Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (8)

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.

99- بَابُ الْمُؤْمِنِ وَعَلَامَاتِهِ وَصِفَاتِهِ

Chapter 99 –The Momin, and his signs, and his description

1. مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ عَبْدِ اللهِ بْنِ دَاهِرٍ، عَنِ الْحَسَنِ بْنِ يَحْيى، عَنْ قُثَمَ بْنِ أَبِي قَتَادَةَ الْحَرَّانِيِّ، عَنْ عَبْدِ اللهِ بْنِ يُونُسَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَامَ رَجُلٌ ـ يُقَالُ لَهُ: هَمَّامٌ، وَكَانَ عَابِداً نَاسِكاً مُجْتَهِداً ـ إِلى أَمِيرِ الْمُؤْمِنِينَعليه‌السلام وَهُوَ يَخْطُبُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، صِفْ لَنَا صِفَةَ الْمُؤْمِنِ كَأَنَّنَا نَنْظُرُ إِلَيْهِ.

فَقَالَ: يَا هَمَّامُ، الْمُؤْمِنُ هُوَ الْكَيِّسُ الْفَطِنُ، بِشْرُهُ فِي وَجْهِهِ، وَحُزْنُهُ فِي قَلْبِهِ، أَوْسَعُ شَيْ‌ءٍ صَدْراً، وَأَذَلُّ شَيْ‌ءٍ نَفْساً، زَاجِرٌ عَنْ كُلِّ فَانٍ، حَاضٌّ عَلى كُلِّ حَسَنٍ، لَاحَقُودٌ وَلَا حَسُودٌ، وَلَا وَثَّابٌ وَلَا سَبَّابٌ، وَلَا عَيَّابٌ وَلَا مُغْتَابٌ، يَكْرَهُ الرِّفْعَةَ، وَيَشْنَأُ السُّمْعَةَ، طَوِيلُ الْغَمِّ، بَعِيدُ الْهَمِّ، كَثِيرُ الصَّمْتِ، وَقُورٌ، ذَكُورٌ، صَبُورٌ، شَكُورٌ، مَغْمُومٌ بِفِكْرِهِ، مَسْرُورٌ بِفَقْرِهِ، سَهْل الْخَلِيقَةِ، لَيِّنُ الْعَرِيكَةِ، رَصِينُ الْوَفَاءِ، قَلِيلُ الْأَذى، لَامُتَأَفِّكٌ وَلَا مُتَهَتِّكٌ إِنْ ضَحِكَ لَمْ يَخْرَقْ، وَإِنْ غَضِبَ لَمْ يَنْزَقْ؛ ضِحْكُهُ تَبَسُّمٌ، وَاسْتِفْهَامُهُ تَعَلُّمٌ، وَمُرَاجَعَتُهُ تَفَهُّمٌ، كَثِيرٌ عِلْمُهُ، عَظِيمٌ حِلْمُهُ، كَثِيرُ الرَّحْمَةِ، لَايَبْخَلُ، وَلَا يَعْجَلُ، وَلَا يَضْجَرُ، وَلَا يَبْطَرُ، وَلَا يَحِيفُ فِي حُكْمِهِ، وَلَا يَجُورُ فِي عِلْمِهِ، نَفْسُهُ أَصْلَبُ مِنَ الصَّلْدِ، وَمُكَادَحَتُهُ أَحْلى مِنَ الشَّهْدِ، لَاجَشِعٌ، وَلَا هَلِعٌ، وَلَا عَنِفٌ، وَلَا صَلِفٌ، وَلَا مُتَكَلِّفٌ، وَلَا مُتَعَمِّقٌ، جَمِيلُ الْمُنَازَعَةِ، كَرِيمُ الْمُرَاجَعَةِ، عَدْلٌ إِنْ غَضِبَ، رَفِيقٌ إِنْ طَلَبَ، لَايَتَهَوَّرُ، وَلَا يَتَهَتَّكُ، وَلَا يَتَجَبَّرُ، خَالِصُ الْوُدِّ، وَثِيقُ الْعَهْدِ، وَفِيُّ الْعَقْدِ، شَفِيقٌ، وَصُولٌ، حَلِيمٌ، خَمُولٌ، قَلِيلُ الْفُضُولِ، رَاضٍ عَنِ اللهِ عَزَّ وَجَلَّ، مُخَالِفٌ لِهَوَاهُ، لَا يَغْلُظُ عَلى مَنْ دُونَهُ، وَلَا يَخُوضُ فِيمَا لَايَعْنِيهِ، نَاصِرٌ لِلدِّينِ، مُحَامٍ عَنِ الْمُؤْمِنِينَ، كَهْفٌ لِلْمُسْلِمِينَ، لَايَخْرِقُ الثَّنَاءُ سَمْعَهُ، وَلَا يَنْكِي الطَّمَعُ قَلْبَهُ، وَلَا يَصْرِفُ اللَّعِبُ حُكْمَهُ، وَلَا يُطْلِعُ الْجَاهِلَ عِلْمَهُ، قَوَّالٌ، عَمَّالٌ، عَالِمٌ، حَازِمٌ، لَا بِفَحَّاشٍ، وَلَا بِطَيَّاشٍ، وَصُولٌ فِي غَيْرِ عُنْفٍ، بَذُولٌ فِي غَيْرِ سَرَفٍ، لَابِخَتَّالٍ، وَلَا بِغَدَّارٍ، وَلَا يَقْتَفِي أَثَراً، وَلَا يَحِيفُ بَشَراً، رَفِيقٌ بِالْخَلْقِ، سَاعٍ فِي الْأَرْضِ، عَوْنٌ لِلضَّعِيفِ، غَوْثٌ لِلْمَلْهُوفِ، لَا يَهْتِكُ سِتْراً، وَلَا يَكْشِفُ سِرّاً، كَثِيرُ الْبَلْوى، قَلِيلُ الشَّكْوى.

إِنْ رَأى خَيْراً ذَكَرَهُ، وَإِنْ عَايَنَ شَرّاً سَتَرَهُ، يَسْتُرُ الْعَيْبَ، وَيَحْفَظُ الْغَيْبَ، وَيُقِيلُ الْعَثْرَةَ، وَيَغْفِرُ الزَّلَّةَ، لَايَطَّلِعُ عَلى نُصْحٍ فَيَذَرَهُ، وَلَا يَدَعُ جِنْحَ حَيْفٍ فَيُصْلِحَهُ، أَمِينٌ، رَصِينٌ، تَقِيٌّ، نَقِيٌّ، زَكِيٌّ، رَضِيٌّ، يَقْبَلُ الْعُذْرَ، وَيُجْمِلُ الذِّكْرَ، وَيُحْسِنُ بِالنَّاسِ الظَّنَّ، وَيَتَّهِمُ عَلَى الْعَيْبِ نَفْسَهُ، يُحِبُّ فِي اللهِ بِفِقْهٍ وَعِلْمٍ، وَيَقْطَعُ فِي اللهِ بِحَزْمٍ وَعَزْمٍ، لَايَخْرَقُ بِهِ فَرَحٌ، وَلَا يَطِيشُ بِهِ‌ مَرَحٌ، مُذَكِّرٌ لِلْعَالِمِ، مُعَلِّمٌ لِلْجَاهِلِ، لَايُتَوَقَّعُ لَهُ بَائِقَةٌ، وَلَا يُخَافُ لَهُ غَائِلَةٌ، كُلُّ سَعْيٍ أَخْلَصُ عِنْدَهُ مِنْ سَعْيِهِ، وَكُلُّ نَفْسٍ أَصْلَحُ عِنْدَهُ مِنْ نَفْسِهِ، عَالِمٌ بِعَيْبِهِ، شَاغِلٌ بِغَمِّهِ، لَا يَثِقُ بِغَيْرِ رَبِّهِ، غَرِيبٌ، وَحِيدٌ، جَرِيدٌ، حَزِينٌ، يُحِبُّ فِي اللهِ، وَيُجَاهِدُ فِي اللهِ لِيَتَّبِعَ رِضَاهُ، وَلَا يَنْتَقِمُ لِنَفْسِهِ بِنَفْسِهِ، وَلَا يُوَالِي فِي سَخَطِ رَبِّهِ، مُجَالِسٌ لِأَهْلِ الْفَقْرِ، مُصَادِقٌ لِأَهْلِ الصِّدْقِ، مُؤَازِرٌ لِأَهْلِ الْحَقِّ، عَوْنٌ لِلْغَرِيبِ، أَبٌ لِلْيَتِيمِ، بَعْلٌ لِلْأَرْمَلَةِ، حَفِيٌّ بِأَهْلِ الْمَسْكَنَةِ، مَرْجُوٌّ لِكُلِّ كَرِيهَةٍ، مَأْمُولٌ لِكُلِّ‌ شِدَّةٍ، هَشَّاشٌ، بَشَّاشٌ، لَابِعَبَّاسٍ وَلَا بِجَسَّاسٍ، صَلِيبٌ، كَظَّامٌ، بَسَّامٌ، دَقِيقُ النَّظَرِ، عَظِيمُ الْحَذَرِ.

لَا يَجْهَلُ، وَإِنْ جُهِلَ عَلَيْهِ يَحْلُمُ، لَايَبْخَلُ، وَإِنْ بُخِلَ عَلَيْهِ صَبَرَ، عَقَلَ فَاسْتَحْيَا، وَقَنِعَ فَاسْتَغْنى، حَيَاؤُهُ يَعْلُو شَهْوَتَهُ، وَوُدُّهُ يَعْلُو حَسَدَهُ، وَعَفْوُهُ يَعْلُو حِقْدَهُ، لَايَنْطِقُ بِغَيْرِ صَوَابٍ، وَلَا يَلْبَسُ إِلاَّ الِاقْتِصَادَ، مَشْيُهُ التَّوَاضُعُ، خَاضِعٌ لِرَبِّهِ بِطَاعَتِهِ، رَاضٍ عَنْهُ فِي كُلِّ حَالَاتِهِ، نِيَّتُهُ خَالِصَةٌ، أَعْمَالُهُ لَيْسَ فِيهَا غِشٌّ وَلَا خَدِيعَةٌ، نَظَرُهُ عِبْرَةٌ، وسُكُوتُهُ فِكْرَةٌ، وَكَلَامُهُ حِكْمَةٌ، مُنَاصِحاً مُتَبَاذِلاً مُتَوَاخِياً، نَاصِحٌ‌ فِي السِّرِّ وَالْعَلَانِيَةِ، لَايَهْجُرُ أَخَاهُ وَلَا يَغْتَابُهُ، وَلَا يَمْكُرُ بِهِ، وَلَا يَأْسَفُ عَلى مَا فَاتَهُ، وَلَا يَحْزَنُ عَلى مَا أَصَابَهُ، وَلَا يَرْجُو مَا لَايَجُوزُ لَهُ الرَّجَاءُ، وَلَا يَفْشَلُ فِي الشِّدَّةِ، وَلَا يَبْطَرُ فِي الرَّخَاءِ، يَمْزُجُ الْحِلْمَ بِالْعِلْمِ، وَالْعَقْلَ بِالصَّبْرِ.

تَرَاهُ بَعِيداً كَسَلُهُ، دَائِماً نَشَاطُهُ، قَرِيباً أَمَلُهُ، قَلِيلاً زَلَلُهُ، مُتَوَقِّعاً لِأَجَلِهِ، خَاشِعاً قَلْبُهُ، ذَاكِراً رَبَّهُ، قَانِعَةً نَفْسُهُ، مَنْفِيّاً جَهْلُهُ، سَهْلاً أَمْرُهُ، حَزِيناً لِذَنْبِهِ، مَيِّتَةً شَهْوَتُهُ، كَظُوماً غَيْظَهُ، صَافِياً خُلُقُهُ، آمِناً مِنْهُ جَارُهُ، ضَعِيفاً كِبْرُهُ، قَانِعاً بِالَّذِي قُدِّرَ لَهُ، مَتِيناً صَبْرُهُ، مُحْكَماً أَمْرُهُ، كَثِيراً ذِكْرُهُ، يُخَالِطُ النَّاسَ لِيَعْلَمَ، وَيَصْمُتُ لِيَسْلَمَ، وَيَسْأَلُ لِيَفْهَمَ، وَيَتَّجِرُ لِيَغْنَمَ، لَايُنْصِتُ لِلْخَبَرِ لِيَفْخَرَ بِهِ، وَلَا يَتَكَلَّمُ لِيَتَجَبَّرَ بِهِ عَلى مَنْ سِوَاهُ، نَفْسُهُ مِنْهُ فِي عَنَاءٍ، وَالنَّاسُ مِنْهُ فِي رَاحَةٍ، أَتْعَبَ نَفْسَهُ لِآخِرَتِهِ، فَأَرَاحَ النَّاسَ مِنْ نَفْسِهِ، إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتّى يَكُونَ اللهُ الَّذِي يَنْتَصِرُ لَهُ، بُعْدُهُ‌ مِمَّنْ تَبَاعَدَ مِنْهُ بُغْضٌ وَنَزَاهَةٌ، وَدُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَرَحْمَةٌ، لَيْسَ تَبَاعُدُهُ تَكَبُّراً وَلَا عَظَمَةً، وَلَا دُنُوُّهُ خَدِيعَةً وَلَا خِلَابَةً، بَلْ يَقْتَدِي بِمَنْ كَانَ قَبْلَهُ مِنْ أَهْلِ الْخَيْرِ، فَهُوَ إِمَامٌ لِمَنْ بَعْدَهُ مِنْ أَهْلِ الْبِرِّ ».

قَالَ: « فَصَاحَ هَمَّامٌ صَيْحَةً، ثُمَّ وَقَعَ مَغْشِيّاً عَلَيْهِ، فَقَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : أَمَا وَاللهِ، لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ، وَقَالَ: هكَذَا تَصْنَعُ الْمَوْعِظَةُ الْبَالِغَةُ بِأَهْلِهَا، فَقَالَ لَهُ قَائِلٌ: فَمَا بَالُكَ يَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ: إِنَّ لِكُلٍّ أَجَلاً لَايَعْدُوهُ، وَسَبَباً لَايُجَاوِزُهُ، فَمَهْلاً لَاتُعِدْ، فَإِنَّمَا نَفَثَ عَلى لِسَانِكَ شَيْطَانٌ ».

Muhammad Bin Ja’far, from Muhammad Bin Ismail, from Abdullah Bin Dahir, from Al Hassan Bin Yahya, from Qusam Abu Qatada Al Harrany, from Abdullah Bin Yunus,

(It has been narrated) from Abu Abdullahasws having said: ‘A man called Hammam, and he was a worshipper, a performer of rituals, a striver, stood up to Amir Al Momineenasws while heasws was addressing, and he said, ‘O Amir Al-Momineenasws ! Describe to us the description of the Momin (to the extent), as if we are looking at him’.

So heasws said: ‘O Hammam! The Momin, he is the smart, the intelligent. His happiness is in his face and his grief is in his heart; the expansive thing being the chest and the humble thing being the self; restraining from everything and exhorting upon everything good; neither being spiteful, nor envious, nor leaping (quick to argue), nor abusive, nor a fault-finder, nor slanderous. He dislikes the elevation (status), and inimical to be heard of (fame), lengthy of grief, far from worrying, frequent of the silence, dignity, remembrance, gratefulness; being gloomy due to his thoughts and joyful due to his poverty, of the easygoing nature, soft flexibility, strong of loyalty, little hurtfulness, neither being a liar nor immoral.

If he laughs, he does not burst out, and if he is angered he is not reckless. His laughter is a smile, and his questioning is to learn, and his referring is to understand. Abundant is his knowledge, great is his forbearance, and abundant is his mercy. Neither is he stingy, nor hasty, nor annoying, nor reckless, nor is he prejudicial in his wisdom, nor is he preoccupied in his knowledge. His self is more solid than the slab, and his temperament is sweeter than the honey. He is neither greedy, nor does he panic, nor is he violent, nor arrogant, nor pretentious. He is amicable in disputes, benevolent when referred to, judicial when angry, a friend when sought.

Neither does he jeopardise, nor does he expose (others), nor is he compulsive, being of sincere cordiality, reliable of the agreement, affectionate, maintainer of relationships, forbearing, calm, of little extravagance, being pleased from Allahazwj Mighty and Majestic, opposes his own desires. Neither is he harsh upon the one below him, nor does he engage in what does not concern him. A helper of the Religion, a counsellor of the Momineen, a cave (shelter) for the Muslims. Neither does the praise affect him adversely nor does the greed affect his heart adversely, nor does the sport change his wisdom, nor is the ignorant notified of his knowledge.

(He is) of good vocabulary, a worker, a knowledgeable one, a prudent one. He is neither with immorality, nor with inconstancy, arriving without arrogance, spending without extravagance. Neither is he with treachery nor with betrayal, nor does he pursue the faults (of others) nor is he unjust to a person, being kind of nature. He strives in the land assisting the weak, and a helper of the helpless. Neither does he tear down a veil (expose anyone), nor does he uncover a secret, being afflicted numerously and is of few complaints.

