Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (13)

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.

184- بَابُ سَهْوِ الْقَلْبِ‌

Chapter 184 – Omissions of the heart

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَعْفَرِ بْنِ عُثْمَانَ، عَنْ سَمَاعَةَ، عَنْ أَبِي بَصِيرٍ وَغَيْرِهِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الْقَلْبَ لَيَكُونُ السَّاعَةَ مِنَ اللَّيْلِ وَالنَّهَارِ مَا فِيهِ كُفْرٌ وَلَا إِيمَانٌ كَالثَّوْبِ الْخَلَقِ » قَالَ: ثُمَّ قَالَ لِي: « أَمَا تَجِدُ ذلِكَ مِنْ نَفْسِكَ؟ » قَالَ: « ثُمَّ تَكُونُ النُّكْتَةُ مِنَ اللهِ فِي الْقَلْبِ بِمَا شَاءَ مِنْ كُفْرٍ وَإِيمَانٍ ».

عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ، مِثْلَهُ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at, from Abu Baseer and someone else who said,

‘Abu Abdullahasws said: ‘The heart happens to be such during a time of the day and the night that there is neither a Kufr (disbelief) in it nor Emān, like the newly-created garment’.

He (the narrator) said, ‘Then heasws said to me: ‘But, do you not find that from yourself?’ Heasws said: ‘The spot appears from Allahazwj in the heart with whatever Allahazwj has so Desired it to be, from Kufr and the Emān’.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Husayn, from Muhammad Bin Abu Umeyr – smilar to it.1

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ، عَنْ حَمَّادِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « يَكُونُ الْقَلْبُ مَا فِيهِ إِيمَانٌ وَلَاكُفْرٌ شِبْهَ الْمُضْغَةِ، أَمَا يَجِدُ أَحَدُكُمْ ذلِكَ ؟ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Marouf, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘ الْقَلْبُ ’ The heart (sometimes) becomes such that there is neither Emān in it nor Kufr (disbelief), resembling a lump. Hasn’t any one of you found that?’2

3. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: « إِنَّ اللهَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مَطْوِيَّةً مُبْهَمَةً عَلَى الْإِيمَانِ ؛ فَإِذَا أَرَادَ اسْتِنَارَةَ مَا فِيهَا‌ نَضَحَهَا بِالْحِكْمَةِ، وَزَرَعَهَا بِالْعِلْمِ، وَزَارِعُهَا وَالْقَيِّمُ عَلَيْهَا رَبُّ الْعَالَمِينَ ».

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws , from Abu Al-Hassan Musaasws having said: ‘Allahazwj Created the hearts of the Momineen folded opaquely upon the Emān. So whenever he (the Momin) intends to enlighten what is in it, he sprinkles it with the wisdom and then cultivates it with the knowledge, and its Cultivator and the Overseer over it is the Lordazwj of the worlds’.3

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْقَلْبَ لَيَتَرَجَّحُ فِيمَا بَيْنَ الصَّدْرِ وَالْحَنْجَرَةِ حَتّى يُعْقَدَ عَلَى الْإِيمَانِ، فَإِذَا عُقِدَ عَلَى الْإِيمَانِ قَرَّ ؛ وَذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( وَمَنْ يُؤْمِنْ بِاللهِ يَهْدِ قَلْبَهُ ) ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Husayn Bin Mukhtar, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The ‘الْقَلْبُ ’ cannot be translated as heart. In one Hadith it is referred to Aql it is not a physical entity) tends to vibrate between the chest and the throat until it sits upon the Emān. So when it is tied upon the Emān, it settles down, and these are the Words of Allahazwj Mighty and Majestic [64: 11] and whoever believes in Allah, He Guides aright his الْقَلْبُ (Qalb)’.4

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ‌ أَبِي جَمِيلَةَ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْقَلْبَ لَيَتَجَلْجَلُ فِي الْجَوْفِ يَطْلُبُ الْحَقَّ فَإِذَا أَصَابَهُ اطْمَأَنَّ وَقَرَّ » ثُمَّ تَلَا أَبُو عَبْدِ اللهِعليه‌السلام هذِهِ الْآيَةَ:( فَمَنْ يُرِدِ اللهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ ) إِلى قَوْلِهِ( كَأَنَّما يَصَّعَّدُ فِي السَّماءِ ) ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The الْقَلْبُ tends to jingle in the inside, seeking the truth. So when it comes across it, it is reassured and settles down’. Then Abu Abdullahasws recited this Verse [6: 125] Therefore (for) whomsoever Allah Intends that He would Guide him aright, He Expands his chest for Islam – up to Hisazwj Words as though he were ascending to the sky’.5

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبِي الْمَغْرَاءِ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ الْقَلْبَ يَكُونُ فِي السَّاعَةِ مِنَ اللَّيْلِ وَالنَّهَارِ لَيْسَ فِيهِ إِيمَانٌ وَلَاكُفْرٌ، أَمَا تَجِدُ ذلِكَ ؟ ثُمَّ تَكُونُ بَعْدَ ذلِكَ نُكْتَةٌ مِنَ اللهِ فِي قَلْبِ عَبْدِهِ بِمَا شَاءَ، إِنْ شَاءَ بِإِيمَانٍ، وَإِنْ شَاءَ بِكُفْرٍ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Magra’a, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The ‘الْقَلْبُ ’ (Qalb) happens to be such during a time from the night and the day, there is neither Emān in it nor Kufr (disbelief). But, do you not find that (to be so)? Then a spot appears after that from Allahazwj in the heart of Hisazwj servant with whatever Heazwj so Desires. If Heazwj so Desires with Emān, and if Heazwj so Desires, with Kufr (disbelief)’.6

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ يُونُسَ بْنِ ظَبْيَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مُبْهَمَةً عَلَى الْإِيمَانِ ؛ فَإِذَا أَرَادَ اسْتِنَارَةَ مَا فِيهَا فَتَحَهَا بِالْحِكْمَةِ، وَزَرَعَهَا بِالْعِلْمِ، وَزَارِعُهَا وَالْقَيِّمُ عَلَيْهَا رَبُّ الْعَالَمِينَ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Abdullah Bin Al Qasim, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Created the’ قُلُوبَ ’ (Qalub – plural of Qalb) of the Momineen wrapped up over the Emān. So whenever he (the Momin) intends to enlighten what is in it, begins it with the wisdom and cultivates it with the knowledge, and its Cultivator and the Overseer upon it is the Lordazwj of the Worlds’. 7

185- بَابٌ فِي ظُلْمَةِ قَلْبِ الْمُنَافِقِ وَإِنْ أُعْطِيَ اللِّسَانَ، وَنُورِ قَلْبِ الْمُؤْمِنِ وَإِنْ قَصَرَ بِهِ لِسَانُهُ

Chapter 185 – Regarding the darkness of the ‘الْقَلْبُ ’ (Qalb) of the hypocrite and even though he has been given the tongue, and radiance of the ‘ الْقَلْبُ ’ (Qalb) of the Momin and even though he falls short with his tongue

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ عُمَر: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ لَنَا ذَاتَ يَوْمٍ: « تَجِدُ الرَّجُلَ لَايُخْطِئُ بِلَامٍ وَلَاوَاوٍ، خَطِيباً، مِصْقَعاً، وَلَقَلْبُهُ أَشَدُّ ظُلْمَةً مِنَ اللَّيْلِ الْمُظْلِمِ، وَتَجِدُ الرَّجُلَ لَايَسْتَطِيعُ يُعَبِّرُ عَمَّا فِي قَلْبِهِ بِلِسَانِهِ، وَقَلْبُهُ يَزْهَرُ كَمَا يَزْهَرُ الْمِصْبَاحُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Fazzal, from Ali Bin Uqba, from Amro,

(It has been narrated) from Abu Abdullahasws having said to us one day: ‘You will find the man not erring with a’Laam; or’Waaw’ (letters of the Arabic Alphabet), an orator, eloquent, and for his ‘الْقَلْبُ ’ (Qalb) would be a darkness more intense than the night; and you will find the man not being able to express by his tongue what is in his ‘الْقَلْبُ ’ (Qalb), but his (Qalb) would be shining just as the lantern shines’.8

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ هَارُونَ بْنِ الْجَهْمِ، عَنِ الْمُفَضَّلِ، عَنْ سَعْدٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ الْقُلُوبَ أَرْبَعَةٌ: قَلْبٌ فِيهِ نِفَاقٌ وَإِيمَانٌ، وَقَلْبٌ مَنْكُوسٌ، وَقَلْبٌ مَطْبُوعٌ، وَقَلْبٌ أَزْهَرُ أَجْرَدُ » ـ فَقُلْتُ: مَا الْأَزْهَرُ؟ قَالَ: « فِيهِ كَهَيْئَةِ السِّرَاجِ ـ فَأَمَّا الْمَطْبُوعُ، فَقَلْبُ الْمُنَافِقِ، وَأَمَّا الْأَزْهَرُ، فَقَلْبُ الْمُؤْمِنِ ؛ إِنْ أَعْطَاهُ شَكَرَ، وَإِنِ ابْتَلَاهُ صَبَرَ ؛ وَأَمَّا الْمَنْكُوسُ، فَقَلْبُ الْمُشْرِكِ ».

ثُمَّ قَرَأَ هذِهِ الْآيَةَ:( أَفَمَنْ يَمْشِي مُكِبًّا عَلى وَجْهِهِ أَهْدى أَمَّنْ يَمْشِي سَوِيًّا عَلى صِراطٍ مُسْتَقِيمٍ ) .

« فَأَمَّا الْقَلْبُ الَّذِي فِيهِ إِيمَانٌ وَنِفَاقٌ، فَهُمْ قَوْمٌ كَانُوا بِالطَّائِفِ، فَإِنْ أَدْرَكَ أَحَدَهُمْ أَجَلُهُ عَلى نِفَاقِهِ، هَلَكَ ؛ وَإِنْ أَدْرَكَهُ عَلى إِيمَانِهِ، نَجَا ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘The قُلُوبَ (Qalub) are three (types) – a ‘الْقَلْبُ ’ (Qalb) wherein is hypocrisy and Emān, and an inverted ‘الْقَلْبُ ’ (Qalb), and an imprinted ‘الْقَلْبُ ’ (Qalb), and a shining bare ‘الْقَلْبُ ’ (Qalb). So I said, ‘What is the shining (Qalb)?’ Heasws said: ‘Wherein is like a physical lamp; as for the imprinted one, it is the ‘الْقَلْبُ ’of the hypocrisy, and as for the shining one, it is the ‘الْقَلْبُ ’of the Momin if Heazwj Gives him, he is grateful, and if Heazwj Tries him, he is patient; and as for the inverted one, it is the ‘الْقَلْبُ ’of the Mushrik (Polytheist)’.

Then heasws recited this Verse [67: 22] Is the one who goes prone upon his face better guided or he who walks upright upon a Straight Path? As for the ‘الْقَلْبُ ’ wherein is Emān and hypocrisy, so they were a people who were in Al-Ta’if. So if death seized one of them upon his hypocrisy, he perished, but if it (death) approached him upon his Emān, attained salvation’.9

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْقُلُوبُ ثَلَاثَةٌ: قَلْبٌ مَنْكُوسٌ لَايَعِي شَيْئاً مِنَ الْخَيْرِ، وَهُوَ قَلْبُ الْكَافِرِ ؛ وَقَلْبٌ فِيهِ نُكْتَةٌ سَوْدَاءُ، فَالْخَيْرُ وَالشَّرُّ فِيهِ يَعْتَلِجَانِ، فَأَيُّهُمَا كَانَتْ مِنْهُ غَلَبَ عَلَيْهِ ؛ وَقَلْبٌ مَفْتُوحٌ، فِيهِ مَصَابِيحُ تَزْهَرُ، وَ لَايُطْفَأُ نُورُهُ إِلى يَوْمِ الْقِيَامَةِ، وَهُوَ قَلْبُ الْمُؤْمِنِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The ‘قُلُوبَ ’ are three (types) – an inverted ‘الْقَلْبُ ’ not being aware of anything from the good, and it is the ‘الْقَلْبُ ’ of the Kafir (disbeliever); and a ‘الْقَلْبُ ’ (Qalb) wherein is a black spot, so the good and the evil are wrestling in it. So it would be whichever of the two which overcomes upon it; and an open ‘الْقَلْبُ ’ wherein are shining lanterns, and its light will not be getting extinguished until the Day of Judgment, and it is the ‘الْقَلْبُ ’ of the Momin’. 10

186- بَابٌ فِي تَنَقُّلِ أَحْوَالِ الْقَلْبِ‌

Chapter 186 – Transference of the states of the الْقَلْب (Qalb)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ، عَنْ سَلاَّمِ بْنِ الْمُسْتَنِيرِ، قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍعليه‌السلام ، فَدَخَلَ عَلَيْهِ حُمْرَانُ بْنُ أَعْيَنَ، وَسَأَلَهُ عَنْ أَشْيَاءَ، فَلَمَّا هَمَّ حُمْرَانُ بِالْقِيَامِ، قَالَ لِأَبِي جَعْفَرٍعليه‌السلام : أُخْبِرُكَ ـ أَطَالَ اللهُ بَقَاءَكَ لَنَا، وَأَمْتَعَنَا بِكَ ـ أَنَّا نَأْتِيكَ فَمَا نَخْرُجُ مِنْ عِنْدِكَ حَتّى تَرِقَّ قُلُوبُنَا، وَتَسْلُوَ أَنْفُسُنَا عَنِ الدُّنْيَا، وَيَهُونَ عَلَيْنَا مَا فِي أَيْدِي النَّاسِ مِنْ هذِهِ الْأَمْوَالِ، ثُمَّ نَخْرُجُ مِنْ عِنْدِكَ، فَإِذَا صِرْنَا مَعَ النَّاسِ وَالتُّجَّارِ، أَحْبَبْنَا الدُّنْيَا؟ قَالَ: فَقَالَ أَبُو جَعْفَرٍعليه‌السلام : « إِنَّمَا هِيَ الْقُلُوبُ مَرَّةً تَصْعُبُ، وَمَرَّةً تَسْهُلُ ».

ثُمَّ قَالَ أَبُو جَعْفَرٍعليه‌السلام : « أَمَا إِنَّ أَصْحَابَ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم قَالُوا: يَا رَسُولَ اللهِ، نَخَافُ عَلَيْنَا النِّفَاقَ ».

قَالَ: فَقَالَ: « وَلِمَ تَخَافُونَ ذلِكَ؟ قَالُوا: إِذَا كُنَّا عِنْدَكَ فَذَكَّرْتَنَا وَرَغَّبْتَنَا، وَجِلْنَا وَنَسِينَا الدُّنْيَا وَزَهِدْنَا، حَتّى كَأَنَّا نُعَايِنُ الْآخِرَةَ وَالْجَنَّةَ وَالنَّارَ وَنَحْنُ عِنْدَكَ، فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ، وَدَخَلْنَا هذِهِ الْبُيُوتَ، وَشَمِمْنَا الْأَوْلَادَ، وَرَأَيْنَا الْعِيَالَ وَالْأَهْلَ، يَكَادُ أَنْ نُحَوَّلَ عَنِ الْحَالِ الَّتِي كُنَّا عَلَيْهَا عِنْدَكَ وَحَتّى كَأَنَّا لَمْ نَكُنْ عَلى شَيْ‌ءٍ، أَ فَتَخَافُ عَلَيْنَا أَنْ يَكُونَ ذلِكَ نِفَاقاً ؟

فَقَالَ لَهُمْ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : كَلاَّ إِنَّ هذِهِ خُطُوَاتُ الشَّيْطَانِ، فَيُرَغِّبُكُمْ فِي الدُّنْيَا، وَاللهِ لَوْ تَدُومُونَ عَلَى الْحَالَةِ الَّتِي وَصَفْتُمْ أَنْفُسَكُمْ بِهَا، لَصَافَحَتْكُمُ الْمَلَائِكَةُ، وَمَشَيْتُمْ عَلَى الْمَاءِ، وَلَوْ لَاأَنَّكُمْ تُذْنِبُونَ فَتَسْتَغْفِرُونَ اللهَ، لَخَلَقَ اللهُ خَلْقاً حَتّى يُذْنِبُوا، ثُمَّ يَسْتَغْفِرُوا اللهَ، فَيَغْفِرَ اللهُ لَهُمْ، إِنَّ الْمُؤْمِنَ مُفَتَّنٌ تَوَّابٌ، أَمَا سَمِعْتَ قَوْلَ اللهِ عَزَّ وَجَلَّ:( إِنَّ اللهَ يُحِبُّ التَّوّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ ) وَقَالَ:( اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ ) ؟ ».

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Muhammad Bin Al Nu’man Al Ahowl, from Sallam Bin Al Mustaneer who said,

‘I was in the presence of Abu Ja’farasws when Humran Bin Ayn came over to himasws and asked him about certain things. So when Humran was thinking of arising, he said to Abu Ja’farasws , ‘I want to inform youasws , may Allahazwj Prolong yourasws remaining for us and our happiness with youasws . We come to youasws , so we do not exit from yourasws presence until our قُلُوبَ (Qalub) melt and our ‘قُلُوبَ ’ (Qalub) divert us away from the world and it gets trivialised upon us what is in the hands of the people from these wealth’s. Then we exit from yourasws presence, and we come to be with the people and the business, we love the world (once again)’. He (the narrator) said, ‘So Abu Ja’farasws said: ‘But rather these are the ‘قُلُوبَ ’ (Qalub), sometimes (they make it) difficult (for you) and sometimes (they make it) easy’.

Then Abu Ja’farasws said: ‘As for the companions of Muhammadsaww , they said, ‘O Rasool-Allahsaww ! We fear the hypocrisy upon us’. So hesaww said: ‘And why are you fearing that?’ They said, ‘Whenever we are in yoursaww presence so yousaww remind us, and make us crave (the Hereafter), and scare us (of Hell) and make us forget the world, and make us to be ascetic, as if we are visualizing the Hereafter, and the Paradise, and the Fire, and (although) we are in yoursaww presence. So when we exit from yoursaww presence and we enter these houses and we smell the children, and we see the dependants and the family members, we are almost transformed from the state which we used to be upon in yoursaww presence, and to the extent as if we are not upon anything. So, do yousaww fear upon us that, that would happen to be hypocrisy?’

So Rasool-Allahsaww said to them: ‘Never! These are the footsteps of the Satanla and hela is making you covet in the world. By Allahazwj ! If you were to persist upon the state which you are describing yourselves to be with, the Angels would shake your hands and you would be walking upon the water. And had it not been for you all sinning and then seeking Forgiveness of Allahazwj , Allahazwj would have Created a people until they would be sinning, then seeking Forgiveness of Allahazwj , so Allahazwj would Forgive them. The Momin is a Tried one, repentant. Have you not heard the Words of Allahazwj Mighty and Majestic [2: 222] surely Allah Loves the repentant, and He Loves those who purify themselves. And Heazwj Said [11: 3] And ask Forgiveness from your Lord, then turn repenting to Him’. 11

187- بَابُ الْوَسْوَسَةِ وَحَدِيثِ النَّفْسِ‌

Chapter 187 – The (Satanic) insinuations and discussing with the self

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ مُحَمَّدِ بْنِ حُمْرَانَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْوَسْوَسَةِ وَإِنْ كَثُرَتْ، فَقَالَ: « لَا شَيْ‌ءَ فِيهَا، تَقُولُ: لَاإِلهَ إِلاَّ اللهُ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Muhammad Bin Humran who said,

‘I asked Abu Abdullahasws about the (Satanic) insinuations and if it was frequent. So heasws said: ‘There is nothing in it. You should be saying, ‘ لََ إ لَهَ إِ ه لَ ه اللَّ ’’There is no god except for Allahazwj ’.12

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: إِنَّهُ يَقَعُ فِي قَلْبِي أَمْرٌ عَظِيمٌ، فَقَالَ: « قُلْ: لَاإِلهَ إِلاَّ اللهُ ». قَالَ جَمِيلٌ: فَكُلَّمَا وَقَعَ فِي قَلْبِي شَيْ‌ءٌ، قُلْتُ: لَاإِلهَ إِلاَّ اللهُ، فَيَذْهَبُ عَنِّي.

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

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘There has occurred in my ‘الْقَلْبُ ’ (Qalb), a grievous matter’. So heasws said: ‘Say, ‘لَاإِلهَ إِلاَّ اللهُ ’ ‘There is no god except for Allahazwj ’.

Jameel (the narrator) said, ‘So every time something occurred in my heart, I would say, ‘لَاإِلهَ إِلاَّ اللهُ ’ ‘There is no god except for Allahazwj , and it would go away from me’.13

3. ابْنُ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « جَاءَ رَجُلٌ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا رَسُولَ اللهِ، هَلَكْتُ، فَقَالَ لَهُعليه‌السلام : أَتَاكَ الْخَبِيثُ، فَقَالَ لَكَ: مَنْ خَلَقَكَ؟ فَقُلْتَ: اللهُ، فَقَالَ لَكَ: اللهُ مَنْ خَلَقَهُ؟ فَقَالَ: إِي وَالَّذِي بَعَثَكَ بِالْحَقِّ، لَكَانَ كَذَا.

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : ذَاكَ وَاللهِ مَحْضُ الْإِيمَانِ ».

قَالَ ابْنُ أَبِي عُمَيْرٍ: فَحَدَّثْتُ بِذلِكَ عَبْدَ الرَّحْمنِ بْنَ الْحَجَّاجِ، فَقَالَ: حَدَّثَنِي أَبِي، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام « أَنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم إِنَّمَا عَنى بِقَوْلِهِ هذَا: « وَاللهِ مَحْضُ الْإِيمَانِ » خَوْفَهُ أَنْ يَكُونَ قَدْ هَلَكَ ؛ حَيْثُ عَرَضَ لَهُ ذلِكَ فِي قَلْبِهِ ».

Ibn Abu Umeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww ! I am destroyed!’ So hesaww said to him: ‘The wicked one (Satanla ) came to you and hela said to you, ‘Who Created you?’ So you said, ‘Allahazwj ’. So hela said to you, ‘Who Created Himazwj ?’’ So he said, ‘Yes, by the Oneazwj Whom Sent yousaww with the Truth, it was such’. So Rasool-Allahsaww said: ‘That, by Allahazwj , is purity of the Emān’.

