Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (4)

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.

49- بَابُ حُسْنِ الْخُلُقِ

Chapter 49 – The Good Manners

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: «إِنَّ أَكْمَلَ الْمُؤْمِنِينَ إِيمَاناً أَحْسَنُهُمْ خُلُقاً».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The most perfect of the’Moineen’ (Believers) in Emān is the best of them in manners’.1

2. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: «قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا يُوضَعُ فِي مِيزَانِ امْرِئٍ‌ يَوْمَ الْقِيَامَةِ أَفْضَلُ مِنْ حُسْنِ الْخُلُقِ».

Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Abdullah Bin Sinan, from a man from the people of Al Medina,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘No matter would be Placed upon the Scale on the Day of Judgement which is more superior than the good manners’.2

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِيمَانُهُ، وَإِنْ كَانَ مِنْ قَرْنِهِ إِلى قَدَمِهِ ذُنُوباً لَمْ يَنْقُصْهُ ذلِكَ » قَالَ: « وَهُوَ: الصِّدْقُ، وَأَدَاءُ الْأَمَانَةِ، وَالْحَيَاءُ، وَحُسْنُ الْخُلُقِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Wallad Al Hannat,

(It has been narrated) from Abu Abdullahasws having said: ‘Four (things), the one who has these in him, his Emān would be perfect, and even if he was (immersed) in sins from his head to his feet, that would not incur him a loss’. Heasws said: ‘And it is the truthfulness, and paying back of the entrustments, and the bashfulness, and good manners’.3

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَنْبَسَةَ الْعَابِدِ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « مَا يَقْدَمُ الْمُؤْمِنُ عَلَى اللهِ ـ عَزَّ وَجَلَّ ـ بِعَمَلٍ بَعْدَ الْفَرَائِضِ أَحَبَّ إِلَى اللهِ تَعَالى مِنْ أَنْ يَسَعَ النَّاسَ بِخُلُقِهِ ».

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

‘Abu Abdullahasws said to me: ‘A’Momin’ (The Believer) would not be going forward to Allahazwj Mighty and Majestic with a deed, after the Obligatory ones, more Beloved to Allahazwj the Exalted, than if he accommodates the people with his (good) manners’.4

5. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ ذَرِيحٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: «قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ صَاحِبَ الْخُلُقِ الْحَسَنِ، لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Zareeh,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one of good manners, for him would be a Recompense of the Fasting one, the standing one (for the Salāt)’.5

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَكْثَرُ مَا تَلِجُ بِهِ أُمَّتِيَ الْجَنَّةَ تَقْوَى اللهِ وَحُسْنُ الْخُلُقِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most by which mysaww community would be entering the Paradise is fear of Allahazwj and good manners’.6

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حُسَيْنٍ الْأَحْمَسِيِّ وَعَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْخُلُقَ الْحَسَنَ يَمِيثُ الْخَطِيئَةَ، كَمَا تَمِيثُ الشَّمْسُ الْجَلِيدَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy, and Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The good manners melt the sins just as the sun melts the ice’.7

8. عَنْهُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْبِرُّ وَحُسْنُ الْخُلُقِ يَعْمُرَانِ الدِّيَارَ، وَيَزِيدَانِ فِي‌ الْأَعْمَارِ ».

From him, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The righteousness and the good manners both build the houses (households) and increase in the life-span’.8

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ، قَالَ: حَدَّثَنِي يَحْيَى بْنُ عَمْرٍو، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَوْحَى اللهُ ـ تَبَارَكَ وَتَعَالى ـ إِلى بَعْضِ أَنْبِيَائِهِعليهم‌السلام : الْخُلُقُ الْحَسَنُ يَمِيثُ الْخَطِيئَةَ، كَمَا تَمِيثُ الشَّمْسُ الْجَلِيدَ ».

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

‘Abu Abdullahasws said: ‘Allahazwj Blessed and High Revealed unto one of Hisazwj Prophetsas : “The good manners melt the sins just as the sun melts the ice”‘.9

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « هَلَكَ رَجُلٌ عَلى عَهْدِ النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَأَتَى الْحَفَّارِينَ، فَإِذَا هُمْ لَمْ يَحْفِرُوا شَيْئاً، وَشَكَوْا ذلِكَ إِلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالُوا: يَا رَسُولَ اللهِ، مَا يَعْمَلُ حَدِيدُنَا فِي الْأَرْضِ، فَكَأَنَّمَا نَضْرِبُ بِهِ فِي‌ الصَّفَا، فَقَالَ: وَلِمَ؟ إِنْ كَانَ صَاحِبُكُمْ لَحَسَنَ الْخُلُقِ، ائْتُونِي بِقَدَحٍ مِنْ مَاءٍ، فَأَتَوْهُ بِهِ، فَأَدْخَلَ يَدَهُ فِيهِ، ثُمَّ رَشَّهُ عَلَى الْأَرْضِ رَشّاً، ثُمَّ قَالَ: احْفِرُوا ». قَالَ: « فَحَفَرَ الْحَفَّارُونَ، فَكَأَنَّمَا كَانَ رَمْلاً يَتَهَايَلُ عَلَيْهِمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A man died during the era of the Prophetsaww . So the grave diggers came over, but when they were with him, they could not dig anything, and they complained of that to Rasool-Allahsaww saying, ‘O Rasool-Allahsaww ! Our irons (pick axes/spades) do not work in the ground. It is as if we are striking with it in the rock’. So hesaww said: ‘If your (dead) companion was of good manners, come to me with a cup of water’. So they brought it to himsaww . So hesaww immersed hissaww hand inside it, then sprinkled it upon the ground with a sprinkle, then said: ‘Dig!’.

Heasws said: ‘So the grave-diggers dug, and it was as if it was sand falling upon them’.10

11. عَنْهُ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْخُلُقَ مَنِيحَةٌ يَمْنَحُهَا اللهُ ـ عَزَّ وَجَلَّ ـ خَلْقَهُ، فَمِنْهُ سَجِيَّةٌ، وَمِنْهُ نِيَّةٌ ». فَقُلْتُ: فَأَيَّتُهُمَا أَفْضَلُ؟ فَقَالَ: « صَاحِبُ السَّجِيَّةِ هُوَ مَجْبُولٌ لَايَسْتَطِيعُ غَيْرَهُ، وَصَاحِبُ النِّيَّةِ يَصْبِرُ عَلَى الطَّاعَةِ تَصَبُّراً؛ فَهُوَ أَفْضَلُهُمَا ».

From him, from Muhammad Bin Sinan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The (good) manners are a Grant Granted by Allahazwj Mighty and Majestic to Hisazwj creatures. So, from it is the natural disposition, and from it is the intention’. So I said, ‘So which of the two is superior?’ So heasws said: ‘(As for) the one with the natural disposition, he is naturally disposed, not having the capacity for something else; while the one with the intention is patient upon the obedience with an excellent patience, therefore he is superior of the two’.11

12. وَعَنْهُ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَبْدِ اللهِ بْنِ إِبْرَاهِيمَ، عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللهَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ لَيُعْطِي الْعَبْدَ مِنَ الثَّوَابِ عَلى حُسْنِ الْخُلُقِ، كَمَا يُعْطِي الْمُجَاهِدَ فِي سَبِيلِ اللهِ، يَغْدُو عَلَيْهِ وَيَرُوحُ ».

And from him, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali Al Lahby,

(It has been narrated) from Abu Abdullahasws having sid: ‘Allahazwj Blessed and High would be Giving from the Rewards to the servant based upon the good manners, just as Heazwj would Give to the fighter in the Way of Allahazwj (waking up) in the morning and going upon it’.12

13. عَنْهُ، عَنْ عَبْدِ اللهِ الْحَجَّالِ، عَنْ أَبِي عُثْمَانَ الْقَابُوسِيِّ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ أَعَارَ أَعْدَاءَهُ أَخْلَاقاً مِنْ أَخْلَاقِ أَوْلِيَائِهِ؛ لِيَعِيشَ أَوْلِيَاؤُهُ مَعَ أَعْدَائِهِ فِي دَوْلَاتِهِمْ ».

وَفِي رِوَايَةٍ أُخْرى: « وَ لَوْ لَاذلِكَ لَمَا تَرَكُوا وَلِيّاً لِلّهِ إِلاَّ قَتَلُوهُ ».

From him, from Abdullah Al Hajjal, from Abu Usman Al Qabousy, from the one who mentioned,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High has Lent to Hisazwj enemies the manners from the mannerisms of Hisazwj friends, so that Hisazwj friends can live along with Hisazwj enemies in their governments’.

And in another report, ‘(Heasws said): ‘And had it not been for that, they would not have left a (single) friend of Allahazwj , except that they would have killed him’.13

14. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ، عَنِ الْعَلَاءِ بْنِ كَامِلٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا خَالَطْتَ النَّاسَ، فَإِنِ اسْتَطَعْتَ أَنْ لَاتُخَالِطَ أَحَداً مِنَ النَّاسِ إِلاَّ كَانَتْ يَدُكَ الْعُلْيَا عَلَيْهِ، فَافْعَلْ؛ فَإِنَّ الْعَبْدَ يَكُونُ فِيهِ بَعْضُ التَّقْصِيرِ مِنَ الْعِبَادَةِ، وَيَكُونُ لَهُ خُلُقٌ حَسَنٌ، فَيُبَلِّغُهُ اللهُ بِحُسْنِ خُلُقِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Al A’ala Bin Kamil who said,

‘Abu Abdullahasws said: ‘When you mingle with the people, so if you have the capacity that you would not mingle with anyone from the people except that your hand would be higher upon his, then do so. So if the servant happens to have in him part of the deficiency from the worship, and there happens to be good manners for him, then Allahazwj would Make him to reach, due to his good manners, the level of the Fasting one, the standing one (for Salāt)’.14

15. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزِ بْنِ عَبْدِ اللهِ، عَنْ بَحْرٍ السَّقَّاءِ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « يَا بَحْرُ، حُسْنُ الْخُلُقِ يُسْرٌ ».

ثُمَّ قَالَ: « أَلَا أُخْبِرُكَ بِحَدِيثٍ مَا هُوَ فِي يَدَيْ أَحَدٍ مِنْ أَهْلِ الْمَدِينَةِ؟ » قُلْتُ: بَلى، قَالَ: « بَيْنَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ذَاتَ يَوْمٍ جَالِسٌ فِي الْمَسْجِدِ إِذْ جَاءَتْ جَارِيَةٌ لِبَعْضِ الْأَنْصَارِ وَهُوَ قَائِمٌ، فَأَخَذَتْ بِطَرَفِ ثَوْبِهِ، فَقَامَ لَهَا النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم ، فَلَمْ تَقُلْ شَيْئاً، وَلَمْ يَقُلْ لَهَا النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم شَيْئاً حَتّى فَعَلَتْ ذلِكَ ثَلَاثَ مَرَّاتٍ، فَقَامَ لَهَا النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم فِي الرَّابِعَةِ ـ وَهِيَ خَلْفَهُ ـ فَأَخَذَتْ هُدْبَةً مِنْ ثَوْبِهِ، ثُمَّ رَجَعَتْ.

فَقَالَ لَهَا النَّاسُ: فَعَلَ اللهُ بِكِ وَفَعَلَ، حَبَسْتِ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم ثَلَاثَ مَرَّاتٍ لَا تَقُولِينَ لَهُ شَيْئاً، وَلَا هُوَ يَقُولُ لَكِ شَيْئاً، مَا كَانَتْ حَاجَتُكِ إِلَيْهِ؟ قَالَتْ: إِنَّ لَنَا مَرِيضاً، فَأَرْسَلَنِي أَهْلِي لِآخُذَ هُدْبَةً مِنْ ثَوْبِهِ لِيَسْتَشْفِيَ بِهَا، فَلَمَّا أَرَدْتُ‌ أَخْذَهَا رَآنِي، فَقَامَ، فَاسْتَحْيَيْتُ أَنْ آخُذَهَا وَهُوَ يَرَانِي، وَأَكْرَهُ أَنْ أَسْتَأْمِرَهُ فِي أَخْذِهَا، فَأَخَذْتُهَا ».

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Bahr Al Saqqa who said,

‘Abu Abdullahasws said to me: ‘O Bahr! Good manners are an affluence’. Then heasws said: ‘Shall Iasws inform you with a Hadeeth which is not in the hands of anyone from the people of Al-Medina?’ I said, ‘Yes’.

Heasws said: ‘One day, while Rasool-Allahsaww was seated in the Masjid when a slave girl of one of the Helpers came over, and hesaww was sitting upright. So she grabbed a side of hissaww clothes. So the Prophetsaww stood up for her, but she did not say anything, and the Prophetsaww did not say anything to her, to the extent that she did that three times.

So the Prophetsaww stood up for her during the fourth attempt, and she was behind himsaww , so she took an edge of hissaww cloth, then retracted. So the people said to her, ‘May Allahazwj Deal with you and Do (whatever Heazwj may)! You withheld Rasool-Allahsaww three times, neither did you say anything to him nor did hesaww say anything to you. What was your need to himsaww ?’

She said, ‘For us there is a sick one. So my people sent me to take an edge from hissaww cloth in order to heal him by it. So whenever I wanted to take it, hesaww saw me, and stood up. So I was too embarrased from himsaww to take it while hesaww sees me, and I disliked to demand himsaww with regards to taking it, therefore I took it’.15

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَبِيبٍ الْخَثْعَمِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَفَاضِلُكُمْ أَحْسَنُكُمْ أَخْلَاقاً، الْمُوَطَّئُونَ أَكْنَافاً، الَّذِينَ يَأْلَفُونَ وَيُؤْلَفُونَ، وَتُوَطَّأُ رِحَالُهُمْ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Habeeb Al Khash’amy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most preferable ones of you is the one of the best manners as his greatest quality, the one who is getting acquainted (with others), and they are getting acquainted with him modestly in their travels’.16

17. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنْ عَبْدِ اللهِ بْنِ مَيْمُونٍ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : الْمُؤْمِنُ مَأْ لُوفٌ، وَلَا خَيْرَ‌ فِيمَنْ لَا يَأْلَفُ وَلَا يُؤْلَفُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘ A’Momin’ (the Believer) gets acquainted (with others), and there is no good in the one who neither gets acquainted nor does he get acquainted with’.17

18. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ حُسْنَ الْخُلُقِ يَبْلُغُ بِصَاحِبِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The good manners makes its owner to reach the level of the Fasting one, the standing one (in Salāt)’.18

50- بَابُ حُسْنِ الْبِشْرِ

Chapter 50 – The goodly cheerfulness

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا بَنِي عَبْدِ الْمُطَّلِبِ، إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ، فَالْقَوْهُمْ بِطَلَاقَةِ الْوَجْهِ وَحُسْنِ الْبِشْرِ ».

وَرَوَاهُ عَنِ الْقَاسِمِ بْنِ يَحْيى، عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، إِلاَّ أَنَّهُ قَالَ: « يَا بَنِي هَاشِمٍ ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Hassan Bin Al Husayn who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘O sons of Abdul Muttalibas ! You will never be equal to the people in their wealth, therefore meet them with the relaxed face and goodly cheerfulness’.