If he sees a good, remembers it, and if he views an evil, he hides it, veiling the hidden and preserving the unseen, and he dismisses the stumbles and forgives the slips. He does not walk away from an advice that he can give, nor does he leave the blame of a crime but he corrects it. (He is) trustworthy, thoughtful, pious, pure, honest, agreeable. He accepts the excuse and is beautiful in mentioning (others) and thinks good of the people, and he accuses himself upon the faults.

He loves for the Sake of Allahazwj with understanding and knowledge, and he cut off (relationships) for the Sake of Allahazwj with firmness and determination. Neither does happiness infringe upon him nor does he get excited with cheerfulness. He is a reminder for the knowledgeable one and a teacher of the ignorant. A disaster is not expected to be a disaster nor is an affliction feared from him. Every striving is more sincere in his presence than his own striving, and every self is more correct in his presence than his own self. He knows his own faults, pre-occupied with his sadness.

He does not rely with anyone apart from his Lordazwj , a stranger, alone, dispossessed, sad.

He loves for the Sake of Allahazwj and he struggles for the Sake of Allahazwj in order to pursue Hisazwj Pleasure, and he does not take revenge by himself on his own behalf, nor does he befriend (anyone) by incurring the Anger of his Lordazwj . He sits for the poor, being a friend of the truthful, a supporter of the people of the truth; an aider of the near ones (relatives), and a father to the orphans, (like) a husband for the widows (looking after them), a hope for the destitute (for the removal) or every abhorrence, and an aspired one for every difficulty.

(He is) light and happy, neither being with a frown nor with slyness, controlling anger, smiling, having sharp insight, of great caution. He does not ignore, and if he is ignored upon, he forebears. He is not stingy, and if he is being stingy upon, he is patient. He (uses) intellect, so he is bashful and content, therefore he is self-sufficient. His bashfulness is higher than his lustful desires, and his cordiality is higher than his envy, and his pardoning is higher than his malice.

He neither speaks without correctness, nor does he wear except for the moderate (clothes). His walking is humble, submissive to his Lordazwj in Hisazwj obedience, being pleased from him in every state of his. His intention is sincere and his deed is such that there is neither a fraud or a deception in it. His observation is a lesson, and his silence is thoughtful, and his speech is wise, advising, charitable, brotherly, advising in the private as well as in public.

He neither forsakes his brother, nor does he backbite him, nor does he plot against him, nor does he despair upon what he loses, nor does he grieve upon whatever hits him, nor does he wish for what is not allowed for him to wish for, nor does he fail in the difficulties, nor is he ungrateful during the prosperity. He blends the forbearance with the knowledge and the intellect with the patience. You will see him distant from laziness, always active, hoping short-term, few of errors.

There is expectancy from him, his heart is fearful remembering his Lordazwj . His self is contented, his ignorance is negated, his affairs are easy, he grieves for his sins, his lustful desires are dead, his anger is suppressed, his manners are clear, his neighbours are safe from him, his arrogance is weak. He is content with that which is Ordained for him, his patience is firm, his affairs are decisive, his remembrance (of Allahazwj ) is abundant.

He mixes with the people in order to learn, and he is silent for safety, and he asks to understand, and he trades to earn. He does not listen to the’Khabar’ (news – the Ahadeeth) in order to do mischief with, nor does he speak in order to impress those who are in front of him. His own self is tired (due to his hard work) but the people are at rest from him. He exhausts himself for his Hereafter, the people are at rest with himself. If they rebel against him, he is patient until Allahazwj happens to be the One Who Provides Help for him. His distancing from the ones who are to be distanced from him by hatred, is by integrity, and his approaching the ones who are approaching him, is by softness and mercy. His distancing is not by arrogance nor by (a feeling of) greatness, nor is his approach a deception nor a plot. But he follows with the ones who are before him, from the good people, so he is a leader for the ones who are after him from the righteous people’.

(The narrator) said, ‘Hamman shrieked, then unconsciousness occurred upon him. So Amir Al-Momineenasws said: ‘But, by Allahazwj , Iasws had been afraid of it upon him’. And heasws said: ‘This is what the delivered advised does to its rightful ones’. So a person said to himasws , ‘So what is the matter with youasws , O Amir Al-Momineenasws !’ So heasws said: ‘For every term there is no transgressing and a cause which cannot be exceeded. Therefore wait, do not exceed, for rather Satanla just blew upon your tongue’.1

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنْ عَبْدِ اللهِ بْنِ غَالِبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانُ خِصَالٍ: وَقُورٌ عِنْدَ الْهَزَاهِزِ، صَبُورٌ عِنْدَ الْبَلَاءِ، شَكُورٌ عِنْدَ الرَّخَاءِ، قَانِعٌ بِمَا رَزَقَهُ اللهُ، لَايَظْلِمُ الْأَعْدَاءَ، وَلَا يَتَحَامَلُ لِلْأَصْدِقَاءِ، بَدَنُهُ مِنْهُ فِي تَعَبٍ وَالنَّاسُ مِنْهُ فِي رَاحَةٍ، إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ، وَالْحِلْمَ وَزِيرُهُ، وَالصَّبْرَ أَمِيرُ جُنُودِهِ، وَالرِّفْقَ أَخُوهُ، وَاللِّينَ وَالِدُهُ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Abdullah Bin Ghalib,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the Momin that there happen to be worthwhile characteristics in him – dignity during the volatility, patience during the afflictions, gratefulness during the prosperity, contentment with whatever Allahazwj has Graced him with, not oppressing the enemies, nor being burdensome upon the friends. His body would be in exhaustion from it and the people would be at rest from him. The knowledge is a friend of the Momin and the forbearance is his Vizier, and the patience an Emir of his army, and the kindness is his brother, and the softness is his father’.2

3. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ مَنْصُورِ بْنِ يُونُسَ، عَنْ أَبِي حَمْزَةَ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « الْمُؤْمِنُ يَصْمُتُ لِيَسْلَمَ، وَيَنْطِقُ لِيَغْنَمَ، لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ، وَلَا يَكْتُمُ شَهَادَتَهُ مِنَ الْبُعَدَاءِ، وَلَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِيَاءً، وَلَا يَتْرُكُهُ حَيَاءً، إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ، وَيَسْتَغْفِرُ اللهَ لِمَا لَايَعْلَمُونَ، لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ، وَيَخَافُ إِحْصَاءَ مَا عَمِلَهُ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Mansour Bin Yunus, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The Momin is silent to be safe, and speaks to benefit. He neither discusses his entrustments of the friends nor does he conceal his testimony from the remote ones, nor does he do anything from the goodness for showing off, nor does he neglect the bashfulness. If he pays Zakāt he fears from what (the people) might be saying, and he seeks Forgiveness of Allahazwj for the ones who are not knowing. The words of the ignorant one do not tempt him, and he fears the’counting’ of what he does’.3

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ بَعْضِ مَنْ رَوَاهُ: رَفَعَهُ إِلى أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمُؤْمِنُ لَهُ قُوَّةٌ فِي دِينٍ، وَحَزْمٌ فِي لِينٍ، وَإِيمَانٌ فِي يَقِينٍ، وَحِرْصٌ فِي فِقْهٍ، وَنَشَاطٌ فِي هُدًى، وَبِرٌّ فِي اسْتِقَامَةٍ، وَعِلْمٌ فِي‌ حِلْمٍ، وَكَيْسٌ فِي رِفْقٍ، وَسَخَاءٌ فِي حَقٍّ، وَقَصْدٌ فِي غِنًى، وَتَجَمُّلٌ فِي فَاقَةٍ، وَعَفْوٌ فِي قُدْرَةٍ، وَطَاعَةٌ لِلّهِ فِي نَصِيحَةٍ، وَانْتِهَاءٌ فِي شَهْوَةٍ، وَوَرَعٌ فِي رَغْبَةٍ، وَحِرْصٌ فِي جِهَادٍ، وَصَلَاةٌ فِي شُغُلٍ، وَصَبْرٌ فِي شِدَّةٍ، وَفِي الْهَزَاهِزِ وَقُورٌ، وَ فِي الْمَكَارِهِ صَبُورٌ، وَفِي الرَّخَاءِ شَكُورٌ، وَ لَايَغْتَابُ وَلَا يَتَكَبَّرُ، وَلَا يَقْطَعُ الرَّحِمَ، وَلَيْسَ بِوَاهِنٍ وَلَا فَظٍّ وَلَا غَلِيظٍ، وَ لَايَسْبِقُهُ بَصَرُهُ، وَلَا يَفْضَحُهُ بَطْنُهُ، وَلَا يَغْلِبُهُ فَرْجُهُ، وَلَا يَحْسُدُ النَّاسَ، يُعَيَّرُ وَلَا يُعَيِّرُ، وَلَا يُسْرِفُ، يَنْصُرُ الْمَظْلُومَ، وَيَرْحَمُ الْمِسْكِينَ، نَفْسُهُ مِنْهُ فِي عَنَاءٍ، وَالنَّاسُ مِنْهُ فِي رَاحَةٍ، لَايَرْغَبُ فِي عِزِّ الدُّنْيَا، وَلَا يَجْزَعُ مِنْ ذُلِّهَا، لِلنَّاسِ هَمٌّ قَدْ أَقْبَلُوا عَلَيْهِ، وَ لَهُ هَمٌّ قَدْ شَغَلَهُ، لَايُرى فِي حُكْمِهِ نَقْصٌ، وَلَا فِي رَأْيِهِ‌ وَهْنٌ، وَلَا فِي دِينِهِ ضَيَاعٌ، يُرْشِدُ مَنِ اسْتَشَارَهُ، وَيُسَاعِدُ مَنْ سَاعَدَهُ، وَيَكِيعُ عَنِ الْخَنَا وَالْجَهْلِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone who reported it,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The Momin has strength for him in Religion, and softness during determination, and Emān during conviction, and greed during his understanding, and activity during guidance, and righteousness during his standing, and knowledge during forbearance, and smartness during friendship, and generosity during truth, and moderation during richness, and gracefulness during destitution, and pardoning during his power, and obedience to Allahazwj during advice, and restraint during lustful desires, and piety during wishes, and greed during Jihād, and Salāt during busy times, and patience during difficulties, and during the troubles he is dignified, and patient during coercion, and grateful during the prosperity.

He neither backbites, nor is he arrogant, nor does he cut off relationships, and he is neither with feebleness, nor rudeness, nor harshness, nor stubbornness. And his vision does not precede him, nor does his belly disgrace him, nor does his private part overcome him, nor does he envy the people. He is reproached but (he) does not reproach (others), and he is not extravagant. He helps the oppressed, and he is merciful to the poor. His soul is tired from him but the people are at rest from him. He neither wishes for the honour of the world nor does he suffice from its disgrace.

The concerns of the people have turned upon him, and for him there are concerns which pre-occupy him. Neither is a deficiency sees to be in his wisdom nor a weakness in his opinion, nor a wastage in his Religion. He guides the one who cosults him, and he assits the one who wants his assistance, and shuns vulgarities and the ignorance’.4

5. عَنْهُ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « مَرَّ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام بِمَجْلِسٍ مِنْ قُرَيْشٍ، فَإِذَا هُوَ بِقَوْمٍ بِيضٍ ثِيَابُهُمْ، صَافِيَةٍ أَلْوَانُهُمْ، كَثِيرٍ ضِحْكُهُمْ، يُشِيرُونَ بِأَصَابِعِهِمْ إِلى مَنْ يَمُرُّ بِهِمْ، ثُمَّ مَرَّعليه‌السلام بِمَجْلِسٍ لِلْأَوْسِ وَالْخَزْرَجِ، فَإِذَا قَوْمٌ بُلِيَتْ مِنْهُمُ الْأَبْدَانُ، وَدَقَّتْ مِنْهُمُ الرِّقَابُ، وَاصْفَرَّتْ مِنْهُمُ الْأَلْوَانُ، وَقَدْ تَوَاضَعُوا بِالْكَلَامِ، فَتَعَجَّبَ عَلِيٌّعليه‌السلام مِنْ ذلِكَ، وَدَخَلَ عَلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: بِأَبِي أَنْتَ وَأُمِّي، إِنِّي مَرَرْتُ بِمَجْلِسٍ لِآلِ فُلَانٍ، ثُمَّ‌ وَصَفَهُمْ، وَ مَرَرْتُ بِمَجْلِسٍ لِلْأَوْسِ وَالْخَزْرَجِ، فَوَصَفَهُمْ. ثُمَّ قَالَعليه‌السلام : وَجَمِيعٌ مُؤْمِنُونَ، فَأَخْبِرْنِي يَا رَسُولَ اللهِ، بِصِفَةِ الْمُؤْمِنِ.

فَنَكَسَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، ثُمَّ رَفَعَ رَأْسَهُ، فَقَالَ: عِشْرُونَ خَصْلَةً فِي الْمُؤْمِنِ، فَإِنْ لَمْ تَكُنْ فِيهِ لَمْ يَكْمُلْ إِيمَانُهُ.

إِنَّ مِنْ أَخْلَاقِ الْمُؤْمِنِينَ يَا عَلِيُّ: الْحَاضِرُونَ الصَّلَاةَ، وَالْمُسَارِعُونَ إِلَى الزَّكَاةِ، وَالْمُطْعِمُونَ الْمِسْكِينَ، الْمَاسِحُونَ رَأْسَ الْيَتِيمِ، الْمُطَهِّرُونَ أَطْمَارَهُمْ، الْمُتَّزِرُونَ عَلى أَوْسَاطِهِمُ؛ الَّذِينَ إِنْ حَدَّثُوا لَمْ يَكْذِبُوا، وَإِذَا وَعَدُوا لَمْ يُخْلِفُوا، وَإِذَا ائْتُمِنُوا لَمْ يَخُونُوا، وَإِذَا تَكَلَّمُوا صَدَقُوا، رُهْبَانٌ بِاللَّيْلِ، أُسُدٌ بِالنَّهَارِ، صَائِمُونَ النَّهَارَ، قَائِمُونَ اللَّيْلَ، لَايُؤْذُونَ جَاراً، وَلَا يَتَأَذّى بِهِمْ جَارٌ؛ الَّذِينَ مَشْيُهُمْ عَلى الْأَرْضِ هَوْنٌ، وَخُطَاهُمْ إِلى بُيُوتِ الْأَرَامِلِ، وَعَلى أَثَرِ الْجَنَائِزِ؛ جَعَلَنَا اللهُ وَإِيَّاكُمْ مِنَ الْمُتَّقِينَ ».

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

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘Amir Al-Momineenasws passed by a gathering of Qureysh. So heasws was with the group, their clothes were white, their complexion was clear, their laughter was frequent, gesturing with their fingers to the ones who pass by them.

Then heasws passed by a gathering of Al-Aws and Al-Khazraj (two tribes). So heasws was with a group, the bodies had worn out from them, and the necks had thinned from them, and the colours had paled from them, and they were humble with the speech.

So Aliasws was astounded from that and came over to Rasool-Allahsaww and heasws said: ‘By myasws fatheras and myasws motheras ! Iasws passed by a gathering of the progeny of so and so’, then heasws described them, ‘and Iasws passed by Al-Aws and Al-Khazraj’, and heasws described them. Then heasws said: ‘And the entirety of the Momineen. So inform measws , O Rasool-Allahsaww , with the description of the Momin’.

So Rasool-Allahazwj lowered, then raised hissaww head, so hesaww said: ‘There are twenty characteristics in the Momin, so if these do not happen to be in him, his Emān would not be complete. From the mannerism of the Momineen, O Aliasws – They are attending the Salāt, and are hastening to the Zakāt, and are feeding the poor, wiping the head of the orphan, cleaning their clothes, having waistbands upon their waists.

