this, so Ibn Ziyad said again, “Why don’t you speak?” Zain-ul- ‘Abidin said, “Allah Most High has said everyone must die no matter who they are.” Ibn Ziyad replied, “Are you from amongst them too?” Then he turned to one of his men and said, “He has grown up now so why don’t you kill him.” Zain-ul- ‘Abidin said, “If you kill me, look at all these women, who are they going to go to Madina with? They have no Mehram other than me who will go with them.” Sayyiduna Zainab could not hold her self back and started to cry again and hugged Zain-ul-Abidin and said, “Have your desires not been fulfilled yet? Why do you want to kill my last nephew as well? Do you not want to see any man alive? If you want to kill him then you have to kill me first. If you have any shame then do not kill him as he will go with us as a guardian to Madina.” Ibn Ziyad said, “I feel sorry for you but if I had really wanted to kill Zain-ul’Ahbedeen, I would kill both of you.”

MARTYR OF ABDULLAH BIN AFEEF

After this Ibn Ziyad ordered that all the people should be gathered together. One person stood up and called all the people and they gathered in the Mosque. Ibn Ziyad stood on the pulpit and gave a speech. In the speech he abused Sayyiduna Ali, may Allah Most High be pleased with him, and abused Imam Husain. Abdullah bin Afeef Azdee Waleabee was one of the companions of our Prophet (Allah bless him and give him peace). He was a person who spent much of his time in the Mosque. When he heard this speech and the abuse that Ibn Ziyad was directing towards Sayyiduna Ali, he could not take it and said, “ O liar, your father was a liar too, how can you say such evil lies about Sayyiduna Ali, may Allah Most High be pleased with him. May Allah Most High send His wrath upon you. You have martyred the grandson of the Prophet, and you are talking like you have done a good deed.” Ibn Ziyad said, “Bring him to me.” Some of his men tried to bring him to Ibn Ziyad and there was a struggle. He ordered more of his men to arrest Abdullah. In the end Ziyad crucified Abdullah in the Mosque and he was also martyred.

PRISONER’S JOURNEY TO SYRIA

After the speech, ibn Ziyad ordered that the heads of Imam Husain, and some of the people who were martyred should be placed on top of long spears and taken around the streets of Kufa so everybody could see what had happened to the people who turned against the government. The next day he called all the women, Zain-ul-'Abidin and the two slaves and asked them to mount the camel’s bare backs and shackled everyone. He even made the women remove the veils from their faces so that the people could see them, and sent them all to King Yazid. Before they all arrived there Ibn Ziyad had sent the head of Imam Husain, so that the King could see for himself that he had obeyed his commands.

ZUHAIR BIN QAIS WENT TO YAZID

They were still on their way to Yazid when Zuhair went ahead to meet Yazid. Yazid asked him how he was. He replied, “I have come to you with some good news, Allah Most High has given us victory. Imam Husain and 18 of his close relatives and 60 of his friends and followers came towards Kufa. When we heard this we went to them as we thought they would create trouble; and we told them that either they swear allegiance to Yazid or we would have to go to war with them. They preferred to fight with us rather than compromise, so we had to get ready for war. When the sun came out we surrounded them from all sides. We attacked them with our swords, arrows and spears. They tried to save their lives by running here and there, in the trees, mountains and behind rocks; like pigeons would run if they saw a vulture. I swear by Allah Most High that their running and hiding did not make any difference and did not help them at all. Our sharp swords killed them and their bodies are lying there in the field with no clothes, or shade as we speak. If they have any shade it is the sun’s rays and if they have any clothes it is the soil, and the strong winds of the desert are throwing their bodies around. The only people who are looking on them and feeling sorry for them are the wild animals.”(1)

When Yazid heard this, his eyes filled with tears and he said, "I would have been pleased with you even had you not killed Imam Husain. May Allah's Most High wrath be upon Ibn Zaid who has done this to him. I swear by Allah Most High that if I were you I would have forgiven Imam Husain, may Allah Most High send his blessings on him." After saying this he became very quiet, and instead of giving him a gift, as it was customary to give the bearer of good news, he turned him away.