And it is reported from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws , (same as above) except that heasws said: ‘O Clan of Hashimas ’.19

2. عَنْهُ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « ثَلَاثٌ مَنْ أَتَى اللهَ بِوَاحِدَةٍ مِنْهُنَّ، أَوْجَبَ اللهُ لَهُ الْجَنَّةَ: الْإِنْفَاقُ مِنْ إِقْتَارٍ، وَالْبِشْرُ لِجَمِيعِ الْعَالَمِ، وَالْإِنْصَافُ مِنْ نَفْسِهِ ».

From him, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘Three (things), the one who goes to Allahazwj with one of these, Allahazwj would Obligate the Paradise for him – the spending from poverty, and the cheerfulness to the entirety of the world, and the justice from himself’.20

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « أَتى رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم رَجُلٌ، فَقَالَ: يَا رَسُولَ اللهِ، أَوْصِنِي، فَكَانَ فِيمَا أَوْصَاهُ أَنْ قَالَ: الْقَ أَخَاكَ بِوَجْهٍ مُنْبَسِطٍ».

Ali Bin Ibrahim, from his father, from Ibn Mahboubn, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘A man came over to Rasool-Allahsaww , so he said, ‘O Rasool-Allahsaww ! Advise me’. So, among what hesaww advised him was that hesaww said: ‘Meet your brother with a cheerful face’.21

4. عَنْهُ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: مَا حَدُّ حُسْنِ الْخُلُقِ؟ قَالَ: « تُلِينُ جَنَاحَكَ، وَتُطِيبُ كَلَامَكَ، وَتَلْقى أَخَاكَ بِبِشْرٍ حَسَنٍ ».

From him, from Ibn Mahboub, from one of his companions, from Abu Abdullahasws , said,

‘I said to himasws , ‘What is the limit of the good manners?’ Heasws said: ‘Relax your arms, and be good in your speech, and meet your brother with goodly cheerfulness’.22

5. عَنْهُ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ رِبْعِيٍّ، عَنْ فُضَيْلٍ، قَالَ: صَنَائِعُ الْمَعْرُوفِ وَحُسْنُ الْبِشْرِ يَكْسِبَانِ الْمَحَبَّةَ، وَيُدْخِلَانِ الْجَنَّةَ؛ وَالْبُخْلُ وَعُبُوسُ الْوَجْهِ يُبْعِدَانِ مِنَ اللهِ، وَيُدْخِلَانِ النَّارَ.

From him, from his father, from Hammad, from Rabie, from Fuzayl who said,

‘The good works and the goodly cheerfulness both amass the love and cause to enter the Paradise; and the stinginess and a frown face both cause remoteness from Allahazwj and cause to enter the Fire’.23

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : حُسْنُ الْبِشْرِ يَذْهَبُ بِالسَّخِيمَةِ ».

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

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Rasool-Allahsaww said: ‘The goodly cheerfulness does away with the grudges’.24

51- بَابُ الصِّدْقِ وَ أَدَاءِ الْأمَانَةِ

Chapter 51 – The truthfulness and the repayment of the entrustments

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ لَمْ يَبْعَثْ نَبِيّاً إِلاَّ بِصِدْقِ الْحَدِيثِ وَأَدَاءِ الْأَمَانَةِ إِلَى الْبَرِّ وَالْفَاجِرِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic did not Send a Prophet except with truthful narrations, and repayment of the entrustments to the righteous as well as the immoral’.25

2. عَنْهُ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَغَيْرِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تَغْتَرُّوا بِصَلَاتِهِمْ وَلَا بِصِيَامِهِمْ؛ فَإِنَّ الرَّجُلَ رُبَّمَا لَهِجَ بِالصَّلَاةِ وَالصَّوْمِ حَتّى لَوْ تَرَكَهُ اسْتَوْحَشَ، وَلكِنِ اخْتَبِرُوهُمْ عِنْدَ صِدْقِ الْحَدِيثِ وَأَدَاءِ الْأَمَانَةِ ».

From him, from Usman Bin Isa, from Is’haq bin Ammar, and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not be deceived by their Salāt and by their Fasting, for sometimes the man gets habitual with the Salāt and the Fasting to the extent that if he were to leave it, he gets terrified. But, get their information during the truthful narration and the repayment of the entrustments’.26

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ مُثَنًّى الْحَنَّاطِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ صَدَقَ لِسَانُهُ زَكى عَمَلُهُ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musna Al Hannat, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is truthful of his tongue would purify his deed’.27

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ مُوسَى بْنِ سَعْدَانَ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ، قَالَ: قَالَ لِي أَبُو جَعْفَرٍعليه‌السلام فِي أَوَّلِ دَخْلَةٍ دَخَلْتُ عَلَيْهِ: « تَعَلَّمُوا الصِّدْقَ قَبْلَ الْحَدِيثِ ».

Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam who said,

‘Abu Ja’farasws said to me: ‘With regards to the first thing you indulge in is to learn the truthfulness before (discussing) the Hadeeth’.28

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي كَهْمَسٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : عَبْدُ اللهِ بْنُ أَبِي يَعْفُورٍ يُقْرِئُكَ السَّلَامَ.

قَالَ: « عَلَيْكَ وَعَلَيْهِ السَّلَامُ، إِذَا أَتَيْتَ عَبْدَ اللهِ فَأَقْرِئْهُ السَّلَامَ، وَقُلْ لَهُ: إِنَّ جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ لَكَ: انْظُرْ مَا بَلَغَ بِهِ عَلِيٌّعليه‌السلام عِنْدَ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَالْزَمْهُ؛ فَإِنَّ‌ عَلِيّاًعليه‌السلام إِنَّمَا بَلَغَ مَا بَلَغَ بِهِ عِنْدَ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِصِدْقِ الْحَدِيثِ وَأَدَاءِ الْأَمَانَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Kahmasy who said,

‘I said to Abu Abdullahasws , ‘Abdullah Bin Abu Yafour conveys the greetings to youasws ’. So heasws said: ‘And upon him be the greetings. When you go to Abdullah, so convey the greetings and say to him that Ja’farasws Bin Muhammadasws is saying to you: ‘Look at what Aliasws reached with in the presence of Rasool-Allahsaww , so necessitate it, for Aliasws , rather, reached whatever heasws reached with in the presence of Rasool-Allahsaww by truthful narrations and repayment of the entrustments’.29

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي إِسْمَاعِيلَ الْبَصْرِيِّ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يَا فُضَيْلُ، إِنَّ الصَّادِقَ أَوَّلُ مَنْ يُصَدِّقُهُ اللهُ عَزَّ وَجَلَّ، يَعْلَمُ أَنَّهُ صَادِقٌ، وَتُصَدِّقُهُ نَفْسُهُ، تَعْلَمُ أَنَّهُ صَادِقٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ismail Al Basry, from Fuzayl Bin Yasaar who said,

‘Abu Abdullahasws said: ‘O Fuzayl! The truthful is the first one whom Allahazwj Mighty and Majestic Ratifies. He knows that he is truthful, and its ratification is that he comes to know that he is truthful’.30

7. ابْنُ أَبِي عُمَيْرٍ، عَنْ مَنْصُورِ بْنِ حَازِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّمَا سُمِّيَ إِسْمَاعِيلُ صَادِقَ الْوَعْدِ لِأَنَّهُ وَعَدَ رَجُلاً فِي مَكَانٍ، فَانْتَظَرَهُ فِي ذلِكَ الْمَكَانِ سَنَةً، فَسَمَّاهُ اللهُ عَزَّ وَجَلَّ( صادِقَ الْوَعْدِ ) ثُمَّ: إِنَّ الرَّجُلَ أَتَاهُ بَعْدَ ذلِكَ، فَقَالَ لَهُ إِسْمَاعِيلُ: مَا زِلْتُ مُنْتَظِراً لَكَ ».

Ibn Abu Umeyr, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather Ismailas was named as’truthful of the promise’ because heas promised a man (to be) in a particular place, so heasws waited for him in that place for a year. Therefore Allahazwj Mighty and Majestic Named himas as’The truthful of the promise’’. Then heasws said: ‘The man did come to himas after that, so Ismailas said to him: ‘Ias did not cease waiting for you’.31

8. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ الْخَزَّازِ، عَنْ جَدِّهِ الرَّبِيعِ بْنِ سَعْدٍ، قَالَ: قَالَ لِي أَبُو جَعْفَرٍعليه‌السلام : « يَا رَبِيعُ، إِنَّ الرَّجُلَ لَيَصْدُقُ حَتّى يَكْتُبَهُ اللهُ صِدِّيقاً ».

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar Al Khazzaz, from his grandfather Al Rabie Bin Sa’ad who said,

‘Abu Ja’farasws said to me: ‘O Rabie! Let the man be truthful until Allahazwj Writes him as a truthful one’.32

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْعَبْدَ لَيَصْدُقُ حَتّى يُكْتَبَ عِنْدَ اللهِ مِنَ الصَّادِقِينَ، وَيَكْذِبُ حَتّى يُكْتَبَ عِنْدَ اللهِ مِنَ الْكَاذِبِينَ، فَإِذَا صَدَقَ قَالَ اللهُ عَزَّ وَجَلَّ: صَدَقَ وَبَرَّ، وَإِذَا كَذَبَ قَالَ اللهُ عَزَّ وَجَلَّ: كَذَبَ وَفَجَرَ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The servant, could be truthful until he is Written in the Presence of Allahazwj as being from the truthful ones, and he could lie until he is Written in the Presence of Allahazwj as being from the liars. So when he is truthful, Allahazwj Mighty and Majestic Says: “He is truthful and righteous”; and when he lies, Allahazwj Mighty and Majestic Says: “Liar, and an immoral one”‘.33

10. عَنْهُ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كُونُوا دُعَاةً لِلنَّاسِ بِالْخَيْرِ بِغَيْرِ أَلْسِنَتِكُمْ؛ لِيَرَوْا مِنْكُمُ‌ الِاجْتِهَادَ وَالصِّدْقَ وَالْوَرَعَ ».

From him, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘(You should) be inspiring people with the goodness without using tongues (calling them). Let them see from you the striving, and the truthfulness, and the piety’.34

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، قَالَ: قَالَ أَبُو الْوَلِيدِ حَسَنُ بْنُ زِيَادٍ الصَّيْقَلُ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ صَدَقَ لِسَانُهُ زَكى عَمَلُهُ، وَمَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ، وَمَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ مُدَّ لَهُ فِي عُمُرِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam who said, ‘Abu Al Waleed Hassan Bin Ziyad Al Sayqal said,

‘Abu Abdullahasws said: ‘The one who is truthful of his tongue would purify his deed, and the one who is good of intention would increase in his livelihood, and the one of goodly righteousness with his family members, there would be an extension for him in his life-span’.35

12. عَنْهُ، عَنْ أَبِي طَالِبٍ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَا تَنْظُرُوا إِلى طُولِ رُكُوعِ الرَّجُلِ وَسُجُودِهِ؛ فَإِنَّ ذلِكَ شَيْ‌ءٌ اعْتَادَهُ، فَلَوْ تَرَكَهُ اسْتَوْحَشَ لِذلِكَ، وَلكِنِ انْظُرُوا إِلى صِدْقِ حَدِيثِهِ، وَأَدَاءِ أَمَانَتِهِ ».

From him, from Abu Talib, raising it, said,

‘Abu Abdullahasws said: ‘Do not be looking at the prolonged Bowing and Prostration of the man, for in that is something of his habit, were he to leave it, he would be petrified due to that. But look at the truthfulness of his narration and the repayment of his entrustment’.36

52- بَابُ الْحَيَاءِ

Chapter 52 – The’Hiyā’ Bashfulness

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْحَيَاءُ مِنَ الْإِيمَانِ، وَالْإِيمَانُ فِي الْجَنَّةِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Abu Umeyda Al Haza’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Hiyā’ the bashfulness is from the Emān, and the Emān is in the Paradise’.37

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنْ حَسَنٍ الصَّيْقَلِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « الْحَيَاءُ وَالْعَفَافُ وَالْعِيُّ ـ أَعْنِي عِيَّ اللِّسَانِ لَاعِيَّ الْقَلْبِ ـ مِنَ الْإِيمَانِ ».

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

‘Abu Abdullahasws said: ‘The Hiyā, and the chastity, and the tiredness, meaning the tiredness of the tongue not tiredness of the heart, is from the Emān’.38

3. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ، عَنْ‌ مُصْعَبِ بْنِ يَزِيدَ، عَنِ الْعَوَّامِ بْنِ الزُّبَيْرِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ رَقَّ وَجْهُهُ، رَقَّ عِلْمُهُ ».

Al Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Mus’ab Bin Yazeed, from Al Awwan Bin al Zubeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who softens his face would soften his knowledge’.39

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ يَحْيى ـ أَخِي دَارِمٍ ـ عَنْ مُعَاذِ بْنِ كَثِيرٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « الْحَيَاءُ وَالْإِيمَانُ مَقْرُونَانِ فِي قَرَنٍ، فَإِذَا ذَهَبَ أَحَدُهُمَا تَبِعَهُ صَاحِبُهُ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Yahya a brother of Darim, from Muaz Bin Kaseer,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘Hiyā and the Emān are paired in one coupling, so when one of the two goes, its counterpart follows it’.40

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ، عَنِ الْفُضَيْلِ بْنِ كَثِيرٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا إِيمَانَ لِمَنْ لَا حَيَاءَ لَهُ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Al Hassan Bin Ali Bin Yaqteen, from Al Fazl Bin Kaseer, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no Emān for the one who has no’Hiyā’ bashfulness for him’.41

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « الْحَيَاءُ حَيَاءَانِ: حَيَاءُ عَقْلٍ، وَحَيَاءُ حُمْقٍ، فَحَيَاءُ الْعَقْلِ هُوَ الْعِلْمُ، وَحَيَاءُ الْحُمْقِ هُوَ الْجَهْلُ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from one of our companions, raising it,

‘Heasws said: ‘Rasool-Allahsaww said: ‘The Hiyā (bashfulness) is of two (types) – The Hiyā of the intellect and the Hiyā of foolishness. So the Hiyā of the intellect, it is the knowledge, and the Hiyā of the foolishness, it is the ignorance’.42

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَبْدِ اللهِ بْنِ إِبْرَاهِيمَ، عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللهَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَرْبَعٌ مَنْ كُنَّ فِيهِ وَكَانَ مِنْ قَرْنِهِ إِلى قَدَمِهِ ذُنُوباً، بَدَّلَهَا اللهُ حَسَنَاتٍ: الصِّدْقُ، وَالْحَيَاءُ، وَحُسْنُ الْخُلُقِ، وَالشُّكْرُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali Al Lahby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Four (things), the one who has these in him, and (even if) he was (immersed) in sins from his head to his toe, Allahazwj would Change these to good deeds – The truthfulness, and the Hiyā (bashfulness), and the good manners, and the gratefulness’.43

53- بَابُ الْعَفْوِ

Chapter 53 – The Pardoning

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فِي خُطْبَتِهِ: أَلَا أُخْبِرُكُمْ بِخَيْرِ خَلَائِقِ الدُّنْيَا وَالْآخِرَةِ؟: الْعَفْوُ عَمَّنْ ظَلَمَكَ، وَتَصِلُ مَنْ قَطَعَكَ، وَالْإِحْسَانُ إِلى مَنْ أَسَاءَ إِلَيْكَ، وَإِعْطَاءُ مَنْ حَرَمَكَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said in hissaww sermon: ‘Shall Isaww inform you with the best moral of the world and the Hereafter? (it is) the pardoning the one who oppressed you, and maintaining relations with the one who cut you off, and the (doing of) favours to the one who offended you, and giving to the one who deprived you’.44