Those, if they discuss (anything) are not lying, and when they are promising, are not breaking, and when they are entrusted do not betray, and when they speak, are truthful. They are monks at night and lions by the day. They are Fasting by the day, standing (for Salāt) at night. They are neither harming a neighbour nor does a neighbour experience harm due to them. Those who are walking upon the ground with tranquility, and their footsteps are to the houses of the widows (to assist), and upon the traces of the funerals. May Allahazwj Make usasws and you all to be from the pious ones’.5

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْقَاسِمِ بْنِ عُرْوَةَ، عَنْ أَبِي الْعَبَّاسِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ سَرَّتْهُ حَسَنَتُهُ وَسَاءَتْهُ سَيِّئَتُهُ، فَهُوَ مُؤْمِنٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Qasim Bin Gurwa, from Abu Al Abbas who said,

‘Abu Abdullahasws said: ‘The one whose good deeds delight him, and his evil deeds disgust him, so he is a Momin’.6

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زَعْلَانَ، عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ، عَنْ عَمْرِو بْنِ جُمَيْعٍ الْعَبْدِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « شِيعَتُنَا الشَّاحِبُونَ الذَّابِلُونَ النَّاحِلُونَ، الَّذِينَ إِذَا جَنَّهُمُ اللَّيْلُ، اسْتَقْبَلُوهُ بِحُزْنٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Hasan Bin Za’lan, from Abu Is’haq Al Khurasany, from Amro Bin Jumi’e Al Abdy,

(It has been narrated) from Abu Abdullahasws having said: ‘Ourasws Shia are the pale, the withered, the slender, those, when the night covers them, they welcome it with grief’.7

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « شِيعَتُنَا أَهْلُ الْهُدى، وَأَهْلُ التُّقى، وَأَهْلُ الْخَيْرِ، وَأَهْلُ الْإِيمَانِ، وَأَهْلُ الْفَتْحِ وَ الظَّفَرِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Ourasws Shia are the people of guidance, and the people of piety, and the people of goodness, and the people of Emān, and people of victory and triumph’.8

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ مَنْصُورٍ بُزُرْجَ، عَنْ مُفَضَّلٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِيَّاكَ وَالسَّفِلَةَ، فَإِنَّمَا شِيعَةُ عَلِيٍّعليه‌السلام مَنْ عَفَّ بَطْنُهُ وَفَرْجُهُ، وَاشْتَدَّ جِهَادُهُ، وَعَمِلَ لِخَالِقِهِ، وَرَجَا ثَوَابَهُ، وَخَافَ عِقَابَهُ، فَإِذَا رَأَيْتَ أُولئِكَ، فَأُولئِكَ شِيعَةُ جَعْفَرٍعليه‌السلام »

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Mansour Buzuj, from Mufazzal who said,

‘Abu Abdullahasws said: ‘Beware of the lowliness, for rather, a Shia of Aliazwj is one who is chaste of his belly and his private part, and his Jihād is intense, and his deed is for his Creator, and he hopes for Hisazwj Rewards, and fears Hisazwj Punishment. So when you see those, so those are the Shias of Ja’farasws ’.9

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ شِيعَةَ عَلِيٍّعليه‌السلام كَانُوا خُمْصَ الْبُطُونِ، ذُبُلَ الشِّفَاهِ، أَهْلَ رَأْفَةٍ وَعِلْمٍ وَحِلْمٍ، يُعْرَفُونَ بِالرَّهْبَانِيَّةِ، فَأَعِينُوا عَلى مَا أَنْتُمْ عَلَيْهِ بِالْوَرَعِ وَالِاجْتِهَادِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The Shia of Aliasws were of empty bellies, shrivelled lips, people of clemency, knowledge and forbearance. They were recognised with the monasticism, therefore assist (each other) on what you are upon, with the piety and the striving’.10

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ صَفْوَانَ الْجَمَّالِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا غَضِبَ، لَمْ يُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ؛ وَإِذَا رَضِيَ، لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ؛ وَإِذَا قَدَرَ، لَمْ يَأْخُذْ أَكْثَرَ مِمَّا لَهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Safwan Al Jammal who said,

‘Abu Abdullahasws said: ‘But rather, the Momin is the one when he is angry, his anger does not exit him from a truth, and when is please, his pleasure does not enter him into a falsehood, and when he is able, he does not take any more than what is for him’.11

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنِ ابْنِ مُسْكَانَ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ، عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « يَا سُلَيْمَانُ، أَتَدْرِي مَنِ الْمُسْلِمُ؟ » قُلْتُ: جُعِلْتُ فِدَاكَ، أَنْتَ أَعْلَمُ، قَالَ: « الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ ».

ثُمَّ قَالَ: « وَتَدْرِي مَنِ الْمُؤْمِنُ؟ » قَالَ: قُلْتُ: أَنْتَ أَعْلَمُ، قَالَ: « الْمُؤْمِنُ مَنِ ائْتَمَنَهُ الْمُسْلِمُونَ عَلى أَمْوَالِهِمْ وَأَنْفُسِهِمْ، وَالْمُسْلِمُ حَرَامٌ عَلَى الْمُسْلِمِ أَنْ يَظْلِمَهُ، أَوْ يَخْذُلَهُ، أَوْ يَدْفَعَهُ دَفْعَةً تُعَنِّتُهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Ibn Muskan, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘Abu Ja’farasws said: ‘O Suleyman! Do you know who is the Muslim?’ I said, ‘May I be sacrificed for youasws ! Youasws are more knowing’. Heasws said: ‘The Muslim is the one from whom the Muslims are safe from his tongue and his hands’.

Then heasws said: ‘And do you know who is the Momin?’ I said, ‘You are more knowing’. Heasws said: ‘The Momin is the one upon whom the Muslims can trust with their wealth, and their selves; and the Muslim is Prohibited upon the Muslim that he is unjust to him, or abandons him, or drive him away with intransigence’.12

13. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي أَيُّوبَ، عَنْ أَبِي عُبَيْدَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ، لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَلَا بَاطِلٍ؛ وَإِذَا سَخِطَ، لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ؛ وَالَّذِي إِذَا قَدَرَ، لَمْ تُخْرِجْهُ قُدْرَتُهُ إِلَى التَّعَدِّي إِلى مَا لَيْسَ لَهُ بِحَقٍّ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Ayoub, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, the Momin is the one who when he is pleased, his pleasure does not enter him into a sin, nor a falsehood; and when he is angered, his anger does not exit him from the word of truth; and the one who when he is able, his ability (power) does not exit him to infringe to what is not for him by right’.13

14. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ أَبِي الْبَخْتَرِيِّ رَفَعَهُ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْمُؤْمِنُونَ هَيِّنُونَ لَيِّنُونَ، كَالْجَمَلِ الْأَنِفِ، إِنْ قِيدَ انْقَادَ، وَإِنْ أُنِيخَ عَلى صَخْرَةٍ اسْتَنَاخَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Al Bakhtary, raising it, said,

‘I heard himasws saying: ‘The Momineen are calm and lenient like the nosed camel when it is towed it goes (wherever guided to), and if it is knelt down upon a rock, it kneels down’.14

15. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « ثَلَاثَةٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ: الْعِلْمُ بِاللهِ، وَمَنْ يُحِبُّ، وَمَنْ يَكْرَهُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Three are from the signs of the Momin – The knowledge in Allahazwj , and whom he should love and whom he should dislike’.15

16. وَبِهذَا الْإِسْنَادِ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الْمُؤْمِنُ كَمِثْلِ شَجَرَةٍ لَايَتَحَاتُّ وَرَقُهَا فِي شِتَاءٍ وَلَا صَيْفٍ، قَالُوا: يَا رَسُولَ اللهِ، وَ مَا هِيَ؟ قَالَ: النَّخْلَةُ ».

And by this chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘The Momin is like a tree who leaves neither fall off in the winter nor in the summer’. They said, ‘O Rasool-Allahsaww ! And what is it?’ Heasws said: ‘The palm tree’.16

17. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ أُورَمَةَ، عَنْ أَبِي إِبْرَاهِيمَ الْأَعْجَمِيِّ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمُؤْمِنُ حَلِيمٌ لَايَجْهَلُ، وَإِنْ جُهِلَ عَلَيْهِ يَحْلُمُ؛

وَلَا يَظْلِمُ، وَإِنْ ظُلِمَ غَفَرَ؛ وَلَا يَبْخَلُ، وَإِنْ بُخِلَ عَلَيْهِ صَبَرَ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Abu Ibrahim Al A’jamy, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is forbearing. Neither does he ignore (anyone), and if he is ignored upon, he forbears, nor does he oppress (anyone), and if he is oppressed, he forgives, nor is he stingy, and if he is been stingy upon, he is patient’.17

18. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ مُنْذِرِ بْنِ جَيْفَرٍ، عَنْ آدَمَ أَبِي الْحُسَيْنِ اللُّؤْلُؤِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمُؤْمِنُ مَنْ طَابَ مَكْسَبُهُ، وَحَسُنَتْ خَلِيقَتُهُ، وَصَحَّتْ سَرِيرَتُهُ، وَأَنْفَقَ الْفَضْلَ مِنْ مَالِهِ، وَأَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ، وَكَفَى النَّاسَ شَرَّهُ، وَأَنْصَفَ النَّاسَ مِنْ نَفْسِهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Munzir Bin Ja’far, from Adam Bin Abu Al Husayn Al Lu’lui,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is the one whose earnings are good (not unlawful), and his mannerisms are excellent, and his conscience is correct, and he spends from the excess of his wealth and withholds from the excess of his words, and the people are spared from his evil, and he dispenses justice to the people from himself’.18

19. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ أَبِي كَهْمَسٍ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَلَا أُنَبِّئُكُمْ بِالْمُؤْمِنِ ؟ مَنِ ائْتَمَنَهُ‌ الْمُؤْمِنُونَ عَلى أَنْفُسِهِمْ وَأَمْوَالِهِمْ؛ أَلَا أُنَبِّئُكُمْ بِالْمُسْلِمِ ؟ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ؛ وَالْمُهَاجِرُ مَنْ هَجَرَ السَّيِّئَاتِ وَتَرَكَ مَا حَرَّمَ اللهُ، وَالْمُؤْمِنُ حَرَامٌ عَلَى الْمُؤْمِنِ أَنْ يَظْلِمَهُ، أَوْ يَخْذُلَهُ، أَوْ يَغْتَابَهُ، أَوْ يَدْفَعَهُ دَفْعَةً ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali, from Abu Kahmasy, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Shall Isaww inform you all of the Momin? (He is) the one upon whom the Momineen are trusting with they own selves and their wealth. Shall Isaww inform you of the Muslim? (He is) the one from whom the Muslims are safe from his tongue and his hands; and the emigrant is the one who emigrates from the evil and leaves whatever Allahazwj Prohibited; and the Momin is Prohibited upon the Momin that he oppresses him, or abandons him, or backbites him, or drives him away with a driving’.19

20. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ مُفَضَّلِ بْنِ عُمَرَ، عَنْ أَبِي أَيُّوبَ الْعَطَّارِ، عَنْ جَابِرٍ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « إِنَّمَا شِيعَةُ عَلِيٍّعليه‌السلام الْحُلَمَاءُ الْعُلَمَاءُ، الذُّبُلُ الشِّفَاهِ، تُعْرَفُ الرَّهْبَانِيَّةُ عَلى وُجُوهِهِمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Mufazzal Bin Umar, from Abu Ayoub Al Attar, from Jabir who said,

‘Abu Ja’farasws said: ‘But rather, Shias of Aliasws are the forbearing, the knwoledgeable, of shrivelled lips. You can recognise the monasticism upon their faces’.20

21. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « صَلّى أَمِيرُ الْمُؤْمِنِينَعليه‌السلام بِالنَّاسِ الصُّبْحَ بِالْعِرَاقِ، فَلَمَّا انْصَرَفَ وَعَظَهُمْ، فَبَكى وَأَبْكَاهُمْ مِنْ خَوْفِ اللهِ، ثُمَّ قَالَ: أَمَا وَاللهِ، لَقَدْ عَهِدْتُ أَقْوَاماً‌ عَلى عَهْدِ خَلِيلِي رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَ إِنَّهُمْ لَيُصْبِحُونَ وَيُمْسُونَ شُعْثاً غُبْراً خُمْصاً، بَيْنَ أَعْيُنِهِمْ كَرُكَبِ الْمِعْزى، يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَقِيَاماً، يُرَاوِحُونَ بَيْنَ أَقْدَامِهِمْ وَجِبَاهِهِمْ، يُنَاجُونَ رَبَّهُمْ، وَيَسْأَلُونَهُ فَكَاكَ رِقَابِهِمْ مِنَ النَّارِ، وَاللهِ لَقَدْ رَأَيْتُهُمْ مَعَ هذَا وَهُمْ خَائِفُونَ مُشْفِقُونَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan, from Marouf Bin Kharbouz,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws prayed Salāt with the people (leading them), in Al-Iraq. So when heasws finished, heasws preached to them, and heasws wept and made them weep from fear of Allahazwj .

Then heasws said: ‘But, by Allahazwj ! Iasws lived with a group of people in the era of myasws friend Rasool-Allahsaww , and they, in the morning and evening, becoming shaggy, dusty, slim-bellied, between their eyes was like the hoof of a goat due to their prostrations to their Lordazwj . They were staying awake at nights for their Lordazwj , prostrating and standing (for Salāt), rotating between their feet and their foreheads, whispering to their Lordazwj , and asking Himazwj to Free their necks from the Fire. By Allahazwj ! Iasws had seen them being with this, and they were fearful, anxious’.21

22. عَنْهُ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ الصَّلْتِ، عَنْ أَبِي حَمْزَةَ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « صَلّى أَمِيرُ الْمُؤْمِنِينَعليه‌السلام الْفَجْرَ، ثُمَّ لَمْ يَزَلْ فِي مَوْضِعِهِ حَتّى صَارَتِ الشَّمْسُ عَلى قِيدِ رُمْحٍ، وَأَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ، فَقَالَ: وَاللهِ لَقَدْ أَدْرَكْتُ أَقْوَاماً يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَقِيَاماً، يُخَالِفُونَ بَيْنَ جِبَاهِهِمْ وَرُكَبِهِمْ، كَأَنَّ زَفِيرَ النَّارِ فِي آذَانِهِمْ؛ إِذَا ذُكِرَ اللهُ عِنْدَهُمْ مَادُوا كَمَا يَمِيدُ الشَّجَرُ، كَأَنَّمَا الْقَوْمُ بَاتُوا غَافِلِينَ ».

قَالَ: « ثُمَّ قَامَ، فَمَا رُئِيَ ضَاحِكاً حَتّى قُبِضَ صَلَوَاتُ اللهِ عَلَيْهِ ».

From him, from Al Sindy Bin Muhammad, from Muhammad Bin Al Salt, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Amir Al-Momineenasws prayed Salāt Al-Fajr, then heasws did not cease to be in hisasws place until the (shadow of the) sun came to be to the length of a spear, and heasws turned by hisasws face towards the people and heasws said: ‘By Allahazwj ! Iasws had come across a group of people who were staying awake at night for their Lordazwj , prostrating and standing, interchanging between their foreheads and their knees, as if like the exhalation of the Fire (of Hell could be heard) in their ears. Whenever Allahazwj was Mentioned in their presence, swaying like the swaying of the trees. It is as if the group of people has spent the nights oblivious (of the world)’.

He (the narrator) said, ‘Then heasws arose, and heasws was not seen laughing until heasws passed away’.22

23. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنِ الْمُفَضَّلِ بْنِ عُمَرَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا أَرَدْتَ أَنْ تَعْرِفَ أَصْحَابِي، فَانْظُرْ مَنِ اشْتَدَّ وَرَعُهُ، وَخَافَ خَالِقَهُ، وَرَجَا ثَوَابَهُ، فَإِذَا رَأَيْتَ هؤُلَاءِ، فَهؤُلَاءِ أَصْحَابِي ».

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Al Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘Whenever you want to recognise myasws companions, so look at the one who is of most intense piety and fearing his Creator, and wishes for Hisazwj Rewards, and when you see them, so they are myasws companions’.23

24. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْأَشْعَثِ، عَنْ عَبْدِ اللهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : شِيعَتُنَا الْمُتَبَاذِلُونَ فِي وَلَايَتِنَا، الْمُتَحَابُّونَ فِي مَوَدَّتِنَا، الْمُتَزَاوِرُونَ فِي إِحْيَاءِ أَمْرِنَا؛ الَّذِينَ إِنْ غَضِبُوا لَمْ يَظْلِمُوا، وَإِنْ رَضُوا لَمْ يُسْرِفُوا، بَرَكَةٌ عَلى مَنْ جَاوَرُوا، سِلْمٌ لِمَنْ خَالَطُوا ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hammad Al Ansary, from Amro bin Abu Al Miqdam, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘Ourasws Shia are reciprocating (gifts etc.) regarding ourasws Wilayah, loving each other regarding ourasws cordiality, visiting each other reviving ourasws matters (Ahadeeth), those when they are angry are not oppressive, and if they are pleased, they are not being extravagant. They are a Blessing upon the ones who are their neighbours, a safety for the ones they are mixing with’.24

25. عَنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عِيسَى النَّهْرِتِيرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ عَرَفَ اللهَ وَعَظَّمَهُ مَنَعَ فَاهُ مِنَ الْكَلَامِ، وَبَطْنَهُ مِنَ الطَّعَامِ، وَعَفَا نَفْسَهُ بِالصِّيَامِ وَالْقِيَامِ.

قَالُوا: بِآبَائِنَا وَأُمَّهَاتِنَا يَا رَسُولَ اللهِ، هؤُلَاءِ أَوْلِيَاءُ اللهِ؟

قَالَ: إِنَّ أَوْلِيَاءَ اللهِ سَكَتُوا؛ فَكَانَ سُكُوتُهُمْ ذِكْراً، وَنَظَرُوا؛ فَكَانَ نَظَرُهُمْ عِبْرَةً، وَنَطَقُوا؛ فَكَانَ نُطْقُهُمْ حِكْمَةً، وَمَشَوْا؛ فَكَانَ مَشْيُهُمْ بَيْنَ النَّاسِ بَرَكَةً، لَوْ لَا الْآجَالُ الَّتِي قَدْ كُتِبَتْ عَلَيْهِمْ، لَمْ تَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ؛ خَوْفاً مِنَ الْعَذَابِ، وَشَوْقاً إِلَى الثَّوَابِ ».