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THE FAMILY OF IMAM HUSAIN REACHED SYRIA

Meanwhile the prisoners including the women, Zain-ul‘Abidin and the two slaves reached Syria and were taken beforeYazid. Imam Husain’s head, which was still on a spear, and all the other heads which were on platters were brought before Yazid. There were a lot of people with Yazid. When Fatimah and Sakeena, the daughters of Imam Husain, saw their father’s head they could not hold back and screamed out and cried. After a little while when they had calmed down, they said to Yazid, “Is it fair to make the relatives of the Prophet (Allah bless him and give him peace) prisoners?” Yazid said, “Go and look in my house. The women in my house are mourning in exactly the same way that you are mourning.” Siyyidia Zainab, Fatima, and Sakeena and the other women went in the palace and saw that all the women were crying and mourning

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(1) I ask how Zuhair bin Qais claimed that he had good news for the King when Yazid himself cursed Ibn Ziyad who did all these bad things. And also at a later time Ibn Ziyad admitted that he had done a very bad thing. Zohar hid Imam Husain’s bravery and did not mention how courageous he and his followers were. Moreover, he did not mention anything about the three requests Imam Husain had asked for. May Allah Most High have his wrath upon him.

Zain-ul‘Abidin said, “If the Prophet (Allah bless him and give him peace) saw us would he not release us?” Yazid said “yes he would,” Yazid then looked towards the people who were present and said to them, “Take off the shackles.” When they were all bought in front of Yazid, a person called Nu'man bin Bashir Ansar said, “Can you imagine what our Prophet (Allah bless him and give him peace) would have said if he had seen them like this as prisoners?” Yazid said, “You have spoken the truth. He would have been very unhappy.” He freed them all and had tents set up for them and gave them clothes and other necessary provisions.

THE FAMILY’S JOURNEY BACK TO MADINA

After a few days they started to make plans to leave for Madina. When they were departing for Madina, Nu'man bin Bashir appointed a pious person and said, “You go with the caravan and guide them in the journey making sure that they do not come to any harm.” Yazid compensated them for what had been taken from them and sent them on their way. As they were about to leave Yazid came up to Zain-ul ‘Abidin and said, “May Allah Most High’s wrath be upon UbayduLlah bin Ziyad, if I were there in his place I would have accepted the requests that your father mentioned, and I would have helped him as much as I could. But what Allah Most High wanted to happen has happened. If you ever require my help, write to me and I will try to fulfil your request.(1)

(1) Yazid was telling Zain-ul ‘Abidin and Sayyiduna Zaineb how sorry he was, but it was all a show and a false Sa'dness. At least he could have removed Ibn Ziyad from his post as governor, and the people who had helped martyr Imam Husain and his followers could have been punished. But he did not do any such thing.

Yazid then turned to the people who were travelling with them and said they must not be harmed or be given any trouble on the way. Zain-ul ‘Abidin, his aunt, his mother, his sisters and the rest of the crowd left for Madina. The guides and the helpers looked after them with respect and fulfilled their every need. They were looking after them so well not only because Yazid ordered them to do so, but also because they knew that these were the relatives of the Prophet (Allah bless him and give him peace). In this way the caravan reached Madina and they began to live in Madina in peace.

NAMES OF THE PEOPLE WHO WERE MARTYRED IN KARBALA

Sulaiman reports that when Imam Husain was martyred his head and other people's heads were carried on spears towards Ibn Ziyad. The following people were martyred at Karbala, May Allah be pleased with all of them.

Abbas, Jaffer, Abdullah, Uthman, Muhammad, Abu Bak’r, Abdullah, Husain bin Ali, Abu Bak’r, Qasim, Hasan bin Ali, Oun, Muhammad, Jaffer Abdur Rahman, Abdullah, Abdullah bin Muslim, Muhammad bin Abee Sa'id. These are the close relatives i.e. son, brother, and nephews of Imam Husain who were martyred in Karbala.

WHAT HAPPENED AFTER KARBALA?

Yazid changed the governor of Madina from Waleed bin Utbah, to Uthman bin Muhammad. When Uthman bin Muhammad reached Madina, he asked a small number of respected people to go to meet Yazid in Syria. Amongst the people were Abdullah bin Hanzalah, Abdullah bin Abee Amar, Munzeer bin Zubear. When they reached syria, Yazid respected them as a guest is supposed to be respected. He gave Abdullah bin Hanzalah a gift of 100,000 Dirhams, and gave the rest of them 10,000 Dirhams. When this caravan came back to Madina, the people of Madina asked Abdullah bin Hanzalah about the character of Yazid. He replied, “We come from a person who does not practice religion. He drinks alcohol and listens to music.” If there were any pious people there, they would gather the people and overthrow him. The people said, “We have heard that Yazid respected you and has rewarded you for your alleginace to him.” Abdullah said, “Yes he has, and I have taken the money so that I can buy weapons to fight against him.”