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ، عَنْ يُونُسَ بْنِ يَعْقُوبَ، عَنْ غُرَّةَ بْنِ دِينَارٍ الرَّقِّيِّ، عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ رَفَعَهُ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « أَلَا أَدُلُّكُمْ عَلى خَيْرِ أَخْلَاقِ الدُّنْيَا وَالْآخِرَةِ؟: تَصِلُ مَنْ قَطَعَكَ، وَتُعْطِي مَنْ حَرَمَكَ، وَتَعْفُو عَمَّنْ ظَلَمَكَ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yunus Bin Yaqoub, from Gurrat Bin Dinar Al Raqqy, from Abu Is’haq Al Sabi’e who said,

‘Rasool-Allahsaww said: ‘Shall Isaww point you to the best of the manners of the world and the Hereafter? (It is) maintaining relations with the one who cut you off, and giving to the one who deprives you, and pardoning the one who oppresses you’.45

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ أَبِي عَبْدِ اللهِ نُسَيْبٍ اللَّفَائِفِيِّ، عَنْ حُمْرَانَ بْنِ أَعْيَنَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « ثَلَاثٌ مِنْ مَكَارِمِ الدُّنْيَا وَالْآخِرَةِ: تَعْفُو عَمَّنْ ظَلَمَكَ، وَتَصِلُ مَنْ قَطَعَكَ، وَتَحْلُمُ إِذَا جُهِلَ عَلَيْكَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Abu Abdullah Shuayb Al Faify, from Humran Bin Ayn who said,

‘Abu Abdullahasws said: ‘Three are from the nobilities of the world and the Hereafter – your pardoning the one who oppresses you, and your maintain relations with the one who cuts you off, and your forbearing when you are being ignored upon’.46

4. عَلِيٌّ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِذَا كَانَ يَوْمُ الْقِيَامَةِ، جَمَعَ اللهُ ـ تَبَارَكَ وَتَعَالى ـ الْأَوَّلِينَ وَالْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ، ثُمَّ يُنَادِي مُنَادٍ: أَيْنَ أَهْلُ الْفَضْلِ؟ » قَالَ: « فَيَقُومُ عُنُقٌ مِنَ النَّاسِ، فَتَلَقَّاهُمُ الْمَلَائِكَةُ، فَيَقُولُونَ: وَمَا كَانَ فَضْلُكُمْ؟ فَيَقُولُونَ: كُنَّا نَصِلُ مَنْ قَطَعَنَا، وَنُعْطِي مَنْ حَرَمَنَا، وَنَعْفُو عَمَّنْ ظَلَمَنَا » قَالَ: « فَيُقَالُ لَهُمْ: صَدَقْتُمُ، ادْخُلُوا الْجَنَّةَ ».

Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws , said, ‘I heard himasws saying: ‘When it will be the Day of Judgement, Allahazwj Blessed and High will Gather the former ones and the later ones in one plain. Then a Caller will Call out: ‘Where are the people of merit?’

Heasws said: ‘So some necks from the people would be standing, and the Angels would meet them and saying to them: ‘And what was your merit?’ So they would be saying, ‘We used to maintain relations with the ones who cut us off, and we gave to the ones who deprived us, and we pardoned the ones who oppressed us’. So it would be said to them: ‘You are speaking the truth. Enter into the Paradise!’’.47

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ جَهْمِ بْنِ الْحَكَمِ الْمَدَائِنِيِّ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : عَلَيْكُمْ بِالْعَفْوِ؛ فَإِنَّ الْعَفْوَ لَايَزِيدُ الْعَبْدَ إِلاَّ عِزّاً، فَتَعَافَوْا يُعِزَّكُمُ اللهُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Jahm Bin Al Hakam Al Madainy, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated)from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘It is upon you with the pardoning, for the pardoning does not increase the servant (with anything) except for honour, therefore pardon, Allahazwj will Honour you’.48

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ أَبِي خَالِدٍ الْقَمَّاطِ، عَنْ حُمْرَانَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « النَّدَامَةُ عَلَى الْعَفْوِ أَفْضَلُ وَأَيْسَرُ مِنَ النَّدَامَةِ عَلَى الْعُقُوبَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Khalid Al Qammat, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘The regret upon the pardoning is superior and easier than the regret upon the punishing’.49

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنْ سَعْدَانَ، عَنْ مُعَتِّبٍ، قَالَ: كَانَ أَبُو الْحَسَنِ مُوسىعليه‌السلام فِي حَائِطٍ لَهُ يَصْرِمُ، فَنَظَرْتُ إِلى غُلَامٍ لَهُ قَدْ أَخَذَ كَارَةً مِنْ تَمْرٍ، فَرَمى بِهَا وَرَاءَ الْحَائِطِ، فَأَتَيْتُهُ وَأَخَذْتُهُ، وَذَهَبْتُ بِهِ إِلَيْهِ، فَقُلْتُ: جُعِلْتُ فِدَاكَ، إِنِّي وَجَدْتُ هذَا وَهذِهِ الْكَارَةَ، فَقَالَ لِلْغُلَامِ: « يَا فُلَانُ » قَالَ لَبَّيْكَ، قَالَ: « أَتَجُوعُ ؟ » قَالَ: لَايَا سَيِّدِي، قَالَ: « فَتَعْرى ؟ » قَالَ: لَايَا سَيِّدِي، قَالَ: « فَلِأَيِّ شَيْ‌ءٍ أَخَذْتَ هذِهِ ؟ » قَالَ: اشْتَهَيْتُ ذلِكَ، قَالَ: « اذْهَبْ، فَهِيَ لَكَ » وَقَالَ: « خَلُّوا عَنْهُ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Sa’dan, from Mo’tab who said,

‘It was so that Abu Al-Hassan Musaasws was by a (garden) wall of hisasws , and heasws looked at a slave of hisasws who had taken a bunch of dates, and he threw it behind the wall. So I went over to him, and seized it and went with him to himasws , and I said, ‘May I be sacrificed for youasws ! I found this one that this bunch (of dates)’. So heasws said to the slave: ‘O so and so!’ He said, ‘At yourasws service!’ Heasws said: ‘Are you hungry?’ He said, ‘Yes, my Masterasws !’ Heasws said: ‘So are you bare (need clothes)?’ He said, ‘Yes, my Masterasws !’ Heasws said: ‘So, for which thing (reason) did you take these?’ He said, ‘I desired that’. Heasws said: ‘Go, for these are for you’. And heasws said: ‘Leave him alone’.50

8. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِعليه‌السلام يَقُولُ: «مَا الْتَقَتْ فِئَتَانِ قَطُّ إِلاَّ نُصِرَ أَعْظَمُهُمَا عَفْواً».

From him, from Ibn Fazzal who said,

‘I heard Abu Al-Hassanasws saying: ‘No two parties ever met (in a confrontation) at all, except victory was for the one who was greater of the two in pardoning’.51

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم أُتِيَ بِالْيَهُودِيَّةِ الَّتِي سَمَّتِ الشَّاةَ لِلنَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ لَهَا: مَا حَمَلَكِ عَلى مَا صَنَعْتِ؟ فَقَالَتْ: قُلْتُ: إِنْ كَانَ نَبِيّاً لَمْ يَضُرَّهُ، وَإِنْ كَانَ مَلِكاً أَرَحْتُ النَّاسَ مِنْهُ » قَالَ: « فَعَفَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم عَنْهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘They came to Rasool-Allahsaww with the Jewess who had poisoned the sheep for the Prophetsaww , so hesaww said to her: ‘What carried you upon what you did?’ So she said, ‘I said, ‘If hesaww is a Prophetsaww , it would not harm him, and if he was a king, the people would be relieved from himsaww ’.

Heasws said: ‘So Rasool-Allahsaww pardoned her from it’.52

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « ثَلَاثٌ لَايَزِيدُ اللهُ بِهِنَّ الْمَرْءَ الْمُسْلِمَ إِلاَّ عِزّاً: الصَّفْحُ عَمَّنْ‌ ظَلَمَهُ، وَإِعْطَاءُ مَنْ حَرَمَهُ، وَالصِّلَةُ لِمَنْ قَطَعَهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Three (actions), Allahazwj does not Increase by these the personality of the Muslim except for honour – the pardoning of the one who oppressed him, and giving to the one who deprived him, and the maintaining of the relationship with the one who cuts off from him’.53

54- بَابُ كَظْمِ الْغَيْظِ

Chapter 54 – Suppressing the anger

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ الْحَكَمِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام يَقُولُ: مَا أُحِبُّ أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ، وَمَا تَجَرَّعْتُ جُرْعَةً أَحَبَّ إِلَيَّ مِنْ جُرْعَةِ غَيْظٍ لَا أُكَافِي بِهَا صَاحِبَهَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘Iasws do not love to humiliate myselfasws for the Bounties, and Iasws have not swallowed a portion more beloved to measws than the portion of anger, not seeking retribution by it from its agitator’.54

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَعَلِيِّ بْنِ النُّعْمَانِ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، عَنْ زَيْدٍ الشَّحَّامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « نِعْمَ الْجُرْعَةُ الْغَيْظُ لِمَنْ صَبَرَ عَلَيْهَا؛ فَإِنَّ عَظِيمَ‌ الْأَجْرِ لَمِنْ عَظِيمِ الْبَلَاءِ، وَمَا أَحَبَّ اللهُ قَوْماً إِلاَّ ابْتَلَاهُمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, and Ali Bin al uman, from Ammar Bin Marwan, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having said: ‘The best swallowing of the anger is for the one who is patient upon it, for the great Recompense is for the one (subjected to) great afflictions, and Allahazwj does not Love a people except Heazwj Tests them’.55

3. عَنْهُ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ وَمُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ: عَنْ أَبِي الْحَسَنِ الْأَوَّلِعليه‌السلام ، قَالَ: « اصْبِرْ عَلى أَعْدَاءِ النِّعَمِ؛ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللهَ فِيهِ ».

From him, from Ali Bin Al Numan and Muhammad Bin Sinan, from Ammar Bin Marwan,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘Observe patience upon the enemies of the Favours, for you will never be sufficed from the one who disobeys Allahazwj regarding you by anything more superior than obeying Allahazwj regarding him (by being patient)’.56

4. عَنْهُ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ ثَابِتٍ مَوْلى آلِ جَرِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَظْمُ الْغَيْظِ عَنِ الْعَدُوِّ فِي دَوْلَاتِهِمْ تَقِيَّةً حَزْمٌ لِمَنْ أَخَذَ بِهِ، وَتَحَرُّزٌ مِنَ التَّعَرُّضِ لِلْبَلَاءِ فِي الدُّنْيَا؛ وَمُعَانَدَةُ الْأَعْدَاءِ فِي دَوْلَاتِهِمْ وَمُمَاظَّتُهُمْ فِي غَيْرِ تَقِيَّةٍ تَرْكُ أَمْرِ اللهِ؛ فَجَامِلُوا النَّاسَ يَسْمَنْ ذلِكَ لَكُمْ عِنْدَهُمْ، وَلَا تُعَادُوهُمْ فَتَحْمِلُوهُمْ عَلى رِقَابِكُمْ، فَتَذِلُّوا »

From him, from Muhammad Bin Sinan, from Sabit, a slave of the family of Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘Supressing the anger from the enemies in their government by dissimulation is prudence for the one who takes by it, and is a protection from the exposure to the affliction in the world and the animosity of the enemies in their government, and opposition to them in their government without dissimulation is to neglect the Command of Allahazwj . Therefore, pay compliments to the people, that would nourish for you in their presence, and do not make enemies out of them, so they would be riding upon your necks and humiliate you’.57

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ مَالِكِ بْنِ حُصَيْنٍ السَّكُونِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا مِنْ عَبْدٍ كَظَمَ غَيْظاً إِلاَّ زَادَهُ اللهُ ـ عَزَّ وَجَلَّ ـ عِزّاً فِي الدُّنْيَا‌ وَالْآخِرَةِ، وَقَدْ قَالَ اللهُ عَزَّ وَجَلَّ:( وَالْكاظِمِينَ الْغَيْظَ وَالْعافِينَ عَنِ النّاسِ وَاللهُ يُحِبُّ الْمُحْسِنِينَ ) وَأَثَابَهُ اللهُ مَكَانَ غَيْظِهِ ذلِكَ ».

Ali Bin Ibrahim, from one of his companions, from Malik Bin Husayn Al Sakuny who said,

‘Abu Abdullahasws said: ‘There is none form a servant who suppresses anger except that Allahazwj Mighty and Majestic Increases him with honour in the world and the Hereafter; and Allahazwj Mighty and Majestic Said [3: 134] and those who restrain (their) anger and pardon the people; and Allah Loves the doers of good (to others), and Allahazwj would Reward him in place of that anger’.58

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، قَالَ: حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ كَظَمَ غَيْظاً ـ وَلَوْ شَاءَ أَنْ يُمْضِيَهُ أَمْضَاهُ ـ مَلَأَ اللهُ قَلْبَهُ يَوْمَ الْقِيَامَةِ رِضَاهُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra who said,

‘It was narrated to me by the one who heard Abu Abdullahasws saying: ‘The one who suppresses anger, and (even though) had he so desired to he could have continued it (his anger), Allahazwj would Fill his heart on the Day of Judgement with Hisazwj Pleasure’.59

7. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ غَالِبِ بْنِ عُثْمَانَ، عَنْ عَبْدِ اللهِ بْنِ مُنْذِرٍ، عَنِ الْوَصَّافِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ كَظَمَ غَيْظاً ـ وَهُوَ يَقْدِرُ عَلى إِمْضَائِهِ ـ حَشَا اللهُ قَلْبَهُ أَمْناً وَإِيمَاناً يَوْمَ الْقِيَامَةِ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ghalib Bin Usman, from Abdullah Bin Munzir, from Al Wassafy,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who suppresses anger and he is able upon continuing it, Allahazwj would Fill his heart with security and Emān on the Day of Judgement’.60

8. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو، عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ لِي: « يَا زَيْدُ، اصْبِرْ عَلى أَعْدَاءِ النِّعَمِ، فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللهَ فِيهِ؛ يَا زَيْدُ، إِنَّ اللهَ اصْطَفَى‌ الْإِسْلَامَ وَاخْتَارَهُ، فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَحُسْنِ الْخُلُقِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdul Kareem Bin Amro, from Abu Asama Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said to me: ‘O Zayd! Observe patience upon the enemies of the favours, for you will never suffice yourself from the one who disobeys Allahazwj regarding you with anything more superior than your obedience to Allahazwj regarding him. O Zayd! Allahazwj Chose Al-Islam and Selected it, therefore be good companions of it by the generosity and the best manners’.61

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ حَفْصٍ بَيَّاعِ السَّابِرِيِّ، عَنْ أَبِي حَمْزَةَ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مِنْ أَحَبِّ السَّبِيلِ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ جُرْعَتَانِ: جُرْعَةُ غَيْظٍ تَرُدُّهَا بِحِلْمٍ، وَجُرْعَةُ مُصِيبَةٍ تَرُدُّهَا بِصَبْرٍ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hafs Baya’a Al Sabiry, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘The one who loves the Way to Allahazwj Mighty and Majestic should swallow two portions – the potion of anger repelling it by the forbearance, and a portion of difficulties repelling it with patience’.62

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ رِبْعِيٍّ، عَمَّنْ حَدَّثَهُ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ لِي أَبِي: يَا بُنَيَّ، مَا مِنْ شَيْ‌ءٍ أَقَرَّ لِعَيْنِ أَبِيكَ مِنْ جُرْعَةِ غَيْظٍ عَاقِبَتُهَا صَبْرٌ، وَمَا يَسُرُّنِي أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ ».