From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Isa Al Hureyri,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who recognises Allahazwj and Hisazwj Magnificence would prevent his mouth from the speech, and his belly from the food, and excuses himself with the Fasting and the standing (for Salāt)’.

They said, ‘By our fathers and our mothers, O Rasool-Allahsaww ! Are they the friends of Allahazwj ?’ Hesaww said: ‘The friends of Allahazwj observed silence, so their silence was a Remembrance (of Allahazwj ); and they looked around, so their looking around was a lesson; and they spoke, so their speaking was wisdom; and they walked, so their walking between the people was a Blessing. Had it not been for the term which had been Ordained upon them, their spirits would not have stayed in their bodies out of fear from the Punishment and desire to the Rewards’.25

26. عَنْهُ، عَنْ بَعْضِ أَصْحَابِهِ مِنَ الْعِرَاقِيِّينَ رَفَعَهُ، قَالَ: خَطَبَ النَّاسَ الْحَسَنُ بْنُ عَلِيٍّ صَلَوَاتُ اللهِ عَلَيْهِمَا، فَقَالَ: « أَيُّهَا النَّاسُ، أَنَا أُخْبِرُكُمْ عَنْ أَخٍ لِي كَانَ مِنْ أَعْظَمِ النَّاسِ فِي عَيْنِي، وَكَانَ رَأْسُ مَا عَظُمَ بِهِ فِي عَيْنِي صِغَرَ الدُّنْيَا فِي عَيْنِهِ، كَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ؛ فَلَا يَشْتَهِي مَا لَايَجِدُ، وَلَا يُكْثِرُ إِذَا وَجَدَ، كَانَ خَارِجاً مِنْ سُلْطَانِ فَرْجِهِ؛ فَلَا يَسْتَخِفُّ لَهُ عَقْلَهُ وَلَا رَأْيَهُ، كَانَ خَارِجاً مِنْ سُلْطَانِ الْجَهَالَةِ؛ فَلَا يَمُدُّ يَدَهُ إِلاَّ عَلى ثِقَةٍ لِمَنْفَعَةٍ، كَانَ لَايَتَشَهّى وَلَا يَتَسَخَّطُ وَلَا يَتَبَرَّمُ، كَانَ أَكْثَرَ دَهْرِهِ صَمَّاتاً، فَإِذَا قَالَ، بَذَّ الْقَائِلِينَ، كَانَ‌ لَا يَدْخُلُ فِي مِرَاءٍ، وَلَا يُشَارِكُ فِي دَعْوًى، وَلَا يُدْلِي بِحُجَّةٍ حَتّى يَرى قَاضِياً، وَ كَانَ لَايَغْفُلُ عَنْ إِخْوَانِهِ، وَلَايَخُصُّ نَفْسَهُ بِشَيْ‌ءٍ دُونَهُمْ، كَانَ ضَعِيفاً مُسْتَضْعَفاً، فَإِذَا جَاءَ الْجِدُّ كَانَ لَيْثاً عَادِياً، كَانَ لَايَلُومُ أَحَداً فِيمَا يَقَعُ الْعُذْرُ فِي مِثْلِهِ حَتّى يَرَى اعْتِذَاراً، كَانَ يَفْعَلُ مَا يَقُولُ، وَيَفْعَلُ مَا لَايَقُولُ، كَانَ إِذَا ابْتَزَّهُ أَمْرَانِ لَايَدْرِي أَيُّهُمَا أَفْضَلُ، نَظَرَ إِلى أَقْرَبِهِمَا إِلَى الْهَوى فَخَالَفَهُ، كَانَ لَايَشْكُو وَجَعاً إِلاَّ عِنْدَ مَنْ يَرْجُو عِنْدَهُ الْبُرْءَ، وَلَا يَسْتَشِيرُ إِلاَّ مَنْ يَرْجُو عِنْدَهُ النَّصِيحَةَ، كَانَ لَايَتَبَرَّمُ وَلَا يَتَسَخَّطُ وَلَا يَتَشَكّى وَلَا يَتَشَهّى وَلَا يَنْتَقِمُ، وَلَا يَغْفُلُ عَنِ الْعَدُوِّ؛ فَعَلَيْكُمْ بِمِثْلِ هذِهِ الْأَخْلَاقِ الْكَرِيمَةِ‌ إِنْ أَطَقْتُمُوهَا، فَإِنْ لَمْ تُطِيقُوهَا كُلَّهَا، فَأَخْذُ الْقَلِيلِ خَيْرٌ مِنْ تَرْكِ الْكَثِيرِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ ».

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

‘Al-Hassanasws Bin Aliasws addressed (the people), so heasws said: ‘O you people! Iasws am informing you of a brother of mineasws who was from the greatest of the people in myasws eyes, and it was so that the topmost of what made him to be the greatest in myasws eyes was his belittling of the world in his eyes.

He was outside from the grasp of his belly, so he did not desire what he did not find, nor did he frequent it when he did find (it). He was outside the grasp of his private part, so it did not take his intellect and his opinion lightly. He was outside the grasp of the ignorance, so he did not extend his hand except towards a reliable benefit.

It was so that he was neither lustful, nor angry, nor impatient. Most of his lifetime he was silent. So when he did speak, he surpassed the speakers. He neither entered into disputes nor did he participate in allegations, nor did he cast an argument until he saw a judge, and he was not oblivious from his brethren, nor did he specialise himself with anything besides them. He was weak, weakened, so when there was a seriousness, he was an advancing lion. He did not blame anyone in what the excuse occurred in the likes of it until he saw an apology. He was doing what he was saying and (not do) what he was not saying.

When two matters presented to him, not knowing which of the two was superior, he look at the one closest to the desires, so he opposed it. He did not complain of a pain except in the presence of the one whom he hoped would have a cure for it, nor did he consult anyone except the one he hoped would have good advice with him. He was neither impatient, nor angry, nor doubtful, nor of lustful desired, nor revengeful, nor was he oblivious from the enemy.

So, upon you is with the likes of these precious mannerisms if you are strong enough for it. But if you cannot endure all of these, so take the few best ones, leave the more. And there is neither a Might nor a Strength except with Allahazwj ’.26

27. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ مِهْزَمٍ؛ وَبَعْضُ أَصْحَابِنَا، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْكَاهِلِيِّ؛ وَأَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ، عَنِ الْعَبَّاسِ بْنِ عَامِرٍ، عَنْ رَبِيعِ بْنِ مُحَمَّدٍ جَمِيعاً، عَنْ مِهْزَمٍ الْأَسَدِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يَا مِهْزَمُ، شِيعَتُنَا مَنْ لَايَعْدُو صَوْتُهُ سَمْعَهُ، وَلَا شَحْنَاؤُهُ بَدَنَهُ، وَلَا يَمْتَدِحُ بِنَا مُعْلِناً، وَلَا يُجَالِسُ لَنَا عَائِباً، وَلَا يُخَاصِمُ لَنَا قَالِياً؛ إِنْ لَقِيَ‌ مُؤْمِناً أَكْرَمَهُ، وَإِنْ لَقِيَ جَاهِلاً هَجَرَهُ ».

قُلْتُ: جُعِلْتُ فِدَاكَ، فَكَيْفَ أَصْنَعُ بِهؤُلَاءِ الْمُتَشَيِّعَةِ؟

قَالَ: « فِيهِمُ التَّمْيِيزُ، وَفِيهِمُ التَّبْدِيلُ، وَفِيهِمُ التَّمْحِيصُ، تَأْتِي عَلَيْهِمْ سِنُونَ تُفْنِيهِمْ، وَطَاعُونٌ يَقْتُلُهُمْ، وَاخْتِلَافٌ يُبَدِّدُهُمْ؛ شِيعَتُنَا مَنْ لَايَهِرُّ هَرِيرَ الْكَلْبِ، وَلَا يَطْمَعُ طَمَعَ الْغُرَابِ، وَلَا يَسْأَلُ عَدُوَّنَا وَإِنْ مَاتَ جُوعاً ».

قُلْتُ: جُعِلْتُ فِدَاكَ، فَأَيْنَ أَطْلُبُ هؤُلَاءِ؟

قَالَ: « فِي أَطْرَافِ الْأَرْضِ، أُولئِكَ الْخَفِيضُ عَيْشُهُمْ، الْمُنْتَقِلَةُ دِيَارُهُمْ؛ إِنْ شَهِدُوا لَمْ يُعْرَفُوا، وَإِنْ غَابُوا لَمْ يُفْتَقَدُوا، وَ مِنَ الْمَوْتِ لَايَجْزَعُونَ، وَفِي الْقُبُورِ يَتَزَاوَرُونَ، وَ إِنْ لَجَأَ إِلَيْهِمْ ذُو حَاجَةٍ مِنْهُمْ رَحِمُوهُ، لَنْ تَخْتَلِفَ قُلُوبُهُمْ وَإِنِ اخْتَلَفَ بِهِمُ الدَّارُ ».

ثُمَّ قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَنَا الْمَدِينَةُ وَعَلِيٌّعليه‌السلام الْبَابُ، وَكَذَبَ مَنْ زَعَمَ أَنَّهُ يَدْخُلُ الْمَدِينَةَ لَامِنْ قِبَلِ الْبَابِ، وَكَذَبَ مَنْ زَعَمَ أَنَّهُ يُحِبُّنِي وَيُبْغِضُ عَلِيّاً صَلَوَاتُ اللهِ عَلَيْهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Mihzam and one our companions, from Muhammad Bin Ali, from Muhammad Bin Is’haq Al Kahily and Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Rabie Bin Muhammad, altogether from Mihzam Al Asady who said,

‘Abu Abdullahasws said: ‘O Mihzam! Our Shia is one whose voice does not exceed his own ears, nor does his animosity (exceed) his own body, nor does he praise usasws publicly, nor does he (participate in) gatherings finding flaws with usasws , nor does he dispute a speaker for usasws . If he meets a Momin, he honours him, and if he meets an ignoramus, flees (from him)’.

I said, ‘May I be sacrificed for youasws ! So how should I deal with these pretentious Shia?’ Heasws said: ‘Regarding them is the distinction, and regarding them is the variation, and regarding them is the screening. Years come upon them, perishing them, and plagues kill them, and differing scatter them. Ourasws Shia is the one who does not bark like the barking of the dog, and he does not covet like the greed of the crow, nor does he ask ourasws enemies and even if he dies of hunger’.

I said, ‘May I be sacrificed for youasws ! So when shall I seek these ones?’ Heasws said: ‘In the outskirts of the land. They are the ones of basic (standards of) living. Their dwellings are temporary (keep changing). If they are present, they are not recognised, and when they are absent, they are not missed, and from the death they are not panicking, and in their graves they are visiting (each other); and if a need one comes over to them they are merciful to him. Their hearts are never differing and even if their houses are different’.

Then heasws said: ‘Rasool-Allahsaww said: ‘Isaww am the city and Aliasws is the gate; and the one who claims that he can enter the city without (going through) its door has lied, and the one who claims that he loves mesaww while he hates Aliasws ’ is a lair.27

28. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ، وَحَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ، وَوَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ، كَانَ مِمَّنْ حُرِّمَتْ غِيبَتُهُ، وَكَمَلَتْ مُرُوءَتُهُ، وَظَهَرَ عَدْلُهُ، وَوَجَبَتْ أُخُوَّتُهُ ».

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: ‘Whoever in his dealings with people does not do injustice to them, in his speaking does not lie to them and in his promise does not fail to keep it is among those whose backbiting is unlawful, whose kindness is complete, whose justice has become public and it is necessary to establish brotherly relations with him.28

29. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ، عَنْ عَبْدِ اللهِ بْنِ الْحَسَنِ: عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ بْنِ عَلِيٍّعليهما‌السلام ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ: إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ، وَإِذَا غَضِبَ لَمْ يُخْرِجْهُ الْغَضَبُ مِنَ الْحَقِّ، وَإِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ ».

From him, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly, from Abdullah Bin Al Hassan,

(It has been narrated) from his mother Fatimaas the daughter of Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘Three characteristics, the one in whom these are, the quality of the Emān would be complete – When he is pleased, his pleasure does not enter him into the falsehood, and when he is angry, the anger does not exit him from the truth, and when he is able, he does not exceed to what is not for him’.29

30. عَنْهُ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : إِنَّ لِأَهْلِ الدِّينِ عَلَامَاتٍ‌ يُعْرَفُونَ بِهَا: صِدْقَ الْحَدِيثِ، وَأَدَاءَ الْأَمَانَةِ، وَوَفَاءً بِالْعَهْدِ، وَصِلَةَ الْأَرْحَامِ، وَرَحْمَةَ الضُّعَفَاءِ، وَقِلَّةَ الْمُرَاقَبَةِ لِلنِّسَاءِ ـ أَوْ قَالَ: قِلَّةَ الْمُوَاتَاةِ لِلنِّسَاءِ ـ وَبَذْلَ الْمَعْرُوفِ، وَحُسْنَ الْخُلُقِ، وَسَعَةَ الْخُلُقِ، وَاتِّبَاعَ الْعِلْمِ وَمَا يُقَرِّبُ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ زُلْفى، طُوبى لَهُمْ وَحُسْنُ مَآبٍ؛ وَطُوبى شَجَرَةٌ فِي الْجَنَّةِ أَصْلُهَا فِي دَارِ النَّبِيِّ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم ، وَلَيْسَ مِنْ مُؤْمِنٍ إِلاَّ وَفِي دَارِهِ غُصْنٌ مِنْهَا، لَايَخْطُرُ عَلى قَلْبِهِ شَهْوَةُ شَيْ‌ءٍ إِلاَّ أَتَاهُ بِهِ ذلِكَ، وَلَوْ أَنَّ رَاكِباً مُجِدّاً سَارَ فِي ظِلِّهَا مِائَةَ عَامٍ، مَا خَرَجَ مِنْهُ؛ وَلَوْ طَارَ مِنْ أَسْفَلِهَا غُرَابٌ، مَا بَلَغَ أَعْلَاهَا حَتّى يَسْقُطَ هَرِماً، أَلَا فَفِي هذَا فَارْغَبُوا، إِنَّ الْمُؤْمِنَ مِنْ نَفْسِهِ فِي شُغُلٍ وَالنَّاسُ مِنْهُ فِي رَاحَةٍ؛ إِذَا جَنَّ عَلَيْهِ اللَّيْلُ افْتَرَشَ وَجْهَهُ، وَسَجَدَ لِلّهِ ـ عَزَّ وَجَلَّ ـ بِمَكَارِمِ بَدَنِهِ، يُنَاجِي الَّذِي خَلَقَهُ فِي فَكَاكِ رَقَبَتِهِ، أَلَا فَهكَذَا كُونُوا ».

From him, from his father, from Abdullah Bin Al Qasim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘For the religious people there are signs which they are recognised by – truthful narration, and the paying of the entrustments, and loyalty with the agreements, and helping the relatives, and mercifulness with the weak, and scarcity of expectation from women’, or said, ‘scarcity of the obedience to the women’, ‘and extending the goodness, and good mannerisms, and vastness of morality, and following the knowledge and whatever gets one closed to Allahazwj Mighty and Majestic in position.

Tooba is for them, as wells as the excellent end-result, and Tooba is a tree in the Paradise. Its roots are in the house of the Prophet Muhammadsaww , and there is none from a Momin except that in his house would be a branch from it. Not a desire would occur upon his heart except that they would come to him with that; and if a diligent rider were to run under its shade for a hundred years, he would not exit from it, and if a crow were to fly from its bottom it would not reach its top until it would fall down due to old age.

Indeed! With regards to this you should be desiring (it). A Momin is pre-occupied with himself and the people are at rest from him. When the night covers upon him, he turns his face and prostrates to Allahazwj Mighty and Majestic with the nobility of his body, whispering to the Oneazwj Who Created him, with regards to freeing his neck. Indeed! So this is what (you) should (also) become’.30

31. عَنْهُ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ سُلَيْمَانَ بْنِ عَمْرٍو النَّخَعِيِّ؛ قَالَ: وَحَدَّثَنِي الْحُسَيْنُ بْنُ سَيْفٍ، عَنْ أَخِيهِ عَلِيٍّ، عَنْ سُلَيْمَانَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « سُئِلَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم عَنْ خِيَارِ الْعِبَادِ، فَقَالَ: الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا، وَإِذَا أَسَاؤُوا اسْتَغْفَرُوا، وَإِذَا أُعْطُوا شَكَرُوا، وَإِذَا ابْتُلُوا صَبَرُوا، وَإِذَا غَضِبُوا غَفَرُوا ».