Ibn Abu Umeyr (the narrator) said, ‘So I narrate with that to Abdul Rahman Bin Al-Hajjaj, and he said, ‘Abu Abdullahasws narrated to me that Rasool-Allahsaww , rather, meant by hissaww words: ‘This, by Allahazwj , is purity of the Emān’, fearing him that he happened to have persihed were that was displayed to him in his heart’.14

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، قَالَ: كَتَبَ رَجُلٌ إِلى أَبِي جَعْفَرٍعليه‌السلام يَشْكُو إِلَيْهِ لَمَماً يَخْطُرُ عَلى بَالِهِ، فَأَجَابَهُ فِي بَعْضِ كَلَامِهِ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ إِنْ شَاءَ ثَبَّتَكَ، فَلَا يَجْعَلُ لِإِبْلِيسَ عَلَيْكَ طَرِيقاً، قَدْ شَكَا قَوْمٌ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم لَمَماً يَعْرِضُ لَهُمْ، لَأَنْ تَهْوِيَ بِهِمُ الرِّيحُ أَوْ يُقَطَّعُوا أَحَبُّ إِلَيْهِمْ مِنْ أَنْ يَتَكَلَّمُوا بِهِ، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَتَجِدُونَ ذلِكَ؟ قَالُوا: نَعَمْ، فَقَالَ: وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ ذلِكَ لَصَرِيحُ الْإِيمَانِ، فَإِذَا وَجَدْتُمُوهُ فَقُولُوا: آمَنَّا بِاللهِ وَرَسُولِهِ، وَ لَاحَوْلَ وَلَاقُوَّةَ إِلاَّ بِاللهِ ».

A number of companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Mahziyar who said,

‘A man wrote to Abu Ja’farasws complaining to himasws of what tends to come upon his mind. So heasws answered in one of hisasws speeches that: ‘Allahazwj Mighty and Majestic, if Heazwj so Desires to, would Affirm you, so Heazwj would not Make for Ibleesla t o have a way upon you.

A group of people had complained to the Prophetsaww of what tended to present to them because it was easier for them if the wind were to sweep them away or a beloved one would be cut off from them, than that they should be speaking about it. So Rasool-Allahsaww said: ‘You are finding that (to be so)?’ They said, ‘Yes’. So hesaww said: ‘By the Oneazwj in Whose Hand is mysaww soul! That is explicit Emān. So whenever you find it to be so, so you should be saying,

‘We believe in Allahazwj and in Hisazwj Rasoolsaww , and there is neither any Might or Strength except with Allahazwj ’’’.15

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ بَكْرِ بْنِ جَنَاحٍ، عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ، عَنْ أَبِي الْيَسَعِ دَاوُدَ الْأَبْزَارِيِّ، عَنْ حُمْرَانَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ رَجُلاً أَتى رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا رَسُولَ اللهِ، إِنَّنِي نَافَقْتُ، فَقَالَ: وَاللهِ، مَا نَافَقْتَ، وَلَوْ نَافَقْتَ مَا أَتَيْتَنِي، تُعْلِمُنِي مَا الَّذِي رَابَكَ ؟ أَظُنُّ الْعَدُوَّ الْحَاضِرَ أَتَاكَ، فَقَالَ لَكَ: مَنْ خَلَقَكَ؟ فَقُلْتَ: اللهُ خَلَقَنِي، فَقَالَ لَكَ: مَنْ خَلَقَ اللهَ؟

قَالَ: إِي وَالَّذِي بَعَثَكَ بِالْحَقِّ، لَكَانَ كَذَا.

فَقَالَ: إِنَّ الشَّيْطَانَ أَتَاكُمْ مِنْ قِبَلِ الْأَعْمَالِ، فَلَمْ يَقْوَ عَلَيْكُمْ، فَأَتَاكُمْ مِنْ هذَا الْوَجْهِ لِكَيْ يَسْتَزِلَّكُمْ، فَإِذَا كَانَ كَذلِكَ، فَلْيَذْكُرْ أَحَدُكُمُ اللهَ وَحْدَهُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Muhammad, from Muhammad Bin Bakr Bin Janah, from Zakariyya Bin Muhammad, from Abu Al Yas’a Dawood Al Abzary, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww ! I have become a hypocrite’. So hesaww said: ‘By Allahazwj you are not so; and had you been so, you would not have come to me to let me know what is that which has caused you to doubt. Isaww think the present enemy (Satanla ) came over to you and hela said to you, ‘Who Created you?’ So you said, ‘Allahazwj !’. So hela said to you, ‘Who Created Allahazwj !’’. He said, ‘Yes, by the Oneazwj Who Sent you with the Truth, it was such’.

So hesaww said: ‘The Satanla comes to you from the aspect of the deeds, but is not strong enough upon you, so he comes from this direction perhaps hela would make you waver. Therefore, whenever it was like that, so let one of you mentioned Allahazwj Alone’. 16

188- بَابُ الِاعْتِرَافِ بِالذُّنُوبِ وَالنَّدَمِ عَلَيْهَا‌

Chapter 188 – The acknowledgement of the sins and the regret upon it

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَلِيٍّ الْأَحْمَسِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « وَاللهِ، مَا يَنْجُو مِنَ الذَّنْبِ إِلاَّ مَنْ أَقَرَّ بِهِ ».

قَالَ: وَقَالَ أَبُو جَعْفَرٍعليه‌السلام : « كَفى بِالنَّدَمِ تَوْبَةً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Al Ahmasy,

(It has been narrated) from Abu Ja’farasws having said: ‘By Allahazwj ! He will not be saved from the sins except the one who acknowledges with it’.

He (the narrator) said, ‘And Abu Ja’farasws said: ‘The regret suffices as a repentance’.17

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَا وَاللهِ، مَا أَرَادَ اللهُ تَعَالى مِنَ النَّاسِ إِلاَّ خَصْلَتَيْنِ: أَنْ يُقِرُّوا لَهُ بِالنِّعَمِ، فَيَزِيدَهُمْ، وَبِالذُّنُوبِ، فَيَغْفِرَهَا لَهُمْ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘No, by Allahazwj ! Allahazwj does not Want from the people except for two characteristics, that he acknowledges to Himazwj of the Bounties so Heazwj would Increase it for him, and (acknowledge) with the sins, so Heazwj would Forgive these for him’.18

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ، فَيُدْخِلُهُ اللهُ بِهِ الْجَنَّةَ » قُلْتُ: يُدْخِلُهُ اللهُ بِالذَّنْبِ الْجَنَّةَ؟! قَالَ: « نَعَمْ، إِنَّهُ لَيُذْنِبُ، فَلَا يَزَالُ مِنْهُ خَائِفاً مَاقِتاً لِنَفْسِهِ، فَيَرْحَمُهُ اللهُ، فَيُدْخِلُهُ الْجَنَّةَ ».

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from one of his companions,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The man commits the sin so Allahazwj Enters him into the Paradise due to it’. I said, ‘Allahazwj Enters him into the Paradise due to the sin?’ Heasws said: ‘Yes. He commits a sin, so he does not cease to be fearful from it, disliking his self, so Allahazwj shows Mercy on him and Enters him into the Paradise’.19

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّهُ ـ وَاللهِ ـ مَا خَرَجَ عَبْدٌ مِنْ ذَنْبٍ بِإِصْرَارٍ، وَمَا خَرَجَ عَبْدٌ مِنْ ذَنْبٍ إِلاَّ بِإِقْرَارٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muawiya Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘By Allahazwj ! A servant cannot get out of a sin while being persistence (in it), and a servant cannot get out of a sin except by acknowledgement’ (which is asking for forgiveness).20

5. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ الْحَجَّاجِ السَّبِيعِيِّ، عَنْ مُحَمَّدِ بْنِ وَلِيدٍ، عَنْ يُونُسَ بْنِ يَعْقُوبَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « مَنْ أَذْنَبَ ذَنْباً، فَعَلِمَ أَنَّ اللهَ مُطَّلِعٌ عَلَيْهِ، إِنْ شَاءَ عَذَّبَهُ، وَإِنْ شَاءَ غَفَرَ لَهُ، غَفَرَ لَهُ وَإِنْ لَمْ يَسْتَغْفِرْ ».

Al Husayn Bin Muhammad, from Muhammad Bin Imran Bin Al Hajjaj Al Sabi’e, from Muhamad Bin Waleed, from Yunus, Bin Yawoub,

(Ithas been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The one who commits a sin, so he knows that Allahazwj has been Notified upon it. If Heazwj so Desires to Heazwj Punishes him, and if Heazwj so Desires to, Heazwj Forgives him. Heazwj would Forgive him and even if he does not seek Forgiveness’. 216. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ، عَنْ عَنْبَسَةَ الْعَابِدِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ يُحِبُّ الْعَبْدَ أَنْ يَطْلُبَ إِلَيْهِ فِي الْجُرْمِ الْعَظِيمِ، وَيُبْغِضُ الْعَبْدَ أَنْ يَسْتَخِفَّ بِالْجُرْمِ الْيَسِيرِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Bin Abu Hashim, from Anbasa Al Aabid,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Loves the servant that he seeks (Forgiveness) to Himazwj regarding the grievous crime and Heazwj Hates the servant if he takes lightly with the small crime’.22

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ، عَنْ حَمَّادٍ، عَنْ رِبْعِيٍّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: إِنَّ النَّدَمَ عَلَى الشَّرِّ يَدْعُو إِلى تَرْكِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ismail Bin Sahl, from hammad, from Rabi’e,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘ The regret upon the evil (deed) leads one to stay away from it. ‘.23

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الدَّقَّاقِ، عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ عُمَرَ، عَنْ زَيْدٍ الْقَتَّاتِ، عَنْ أَبَانِ بْنِ تَغْلِبَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا مِنْ عَبْدٍ أَذْنَبَ ذَنْباً، فَنَدِمَ عَلَيْهِ، إِلاَّ غَفَرَ اللهُ لَهُ قَبْلَ أَنْ يَسْتَغْفِرَ ؛ وَمَا مِنْ عَبْدٍ أَنْعَمَ اللهُ عَلَيْهِ نِعْمَةً، فَعَرَفَ أَنَّهَا مِنْ عِنْدِ اللهِ، إِلاَّ غَفَرَ اللهُ لَهُ قَبْلَ أَنْ يَحْمَدَهُ ».

Muhammad Bin Yahya, from Ali Bin Al Husayn Al Daqqaq, from Abdullah Bin Muhammad, from Abdullah Bin Muhammad, from Ahmad Bin Umar, from Zayd Al Qattab, from Aban Bin Taghlub who said,

‘I heard Abu Abdullahasws saying: ‘There is none from a servant who commits a sin and he regrets over it, except that Allahazwj Forgives it for him even before he seeks Forgiveness; and there is none from a servant upon whom Allahazwj has Favoured upon with a Bounty, so he recognises that it is from the Presence of Allahazwj , except that Allahazwj Forgives (his sins) for him before he even Praises Himazwj ’. 24

189- بَابُ سَتْرِ الذُّنُوبِ‌

Chapter 189 – Veiling the sins

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنِ الْعَبَّاسِ مَوْلَى الرِّضَاعليه‌السلام ، قَالَ: سَمِعْتُهُعليه‌السلام يَقُولُ: « الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَسَنَةً، وَالْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ، وَالْمُسْتَتِرُ بِالسَّيِّئَةِ مَغْفُورٌ لَهُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali,

(It has been narrated) from Al-Abbas, a slave of Al-Rezaasws who said, ‘I heard himasws saying: ‘The veiling (hiding) of the good deed equates to seventy good deeds, and the broadcaster of the evil deeds is forsaken (condemned), and he would be Forgiven who hides his evil deeds (sins)’.25

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ صَنْدَلٍ، عَنْ يَاسِرٍ، عَنِ الْيَسَعِ بْنِ حَمْزَةَ: عَنِ الرِّضَاعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ‌ حَسَنَةً، وَالْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ، وَالْمُسْتَتِرُ بِهَا مَغْفُورٌ لَهُ ».

Muhammad Bin yahya, from Muhammad Bin Sandal, from Yasser, from Al Yas’a Bin Hamza,

(It has been narrated) from Al-Rezaasws having said: ‘Rasool-Allahsaww said: ‘The veiling of the good deeds equates to seventy good deeds, and the broadcaster of the evil deeds is rebuked, and he would be Forgiven who hides (his sins)’. 26

190- بَابُ مَنْ يَهُمُّ بِالْحَسَنَةِ أَوِ السَّيِّئَةِ‌

Chapter 190 – The one who intends performing the good deed or the evil deed

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ زُرَارَةَ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ جَعَلَ لآِدَمَ فِي ذُرِّيَّتِهِ: مَنْ هَمَّ بِحَسَنَةٍ وَلَمْ يَعْمَلْهَا، كُتِبَتْ لَهُ حَسَنَةٌ ؛ وَمَنْ هَمَّ بِحَسَنَةٍ وَعَمِلَهَا، كُتِبَتْ لَهُ عَشْراً ؛ وَمَنْ هَمَّ بِسَيِّئَةٍ وَلَمْ يَعْمَلْهَا، لَمْ تُكْتَبْ عَلَيْهِ ؛ وَمَنْ هَمَّ بِهَا وَ عَمِلَهَا، كُتِبَتْ عَلَيْهِ سَيِّئَةٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘Allahazwj Blessed and High Made it to be for Adamas in hisas offspring: ‘The one who intends a good deed and is unable to do it, one good deed would be Written for him; and the one who intends a good deed and does it, ten (good deeds) would be Written for him; and the one who intends an evil deed but does not do it, no evil deed would be Written against him; and the one who intends it and does it, one evil deed would be Written against him’.27

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالْحَسَنَةِ وَلَا يَعْمَلُ بِهَا، فَتُكْتَبُ لَهُ حَسَنَةٌ، وَإِنْ هُوَ عَمِلَهَا، كُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ ؛ وَإِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا، فَلَا يَعْمَلُهَا، فَلَا تُكْتَبُ عَلَيْهِ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from usman Bin isa, from Sama’at Bin Mihran, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin intends the good deed and does not do it, so one good deed is Written for him; and if he were to do it, ten good deeds would be Written for him; but if the Momin intends the evil deed that he would be doing it, but he does not do it, so it would not be Written against him’.28

3. عَنْهُ، عَنْ عَلِيِّ بْنِ حَفْصٍ الْعَوْسِيِّ، عَنْ عَلِيِّ بْنِ السَّائِحِ، عَنْ عَبْدِ اللهِ بْنِ مُوسَى بْنِ جَعْفَرٍ: عَنْ أَبِيهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَلَكَيْنِ: هَلْ يَعْلَمَانِ بِالذَّنْبِ إِذَا أَرَادَ الْعَبْدُ أَنْ يَفْعَلَهُ، أَوِ الْحَسَنَةِ؟

فَقَالَ: « رِيحُ الْكَنِيفِ وَرِيحُ الطِّيبِ سَوَاءٌ؟ » قُلْتُ: لَا، قَالَ: « إِنَّ الْعَبْدَ إِذَا هَمَّ بِالْحَسَنَةِ، خَرَجَ نَفَسُهُ طَيِّبَ الرِّيحِ، فَقَالَ صَاحِبُ الْيَمِينِ لِصَاحِبِ الشِّمَالِ: قِفْ، فَإِنَّهُ‌ قَدْ هَمَّ بِالْحَسَنَةِ ؛ فَإِذَا فَعَلَهَا كَانَ لِسَانُهُ قَلَمَهُ، وَرِيقُهُ مِدَادَهُ، فَأَثْبَتَهَا لَهُ ؛ وَإِذَا هَمَّ بِالسَّيِّئَةِ، خَرَجَ نَفَسُهُ مُنْتِنَ الرِّيحِ، فَيَقُولُ صَاحِبُ الشِّمَالِ لِصَاحِبِ الْيَمِينِ: قِفْ، فَإِنَّهُ قَدْ هَمَّ بِالسَّيِّئَةِ ؛ فَإِذَا هُوَ فَعَلَهَا، كَانَ لِسَانُهُ قَلَمَهُ، وَرِيقُهُ مِدَادَهُ، وَأَثْبَتَهَا عَلَيْهِ ».

From him, from Ali Bin Hafs Al Aws, from Ali Bin Al Sai’h,

(It has been narrated) from Abdullah son of Musa Bin Ja’farasws , said, ‘I asked himasws about the two (Recording) Angels, ‘Do they know of the sin when the servants intends to do it, or the good deed?’ So heasws said: ‘Is the latrine smell and the perfume smell the same?’ I said, ‘No’. The servant, whenever he intends the good deed, his self-exudes the aromatic smell. So the companion of the right says to the companion of the left: ‘Arise, for he has intended the good deed’. So when he does it, his tongue would be his pen and his perspiration would be his ink, and it would be affirmed for him.

And whenever he intends the evil deed, his self would exude the rotten smell, so the companion of the left would be saying to the companion of the right: ‘Pause, for he has intended the evil deed’. So when he does it, his tongue would be his pen, and his perspiration would be his ink, and it would be affirmed for him’.29

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ فُضَيْلِ بْنِ عُثْمَانَ الْمُرَادِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَرْبَعٌ مَنْ كُنَّ فِيهِ لَمْ يَهْلِكْ عَلَى اللهِ بَعْدَهُنَّ إِلاَّ هَالِكٌ: يَهُمُّ الْعَبْدُ بِالْحَسَنَةِ أَنْ يَعْمَلَهَا، فَإِنْ هُوَ لَمْ يَعْمَلْهَا، كَتَبَ اللهُ لَهُ حَسَنَةً بِحُسْنِ نِيَّتِهِ ؛ وَإِنْ هُوَ عَمِلَهَا، كَتَبَ اللهُ لَهُ عَشْراً. وَيَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا، فَإِنْ لَمْ يَعْمَلْهَا، لَمْ يُكْتَبْ عَلَيْهِ شَيْ‌ءٌ ؛ وَإِنْ هُوَ عَمِلَهَا، أُجِّلَ سَبْعَ سَاعَاتٍ، وَقَالَ صَاحِبُ الْحَسَنَاتِ لِصَاحِبِ السَّيِّئَاتِ ـ وَهُوَ صَاحِبُ الشِّمَالِ ـ: لَا تَعْجَلْ، عَسى أَنْ يُتْبِعَهَا بِحَسَنَةٍ تَمْحُوهَا ؛ فَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ) أَوِ الِاسْتِغْفَارِ ؛ فَإِنْ هُوَ قَالَ: أَسْتَغْفِرُ اللهَ الَّذِي لَاإِلهَ إِلاَّ هُوَ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، الْعَزِيزَ الْحَكِيمَ، الْغَفُورَ الرَّحِيمَ، ذَا الْجَلَالِ وَالْإِكْرَامِ وَأَتُوبُ إِلَيْهِ، لَمْ يُكْتَبْ عَلَيْهِ شَيْ‌ءٌ ؛ وَإِنْ مَضَتْ سَبْعُ سَاعَاتٍ وَلَمْ يُتْبِعْهَا بِحَسَنَةٍ وَاسْتِغْفَارٍ، قَالَ‌ صَاحِبُ الْحَسَنَاتِ لِصَاحِبِ السَّيِّئَاتِ: اكْتُبْ عَلَى الشَّقِيِّ الْمَحْرُومِ ».

Muhammad Bin Yahya, from Ahmada Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Fazeyl Bin Usman al Murady who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Four (characteristics), the one who has these in him, his destruction would not be upon Allahazwj after these, except if he destroys himself. The servant intends to do the good deed, but if he does not do it, Allahazwj Writes a good deed for him for his good intention, and if he does do it, Allahazwj would write ten (good deeds) for him.

And he intends to do the evil deed, but if he does not do it, nothing is Written against him, and if he does it, there is a postponement of seven hours, and the companion of the good deeds says to the companion of the evils deeds, and he is the companion on the left, ‘Do not be hasty, perhaps he would follow it up with a good deed to delete it, for Allahazwj Mighty and Majestic is Saying [11: 114] surely good deeds take away evil deeds, or he would seek Forgiveness.

So if he were to say, ‘I seek Forgiveness of Allahazwj Who, there is no god except for himazwj , the Knower of the unseen and the seen, the Mighty, the Wise, the Forgiving, the Merciful, One with Majesty and the Benevolence, and I repent to Himazwj ’, nothing would be Written against him; and if seven hours have passed and he has not followed it up with a good deed and the seeking of Forgiveness, the companion of the good deeds says to the companion of the evil deeds: ‘Write against the wretch, the deprived one’. 30

191- بَابُ التَّوْبَةِ‌

Chapter 191 – The Repentance

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا تَابَ الْعَبْدُ تَوْبَةً نَصُوحاً أَحَبَّهُ اللهُ، فَسَتَرَ عَلَيْهِ فِي الدُّنْيَا وَالْآخِرَةِ ».

فَقُلْتُ: وَكَيْفَ يَسْتُرُ عَلَيْهِ؟

قَالَ: « يُنْسِي مَلَكَيْهِ مَا كَتَبَا عَلَيْهِ مِنَ الذُّنُوبِ، وَيُوحِي إِلى جَوَارِحِهِ: اكْتُمِي عَلَيْهِ ذُنُوبَهُ، وَيُوحِي إِلى بِقَاعِ الْأَرْضِ: اكْتُمِي مَا كَانَ يَعْمَلُ عَلَيْكِ مِنَ الذُّنُوبِ، فَيَلْقَى اللهَ حِينَ يَلْقَاهُ وَلَيْسَ شَيْ‌ءٌ يَشْهَدُ عَلَيْهِ بِشَيْ‌ءٍ مِنَ الذُّنُوبِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘When the servant repents sincerely, Allahazwj Loves him, so Heazwj Veils upon him in the world and the Hereafter’. So I said, ‘And how does Heazwj Veil upon him?’ Heasws said: ‘Heazwj Causes Hisazwj Angels to forget what they had written against him from the sins, and Heazwj Reveals unto his body parts: “Conceal his sins upon him”, and Heazwj Reveals unto the spot of the earth: “Conceal what was committed upon you from the sin”. Thus, he would meet Allahazwj when he does Meet Himazwj , and there would be nothing to testify against him with anything from the sins’.31

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ الْخَرَّازِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( فَمَنْ جاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهى فَلَهُ ما سَلَفَ ) قَالَ: « الْمَوْعِظَةُ: التَّوْبَةُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ) regarding the Words of Allahazwj Mighty and Majestic [2: 275] So to whomsoever then the Advice has come from his Lord, then he desists, he shall have what has already passed. Heasws said: ‘The advice is the repentance’.32

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحاً ) قَالَ: « يَتُوبُ الْعَبْدُ مِنَ الذَّنْبِ، ثُمَّ لَايَعُودُ فِيهِ ».