Ali Bin Ibrahim, from his father, from Hammad, from Rabie, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said to me: ‘Myasws fatherasws said to me: ‘O myasws sonasws ! There is none from the things more delighting to the eyes of yourasws fatherasws than swallowing the potion of anger, its consequence being patience, and there is none from the most noble of the bounties which would bring me any happiness if it may cause humiliation to my soul’.63

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، عَنْ مُعَاذِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « اصْبِرُوا عَلى أَعْدَاءِ النِّعَمِ؛ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللهَ فِيهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab, from Muaz Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Observe patient upon the enemies of the favours, for you will never be sufficed from the one who disobeys Allahazwj regarding you by anything more superior than if you were to obey Allahazwj regarding him (by suppression of anger)’.64

12. عَنْهُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ خَلاَّدٍ، عَنِ الثُّمَالِيِّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا، قَالَ: قَالَ: « مَا أُحِبُّ أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ، وَمَا تَجَرَّعْتُ مِنْ جُرْعَةٍ أَحَبَّ إِلَيَّ مِنْ جُرْعَةِ غَيْظٍ لَا أُكَافِئُ بِهَا صَاحِبَهَا ».

From him, from his father, from Ibn Abu Umeyr, from Khallad, from Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Iasws do not love it if Iasws were to humiliate myselfasws for the Bounties, and there is no potion from the potions to be swallowed, more beloved to measws than the potion of anger, not seeking retribution by it from its agitator’.65

‌13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ مُثَنًّى الْحَنَّاطِ، عَنْ أَبِي حَمْزَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا مِنْ جُرْعَةٍ يَتَجَرَّعُهَا الْعَبْدُ أَحَبَّ إِلَى اللهِ مِنْ جُرْعَةِ غَيْظٍ يَتَجَرَّعُهَا عِنْدَ تَرَدُّدِهَا فِي قَلْبِهِ: إِمَّا بِصَبْرٍ، وَإِمَّا بِحِلْمٍ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Musna Al Hannat, from Abu Hamza having said:

‘Abu Abdullahasws said: ‘There is none from the potions swallowed by the servant more beloved to Allahazwj Mighty and Majestic than the potion of anger swallowed during repelling it in his heart, either by patience of by forbearance’.66

55- بَابُ الْحِلْمِ

Chapter 55 – The Forbearance

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ، قَالَ: سَمِعْتُ الرِّضَاعليه‌السلام يَقُولُ: « لَا يَكُونُ الرَّجُلُ عَابِداً حَتّى يَكُونَ حَلِيماً، وَإِنَّ الرَّجُلَ كَانَ إِذَا تَعَبَّدَ فِي بَنِي إِسْرَائِيلَ، لَمْ يُعَدَّ عَابِداً حَتّى يَصْمُتَ قَبْلَ ذلِكَ عَشْرَ سِنِينَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,

‘I heard Al-Rezaasws saying: ‘The man cannot become a worshipper until he becomes forbearing, and it was so among the Children of Israel, that a worshipper was not counted as a worshipper until he was silent for ten years before that’.67

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي حَمْزَةَ، قَالَ: « الْمُؤْمِنُ مَنْ خَلَطَ عَمَلَهُ بِالْحِلْمِ، يَجْلِسُ لِيَعْلَمَ، وَيَنْطِقُ لِيَفْهَمَ، لَايُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ، وَلَا يَكْتُمُ شَهَادَتَهُ الْأَعْدَاءَ، وَلَا يَفْعَلُ شَيْئاً مِنَ الْحَقِّ رِيَاءً، وَلَا يَتْرُكُهُ حَيَاءً، إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ، وَاسْتَغْفَرَ اللهَ مِمَّا لَايَعْلَمُونَ، لَايَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ، وَيَخْشى إِحْصَاءَ مَا قَدْ عَمِلَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ibn Muskan, from Abu Hamza,

‘Heasws said: ‘The Believer mingles his deed with the forbearance, and he sits to learn, and he speaks to learn. He does not narrate his entrustments to the friends nor does he conceal his testimony to his enemies, and he does not do anything from the truth to show off, nor does he leave it out of embarrassment that he would be blamed for fear of what they would be saying, and he seeks Forgiveness of Allahazwj from what they are knowing, not being tempted by the words of the one who is ignorant, and he fears from the records of his deeds’.68

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنِ‌ ابْنِ بُكَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « كَانَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام يَقُولُ: إِنَّهُ لَيُعْجِبُنِي الرَّجُلُ أَنْ يُدْرِكَهُ حِلْمُهُ عِنْدَ غَضَبِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘It would astound measws , the man, if his forbearance comes across him during his anger’.69

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي جَمِيلَةَ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يُحِبُّ الْحَيِيَّ الْحَلِيمَ ».

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

(It has been narrated) from Jabir, from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Loves the bashful one, the forbearing one’.70

5. عَنْهُ، عَنْ عَلِيِّ بْنِ حَفْصٍ الْعَوْسِيِّ الْكُوفِيِّ: رَفَعَهُ إِلى أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا أَعَزَّ اللهُ بِجَهْلٍ قَطُّ، وَلَا أَذَلَّ بِحِلْمٍ قَطُّ ».

From him, from Ali Bin Hafs Al Awsy Al Kufy,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj will not Honour (anyone) by ignorance at all, nor would Heazwj Humiliate (anyone) by forbearance at all’.71

6. عَنْهُ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « كَفى بِالْحِلْمِ نَاصِراً ». وَقَالَ: « إِذَا لَمْ تَكُنْ حَلِيماً، فَتَحَلَّمْ ».

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

‘Abu Abdullahasws said: ‘Suffice with the forbearance as a helper’. And heasws said: ‘When you cannot become forbearing, so you should be tolerant’.72

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَبْدِ اللهِ الْحَجَّالِ، عَنْ حَفْصِ بْنِ أَبِي عَائِشَةَ، قَالَ: بَعَثَ أَبُو عَبْدِ اللهِعليه‌السلام غُلَاماً لَهُ فِي حَاجَةٍ، فَأَبْطَأَ، فَخَرَجَ أَبُو عَبْدِ اللهِعليه‌السلام عَلى أَثَرِهِ لَمَّا أَبْطَأَ، فَوَجَدَهُ نَائِماً، فَجَلَسَ عِنْدَ رَأْسِهِ يُرَوِّحُهُ حَتَّى انْتَبَهَ، فَلَمَّا تَنَبَّهَ، قَالَ لَهُ أَبُو عَبْدِ اللهِعليه‌السلام : « يَا فُلَانُ، وَاللهِ مَا ذلِكَ لَكَ، تَنَامُ اللَّيْلَ وَالنَّهَارَ؛ لَكَ اللَّيْلُ، وَلَنَا مِنْكَ النَّهَارُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdullah Al Hajjal, from Hafs Bin Abu Ayesha who said,

‘Abu Abdullahasws sent a slave of hisasws regarding a need, and he was delayed. So Abu Abdullahasws went out upon his footsteps (to find out) as to what had delayed him, and heasws found him sleeping. So heasws sat by his head fanning him until he woke up. So when he woke up, Abu Abdullahasws said to him: ‘O so and so! By Allahazwj , that is not for you that you sleep night and the day. For you is the night and for usasws , from you, is the day’.73

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ اللهَ يُحِبُّ الْحَيِيَّ الْحَلِيمَ، الْعَفِيفَ الْمُتَعَفِّفَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Loves the bashful one, the forbearing, the chaste, the abstemious (self-denying)’.74

9. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ، عَنْ أَيُّوبَ بْنِ نُوحٍ، عَنْ عَبَّاسِ بْنِ عَامِرٍ، عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ، عَنْ أَبِي مُحَمَّدٍ، عَنْ عِمْرَانَ، عَنْ سَعِيدِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا وَقَعَ بَيْنَ رَجُلَيْنِ مُنَازَعَةٌ نَزَلَ مَلَكَانِ، فَيَقُولَانِ لِلسَّفِيهِ مِنْهُمَا: قُلْتَ وَقُلْتَ وَأَنْتَ أَهْلٌ لِمَا قُلْتَ، سَتُجْزى بِمَا قُلْتَ، وَيَقُولَانِ لِلْحَلِيمِ مِنْهُمَا: صَبَرْتَ وَحَلُمْتَ، سَيَغْفِرُ اللهُ لَكَ إِنْ أَتْمَمْتَ ذلِكَ » قَالَ: « فَإِنْ رَدَّ الْحَلِيمُ عَلَيْهِ ارْتَفَعَ الْمَلَكَانِ ».

Abu Ali Al Ashary, from Muhammad Bin Ali Bin Mahboub, from Ayoub Bin Nuh, from Abbas Bin Aamir, deom Rabie Bin Muhammad Al Musly, from Abu Muhammad, from Imran, from Saeed Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘When a dispute occurs between two men, two Angels descend, and they are both saying to the foolish one from the two, ‘You talk, and you talk, and you are deserving of what you say. You will soon be Recompensed due to what you say’. And they are both saying to the forbearing one of the two, ‘You were patient, and you were forbearing. Allahazwj would be Forgiving (your sins) for you if you complete (upon) that’. Heasws said: ‘But if the forbearing one replies against him, the two Angels ascend’.75

56- بَابُ الصَّمْتِ وَ حِفْظِ اللِّسَانِ

Chapter 56 – The silence and preservation of the tongue

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، قَالَ: قَالَ أَبُو الْحَسَنِ الرِّضَاعليه‌السلام : « مِنْ عَلَامَاتِ الْفِقْهِ: الْحِلْمُ، وَالْعِلْمُ، وَالصَّمْتُ؛ إِنَّ الصَّمْتَ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ؛ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ؛ إِنَّهُ دَلِيلٌ عَلى كُلِّ خَيْرٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassan Al-Rezaasws said: ‘From the signs of the understanding, is the forbearance, and the knowledge, and the silence. The silence is a door from the doors of the wisdom. The silence amasses the love. It is a pointer upon every goodness’.76

2. عَنْهُ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ أَبِي‌حَمْزَةَ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّمَا شِيعَتُنَا الْخُرْسُ ».

From him, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying: ‘But rather, ourasws Shia are the mute (observe silence)’.77

3. عَنْهُ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي عَلِيٍّ‌ الْجَوَّانِيِّ، قَالَ: شَهِدْتُ أَبَا عَبْدِ اللهِعليه‌السلام وَهُوَ يَقُولُ لِمَوْلًى لَهُ ـ يُقَالُ لَهُ: سَالِمٌ ـ وَوَضَعَ يَدَهُ عَلى شَفَتَيْهِ، وَقَالَ: « يَا سَالِمُ، احْفَظْ لِسَانَكَ تَسْلَمْ، وَلَا تَحْمِلِ النَّاسَ عَلى رِقَابِنَا ».

From him, from Al Hassan Bin Mahboub, from Abu Ali Al Jawwany who said,

‘I witnessed Abu Abdullahasws , and heasws was saying to a slave of hisasws called Saalim, and heasws placed hisasws hand upon his lips and said: ‘O Saalim! Preserve your tongue, you will be safe, and do not load the people upon ourasws necks’.78

4. عَنْهُ، عَنْ عُثْمَانَ بْنِ عِيسى، قَالَ: حَضَرْتُ أَبَا الْحَسَنِ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ وَقَالَ لَهُ رَجُلٌ: أَوْصِنِي، فَقَالَ لَهُ: « احْفَظْ لِسَانَكَ تَعِزَّ، وَلَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِكَ فَتُذِلَّ رَقَبَتَكَ ».

From him, from Usman Bin Isa who said,

‘I was present with Abu Al-Hassanasws and a man said to him: ‘Advise me’. So heasws said to him: ‘Preserve your tongue, you will be honoured, and do not enable the people into leading you, so your neck would be disgraced’.79

5. عَنْهُ، عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِرَجُلٍ أَتَاهُ: أَلَا أَدُلُّكَ عَلى أَمْرٍ يُدْخِلُكَ اللهُ بِهِ الْجَنَّةَ؟ قَالَ: بَلى يَا رَسُولَ اللهِ، قَالَ: أَنِلْ مِمَّا أَنَالَكَ اللهُ، قَالَ: فَإِنْ‌ كُنْتُ أَحْوَجَ مِمَّنْ أُنِيلُهُ؟ قَالَ: فَانْصُرِ الْمَظْلُومَ، قَالَ: فَإِنْ كُنْتُ أَضْعَفَ مِمَّنْ أَنْصُرُهُ؟ قَالَ: فَاصْنَعْ لِلْأَخْرَقِ ـ يَعْنِي أَشِرْ عَلَيْهِ ـ قَالَ: فَإِنْ كُنْتُ أَخْرَقَ مِمَّنْ أَصْنَعُ لَهُ؟ قَالَ: فَأَصْمِتْ لِسَانَكَ إِلاَّ مِنْ خَيْرٍ، أَمَا يَسُرُّكَ أَنْ تَكُونَ فِيكَ خَصْلَةٌ مِنْ هذِهِ الْخِصَالِ تَجُرُّكَ إِلَى الْجَنَّةِ؟ ».

From him, from Al Haysam Bin Abu Masrouq, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to a man who had come to himasws , ‘Shall Isaww point you upon a matter that Allahazwj would Enter you into the Pradise due to it?’ He said, ‘Yes, O Rasool-Allahsaww ! Hesaww said: ‘Give from what Allahazwj Gave you’. He said, ‘Supposing I am more needy than the one I give it to?’ Hesaww said: ‘So help the oppressed’. He said, ‘And if I was weaker than the one I help?’ Hesaww said: ‘So, deal with the silly one, meaning, indicate upon him (his affairs)’. He said, ‘Supposing I was more silly than the one I do (this) for’. He said, ‘So silence your tongue except from goodness. Would it not cheer you that there should be a characteristic from these characteristics in you, pulling you to the Paradise?’.80

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنِ ابْنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ، إِنْ كُنْتَ زَعَمْتَ أَنَّ الْكَلَامَ مِنْ فِضَّةٍ، فَإِنَّ السُّكُوتَ مِنْ ذَهَبٍ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Luqmanas said to hisas son: ‘O myas son! If you think that the speech is of silver, so the silence is of gold’.81

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ الْحَلَبِيِّ رَفَعَهُ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « أَمْسِكْ لِسَانَكَ؛ فَإِنَّهَا صَدَقَةٌ تَصَدَّقُ بِهَا عَلى نَفْسِكَ » ثُمَّ قَالَ: « وَلَايَعْرِفُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتّى يَخْزُنَ مِنْ لِسَانِهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Halby, raising it,

‘Heasws said: ‘Rasool-Allahsaww said: ‘Withhold your tongue for it is a charity you give charity upon yourself’. Then heasws said: ‘And a servant will not recognise the reality of the Emān until he stores from his tongue’.82

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ عُبَيْدِ اللهِ بْنِ عَلِيٍّ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ ) قَالَ: « يَعْنِي كُفُّوا أَلْسِنَتَكُمْ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Ubeydullah Bin Ali Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [4: 77] Have you not seen those to whom it was said: Withhold your hands. Heasws said: ‘It Means Rrestrain your tongues’’.83

9. عَلِيُّ بْنُ‌إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ‌عِيسى، عَنْ يُونُسَ، عَنِ الْحَلَبِيِّ رَفَعَهُ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « نَجَاةُ الْمُؤْمِنِ فِي حِفْظِ لِسَانِهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Halby, raising it,

‘Heasws said: ‘Rasool-Allahsaww said: ‘The salvation of a’Momin’ (the Believer) lies in preservation of his tongue’.84

10. يُونُسُ، عَنْ مُثَنًّى، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « كَانَ أَبُو ذَرٍّ ـ رَحِمَهُ اللهُ ـ يَقُولُ: يَا مُبْتَغِيَ الْعِلْمِ، إِنَّ هذَا اللِّسَانَ مِفْتَاحُ خَيْرٍ، وَمِفْتَاحُ شَرٍّ، فَاخْتِمْ عَلى لِسَانِكَ كَمَا تَخْتِمُ عَلى ذَهَبِكَ وَوَرِقِكَ ».