From him, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Suleyman Bin Amro Al Nakhaie who said, ‘And Al Husayn Bin Sayf narrated to me from his brother Ali, from Suleyman, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww was asked about the best of the servants, so hesaww said: ‘Those who, when they do good deed, are joyful, and when they commit sins, seek Forgiveness, and when they are Given (something), they are thankful, and when they are afflicted, they are patient, and when they are angry, they forgive’.31

32. وَبِإِسْنَادِهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ خِيَارَكُمْ أُولُو النُّهى، قِيلَ: يَا رَسُولَ اللهِ، وَمَنْ أُولُو النُّهى؟ قَالَ: هُمْ أُولُو الْأَخْلَاقِ الْحَسَنَةِ، وَالْأَحْلَامِ الرَّزِينَةِ، وَصَلَةُ الْأَرْحَامِ، وَالْبَرَرَةُ بِالْأُمَّهَاتِ وَالْآبَاءِ، وَالْمُتَعَاهِدُونَ لِلْفُقَرَاءِ وَ الْجِيرَانِ وَالْيَتَامى، وَيُطْعِمُونَ الطَّعَامَ، وَيُفْشُونَ السَّلَامَ فِي الْعَالَمِ، وَيُصَلُّونَ وَالنَّاسُ نِيَامٌ غَافِلُونَ ».

And by his chain,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww said: ‘The best of you are the possessors of the’Nuha’. It was said, ‘O Rasool-Allahsaww ! Who are the possessors of the’Nuha’?’ Hesaww said: ‘The possessors of the excellent morals, and having strong power of reason, and the helpers of the relatives, and the righteous with the mothers and the fathers, and the ones who are committed to (help) the poor, and the neighbours, and the orphans, and are feeding the food, and they are disclosing the greetings (first) in the world, and they are praying Salāt while the people are sleeping being oblivious’.32

33. عَنْهُ، عَنِ الْهَيْثَمِ النَّهْدِيِّ، عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَيُّ الْخِصَالِ بِالْمَرْءِ أَجْمَلُ؟

فَقَالَ: « وَقَارٌ بِلَا مَهَابَةٍ، وَسَمَاحٌ بِلَا طَلَبِ مُكَافَأَةٍ، وَتَشَاغُلٌ بِغَيْرِ مَتَاعِ الدُّنْيَا ».

From him, from Al Haysam, from Abdul Aziz Bin Umar, from one of his companions, from Yahya Bin Imran Al Halby who said,

‘I said to Abu Abdullahasws , ‘Which is the most beautiful characteristics of the man?’ So heasws said: ‘Dignity without a reverence, and open-handedness without seeking a recompense, and pre-occupation with other than the chattels of the world’.33

34. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام يَقُولُ: إِنَّ الْمَعْرِفَةَ بِكَمَالِ دِينِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَايَعْنِيهِ، وَقِلَّةُ مِرَائِهِ، وَحِلْمُهُ، وَصَبْرُهُ، وَحُسْنُ خُلُقِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannat,

(It has been narrated) from Abu Abdullahasws was saying: ‘It was so that Aliasws Bin Al-Husaynasws was saying: ‘The recognition of the completion of the Religion of a Muslim is in his leaving the speech in what is not befitting for him, and scarcity of his quibbling, and his forbearance, and his patience, and excellence of his manners’.34

35. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ مُحَمَّدِ بْنِ عَرَفَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : أَلَا أُخْبِرُكُمْ بِأَشْبَهِكُمْ بِي؟ قَالُوا: بَلى‌ يَا رَسُولَ اللهِ، قَالَ: أَحْسَنُكُمْ خُلُقاً، وَأَلْيَنُكُمْ كَنَفاً، وَأَبَرُّكُمْ بِقَرَابَتِهِ، وَأَشَدُّكُمْ حُبّاًلِإِخْوَانِهِ فِي دِينِهِ، وَأَصْبَرُكُمْ عَلَى الْحَقِّ، وَأَكْظَمُكُمْ لِلْغَيْظِ، وَأَحْسَنُكُمْ عَفْواً، وَأَشَدُّكُمْ مِنْ نَفْسِهِ إِنْصَافاً فِي الرِّضَا وَالْغَضَبِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Arafa,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘Shall Isaww inform you all with the ones most resembling with mesaww ?’ They said, ‘Yes, O Rasool-Allahsaww !’ Hesaww said: ‘The most excellent of you in manners, and the softest of you in caring, and the most righteous of you with his relatives, and the most intense of you in love for his brethren in his Religion, and the most patient of you upon the truth, and the most swallowing of you of the anger, and the most excellent of you of forgiveness, and the most intense of you from himself in fairness during the happiness and the anger’.35

36. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ أَبِي حَمْزَةَ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « مِنْ أَخْلَاقِ الْمُؤْمِنِ الْإِنْفَاقُ عَلى قَدْرِ الْإِقْتَارِ، وَالتَّوَسُّعُ عَلى قَدْرِ التَّوَسُّعِ، وَإِنْصَافُ النَّاسِ، وَابْتِدَاؤُهُ إِيَّاهُمْ بِالسَّلَامِ عَلَيْهِمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘From the mannerisms of the Momin is the spending upon a measurement of the standard of living, and being capacious upon a measurement of the capacity, and fairness to the people, and initiating them with the greetings upon them’.36

37. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْمُؤْمِنُ أَصْلَبُ مِنَ الْجَبَلِ، الْجَبَلُ يُسْتَقَلُّ مِنْهُ، وَالْمُؤْمِنُ لَايُسْتَقَلُّ مِنْ دِينِهِ شَيْ‌ءٌ ».

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: ‘A Momin is stronger than a mountain. A mountain loses its parts but no loss takes place in the religion of a Momin’.37

38. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمُؤْمِنُ حَسَنُ الْمَعُونَةِ، خَفِيفُ الْمَؤُونَةِ، جَيِّدُ التَّدْبِيرِ لِمَعِيشَتِهِ، لَايُلْسَعُ مِنْ جُحْرٍ مَرَّتَيْنِ ».

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin is of good assistance, light of provisions, excellent of management for his life (and) does not allow to be bitten twice from the same opening’.38

39. عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ، عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ، عَنْ سَهْلِ بْنِ الْحَارِثِ: عَنِ الدِّلْهَاثِ مَوْلَى الرِّضَاعليه‌السلام ، قَالَ: سَمِعْتُ الرِّضَاعليه‌السلام يَقُولُ: « لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ: سُنَّةٌ مِنْ رَبِّهِ، وَسُنَّةٌ مِنْ نَبِيِّهِ، وَسُنَّةٌ مِنْ وَلِيِّهِ.

فَأَمَّا السُّنَّةُ مِنْ رَبِّهِ، فَكِتْمَانُ سِرِّهِ؛ قَالَ اللهُ عَزَّ وَجَلَّ:( عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلاّ مَنِ ارْتَضى مِنْ رَسُولٍ )

وَأَمَّا السُّنَّةُ مِنْ نَبِيِّهِ، فَمُدَارَاةُ النَّاسِ؛ فَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَمَرَ نَبِيَّهُصلى‌الله‌عليه‌وآله‌وسلم بِمُدَارَاةِ النَّاسِ، فَقَالَ:( خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ )

وَأَمَّا السُّنَّةُ مِنْ وَلِيِّهِ، فَالصَّبْرُ فِي الْبَأْسَاءِ وَالضَّرَّاءِ ».

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Sahl Bin Al Haris,

(It has been narrated) from Al-Dilhat a slave of Al-Rezaasws who said, ‘I heard Al-Rezaasws saying: ‘A Momin cannot happen to be (a Momin) until there happen to be three characteristics in him – a Sunnah from his Lordazwj , and a Sunnah from Hisazwj Prophetsaww , and a Sunnah from Hisazwj Guardianasws .

So as for the Sunnah from his Lordazwj , so it is the concealment of Hisazwj Secrets. Allahazwj Mighty and Majestic Says [72: 26] The Knower of the unseen! So He does not Reveal His secrets to any, [72: 27] Except to him whom He chooses from the Messenger.

And as for the Sunnah from Hisazwj Prophetsaww , so it is the politeness with the people, for Allahazwj Mighty and Majestic Commanded Hisazwj Prophetsaww with being polite with the people, so Heazwj Said [7: 199] Take to Forgiveness and enjoin good and turn aside from the ignorant. And as for the Sunnah of Hisazwj Guardianasws , so it is the patience during the destitution and the adversities’. 39

100- بَابٌ فِي قِلَّةِ عَدَدِ الْمُؤْمِنِينَ

Chapter 100 – The smallness of the number of the Momineen

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ قُتَيْبَةَ الْأَعْشى، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « الْمُؤْمِنَةُ أَعَزُّ مِنَ الْمُؤْمِنِ، وَ الْمُؤْمِنُ أَعَزُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ؛ فَمَنْ رَأى مِنْكُمُ الْكِبْرِيتَ الْأَحْمَرَ؟ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Quteyba Al A’ash who said,

‘I heard Abu Abdullahasws saying: ‘The Momina (female Believer) is more cherished than the Momin, and the Momin is more cherished than the alchemy. So who from you has (ever) seen alchemy?’.40

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ مُثَنًّى الْحَنَّاطِ، عَنْ كَامِلٍ التَّمَّارِ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « النَّاسُ كُلُّهُمْ بَهَائِمُ ـ ثَلَاثاً ـ إِلاَّ قَلِيلاً مِنَ الْمُؤْمِنِينَ، وَالْمُؤْمِنُ غَرِيبٌ ـ ثَلَاثَ مَرَّاتٍ ـ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musa Al Hannat, from Kamil Al Tammar who said,

‘I heard Abu Ja’farasws saying: ‘The people, all of them are beasts’ – three times, ‘except for a few from the Momineen; and the Momin is rare’ – three times’.41

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ لِأَبِي بَصِيرٍ: « أَمَا وَاللهِ، لَوْ أَنِّي أَجِدُ مِنْكُمْ ثَلَاثَةَ مُؤْمِنِينَ يَكْتُمُونَ حَدِيثِي، مَا اسْتَحْلَلْتُ أَنْ أَكْتُمَهُمْ حَدِيثاً ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib who said,

‘I heard Abu Abdullahasws saying to Abu Baseer: ‘But, by Allahazwj ! If Iasws were to find three Momineen from you all who are concealing myasws Ahadeeth, Iasws would not have considered it Permissible that Iasws should be concealing a single Hadeeth from them’.42

4. مُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ، عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ، عَنْ عَبْدِ اللهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ، عَنْ سَدِيرٍ الصَّيْرَفِيِّ، قَالَ: دَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَقُلْتُ لَهُ: وَاللهِ مَا يَسَعُكَ الْقُعُودُ، فَقَالَ: « وَ لِمَ يَا سَدِيرُ؟ » قُلْتُ: لِكَثْرَةِ مَوَالِيكَ وَشِيعَتِكَ وَأَنْصَارِكَ؛ وَاللهِ لَوْ كَانَ لِأَمِيرِ الْمُؤْمِنِينَعليه‌السلام مَا لَكَ مِنَ الشِّيعَةِ وَالْأَنْصَارِ وَالْمَوَالِي، مَا طَمِعَ فِيهِ تَيْمٌ وَلَا عَدِيٌّ، فَقَالَ: « يَا سَدِيرُ، وَكَمْ عَسى أَنْ يَكُونُوا » قُلْتُ: مِائَةَ أَلْفٍ، قَالَ: « مِائَةَ أَلْفٍ؟! » قُلْتُ: نَعَمْ، وَمِائَتَيْ أَلْفٍ، قَالَ: « مِائَتَيْ أَلْفٍ؟! » قُلْتُ: نَعَمْ، وَنِصْفَ الدُّنْيَا.

قَالَ: فَسَكَتَ عَنِّي، ثُمَّ قَالَ: « يَخِفُّ عَلَيْكَ أَنْ تَبْلُغَ مَعَنَا إِلى يَنْبُعَ؟ » قُلْتُ: نَعَمْ، فَأَمَرَ بِحِمَارٍ وَبَغْلٍ أَنْ يُسْرَجَا، فَبَادَرْتُ، فَرَكِبْتُ الْحِمَارَ، فَقَالَ: « يَا سَدِيرُ، تَرى أَنْ تُؤْثِرَنِي بِالْحِمَارِ؟ » قُلْتُ: الْبَغْلُ أَزْيَنُ وَأَنْبَلُ، قَالَ: « الْحِمَارُ أَرْفَقُ بِي ». فَنَزَلْتُ، فَرَكِبَ الْحِمَارَ، وَرَكِبْتُ الْبَغْلَ، فَمَضَيْنَا، فَحَانَتِ الصَّلَاةُ، فَقَالَ: « يَا سَدِيرُ، انْزِلْ بِنَا نُصَلِّ ».

ثُمَّ قَالَ: « هذِهِ أَرْضٌ سَبِخَةٌ لَاتَجُوزُ الصَّلَاةُ فِيهَا » فَسِرْنَا حَتّى صِرْنَا إِلى أَرْضٍ حَمْرَاءَ، وَنَظَرَ إِلى غُلَامٍ يَرْعى جِدَاءً، فَقَالَ: « وَاللهِ يَا سَدِيرُ، لَوْ كَانَ لِي شِيعَةٌ بِعَدَدِ هذِهِ الْجِدَاءِ، مَا وَسِعَنِي الْقُعُودُ » وَنَزَلْنَا وَصَلَّيْنَا، فَلَمَّا فَرَغْنَا مِنَ الصَّلَاةِ، عَطَفْتُ عَلَى الْجِدَاءِ، فَعَدَدْتُهَا، فَإِذَا هِيَ سَبْعَةَ عَشَرَ.

Muhammad Bin Al Hassan and Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad Al Ansary, from Sadeyr Al Sayrafi who said,

‘I went over to Abu Abdullahasws and I said to himasws , ‘By Allahazwj ! What affords youasws to sit back (not rise up against the ruling authorities)?’ So heasws said: ‘And why (Shouldn’t Iasws do so) O Sadeyr!’ I said, ‘Due to the abundance of yourasws friends and yourasws Shias, and yourasws helpers. By Allahazwj ! Had there been for Amir Al-Momineenasws what is for youasws from the Shias and the helpers and the friends, neither the (Clan of) Taym (Abu Bakr’s clan), nor (the Clan of Uday (Umar’s clan) would have been greedy with regards to it (the Caliphate)’.

So heasws said: ‘O Sadeyr! And how many could they (Shias) be?’ I said, ‘One hundred thousand’. Heasws said: ‘One hundred thousand?’ I said, ‘Yes, and two hundred thousand’. Heasws said: ‘Two hundred thousand?’ I said, ‘Yes, and half the world’.

He (Sadeyr) said, ‘So heasws was silent from me, then said: ‘Would it be light upon you if you were to come along with usasws to Yanbu?’ I said, ‘Yes’. So heasws ordered with a donkey and a mule to be saddled and harnessed. So I initiated and rode the donkey and heasws said: ‘O Sadeyr! What is your view if you were to prefer measws to be with the donkey?’ I said, ‘The mule is good (for me)’. Heasws said: ‘The donkey is kinder with measws ’. So I descended and heasws rode the donkey and I rode the mule.

So we went on and the Salāt (time) arrived, so heasws said: ‘O Sadeyr! Descend with usasws to pray Salāt’. Then heasws said: ‘This is a marshy land, the Salāt is not allowed in it’. So we travelled until we arrived at red ground, and heasws looked at a boy pasturing goats, so heasws said: ‘By Allahazwj , O Sadeyr! Had there been for measws Shias of the number of these goats, there would not have been leeway for the sitting back (not rising against the ruling authorities) for measws ’.

And we descended and we prayed Salāt. So when we were free from the Salāt, I turned towards the goats, and I counted them, and there were seventeen’.43

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ، قَالَ: قَالَ لِي عَبْدٌ صَالِحٌ صَلَوَاتُ اللهِ عَلَيْهِ: « يَا سَمَاعَةُ، أَمِنُوا عَلى فُرُشِهِمْ وَأَخَافُونِي، أَمَا وَاللهِ، لَقَدْ كَانَتِ الدُّنْيَا وَمَا فِيهَا إِلاَّ وَاحِدٌ يَعْبُدُ اللهَ، وَلَوْ كَانَ مَعَهُ غَيْرُهُ لَأَضَافَهُ اللهُ‌ ـ عَزَّ وَجَلَّ ـ إِلَيْهِ حَيْثُ يَقُولُ:( إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلّهِ حَنِيفاً وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ ) فَغَبَرَ بِذلِكَ مَا شَاءَ اللهُ.

ثُمَّ إِنَّ اللهَ آنَسَهُ بِإِسْمَاعِيلَ وَإِسْحَاقَ، فَصَارُوا ثَلَاثَةً، أَمَا وَاللهِ، إِنَّ الْمُؤْمِنَ لَقَلِيلٌ، وَإِنَّ أَهْلَ الْكُفْرِ لَكَثِيرٌ، أَتَدْرِي لِمَ ذَاكَ ؟ » فَقُلْتُ: لَا أَدْرِي جُعِلْتُ فِدَاكَ، فَقَالَ: « صُيِّرُوا أُنْساً لِلْمُؤْمِنِينَ، يَبُثُّونَ إِلَيْهِمْ مَا فِي صُدُورِهِمْ، فَيَسْتَرِيحُونَ إِلى ذلِكَ، وَيَسْكُنُونَ إِلَيْهِ ».