قَالَ مُحَمَّدُ بْنُ الْفُضَيْلِ: سَأَلْتُ عَنْهَا أَبَا الْحَسَنِعليه‌السلام ، فَقَالَ: « يَتُوبُ مِنَ الذَّنْبِ، ثُمَّ لَا يَعُودُ فِيهِ، وَأَحَبُّ الْعِبَادِ إِلَى اللهِ تَعَالَى الْمُفَتَّنُونَ التَّوَّابُونَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [66: 8] O you who believe! Turn to Allah with a sincere repentance. Heasws said: ‘The servant repents from the sin then he does not repeat it’.

Muhammad Bin Al-Fuzayl said, ‘I asked Abu Al-Hassanasws about it, so heasws said: ‘He repents from the sin, then he does not repeat it, and the most Beloved of servants to Allahazwj the Exalted are the Tried ones, the repentant’.33

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام :( يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحاً ) ؟ قَالَ: « هُوَ الذَّنْبُ الَّذِي لَايَعُودُ فِيهِ أَبَداً ».

قُلْتُ: وَأَيُّنَا لَمْ يَعُدْ؟

فَقَالَ: « يَا أَبَا مُحَمَّدٍ، إِنَّ اللهَ يُحِبُّ مِنْ عِبَادِهِ الْمُفَتَّنَ التَّوَّابَ ».

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

‘I said to Abu Abdullahasws , ‘(What about) [66: 8] O you who believe! Turn to Allah with a sincere repentance?’ Heasws said: ‘It is the sin which is not repeated, ever!’ I said, ‘Which of us do not repeat?’ So heasws said: ‘O Abu Muhammad! Allahazwj Loves from Hisazwj servant, the Tried one, the repentant’.34

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَعْطَى التَّائِبِينَ ثَلَاثَ خِصَالٍ لَوْ أَعْطى خَصْلَةً مِنْهَا جَمِيعَ أَهْلِ السَّمَاوَاتِ وَالْأَرْضِ لَنَجَوْا بِهَا: قَوْلُهُ عَزَّ وَجَلَّ:( إِنَّ اللهَ يُحِبُّ التَّوّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ ) فَمَنْ أَحَبَّهُ اللهُ لَمْ يُعَذِّبْهُ. وَقَوْلُهُ:( الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ ) ( وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنا وَسِعْتَ كُلَّ شَيْ‌ءٍ رَحْمَةً وَعِلْماً فَاغْفِرْ لِلَّذِينَ تابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذابَ الْجَحِيمِ رَبَّنا وَأَدْخِلْهُمْ جَنّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَمَنْ صَلَحَ مِنْ آبائِهِمْ وَأَزْواجِهِمْ وَذُرِّيّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ وَقِهِمُ السَّيِّئاتِ وَمَنْ تَقِ السَّيِّئاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ) . وَقَوْلُهُ عَزَّ وَجَلَّ:( وَالَّذِينَ لا يَدْعُونَ مَعَ اللهِ إِلهاً آخَرَ وَلا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاّ بِالْحَقِّ وَلا يَزْنُونَ وَمَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَيَخْلُدْ فِيهِ مُهاناً إِلاّ مَنْ تابَ وَآمَنَ وَعَمِلَ عَمَلاً صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللهُ سَيِّئاتِهِمْ حَسَناتٍ وَكانَ اللهُ غَفُوراً رَحِيماً ) ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, raising it, said,

‘Allahazwj Mighty and Majestic Gave three characteristics to the repenting ones. Had Heazwj Given one characteristic from it to the inhabitants of the skies and the earth, they would have attained salvation by it. The Words of the Mighty and Majestic [2: 222] surely Allah Loves the repentant, and He Loves those who purify themselves. So the one whom Allahazwj Loves, would not Punish him.

And Hisazwj Words [40: 7] Those who are bearing the Throne and those around it Glorify the Praise of their Lord and believe in Him and ask Forgiveness for those who believe: Our Lord Extends all things in Mercy and Knowledge, therefore grant Forgiveness to those who repent and follow Your Way, and save them from the Punishment of the Blazing Fire: [40: 8] Our Lord! And Make them enter the Gardens of Eden which You have Promised to them and those who do good of their fathers and their wives and their offspring, surely You are the Mighty, the Wise. [40: 9] And Save them from evil deeds, and whom You are Saving from evil deeds on this Day, indeed You hast Mercy on him, and that is the mighty achievement.

[25: 68] And they who do not call upon another god with Allah and do not slay the soul, which Allah has Forbidden except with the right, nor are they adulterous, and the one who does that would be in sin [25: 69] The Punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein eternally in disgrace [25: 70] Except for the one who repents and believes and does righteous deeds; so these are they for whom Allah would Exchange their evil deeds to good ones; and Allah is ever Forgiving, Merciful’.35

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « يَا مُحَمَّدَ بْنَ مُسْلِمٍ، ذُنُوبُ الْمُؤْمِنِ إِذَا تَابَ مِنْهَا مَغْفُورَةٌ لَهُ ؛ فَلْيَعْمَلِ الْمُؤْمِنُ لِمَا يَسْتَأْنِفُ بَعْدَ التَّوْبَةِ وَالْمَغْفِرَةِ ؛ أَمَا وَاللهِ، إِنَّهَا لَيْسَتْ إِلاَّ لِأَهْلِ الْإِيمَانِ ».

قُلْتُ: فَإِنْ عَادَ بَعْدَ التَّوْبَةِ وَالِاسْتِغْفَارِ مِنَ الذُّنُوبِ، وَعَادَ فِي التَّوْبَةِ ؟

فَقَالَ: « يَا مُحَمَّدَ بْنَ مُسْلِمٍ، أَتَرَى الْعَبْدَ الْمُؤْمِنَ يَنْدَمُ عَلى ذَنْبِهِ وَيَسْتَغْفِرُ مِنْهُ وَيَتُوبُ، ثُمَّ لَايَقْبَلُ اللهُ تَوْبَتَهُ؟! ».

قُلْتُ: فَإِنَّهُ فَعَلَ ذلِكَ مِرَاراً، يُذْنِبُ ثُمَّ يَتُوبُ وَيَسْتَغْفِرُ ؟

فَقَالَ: « كُلَّمَا عَادَ الْمُؤْمِنُ بِالِاسْتِغْفَارِ وَالتَّوْبَةِ، عَادَ اللهُ عَلَيْهِ بِالْمَغْفِرَةِ، وَإِنَّ اللهَ غَفُورٌ رَحِيمٌ، يَقْبَلُ التَّوْبَةَ، وَيَعْفُو عَنِ السَّيِّئَاتِ ؛ فَإِيَّاكَ أَنْ تُقَنِّطَ الْمُؤْمِنِينَ مِنْ رَحْمَةِ اللهِ ».

Muhammad Bin Yahya, from Ahmad bin Muhammad, from Ibn Mahboub, Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘O Muhammad Bin Muslim! The sins of the Momin when he repents from these, are Forgiven for him, so let the Momin do (good deeds) to what he can resume after the repentance and the Forgiveness. But, by Allahazwj ! It is not for anyone except for the people of Emān’.

I said, ‘Supposing if he repeats after the repentance and the Forgiveness from the sins, and repeats in the repentance?’ So heasws said: ‘O Muhammad Bin Muslim! Do you see that Momin servant regretting upon his sin and seeking Forgiveness from it and repenting, then Allahazwj does not Accept his repentance?’

I said, ‘Supposing he does that repeatedly, sinning then repenting and seeking Forgiveness of Allahazwj ?’ So heasws said: ‘Every time the Momin repeats with the seeking of the Forgiveness and the repentance, Allahazwj Repeats upon him with the Forgiveness, and that Allahazwj is Most-Forgiving, the Merciful. Heazwj Accepts the repentance and Forgives the evil deeds. So the Momineen should beware from despairing from the Mercy of Allahazwj ’.36

7. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( إِذا مَسَّهُمْ طائِفٌ مِنَ الشَّيْطانِ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ )

قَالَ: « هُوَ الْعَبْدُ يَهُمُّ بِالذَّنْبِ، ثُمَّ‌ يَتَذَكَّرُ فَيُمْسِكُ، فَذلِكَ قَوْلُهُ:( تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ ) ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [7: 201] Surely those who fear, when a visitation from the Satan afflicts them they become mindful, then they see. Heasws said: ‘He is the servant intending the sin, then he is mindful, then he withholds, so these are Hisazwj Words they become mindful, then they see’.37

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّ اللهَ تَعَالى أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ أَضَلَّ رَاحِلَتَهُ وَزَادَهُ فِي لَيْلَةٍ ظَلْمَاءَ، فَوَجَدَهَا ؛ فَاللهُ أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ ذلِكَ الرَّجُلِ بِرَاحِلَتِهِ حِينَ وَجَدَهَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj the Exalted is more Intensely Happier with the repentance of Hisazwj servant than a man would be whose ride and his provision has strayed during a dark night, and he finds it. Allahazwj is more intensely Happy with the repentance of Hisazwj servant than that man would be when he finds his ride’.38

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ عَبْدِ اللهِ بْنِ عُثْمَانَ، عَنْ أَبِي جَمِيلَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ اللهَ يُحِبُّ الْعَبْدَ الْمُفَتَّنَ التَّوَّابَ، وَمَنْ‌ لَا يَكُونُ ذلِكَ مِنْهُ كَانَ أَفْضَلَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Abdullah Bin Usman, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘Allahazwj Loves the Tried servant, the repentant; and the one from whom that does not happen, would be superior’.39

10. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ يُوسُفَ أَبِي يَعْقُوبَ بَيَّاعِ الْأَرُزِّ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَاذَنْبَ لَهُ، وَالْمُقِيمُ عَلَى الذَّنْبِ وَهُوَ مُسْتَغْفِرٌ مِنْهُ كَالْمُسْتَهْزِىِ ».

From him, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Muhammad Bin Sinan, from Yusuf Bin Abu Yaqoub Baya’a Al Aruz, from Jabir,

(It has been narrated) from Abu Ja’farasws , said, ‘I heard himasws saying: ‘The repentant from the sins is like the one who has not sins to him, and the one established upon the sins while he has been Forgiven from it is like the mocking one’.40

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَوْحى إِلى دَاوُدَعليه‌السلام : أَنِ ائْتِ عَبْدِي دَانِيَالَ، فَقُلْ لَهُ: إِنَّكَ عَصَيْتَنِي فَغَفَرْتُ لَكَ، وَعَصَيْتَنِي فَغَفَرْتُ لَكَ، وَعَصَيْتَنِي فَغَفَرْتُ‌ لَكَ، فَإِنْ أَنْتَ عَصَيْتَنِيَ الرَّابِعَةَ لَمْ أَغْفِرْ لَكَ.

فَأَتَاهُ دَاوُدُعليه‌السلام ، فَقَالَ: يَا دَانِيَالُ، إِنَّنِي رَسُولُ اللهِ إِلَيْكَ وَهُوَ يَقُولُ لَكَ إِنَّكَ عَصَيْتَنِي فَغَفَرْتُ لَكَ، وَعَصَيْتَنِي فَغَفَرْتُ لَكَ، وَعَصَيْتَنِي فَغَفَرْتُ لَكَ، فَإِنْ أَنْتَ عَصَيْتَنِيَ الرَّابِعَةَ لَمْ أَغْفِرْ لَكَ.

فَقَالَ لَهُ دَانِيَالُ: قَدْ أَبْلَغْتَ يَا نَبِيَّ اللهِ، فَلَمَّا كَانَ فِي السَّحَرِ قَامَ دَانِيَالُ، فَنَاجى رَبَّهُ، فَقَالَ: يَا رَبِّ، إِنَّ دَاوُدَ نَبِيَّكَ أَخْبَرَنِي عَنْكَ أَنَّنِي قَدْ عَصَيْتُكَ فَغَفَرْتَ لِي، وَعَصَيْتُكَ فَغَفَرْتَ لِي، وَعَصَيْتُكَ فَغَفَرْتَ لِي، وَأَخْبَرَنِي عَنْكَ أَنِّي إِنْ عَصَيْتُكَ الرَّابِعَةَ لَمْ تَغْفِرْ لِي، فَوَعِزَّتِكَ لَئِنْ لَمْ تَعْصِمْنِي لَأَعْصِيَنَّكَ، ثُمَّ لَأَعْصِيَنَّكَ، ثُمَّ لَأَعْصِيَنَّكَ ».

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Dawood: “Go to Myazwj servant Daniel and say to him, “You disobeyed Meazwj and Iazwj Forgave you, so you disobeyed Meazwj and Iazwj Forgave you, so you disobeyed Meazwj and Iazwj Forgave you. But if you were to disobey Meazwj fourthly, Iazwj will not Forgive you”.

So Dawoodas went over and said: ‘O Daniel! Ias am a Rasoolas of Allahazwj to you and Heazwj is Saying to you”You disobeyed Meazwj and Iazwj Forgave you, so you disobeyed Meazwj and Iazwj Forgave you, so you disobeyed Meazwj and Iazwj Forgave you. But if you were to disobey Meazwj fourthly, Iazwj will not Forgive you”. So Daniel said to himas , ‘Youas have delivered (the Message), O Prophetas of Allahazwj !’.

So when it was the next morning, Daniel stood and whispered to his Lordazwj and he said, ‘O Lordazwj ! Dawoodas , Yourazwj Prophetsaww informed me that I disobeyed Youazwj so Youazwj Forgave me, and I disobeyed Youazwj , so Youazwj Forgave me, and I disobeyed Youazwj , so Youazwj Forgave me, and heas informed me from Youazwj that if I were to disobey Youazwj for the fourth time, Youazwj will not be Forgiving me. So,

by Yourazwj Might, if Youazwj will not Defend me, I will (end up) disobeying Youazwj , then I will (end up) disobeying Youazwj , and I (end up) will disobeying Youazwj ’’.41

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُوسَى بْنِ الْقَاسِمِ، عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا تَابَ الْعَبْدُ تَوْبَةً نَصُوحاً، أَحَبَّهُ اللهُ، فَسَتَرَ عَلَيْهِ ». فَقُلْتُ: وَكَيْفَ يَسْتُرُ عَلَيْهِ؟

قَالَ: « يُنْسِي مَلَكَيْهِ مَا كَانَا يَكْتُبَانِ عَلَيْهِ، وَيُوحِي اللهُ إِلى جَوَارِحِهِ وَإِلى بِقَاعِ الْأَرْضِ: أَنِ اكْتُمِي عَلَيْهِ ذُنُوبَهُ، فَيَلْقَى اللهَ ـ عَزَّ وَجَلَّ ـ حِينَ يَلْقَاهُ وَلَيْسَ شَيْ‌ءٌ يَشْهَدُ عَلَيْهِ بِشَيْ‌ءٍ مِنَ الذُّنُوبِ ».

A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim, from his grandfather Al Hassan Bin Rashid, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘When the servant repents with a sincere repentance, Allahazwj Loves him, so Heazwj Veils upon him’. So I said, ‘And how does Heazwj Veil upon him?’ Heasws said: ‘Heazwj Causes Hisazwj Angels who used to Record upon him to forget, and Heazwj Reveals unto his body parts and unto the spot of the earth that they conceal his sins upon him. Thus, he would meet Allahazwj Mighty and Majestic when he does Meet him, and there would be nothing to testify against him for anything from the sins’.42

13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنِ ابْنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَفْرَحُ بِتَوْبَةِ عَبْدِهِ الْمُؤْمِنِ إِذَا تَابَ، كَمَا يَفْرَحُ أَحَدُكُمْ بِضَالَّتِهِ إِذَا وَجَدَهَا ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj is as Happy with the repentance of his Momin servant when he repents, just as one of you is happy with his lost property when he finds it’. 43

192- بَابُ الِاسْتِغْفَارِ مِنَ الذَّنْبِ

Chapter 192 – The seeking of Forgiveness from the sins

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ حُمْرَانَ، عَنْ زُرَارَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْباً أُجِّلَ مِنْ غُدْوَةٍ إِلَى اللَّيْلِ، فَإِنِ اسْتَغْفَرَ اللهَ لَمْ يُكْتَبْ عَلَيْهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Zurara who said,

‘I heard Abu Abdullahasws saying: ‘The servant, when he sins, is given respite from the morning till the night. So if he seeks Forgiveness of Allahazwj , it would not be Written against him’.44

2. عَنْهُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ ؛ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ أَبِي أَيُّوبَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ عَمِلَ سَيِّئَةً أُجِّلَ فِيهَا سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ، فَإِنْ قَالَ: أَسْتَغْفِرُ اللهَ الَّذِي لَاإِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ ـ ثَلَاثَ مَرَّاتٍ ـ لَمْ تُكْتَبْ عَلَيْهِ ».

From him, from his father, from Ibn Abu Umeyr, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who does an evil deed would be respited regarding it for seven hours from the day. So if he were to say, ‘أَسْتَغْفِرُ ه اللََّ الهذِف لََ إِلَهَ إِ ه لَ هُوَ الْحَيُّ الْقَيُّومُ ’’I seek Forgiveness of Allahazwj , Who, there is no god except for Himazwj , the Living, the Eternal’, three times, it would not be Written against him’.45

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ ؛ وَأَبُو عَلِيٍّ الْأَشْعَرِيُّ، وَمُحَمَّدُ بْنُ يَحْيى جَمِيعاً، عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْعَبْدُ الْمُؤْمِنُ إِذَا أَذْنَبَ ذَنْباً أَجَّلَهُ اللهُ سَبْعَ سَاعَاتٍ، فَإِنِ اسْتَغْفَرَ اللهَ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‌ءٌ ؛ وَإِنْ مَضَتِ السَّاعَاتُ وَلَمْ يَسْتَغْفِرْ، كُتِبَتْ عَلَيْهِ سَيِّئَةٌ، وَإِنَّ الْمُؤْمِنَ لَيَذْكُرُ ذَنْبَهُ بَعْدَ عِشْرِينَ سَنَةً حَتّى يَسْتَغْفِرَ رَبَّهُ، فَيَغْفِرَ لَهُ، وَإِنَّ الْكَافِرَ لَيَنْسَاهُ مِنْ سَاعَتِهِ ».

Ali Bin Ibrahim, from his father and Abu Ali Al Ashary and Muhammad Bin Yahya, altogether from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Fazal Bin Ayoub, from Abdul Samad Bin Bashir,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin servant, when he commits a sin, Allahazwj would Respite him for seven hours. So if he were to seek Forgiveness of Allahazwj , nothing would be Written against him; and if the seven hours pass by and he does not seek Forgiveness, one evil deed would be Written against him; and if the Momin remembers his sin after twenty year and he seeks Forgiveness of his Lordazwj , so Heazwj would Forgive him; but the Kafir (unbeliever) would forget it from its time’.46

4. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانٍ، عَنْ زَيْدٍ الشَّحَّامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَتُوبُ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً ».

فَقُلْتُ: أَكَانَ يَقُولُ: أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ؟

قَالَ: « لَا، وَلكِنْ كَانَ يَقُولُ: أَتُوبُ إِلَى اللهِ ».

قُلْتُ: إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم كَانَ يَتُوبُ وَلَايَعُودُ، وَنَحْنُ نَتُوبُ وَنَعُودُ.

فَقَالَ: « اللهُ الْمُسْتَعَانُ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from someone else, from Aban, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to turn to Allahazwj Mighty and Majestic seventy times during every day’. So I said, ‘Was hesaww saying: ‘Isaww seek Forgiveness of Allahazwj and Isaww turn to Himazwj ’?’ Heasws said: ‘But hesaww was saying, ‘Isaww turn to Allahazwj ’. I said, ‘Rasool-Allahsaww was turning and hesaww was not repeating, and we are repenting and we are repeating’. So heasws said: ‘Allahazwj is the Aider’.47

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي أَيُّوبَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ عَمِلَ سَيِّئَةً أُجِّلَ فِيهَا سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ، فَإِنْ قَالَ: أَسْتَغْفِرُ اللهَ الَّذِي لَاإِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ وَأَتُوبُ إِلَيْهِ ـ ثَلَاثَ مَرَّاتٍ ـ لَمْ تُكْتَبْ عَلَيْهِ ».

Muhammad Bin Yahya, from Ahmad in Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who does an evil deed is respited regarding it for seven hours from the day. So if he were to say, ‘أَسْتَغْفِرُ اللهَ الَّذِي لَاإِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ وَأَتُوبُ إِلَيْهِ ’ ‘I seek Forgiveness of Allahazwj Who, there is no god except for Himazwj , the Living, the Eternal, and I repent to Himazwj ’, three times, it would not be Written against him’.48

6. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ بَيَّاعِ الْأَكْسِيَةِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْمُؤْمِنَ لَيُذْنِبُ الذَّنْبَ، فَيَذْكُرُ بَعْدَ عِشْرِينَ سَنَةً، فَيَسْتَغْفِرُ اللهَ مِنْهُ، فَيَغْفِرُ لَهُ، وَإِنَّمَا يُذَكِّرُهُ لِيَغْفِرَ لَهُ، وَإِنَّ الْكَافِرَ لَيُذْنِبُ الذَّنْبَ، فَيَنْسَاهُ مِنْ سَاعَتِهِ ».