Yunus, from Musna, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘Abu Zarras , may Allahazwj have Mercy on himas was saying, ‘O seeker of the knowledge! This tongue is a key for goodness and a key for evil. Therefore, set a seal upon your tongue just as you set a seal upon your gold and your silver’.85

11. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْخَشَّابِ، عَنِ ابْنِ بَقَّاحٍ، عَنْ مُعَاذِ بْنِ ثَابِتٍ، عَنْ عَمْرِو بْنِ جُمَيْعٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ الْمَسِيحُعليه‌السلام يَقُولُ: لَاتُكْثِرُوا الْكَلَامَ فِي غَيْرِ ذِكْرِ اللهِ؛ فَإِنَّ الَّذِينَ يُكْثِرُونَ الْكَلَامَ فِي غَيْرِ ذِكْرِ اللهِ قَاسِيَةٌ قُلُوبُهُمْ، وَلكِنْ‌ لَا يَعْلَمُونَ ».

Humeyd Bin Ziyad, from Al Khashhab, from Ibn Baqah, from Muaz Bin Sabit, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullahasws having said: ‘The Messiahas was saying: ‘Do not frequent with the speech in other than the Remembrance of Allahazwj , for those who are frequenting the speech in other than the Remembrance of Allahazwj , it is hardening their hearts, but they are not knowing’.86

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ أَبِي جَمِيلَةَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ يَوْمٍ إِلاَّ وَكُلُّ عُضْوٍ مِنْ أَعْضَاءِ الْجَسَدِ يُكَفِّرُ اللِّسَانَ يَقُولُ: نَشَدْتُكَ اللهَ أَنْ نُعَذَّبَ فِيكَ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Abu Jameela, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the days except that every part from the parts of the body pleads to the tongue, ‘We adjure you to Allahazwj from us being Punished due to you’.87

13. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ الْأَسَدِيِّ، عَنْ أَبِي حَمْزَةَ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « إِنَّ لِسَانَ ابْنِ آدَمَ يُشْرِفُ عَلى جَمِيعِ جَوَارِحِهِ كُلَّ صَبَاحٍ، فَيَقُولُ: كَيْفَ أَصْبَحْتُمْ؟ فَيَقُولُونَ: بِخَيْرٍ إِنْ تَرَكْتَنَا، وَ يَقُولُونَ: اللهَ اللهَ فِينَا، وَيُنَاشِدُونَهُ وَيَقُولُونَ: إِنَّمَا نُثَابُ وَنُعَاقَبُ بِكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ibrahim Bin Mhizam Al Asady, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The tongue of the son of Adamas distinguishes itself over the entirety of his body parts every morning, and it is saying, ‘How is your morning?’ So they are saying, ‘With goodness, if you were to leave us’. And they are saying, ‘Allahazwj ! Allahazwj , regarding us’, and they are adjuring it and they are saying, ‘But rather, we are Rewarded and Punished due to you’’.88

14. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ قَيْسٍ أَبِي إِسْمَاعِيلَ ـ وَذَكَرَ أَنَّهُ لَابَأْسَ بِهِ مِنْ أَصْحَابِنَا ـ رَفَعَهُ، قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا رَسُولَ اللهِ، أَوْصِنِي، فَقَالَ: « احْفَظْ لِسَانَكَ ». قَالَ: يَا رَسُولَ اللهِ، أَوْصِنِي، قَالَ: « احْفَظْ لِسَانَكَ ». قَالَ: يَا رَسُولَ اللهِ، أَوْصِنِي، قَالَ: « احْفَظْ لِسَانَكَ، وَيْحَكَ، وَهَلْ يَكُبُّ النَّاسَ عَلى مَنَاخِرِهِمْ فِي النَّارِ إِلاَّ حَصَائِدُ أَلْسِنَتِهِمْ؟ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Qays Abu Ismail, and mentioned that there is no problem with him from our companions, raising it,

‘Heasws said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww ! Advise me’. So hesaww said: ‘Preserve your tongue’. He said, ‘O Rasool-Allahsaww ! Advise me. Hesaww said: ‘Preserve your tongue’. He said’O Rasool-Allahsaww ! Advise me’. Hesaww said: ‘Preserve your tongue. Woe be unto you! And would the people be flung upon their nostrils into the Fire except due to the harvest of their tongues?’89

15. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَمَّنْ رَوَاهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ لَمْ يَحْسُبْ كَلَامَهُ مِنْ عَمَلِهِ، كَثُرَتْ خَطَايَاهُ، وَحَضَرَ عَذَابُهُ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who does not reckon his speech to be from his deeds, would be of abundant sins, and his Punishment would approach’.90

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يُعَذِّبُ اللهُ اللِّسَانَ بِعَذَابٍ لَايُعَذِّبُ بِهِ شَيْئاً مِنَ الْجَوَارِحِ، فَيَقُولُ: أَيْ رَبِّ عَذَّبْتَنِي بِعَذَابٍ لَمْ تُعَذِّبْ بِهِ شَيْئاً ؟ فَيُقَالُ لَهُ: خَرَجَتْ مِنْكَ كَلِمَةٌ، فَبَلَغَتْ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا، فَسُفِكَ بِهَا الدَّمُ الْحَرَامُ، وَانْتُهِبَ بِهَا الْمَالُ الْحَرَامُ، وَانْتُهِكَ بِهَا الْفَرْجُ الْحَرَامُ، وَعِزَّتِي وَجَلَالِي لَأُعَذِّبَنَّكَ بِعَذَابٍ لَا أُعَذِّبُ بِهِ شَيْئاً مِنْ جَوَارِحِكَ ».

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

(It has been narrated) from Abu Abdullahasws having said’Rasool-Allahsaww said: ‘Allahazwj will Punish the tongue with a Punishment Heazwj would not Punish by anything from the (other) body parts. So it would be saying, ‘Lordazwj ! Youazwj Punished me with a Punishment Youazwj did not Punish anyone (else) with’.

So Heazwj would be Said to him: “A speech came out from you and it reached the east of the earth and the west of it, so the unlawful blood was shed due to it, and the wealth was seized unlawfully, and the private parts were violated unlawfully; and by Myazwj Honour and Myazwj Majesty! Iazwj will Punish you with a Punishment Iazwj have not Punished anything (else) with, from your body parts”.91

17. وَبِهذَا الْإِسْنَادِ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : «إِنْ كَانَ فِي شَيْ‌ءٍ شُؤْمٌ، فَفِي اللِّسَانِ».

And by this chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘If there is anything with evil omen in it, so it is in the tongue’.92

18. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ الْوَشَّاءِ، قَالَ: سَمِعْتُ الرِّضَاعليه‌السلام يَقُولُ: « كَانَ الرَّجُلُ مِنْ بَنِي إِسْرَائِيلَ إِذَا أَرَادَ الْعِبَادَةَ، صَمَتَ قَبْلَ ذلِكَ عَشْرَ سِنِينَ ».

A number of our companions, from Sahl Bin Ziyad and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Washha who said,

‘I heard Al-Rezaasws saying: ‘It was so that the man from the Children of Israel, whenever he intended the worship would stay silent before that, for ten years’.93

19. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنِ الْغِفَارِيِّ، عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ رَأى مَوْضِعَ كَلَامِهِ مِنْ عَمَلِهِ، قَلَّ كَلَامُهُ إِلاَّ فِيمَا يَعْنِيهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Ghifary, from Ja’far Bin Ibrahim who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘The one who sees the place (effect) of his speech on his deeds, would be scarce in his speech, except regarding what is meaningful’.94

20. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ مَنْصُورِ بْنِ يُونُسَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « فِي حِكْمَةِ آلِ دَاوُدَ: عَلَى الْعَاقِلِ أَنْ يَكُونَ عَارِفاً بِزَمَانِهِ، مُقْبِلاً عَلى شَأْنِهِ، حَافِظاً لِلِسَانِهِ ».

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar, from Mansour Bin Yunus,

(It has been narrated) from Abu Abdullahasws having said: ‘In the wisdom of the progeny of Dawoodas , it is upon the intellectual that he become the most understanding one of his time period, attentive upon his occupation, preserving of his tongue’.95

21. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ، عَنْ بَعْضِ رِجَالِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا يَزَالُ الْعَبْدُ الْمُؤْمِنُ يُكْتَبُ مُحْسِناً مَا دَامَ سَاكِتاً، فَإِذَا تَكَلَّمَ كُتِبَ مُحْسِناً أَوْ مُسِيئاً ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hassan Bin Ribat, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘The believing servant does not cease to be written as the good-doer for as long as he is silent. So when he speaks, he is Written either as a good-doer or an evil doer’.96

57- بَابُ الْمُدَارَاةِ

Chapter 57 – The Politeness

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : ثَلَاثٌ مَنْ لَمْ يَكُنَّ فِيهِ لَمْ يَتِمَّ لَهُ عَمَلٌ: وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللهِ، وَخُلُقٌ يُدَارِي بِهِ النَّاسَ، وَحِلْمٌ يَرُدُّ بِهِ جَهْلَ الْجَاهِلِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things), the one does not have these in him, a deed would not be complete for him – piety protecting him from disobeying Allahazwj , and mannerism causing him to be polite with the people, and forbearance repelling by it the ignorance of the ignorant’.97

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ، قَالَ: سَمِعْتُ جَعْفَراًعليه‌السلام يَقُولُ: « جَاءَ جَبْرَئِيلُعليه‌السلام إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا مُحَمَّدُ، رَبُّكَ يُقْرِئُكَ السَّلَامَ، وَيَقُولُ لَكَ: دَارِ خَلْقِي ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Al Hassan who said,

‘I heard Ja’farasws saying: ‘Jibraeelas came over to the Prophetsaww and heas said: ‘O Muhammadsaww ! Yoursaww Lordazwj Coveys the greetings to youas , and is Saying to yousaww : “Be polite with Myazwj creatures”‘.98

3. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ حَبِيبٍ السِّجِسْتَانِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « فِي التَّوْرَاةِ مَكْتُوبٌ ـ فِيمَا نَاجَى اللهُ عَزَّ وَجَلَّ بِهِ مُوسَى بْنَ عِمْرَانَعليه‌السلام ـ: يَا مُوسَى، اكْتُمْ مَكْتُومَ سِرِّي فِي سَرِيرَتِكَ، وَأَظْهِرْ فِي عَلَانِيَتِكَ الْمُدَارَاةَ عَنِّي لِعَدُوِّي وَعَدُوِّكَ مِنْ خَلْقِي، وَلَا تَسْتَسِبَّ لِي عِنْدَهُمْ بِإِظْهَارِ مَكْتُومِ سِرِّي: فَتَشْرَكَ عَدُوَّكَ وَعَدُوِّي فِي سَبِّي ».

From him, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany,

(It has been narrated) from Abu Ja’farasws having said: ‘It is written in the Torah among what Allahazwj Mighty and Majestic Whispered to Musa Bin Imranas with: “O Musaas ! Conceal Myazwj Secret to be hidden among youras secrets, and manifest politeness on Myazwj behalf among youras public appearances to Myazwj enemies and youras enemies from Myazwj creatures, and youas do not become a reason for Meazwj in their presence, by the manifestation of Myazwj concealed secrets, so youras enemies and Myazwj enemies would participate in insulting Meazwj ’.99

4. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ حَمْزَةَ بْنِ بَزِيعٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَمَرَنِي رَبِّي بِمُدَارَاةِ النَّاسِ، كَمَا أَمَرَنِي بِأَدَاءِ الْفَرَائِضِ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail Bin Bazie, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Myazwj Lordazwj Commanded me with being polite with the people just as Heazwj Commanded with the fulfilment of the Obligations’.100

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مُدَارَاةُ النَّاسِ نِصْفُ الْإِيمَانِ، وَالرِّفْقُ بِهِمْ نِصْفُ الْعَيْشِ ».

ثُمَّ قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « خَالِطُوا الْأَبْرَارَ سِرّاً، وَخَالِطُوا الْفُجَّارَ جِهَاراً، وَلَا تَمِيلُوا عَلَيْهِمْ فَيَظْلِمُوكُمْ؛ فَإِنَّهُ سَيَأْتِي عَلَيْكُمْ زَمَانٌ لَايَنْجُو فِيهِ مِنْ ذَوِي الدِّينِ إِلاَّ مَنْ ظَنُّوا أَنَّهُ أَبْلَهُ، وَصَبَّرَ نَفْسَهُ عَلى أَنْ يُقَالَ: إِنَّهُ أَبْلَهُ لَاعَقْلَ لَهُ ».

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Politeness with the people is half the Emān, and kindness with them is half the life’.

Then Abu Abdullahasws said: ‘Mingle with the righteous secretly and mingle with the immoral superficially (in public), but do not be attracted to them as they would oppress you. There will come a time, when, from the religious people, only those will be safe who are thought of as fools, and they would patience so much so that they will be called silly i. e. there is no intellect for him’.101

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ بَعْضِ أَصْحَابِهِ ذَكَرَهُ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ قَوْماً مِنَ النَّاسِ قَلَّتْ مُدَارَاتُهُمْ لِلنَّاسِ، فَأُنِفُوا مِنْ قُرَيْشٍ، وَايْمُ اللهِ مَا كَانَ بِأَحْسَابِهِمْ بَأْسٌ، وَإِنَّ قَوْماً مِنْ غَيْرِ قُرَيْشٍ حَسُنَتْ مُدَارَاتُهُمْ، فَأُلْحِقُوا بِالْبَيْتِ الرَّفِيعِ ». قَالَ: ثُمَّ قَالَ: « مَنْ كَفَّ يَدَهُ عَنِ النَّاسِ، فَإِنَّمَا يَكُفُّ عَنْهُمْ يَداً وَاحِدَةً، وَيَكُفُّونَ عَنْهُ أَيْدِيَ كَثِيرَةً ».

Ali Bin Ibrahim, from one of his companions, mentioning from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I heard Abu Abdullahasws saying: ‘A group of people with little politeness towards the people, so they were expelled from the Qureysh, and I swear by Allahazwj , there was no problem with their lineage, and a group from other than the Qureysh, their politeness was good, so they were joined with the elevated households’.