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

‘Abd Salihasws (7th Imamasws said: ‘O Sama’at! They believed upon their beds and they are scaring measws . But, by Allahazwj ! It has been so that in the world and whatever was in it there was only one (person) who worshipped Allahazwj , and had there been anyone else along with himasws , Allahazwj Mighty and Majestic would have Added him in where Heazwj is Saying [16: 120] Surely Ibrahim was a community, obedient to Allah, upright, and he was not from the Polytheists.

So it remained like that for as long as Allahazwj so Desired. Then Allahazwj Comforted himas with Ismailas and Is’haq. Thus theyas became three. But, by Allahazwj ! The Momineen (have always been) few and the disbelievers numerous. Do you know why that is so?’ So I said, ‘I do not know, may I be sacrificed for youasws !’ So heasws said: ‘It became a comfort for the Momineen what is Sent to them, what is in their hearts, so they are resting to that, and being tranquil to it’.44

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ أُورَمَةَ، عَنِ النَّضْرِ، عَنْ يَحْيى، عَنْ أَبِي خَالِدٍ الْقَمَّاطِ، عَنْ حُمْرَانَ بْنِ أَعْيَنَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : جُعِلْتُ فِدَاكَ، مَا أَقَلَّنَا؟! لَوِ اجْتَمَعْنَا عَلى شَاةٍ مَا أَفْنَيْنَاهَا، فَقَالَ: «أَلَا أُحَدِّثُكَ بِأَعْجَبَ مِنْ ذلِكَ؟ الْمُهَاجِرُونَ وَالْأَنْصَارُ ذَهَبُوا إِلاَّ ـ وَ أَشَارَ بِيَدِهِ ـ ثَلَاثَةً».

قَالَ حُمْرَانُ: فَقُلْتُ: جُعِلْتُ فِدَاكَ، مَا حَالُ عَمَّارٍ؟

قَالَ: « رَحِمَ اللهُ عَمَّاراً أَبَا الْيَقْظَانِ بَايَعَ وَقُتِلَ شَهِيداً ». فَقُلْتُ فِي نَفْسِي: مَا شَيْ‌ءٌ أَفْضَلَ مِنَ الشَّهَادَةِ، فَنَظَرَ إِلَيَّ، فَقَالَ: « لَعَلَّكَ تَرى أَنَّهُ مِثْلُ الثَّلَاثَةِ، أَيْهَاتَ أَيْهَاتَ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Al Nazar, from Yahya Bin Abu Khalid Al Qammat, from Humran Bin Ayn who said,

‘I said to Abu Ja’farasws , ‘May I be sacrificed for youasws ! How few we are. If we were to gather together upon a sheep (feast), we would not (be able to) finish it’. So heasws said: ‘Shall Iasws narrate to you with something more strange than that? The Emigrants and the Helpers were gone (at the time of Amir Al-Momineenasws ) except for’, and heasws gestured with hisasws hand, ‘three’ (Salmanas , Abu Zarras and Miqdadas )’.

Humran (the narrator) said, ‘So I said, ‘May I be sacrificed for youasws ! What is the state of Ammar?’ Heasws said: ‘May Allahazwj have Mercy on Ammar, the alert. He pledged allegiance (to Abu Bakr) and was killed as a martyr’. So I said within myself, ‘What thing is more superior than the martyrdom?’ So heasws looked at me and heasws said: ‘Perhaps you view that he is like the (other) three. Far be it! Far be it!’.45

7. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللهِ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِعليه‌السلام يَقُولُ: « لَيْسَ كُلُّ مَنْ قَالَ بِوَلَايَتِنَا مُؤْمِناً، وَلكِنْ جُعِلُوا أُنْساً لِلْمُؤْمِنِينَ ».

Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,

(It has been narrated) from Ali son of Ja’farasws who said, ‘I heard Abu Al-Hassanasws saying: ‘Not every one who speaks as being with ourasws Wilayah is a Momin. But, it has been Made to be a comfort for the Momineen’. 46

101- بَابُ الرِّضَا بِمَوْهِبَةِ الْإِيمَانِ وَالصَّبْرِ عَلى كُلِّ شَيْ‌ءٍ بَعْدَهُ‌

Chapter 101 – The satisfaction with the gift of the Emān and the patience upon everything after it

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ فُضَيْلِ بْنِ يَسَارٍ، عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ الْأَنْصَارِيِّ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « يَا عَبْدَ الْوَاحِدِ، مَا يَضُرُّ رَجُلاً ـ إِذَا كَانَ عَلى ذَا الرَّأْيِ ـ مَا قَالَ النَّاسُ لَهُ وَلَوْ قَالُوا: مَجْنُونٌ؛ وَمَا يَضُرُّهُ وَلَوْ كَانَ عَلى رَأْسِ جَبَلٍ يَعْبُدُ اللهَ حَتّى يَجِيئَهُ الْمَوْتُ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Fuzayl Bin Yasaar, from Abdul Wahid Bin Al Mukhtar Al Ansary who said,

‘Abu Ja’farasws said: ‘O Abdul Wahid! It would not harm a man when he was upon that view (of Al-Wilayah), what the people say for him, and even if they were to say he was insane; and it would not harm him and even if he was at the top of the mountain worshipping Allahazwj until the death comes to him’.47

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ ابْنِ مُسْكَانَ، عَنْ مُعَلَّى بْنِ خُنَيْسٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ تَبَارَكَ وَتَعَالى: لَوْ لَمْ يَكُنْ فِي الْأَرْضِ إِلاَّ مُؤْمِنٌ وَاحِدٌ، لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي، وَلَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَايَحْتَاجُ إِلى أَحَدٍ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High Said: “If there does not happen to be in the earth except for one Momin, Iazwj would have Sufficed with him from the entirety of Myazwj creatures, and would have Made his Emān to be a comfort for him, he would not be needy to anyone (else)’.48

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ‌ أَبِي نَصْرٍ، عَنِ الْحُسَيْنِ بْنِ مُوسى، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَا يُبَالِي مَنْ عَرَّفَهُ اللهُ هذَا الْأَمْرَ أَنْ يَكُونَ عَلى قُلَّةِ جَبَلٍ يَأْكُلُ مِنْ نَبَاتِ الْأَرْضِ حَتّى يَأْتِيَهُ الْمَوْتُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Musa, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘What would he care, the one whom Allahazwj Casues to recognise this matter (Al-Wilayah), if he happens to be upon the top of a mountain, eating from the vegetation of the earth until the death comes to him’.49

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « مَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَسْتَوْحِشَ إِلى أَخِيهِ فَمَنْ دُونَهُ، الْمُؤْمِنُ عَزِيزٌ فِي دِينِهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Kuleyb Bin Muawiya,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘It is not befitting for the Momin that he alienates to his brother from the ones below him (in understanding). The Momineen are highly valued people in their Religion’.50

5. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ عُمَرَ بْنِ أَبَانٍ وَسَيْفِ بْنِ عَمِيرَةَ، عَنْ فُضَيْلِ بْنِ يَسَارٍ، قَالَ: دَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام فِي مَرْضَةٍ مَرِضَهَا لَمْ يَبْقَ مِنْهُ إِلاَّ رَأْسُهُعليه‌السلام ، فَقَالَ: « يَا فُضَيْلُ، إِنَّنِي كَثِيراً مَا أَقُولُ: مَا عَلى رَجُلٍ عَرَّفَهُ اللهُ هذَا الْأَمْرَ لَوْ كَانَ فِي رَأْسِ جَبَلٍ حَتّى يَأْتِيَهُ الْمَوْتُ.

يَا فُضَيْلَ بْنَ يَسَارٍ، إِنَّ النَّاسَ أَخَذُوا يَمِيناً وَشِمَالاً، وَإِنَّا وَشِيعَتَنَا هُدِينَا الصِّرَاطَ الْمُسْتَقِيمَ؛ يَا فُضَيْلَ بْنَ يَسَارٍ، إِنَّ الْمُؤْمِنَ لَوْ أَصْبَحَ لَهُ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، كَانَ ذلِكَ خَيْراً لَهُ، وَلَوْ أَصْبَحَ مُقَطَّعاً أَعْضَاؤُهُ، كَانَ ذلِكَ خَيْراً لَهُ.

يَا فُضَيْلَ بْنَ يَسَارٍ، إِنَّ اللهَ لَايَفْعَلُ بِالْمُؤْمِنِ إِلاَّ مَا هُوَ خَيْرٌ لَهُ؛ يَا فُضَيْلَ بْنَ يَسَارٍ، لَوْ عَدَلَتِ الدُّنْيَا عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ، مَا سَقى عَدُوَّهُ مِنْهَا شَرْبَةَ مَاءٍ؛ يَا فُضَيْلَ بْنَ يَسَارٍ، إِنَّهُ مَنْ كَانَ هَمُّهُ هَمّاً وَاحِداً، كَفَاهُ اللهُ هَمَّهُ؛ وَمَنْ كَانَ هَمُّهُ فِي كُلِّ وَادٍ، لَمْ يُبَالِ اللهُ بِأَيِّ وَادٍ هَلَكَ ».

From him, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Fazalat Bin Ayoub, from Umar Bin Aban and Sayf Bin Ameyra, from Fuzayl Bin Yasaar who said,

‘I went over to Abu Abdullahasws during an illness which had spread and there did not remain from himasws except for hisasws head (as unaffected). So heasws said: ‘O Fuzayl! It is very frequently what Iasws am saying, what is upon a man whom Allahazwj Causes to recognise this matter (Al-Wilayah), if he were to be at the top of a mountain until the death comes to him?

O Fuzay Bin Yasaar! The people are taking to the right and the left, and weasws and ourasws Shia, we are Guided to the Straight Path. O Fuzayl Bin Yasaar” The Momin, if there happens to be for him, what is between the east and the west, it would be better for him, and if he was to become of cut off limbs, that would be better for him. O Fuzayl Bin Yasaar! Allahazwj does not Do with the Momin except for what is better for him.

O Fuzayl Bin Yasaar! Had the world in the Presence of Allahazwj equated to a wing of a fly, Heazwj would not have Quenched Hisazwj enemies from it a drink of water. O Fuzayl Bin Yasaar! The one who concerns himself with one concern, Allahazwj would Suffice his concern, and the one whose concern was in every valley, Allahazwj would not Care in which valley he perishes’.51

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنْ مَنْصُورٍ الصَّيْقَلِ وَالْمُعَلَّى بْنِ خُنَيْسٍ، قَالَا: سَمِعْنَا أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ عَزَّ وَجَلَّ: مَا تَرَدَّدْتُ فِي شَيْ‌ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي مَوْتِ عَبْدِيَ الْمُؤْمِنِ، إِنَّنِي لَأُحِبُّ لِقَاءَهُ، وَ يَكْرَهُ الْمَوْتَ، فَأَصْرِفُهُ عَنْهُ؛ وَإِنَّهُ لَيَدْعُونِي، فَأُجِيبُهُ؛ وَإِنَّهُ لَيَسْأَلُنِي، فَأُعْطِيهِ، وَلَوْ لَمْ يَكُنْ فِي الدُّنْيَا إِلاَّ وَاحِدٌ مِنْ عَبِيدِي مُؤْمِنٌ، لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي، وَلَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَايَسْتَوْحِشُ إِلى أَحَدٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Mansour Al Sayqal and Al Moalla Bin Khunays who both said,

‘We both heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: ‘Iazwj do not Hesitate with regards to anything Iazwj Do like Iazwj Hesitate regarding the death of Myazwj Momin servant. Iazwj Love to Meet him and he dislikes the death, so Iazwj Exchange it from him; and he supplicates to Meazwj , so Iazwj Answer him, and he asks Meazwj , so Iazwj Give him; and if there did not happen to be in the world except for one Momin from Myazwj servants, Iazwj would have Sufficed with him from the entirety of Myazwj creatures, and would have Made his Emān to be a comfort for him, (so that) he would not yearn to anyone’. 52

102- بَابٌ فِي سُكُونِ الْمُؤْمِنِ إِلَى الْمُؤْمِنِ‌

Chapter 102 – Regarding the tranquility of the Momin to the Momin

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْمُؤْمِنَ لَيَسْكُنُ إِلَى الْمُؤْمِنِ، كَمَا يَسْكُنُ الظَّمْآنُ إِلَى الْمَاءِ الْبَارِدِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyud, from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin brings tranquillity to the Momin just as the thirsty one gets tranquilled to the cold water’. 53

103- بَابٌ فِيمَا يَدْفَعُ اللهُ بِالْمُؤْمِنِ‌

Chapter 103 – Regarding what Allahazwj Fends off due to the Momin

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ زُرَارَةَ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ لَيَدْفَعُ بِالْمُؤْمِنِ الْوَاحِدِ عَنِ الْقَرْيَةِ الْفَنَاءَ ».

Muhammad Bin Yahya, from Ali Bin Al Hassan Al Taymi, from Muhammad Bin Abdullah Bin Zurara, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Fends off the destruction from the whole town due to the (existence of just) one Momin’.54

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَا يُصِيبُ قَرْيَةً عَذَابٌ وَفِيهَا سَبْعَةٌ مِنَ الْمُؤْمِنِينَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘A town would not be hit by a Punishment while there are seven from the Momineen therein’.55

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ غَيْرِ وَاحِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قِيلَ لَهُ فِي الْعَذَابِ: إِذَا نَزَلَ بِقَوْمٍ يُصِيبُ الْمُؤْمِنِينَ؟ قَالَ: « نَعَمْ، وَلكِنْ يَخْلُصُونَ بَعْدَهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘It was said to himasws , ‘With regards to the Punishment when it befalls upon a group, would the Momineen be hit?’ Heasws said: ‘Yes, but they would be Saved after it’. 56

104- بَابٌ فِي أَنَّ الْمُؤْمِنَ صِنْفَانِ‌

Chapter 104 – Regarding that the Momin is of two types

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ نُصَيْرٍ أَبِي الْحَكَمِ الْخَثْعَمِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمُؤْمِنُ مُؤْمِنَانِ: فَمُؤْمِنٌ صَدَقَ بِعَهْدِ اللهِ، وَوَفى بِشَرْطِهِ، وَذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( رِجالٌ صَدَقُوا ما عاهَدُوا اللهَ عَلَيْهِ ) فَذلِكَ الَّذِي لَا تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَلَا أَهْوَالُ الْآخِرَةِ، وَذلِكَ مِمَّنْ يَشْفَعُ وَلَا يُشْفَعُ لَهُ؛ وَمُؤْمِنٌ‌ كَخَامَةِ الزَّرْعِ تَعْوَجُّ أَحْيَاناً، وَتَقُومُ أَحْيَاناً، فَذلِكَ مِمَّنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَأَهْوَالُ الْآخِرَةِ، وَذلِكَ مِمَّنْ يُشْفَعُ لَهُ وَلَا يَشْفَعُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nusayr Abu Al Hakam Al Khash’amy,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momineen are of two (types of) Momineen. So there is a Momin who ratified with the Covenant of Allahazwj and loyal with Hisazwj Stipulation (Condition), and that is in the Words of Allahazwj Mighty and Majestic [33: 23] From the Believers are men who ratified what Covenant Allah Made with them. So that is the one who would not be hit by the horrors of the world and the Hereafter, and that is from the one would interceded and would (be in no need) to be interceded for.

And there is a Momin like the stalk (trunk) of the plants, sometimes he is crooked (bent towards sins) and sometimes he is straight. So that is from the one who would be hit by the horrors of the world and the horrors of the Hereafter, and that is from the one who would be interceded for and he would not be interceding (for anyone else)’.57

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ، عَنْ خَالِدٍ الْعَمِّيِّ، عَنْ خَضِرِ بْنِ عَمْرٍو: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْمُؤْمِنُ مُؤْمِنَانِ: مُؤْمِنٌ وَفى لِلّهِ بشُرُوطِهِ الَّتِي اشْتَرَطَهَا عَلَيْهِ، فَذلِكَ مَعَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ، وَحَسُنَ أُولئِكَ رَفِيقاً، وَذلِكَ مِمَّنْ يَشْفَعُ وَلَا يُشْفَعُ لَهُ، وَذلِكَ مِمَّنْ لَاتُصِيبُهُ أَهْوَالُ الدُّنْيَا، وَلَا أَهْوَالُ الْآخِرَةِ؛ وَمُؤْمِنٌ زَلَّتْ بِهِ قَدَمٌ، فَذلِكَ كَخَامَةِ الزَّرْعِ، كَيْفَمَا كَفَأَتْهُ الرِّيحُ انْكَفَأَ، وَذلِكَ مِمَّنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ الْآخِرَةِ، وَيُشْفَعُ لَهُ وَهُوَ عَلى خَيْرٍ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdullah, from Khalid Al Amma, from Khazir Bin Amro,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The Momin are (two types of) Momins. A Momin who is loyal to Allahazwj with Hisazwj Stipulation which Heazwj Stipulated upon him. So that one would be with [4: 69] the Prophets and the Truthful and the Martyrs and the Righteous, and a goodly company are they!. And that would be the one who would (be able to) intercede and (would not need to be (interceded for), and that one is from the one who would neither be hity by the horrors of the world nor the horrors of the Hereafter.