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba Baya’a Al Aksiya,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin commits the sin, then he remembers after twenty years, so he seeks Forgiveness of Allahazwj from it, and Heazwj Forgives him, and rather Heazwj Reminds him in order to Forgive him for it; and that the Kafir (unbeliever) commits the sin, so he forgets it from its time (of committing it)’.49

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ مُؤْمِنٍ يُقَارِفُ فِي يَوْمِهِ وَلَيْلَتِهِ أَرْبَعِينَ كَبِيرَةً، فَيَقُولُ ـ وَهُوَ نَادِمٌ ـ: “أَسْتَغْفِرُ اللهَ الَّذِي لَاإِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ، بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ، ذُو الْجَلَالِ وَالْإِكْرَامِ، وَأَسْأَلُهُ أَنْ يُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَأَنْ يَتُوبَ عَلَيَّ” إِلاَّ غَفَرَهَا اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ، وَلَاخَيْرَ فِيمَنْ يُقَارِفُ فِي يَوْمٍ أَكْثَرَ مِنْ أَرْبَعِينَ كَبِيرَةً ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from hisham Bin Salim, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Momin who commits forty major sins during his day and his night, so he is saying while he is regretful,

‘I seek Forgiveness of Allahazwj Who, there is no god except for Himazwj , the Living, the Eternal, Initiator of the skies and the earth, One with the Majesty and the Benevolence, and I ask Himazwj that Heazwj Sends Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww , and that Heazwj should Turned to me (with Mercy)’,

Except that Allahazwj Mighty and Majestic would Forgive these for him; and there is no good in the one who commits during a day more than forty major sins’.50

8. عَنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا رَفَعُوهُ، قَالُوا: قَالَ: « لِكُلِّ شَيْ‌ءٍ دَوَاءٌ، وَدَوَاءُ الذُّنُوبِ الِاسْتِغْفَارُ ».

From him, from a number of our companions, raising it, saying,

‘Heasws said: ‘For everything there is a cure, and a cure for the sins is the seeking of Forgiveness’.51

9. أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَمُحَمَّدُ بْنُ يَحْيى جَمِيعاً، عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ حَفْصٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا مِنْ مُؤْمِنٍ يُذْنِبُ ذَنْباً إِلاَّ أَجَّلَهُ اللهُ ـ عَزَّ وَجَلَّ ـ سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ ؛ فَإِنْ هُوَ تَابَ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‌ءٌ، وَإِنْ هُوَ لَمْ يَفْعَلْ كَتَبَ اللهُ عَلَيْهِ سَيِّئَةً ».

فَأَتَاهُ عَبَّادٌ الْبَصْرِيُّ، فَقَالَ لَهُ: بَلَغَنَا أَنَّكَ قُلْتَ: مَا مِنْ عَبْدٍ يُذْنِبُ ذَنْباً إِلاَّ أَجَّلَهُ اللهُ ـ عَزَّ وَجَلَّ ـ سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ؟

فَقَالَ: « لَيْسَ هكَذَا قُلْتُ، وَلكِنِّي قُلْتُ: مَا مِنْ مُؤْمِنٍ، وَكَذلِكَ كَانَ قَوْلِي ».

Abu Ali Al Ashary and Muhammad Bin Yahya, altogether from Al Husayn Bin Is’haq and Ali Bin Ibrahim, from his father, altogether from Ali Bin Mahziyar, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan, from Hafs who said,

‘I heard Abu Abdullahasws saying: ‘There is none from a Momin who commits a sin except that Allahazwj Mighty and Majestic Respites him for seven hours from the day. So if he repents, nothing is Written against him, and if he does not (repent), Allahazwj would Write one evil deed against him’.

So Abbad Al-Basry came over and said to himasws , ‘It has reached us that youasws said: ‘There is none from a servant who commits a sin except Allahazwj Mighty and Majestic Respites him for seven hours from the day’. So heasws said: ‘Iasws did not say it like this. But, Iasws said: ‘There is none from a Momin’, and that was how myasws words were’.52

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ قَالَ: “أَسْتَغْفِرُ اللهَ” مِائَةَ مَرَّةٍ فِي كُلِّ يَوْمٍ، غَفَرَ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ سَبْعَمِائَةِ ذَنْبٍ، وَلَاخَيْرَ فِي عَبْدٍ يُذْنِبُ فِي كُلِّ يَوْمٍ سَبْعَمِائَةِ ذَنْبٍ ».

Mhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan who said,

‘Abu Abdullahasws said: ‘The one who says, ‘I seek Forgiveness of Allahazwj ’, one hundred times during every day, Allahazwj Mighty and Majestic would Forgive seven hundred sins for him, and there is no good in a servant who sins during every day, seven hundred times’. 53

193- بَابٌ فِيمَا أَعْطَى اللهُ ـ عَزَّ وَجَلَّ ـ آدَمَ عليه‌السلام وَقْتَ التَّوْبَةِ‌

Chapter 193 – Regarding what Allahazwj Mighty and Majestic Gave Adamas time for repentance

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنِ بُكَيْرٍ: عَنْ أَبِي عَبْدِ اللهِ أَوْ عَنْ أَبِي جَعْفَرٍعليهما‌السلام ، قَالَ: « إِنَّ آدَمَعليه‌السلام قَالَ: يَا رَبِّ، سَلَّطْتَ عَلَيَّ الشَّيْطَانَ، وَأَجْرَيْتَهُ مِنِّي مَجْرَى الدَّمِ، فَاجْعَلْ لِي شَيْئاً، فَقَالَ: يَا آدَمُ، جَعَلْتُ لَكَ أَنَّ مَنْ هَمَّ مِنْ ذُرِّيَّتِكَ بِسَيِّئَةٍ لَمْ تُكْتَبْ عَلَيْهِ، فَإِنْ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةٌ ؛ وَمَنْ هَمَّ مِنْهُمْ بِحَسَنَةٍ، فَإِنْ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ، فَإِنْ هُوَ عَمِلَهَا كُتِبَتْ لَهُ عَشْراً ؛ قَالَ: يَا رَبِّ، زِدْنِي، قَالَ: جَعَلْتُ لَكَ أَنَّ مَنْ عَمِلَ مِنْهُمْ سَيِّئَةً، ثُمَّ اسْتَغْفَرَ لَهُ غَفَرْتُ لَهُ ؛ قَالَ: يَا رَبِّ، زِدْنِي، قَالَ: جَعَلْتُ لَهُمُ التَّوْبَةَ ـ أَوْ قَالَ: بَسَطْتُ لَهُمُ التَّوْبَةَ ـ حَتّى تَبْلُغَ النَّفْسُ هذِهِ ؛ قَالَ: يَا رَبِّ، حَسْبِي ».

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

(It has been narrated) from Abu Abdullahasws or from Abu Ja’farasws having said: ‘Adamas said: ‘O Lordazwj ! Youazwj (Allowed) the Satanla to overcome upon meas and flow from meas the flowing of the blood, therefore Make something to be for me (as well)’. So Heazwj Said: “O Adamas ! Iazwj Make it to be for youas that the one from youras offspring who intends an evil deed, it would not be Written against him, but if he does do it, one evil deed would be Written against him. The one from them who intends a good deed but he does not do it, one good deed would be Written for him, but if he does do it, ten would be Written for him”.

Heas said: ‘O Lordazwj ! Increase for meas ’. Heazwj Said: “Iazwj have Made it to be for youas that the one from them who does an evil deed, then seeks Forgiveness for it, Iazwj would Forgive it for him”. Heas said: ‘O Lordazwj ! Increase for meas ! Heazwj Said: “Iazwj have Made the repentance to be for them”, or said: “Extended the repentance for them until the soul reaches this (throat)’. Heas said: ‘O Lordazwj ! It is sufficient for meas ’.54

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ تَابَ قَبْلَ مَوْتِهِ بِسَنَةٍ قَبِلَ اللهُ تَوْبَتَهُ، ثُمَّ قَالَ: إِنَّ السَّنَةَ لَكَثِيرَةٌ ؛ مَنْ تَابَ قَبْلَ مَوْتِهِ بِشَهْرٍ قَبِلَ اللهُ تَوْبَتَهُ، ثُمَّ قَالَ: إِنَّ الشَّهْرَ لَكَثِيرٌ ؛ مَنْ تَابَ قَبْلَ مَوْتِهِ بِجُمْعَةٍ قَبِلَ اللهُ تَوْبَتَهُ، ثُمَّ قَالَ: إِنَّ الْجُمْعَةَ لَكَثِيرٌ ؛ مَنْ تَابَ قَبْلَ مَوْتِهِ بِيَوْمٍ قَبِلَ اللهُ تَوْبَتَهُ، ثُمَّ قَالَ: إِنَّ يَوْماً لَكَثِيرٌ، مَنْ تَابَ قَبْلَ أَنْ يُعَايِنَ قَبِلَ اللهُ تَوْبَتَهُ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who repents one year before his death, Allahazwj would Accept his repentance’. Then heasws said: ‘A year is a lot. The one who repents by a month before his death, Allahazwj would Accept his repentance’. Then heasws said: ‘A month is a lot. The one who repents one Friday (week) before his death, Allahazwj would Accept his repentance’. Then heasws said: ‘A Friday (week) is a lot. The one who repents one day before his death, Allahazwj would Accept his repentance’. Then heasws said: ‘A day is a lot. The one who repents before he sees (the death), Allahazwj would Accept his repentance’.55

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا بَلَغَتِ النَّفْسُ هذِهِ ـ وَأَهْوى بِيَدِهِ إِلى حَلْقِهِ ـ لَمْ يَكُنْ‌ لِلْعَالِمِ تَوْبَةٌ، وَكَانَتْ لِلْجَاهِلِ تَوْبَةٌ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘When the soul reaches this’, and dropped hisasws hand to hisasws throat, ‘there would be no repentance for the knower, and for the ignorant there would (still) be repentance’.56

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، قَالَ: خَرَجْنَا إِلى مَكَّةَ، وَمَعَنَا شَيْخٌ مُتَأَلِّهٌ مُتَعَبِّدٌ، لَايَعْرِفُ هذَا الْأَمْرَ، يُتِمُّ الصَّلَاةَ فِي الطَّرِيقِ، وَمَعَهُ ابْنُ أَخٍ لَهُ مُسْلِمٌ، فَمَرِضَ الشَّيْخُ، فَقُلْتُ لِابْنِ أَخِيهِ: لَوْ عَرَضْتَ هذَا الْأَمْرَ عَلى عَمِّكَ لَعَلَّ اللهَ أَنْ يُخَلِّصَهُ، فَقَالَ كُلُّهُمْ: دَعُوا الشَّيْخَ حَتّى يَمُوتَ عَلى حَالِهِ ؛ فَإِنَّهُ حَسَنُ الْهَيْئَةِ، فَلَمْ يَصْبِرْ ابْنُ أَخِيهِ حَتّى قَالَ لَهُ: يَا عَمِّ، إِنَّ النَّاسَ ارْتَدُّوا بَعْدَ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم إِلاَّ نَفَراً يَسِيراً، وَكَانَ لِعَلِيِّ بْنِ أَبِي طَالِبٍعليه‌السلام مِنَ الطَّاعَةِ مَا كَانَ لِرَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَكَانَ بَعْدَ رَسُولِ اللهِ الْحَقُّ وَالطَّاعَةُ لَهُ، قَالَ: فَتَنَفَّسَ الشَّيْخُ وَشَهَقَ، وَقَالَ: أَنَا عَلى هذَا، وَخَرَجَتْ نَفْسُهُ.

فَدَخَلْنَا عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَعَرَضَ عَلِيُّ بْنُ السَّرِيِّ هذَا الْكَلَامَ عَلى‌ أَبِي عَبْدِ اللهِعليه‌السلام ، فَقَالَ: « هُوَ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ ». قَالَ لَهُ عَلِيُّ بْنُ السَّرِيِّ: إِنَّهُ لَمْ يَعْرِفْ شَيْئاً مِنْ هذَا غَيْرَ سَاعَتِهِ تِلْكَ؟! قَالَ: « فَتُرِيدُونَ مِنْهُ مَا ذَا؟ قَدْ دَخَلَ وَاللهِ الْجَنَّةَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Muawiya Bin Wahab who said, ‘Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin sinan, from Muawiya Bin Wahab who said,

‘We went out to Makkah and with us was an old man, a devout worshipper, not recognizing this matter (Al-Wilayah). He completed the Salāt in the road and with him was a son of a brother of his, a Muslim. The old man fell ill, so I said to the son of his brother, ‘If you were to present this matter (Al-Wilayah) upon your uncle, perhaps Allahazwj would Rescue him’. But, all of them said, ‘leave the old man until he dies upon his state for he is in a good condition’.

But the son of his brother was not patient until he said to him, ‘O uncle! The people turned apostate after Rasool-Allahsaww except for a small number, and there is obedience for Aliasws Bin Abu Talibasws what was for Rasool-Allahsaww ; and it was so that after Rasool-Allahsaww , the truth and the obedience was for himasws ’. He (the narrator) said, ‘So the old man sighed and sobbed, and said, ‘I am upon this’, and his soul exited’.

So we went over to Abu Abdullahasws and Ali Bin Al-Sariy presented this speech to Abu Abdullahasws . So heasws said: ‘He is a man from the inhabitants of Paradise’. Ali Bin Al-Sariy said to himasws , ‘He did not recognize anything from this apart from that time of his’. Heasws said: ‘So what is that which you are wanting from him. By Allahazwj , he has entered the Paradise’. 57

194- بَابُ اللَّمَمِ‌

Chapter 194 – Al-Lamam (Persistence sinning)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: أَرَأَيْتَ قَوْلَ اللهِ عَزَّ وَجَلَّ:( الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَالْفَواحِشَ إِلاَّ اللَّمَمَ ) ؟

قَالَ: « هُوَ الذَّنْبُ يُلِمُّ بِهِ الرَّجُلُ، فَيَمْكُثُ مَا شَاءَ اللهُ، ثُمَّ يُلِمُّ بِهِ بَعْدُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘What is yourasws view of the Words of Allahazwj Mighty and Majestic [53: 32] Those who keep aloof from the great sins and the immoralities except for the’Lamam’. Heasws said: ‘It is the sin committed by the man, and he remains (not committing it again) for as long as Allahazwj so Desires, then he commits it (again) afterwards’.58

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: قُلْتُ لَهُ:( الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَالْفَواحِشَ إِلاَّ اللَّمَمَ ) ؟

قَالَ: « الْهَنَةُ بَعْدَ‌ الْهَنَةِ، أَيِ الذَّنْبُ بَعْدَ الذَّنْبِ يُلِمُّ بِهِ الْعَبْدُ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I said to himasws , ‘(What about) [53: 32] Those who keep aloof from the great sins and the immoralities except for the’Lamam’?’ Heasws said: ‘The defiance after the defiance i. e. , the sin after the sin committed by the man’.59

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا مِنْ مُؤْمِنٍ إِلاَّ وَ لَهُ ذَنْبٌ يَهْجُرُهُ زَمَاناً، ثُمَّ يُلِمُّ بِهِ، وَذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( إِلاَّ اللَّمَمَ ) ».

وَسَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَالْفَواحِشَ إِلاَّ اللَّمَمَ ) قَالَ: « الْفَوَاحِشُ: الزِّنى، وَالسَّرِقَةُ ؛ وَاللَّمَمُ: الرَّجُلُ يُلِمُّ بِالذَّنْبِ، فَيَسْتَغْفِرُ اللهَ مِنْهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘There is none from a Momin except for him is a sin he has fled from it for a time, then he commits it, and these are the Words of Allahazwj Mighty and Majestic [53: 32] except for the’Lamam’.

And I asked himasws about the Words of Allahazwj Mighty and Majestic [53: 32] Those who keep aloof from the great sins and the immoralities except for the’Lamam’. Heasws said: ‘The immoralities are the adultery, and the theft, and’al-

Lamam’ – the man commits the sin, so he seeks Forgiveness from it (then commits it again after a time)’.60

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحَارِثِ بْنِ بَهْرَامَ، عَنْ عَمْرِو بْنِ جُمَيْعٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ جَاءَنَا يَلْتَمِسُ الْفِقْهَ وَالْقُرْآنَ وَتَفْسِيرَهُ، فَدَعُوهُ ؛ وَمَنْ جَاءَنَا يُبْدِي عَوْرَةً قَدْ سَتَرَهَا اللهُ، فَنَحُّوهُ ».

فَقَالَ لَهُ: « إِنْ كُنْتَ صَادِقاً، فَإِنَّ اللهَ يُحِبُّكَ، وَمَا يَمْنَعُهُ أَنْ يَنْقُلَكَ مِنْهُ إِلى غَيْرِهِ إِلاَّ لِكَيْ تَخَافَهُ ».

Ali bin Ibrahim, from his father, form Ibn Abu Umeyr, from Al Haris Bin Bahran, from Amro Bin Jumi’e who said,

‘Abu Abdullahasws said: ‘The one who comes to usasws seeking the jurisprudence, and the Quran and its interpretation, so invite him; and the one who comes to usasws showing openly what Allahazwj has Veiled, so prevent him’. So a man from the group said to himasws : ‘May I be sacrificed for youasws ! By Allahazwj ! I have been staying upon a sin since forever (since a long time). I intend to transfer away from it to other than it, but I am not able upon it’. So heasws said to him: ‘If you were truthful, so Allahazwj Loves you, and nothing is preventing you from transferring from it to other than it except you are fearing Himazwj (which is why you are intending as such)’.61

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ ذَنْبٍ إِلاَّ وَقَدْ طُبِعَ عَلَيْهِ عَبْدٌ مُؤْمِنٌ يَهْجُرُهُ‌ الزَّمَانَ، ثُمَّ يُلِمُّ بِهِ، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَالْفَواحِشَ إِلاَّ اللَّمَمَ ) ».

قَالَ: « اللَّمَّامُ: الْعَبْدُ الَّذِي يُلِمُّ الذَّنْبَ بَعْدَ الذَّنْبِ لَيْسَ مِنْ سَلِيقَتِهِ، أَيْ مِنْ طَبِيعَتِهِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin isa, from Hareyz, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a sin except that it gets imprinted upon a Momin servant, fleeing from it for a time, then committing it, and these are the Words of Allahazwj Mighty and Majestic [53: 32] Those who keep aloof from the great sins and the immoralities except for the’Lamam’. Heasws said: ‘Al-Lamam is the servant who commits the sin after the sin, it not being from his normal tendency, i. e. , from his nature’.62

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْمُؤْمِنَ لَايَكُونُ سَجِيَّتُهُ الْكَذِبَ وَالْبُخْلَ وَالْفُجُورَ، وَرُبَّمَا أَلَمَّ مِنْ ذلِكَ شَيْئاً لَايَدُومُ عَلَيْهِ ». قِيلَ: فَيَزْنِي؟ قَالَ: « نَعَمْ، وَلكِنْ لَا يُولَدُ لَهُ مِنْ تِلْكَ النُّطْفَةِ ».

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Ibn Raib who said,

‘I heard Abu Abdullahasws saying: ‘The Momin, his disposition cannot happen to be the lies, and the stinginess, and the immoralities; and sometimes he commits something from that, not being persistent upon it’. It was said, ‘So he would commit adultery?’ Heasws said: ‘Yes, but there would not be born a child for him from that seed’. 63

195- بَابٌ فِي أَنَّ الذُّنُوبَ ثَلَاثَةٌ‌

Chapter 195 – Regarding that the sins are three (types)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ حَمَّادٍ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ، قَالَ: صَعِدَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام بِالْكُوفَةِ الْمِنْبَرَ، فَحَمِدَ اللهَ وَأَثْنى عَلَيْهِ، ثُمَّ قَالَ: « أَيُّهَا النَّاسُ، إِنَّ الذُّنُوبَ ثَلَاثَةٌ ». ثُمَّ أَمْسَكَ، فَقَالَ لَهُ حَبَّةُ الْعُرَنِيُّ ؛ يَا أَمِيرَ الْمُؤْمِنِينَ، قُلْتَ: « الذُّنُوبُ ثَلَاثَةٌ » ثُمَّ أَمْسَكْتَ؟ فَقَالَ: « مَا ذَكَرْتُهَا إِلاَّ وَأَنَا أُرِيدُ أَنْ أُفَسِّرَهَا، وَلكِنْ عَرَضَ لِي بُهْرٌ حَالَ بَيْنِي وَبَيْنَ الْكَلَامِ ؛ نَعَمْ، الذُّنُوبُ ثَلَاثَةٌ: فَذَنْبٌ مَغْفُورٌ، وَذَنْبٌ غَيْرُ مَغْفُورٍ، وَذَنْبٌ نَرْجُو لِصَاحِبِهِ وَنَخَافُ عَلَيْهِ ».

قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، فَبَيِّنْهَا لَنَا.

قَالَ: « نَعَمْ، أَمَّا الذَّنْبُ الْمَغْفُورُ، فَعَبْدٌ عَاقَبَهُ اللهُ عَلى ذَنْبِهِ فِي الدُّنْيَا، فَاللهُ أَحْلَمُ وَأَكْرَمُ مِنْ أَنْ يُعَاقِبَ عَبْدَهُ مَرَّتَيْنِ.

وَأَمَّا الذَّنْبُ الَّذِي لَايُغْفَرُ، فَمَظَالِمُ الْعِبَادِ بَعْضِهِمْ لِبَعْضٍ ؛ إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ إِذَا بَرَزَ لِخَلْقِهِ أَقْسَمَ قَسَماً عَلى نَفْسِهِ، فَقَالَ: وَعِزَّتِي وَجَلَالِي، لَا يَجُوزُنِي ظُلْمُ ظَالِمٍ وَلَوْ كَفٌّ بِكَفٍّ، وَلَوْ مَسْحَةٌ بِكَفٍّ، وَلَوْ نَطْحَةٌ مَا بَيْنَ الْقَرْنَاءِ إِلَى الْجَمَّاءِ، فَيَقْتَصُّ لِلْعِبَادِ بَعْضِهِمْ مِنْ بَعْضٍ حَتّى لَايَبْقى لِأَحَدٍ عَلى أَحَدٍ مَظْلِمَةٌ، ثُمَّ يَبْعَثُهُمْ لِلْحِسَابِ

وَ أَمَّا الذَّنْبُ الثَّالِثُ، فَذَنْبٌ سَتَرَهُ اللهُ عَلى خَلْقِهِ، وَرَزَقَهُ التَّوْبَةَ مِنْهُ، فَأَصْبَحَ خَائِفاً مِنْ ذَنْبِهِ، رَاجِياً لِرَبِّهِ ؛ فَنَحْنُ لَهُ كَمَا هُوَ لِنَفْسِهِ، نَرْجُو لَهُ الرَّحْمَةَ، وَنَخَافُ عَلَيْهِ الْعَذَابَ ».

Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Hammad, from one of his companions, raising it, said,

‘Amir Al-Momineenasws ascended the Pulpit at Al-kufa, so heasws Praised Allahazwj and Extolled upon Himazwj , then said: ‘O you people! The sins are three (types)!’ Then heasws withheld. So Habbat Al-Urany said to himasws , ‘O Amir Al-Momineenasws ! Youasws said: ‘The sins as three (types)’, then youasws withheld?’ So heasws said: ‘Iasws did not mention it except that Iasws intended to explain it, but breathlesness presented itself to me hindering between measws and the speech. Yes, the sins are three – a Forgiven sin, and sin not Forgiven, and a sin its perpetrator hopes and fears upon’.

He said, ‘O Amir Al-Momineenasws ! Explain these to us’. Heasws said: ‘Yes. As for the Forgiven sin, so a servant is Punished upon his sin by Allahazwj in the world, and Allahazwj is more Lenient and more Benevolent than Heazwj would be Punishing Hisazwj servant twice.

And as for the sin which is not Forgiven, so it is the injustices of the servants with each other. Allahazwj Blessed and High, when Heazwj Emerges to Hisazwj creatures, would Vow with a Vow upon Himselfazwj and Heazwj would Say: “And by Myazwj Honour and My Majesty! No injustice of an unjust one would bypass Meazwj , and even if is it a slap by a slap, and even if it is touching by a palm, and even if it is a butting between the horned ones to the hornless ones”.

Thus, Heazwj will Retaliate for the servants from each other until there would not remain a single injusice for anyone upon anyone. Then Heazwj would Send them for the reckoning.

And as for the third (type of) sin, so it is a sin Veiled by Allahazwj upon Hisazwj creature, and Graces him the Turning (with Mercy) from Himazwj . Thus, he would wake up in the morning fearful from his sin, hoping to his Lordazwj . So weasws are to him just as he is to himself. Weasws are hoping for the Mercy for him, and weasws are fearing for the Punishment upon him’.64

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ ابْنِ بُكَيْرٍ، عَنْ زُرَارَةَ، عَنْ حُمْرَانَ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنْ رَجُلٍ أُقِيمَ عَلَيْهِ الْحَدُّ فِي الرَّجْمِ: أَيُعَاقَبُ عَلَيْهِ فِي‌ الْآخِرَةِ؟ قَالَ: « إِنَّ اللهَ أَكْرَمُ مِنْ ذلِكَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Bukeyr, from Zurara, from Humran who said,

‘I asked Abu Ja’farasws about a man upon whom the Legal Punishment (Hadd) is established regarding the stoning. Would there be Punishment upon him in the Hereafter?’ Heasws said: ‘Allahazwj is more Benevolent than that’ (to Punish him twice). 65

196- بَابُ تَعْجِيلِ عُقُوبَةِ الذَّنْبِ‌

Chapter 196 – Hastening of the Punishment for the sins

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ حَمْزَةَ بْنِ حُمْرَانَ، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ إِذَا كَانَ مِنْ أَمْرِهِ أَنْ يُكْرِمَ عَبْداً وَلَهُ ذَنْبٌ، ابْتَلَاهُ بِالسُّقْمِ، فَإِنْ لَمْ يَفْعَلْ ذلِكَ بِهِ، ابْتَلَاهُ بِالْحَاجَةِ، فَإِنْ لَمْ يَفْعَلْ ذلِكَ بِهِ، شَدَّدَ عَلَيْهِ الْمَوْتَ لِيُكَافِيَهُ بِذلِكَ الذَّنْبِ ».

قَالَ: « وَإِذَا كَانَ مِنْ أَمْرِهِ أَنْ يُهِينَ عَبْداً وَلَهُ عِنْدَهُ حَسَنَةٌ، صَحَّحَ بَدَنَهُ، فَإِنْ لَمْ يَفْعَلْ بِهِ ذلِكَ، وَسَّعَ عَلَيْهِ فِي رِزْقِهِ، فَإِنْ هُوَ لَمْ يَفْعَلْ ذلِكَ بِهِ، هَوَّنَ عَلَيْهِ الْمَوْتَ لِيُكَافِيَهُ بِتِلْكَ الْحَسَنَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdulah Bin Sinan, from Hamza Bin Humran, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Says: “When it was from Hisazwj Command that Heazwj Honours a servant and there is a sin for him, Heazwj would Try him with the sickness. So if Heazwj does not Do that to him, Heazwj would Try him with the need. So if Heazwj does not Do that with him, Heazwj would Make the death to be more difficult upon him in order to Make it expiation for the sin with that’.

Heasws said: ‘And when it was from Hisazwj Command that Heazwj Humiliates a servant and there is a sin for him, would Grant health to his body. So if Heazwj does not Do that with him, Heazwj would Expand his sustenance upon him. So if he does not Do that with him, Heazwj would Ease the death upon him for the compensation of his good deed’.66

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ، عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الْعَبْدَ إِذَا كَثُرَتْ ذُنُوبُهُ وَلَمْ يَكُنْ عِنْدَهُ مِنَ الْعَمَلِ مَا يُكَفِّرُهَا، ابْتَلَاهُ بِالْحُزْنِ لِيُكَفِّرَهَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Ibrahim, from Al Hakam Bin Uteyba who said,

‘Abu Abdullahasws said: ‘When the sins of the servant are numerous and there does not happen to be with him from the deeds what would expiate these, Heazwj would Try him by the grief in order to expiate those (sins)’.67

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنِ ابْنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ عَزَّ وَجَلَّ: وَعِزَّتِي وَجَلَالِي، لَاأُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَأَنَا أُرِيدُ أَنْ أَرْحَمَهُ حَتّى أَسْتَوْفِيَ مِنْهُ كُلَّ خَطِيئَةٍ عَمِلَهَا: إِمَّا بِسُقْمٍ فِي جَسَدِهِ، وَإِمَّا بِضِيقٍ فِي رِزْقِهِ، وَإِمَّا بِخَوْفٍ فِي دُنْيَاهُ ؛ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ، شَدَّدْتُ عَلَيْهِ عِنْدَ الْمَوْتِ. وَعِزَّتِي وَجَلَالِي، لَاأُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَأَنَا أُرِيدُ أَنْ أُعَذِّبَهُ حَتّى أُوَفِّيَهُ كُلَّ حَسَنَةٍ عَمِلَهَا: إِمَّا بِسَعَةٍ فِي رِزْقِهِ، وَإِمَّا بِصِحَّةٍ فِي جِسْمِهِ، وَإِمَّا بِأَمْنٍ فِي دُنْيَاهُ ؛ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ، هَوَّنْتُ عَلَيْهِ بِهَا الْمَوْتَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “By Myazwj Honour and Myazwj Majesty! Iazwj will not Exit a servant from the world and Iazwj want to be Merciful to him until Iazwj Fulfil every mistake (sin) from him which he has done, either by a sickness in his body, and either by constriction in his sustenance, and either by fear in his world. So if there remains upon him a remainder, Iazwj would Intensify upon him (pangs) during the death.

And by Myazwj Honour and Myazwj Majesty! Iazwj will not Exit a servant from the world and Iazwj Want to Punish him until Iazwj Fulfill for him every good deed that he has done, either by Expansion in his sustenance, and either by good healthy body, and either by security in this world. So if there remains upon him a remainder, Iazwj shall Ease the death upon him due to it”‘‘.68

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ أَبَانِ بْنِ تَغْلِبَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الْمُؤْمِنَ لَيُهَوَّلُ عَلَيْهِ فِي نَوْمِهِ، فَيُغْفَرُ لَهُ‌ ذُنُوبُهُ، وَإِنَّهُ لَيُمْتَهَنُ فِي بَدَنِهِ، فَيُغْفَرُ لَهُ ذُنُوبُهُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Hisham Bin Salim, from Aban Bin Taghlub who said,

‘Abu Abdullahasws said: ‘The Momin would be terrified upon (by a nightmare) in his sleep, so his sins would be Forgiven for him, and he would be Tested regarding his body (by an illness) so his sins would be Forgiven for him’.69

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ السَّرِيِّ بْنِ خَالِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا أَرَادَ اللهُ ـ عَزَّ وَجَلَّ ـ بِعَبْدٍ خَيْراً، عَجَّلَ لَهُ عُقُوبَتَهُ فِي الدُّنْيَا ؛ وَإِذَا أَرَادَ بِعَبْدٍ سُوءاً، أَمْسَكَ عَلَيْهِ ذُنُوبَهُ حَتّى يُوَافِيَ بِهَا يَوْمَ الْقِيَامَةِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Sary Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Allahazwj Mighty and Majestic Wants good with a servant, would Hasten his Punishment to him in the world; and whenever Heazwj Wants Wrath upon a servant, would Withhold (Punishment) from him for his sins until Heazwj gets these to be fulfilled with on the Day of Judgment’.70

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ، عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا عَنْ كَثِيرٍ ) : لَيْسَ مِنِ الْتِوَاءِ عِرْقٍ، وَلَانَكْبَةِ حَجَرٍ، وَلَاعَثْرَةِ قَدَمٍ، وَلَاخَدْشِ عُودٍ إِلاَّ بِذَنْبٍ، وَلَمَا يَعْفُو اللهُ أَكْثَرُ ؛ فَمَنْ عَجَّلَ اللهُ عُقُوبَةَ ذَنْبِهِ فِي الدُّنْيَا، فَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَجَلُّ وَأَكْرَمُ وَأَعْظَمُ مِنْ أَنْ يَعُودَ فِي عُقُوبَتِهِ فِي الْآخِرَةِ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said regarding the Words of Allahazwj Mighty and Majestic [42: 30] And whatever affliction befalls you, it is on account of what your hands have wrought, and what He Pardons is more: ‘There is none from the twisting of a vein (muscle), nor a stumbling over a stone, nor a slip of a foot, nor a scratch by wood, except it is due to a sin, and what Heazwj Pardons is more.

So for the one for whom Allahazwj Hastens the Punishment for his sin in the world, so Allahazwj Mighty and Majestic is more Majestic and more Benevolent and more Magnificent than for Himazwj to Repeat Punishing him in the Hereafter’.71

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ، عَنْ عَلِيٍّ الْأَحْمَسِيِّ، عَنْ رَجُلٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا يَزَالُ الْهَمُّ وَالْغَمُّ بِالْمُؤْمِنِ حَتّى مَا يَدَعَ لَهُ ذَنْباً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abbas Bin Musa Al Warraq, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The worries and the grief do not cease to be with the Momin until no sin is left for him’.72

8. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحَارِثِ بْنِ بَهْرَامَ، عَنْ عَمْرِو بْنِ جُمَيْعٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام ، يَقُولُ: « إِنَّ الْعَبْدَ الْمُؤْمِنَ لَيَهْتَمُّ فِي الدُّنْيَا حَتّى يَخْرُجَ مِنْهَا وَلَاذَنْبَ عَلَيْهِ ».

From him, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Al Haris Bin Bihran, from Amro Bin Jumi’e who said,

‘I heard Abu Abdullahasws saying: ‘The Momin servant continues to be worried in the world until he exits from it, and there is no sin upon him’.73

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَلِيٍّ الْأَحْمَسِيِّ، عَنْ رَجُلٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَا يَزَالُ الْهَمُّ وَالْغَمُّ بِالْمُؤْمِنِ حَتّى مَا يَدَعَ لَهُ مِنْ‌ ذَنْبٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘The worries and the grief do not cease to be with the Momin until there is nothing left for him, from a sin’.74

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ عَزَّ وَجَلَّ: مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ الْجَنَّةَ إِلاَّ ابْتَلَيْتُهُ فِي جَسَدِهِ، فَإِنْ كَانَ ذلِكَ كَفَّارَةً لِذُنُوبِهِ، وَإِلاَّ شَدَّدْتُ عَلَيْهِ عِنْدَ مَوْتِهِ حَتّى يَأْتِيَنِي وَلَاذَنْبَ لَهُ، ثُمَّ أُدْخِلُهُ الْجَنَّةَ. وَمَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ النَّارَ، إِلاَّ صَحَّحْتُ لَهُ جِسْمَهُ، فَإِنْ كَانَ ذلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي، وَإِلاَّ آمَنْتُ خَوْفَهُ مِنْ سُلْطَانِهِ، فَإِنْ كَانَ ذلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي، وَإِلاَّ وَسَّعْتُ عَلَيْهِ فِي رِزْقِهِ، فَإِنْ كَانَ ذلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي، وَإِلاَّ هَوَّنْتُ عَلَيْهِ مَوْتَهُ حَتّى يَأْتِيَنِي وَلَاحَسَنَةَ لَهُ عِنْدِي، ثُمَّ أُدْخِلُهُ النَّارَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “There is none from a servant that Iazwj Intend to Enter him into the Paradise except that Iazwj Afflict him (by an illness) in his body. So if it was that, it would be an expiation for his sins, or else Iazwj would Intensify (the pangs) upon him during his death until he comes to Meazwj and there would be no sin for him, then Iazwj would Enter him into the Paradise.

And there is none from a servant that Iazwj Intend to Enter him into the Fire except that Iazwj would Grant good health for him in his body. So if it was that, it would complete what he is seeking for in Myazwj Presence, or else Iazwj would Grant security for his fear from his ruling authority. So if it was that, it would complete what his is seeking for in Myazwj Presence, or else Iazwj would Expand his sustenance upon him. So if it was that, it would complete what he is seeking for in Myazwj Presence, or else Iazwj would Ease his death upon him until he comes to me and there would be not good deed for him in Myazwj Prsence, then Iazwj would Enter him into the Hell’.75

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ أُورَمَةَ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ، عَنِ ابْنِ مُسْكَانَ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَرَّ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ بِرَجُلٍ بَعْضُهُ تَحْتَ‌ حَائِطٍ وَبَعْضُهُ خَارِجٌ مِنْهُ، قَدْ شَعَّثَتْهُ الطَّيْرُ، وَمَزَّقَتْهُ الْكِلَابُ، ثُمَّ مَضى، فَرُفِعَتْ لَهُ مَدِينَةٌ، فَدَخَلَهَا، فَإِذَا هُوَ بِعَظِيمٍ مِنْ عُظَمَائِهَا مَيِّتٍ عَلى سَرِيرٍ، مُسَجًّى بِالدِّيبَاجِ حَوْلَهُ الْمِجْمَرُ، فَقَالَ: يَا رَبِّ، أَشْهَدُ أَنَّكَ حَكَمٌ عَدْلٌ لَاتَجُورُ، هذَا عَبْدُكَ لَمْ يُشْرِكْ بِكَ طَرْفَةَ عَيْنٍ أَمَتَّهُ بِتِلْكَ الْمِيتَةِ، وَهذَا عَبْدُكَ لَمْ يُؤْمِنْ بِكَ طَرْفَةَ عَيْنٍ أَمَتَّهُ بِهذِهِ الْمِيتَةِ؟ فَقَالَ: عَبْدِي، أَنَا ـ كَمَا قُلْتَ ـ حَكَمٌ عَدْلٌ لَاأَجُورُ، ذلِكَ عَبْدِي كَانَتْ لَهُ عِنْدِي سَيِّئَةٌ ـ أَوْ ذَنْبٌ ـ أَمَتُّهُ بِتِلْكَ الْمِيتَةِ لِكَيْ يَلْقَانِي وَلَمْ يَبْقَ عَلَيْهِ شَيْ‌ءٌ، وَهذَا عَبْدِي كَانَتْ لَهُ عِنْدِي حَسَنَةٌ، فَأَمَتُّهُ بِهذِهِ الْمِيتَةِ لِكَيْ يَلْقَانِي وَلَيْسَ لَهُ عِنْدِي حَسَنَةٌ ».

A number of our companions, from Sahl Bi Ziyad, from Muhammad Bin Awrama, from Al Nazar Bin Suweyd, from Dorost Bin Abu Mansour, from Ibn Muskan, from one of our companions,

(It has been narrated) from Abu Ja’farasws having said: ‘A Prophetas from the Prophetsas of the Children of Israel passed by a man, part of him was (crushed) under a wall and part of him was outside from it, the birds having had dishevelled him and the dogs having had ripped him apart. Then heas continued and came up to a city. So he entered it and there he was with a great one from its great ones (a VIP) having died upon a bed decorated with the brocade and incence was being burnt around him.

So heas said: ‘O Lordazwj ! I testify that Youazwj are a Just Judge, not a tyrant. This servant of Yoursazwj did not associate with Youazwj even for the blink of an eye, (yet) Youazwj Caused him to die with that death (crushed under the wall), and this is Yourazwj servant who did not believe in Youazwj even for the blink of an eye, (yet) Youazwj Caused him to die with this death (on a decorated bed)’.

So Heazwj Said: ‘Myazwj servant! Iazwj am like what youas said, a Just Judge not being tyrannous. That servant of Mineazwj had (committed) an evil deed in Myazwj Presence, or a sin, (so) Iazwj Caused him to die with that death (crushed under the wall) so that he would meet Meazwj and there would not remain anything upon him (to be Punished for); and this servant had a good deed for him in Myazwj Presence, so Iazwj Caused him to dies by this death (on a decorated bed) so that he would meet Meazwj and there would not be a single good deed for him in Myazwj Presence’.76

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ، قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام ، فَدَخَلَ عَلَيْهِ شَيْخٌ، فَقَالَ: يَا أَبَا عَبْدِ اللهِ، أَشْكُو إِلَيْكَ‌ وُلْدِي وَعُقُوقَهُمْ، وَإِخْوَانِي وَجَفَاهُمْ عِنْدَ كِبَرِ سِنِّي، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يَا هذَا، إِنَّ لِلْحَقِّ دَوْلَةً، وَلِلْبَاطِلِ دَوْلَةً، وَكُلُّ وَاحِدٍ مِنْهُمَا فِي دَوْلَةِ صَاحِبِهِ ذَلِيلٌ، وَإِنَّ أَدْنى مَا يُصِيبُ الْمُؤْمِنَ فِي دَوْلَةِ الْبَاطِلِ الْعُقُوقُ مِنْ وُلْدِهِ، وَالْجَفَاءُ مِنْ إِخْوَانِهِ ؛ وَمَا مِنْ مُؤْمِنٍ يُصِيبُهُ شَيْ‌ءٌ مِنَ الرَّفَاهِيَةِ فِي دَوْلَةِ الْبَاطِلِ إِلاَّ ابْتُلِيَ قَبْلَ مَوْتِهِ: إِمَّا فِي بَدَنِهِ، وَإِمَّا فِي وُلْدِهِ، وَإِمَّا فِي مَالِهِ حَتّى يُخَلِّصَهُ اللهُ مِمَّا اكْتَسَبَ فِي دَوْلَةِ الْبَاطِلِ، وَيُوَفِّرَ لَهُ حَظَّهُ فِي دَوْلَةِ الْحَقِّ، فَاصْبِرْ وَأَبْشِرْ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Al Sabbah Al Kinany who said,

‘I was in the Presence of Abu Abdullahasws when an old man came over to himasws and he said, ‘O Abu Abdullahasws ! I complain to youasws of my children and their ingratitude, and of my brothers and their disloyalty during my old age’. So Abu Abdullahasws said: ‘O you! For the truth there is a nation and for the falsehood there is a nation, and every one of these two is disgraced in the nation of its counterpart.

And that the least of what the Momin would attain in the nation of the falsehood is the ingratitude of his children and the disloyalty from his brothers; and there is none from a Momin attaining anything from the prosperity in the nation of the falsehood except that he would be Tried, before his death, either (by an illness) in his body, and either regarding his child, and either regarding his wealth (losses) until Allahazwj Purifies him from what he had earned in the nation of the falsehood, and Set aside his share for him in the nation of the truth. Therefore be patient and receive glad tidings’. 77

197- بَابٌ فِي تَفْسِيرِ الذُّنُوبِ‌

Chapter 197 – Regarding the interpretation of the sins

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْعَبَّاسِ بْنِ الْعَلَاءِ، عَنْ مُجَاهِدٍ، عَنْ أَبِيهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الذُّنُوبُ الَّتِي تُغَيِّرُ النِّعَمَ الْبَغْيُ، وَالذُّنُوبُ الَّتِي تُورِثُ‌ النَّدَمَ الْقَتْلُ، وَالذُّنُوبُ الَّتِي تُنْزِلُ النِّقَمَ الظُّلْمُ، وَ الَّتِي تَهْتِكُ السِّتْرَ شُرْبُ الْخَمْرِ، وَ الَّتِي تَحْبِسُ الرِّزْقَ الزِّنى، وَالَّتِي تُعَجِّلُ الْفَنَاءَ قَطِيعَةُ الرَّحِمِ، وَالَّتِي تَرُدُّ الدُّعَاءَ وَتُظْلِمُ الْهَوَاءَ عُقُوقُ الْوَالِدَيْنِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Abbas Bin Al A’ala, from Mujahid, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The sins which change the Bounties is the transgression, and the sins which inherit the regret is the murder, and that which brings down the Curses is the injustice, and that which tear apart the Veil is drinking of the wine, and that which withholds the sustenance is the adultery, and that which hastens the annihilation is cutting off of the relationships, and that which repels the supplication and darkens the personal desires is the ingratitude to the parents’.78

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « كَانَ أَبِيعليه‌السلام يَقُولُ: نَعُوذُ بِاللهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ، وَتُقَرِّبُ الْآجَالَ، وَتُخْلِي الدِّيَارَ، وَهِيَ: قَطِيعَةُ الرَّحِمِ، وَالْعُقُوقُ، وَتَرْكُ الْبِرِّ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘Myasws fatherasws was saying: ‘Weasws see Refuge with Allahazwj from the sins which hastens the annihilation brings the death closer, and vacates the households are the cutting off of relationships and the ingratitude (to the parents), and the neglect of the righteousness’.79

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَيُّوبَ بْنِ نُوحٍ ـ أَوْ بَعْضِ أَصْحَابِهِ ـ عَنْ أَيُّوبَ، عَنْ صَفْوَانَ بْنِ يَحْيى، قَالَ: حَدَّثَنِي بَعْضُ أَصْحَابِنَا، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا فَشَا أَرْبَعَةٌ ظَهَرَتْ أَرْبَعَةٌ: إِذَا فَشَا الزِّنى ظَهَرَتِ الزَّلْزَلَةُ، وَإِذَا فَشَا الْجَوْرُ فِي الْحُكْمِ احْتُبِسَ الْقَطْرُ، وَإِذَا خُفِرَتِ الذِّمَّةُ أُدِيلَ لِأَهْلِ الشِّرْكِ مِنْ أَهْلِ الْإِسْلَامِ، وَإِذَا مُنِعَتِ الزَّكَاةُ ظَهَرَتِ الْحَاجَةُ ».