He (the narrator) said, ‘Then heasws said: ‘The one who restrains a hand from the people (not helping them), so rather, one hand would be restrained from them but lots of hands would be restrained from him’.102

58- بَابُ الرِّفْقِ

Chapter 58 – The Kindness

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَمَّنْ ذَكَرَهُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمنِ بْنِ أَبِي لَيْلى، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ لِكُلِّ شَيْ‌ءٍ قُفْلاً، وَقُفْلُ الْإِيمَانِ الرِّفْقُ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘For everything there is a lock (to be opened), and a lock of the Emān (to be opened) is the kindness’.103

2. وَبِإِسْنَادِهِ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « مَنْ قُسِمَ لَهُ الرِّفْقُ، قُسِمَ لَهُ الْإِيمَانُ ».

And by his chain, he said,

‘Abu Ja’farasws said: ‘The one for whom the kindness is apportioned to, the Emān would be apportioned to him (as well)’.104

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ يَحْيَى الْأَزْرَقِ، عَنْ حَمَّادِ بْنِ بَشِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ رَفِيقٌ يُحِبُّ الرِّفْقَ، فَمِنْ رِفْقِهِ بِعِبَادِهِ تَسْلِيلُهُ أَضْغَانَهُمْ وَمُضَادَّتَهُمْ لِهَوَاهُمْ وَقُلُوبِهِمْ، وَمِنْ رِفْقِهِ بِهِمْ أَنَّهُ يَدَعُهُمْ عَلَى الْأَمْرِ يُرِيدُ إِزَالَتَهُمْ عَنْهُ رِفْقاً بِهِمْ لِكَيْلَا يُلْقِيَ عَلَيْهِمْ عُرَى الْإِيمَانِ وَمُثَاقَلَتَهُ جُمْلَةً وَاحِدَةً، فَيَضْعُفُوا، فَإِذَا أَرَادَ ذلِكَ، نَسَخَ الْأَمْرَ بِالْآخَرِ، فَصَارَ مَنْسُوخاً ».

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Yahya Al Arzaq, from Hammad Bin Bashir,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High is Kind, Heazwj Loves the kindness. So, from Hisazwj Kindness with Hisazwj servants is to Ease their grudges and their antagonisms for their wish and their hearts. And from Hisazwj Kindness with them is that Heazwj Calls them upon the matter, Intending their Removal from the evil (practice) as being Kind to them, so that the ring and the weight of Eman do not fall upon them at once to make them weak. When, Heazwj Wants to make such a decision (of easing up on them), Heazwj Cancels one Command by another Command and it becomes abrogated’.105

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ‌ مُعَاوِيَةَ بْنِ وَهْبٍ، عَنْ مُعَاذِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الرِّفْقُ يُمْنٌ، وَالْخُرْقُ شُؤْمٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bi Isa, from Ibn Mahboub, from Muawiya Bin Wahab, from Muaz Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The kindness is a Bounty and the infringement is an evil omen’.106

5. عَنْهُ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ رَفِيقٌ يُحِبُّ الرِّفْقَ، وَ يُعْطِي عَلَى الرِّفْقِ مَا لَايُعْطِي عَلَى الْعُنْفِ ».

From him, from Ibn Mahboub, from Amro Bin Shimr,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic is Kind, Heazwj Loves the kindness, and Heazwj Grants upon the kind one what Heazwj does not Grant upon the violence’.107

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي‌عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ الرِّفْقَ لَمْ يُوضَعْ عَلى شَيْ‌ءٍ إِلاَّ‌ زَانَهُ، وَلَا نُزِعَ مِنْ شَيْ‌ءٍ إِلاَّ شَانَهُ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The kindness is such that it does not get placed upon anything except that it adorns it, and it is not removed from anything except it dishonours that’.108

7. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ: رَفَعَهُ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، قَالَ: « إِنَّ فِي الرِّفْقِ الزِّيَادَةَ وَالْبَرَكَةَ، وَمَنْ يُحْرَمِ الرِّفْقَ يُحْرَمِ الْخَيْرَ ».

Ali, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Abu Al Miqdam,

(It has been narrated) raising it to the Prophetsaww having said: ‘In the kindness there is the increase (in the sustenance), and the Blessings; and the one who prevent the kindness, prevents the goodness’.109

8. عَنْهُ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا زُوِيَ الرِّفْقُ عَنْ أَهْلِ بَيْتٍ إِلاَّ زُوِيَ عَنْهُمُ الْخَيْرُ ».

From him, from Abdullah Bin Al Mugheira, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The kindness is not deterred from a family except that the goodness is deterred from them (as a result)’.110

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ، عَنْ عَلِيِّ بْنِ الْمُعَلّى، عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ، عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ أَرْقَمَ الْكُوفِيِّ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَيُّمَا أَهْلِ بَيْتٍ أُعْطُوا حَظَّهُمْ مِنَ الرِّفْقِ، فَقَدْ وَسَّعَ‌ اللهُ عَلَيْهِمْ فِي الرِّزْقِ، وَالرِّفْقُ فِي تَقْدِيرِ الْمَعِيشَةِ خَيْرٌ مِنَ السَّعَةِ فِي الْمَالِ، وَالرِّفْقُ لَا يَعْجِزُ عَنْهُ شَيْ‌ءٌ، وَالتَّبْذِيرُ لَايَبْقى مَعَهُ شَيْ‌ءٌ؛ إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ رَفِيقٌ يُحِبُّ الرِّفْقَ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Ismail Bin Yasaar, from Ahmad Bin Ziyad Bin Arqam Al Kufy, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever family are given their share from the kindness, so Allahazwj would Expand upon them regarding the sustenance, and the kindness during the management of life is better than the capaciousness in the wealth, and the kindness is such that nothing is lost from it, and the extravagance is such that nothing remains with it. Surely, Allahazwj Mighty and Majestic is Kind, Heazwj Loves the kindness’.111

10. عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ، عَنْ صَالِحِ بْنِ عُقْبَةَ، عَنْ هِشَامِ بْنِ أَحْمَرَ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: قَالَ لِي ـ وَجَرى بَيْنِي وَبَيْنَ رَجُلٍ مِنَ الْقَوْمِ كَلَامٌ فَقَالَ لِيَ ـ: « ارْفُقْ بِهِمْ؛ فَإِنَّ كُفْرَ أَحَدِهِمْ فِي غَضَبِهِ، وَلَا خَيْرَ فِيمَنْ كَانَ كُفْرُهُ فِي غَضَبِهِ ».

Ali Bin Ibrahim, raising it, from Salih Bin Uqba, from Hisham Bin Ahmar,

(It has been narrated) from Abu Al-Hassanasws , said, ‘Heasws said to me, and there had flowed some (heated) words between me and a man from the people, so heasws said to me: ‘Be kind with them, so if one of them were to disbelieve during his anger, so there is no goodness in the one who had disbelieved during his anger’.112

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ حَسَّانَ، عَنْ مُوسَى بْنِ بَكْرٍ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: « الرِّفْقُ نِصْفُ الْعَيْشِ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘The kindness is half the life’.113

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِعليه‌السلام : إِنَّ اللهَ يُحِبُّ الرِّفْقَ وَيُعِينُ عَلَيْهِ، فَإِذَا رَكِبْتُمُ الدَّوَابَّ الْعُجْفَ فَأَنْزِلُوهَا مَنَازِلَهَا، فَإِنْ كَانَتِ الْأَرْضُ مُجْدِبَةً فَانْجُوا عَنْهَا، وَإِنْ كَانَتْ مُخْصِبَةً فَأَنْزِلُوهَا مَنَازِلَهَا ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Loves the kindness and Heazwj Assists upon it. So whenever you ride the lean animals, so rest them in their places. So if it was a barren land, hasten from it, and if it was fertile, so rest them in its places’.114

13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَوْ كَانَ الرِّفْقُ خَلْقاً يُرى، مَا كَانَ مِمَّا خَلَقَ اللهُ شَيْ‌ءٌ أَحْسَنَ مِنْهُ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Had the kindness been a creature, there would not have been, from what Allahazwj Created, anything more beautiful than it’.115

14. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ ثَعْلَبَةَ‌ بْنِ مَيْمُونٍ، عَمَّنْ حَدَّثَهُ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « إِنَّ اللهَ رَفِيقٌ يُحِبُّ الرِّفْقَ، وَمِنْ رِفْقِهِ بِكُمْ تَسْلِيلُهُ أَضْغَانَكُمْ، وَمُضَادَّةَ قُلُوبِكُمْ، وَإِنَّهُ لَيُرِيدُ تَحْوِيلَ الْعَبْدِ عَنِ الْأَمْرِ، فَيَتْرُكُهُ عَلَيْهِ حَتّى يُحَوِّلَهُ بِالنَّاسِخِ كَرَاهِيَةَ تَثَاقُلِ الْحَقِّ عَلَيْهِ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from the one who narrated it,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘Allahazwj is Kind, Heazwj Loves the kindness, and from Hisazwj Kindness with you is the Easing of your grudges and your antagonism in your hearts, and Heazwj when Intending the changing of the servant from the matter, so Heazwj Leaves it upon him until Heazwj Changes it by the Abrogating, Disliking the heaviness of the truth upon him’.116

15. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا اصْطَحَبَ اثْنَانِ إِلاَّ كَانَ أَعْظَمُهُمَا أَجْراً وَأَحَبُّهُمَا إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ أَرْفَقَهُمَا بِصَاحِبِهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘No two (people) would become companions except that the greatest of the two in Recompense and the more Beloved of the two to Allahazwj Mighty and Majestic would be the kinder of them with his companion’.117

16. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ حَسَّانَ، عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ، عَنِ الْفُضَيْلِ بْنِ عُثْمَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: «مَنْ كَانَ رَفِيقاً فِي أَمْرِهِ، نَالَ مَا يُرِيدُ مِنَ النَّاسِ».

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Al Hassan Bin Al Husayn, from Fuzayl Bin Usman who said,

‘I heard Abu Abdullahasws saying: ‘The one who was kind during his lifetime would attain whatever he wanted from the people’.118

59- بَابُ التَّوَاضُعِ

Chapter 59 – The Humbleness

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَرْسَلَ النَّجَاشِيُّ إِلى جَعْفَرِ بْنِ أَبِي طَالِبٍ وَأَصْحَابِهِ، فَدَخَلُوا عَلَيْهِ، وَهُوَ فِي بَيْتٍ لَهُ، جَالِسٌ عَلَى التُّرَابِ، وَعَلَيْهِ خُلْقَانُ الثِّيَابِ ». قَالَ: « فَقَالَ جَعْفَرٌ: فَأَشْفَقْنَا مِنْهُ حِينَ رَأَيْنَاهُ عَلى تِلْكَ الْحَالِ، فَلَمَّا رَأى مَا بِنَا وَتَغَيُّرَ وُجُوهِنَا، قَالَ: الْحَمْدُ لِلّهِ الَّذِي نَصَرَ مُحَمَّداً وَأَقَرَّ عَيْنَهُ، أَلَا أُبَشِّرُكُمْ؟ فَقُلْتُ: بَلى أَيُّهَا الْمَلِكُ، فَقَالَ: إِنَّهُ جَاءَنِي السَّاعَةَ مِنْ نَحْوِ أَرْضِكُمْ عَيْنٌ مِنْ عُيُونِي هُنَاكَ، فَأَخْبَرَنِي أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ قَدْ نَصَرَ نَبِيَّهُ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم ، وَأَهْلَكَ عَدُوَّهُ، وَأُسِرَ فُلَانٌ وَفُلَانٌ وَفُلَانٌ، الْتَقَوْا بِوَادٍ يُقَالُ لَهُ: بَدْرٌ، كَثِيرِ الْأَرَاكِ، لَكَأَنِّي أَنْظُرُ إِلَيْهِ حَيْثُ كُنْتُ أَرْعى لِسَيِّدِي‌ هُنَاكَ وَهُوَ رَجُلٌ مِنْ بَنِي ضَمْرَةَ.

فَقَالَ لَهُ جَعْفَرٌ: أَيُّهَا الْمَلِكُ، فَمَا لِي أَرَاكَ جَالِساً عَلَى التُّرَابِ، وَعَلَيْكَ هذِهِ الْخُلْقَانُ؟ فَقَالَ لَهُ: يَا جَعْفَرُ، إِنَّا نَجِدُ فِيمَا أَنْزَلَ اللهُ عَلى عِيسىعليه‌السلام أَنَّ مِنْ حَقِّ اللهِ عَلى عِبَادِهِ أَنْ يُحْدِثُوا لَهُ تَوَاضُعاً عِنْدَ مَا يُحْدِثُ لَهُمْ مِنْ نِعْمَةٍ، فَلَمَّا أَحْدَثَ اللهُ ـ عَزَّ وَجَلَّ ـ لِي نِعْمَةً بِمُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم ، أَحْدَثْتُ لِلّهِ هذَا التَّوَاضُعَ فَلَمَّا بَلَغَ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم ، قَالَ لِأَصْحَابِهِ: إِنَّ الصَّدَقَةَ تَزِيدُ صَاحِبَهَا كَثْرَةً، فَتَصَدَّقُوا؛ يَرْحَمْكُمُ اللهُ، وَإِنَّ التَّوَاضُعَ يَزِيدُ صَاحِبَهُ رِفْعَةً، فَتَوَاضَعُوا؛ يَرْفَعْكُمُ اللهُ، وَإِنَّ الْعَفْوَ يَزِيدُ صَاحِبَهُ عِزّاً، فَاعْفُوا؛ يُعِزَّكُمُ اللهُ ».

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Najjashy sent for Ja’faras Bin Abu Talibas and hisas companions. So they came over to him and he was in a chamber of his, seated upon the floor, and upon him were two threadbare clothes. Ja’faras said: ‘So we felt compassion from it when we saw him to be upon that state.

So when he saw what (reaction) was with us and the changing of our faces, he said, ‘The Praise is for Allahazwj Who Granted victory to Muhammadsaww and Delighted hissaww eyes. Shall I give you glad tidings?’ So Ias said, ‘Yes, O king’.

So he said, ‘(News) has come to me this moment from around your land, by a spy from the spies over there, informing me that Allahazwj Mighty and Majestic has Granted victory to Hisazwj Prophetsaww Muhammadsaww and Destroyed hissaww enemies, and Made captives of so and so, and so and so, when they met (in battle) in a valley of a lot of bushes of Al-Arak called Badr. It is as if I am looking at it where I used to be a shepherd for my master over there, and he was a man from the Clan of Zamra’.

Ja’faras Bin Abu Talibas said to him: ‘O king! So what is the matter that I see you to be seated upon the dust, and upon you are these two threadbare (clothes)?’ So he said to himas , ‘O Ja’faras ! We found among what Allahazwj Revealed unto Isaas that: ‘It is from a Right of Allahazwj upon Hisazwj servants that he should be humble to Himazwj during whatever new Bounties Heazwj Gives to them. So when Allahazwj Mighty and Majestic Granted a new Bounty to me being (news of victory) of Muhammadsaww , I put on these (threadbare clothes) for the humbleness’.