And there is a Momin whose feet waver with him, so that one is like the stalk of the plants. He moves whichever way the wind moves him, and that one is from the ones who would be hit by the horrors of the world and the Hereafter, and he would be interceded for, and he is upon good’.58

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ يُونُسَ بْنِ يَعْقُوبَ، عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَامَ رَجُلٌ بِالْبَصْرَةِ إِلى أَمِيرِ الْمُؤْمِنِينَعليه‌السلام ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنَا عَنِ الْإِخْوَانِ، فَقَالَعليه‌السلام : الْإِخْوَانُ صِنْفَانِ: إِخْوَانُ الثِّقَةِ، وَإِخْوَانُ الْمُكَاشَرَةِ فَأَمَّا إِخْوَانُ الثِّقَةِ، فَهُمُ: الْكَفُّ، وَالْجَنَاحُ، وَالْأَهْلُ، وَالْمَالُ، فَإِذَا كُنْتَ مِنْ أَخِيكَ عَلى حَدِّ الثِّقَةِ، فَابْذُلْ لَهُ مَالَكَ وَبَدَنَكَ، وَصَافِ مَنْ صَافَاهُ، وَعَادِ مَنْ عَادَاهُ، وَاكْتُمْ سِرَّهُ وَعَيْبَهُ، وَأَظْهِرْ مِنْهُ الْحَسَنَ، وَاعْلَمْ أَيُّهَا السَّائِلُ أَنَّهُمْ أَقَلُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ.

وَأَمَّا إِخْوَانُ الْمُكَاشَرَةِ، فَإِنَّكَ تُصِيبُ لَذَّتَكَ مِنْهُمْ، فَلَا تَقْطَعَنَّ ذلِكَ مِنْهُمْ، وَلَا تَطْلُبَنَّ مَا وَرَاءَ ذلِكَ مِنْ ضَمِيرِهِمْ، وَابْذُلْ لَهُمْ مَا بَذَلُوا لَكَ مِنْ طَلَاقَةِ الْوَجْهِ وَحَلَاوَةِ اللِّسَانِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Yunus Bin Yaqoub, from Abu Maryam Al Ansary,

(It has been narrated) from Abu Ja’farasws having said: ‘A man from Al-Basra stood up to Amir Al-Momineenasws and he said, ‘O Amir Al-Momineenasws ! Inform us about the brethren’. So heasws said: ‘The brethren are of two types – The trustworthy brethren and the friendly brethren.

So as for the trustworthy brethren, so they are the palm, and the wing, and the family and the wealth. So when you were with a brother of yours who was upon the limit of trustworthiness, so spend the wealth and (exert) your body for him, and be sincere to those who are sincere to him, and assist those who assist him, and conceal his secrets and his faults and manifest the goodness from him. And know, O you people! They are scarcer than the red Ruby (in nature).

And as for the friendly brethren, so you would be attaining your pleasure from them, therefore do no cut that off from them, nor seek what is behind that from their consciences, and exert for them what they are exerting for you, from the relaxedness of the face and the sweetness of the tongue’. 59

105- بَابُ مَا أَخَذَهُ اللهُ عَلَى الْمُؤْمِنِ مِنَ الصَّبْرِ عَلى مَا يَلْحَقُهُ فِيمَا ابْتُلِيَ بِهِ

Chapter 105 – What (Covenant) Allahazwj has Taken upon the Momin, from the patience upon whatever he faces regarding what he has been afflicted with

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَخَذَ اللهُ مِيثَاقَ الْمُؤْمِنِ عَلى أَنْ لَاتُصَدَّقَ مَقَالَتُهُ، وَلَا يَنْتَصِفَ مِنْ عَدُوِّهِ، وَمَا مِنْ مُؤْمِنٍ يَشْفِي نَفْسَهُ إِلاَّ بِفَضِيحَتِهَا؛ لِأَنَّ كُلَّ مُؤْمِنٍ مُلْجَمٌ ».

Muhammad Bin Yahya, from Ahmad Bin Isa, from Ali Bin Al numan, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Took a Covenant upon the Momin (to have patience) when his words are not accepted as true and he does not avenge his enemies. A Momin will not have any satisfaction without subjecting his soul to disgrace (before his own conscience) every Momin is harnessed (to control his worldly desires)’.60

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ اللهَ أَخَذَ مِيثَاقَ الْمُؤْمِنِ عَلى بَلَايَا أَرْبَعٍ أَيْسَرُهَا عَلَيْهِ مُؤْمِنٌ يَقُولُ بِقَوْلِهِ يَحْسُدُهُ، أَوْ مُنَافِقٌ يَقْفُو أَثَرَهُ، أَوْ شَيْطَانٌ يُغْوِيهِ، أَوْ كَافِرٌ يَرى جِهَادَهُ، فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هذَا؟ ».

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Took a Covenant with the Momin to exercise patience in the face of four kinds of misfortunes, the least (serious) of these is the envying of another Momin against him who has the same belief or a hypocrite who follows him (to harm him), or a Satanla tempting him, or a disbeliever showing his struggle (against him). So what would remain of the Momin after this?’61

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنِ ابْنِ مُسْكَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا أَفْلَتَ الْمُؤْمِنُ مِنْ وَاحِدَةٍ مِنْ ثَلَاثٍ ـ وَلَرُبَّمَا اجْتَمَعَتِ الثَّلَاثُ عَلَيْهِ ـ: إِمَّا بُغْضُ مَنْ يَكُونُ مَعَهُ فِي الدَّارِ يُغْلِقُ عَلَيْهِ بَابَهُ يُؤْذِيهِ، أَوْ جَارٌ يُؤْذِيهِ، أَوْ مَنْ فِي طَرِيقِهِ إِلى حَوَائِجِهِ يُؤْذِيهِ؛ وَلَوْ أَنَّ مُؤْمِناً عَلى قُلَّةِ جَبَلٍ، لَبَعَثَ اللهُ ـ عَزَّ وَجَلَّ ـ إِلَيْهِ شَيْطَاناً يُؤْذِيهِ، وَيَجْعَلُ اللهُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَايَسْتَوْحِشُ‌ مَعَهُ إِلى أَحَدٍ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Ibn Muskan,

(It has been narrated) from Abu Abdullahasws having said: ‘No Momin would escape from one of the three, and perhaps all three would be gathered upon him – either the hatred of the one who happens to be with him in the house, closing the door upon him, bothering him; or a neighbour who would bother him; or the one in his way to his needs, would trouble him. And if a Momin were to be at the top of a mountain, Allahazwj Mighty and Majestic would Send a Satanla to him who would harm him, and Allahazwj would Make his Emān to be a comfort for him, he would not yearn for anyone with it’.62

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ دَاوُدَ بْنِ سِرْحَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « أَرْبَعٌ لَايَخْلُو مِنْهُنَّ الْمُؤْمِنُ، أَوْ وَاحِدَةٍ مِنْهُنَّ: مُؤْمِنٌ يَحْسُدُهُ ـ وَهُوَ أَشَدُّهُنَّ عَلَيْهِ ـ وَمُنَافِقٌ يَقْفُو أَثَرَهُ، أَوْ عَدُوٌّ يُجَاهِدُهُ، أَوْ شَيْطَانٌ يُغْوِيهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan who said,

‘I heard Abu Abdullahasws saying: ‘Four (matters), the Believer would not be devoid of, or one of these – a Momin who would envy him, and it is the most difficult of these upon him; and a hypocrite removing his traces, or an enemy fighting against him, or a Satanla tempting him’.63

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ جَعَلَ وَلِيَّهُ فِي الدُّنْيَا غَرَضاً لِعَدُوِّهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Sinan, from Ammar Bin Marwan, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Sent Hisazwj friend into the world to endure Hisazwj enemy’s (opposition).64

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ‌ مُحَمَّدِ بْنِ عَجْلَانَ، قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام ، فَشَكَا إِلَيْهِ رَجُلٌ الْحَاجَةَ، فَقَالَ لَهُ: « اصْبِرْ؛ فَإِنَّ اللهَ سَيَجْعَلُ لَكَ فَرَجاً » قَالَ: ثُمَّ سَكَتَ سَاعَةً، ثُمَّ أَقْبَلَ عَلَى الرَّجُلِ، فَقَالَ: « أَخْبِرْنِي عَنْ سِجْنِ الْكُوفَةِ، كَيْفَ هُوَ؟ » فَقَالَ: أَصْلَحَكَ اللهُ، ضَيِّقٌ مُنْتِنٌ، وَأَهْلُهُ بِأَسْوَا حَالٍ، قَالَ: « فَإِنَّمَا أَنْتَ فِي السِّجْنِ فَتُرِيدُ أَنْ تَكُونَ فِيهِ فِي سَعَةٍ؟ أَمَا عَلِمْتَ أَنَّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ ».

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

‘I was in the presence of Abu Abdullahasws , and a man complained to himasws of his needs. So heasws said to him: ‘Be patient, from Allahazwj would soon Make a relief to be for you’.

He (the narrator) said, ‘Then heasws remained silent for a while, then turned towards the man and heasws said: ‘Inform me about the prison of Al-Kufa, how is it?’ So he said, ‘May Allahazwj Keep youasws well! Narrow, smelly, and its inhabitants are in an evil state’. Heasws said: ‘So rather, you are in the prison, and you are wanting that you happen to be capacious in it? Do you not know that the world is a prison for the Momin?’.65

7. عَنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ إِبْرَاهِيمَ الْحَذَّاءِ، عَنْ مُحَمَّدِ بْنِ صَغِيرٍ، عَنْ جَدِّهِ شُعَيْبٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « الدُّنْيَا سِجْنُ الْمُؤْمِنِ، فَأَيُّ سِجْنٍ جَاءَ مِنْهُ خَيْرٌ؟ ».

From him, from Muhammad Bin Ali, from Ibrahim Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shuayb who said,

‘I heard Abu Abdullahasws saying: ‘The world is a prison for the Momin, so which prison is it that any good came from it?’.66

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَجَّالِ، عَنْ‌ دَاوُدَ بْنِ أَبِي يَزِيدَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمُؤْمِنُ مُكَفَّرٌ ».

وَفِي رِوَايَةٍ أُخْرى: « وَذلِكَ أَنَّ مَعْرُوفَهُ يَصْعَدُ إِلَى اللهِ، فَلَا يُنْشَرُ فِي النَّاسِ، وَالْكَافِرُ مَشْكُورٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Dawood Bin Abu Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is unappreciated’.

And in another report, ‘(Heasws said): ‘And that is because his good deeds ascend to Allahazwj , therefore he is not publicised among the people, and the disbeliever is appreciated’.67

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ مُؤْمِنٍ إِلاَّ وَقَدْ وَكَّلَ اللهُ بِهِ أَرْبَعَةً: شَيْطَاناً يُغْوِيهِ يُرِيدُ أَنْ يُضِلَّهُ، وَكَافِراً يَغْتَالُهُ، وَمُؤْمِناً يَحْسُدُهُ ـ وَهُوَ أَشَدُّهُمْ عَلَيْهِ ـ وَمُنَافِقاً يَتَتَبَّعُ عَثَرَاتِهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Momin except that Allahazwj has Allocated four Satansla with him, tempting him, intending to stray him; and a disbeliever fighting him, and a Momin envying him – and it is the most difficult upon him, and a hypocrite pursuing his tracks’.68

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِذَا مَاتَ الْمُؤْمِنُ، خَلّى عَلى جِيرَانِهِ‌ مِنَ الشَّيَاطِينِ عَدَدَ رَبِيعَةَ وَمُضَرَ، كَانُوا مُشْتَغِلِينَ بِهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws , said, ‘I heard himasws saying: ‘When the Momin dies, the Satansla of the number of the (tribes of) Rabi’e and Muzar are freed to be upon his neighbours, who used to be pre-occupied with him’.69

11. سَهْلُ بْنُ زِيَادٍ، عَنْ يَحْيَى بْنِ الْمُبَارَكِ، عَنْ عَبْدِ اللهِ بْنِ جَبَلَةَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا كَانَ وَلَا يَكُونُ وَلَيْسَ بِكَائِنٍ مُؤْمِنٌ إِلاَّ وَلَهُ جَارٌ يُؤْذِيهِ، وَلَوْ أَنَّ مُؤْمِناً فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ، لَابْتَعَثَ اللهُ لَهُ مَنْ يُؤْذِيهِ ».

Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither has there ever been, nor will there ever be, and there is no Momin existing except that there is a neighbour for him harming him; and if a Momin were to be in an island from the islands of the sea, Allahazwj would Send someone (there) who would trouble him’.70

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي أَيُّوبَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا كَانَ فِيمَا مَضى، وَلَا فِيمَا بَقِيَ، وَلَا فِيمَا أَنْتُمْ فِيهِ مُؤْمِنٌ إِلاَّ وَلَهُ جَارٌ يُؤْذِيهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘It has not been in the past, nor in what remains (of the future), nor in (the time) what you are in, any Momin except that there is a neighbour for him troubling him’.71

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « مَا كَانَ وَلَا يَكُونُ إِلى أَنْ تَقُومَ السَّاعَةُ مُؤْمِنٌ إِلاَّ وَلَهُ جَارٌ يُؤْذِيهِ ».

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 has never happened to be, nor will there happen to be up to the Establishment of the Hour any Momin, except that there would be a neighbour for him troubling him’. 72

106- بَابُ شِدَّةِ ابْتِلَاءِ الْمُؤْمِنِ‌

Chapter 106 – The severity of the afflictions of the Momin

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ أَشَدَّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The most severely afflicted of the people are the Prophetsas . Then those who follow themas (i n status), then thereafter those similar to the previous group and so forth’.73

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: ذُكِرَ عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام الْبَلَاءُ، وَمَا يَخُصُّ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ الْمُؤْمِنَ، فَقَالَ: « سُئِلَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ أَشَدُّ النَّاسِ بَلَاءً فِي الدُّنْيَا؟ فَقَالَعليه‌السلام : النَّبِيُّونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، وَيُبْتَلَى الْمُؤْمِنُ بَعْدُ عَلى قَدْرِ إِيمَانِهِ وَحُسْنِ أَعْمَالِهِ؛ فَمَنْ صَحَّ إِيمَانُهُ وَحَسُنَ عَمَلُهُ اشْتَدَّ بَلَاؤُهُ، وَمَنْ سَخُفَ إِيمَانُهُ وَضَعُفَ عَمَلُهُ قَلَّ بَلَاؤُهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajjaj who said,

‘The afflictions were mentioned in the presence of Abu Abdullahasws and what Allahazwj Mighty and Majestic has Particularised the Momin with. So heasws said: ‘Rasool-Allahsaww was asked, ‘Who is the most severely afflicted of the people in the world?’ So hesaww said: ‘The Prophetsas , then the next most then thereafter those similar to the previous group and so forth’; and the Momin is afflicted in accordance to his Emān and the excellence of his deeds. So the one whose Emān is correct and his deeds are excellent, the more severe would be his afflictions, and the one whose Emān is light and his deeds are weak, would be with few afflictions’.74

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، عَنْ زَيْدٍ الشَّحَّامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ عَظِيمَ الْأَجْرِ لَمَعَ عَظِيمِ الْبَلَاءِ، وَمَا أَحَبَّ اللهُ قَوْماً إِلاَّ ابْتَلَاهُمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said: ‘The great Recompense is with the great afflictions, and Allahazwj does not Love a people except that Heazwj Afflicts them’.75

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ رِبْعِيِّ بْنِ عَبْدِ اللهِ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الْأَوْصِيَاءُ، ثُمَّ الْأَمَاثِلُ‌ فَالْأَمَاثِلُ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Rabi’e Bin Abdullah, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘The most severely afflicted of the people are the Prophetsas , then the successorsas , then the next most favourable, and the next most favourable’.76

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ لِلّهِ ـ عَزَّ وَجَلَّ ـ عِبَاداً فِي الْأَرْضِ مِنْ خَالِصِ عِبَادِهِ، مَا يُنْزِلُ مِنَ السَّمَاءِ تُحْفَةً إِلَى الْأَرْضِ إِلاَّ صَرَفَهَا عَنْهُمْ إِلى غَيْرِهِمْ، وَلَا بَلِيَّةً إِلاَّ صَرَفَهَا إِلَيْهِمْ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘For Allahazwj Mighty and Majestic there are servants from the sincere ones of Hisazwj servants. No Gift descends from the sky to the earth except that Heazwj Exchanges it from them (for it to go) to others, and no affliction (descends) except that Heazwj Exchanges it (for it to go) to them’.77

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَحْمَدَ بْنِ عُبَيْدٍ، عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ قَالَ ـ وَعِنْدَهُ سَدِيرٌ ـ: « إِنَّ اللهَ إِذَا أَحَبَّ عَبْداً غَتَّهُ بِالْبَلَاءِ غَتّاً، وَإِنَّا وَإِيَّاكُمْ يَا سَدِيرُ، لَنُصْبِحُ بِهِ وَنُمْسِي ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Ubeyd, from Al Husayn Bin Alwan,

(It has been narrated) from Abu Abdullahasws having said, and in hisasws presence was Sadeyr: ‘Allahazwj , when Heazwj Loves a servant Immerses him in the afflictions with an immersion, and Iasws and you all, O Sadeyr, are with it, in the morning and evening’.78

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ الْوَلِيدِ بْنِ الْعَلَا، عَنْ‌ حَمَّادٍ، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ إِذَا أَحَبَّ عَبْداً غَتَّهُ بِالْبَلَاءِ غَتّاً، وَثَجَّهُ بِالْبَلَاءِ ثَجّاً، فَإِذَا دَعَاهُ، قَالَ: لَبَّيْكَ عَبْدِي، لَئِنْ عَجَّلْتُ لَكَ مَا سَأَلْتَ، إِنِّي عَلى ذلِكَ لَقَادِرٌ؛ وَلَئِنِ ادَّخَرْتُ لَكَ، فَمَا ادَّخَرْتُ لَكَ فَهُوَ خَيْرٌ لَكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al Waleed Bin Ala’a, from Hammad, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and High, when Heazwj Loves a servant, Immerses him in afflictions with an immersion, and Bleeds him by the afflictions with a bleeding. So when he supplicates to Himazwj , Heazwj Says: “Here Iazwj am, Myazwj servant! Iazwj can Hasten to you what you are asking for, Iazwj am Able upon that, and Iazwj can Set it aside for you, but whatever Iazwj Set aside for you, so it is better for you’.79

8. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ زَيْدٍ الزَّرَّادِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ عَظِيمَ الْبَلَاءِ يُكَافَأُ بِهِ عَظِيمُ الْجَزَاءِ، فَإِذَا أَحَبَّ اللهُ عَبْداً ابْتَلَاهُ بِعَظِيمِ الْبَلَاءِ، فَمَنْ رَضِيَ فَلَهُ عِنْدَ اللهِ الرِّضَا، وَمَنْ سَخِطَ الْبَلَاءَ فَلَهُ عِنْدَ اللهِ السَّخَطُ ».