Ali Bin Ibrahim, from Ayoub Bin Nuh, or one of his companions, from Ayoub, from Safwan Bin Yahya who said, ‘One of our companions narrated to me saying,

‘Abu Abdullahasws said: ‘When four (things) become prevalent, four (things) would appear. When the adultery is prevalent the earthquakes would appear, and when the tyranny is prevalent in the judgments, the drops (of rain) would be Withheld, and when the non-Muslim taxpayers (Zimmy) are unprotected, the people of Polytheism would be more just than the people of Al-Islam, and when the Zakāt is prevented, the need would appear’. 80

198- بَابٌ نَادِرٌ

Chapter 198 - Miscellaneous

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ، عَنِ ابْنِ أَبِي يَعْفُورٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ اللهُ عَزَّ وَجَلَّ: إِنَّ الْعَبْدَ مِنْ عَبِيدِيَ الْمُؤْمِنِينَ لَيُذْنِبُ الذَّنْبَ الْعَظِيمَ مِمَّا يَسْتَوْجِبُ بِهِ عُقُوبَتِي فِي الدُّنْيَا وَالْآخِرَةِ، فَأَنْظُرُ لَهُ فِيمَا فِيهِ صَلَاحُهُ فِي آخِرَتِهِ، فَأُعَجِّلُ لَهُ الْعُقُوبَةَ عَلَيْهِ فِي الدُّنْيَا لِأُجَازِيَهُ بِذلِكَ الذَّنْبِ، وَأُقَدِّرُ عُقُوبَةَ ذلِكَ الذَّنْبِ وَأَقْضِيهِ، وَأَتْرُكُهُ عَلَيْهِ مَوْقُوفاً غَيْرَ مُمْضًى، وَلِي فِي إِمْضَائِهِ الْمَشِيئَةُ وَمَا يَعْلَمُ عَبْدِي بِهِ، فَأَتَرَدَّدُ فِي ذلِكَ مِرَاراً عَلى‌ إِمْضَائِهِ، ثُمَّ أُمْسِكُ عَنْهُ، فَلَا أُمْضِيهِ ؛ كَرَاهَةً لِمَسَاءَتِهِ، وَحَيْداً عَنْ إِدْخَالِ الْمَكْرُوهِ عَلَيْهِ، فَأَتَطَوَّلُ عَلَيْهِ بِالْعَفْوِ عَنْهُ وَالصَّفْحِ ؛ مَحَبَّةً لِمُكَافَاتِهِ لِكَثِيرِ نَوَافِلِهِ الَّتِي يَتَقَرَّبُ بِهَا إِلَيَّ فِي لَيْلِهِ وَنَهَارِهِ، فَأَصْرِفُ ذلِكَ الْبَلَاءَ عَنْهُ، وَقَدْ قَدَّرْتُهُ وَقَضَيْتُهُ وَتَرَكْتُهُ مَوْقُوفاً، وَلِي فِي إِمْضَائِهِ الْمَشِيئَةُ، ثُمَّ أَكْتُبُ لَهُ عَظِيمَ أَجْرِ نُزُولِ ذلِكَ الْبَلَاءِ، وَأَدَّخِرُهُ وَأُوَفِّرُ لَهُ أَجْرَهُ، وَلَمْ يَشْعُرْ بِهِ، وَلَمْ يَصِلْ إِلَيْهِ أَذَاهُ ؛ وَأَنَا اللهُ الْكَرِيمُ الرَّءُوفُ الرَّحِيمُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdul Aziz Al Abady, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic is Saying: “The servant from Myazwj Momin servants commits the grievous sin from what Obligates Myazwj Punishment by it in the world and in the Hereafter. So Iazwj Respite for him regarding what is correct for him in his Hereafter. So Iazwj Hasten the Punishment upon him in the world in order to suffice the sin with that, although Iazwj am Able upon that Punishment.

And Iazwj Ordain it and Leave it pending upon him without it coming to pass, and for Meazwj in its pending, is the Desire; and Myazwj servant does not know of it. So Iazwj Hesitate during that time and again upon its coming to pass. Then Iazwj Withhold it from him and Iazwj do not Make it come to pass, Disliking for it being for his lone evil deed (and) from causing the abhorrence to enter upon him. So Iazwj Prolong upon him with the Pardoning from him and the Forgiveness of Loving to Off-set it due to the abundance of his optional (Salāt) by which he comes closer to Meazwj with during his night and his day.

So Iazwj Exchange that affliction from him, although Iazwj had Ordained it, and Decided it, and left it pending, and for Meazwj in its pending is the Desire. Then Iazwj Write the great recompense for him for the descent of that affliction, and Iazwj Hoard it to be Given to him as his Recompense and he is not aware of it, and it (affliction) does not arrive to him to harm him, and Iazwj am Allahazwj , the Benevolent, the Kind, the Merciful’. 81

199- بَابٌ نَادِرٌ أَيْضاً‌

Chapter 199 – Miscellaneous as well

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام : فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ ) ؟ فَقَالَ هُوَ: «( وَيَعْفُوا عَنْ كَثِيرٍ ) » قَالَ: قُلْتُ: لَيْسَ هذَا أَرَدْتُ، أَرَأَيْتَ مَا أَصَابَ عَلِيّاًعليه‌السلام وَأَشْبَاهَهُ مِنْ أَهْلِ بَيْتِهِعليهم‌السلام مِنْ ذلِكَ؟

فَقَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم كَانَ يَتُوبُ إِلَى اللهِ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً مِنْ غَيْرِ ذَنْبٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I asked Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [42: 30] And whatever affliction befalls you, it is on account of what your hands have wrought. So heasws said: ‘and (yet) He Pardons most (of your faults)’. I said, ‘Is it not this which I intended. What is yourasws view of what hit Aliasws and hisasws like from the Peopleasws of hisasws Household, from that?’ So heasws said: ‘Rasool-Allahsaww used to turn to Allahazwj during every day, seventy times, from without having sinned’.82

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ ) أَرَأَيْتَ مَا أَصَابَ عَلِيّاًعليه‌السلام ‌ وَأَهْلَ بَيْتِهِعليهم‌السلام مِنْ بَعْدِهِ هُوَ بِمَا كَسَبَتْ أَيْدِيهِمْ وَهُمْ أَهْلُ بَيْتِ طَهَارَةٍ، مَعْصُومُونَ؟

فَقَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم كَانَ يَتُوبُ إِلَى اللهِ وَيَسْتَغْفِرُهُ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ مِائَةَ مَرَّةٍ مِنْ غَيْرِ ذَنْبٍ، إِنَّ اللهَ يَخُصُّ أَوْلِيَاءَهُ بِالْمَصَائِبِ لِيَأْجُرَهُمْ عَلَيْهَا مِنْ غَيْرِ ذَنْبٍ ».

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ali bin Ra’ib who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [42: 30] And whatever affliction befalls you, it is on account of what your hands have wrought. What is yourasws view of what hit Aliasws and the Peopleasws of hisasws Household from after himasws , is it due to that theirasws hands had wrought and theyasws are the Pure Peopleasws of the Household, the infallible?’

So heasws said: ‘Rasool-Allahsaww used to turn to Allahazwj and seek Hisazwj Forgiveness during every day and night, one hundred times, from without having had sinned. Allahazwj Particularised Hisazwj Guardiansasws with the difficulties in order to Recompense themasws from without thenasws having had sinned’.83

3. عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ، قَالَ: لَمَّا حُمِلَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَّى اللهُ عَلَيْهِمَا إلى يَزِيدَ بْنِ مُعَاوِيَةَ، فَأُوقِفَ بَيْنَ يَدَيْهِ، قَالَ يَزِيدُ لَعَنَهُ اللهُ:( وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ ) فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام : « لَيْسَتْ هذِهِ الْآيَةُ فِينَا ؛ إِنَّ فِينَا قَوْلَ اللهِ عَزَّ وَجَلَّ:( ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلا فِي أَنْفُسِكُمْ إِلاّ فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها إِنَّ ذلِكَ عَلَى اللهِ يَسِيرٌ ) ».

Ali Bin Ibrahim, raising it, said,

‘When Aliasws Bin Al-Husaynasws taken to Yazeed Bin Muawiyala , so heasws was paused in front of himla . Yazeedla , may Allahazwj Curse himla said, ‘[42: 30] And whatever affliction befalls you, it is on account of what your hands have wrought’. So Aliasws Bin Al-Husaynasws said: ‘This Verse is not regarding usasws , (but it is) the Words of Allahazwj Mighty and Majestic [57: 22] No difficulty befalls upon the earth nor upon your own souls, but it is in a Book before We Bring it into existence; surely that is easy for Allah’. 84

200- بَابُ الدَّفْعِ عَنِ الشِّيعَةِ

Chapter 200 – Allahazwj Defends the workers (of good deeds) from other than the workers (of good deeds)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ يُونُسَ بْنِ ظَبْيَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ لَيَدْفَعُ بِمَنْ يُصَلِّي مِنْ شِيعَتِنَا عَمَّنْ لَايُصَلِّي مِنْ شِيعَتِنَا، وَلَوْ أَجْمَعُوا عَلى تَرْكِ الصَّلَاةِ لَهَلَكُوا ؛ وَإِنَّ اللهَ لَيَدْفَعُ بِمَنْ يُزَكِّي مِنْ شِيعَتِنَا عَمَّنْ لَايُزَكِّي، وَلَوْ أَجْمَعُوا عَلى تَرْكِ الزَّكَاةِ لَهَلَكُوا ؛ وَإِنَّ اللهَ لَيَدْفَعُ بِمَنْ يَحُجُّ مِنْ شِيعَتِنَا عَمَّنْ لَايَحُجُّ، وَلَوْ أَجْمَعُوا عَلى تَرْكِ الْحَجِّ لَهَلَكُوا، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( وَلَوْ لا دَفْعُ اللهِ النّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلكِنَّ اللهَ ذُو فَضْلٍ عَلَى الْعالَمِينَ ) فَوَ اللهِ، مَا نَزَلَتْ إِلاَّ فِيكُمْ، وَلَاعَنى بِهَا غَيْرَكُمْ ».

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Defends by the ones from ourasws Shias who do pray Salāt, from the ones from ourasws Shias who do not pray Salāt; and were they (all) to gather upon the neglect of the Salāt, they would (all) be destroyed.

And that Allahazwj Defends by the ones from ourasws Shias who do pay Zakāt from the ones who do not pay the Zakāt, and were they (all) to gather upon neglecting the Zakāt, they would (all) be destroyed.

And that Allahazwj Defends by the ones from ourasws Shias who do perform Hajj from the ones who do not perform Hajj, and were they (all) to gather upon neglecting the Hajj, they would (all) be destroyed; and these are the Words of Allahazwj Mighty and Majestic [2: 251] And were it not for Allah’s Repelling some men with others, the earth would certainly be in a spoilt state; but Allah is Gracious to the worlds. So, by Allahazwj ! It was not Revealed except regarding you all (Shias), and it does not Mean by it except for you all (Shias)’. 85

201- بَابُ أَنَّ تَرْكَ الْخَطِيئَةِ أَيْسَرُ مِنْ التَّوْبَةِ‌

Chapter 201 – The neglecting of the sins is easier than seeking the Forgiveness

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : تَرْكُ الْخَطِيئَةِ أَيْسَرُ مِنْ طَلَبِ التَّوْبَةِ، وَكَمْ مِنْ شَهْوَةِ سَاعَةٍ أَوْرَثَتْ حُزْناً طَوِيلاً، وَالْمَوْتُ فَضَحَ الدُّنْيَا، فَلَمْ يَتْرُكْ لِذِي لُبٍّ فَرَحاً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from one of his companions, from Abu Al Abbas Al Baqbaaq who said,

‘Abu Abdullahasws said: ‘Amir Al-Momineenasws said: ‘Neglecting the sins is easier than seeking the Forgiveness, and how may lustful desires of a moment inherit the prolonged grief; and the death exposes the world so it does not leave the one with understanding, any happiness’. 86

202- بَابُ الِاسْتِدْرَاجِ

Chapter 202 – The gradual allurement

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ اللهِ بْنِ جُنْدَبٍ، عَنْ سُفْيَانَ بْنِ السِّمْطِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ اللهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً فَأَذْنَبَ ذَنْباً، أَتْبَعَهُ بِنَقِمَةٍ وَيُذَكِّرُهُ الِاسْتِغْفَارَ، وَإِذَا أَرَادَ بِعَبْدٍ شَرّاً فَأَذْنَبَ ذَنْباً، أَتْبَعَهُ بِنِعْمَةٍ لِيُنْسِيَهُ الِاسْتِغْفَارَ وَيَتَمَادى بِهَا، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ ) بِالنِّعَمِ عِنْدَالْمَعَاصِي ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,

‘Abu Abdullahasws said: ‘Whenever Allahazwj Intends good with a servant, so (when) he commits a sin, he is followed up with by an affliction and Heazwj Reminds him of the seeking of Forgiveness; and whenever Heazwj is antagonised by a servant, so (when) he commits a sin he is followed up with a Bounty and Heazwj Lets him forget the seeking of the Forgiveness and he keeps on indulging in it; and these are the Words of Allahazwj Mighty and Majestic [7: 182] And the ones who reject Our Signs, We Let them be gradually enticed from whence they know not – with the Bounty during the disobedience’.87

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ بَعْضِ أَصْحَابِهِ، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام عَنِ الِاسْتِدْرَاجِ، فَقَالَ: « هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ، فَيُمْلى لَهُ، وَيُجَدَّدُ لَهُ عِنْدَهَا النِّعَمُ، فَتُلْهِيهِ عَنِ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ، فَهُوَ مُسْتَدْرَجٌ مِنْ حَيْثُ لَايَعْلَمُ ».

A number of our companions, from Sahl Bin Ziya and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Ra’ib, from one of his companions who said,

‘Abu Abdullahasws was asked about the gradual allurement, so heasws said: ‘He is the servant who commits the sin, so he is Respited for it and the Bounty is renewed for him during it, and it distracts him from the seeking of Forgiveness from the sins. So this is the gradual allurement from where he does not know’.88

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ ) قَالَ: « هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ، فَتُجَدَّدُ لَهُ النِّعْمَةُ مَعَهُ، تُلْهِيهِ تِلْكَ النِّعْمَةُ عَنِ الِاسْتِغْفَارِ مِنْ ذلِكَ الذَّنْبِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Mrwan, from Sama’at Bin Mihran who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [7: 182] We Let them be gradually enticed from whence they know not. Heasws said: ‘He is the servant who commits the sin and the Bounty is renewed for him along with it. That Bounty distracts him from seeking the Forgiveness from that sin’.89

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَمْ مِنْ مَغْرُورٍ بِمَا قَدْ أَنْعَمَ اللهُ عَلَيْهِ، وَكَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ اللهِ عَلَيْهِ، وَكَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘How many are proud due to what Allahazwj Favoured upon him, and how many are gradually allured by the Veiling of Allahazwj upon him, and how many are infatuated by the praises of the people upon him’. 90

203- بَابُ مُحَاسَبَةِ الْعَمَلِ

Chapter 203 – Counting the deeds

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ أَبِي حَمْزَةَ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام يَقُولُ: إِنَّمَا الدَّهْرُ ثَلَاثَةُ أَيَّامٍ أَنْتَ فِيمَا بَيْنَهُنَّ: مَضى أَمْسِ بِمَا فِيهِ، فَلَا يَرْجِعُ أَبَداً، فَإِنْ كُنْتَ عَمِلْتَ فِيهِ خَيْراً، لَمْ تَحْزَنْ لِذَهَابِهِ، وَفَرِحْتَ بِمَا اسْتَقْبَلْتَهُ مِنْهُ، وَإِنْ كُنْتَ قَدْ فَرَّطْتَ فِيهِ، فَحَسْرَتُكَ شَدِيدَةٌ لِذَهَابِهِ وَتَفْرِيطِكَ فِيهِ، وَأَنْتَ فِي يَوْمِكَ الَّذِي أَصْبَحْتَ فِيهِ مِنْ غَدٍ فِي غِرَّةٍ، وَ لَاتَدْرِي لَعَلَّكَ لَاتَبْلُغُهُ، وَإِنْ بَلَغْتَهُ لَعَلَّ حَظَّكَ فِيهِ فِي التَّفْرِيطِ مِثْلُ حَظِّكَ فِي الْأَمْسِ الْمَاضِي عَنْكَ. فَيَوْمٌ مِنَ الثَّلَاثَةِ قَدْ مَضى أَنْتَ فِيهِ مُفَرِّطٌ، وَيَوْمٌ تَنْتَظِرُهُ لَسْتَ أَنْتَ مِنْهُ‌ عَلى يَقِينٍ مِنْ تَرْكِ التَّفْرِيطِ، وَإِنَّمَا هُوَ يَوْمُكَ الَّذِي أَصْبَحْتَ فِيهِ، وَقَدْ يَنْبَغِي لَكَ أَنْ عَقَلْتَ وَفَكَّرْتَ فِيمَا فَرَّطْتَ فِي الْأَمْسِ الْمَاضِي مِمَّا فَاتَكَ فِيهِ مِنْ حَسَنَاتٍ أَلاَّ تَكُونَ اكْتَسَبْتَهَا، وَمِنْ سَيِّئَاتٍ أَلاَّ تَكُونَ أَقْصَرْتَ عَنْهَا، وَأَنْتَ مَعَ هذَا مَعَ اسْتِقْبَالِ غَدٍ عَلى غَيْرِ ثِقَةٍ مِنْ أَنْ تَبْلُغَهُ، وَعَلى غَيْرِ يَقِينٍ مِنِ اكْتِسَابِ حَسَنَةٍ، أَوْ مُرْتَدَعٍ عَنْ سَيِّئَةٍ مُحْبِطَةٍ ؛ فَأَنْتَ مِنْ يَوْمِكَ الَّذِي تَسْتَقْبِلُ عَلى مِثْلِ يَوْمِكَ الَّذِي اسْتَدْبَرْتَ. فَاعْمَلْ عَمَلَ رَجُلٍ لَيْسَ يَأْمُلُ مِنَ الْأَيَّامِ إِلاَّ يَوْمَهُ الَّذِي أَصْبَحَ فِيهِ وَلَيْلَتَهُ، فَاعْمَلْ أَوْ دَعْ، وَ اللهُ الْمُعِينُ عَلى ذلِكَ ».

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Amir Al-Momineenasws was saying: ‘But rather the eras are three – (Past, present and future) – days you are (living in). Yesterday passed away with whatever was in it and it will not be returning, ever! So if you had worked good during it, you will not grieve of its going away and you will be happy with what is coming in the future of it. But if you had wasted (your time) during it, your regret of its going away would be intense due to your wasting (your time) during it.

And you are (now) in your day in which you have come to be in a surprise from the coming morning and you do not know, perhaps you may not reach it, and if you do reach it, perhaps your share in it regarding the wastage would be similar to your share (of wastage) during yesterday, the past from you.

So one day from the three has passed (yesterday) and you wasted in it, and a day you are awaiting for (tomorrow), with you not being upon a certainty from it from leaving the wasting, and rather it is your day which you have come to be in (today), and it is befitting for you that you use your intellect and think regarding what you wasted during the yesterday past from what was lost from you during it, from the performance of the good deeds you did not happen to earn and from the evil deeds you did not happen to be deficient from.

And you are with this with the welcoming of the future of tomorrow upon without a certainty that you will reach it, and upon without a certainty from earning good eeds or turning away from the evil deeds, frustrated. Thus you are from your day which you are welcoming (tomorrow) upon a similar (state) of your day which has gone behind you (yesterday). Therefore perform the work of a man who does not hope from the days except for his day which he has come to be in (today) and his night. So, either work or let it be, and Allahazwj is the Aider upon that’.91

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ: عَنْ أَبِي الْحَسَنِ الْمَاضِي صَلَوَاتُ اللهِ عَلَيْهِ، قَالَ: « لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ، فَإِنْ عَمِلَ حَسَناً اسْتَزَادَ اللهَ ؛ وَإِنْ عَمِلَ سَيِّئاً اسْتَغْفَرَ اللهَ مِنْهُ، وَ تَابَ إِلَيْهِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Al-Hassan Al-Maazyasws (7th Imamasws ) having said: ‘He is not from usasws , the one who does not account himself during every day. So if he has done good deeds, he would ask Allahazwj for an increase, and if he has done evil deeds, he would seek Forgiveness of Allahazwj from it and repent to Himazwj ’.92

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، عَنْ أَبِي النُّعْمَانِ الْعِجْلِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « يَا أَبَا النُّعْمَانِ، لَايَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ، فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ ؛ وَلَاتَقْطَعْ نَهَارَكَ بِكَذَا وَكَذَا، فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ عَمَلَكَ ؛ وَأَحْسِنْ، فَإِنِّي لَمْ أَرَ شَيْئاً أَحْسَنَ دَرَكاً وَلَاأَسْرَعَ طَلَباً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ ».

عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ أَبِي النُّعْمَانِ، مِثْلَهُ

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

(It has been narrated) from Abu Ja’farasws having said: ‘O Abu Al Nu’man! Do not let the people deceive you from yourself, for the matter will arrive to you besides them, and do not pass your day with such and such, as your are one who is preserving your deeds upon you. And perform good deeds, for Iasws cannot see anything producing better results, nor anything easier as a remedy, than a new good deed for an old sin’.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from one of our companions, from Abu Al Nu’man – similar to it.93

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « اصْبِرُوا عَلَى الدُّنْيَا ؛ فَإِنَّمَا هِيَ سَاعَةٌ، فَمَا مَضى مِنْهُ فَلَا تَجِدُ لَهُ أَلَماً وَلَاسُرُوراً، وَمَا لَمْ يَجِئْ فَلَا تَدْرِي مَا هُوَ، وَإِنَّمَا هِيَ سَاعَتُكَ الَّتِي أَنْتَ فِيهَا، فَاصْبِرْ فِيهَا عَلى طَاعَةِ اللهِ، وَاصْبِرْ فِيهَا عَنْ مَعْصِيَةِ اللهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from one our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Be patient upon the world, for rather it is a moment. So whatever is past from it, neither renew a pain nor a joy for it; and whatever has not come yet, so you do not know what it is; and rather it is your time which you are in (at the moment), so observe patience during it upon the obedience of Allahazwj , and be patient during it from disobeying Allahazwj ’.94

5. عَنْهُ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « احْمِلْ نَفْسَكَ لِنَفْسِكَ، فَإِنْ لَمْ تَفْعَلْ لَمْ يَحْمِلْكَ غَيْرُكَ ».

From him, from one of our companions, raising it, said,

‘Abu Abdullahasws said: ‘Carry yourself (your burden) by yourself, for it you do not do so, others will not carry you’.95

6. عَنْهُ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام لِرَجُلٍ: « إِنَّكَ قَدْ جُعِلْتَ طَبِيبَ نَفْسِكَ، وَبُيِّنَ لَكَ الدَّاءُ، وَعُرِّفْتَ آيَةَ الصِّحَّةِ، وَدُلِلْتَ عَلَى الدَّوَاءِ ؛ فَانْظُرْ كَيْفَ قِيَامُكَ عَلى نَفْسِكَ ».

From him, raising it, said,

‘Abu Abdullahasws said to a man: ‘You have been made to be a physician yourself, and the illnesses have been clarified to you, and you have recognises the signs of good health, and you have been indicated upon the medication, therefore look how you are standing (burden) upon yourself’.96

7. عَنْهُ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام لِرَجُلٍ: « اجْعَلْ قَلْبَكَ قَرِيناً بَرّاً، أَوْ وَلَداً وَاصِلاً، وَاجْعَلْ عَمَلَكَ وَالِداً تَتَّبِعُهُ، وَاجْعَلْ نَفْسَكَ عَدُوّاً تُجَاهِدُهَا، وَاجْعَلْ مَالَكَ عَارِيَةً تَرُدُّهَا ».

From him, raising it, said:

‘Abu Abdullahasws said to a man: ‘Make your heart to be a righteous companion as a child would be grateful to its parents, and make your deed to be a father which you follow (cheerfully), and make your’Nafs’ (yourself) to be an enemy against which you wage a war, and make your wealth as a lease you will be returning’.97

8. وَ عَنْهُ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « اقْصُرْ نَفْسَكَ عَمَّا يَضُرُّهَا مِنْ قَبْلِ أَنْ تُفَارِقَكَ، وَاسْعَ فِي فَكَاكِهَا كَمَا تَسْعى فِي طَلَبِ مَعِيشَتِكَ ؛ فَإِنَّ نَفْسَكَ رَهِينَةٌ بِعَمَلِكَ ».

And from him, raising it, said,

‘Abu Abdullahasws said: ‘And from him, raising it, said, ‘Abu Abdullahasws said: ‘Limit your’Nafs’ (soul) from what harms it before it departs from you and strive in its liberation just as you strive in seeking your livelihood, for your’Nafs’ is pledged with your deeds ([74: 38] Every soul is held in pledge for what it earns)’.98

9. عَنْهُ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « كَمْ مِنْ طَالِبٍ لِلدُّنْيَا لَمْ يُدْرِكْهَا، وَمُدْرِكٍ لَهَا قَدْ فَارَقَهَا ؛ فَلَا يَشْغَلَنَّكَ طَلَبُهَا عَنْ عَمَلِكَ، وَالْتَمِسْهَا مِنْ مُعْطِيهَا وَمَالِكِهَا، فَكَمْ مِنْ حَرِيصٍ عَلَى الدُّنْيَا قَدْ صَرَعَتْهُ، وَاشْتَغَلَ بِمَا أَدْرَكَ مِنْهَا عَنْ طَلَبِ آخِرَتِهِ حَتّى فَنِيَ عُمُرُهُ، وَأَدْرَكَهُ أَجَلُهُ ».

وَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « الْمَسْجُونُ مَنْ سَجَنَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ ».

From him, from one of our companions, raising it, said,

‘Abu Abdullahasws said: ‘How many are the ones who seek for the world and do not achieve it, and its achievers have separated from it (have died). So do not pre-occupy’Nafs’ (yourselves) in seeking it (too much) from performing your deed, and beseech it from its Giver and its Owner. So how many are the greedy ones upon the world were cut down and pre-occupied themselves with whatever they achieved from it, (while keep themselves away) from seeking the Hereafter - until one’s life-time perished and he realised his death’.

And Abu Abdullahasws said: ‘The (real) prisoner is that one whose world has imprisoned him from his Hereafter’.99

10. وَعَنْهُ رَفَعَهُ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قَالَ: « إِذَا أَتَتْ عَلَى الرَّجُلِ أَرْبَعُونَ سَنَةً، قِيلَ لَهُ: خُذْ حِذْرَكَ، فَإِنَّكَ غَيْرُ مَعْذُورٍ، وَلَيْسَ ابْنُ الْأَرْبَعِينَ بِأَحَقَّ بِالْحِذْرِ مِنِ ابْنِ الْعِشْرِينَ، فَإِنَّ الَّذِي يَطْلُبُهُمَا وَاحِدٌ وَلَيْسَ بِرَاقِدٍ، فَاعْمَلْ لِمَا أَمَامَكَ مِنَ الْهَوْلِ، وَدَعْ عَنْكَ فُضُولَ الْقَوْلِ ».

And from him, raising it,

(It has been narrated) from Abu Ja’farasws having said: ‘When a man comes to the age of forty it is said to him: ‘Take a caution, for you are without an excuse’, and there is no person of forty (years of age) more rightful with the caution than a person of twenty, for what is seeking them both, is the one (death) and it is not sleeping. Therefore, work for what is in front of you from the horrors and stay away from the useless speech’.100

11. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ حَسَّانَ، عَنْ زَيْدٍ الشَّحَّامِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « خُذْ لِنَفْسِكَ مِنْ نَفْسِكَ، خُذْ مِنْهَا فِي الصِّحَّةِ قَبْلَ السُّقْمِ، وَفِي الْقُوَّةِ قَبْلَ الضَّعْفِ، وَفِي الْحَيَاةِ قَبْلَ الْمَمَاتِ ».

From him, from Ali Bin Al Hakam, from Hassan, from Zayd Al Shahham who said,

‘Abu Abdullahasws said: ‘Work (on behalf of)’Nafs’ (yourself) for (the sake of) your’Nafs’ (yourself). Take from it during the good health before the sickness, and during the strength before the weakness, and during the life before the death’.101

12. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ النَّهَارَ إِذَا جَاءَ قَالَ: يَا ابْنَ آدَمَ، اعْمَلْ فِي يَوْمِكَ هذَا خَيْراً ؛ أَشْهَدْ لَكَ بِهِ عِنْدَ رَبِّكَ يَوْمَ الْقِيَامَةِ ؛ فَإِنِّي لَمْ آتِكَ فِيمَا مَضى، وَلَاآتِيكَ فِيمَا بَقِيَ، وَإِذَا جَاءَ اللَّيْلُ قَالَ مِثْلَ ذلِكَ ».

From him, from Ali Bin Al Hakam, from Hisham Bin Salim, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The day, when it comes, says, ‘O son of Adamas work good in this day of yours, I will testify for you with it in the Presence of your Lordazwj on the Day of Judgment, for I did not come to you in what is lost (gone) nor will I come to you in what remains (future - as you may not be alive)’. And when the night comes, it says similar to that’.102

13. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ‌ شُعَيْبِ بْنِ عَبْدِ اللهِ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ، قَالَ: جَاءَ رَجُلٌ إِلى أَمِيرِ الْمُؤْمِنِينَعليه‌السلام ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوْصِنِي بِوَجْهٍ مِنْ وُجُوهِ الْبِرِّ أَنْجُو بِهِ

قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « أَيُّهَا السَّائِلُ، اسْتَمِعْ، ثُمَّ اسْتَفْهِمْ، ثُمَّ اسْتَيْقِنْ، ثُمَّ اسْتَعْمِلْ ؛ وَاعْلَمْ أَنَّ النَّاسَ ثَلَاثَةٌ: زَاهِدٌ، وَصَابِرٌ، وَرَاغِبٌ.

فَأَمَّا الزَّاهِدُ، فَقَدْ خَرَجَتِ الْأَحْزَانُ وَالْأَفْرَاحُ مِنْ قَلْبِهِ، فَلَا يَفْرَحُ بِشَيْ‌ءٍ مِنَ الدُّنْيَا، وَلَايَأْسى عَلى شَيْ‌ءٍ مِنْهَا فَاتَهُ ؛ فَهُوَ مُسْتَرِيحٌ.

وَأَمَّا الصَّابِرُ، فَإِنَّهُ يَتَمَنَّاهَا بِقَلْبِهِ، فَإِذَا نَالَ مِنْهَا أَلْجَمَ نَفْسَهُ عَنْهَا لِسُوءِ عَاقِبَتِهَا وَشَنَآنِهَا، لَوِ اطَّلَعْتَ عَلى قَلْبِهِ، عَجِبْتَ مِنْ عِفَّتِهِ وَتَوَاضُعِهِ‌ وَحَزْمِهِ

وَأَمَّا الرَّاغِبُ، فَلَا يُبَالِي مِنْ أَيْنَ جَاءَتْهُ الدُّنْيَا، مِنْ حِلِّهَا أَوْ مِنْ حَرَامِهَا، وَلَايُبَالِي مَا دَنَّسَ فِيهَا عِرْضَهُ، وَأَهْلَكَ نَفْسَهُ، وَأَذْهَبَ مُرُوءَتَهُ ؛ فَهُمْ فِي غَمْرَةٍ يَضْطَرِبُونَ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Shuayb Bin Abdullah, from one of his companions, raising it, said,

‘A man came over to Amir Al-Momineenasws and he said, ‘O Amir Al-Momineenasws ! Advise me of an aspect from the aspects of the righteousness I can attain salvation with it’. Amir Al-Momineenasws said: ‘O you questioner! Listen intently, then understand, then be convinced, and perform; and know that the people are three (types) – an ascetic, and a patient, and a coveting one (having cravings).

So as for the ascetic one, so the grief and the happiness has exited from his heart, so he does not get happy with anything from the world nor does he despair upon anything that is lost from him. Thus he is in peace (of mind).

And as for the patient one, so he wishes for it in his heart. So when he does attain from it, reins (restraints) his self from it due to the evil consequences of it and its seduction. Were you to be notified upon (the contents of) his heart it would astonish you from its chastity, and its humbleness, and its resoluteness.

And as for the covetous one, so he does not care from when the world comes to him, from its Permissible (means) or from its Prohibited (means), and he does not care what filth there is in its display, and it destroys his soul, and removes his honour. Thus, these (covetous ones) are in the midst of disturbances’.103

14. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ مُحَمَّدِ بْنِ حَكِيمٍ، عَمَّنْ حَدَّثَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: لَايَصْغَرُ مَا يَنْفَعُ يَوْمَ الْقِيَامَةِ، وَلَايَصْغَرُ مَا يَضُرُّ يَوْمَ الْقِيَامَةِ، فَكُونُوا فِيمَا أَخْبَرَكُمُ اللهُ ـ عَزَّ وَجَلَّ ـ كَمَنْ عَايَنَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muhammad Bin Hakeyn, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not belittle what would benefit on the Day of Judgment, nor belittle what would harm on the Day of Judgment. Thus, you should become, regarding whatever Allahazwj Mighty and Majestic Informed you all, like the one who can visualise it’.104

15. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً، عَنِ الْقَاسِمِ بْنِ‌ مُحَمَّدٍ، عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنْ قَدَرْتَ أَنْ لَاتُعْرَفَ فَافْعَلْ، وَمَا عَلَيْكَ أَلاَّ يُثْنِيَ عَلَيْكَ النَّاسُ، وَمَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ مَحْمُوداً عِنْدَ اللهِ ».

ثُمَّ قَالَ: « قَالَ أَبِي عَلِيُّ بْنُ أَبِي طَالِبٍعليه‌السلام : لَاخَيْرَ فِي الْعَيْشِ إِلاَّ لِرَجُلَيْنِ: رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ خَيْراً، وَرَجُلٍ يَتَدَارَكُ سَيِّئَتَهُ بِالتَّوْبَةِ، وَأَنّى لَهُ بِالتَّوْبَةِ! وَاللهِ، لَوْ سَجَدَ حَتّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللهُ ـ تَبَارَكَ وَتَعَالى ـ مِنْهُ إِلاَّ بِوَلَايَتِنَا أَهْلَ الْبَيْتِعليهم‌السلام . أَلَا وَ مَنْ عَرَفَ حَقَّنَا، وَرَجَا الثَّوَابَ فِينَا، وَرَضِيَ بِقُوتِهِ ـ نِصْفِ مُدٍّ فِي كُلِّ يَوْمٍ ـ وَمَا سَتَرَ عَوْرَتَهُ، وَمَا أَكَنَّ رَأْسَهُ، وَهُمْ وَاللهِ فِي ذلِكَ خَائِفُونَ وَجِلُونَ، وَدُّوا أَنَّهُ حَظُّهُمْ مِنَ الدُّنْيَا، وَكَذلِكَ وَصَفَهُمُ اللهُ ـ عَزَّ وَجَلَّ ـ فَقَالَ:( وَالَّذِينَ يُؤْتُونَ ما آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلى رَبِّهِمْ راجِعُونَ ) ».

ثُمَّ قَالَ: « مَا الَّذِي آتَوْا؟ آتَوْا وَاللهِ مَعَ الطَّاعَةِ الْمَحَبَّةَ وَالْوَلَايَةَ، وَهُمْ‌ فِي ذلِكَ خَائِفُونَ، لَيْسَ خَوْفُهُمْ خَوْفَ شَكٍّ، وَلكِنَّهُمْ خَافُوا أَنْ يَكُونُوا مُقَصِّرِينَ فِي مَحَبَّتِنَا وَطَاعَتِنَا ».

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

‘I heard Abu Abdullahasws saying: ‘If you are able upon that you are not recognised, then do so, so what would be upon you if the people do not mention you in praise, and what is upon you if you become condemned in the presence of the people while you are a Praised one in the Presence of Allahazwj ?’

Then heasws said: ‘Aliasws Bin Abu Talibasws said: ‘There is no goodness in the life except for two (types of) men – a man who increases goodness every day and a man who rectifies his evil deeds with the repentance, and (unless) there is an obstruction for him with the repentance.

By Allahazwj ! Even if one were to perform Sajdah (prostration) until his neck gets cut off, Allahazwj Blessed and High will not Accept it from him except by ourasws Wilayah - the Peopleasws of the Household.

Indeed! And the one who recognises ourasws rights and hopes for the Rewards regarding usasws , and he would be pleased with his subsistence of half a Mudd (1 Mudd = 750 gms.) during every day, and with what can conceal his bareness, and with what can cover his head, and they, by Allahazwj are fearful during that, and are agreeing lovingly that it is their share from the world, and that is how Allahazwj Mighty and Majestic Described them, so Heazwj Said [23: 60] And the ones who give what they give whilst their hearts are full of fear that to their Lord they would be returning.

Then heasws said: ‘What is that which they would be bringing? By Allahazwj ! They would be bringing with them the obedience, the love and the Wilayah, and they would be fearful during that. Their fear would not be the fear of doubt, but they would be fearing that perhaps they have been deficient (Mukassireen) in ourasws love and ourasws obedience’.105

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ، عَنِ الْحَكَمِ بْنِ سَالِمٍ، قَالَ: دَخَلَ قَوْمٌ فَوَعَظَهُمْ، ثُمَّ قَالَ: « مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ وَقَدْ عَايَنَ الْجَنَّةَ وَمَا فِيهَا، وَعَايَنَ النَّارَ وَمَا فِيهَا إِنْ كُنْتُمْ تُصَدِّقُونَ بِالْكِتَابِ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibrahim Bin Mihzam, from Al hakam Bin Salim who said,

‘A group came over, so heasws advised them, then said: ‘There is not one of you except that he has visualised the Paradise and whatever is in it, and visualised the Fire and whatever there is in it, if you are ratifying by the Book’.106

17. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِعليه‌السلام يَقُولُ: « لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَتَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ، فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتّى يَصِيرَ كَثِيراً ؛ وَخَافُوا اللهَ فِي السِّرِّ حَتّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ، وَسَارِعُوا إِلى طَاعَةِ اللهِ، وَاصْدُقُوا الْحَدِيثَ، وَأَدُّوا الْأَمَانَةَ، فَإِنَّمَا ذلِكَ لَكُمْ ؛ وَلَاتَدْخُلُوا فِيمَا لَايَحِلُّ لَكُمْ، فَإِنَّمَا ذلِكَ عَلَيْكُمْ ».

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

‘I heard Abu Al-Hassanasws saying: ‘Do not consider it a lot, a lot of goodness, and do not consider it as few, the few sins, for the few sins would be gathering until they become a lot; and be fearful of Allahazwj in the secret until you are obeying the fairness from yourselves; and hasten to the obedience of Allahazwj and ratify the Ahadeeth, and pay the entrustment, so rather that is for you; and do not indulge in what is not Permissible for you, for rather that is upon you (the burden of the sins)’.107

18. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « مَا أَحْسَنَ الْحَسَنَاتِ بَعْدَ السَّيِّئَاتِ! وَمَا أَقْبَحَ السَّيِّئَاتِ بَعْدَ الْحَسَنَاتِ! ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoubm from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws , said, ‘I heard himasws saying: ‘How good are the good deeds after the evil deeds, and how ugly are the evil deeds after the good deeds’.108

19. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنِ ابْنِ فَضَّالٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّكُمْ فِي آجَالٍ مَقْبُوضَةٍ، وَأَيَّامٍ مَعْدُودَةٍ، وَالْمَوْتُ يَأْتِي بَغْتَةً ؛ مَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً، وَمَنْ يَزْرَعْ شَرّاً يَحْصِدْ نَدَامَةً، وَلِكُلِّ زَارِعٍ مَا زَرَعَ، وَ لَايَسْبِقُ الْبَطِي‌ءَ مِنْكُمْ حَظُّهُ، وَلَايُدْرِكُ حَرِيصٌ مَا لَمْ يُقَدَّرْ لَهُ، مَنْ أُعْطِيَ خَيْراً فَاللهُ أَعْطَاهُ، وَمَنْ وُقِيَ شَرّاً فَاللهُ وَقَاهُ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘You are all (living) in a term which is being marked (allotted) and days which are numbered, and the death comes unexpectedly. The one who cultivates goodness would harvest (eternal) Bliss, but the one who cultivates evil would harvest regret; and for every farmer is what he farms; and the slow moving one from you will not be preceded by his share, nor would the greedy one comes across what is not Ordained for him. The one who does good, Allahazwj will Grant him good, but the one who saves (himself from) evil, So Allahazwj will Save evil for him’.109

20. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدٍ بنِ أحْمَدَ، عَنْ بَعْضِ أَصْحَابِهِ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ، عَنْ وَاصِلٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « جَاءَ رَجُلٌ إِلى أَبِي ذَرٍّ، فَقَالَ: يَا أَبَا ذَرٍّ، مَا لَنَا نَكْرَهُ الْمَوْتَ؟

فَقَالَ: لِأَنَّكُمْ عَمَرْتُمُ الدُّنْيَا، وَأَخْرَبْتُمُ الْآخِرَةَ، فَتَكْرَهُونَ أَنْ تُنْقَلُوا مِنْ عُمْرَانٍ إِلى خَرَابٍ.

فَقَالَ لَهُ: فَكَيْفَ تَرى قُدُومَنَا عَلَى اللهِ؟

فَقَالَ: أَمَّا الْمُحْسِنُ مِنْكُمْ، فَكَالْغَائِبِ يَقْدَمُ عَلى أَهْلِهِ ؛ وَأَمَّا الْمُسِي‌ءُ مِنْكُمْ، فَكَالْآبِقِ يُرَدُّ عَلى مَوْلَاهُ.

قَالَ: فَكَيْفَ تَرى حَالَنَا عِنْدَ اللهِ؟

قَالَ: اعْرِضُوا أَعْمَالَكُمْ عَلَى الْكِتَابِ ؛ إِنَّ اللهَ يَقُولُ:( إِنَّ الْأَبْرارَ لَفِي نَعِيمٍ وَإِنَّ الْفُجّارَ لَفِي جَحِيمٍ ) ».

قَالَ: « فَقَالَ الرَّجُلُ: فَأَيْنَ رَحْمَةُ اللهِ؟

قَالَ: رَحْمَةُ اللهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ ».

قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « وَكَتَبَ رَجُلٌ إِلى أَبِي ذَرٍّ رَضِيَ اللهُ عَنْهُ: يَا أَبَا ذَرٍّ، أَطْرِفْنِي بِشَيْ‌ءٍ مِنَ الْعِلْمِ، فَكَتَبَ إِلَيْهِ: أَنَّ الْعِلْمَ كَثِيرٌ، وَلكِنْ إِنْ قَدَرْتَ أَنْ لَاتُسِي‌ءَ‌ إِلى مَنْ تُحِبُّهُ، فَافْعَلْ ».

قَالَ: « فَقَالَ لَهُ الرَّجُلُ: وَهَلْ رَأَيْتَ أَحَداً يُسِي‌ءُ إِلى مَنْ يُحِبُّهُ؟ فَقَالَ لَهُ: نَعَمْ، نَفْسُكَ أَحَبُّ الْأَنْفُسِ إِلَيْكَ، فَإِذَا أَنْتَ عَصَيْتَ اللهَ فَقَدْ أَسَأْتَ إِلَيْهَا ».