So when it (news) reached the Prophetsaww , hesaww said to hissaww companions: ‘The charity increases its performer by a lot, therefor give charity, Allahazwj will have Mercy on you; and that the humbleness increases its performer by elevation (of status), therefore be humble, Allahazwj will Elevate you; and that the pardoning increases its performer in honour, therefore be forgiving, Allahazwj will Honour you’.119

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ فِي السَّمَاءِ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ، فَمَنْ تَوَاضَعَ لِلّهِ رَفَعَاهُ، وَمَنْ تَكَبَّرَ وَضَعَاهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘There are two Angels in the sky having been allocated with the servants. So the one who is humble to Allahazwj , they raise him (in status), and the one who is arrogant, they drop him’.120

3. ابْنُ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ: عَنْ أَبِي عَبْدِاللهِعليه‌السلام ، قَالَ: « أَفْطَرَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم عَشِيَّةَ خَمِيسٍ فِي مَسْجِدِ قُبَا، فَقَالَ: هَلْ مِنْ شَرَابٍ؟ فَأَتَاهُ أَوْسُ بْنُ خَوَلِيٍّ الْأَنْصَارِيُّ بِعُسِّ مَخِيضٍ بِعَسَلٍ، فَلَمَّا وَضَعَهُ عَلى فِيهِ نَحَّاهُ، ثُمَّ قَالَ: شَرَابَانِ يُكْتَفى بِأَحَدِهِمَا مِنْ صَاحِبِهِ، لَا أَشْرَبُهُ، وَلَا أُحَرِّمُهُ، وَلكِنْ أَتَوَاضَعُ لِلّهِ؛ فَإِنَّ مَنْ تَوَاضَعَ لِلّهِ رَفَعَهُ اللهُ، وَمَنْ تَكَبَّرَ خَفَضَهُ اللهُ، وَمَنِ اقْتَصَدَ فِي مَعِيشَتِهِ رَزَقَهُ اللهُ، وَمَنْ بَذَّرَ حَرَمَهُ اللهُ، وَمَنْ أَكْثَرَ ذِكْرَ الْمَوْتِ أَحَبَّهُ اللهُ ».

Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww broke hissaww Fast in the evening of Thursday in Masjid Quba. So hesaww said: ‘Is there anything to drink?’ So Aws Bin Howly came to himsaww with some buttermilk with honey.

So when hesaww placed it upon hissaww mouth, set it aside, then said: ‘Two drinks, one can be sufficed from its counterpart. Isaww neither drink it nor do Isaww prohibit it, but Isaww am being humble to Allahazwj , for the one who is humble to Allahazwj , Allahazwj would Elevate him, and the one who is arrogant, Allahazwj would Downgrade him; and the one who is economical in his life, Allahazwj would Grace him; and the one who is a spendthrift, Allahazwj would Deprive him; and the one who is frequent in remembering the death, Allahazwj would Love him’.121

4. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ دَاوُدَ الْحَمَّارِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، مِثْلَهُ وَقَالَ: « مَنْ أَكْثَرَ ذِكْرَ اللهِ، أَظَلَّهُ اللهُ فِي جَنَّتِهِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali A Washa, from Dawood Al Hammar,

(It has been narrated) from Abu Abdullahasws , similar to it, and heasws said: ‘The one who frequents the Mention of Allahazwj , Allahazwj would Shade him in the Paradise’.122

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَذْكُرُ أَنَّهُ: « أَتى رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم مَلَكٌ، فَقَالَ: إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يُخَيِّرُكَ أَنْ تَكُونَ عَبْداً رَسُولاً مُتَوَاضِعاً، أَوْ مَلِكاً رَسُولاً ».

قَالَ: « فَنَظَرَ إِلى جَبْرَئِيلَ، وَأَوْمَأَ بِيَدِهِ: أَنْ تَوَاضَعْ، فَقَالَ: عَبْداً مُتَوَاضِعاً رَسُولاً، فَقَالَ الرَّسُولُ: مَعَ أَنَّهُ لَايَنْقُصُكَ مِمَّا عِنْدَ رَبِّكَ شَيْئاً » قَالَ: « وَمَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws mentioning that an Angel came over to Rasool-Allahsaww and he said, ‘Allahazwj Mighty and Majestic Gives yousaww choice – yousaww can either become a servant, a humble Rasoolsaww ’ or to be an angel and a messenger. So hesaww looked at Jibraeelas and gestured with hissaww hand in humbleness, so hesaww said: ‘A servant, a humble Rasoolsaww ’. So he (the Angel) said, ‘The Rasoolsaww , along with that there would be no reduction from what is there for yousaww in the Presence of yoursaww Lordazwj by antyhing’. Heasws said: ‘And with him (the Angel) were the keys of the treasures of the earth’.123

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مِنَ التَّوَاضُعِ أَنْ تَرْضى بِالْمَجْلِسِ دُونَ الْمَجْلِسِ، وَأَنْ تُسَلِّمَ عَلى مَنْ تَلْقى، وَأَنْ تَتْرُكَ الْمِرَاءَ وَإِنْ كُنْتَ مُحِقّاً، وَ لَاتُحِبَّ أَنْ تُحْمَدَ عَلَى التَّقْوى ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘It is from the humbleness that you are pleased with the seat besides the seat, and that you greet upon the one whom you meet, and that you leave (arguing with) the person and even if you were rightful, and that you do not love if you are praised upon the piety’.124

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ، عَمَّنْ رَوَاهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى مُوسىعليه‌السلام : أَنْ يَا مُوسى، أَتَدْرِي لِمَ اصْطَفَيْتُكَ بِكَلَامِي دُونَ خَلْقِي؟ قَالَ: يَا رَبِّ، وَلِمَ ذَاكَ؟ » قَالَ: « فَأَوْحَى اللهُ ـ تَبَارَكَ وَتَعَالى ـ إِلَيْهِ: يَا مُوسى، إِنِّي قَلَّبْتُ عِبَادِي ظَهْراً لِبَطْنٍ، فَلَمْ أَجِدْ فِيهِمْ أَحَداً أَذَلَّ لِي نَفْساً مِنْكَ؛ يَا مُوسى، إِنَّكَ إِذَا صَلَّيْتَ وَضَعْتَ خَدَّكَ عَلَى التُّرَابِ ـ أَوْ‌ قَالَ: عَلَى الْأَرْضِ ـ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas : “O Musaas ! Do youas know why Iazwj Chose yousaww with Myazwj Speech besides Myazwj creatures?” Heas said: ‘O Lordazwj ! And why was that so?’ Heasws said: ‘So Allahazwj Blessed and High Revealed unto himas : “O Musaas ! Iazwj Turned Myazwj servants back to front but Iazwj did not find anyone among them more humble to Meazwj with his self than youas , O Musaas ! Youas , when youas pray Salāt, youas place youras cheek upon the dust”, of heasws said: (Heazwj Said): “Upon the ground”‘.125

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَرَّ عَلِيُّ بْنُ الْحُسَيْنِ ـ صَلَوَاتُ اللهِ عَلَيْهِمَا ـ عَلَى الْمُجَذَّمِينَ وَهُوَ رَاكِبٌ حِمَارَهُ وَهُمْ يَتَغَدَّوْنَ، فَدَعَوْهُ إِلَى الْغَدَاءِ، فَقَالَ: أَمَا إِنِّي لَوْ لَا أَنِّي صَائِمٌ لَفَعَلْتُ، فَلَمَّا صَارَ إِلى مَنْزِلِهِ أَمَرَ بِطَعَامٍ، فَصُنِعَ، وَأَمَرَ أَنْ يَتَنَوَّقُوا فِيهِ، ثُمَّ دَعَاهُمْ فَتَغَدَّوْا عِنْدَهُ، وَتَغَدّى مَعَهُمْ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws passed by the lepers, and heasws was riding hisasws donkey, and they were eating lunch. So they invited himasws to the lunch. So heasws said: ‘But, if Iasws wasn’t Fasting, Iasws would have done so’.

So when heasws came to hisasws house, heasws ordered for some food. So it was made, and heasws ordered that they should be better in it. Then heasws invited them, so they had lunch with himasws , and heasws had lunch with them’.126

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ هَارُونَ بْنِ خَارِجَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ مِنَ التَّوَاضُعِ أَنْ يَجْلِسَ الرَّجُلُ دُونَ شَرَفِهِ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from the humbleness that the man sits below his nobility’.127

10. عَنْهُ، عَنِ ابْنِ فَضَّالٍ وَمُحَسِّنِ بْنِ أَحْمَدَ، عَنْ يُونُسَ بْنِ يَعْقُوبَ، قَالَ: نَظَرَ أَبُو عَبْدِ اللهِعليه‌السلام إِلى رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ قَدِ اشْتَرى لِعِيَالِهِ شَيْئاً وَهُوَ يَحْمِلُهُ، فَلَمَّا رَآهُ الرَّجُلُ اسْتَحْيَا مِنْهُ، فَقَالَ لَهُ أَبُو عَبْدِ اللهِعليه‌السلام : « اشْتَرَيْتَهُ لِعِيَالِكَ، وَحَمَلْتَهُ إِلَيْهِمْ؛ أَمَا وَاللهِ، لَوْ لَا أَهْلُ الْمَدِينَةِ لَأَحْبَبْتُ أَنْ أَشْتَرِيَ لِعِيَالِيَ الشَّيْ‌ءَ، ثُمَّ أَحْمِلَهُ إِلَيْهِمْ ».

From him, Ibn Fazzal, and Muhassin Bin Ahmad, from Yunus Bin Yaqoub who said,

‘Abu Abdullahasws looked at a man from the people of Al-Medina who had bought something for his dependants, and he was carrying it. So when the man saw himasws , he was embarrassed from himasws . So Abu Abdullahasws said’ I can see that you carry what you have purchased for your family. But, by Allahazwj , had it not been for the people of Al-Medina, Iasws would have loved to buy something for myasws dependants, then carry it to them (myselfasws )’.128

11. عَنْهُ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « فِيمَا أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى دَاوُدَعليه‌السلام : يَا دَاوُدُ، كَمَا أَنَّ أَقْرَبَ النَّاسِ مِنَ اللهِ الْمُتَوَاضِعُونَ، كَذلِكَ أَبْعَدُ النَّاسِ مِنَ اللهِ الْمُتَكَبِّرُونَ ».

From him, from his father, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Abu Abdullahasws having said: ‘Among what Allahazwj Mighty and Majestic Revealed unto Dawoodas , was, ‘O Dawoodas ! The closest of the people to Allahazwj are the humble ones. Similar to that, the most remote of the people to Allahazwj are the arrogant ones’.129

12. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ رَفَعَهُ‌ إِلى أَبِي بَصِيرٍ، قَالَ: دَخَلْتُ عَلى أَبِي الْحَسَنِ مُوسىعليه‌السلام فِي السَّنَةِ الَّتِي قُبِضَ فِيهَا أَبُو عَبْدِ اللهِعليه‌السلام ، فَقُلْتُ: جُعِلْتُ فِدَاكَ، مَا لَكَ ذَبَحْتَ كَبْشاً، وَنَحَرَ فُلَانٌ بَدَنَةً ؟

فَقَالَ: « يَا أَبَا مُحَمَّدٍ، إِنَّ نُوحاًعليه‌السلام كَانَ فِي السَّفِينَةِ، وَكَانَ فِيهَا مَا شَاءَ اللهُ، وَكَانَتِ السَّفِينَةُ مَأْمُورَةً، فَطَافَتْ بِالْبَيْتِ وَهُوَ طَوَافُ النِّسَاءِ، وَخَلّى سَبِيلَهَا نُوحٌعليه‌السلام ، فَأَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلَى الْجِبَالِ: أَنِّي وَاضِعٌ سَفِينَةَ نُوحٍ عَبْدِي عَلى جَبَلٍ مِنْكُنَّ، فَتَطَاوَلَتْ، وَشَمَخَتْ، وَتَوَاضَعَ الْجُودِيُّ ـ وَهُوَ جَبَلٌ عِنْدَكُمْ ـ فَضَرَبَتِ السَّفِينَةُ بِجُؤْجُؤِهَا الْجَبَلَ ». قَالَ: « فَقَالَ نُوحٌعليه‌السلام عِنْدَ ذلِكَ: يَا مَارِي، أَتْقِنْ، وَهُوَ بِالسُّرْيَانِيَّةِ: يَا رَبِّ، أَصْلِحْ ».

قَالَ: فَظَنَنْتُ أَنَّ أَبَا الْحَسَنِعليه‌السلام عَرَّضَ بِنَفْسِهِ

From him, from his father, from Ali Bin Al Hakam, raising it to Abu Baseer who said,

‘I went over to Abu Al-Hassan Musaasws during the year in which Abu Abdullahasws had passed away, so I said, ‘May I be sacrificed for youasws ! What is the matter that youasws slaughtered a ram, and so and so slaughtered a camel?’ So heasws said: ‘O Abu Muhammad! Nuhas was in the ship, and therein was what Allahazwj so Desired, and the ship was under Command, so it performed the Tawāf of the House (Kabah), and it is the Tawaaf Al-Nisa, and Nuhas had freed its way.

So Allahazwj Mighty and Majestic Revealed unto the mountain: “Iazwj shall be Placing the ship of Nuhas , Myazwj servant, upon a mountain from you”. So they (the mountains) prolonged themselves to be higher, and the (Mount) Judy humbled itself, and it is a mountain in your presence. So the ship struck the mountain with its keel. So Nuhas said during that: ‘O Māry Atqin’, and it is in Assyrian (meaning): ‘O Lordazwj ! Keep it well’. He (the narrator) said, ‘So I thought Abu Al-Hassanasws applying it hisasws own case’.130

13. عَنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنِ الْحَسَنِ بْنِ الْجَهْمِ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: قَالَ: « التَّوَاضُعُ أَنْ تُعْطِيَ النَّاسَ مَا تُحِبُّ أَنْ تُعْطَاهُ ».

From him, from a number of our companions, from Ali Bin Asbaat, from Al Hassan Bin Al Jahm,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The humbleness is that you give the people what you love that it be given to you’.131

14. وَفِي حَدِيثٍ آخَرَ، قَالَ: قُلْتُ: مَا حَدُّ التَّوَاضُعِ الَّذِي إِذَا فَعَلَهُ الْعَبْدُ، كَانَ مُتَوَاضِعاً؟

فَقَالَ: « التَّوَاضُعُ دَرَجَاتٌ، مِنْهَا أَنْ يَعْرِفَ الْمَرْءُ قَدْرَ نَفْسِهِ، فَيُنْزِلَهَا مَنْزِلَتَهَا بِقَلْبٍ سَلِيمٍ، لَايُحِبُّ أَنْ يَأْتِيَ إِلى أَحَدٍ إِلاَّ مِثْلَ مَا يُؤْتى إِلَيْهِ، إِنْ رَأى سَيِّئَةً‌ دَرَأَهَا بِالْحَسَنَةِ، كَاظِمُ الْغَيْظِ، عَافٍ عَنِ النَّاسِ، وَاللهُ يُحِبُّ الْمُحْسِنِينَ »

And in another Hadeeth, he said, ‘I said, ‘What is the limit of the humbleness which, when the servant does it, he would be (considered as) humble?’ So heasws said: ‘The humbleness has levels – from it is that you recognise the person in accordance with himself, so he would lodge him at his status with a peaceful heart, not loving going to anyone except with similar to what he loves to be brought to him. If he sees a sin, he shields it with the good deed, swallowing the anger, pardoning the people. And Allahazwj Loves the good doers’.132

60- بَابُ الْحُبِّ فِي اللهِّ وَ الْبُغْضِ فِي اللهَّ

Chapter 60 – The love regarding Allahazwj and the hatred regarding Allahazwj

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ أَحَبَّ لِلّهِ وَأَبْغَضَ لِلّهِ وَأَعْطى لِلّهِ، فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ ».