Because of this news, the people of Madina removed Uthman bin Muhammad from his post and his officials were prisoned. Abdullah bin Muti was appointed as the new governor. Uthman bin Muhammad wrote a letter to Yazid explaining everything. Upon reading the letter, Yazid prepared an army of 12,000 people and said to them “The people of Madina have broken their allegiance to me and have chosen a new governor, Abdullah bin Muti'. I want you to go there and bring Madina under my kingdom again.” He tried to make Umar bin Sa'id, the commander of these 12,000 men but he refused to be in charge. Then he asked UbayduLlah bin Ziyad. His repley was “In the beginning I listened to you and martyred Imam Husain but I do not want to make the same mistake again. I do not want to fight with the people of Madina or become a bad person in the sight of Allah Most High.(1)

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(1) The people who say that it was right to kill Imam Husain should read these words very carefully. Why would the person who had martyred Imam Husain say that he had committed a great error. The enemies of Imam Husain should really think hard at this point before saying or making these false accusations and claiming that Ibn Ziyad or Yazid acted lawfully under the Shari‘ah.

He then turned to Muslim bin ‘Uqbah Murri and said, “Do you want to become a leader of the army?” He agreed and said that he would, and if need be, fight with the people of Madina. They prepared to leave for Madina. Yazid went with them for a while giving guidance on what to do. Burning with rage, Yazid said, “When you reach Madina, tell the people that you will give them three days to re-instate the governor of Madina Make sure you obtain allegiance from them. And remember do not harm Ali bin Husain (who is known as Zain-ul ‘Abdin), because he has not taken any step against our government.”

ALL THE ROADS INTO MADINA WERE BLOCKED

When Muslim bin Uqbah reached Madina, he blocked all the entrances into the city and camped outside, so that noone could come to help the people of Madina. He then sent a messenger to Abdullah bin Muti' and the people of Madina telling them that if within three days they had not agreeed to the terms of the King, he was prepared to go to war with them, and he would take all their possessions.

WAR BETWEEN THE PEOPLE OF MADINA AND THE SYRIAN ARMY

When Abdullah bin Muti' and the people of Madina received the message they replied that they were prepared to go to war. Upon hearing the response of the people of Madina, Muslim bin 'Uqbah attacked Madina with his army and martyred many people. He killed Abdullah bin Muti'’s seven sons in front of him and then killed Abdullah bin Muti'. Many people fled the town and went into the hills and others hid in their houses. He ordered his men to take all the possessions the people of Madina. They raped over a 1000 women. A group of the companions of the Prophet (Allah bless him and give him peace) were also martyred. They tied their horses in the Mosque (Masjid Nabawi) and allowed them to urinate and defecate inside it. For three days there was no call for prayers and congregational prayers were not said inside the mosque.(1)

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(1) Imam Darmi writes that Sa'id bin Musaib, who was a great student of the companions, reported that when he was in the mosque he did not know about the time of the prayers until from the grave of the Prophet (Allah bless him and give him peace) he heard the call for the prayer.

Darmi chapter Fasaeilun-Nabi (Allah bless him and give him peace)

Hafiz Ibn Taymiah writes that like Sa'id bin Musaib heard the call for prayer there are other people who heard the answer of their sallams from the grave of the Prophet (Allah bless him and give him peace).Kitab Iqtida us Siratal Mustaqeem page 373 by Hafiz Ibn Taimiya

Muslim bin 'Uqbah Murri made everyone pledge allegiance to Yazid. If anyone declined he would have them killed. This tragic event took place during 63 Hijra.

(1)

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(1) Hafiz Ibn Katheer writes that our Prophet (Allah bless him and give him peace) has said that the person who fights with the people of Madina will melt like salt does in water, and the person who scares the people of Madina, Allah Most High will make them scared. And Allah Most High and his angels and the people’s curse be upon him. As in this Hadith it mention any one who causes a war with the people of Madina. Some scholars agree that it is permissible to send curse on Yazid. Imam Ibnul Jozee has written a whole book on this and has explained that to send the curse is permissible. But some scholars say people should not, as then some people would send curse on the companions of the Prophet (Allah bless him and give him peace). Tareek Ibn Katheer chapter on Karbala. This Hadith of Hafiz Ibn Katheer is in Bukahri, and Muslim in the chapter of Hajj.

After the ravage of the popel of, Muslim bin ‘Uqbah advanced towards Makkah, as guided by Yazid.