Muhammad Bin yahya, from Ahmad Bin Muhammad, from one of his companions, from Al Hassan Bin Ali Bin Abu Usman, from Wasil, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Abu Zarrar and he said, ‘O Abu Zarrar! What is the matter with us that we dislike the death?’ So hear said: ‘Because you are all building the world and ruining the Hereafter, therefore you are disliking to be transferred from buildings to the ruins’.

So he said to himar, ‘So how do youar see our proceeding to Allahazwj ?’ So hear said: ‘As for the good ones from you, so he is like the absentee proceeding to his family, and as for the disobedient ones from you, so he is like the absconder (slave) returning to his master’.

So he said: ‘So how do youar see our state in the Presence of Allahazwj ?’ Hear said: ‘Your deeds would be presented upon the Book. Allahazwj is Saying [82: 13] Most surely the righteous are in Bliss, [82: 14] And most surely the wicked are in Blazing Fire’.

Heasws said: ‘So the man said, ‘So where is the Mercy of Allahazwj ?’ Hear said: ‘The Mercy of Allahazwj is nearby to the good doers’.

Abu Abdullahasws said: ‘And a man wrote to Abu Zarrar, may Allahazwj be Pleased with himas , ‘O Abu Zarrar! Present to me something from the knowledge’. So hear wrote to him: ‘The knowledge is a lot, but if you are able that you do not disappoint the one whom you love, then do so’. So the man said to himar, ‘And have youar seen anyone who disappoint the one whom he loves?’ So hear said to him: ‘Yes, your soul is the most beloved of the selves to you. So when you disobey Allahazwj , so you would have disappointed it’.110

21. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « اصْبِرُوا عَلى طَاعَةِ اللهِ، وَتَصَبَّرُوا عَنْ مَعْصِيَةِ اللهِ، فَإِنَّمَا الدُّنْيَا سَاعَةٌ، فَمَا مَضى فَلَسْتَ تَجِدُ لَهُ سُرُوراً وَلَاحُزْناً، وَمَا لَمْ يَأْتِ فَلَسْتَ تَعْرِفُهُ، فَاصْبِرْ عَلى تِلْكَ السَّاعَةِ الَّتِي أَنْتَ فِيهَا، فَكَأَنَّكَ قَدِ اغْتَبَطْتَ ».

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 , said, ‘I heard himasws saying: ‘Be patient upon the obedience of Allahazwj and observe patience from the disobedience of Allahazwj , for rather, the world is for a moment. So what is past, you will neither find joy for it nor a grief, and what has not come yet, so you do not recognise it. Therefore, be patient upon that time which you are in (now), so it would be as if you have been backbit’.111

22. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ الْخَضِرُ لِمُوسىعليه‌السلام : يَا مُوسى، إِنَّ أَصْلَحَ يَوْمَيْكَ الَّذِي هُوَ أَمَامَكَ، فَانْظُرْ أَيُّ يَوْمٍ هُوَ، وَأَعِدَّ لَهُ الْجَوَابَ، فَإِنَّكَ مَوْقُوفٌ وَمَسْؤُولٌ، وَخُذْ مَوْعِظَتَكَ مِنَ الدَّهْرِ ؛ فَإِنَّ الدَّهْرَ طَوِيلٌ قَصِيرٌ، فَاعْمَلْ كَأَنَّكَ تَرى ثَوَابَ عَمَلِكَ لِيَكُونَ أَطْمَعَ لَكَ فِي الْآخِرَةِ ؛ فَإِنَّ مَا هُوَ آتٍ مِنَ الدُّنْيَا كَمَا هُوَ قَدْ وَلّى مِنْهَا ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Khizras said to Musaas : ‘O Musaas ! Rectify the day which is in front of youas , so look which day it is and prepare the answer for it, for youas would be Paused and Questioned; and take youras advice from the time, for the long time is short, therefore work as if youas can see the Rewards for your deed so that youas in order for it to be a greed for youas regarding the Hereafter, for whatever comes from the word is like what has turned away from it’.112

23. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قِيلَ لِأَمِيرِ الْمُؤْمِنِينَعليه‌السلام : عِظْنَا، وَأَوْجِزْ، فَقَالَ: الدُّنْيَا حَلَالُهَا حِسَابٌ، وَحَرَامُهَا عِقَابٌ، وَأَنّى لَكُمْ بِالرَّوْحِ وَلَمَّا تَأَسَّوْا بِسُنَّةِ نَبِيِّكُمْ؟ تَطْلُبُونَ مَا يُطْغِيكُمْ، وَلَاتَرْضَوْنَ مَا يَكْفِيكُمْ ».

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘It was said to Amir Al-Momineenasws , ‘Advise us and be brief’. So heasws said: ‘The world, its Permissible would be accounted for, and its Prohibition would be Punished for, and Iasws am cautioning you of the comfort, and for what are you not following the Sunnah of your Prophetsaww , seeking what would make you transgress, and you are not being pleased with what is sufficing you?’. 113

204- بَابُ مَنْ يَعِيبُ النَّاسَ

Chapter 204 – The one who faults the people

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ، وَإِنَّ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ، وَكَفى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمى عَنْهُ مِنْ نَفْسِهِ، أَوْ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ، أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَايَعْنِيهِ ».

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najra, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The quickest Reward for the goodness is for righteousness and the quickest Punishment for an evil is for the transgression, and it suffices with the person as a fault that he sees from the people what he does not see from his own self, or he faults the people with what he himself has no capacity to leave, or he hurts his associate with what there is no meaning’.114

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي حَمْزَةَ، قَالَ: سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِعليهما‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : كَفى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمى عَلَيْهِ مِنْ نَفْسِهِ، وَأَنْ يُؤْذِيَ جَلِيسَهُ بِمَا لَايَعْنِيهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Ibn Muskan, from Abu Hamza who said,

‘I heard Aliasws Bin Al-Husaynasws saying: ‘Rasool-Allahsaww said: ‘It suffices with the person as a fault that he sees from the people what he is blind upon from his own self, and that he hurts his associate with that which is meaningless/worthless’.115

3. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ حَمَّادِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « كَفى بِالْمَرْءِ عَيْباً أَنْ يَتَعَرَّفَ مِنْ عُيُوبِ النَّاسِ مَا يَعْمى عَلَيْهِ مِنْ أَمْرِ نَفْسِهِ، أَوْ يَعِيبَ عَلَى النَّاسِ أَمْراً هُوَ فِيهِ لَايَسْتَطِيعُ التَّحَوُّلَ عَنْهُ إِلى غَيْرِهِ، أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَايَعْنِيهِ ».

Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Hammad Bin Isa, from Al Husayn Bin Mukhtar, from one of his companions,

(It has been narrated) from Abu Ja’farasws having said: ‘It suffices with the person as a fault that he introduces from the faults of the people what he is blind to upon from the matter of his own self, or he faults upon the people of a matter which he himself does not have the capacity to leave and move to other than that, or he hurts his associate with that which is worthless’.116

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبِي عَبْدِ الرَّحْمنِ الْأَعْرَجِ وَعُمَرَ بْنِ أَبَانٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍ وَعَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمْ، قَالَا: « إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ، وَأَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ، وَكَفى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ فِي عُيُوبِ غَيْرِهِ‌ مَا يَعْمى عَلَيْهِ مِنْ عَيْبِ نَفْسِهِ، أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَايَعْنِيهِ، أَوْ يَنْهَى النَّاسَ عَمَّا لَا يَسْتَطِيعُ تَرْكَهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Abdul Rahman Al A’raj and Umar Bin Aban, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws and Aliasws Bin Al-Husaynasws bothasws having said: ‘The quickest Reward for a goodness is for the righteousness, and the quickest Punishment for an evil is for the transgression; and it suffices with the person as a fault that he looks into the faults of others from what he is blind upon from the faults of his own self, or he hurts his associate with that which is meaningless, or he forbids the people from that what he himself has not capacity to leave’. 117

205- بَابُ أَنَّهُ لَايُؤَاخَذُ الْمُسْلِمُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ

Chapter 205 – It is such that the Muslim would not be seized for what he did during the pre-Islamic period

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنْ أَبِي عُبَيْدَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ نَاساً أَتَوْا رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم بَعْدَ مَا أَسْلَمُوا، فَقَالُوا: يَا رَسُولَ اللهِ، أَيُؤْخَذُ الرَّجُلُ مِنَّا بِمَا كَانَ عَمِلَ فِي الْجَاهِلِيَّةِ بَعْدَ إِسْلَامِهِ؟ فَقَالَ لَهُمْ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ حَسُنَ إِسْلَامُهُ، وَصَحَّ يَقِينُ إِيمَانِهِ، لَمْ يَأْخُذْهُ اللهُ ـ تَبَارَكَ وَتَعَالى ـ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ ؛ وَمَنْ سَخُفَ إِسْلَامُهُ، وَلَمْ يَصِحَّ يَقِينُ إِيمَانِهِ، أَخَذَهُ اللهُ ـ تَبَارَكَ وَتَعَالى ـ بِالْأَوَّلِ وَالْآخِرِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘Some people came to Rasool-Allahsaww after having become Muslims, and they said, ‘O Rasool-Allahsaww ! Would the man from us be seized with what he had done during the pre-Islamic period, after his professing to Islam?’ So Rasool-Allahsaww said to them: ‘The one who makes his Islam to be good and corrects the certainty of his Emān, Allahazwj Blessed and High will not Seize him for what he had done during the pre-Islamic period; and the one whose Islam is absurd and he does not correct the certainty of his Emān, Allahazwj Blessed and High will Seize him for the former and the latter’.118

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ الْمِنْقَرِيِّ، عَنْ فُضَيْلِ بْنِ عِيَاضٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يُحْسِنُ فِي الْإِسْلَامِ: أَيُؤَاخَذُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ؟

فَقَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : مَنْ أَحْسَنَ فِي الْإِسْلَامِ، لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ ؛ وَمَنْ أَسَاءَ فِي الْإِسْلَامِ، أُخِذَ بِالْأَوَّلِ وَالْآخِرِ ».

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Al Minqary, from Fuzayl Bin Ayaz who said,

‘I asked Abu Abdullahasws about the man is good during Al-Islam, would he be seized for what he had done during the pre-Islamic period?’ So heasws said: ‘The Prophetsaww said: ‘The one who is good during Al-Islam would not be Seized for what he had done during the pre-Islamic period; but the one who is evil during Al-Islam would be Seized for the former and the latter’. 119

206- بَابُ أَنَّ الْكُفْرَ مَعَ التَّوْبَةِ لَايُبْطِلُ الْعَمَلَ

Chapter 206 – The Kufr (disbelief) along with the repentance does not invalidate the deed

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ وَغَيْرِهِ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ كَانَ مُؤْمِناً فَعَمِلَ خَيْراً فِي إِيمَانِهِ، ثُمَّ أَصَابَتْهُ فِتْنَةٌ‌ فَكَفَرَ، ثُمَّ تَابَ بَعْدَ كُفْرِهِ، كُتِبَ لَهُ وَحُوسِبَ بِكُلِّ شَيْ‌ءٍ كَانَ عَمِلَهُ فِي إِيمَانِهِ، وَلَا يُبْطِلُهُ الْكُفْرُ إِذَا تَابَ بَعْدَ كُفْرِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub and someone else, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who was a Momin and he does good during his Emān, then strife hits him, so he disbelieves, then repents after his disbelief (Kufr), it would be Written for him, and he would be Reckoned with everything which he had done during his Emān, and the Kufr (disbelief) would not invalidate it, when he did repent after his Kufr (disbelief)’. 120

207- بَابُ الْمُعَافَيْنَ مِنَ الْبَلَاءِ

Chapter 207 – The ones Protected from the afflictions

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ وَغَيْرِهِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ لِلّهِ ـ عَزَّ وَجَلَّ ـ ضَنَائِنَ يَضَنُّ بِهِمْ عَنِ الْبَلَاءِ، فَيُحْيِيهِمْ فِي عَافِيَةٍ، وَيَرْزُقُهُمْ فِي عَافِيَةٍ، وَيُمِيتُهُمْ فِي عَافِيَةٍ، وَيَبْعَثُهُمْ فِي عَافِيَةٍ، وَيُسْكِنُهُمُ الْجَنَّةَ فِي عَافِيَةٍ ».

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, form his father, altogether from Ibn Mahboub and someone else, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘For Allahazwj Mighty and Majestic there are’Protected ones’, the afflictions being Withheld from them. So Heazwj Gives them life in good health, and Sustaining them in good health, and Causing them to die in good health, and Resurrecting them in good health, and Making them to dwell in the Paradise in good health’.121

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ‌ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَ خَلْقاً ضَنَّ بِهِمْ عَنِ الْبَلَاءِ: خَلَقَهُمْ فِي عَافِيَةٍ، وَأَحْيَاهُمْ فِي عَافِيَةٍ، وَأَمَاتَهُمْ فِي عَافِيَةٍ، وَأَدْخَلَهُمُ الْجَنَّةَ فِي عَافِيَةٍ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying that Allahazwj Mighty and Majestic Created a people, Protecting them from the afflictions. Creating them in good health, and Letting them to live in good health, and Causing them to die in good health, and Entering them into the Paradise in good health’.122

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنِ ابْنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ لِلّهِ ـ عَزَّ وَجَلَّ ـ ضَنَائِنَ مِنْ خَلْقِهِ: يَغْذُوهُمْ بِنِعْمَتِهِ، وَيَحْبُوهُمْ بِعَافِيَتِهِ، وَيُدْخِلُهُمُ الْجَنَّةَ بِرَحْمَتِهِ، تَمُرُّ بِهِمُ الْبَلَايَا وَالْفِتَنُ لَا تَضُرُّهُمْ شَيْئاً ».

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abullahasws having said: ‘For Allahazwj Mighty and Majestic there are’Protected ones’ from Hisazwj creatures, Providing them with Hisazwj Bounties, and Endowing them by His good health, and Entering them into the Paradise by Hisazwj Mercy, the affliction and the strife passes them but without harming them by anything’. 123

208- بَابُ مَا رُفِعَ عَنِ الْأُمَّةِ

Chapter 208 – What the community is exepmted from

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ، قَالَ: حَدَّثَنِي عَمْرُو بْنُ مَرْوَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : رُفِعَ عَنْ أُمَّتِي أَرْبَعُ خِصَالٍ: خَطَؤُهَا، وَنِسْيَانُهَا، وَمَا أُكْرِهُوا عَلَيْهِ، وَمَا لَمْ يُطِيقُوا ؛ وَذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( رَبَّنا لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا رَبَّنا وَلا تَحْمِلْ عَلَيْنا إِصْراً كَما حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنا رَبَّنا وَلا تُحَمِّلْنا ما لا طاقَةَ لَنا بِهِ ) وَقَوْلُهُ:( إِلاّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ ) ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Dawood Al Mustariq who said, ‘Amro Bin Marwan narrated to me saying,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Four characteristics have been Raised from mysaww community (exempted from) – its mistakes, and its forgetfulness, and whatever is compelled upon one, and what one cannot endure, and these are the Words of Allahazwj Mighty and Majesic [2: 286] Our Lord! Do not Seize us if we forget or make a mistake; Our Lord! Do not lay on us a burden as You did Lay on those before us, Our Lord do not Impose upon us that which we have not the strength to bear. And Hisazwj Words [16: 106] except the one who is compelled while his heart is at rest on account of faith’.124

2. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ رَفَعَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : وُضِعَ عَنْ أُمَّتِي تِسْعُ خِصَالٍ: الْخَطَأُ، وَالنِّسْيَانُ، وَمَا لَايَعْلَمُونَ، وَمَا لَايُطِيقُونَ، وَمَا اضْطُرُّوا إِلَيْهِ، وَمَا اسْتُكْرِهُوا عَلَيْهِ، وَالطِّيَرَةُ، وَالْوَسْوَسَةُ فِي التَّفَكُّرِ فِي الْخَلْقِ، وَالْحَسَدُ مَا لَمْ يُظْهِرْ بِلِسَانٍ أَوْ يَدٍ ».

Al Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Nine characteristics have been Dropped from mysaww community – the mistake, and the forgetfulness, and what they are not knowing, and what they are not enduring, and what they are desperate to, and what they are compelled upon, and the evil omen, and the uncertainty in the pondering in the creation, and the envy what is not made apparent either by the tongue or the hand’. 125

209- بَابُ أَنَّ الْإِيمَانَ لَايَضُرُّ مَعَهُ سَيِّئَةٌ، وَالْكُفْرَ لَايَنْفَعُ مَعَهُ حَسَنَةٌ

Chapter 209 – The Emān is such that along with it an evil deed will not harm, and the Kufr (disbelief) is such that along with it a good deed will not benefit

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : هَلْ لِأَحَدٍ عَلى مَا عَمِلَ ثَوَابٌ عَلَى اللهِ مَوْجُوبٌ إِلاَّ الْمُؤْمِنِينَ؟

قَالَ: « لَا ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullahasws , ‘Is there for anyone an Obligated Reward for what he does except for the Momineen?’ Heasws said: ‘No’.126

2. عَنْهُ، عَنْ يُونُسَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ مُوسى لِلْخَضِرِعليهما‌السلام : قَدْ تَحَرَّمْتُ بِصُحْبَتِكَ، فَأَوْصِنِي، قَالَ لَهُ: الْزَمْ مَا لَايَضُرُّكَ مَعَهُ شَيْ‌ءٌ، كَمَا لَايَنْفَعُكَ مَعَ غَيْرِهِ شَيْ‌ءٌ ».

From him, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Musaas said to Al-Khizras : ‘You have sanctified meas by youras company, therefore advise meas ’. Heas said to himas : ‘Necessitate (Emān) what would not harm youas anything along with it, just as it would not benefit youas anything along with other than it’.127

3. عَنْهُ، عَنْ يُونُسَ، عَنِ ابْنِ بُكَيْرٍ، عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَا يَضُرُّ مَعَ الْإِيمَانِ عَمَلٌ، وَلَايَنْفَعُ مَعَ الْكُفْرِ عَمَلٌ، أَلَاتَرى أَنَّهُ قَالَ:( وَما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلاّ أَنَّهُمْ كَفَرُوا بِاللهِ وَبِرَسُولِهِ ) ،( وَماتُوا وَهُمْ كافِرُونَ ) ».

From him, from Yunus, from Ibn Bukeyr, from Abu Ameyt Yusuf Bin Sabit who said,

‘I heard Abu Abdullahasws saying: ‘Along with Emān, no deed would harm you, nor would a deed benefit you along with Kufr (disbelief). Do you not see that Heazwj Said [9: 54] And nothing hinders their spending being Accepted from them, except that they disbelieve in Allah and in His Rasool, and they are dying while they are disbelievers (Kafiroun)’.128

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ ثَعْلَبَةَ، عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتِ بْنِ أَبِي سَعْدَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « الْإِيمَانُ لَايَضُرُّ مَعَهُ عَمَلٌ، وَكَذلِكَ الْكُفْرُ لَايَنْفَعُ مَعَهُ عَمَلٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Sa’alba, from Abu Ameyt Yusuf Bin Sabi Bin Abu Sa’da,

(It has been narrated) from Abu Abdullahasws having said: ‘The Emān is such that no deed would harm along with it, and similar to that is the Kufr (disbelief), no deed would benefit along with it’.129

5. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَمَّنْ ذَكَرَهُ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، عَنْ مُحَمَّدِ بْنِ مَارِدٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : حَدِيثٌ رُوِيَ لَنَا أَنَّكَ قُلْتَ: إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ؟

فَقَالَ: « قَدْ قُلْتُ ذلِكَ ».

قَالَ: قُلْتُ: وَإِنْ زَنَوْا، أَوْ سَرَقُوا، أَوْ شَرِبُوا الْخَمْرَ؟

فَقَالَ لِي: «( إِنّا لِلّهِ وَإِنّا إِلَيْهِ راجِعُونَ ) ، وَاللهِ مَا أَنْصَفُونَا أَنْ نَكُونَ أُخِذْنَا بِالْعَمَلِ وَوُضِعَ عَنْهُمْ، إِنَّمَا قُلْتُ: إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ مِنْ قَلِيلِ الْخَيْرِ وَ كَثِيرِهِ ؛ فَإِنَّهُ يُقْبَلُ مِنْكَ ».

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from the one who mentioned it, from Ubed Bin Zurara, from Muhammad Bin Marid who said,

‘I said to Abu Abdullahasws , ‘A Hadeeth has been reported to us that youasws said: ‘When you recognise (Al-Wilaya) so you can do whatever you so desire to’. So heasws said: ‘Iasws have said that’. I said, ‘And even if they commit adultery, or are stealing, or drinking the wine?’ So heasws said to me: ‘We are from Allahazwj and to Himazwj we are returning. By Allahazwj ! They have not been fair to usasws , that weasws would be Seized with the deed and it has been Dropped from them? But rather, Iasws said, ‘When you recognise (Al-Wilayah), so do whatever you so desire to, be it from the little goodness and more, for it would be Accepted from you’.130

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ: يَا أَيُّهَا النَّاسُ، دِينَكُمْ دِينَكُمْ ؛ فَإِنَّ السَّيِّئَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ، وَالسَّيِّئَةُ فِيهِ تُغْفَرُ، وَالْحَسَنَةُ فِي غَيْرِهِ لَاتُقْبَلُ ».

Ali Bin Ibrahim, from his father, from Muhammad Bin Al Rayyan Bin Al Salt, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Amir Al-Momineenasws was frequently saying in hisasws sermons: ‘O you people! Your Religion is your Religion, So the evil deed in it is better than the good deed in other (Religions), and the evil deed in it would be Forgiven, and the good deed in the other (Religions) would not be Accepted’.131

هذَا آخِرُ كِتَابِ الْإِيمَانِ وَالْكُفْرِ، وَالطَّاعَاتِ وَالْمَعَاصِي مِنْ كِتَابِ الْكَافِي ؛

وَالْحَمْدُ لِلّهِ وَحْدَهُ، وَصَلَّى اللهُ عَلى مُحَمَّدٍ وَآلِهِ

This is the end of the Book of Belief (Emān) and Disbelief (Kufr), and the obedience and the disobedience, from the Book Al Kafi; and the Praise is for Allahazwj , Alone, and Blessings be upon Muhammadsaww and hissaww Progenyasws .