A number of our companions from Ahmad Bin Muhammad Bin Isa, and Ahmad Bin Muhammad Bin Khalid and Ali Bin Ibrahim, from his father, and Sahl Bin Ziyad, altogether, from Ibn Mahboub, from Ali BinRaib, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who loves for the Sake of Allahazwj and hates for the Sake of Allahazwj , so he is from the ones whose Emān is perfect’.133

2. ابْنُ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ سَعِيدٍ الْأَعْرَجِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مِنْ أَوْثَقِ عُرَى الْإِيمَانِ أَنْ تُحِبَّ فِي اللهِ، وَتُبْغِضَ فِي اللهِ، وَتُعْطِيَ فِي اللهِ، وَتَمْنَعَ فِي اللهِ ».

Ibn Mahboub, from Malik Bin Atiyya, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘From the strongest bonds of Emān is that you love regarding Allahazwj and hate regarding Allahazwj , and you give regarding Allahazwj and you deprive regarding Allahazwj ’.134

3. ابْنُ مَحْبُوبٍ، عَنْ أَبِي جَعْفَرٍ ـ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ صَاحِبِ الطَّاقِ ـ عَنْ سَلاَّمِ بْنِ الْمُسْتَنِيرِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : وُدُّ الْمُؤْمِنِ لِلْمُؤْمِنِ فِي اللهِ مِنْ أَعْظَمِ شُعَبِ الْإِيمَانِ، أَلَا وَ مَنْ أَحَبَّ فِي اللهِ وَأَبْغَضَ فِي اللهِ وَأَعْطى فِي اللهِ وَمَنَعَ فِي اللهِ، فَهُوَ مِنْ أَصْفِيَاءِ اللهِ ».

Ibn Mahboub, from Abu Ja’far Muhammad Bin Al Numan Al Ahowl, Sahib Al Taaq, from Sallam Al Mustaneer,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Cordiality of the Believer to the Believer regarding Allahazwj is from the greatest of the branches of Emān. Indeed! And the one who loves regarding Allahazwj and hates regarding Allahazwj , and gives regarding Allahazwj and prevents regarding Allahazwj , so he is from the elites of Allahazwj ’.135

4. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ الْمُتَحَابِّينَ فِي اللهِ يَوْمَ الْقِيَامَةِ عَلى مَنَابِرَ مِنْ نُورٍ قَدْ أَضَاءَ نُورُ وُجُوهِهِمْ وَ نُورُ أَجْسَادِهِمْ وَنُورُ مَنَابِرِهِمْ كُلَّ شَيْ‌ءٍ حَتّى يُعْرَفُوا بِهِ، فَيُقَالُ: هؤُلَاءِ الْمُتَحَابُّونَ فِي اللهِ ».

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

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The ones who love regarding Allahazwj would be upon Pulpits of light on the Day of Judgement. The light of their faces, and the light of their bodies, and the light of their pulpits would have illuminated everything to the extent that they would be recognised by it, so it would be said, ‘They are the ones who loved regarding Allahazwj ’.136

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ فُضَيْلِ بْنِ يَسَارٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْحُبِّ وَالْبُغْضِ: أَمِنَ الْإِيمَانِ هُوَ؟

فَقَالَ: « وَهَلِ الْإِيمَانُ إِلاَّ الْحُبُّ وَالْبُغْضُ »، ثُمَّ تَلَا هذِهِ الْآيَةَ:( حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيانَ أُولئِكَ هُمُ الرّاشِدُونَ )

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

‘I asked Abu Abdullahasws about the love and the hatred, are these from the Emān?’ So heasws said: ‘And is the Emān anything but the love and the hatred?’ Then heasws recited these Verses [49: 7] but Allah has endeared the Eman to you and has Adorned it in your hearts, and He has made hateful to you the unbelief and transgression and disobedience; these it is that are the followers of a right way’.137

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ‌ أَبِي الْحَسَنِ عَلِيِّ بْنِ يَحْيى ـ فِيمَا أَعْلَمُ ـ عَنْ عَمْرِو بْنِ مُدْرِكٍ الطَّائِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِأَصْحَابِهِ: أَيُّ عُرَى الْإِيمَانِ أَوْثَقُ؟

فَقَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ، وَقَالَ بَعْضُهُمُ: الصَّلَاةُ، وَقَالَ بَعْضُهُمُ: الزَّكَاةُ، وَقَالَ بَعْضُهُمُ: الصِّيَامُ، وَقَالَ بَعْضُهُمُ: الْحَجُّ وَالْعُمْرَةُ، وَقَالَ بَعْضُهُمُ: الْجِهَادُ.

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لِكُلِّ مَا قُلْتُمْ فَضْلٌ وَلَيْسَ بِهِ، وَلكِنْ أَوْثَقُ عُرَى الْإِيمَانِ الْحُبُّ فِي اللهِ، وَالْبُغْضُ فِي اللهِ، وَتَوَالِي أَوْلِيَاءِ اللهِ، وَالتَّبَرِّي مِنْ أَعْدَاءِ اللهِ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Abu Al Hassan Ali in Yahya among what he knew from Amro Bin Mudrak Al Taiy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to hissaww companions: ‘Which bond of the Emān is the strongest?’ So they said, ‘Allahazwj and Hisazwj Rasoolsaww are more knowing’, and some of them said, ‘The Salāt’, and some of them said, ‘The Zakāt’, and some of them said, ‘The Fasts’, and some of them said, ‘The Hajj and the Umrah’, and some of them said, ‘The Jihād’.

So Rasool-Allahsaww said: ‘For everything what you said, there is a merit, and that is not it, but the strongest of the bonds of the Emān is the love regarding Allahazwj , and the hatred regarding Allahazwj , and the Wilayah of the Guardiansasws of Allahazwj , and the disavowing from the enemies of Allahazwj ’.138

7 . عَنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ عُمَرَ بْنِ جَبَلَةَ الْأَحْمَسِيِّ، عَنْ أَبِي‌الْجَارُودِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الْمُتَحَابُّونَ فِي اللهِ يَوْمَ الْقِيَامَةِ عَلى أَرْضِ زَبَرْجَدَةٍ خَضْرَاءَ، فِي ظِلِّ عَرْشِهِ عَنْ يَمِينِهِ ـ وَكِلْتَا يَدَيْهِ يَمِينٌ ـ وُجُوهُهُمْ أَشَدُّ بَيَاضاً، وَأَضْوَأُ مِنَ الشَّمْسِ الطَّالِعَةِ، يَغْبِطُهُمْ بِمَنْزِلَتِهِمْ كُلُّ مَلَكٍ مُقَرَّبٍ، وَكُلُّ نَبِيٍّ مُرْسَلٍ، يَقُولُ النَّاسُ: مَنْ هؤُلَاءِ؟ فَيُقَالُ: هؤُلَاءِ الْمُتَحَابُّونَ فِي اللهِ ».

From him, from Muhammad Bin Ali, from Umar Bin Jabala Al Ahmasy, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The ones who love regarding Allahazwj , on the Day of Judgement would be upon a land of green emeralds in the Shade of Hisazwj Throne, by Hisazwj Right Hand, and both of Hisazwj Hands are right. Their faces would be intensely white and more illuminating than the emerging sun. Due to their status, they would be the envy of every Angel of Proximity, and every Mursil Prophetas . The people would be saying, ‘Who are they?’ So it would be said, ‘They are the ones who loved regarding Allahazwj ’’.139

8. عَنْهُ، عَنْ أَبِيهِ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « إِذَا جَمَعَ اللهُ ـ عَزَّ وَجَلَّ ـ الْأَوَّلِينَ وَالْآخِرِينَ، قَامَ مُنَادٍ فَنَادى يُسْمِعُ النَّاسَ، فَيَقُولُ: أَيْنَ الْمُتَحَابُّونَ فِي اللهِ؟ »

قَالَ: « فَيَقُومُ عُنُقٌ مِنَ النَّاسِ، فَيُقَالُ لَهُمُ: اذْهَبُوا إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ ».

قَالَ: « فَتَلَقَّاهُمُ الْمَلَائِكَةُ، فَيَقُولُونَ: إِلى أَيْنَ؟ فَيَقُولُونَ: إِلَى الْجَنَّةِ بِغَيْرِ‌ حِسَابٍ ».

قَالَ: « فَيَقُولُونَ: فَأَيُّ ضَرْبٍ أَنْتُمْ مِنَ النَّاسِ ؟ فَيَقُولُونَ: نَحْنُ الْمُتَحَابُّونَ فِي اللهِ ».

قَالَ: « فَيَقُولُونَ: وَ أَيَّ شَيْ‌ءٍ كَانَتْ أَعْمَالُكُمْ؟ قَالُوا: كُنَّا نُحِبُّ فِي اللهِ، وَنُبْغِضُ فِي اللهِ » قَالَ: « فَيَقُولُونَ: نِعْمَ أَجْرُ الْعَامِلِينَ ».

From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘When Allahazwj Gathers the former ones and the later ones, a Caller would stand up and Call out, which the people would hear. So he would be saying: ‘Where are those who loved regarding Allahazwj ?’ Heasws said: ‘So some necks from the people would arise, and it would be said to them: ‘Go to the Paradise without Reckoning!’

Heasws said: ‘So the Angels would meet them and they would be saying: ‘To where?’ So they would be saying, ‘To the Paradise without Reckoning’. So they would be saying: ‘So which group are you from the people?’ So they would be saying, ‘We are the ones who love regarding Allahazwj ’. So they would be saying: ‘And which thing was your deeds?’ They would say, ‘We used to love regarding Allahazwj and hate regarding Allahazwj ’. So they would be saying: ‘The best is the Recompense of the workers’.140

9. عَنْهُ، عَنْ عَلِيِّ بْنِ حَسَّانَ، عَمَّنْ ذَكَرَهُ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « ثَلَاثٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ: عِلْمُهُ بِاللهِ، وَمَنْ يُحِبُّ، وَمَنْ يُبْغِضُ ».

From him, from Ali Bin Hassan, from the one who mentioned it, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘There (things) are from the signs of a Momin (the Believer) – His knowledge in Allahazwj , and the one whom he loves, and the one whom he hates’.141

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ وَحَفْصِ بْنِ الْبَخْتَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الرَّجُلَ لَيُحِبُّكُمْ وَمَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ، فَيُدْخِلُهُ‌ اللهُ الْجَنَّةَ بِحُبِّكُمْ؛ وَإِنَّ الرَّجُلَ لَيُبْغِضُكُمْ وَمَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ، فَيُدْخِلُهُ اللهُ بِبُغْضِكُمُ النَّارَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘The man would love you all and he does not recognise what you are upon (the Wilayah), so Allahazwj would Enter him into the Paradise due to his love for you; and the man would hate you all and does not recognise what you are upon (the Wilayah), so Allahazwj would Enter him into the Fire due to his hatred for you’.142

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ الْعَرْزَمِيِّ، عَنْ أَبِيهِ، عَنْ جَابِرٍ الْجُعْفِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَنَّ فِيكَ خَيْراً، فَانْظُرْ إِلى قَلْبِكَ، فَإِنْ كَانَ يُحِبُّ أَهْلَ طَاعَةِ اللهِ وَيُبْغِضُ أَهْلَ مَعْصِيَتِهِ، فَفِيكَ خَيْرٌ وَاللهُ يُحِبُّكَ؛ وَإِنْ كَانَ يُبْغِضُ أَهْلَ طَاعَةِ اللهِ وَيُحِبُّ أَهْلَ مَعْصِيَتِهِ، فَلَيْسَ فِيكَ خَيْرٌ وَاللهُ يُبْغِضُكَ، وَالْمَرْءُ مَعَ مَنْ أَحَبَّ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Al Arzamy, from his father, from Jabir Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever you intend to know that there is goodness in you, so look at your heart. So if it loves the people obedient to Allahazwj and hates the people disobedient to Allahazwj , so there is goodness in you and Allahazwj Loves you. And if it was so that it hates the people obedient to Allahazwj and loves the people disobedient to Himazwj , so there is no goodnes in you and Allahazwj Hates you. And the person would be with the one who he loves’.143

12. عَنْهُ، عَنْ أَبِي عَلِيٍّ الْوَاسِطِيِّ، عَنِ الْحُسَيْنِ بْنِ أَبَانٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَوْ أَنَّ رَجُلاً أَحَبَّ رَجُلاً لِلّهِ، لَأَثَابَهُ اللهُ عَلى حُبِّهِ إِيَّاهُ، وَإِنْ كَانَ الْمَحْبُوبُ فِي عِلْمِ اللهِ مِنْ أَهْلِ النَّارِ؛ وَلَوْ أَنَّ رَجُلاً أَبْغَضَ رَجُلاً لِلّهِ، لَأَثَابَهُ‌ اللهُ عَلى بُغْضِهِ إِيَّاهُ، وَإِنْ كَانَ الْمُبْغَضُ فِي عِلْمِ اللهِ مِنْ أَهْلِ الْجَنَّةِ ».

From him, from Abu Ali Al Wasity, from Al Husayn Bin Aban, from the one who mentioned,

(It has been narrated) from Abu Ja’farasws having said: ‘If a man were to love a man for the Sake of Allahazwj , Allahazwj would Reward him upon his love for him, and even if it was so that the beloved was from the people of the Fire in the Knowledge of Allahazwj ; and if a man were to hate a man for the Sake of Allahazwj Allahazwj would Reward him upon his hatred for him, and even if it was so that the hated one was from the people of the Paradise in the Knowledge of Allahazwj ’.144

13. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى الْحَلَبِيِّ، عَنْ بَشِيرٍ الْكُنَاسِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَدْ يَكُونُ حُبٌّ فِي اللهِ وَرَسُولِهِ وَحُبٌّ فِي الدُّنْيَا، فَمَا كَانَ فِي اللهِ وَرَسُولِهِ، فَثَوَابُهُ عَلَى اللهِ؛ وَمَا كَانَ فِي الدُّنْيَا، فَلَيْسَ بِشَيْ‌ءٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn BiN Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Bashir Al Kunasy,

(It has been narrated) from Abu Abdullahasws having said: ‘There may happen to be love regarding Allahazwj and Hisazwj Rasoolsaww and love regarding the world. So whatever was regarding Allahazwj and Hisazwj Rasoolsaww , so its Reward is upon Allahazwj ; and whatever was regarding the world, so it is not with anything’.145

14. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: «إِنَّ الْمُسْلِمَيْنِ يَلْتَقِيَانِ، فَأَفْضَلُهُمَا أَشَدُّهُمَا حُبّاً لِصَاحِبِهِ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘If two Muslims were to meet, so the superior of the two would be the one with more intense love for his companion’.146

15. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَابْنِ فَضَّالٍ، عَنْ صَفْوَانَ الْجَمَّالِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: «مَا الْتَقى مُؤْمِنَانِ قَطُّ إِلاَّ كَانَ أَفْضَلُهُمَا أَشَدَّهُمَا حُبّاً لِأَخِيهِ».

From him, from Ahmad Bin Muhammad Bin Abu Nasr, and Ibn Fazzal, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘No two’Momineen’ (Believers) would meet at all except that the superior of the two would be with more intense love for his brother’.147

16. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عِمْرَانَ السَّبِيعِيِّ، عَنْ عَبْدِ اللهِ بْنِ جَبَلَةَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: «كُلُّ مَنْ لَمْ يُحِبَّ عَلَى الدِّينِ وَلَمْ يُبْغِضْ عَلَى الدِّينِ، فَلَا دِينَ لَهُ».

Al Husayn Bin Muhammad, from Muhammad Bin Imran Al Sabi’e, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Everyone who does not love upon the Religion and does not hate upon the Religion, so there is no Religion for him’.148