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Zayd Al Zarrad,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The great affliction is matched with great Recompense. So when Allahazwj Loves a servant, Afflicts him with the great affliction. So the one who is pleased, for him would be the Pleasure in the Presence of Allahazwj , and the one who is angered by the affliction, for him would be the Anger in the Presence of Allahazwj ’.80

9. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ زَكَرِيَّا بْنِ الْحُرِّ، عَنْ‌ جَابِرِ بْنِ يَزِيدَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّمَا يُبْتَلَى الْمُؤْمِنُ فِي الدُّنْيَا عَلى قَدْرِ دِينِهِ ـ أَوْ قَالَ ـ: عَلى حَسَبِ دِينِهِ ».

From, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Zakariyya Bin Al Hurr, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather the Momin would be afflicted in the world in accordance with his Religion’, or said, ‘as per the status of his Religion’.81

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ، عَنْ مُحَمَّدِ بْنِ بُهْلُولِ بْنِ مُسْلِمٍ الْعَبْدِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّمَا الْمُؤْمِنُ بِمَنْزِلَةِ كِفَّةِ الْمِيزَانِ، كُلَّمَا زِيدَ فِي إِيمَانِهِ زِيدَ فِي بَلَائِهِ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, from Muhammad Bin Al Musanna Al Hazramy, from Muhammad Bin Bahloul Bin Muslim Al Abdy,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, the Momin is at the status of the hand of the scale. Every time his Emān increases, there is an increase in his afflictions’.82

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « الْمُؤْمِنُ لَايَمْضِي عَلَيْهِ أَرْبَعُونَ لَيْلَةً إِلاَّ عَرَضَ لَهُ أَمْرٌ يَحْزُنُهُ، يُذَكَّرُ بِهِ ».

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

‘I heard Abu Abdullahasws saying: ‘The Momin, forty days would not pass over him except a matter would present itself to him, grieving him, preoccupying him with it’.83

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنْ نَاجِيَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : إِنَّ الْمُغِيرَةَ يَقُولُ: إِنَّ الْمُؤْمِنَ لَايُبْتَلى بِالْجُذَامِ، وَلَا بِالْبَرَصِ، وَلَا بِكَذَا، وَلَا بِكَذَا ؟

فَقَالَ: « إِنْ كَانَ لَغَافِلاً عَنْ صَاحِبِ يَاسِينَ إِنَّهُ كَانَ مُكَنَّعاً ». ثُمَّ رَدَّ أَصَابِعَهُ، فَقَالَ: « كَأَنِّي أَنْظُرُ إِلى تَكْنِيعِهِ أَتَاهُمْ، فَأَنْذَرَهُمْ، ثُمَّ عَادَ إِلَيْهِمْ مِنَ الْغَدِ، فَقَتَلُوهُ ».

ثُمَّ قَالَ: « إِنَّ الْمُؤْمِنَ يُبْتَلى بِكُلِّ بَلِيَّةٍ، وَيَمُوتُ بِكُلِّ مِيتَةٍ إِلاَّ أَنَّهُ لَايَقْتُلُ نَفْسَهُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Muawiya Bin Ammar, from Najiya who said,

‘I said to Abu Ja’farasws , ‘Al-Mugheira is saying that the Momin does not get afflicted by neither the leprosy nor by the vitiligo, nor by such and such’. So heasws said: ‘It is as if he is oblivious from’Sahib Yaseen’ (36: 20). He was of a paralytic hand’, then heasws retracted hisasws fingers, and heasws said: ‘It is as if Iasws am looking at hisasws paralysis. He went over to them and warned them. Then he repeated to them the next day, so they killed him’.

Then heasws said: ‘The Momin could be afflicted with every affliction and he could be dying with every death except that he would not kill himself’.84

13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْمُؤْمِنَ مِنَ اللهِ ـ عَزَّ وَجَلَّ ـ لَبِأَفْضَلِ مَكَانٍ ـ ثَلَاثاً ـ إِنَّهُ لَيَبْتَلِيهِ بِالْبَلَاءِ، ثُمَّ يَنْزِعُ نَفْسَهُ عُضْواً عُضْواً مِنْ جَسَدِهِ وَهُوَ يَحْمَدُ اللهَ عَلى ذلِكَ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Ibrahim Bin Muhammad Al Ashary, from Ubeyd Bin Zurara who said,

‘I heard Abu Abdullahasws saying that the Momin is in a superior place from Allahazwj Mighty and Majestic’ – thrice. ‘Heazwj would Afflict him with afflictions, then Heazwj would Remov, part by part from his body, but he would be Praising Allahazwj upon that’.85

14. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ فُضَيْلِ بْنِ عُثْمَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ فِي الْجَنَّةِ مَنْزِلَةً لَايَبْلُغُهَا عَبْدٌ إِلاَّ بِالِابْتِلَاءِ فِي جَسَدِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Fuzayl Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Paradise there is a station which no servant can reach except by having been afflicted in his body’.86

15. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنْ أَبِي يَحْيَى الْحَنَّاطِ، عَنْ عَبْدِ اللهِ بْنِ أَبِي يَعْفُورٍ، قَالَ: شَكَوْتُ إِلى أَبِي عَبْدِ اللهِعليه‌السلام مَا أَلْقى مِنَ الْأَوْجَاعِ ـ وَكَانَ مِسْقَاماً ـ فَقَالَ لِي: « يَا عَبْدَ اللهِ، لَوْ يَعْلَمُ الْمُؤْمِنُ مَا لَهُ مِنَ الْأَجْرِ فِي الْمَصَائِبِ، لَتَمَنّى أَنَّهُ قُرِّضَ بِالْمَقَارِيضِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibrahim Bin Muhammad Al Ashary, from Abu Yahya Al Hannat, from Abdullah Bin Abu Yafour who said,

‘I complained to Abu Abdullahasws of what I face from the pains, and I was sick. So heasws said to me: ‘O Abdullah! If the Momin was to know what is for him from the Recompense in the difficulties, he would desire to be cut (into pieces) with the scissors’.87

16. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ يُونُسَ بْنِ رِبَاطٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ أَهْلَ الْحَقِّ لَمْ يَزَالُوا مُنْذُ كَانُوا فِي شِدَّةٍ، أَمَا إِنَّ ذلِكَ إِلى مُدَّةٍ قَلِيلَةٍ، وَعَافِيَةٍ طَوِيلَةٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Yunus Bin Ribat who said,

‘I heard Abu Abdullahasws saying: ‘The people of the truth have not ceased to be in difficulties since they came into being. But, that is to a short time but for a lengthy well-being’.88

17. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ، عَنْ أَبِي أُسَامَةَ، عَنْ حُمْرَانَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ لَيَتَعَاهَدُ الْمُؤْمِنَ بِالْبَلَاءِ، كَمَا يَتَعَاهَدُ الرَّجُلُ أَهْلَهُ بِالْهَدِيَّةِ مِنَ الْغَيْبَةِ، وَيَحْمِيهِ الدُّنْيَا، كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ ».

Ali Bin Ibrahim, from his father, from one of his companions, from Al Husayn Bin Al Mukhtar, from Abu Asama, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic has Pledged the Momin to be with the affliction just as the man undertakes to (send) gifts to his family during the absence, and Heazwj Shields him from the world just as the physician shields the patient’.89

18. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ، عَنْ مُحَمَّدِ بْنِ بُهْلُولٍ الْعَبْدِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَمْ يُؤْمِنِ اللهُ الْمُؤْمِنَ مِنْ هَزَاهِزِ الدُّنْيَا، وَلكِنَّهُ آمَنَهُ مِنَ الْعَمى فِيهَا وَالشَّقَاءِ فِي الْآخِرَةِ ».

Ali Bin Ibrahim, from Abdullah Bin Al Mugheira, from Muhammad Bin Yahya Al Khash’amy, from Muhammad Bin Bahloul Al Abdy who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj does not Secure the Momin from the turbulence of the world, but Heazwj Secures him from the blindness (disbelief) in it, and the misery in the Hereafter’.90

19. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ، عَنْ ذَرِيحٍ الْمُحَارِبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام يَقُولُ: إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يُعَافى فِي الدُّنْيَا، فَلَا يُصِيبَهُ شَيْ‌ءٌ مِنَ الْمَصَائِبِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Nuaym Al Sahhaf, from Zareeh Al Muharby,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘Iasws do not like it for the man that he be healthy in the world but is not hit by anything from the difficulties’.91

20. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ نُوحِ بْنِ شُعَيْبٍ، عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « دُعِيَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم إِلى طَعَامٍ، فَلَمَّا دَخَلَ مَنْزِلَ الرَّجُلِ، نَظَرَ إِلى دَجَاجَةٍ فَوْقَ حَائِطٍ قَدْ بَاضَتْ، فَتَقَعُ الْبَيْضَةُ عَلى وَتِدٍ فِي حَائِطٍ، فَثَبَتَتْ عَلَيْهِ، وَلَمْ تَسْقُطْ، وَلَمْ تَنْكَسِرْ، فَتَعَجَّبَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم مِنْهَا، فَقَالَ لَهُ الرَّجُلُ: أَعَجِبْتَ مِنْ هذِهِ الْبَيْضَةِ؟ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا رُزِئْتُ شَيْئاً قَطُّ ».

قَالَ: « فَنَهَضَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَلَمْ يَأْكُلْ مِنْ طَعَامِهِ شَيْئاً، وَقَالَ: مَنْ لَمْ يُرْزَأْ فَمَا لِلّهِ فِيهِ مِنْ حَاجَةٍ ».

A number of our companions, from Ahmad bin Abu Abdullah, from Nuh Bin Shuayb, from Abu Dawood Al Mustariq, raising it, said,

‘Abu Abdullahasws said: ‘The Prophetsaww was invited to a meal. So when hesaww entered the house of the man, hesaww looked at a chicken on top of a wall which had laid an egg. So the egg fell upon a crack in the wall, and it was affirmed upon it and did not fall (any further) and did not break.

So the Prophetsaww was astounded from it. So the man said to himsaww , ‘Are yousaww astounded from this egg? By the Oneazwj Who Sent yousaww with the Truth, I have never had a loss with anything at all’. So Rasool-Allahsaww arose and did not eat anything from his meal, and said: ‘The one who does not encounter losses/afflictions, so Allahazwj does not Wish to do anything with him’.92

21. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ وَأَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَاحَاجَةَ لِلّهِ فِيمَنْ لَيْسَ لَهُ فِي‌ مَالِهِ وَبَدَنِهِ نَصِيبٌ ».

From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah and Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘If there is no share from the wealth and the body of a person for Allahazwj , Allahazwj does not Wish to do anything with him.93

22. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عُثْمَانَ النَّوَّاءِ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ، وَيُمِيتُهُ بِكُلِّ مِيتَةٍ، وَلَا يَبْتَلِيهِ بِذَهَابِ عَقْلِهِ، أَمَا تَرى أَيُّوبَ كَيْفَ سُلِّطَ إِبْلِيسُ عَلى مَالِهِ، وَعَلى وُلْدِهِ، وَعَلى أَهْلِهِ، وَعَلى كُلِّ شَيْ‌ءٍ مِنْهُ، وَلَمْ يُسَلَّطْ عَلى عَقْلِهِ، تُرِكَ لَهُ لِيُوَحِّدَ اللهَ بِهِ؟ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Usman Al Nawwa’a, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Afflicts the Momin with every affliction, and Causes him to died with every (kind of) death, but Heazwj does not Afflict him with the departure of his intellect. But, do you not see Ayoubas how Ibleesla o vercame upon hisas wealth, and upon hisas children, and upon hisas wife, and upon everything from himsaww but could not overcome upon hisas intellect. It was left for himas in order for him to (understand) the Oneness of Allahazwj with it’.94

23. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّهُ لَيَكُونُ لِلْعَبْدِ مَنْزِلَةٌ عِنْدَ اللهِ، فَمَا يَنَالُهَا إِلاَّ بِإِحْدى خَصْلَتَيْنِ: إِمَّا بِذَهَابِ مَالِهِ، أَوْ بِبَلِيَّةٍ فِي جَسَدِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘There happens be a status for the servant in the Presence of Allahazwj , but it cannot be attained except with one of the two qualities – either by the departure of his wealth or by affliction in his body’.95

24. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنْ مُثَنًّى الْحَنَّاطِ، عَنْ أَبِي أُسَامَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ اللهُ عَزَّ وَجَلَّ: لَوْ لَا أَنْ يَجِدَ عَبْدِيَ الْمُؤْمِنُ فِي قَلْبِهِ، لَعَصَبْتُ رَأْسَ الْكَافِرِ بِعِصَابَةِ حَدِيدٍ لَايُصْدَعُ رَأْسُهُ أَبَداً ».

From him, from Ibn Fazzal, from Musa Al Hannat, from Abu Asama,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said: “Had it not been for Myazwj Momin servant finding (sadness) in his heart, Iazwj would have Head-banded the heads of the disbelievers with an iron headband so his head would never (get) hurt, ever’.96

25. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حُسَيْنِ بْنِ عُثْمَانَ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَثَلُ الْمُؤْمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ تُكْفِئُهَا الرِّيَاحُ كَذَا وَكَذَا، وَكَذلِكَ الْمُؤْمِنُ تُكْفِئُهُ الْأَوْجَاعُ وَالْأَمْرَاضُ؛ وَمَثَلُ الْمُنَافِقِ كَمَثَلِ الْإِرْزَبَّةِ الْمُسْتَقِيمَةِ الَّتِي لَايُصِيبُهَا شَيْ‌ءٌ حَتّى يَأْتِيَهُ الْمَوْتُ، فَيَقْصِفَهُ قَصْفاً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘An example of the Momin is like an example of the sprouting plant, the wind sways it such and such; and similar to that is the Momin, The aches and the illnesses bend him; and an example of the hypocrite is like an example of the straight iron mallet which nothing can affect until the death comes to him, so it breaks it with a breakage’.97

26. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَوْماً لِأَصْحَابِهِ: مَلْعُونٌ كُلُّ مَالٍ لَا يُزَكّى، مَلْعُونٌ كُلُّ جَسَدٍ لَايُزَكّى وَلَوْ فِي كُلِّ أَرْبَعِينَ يَوْماً مَرَّةً، فَقِيلَ: يَا رَسُولَ‌اللهِ، أَمَّا زَكَاةُ الْمَالِ فَقَدْ عَرَفْنَاهَا، فَمَا زَكَاةُ الْأَجْسَادِ ؟ فَقَالَ لَهُمْ: أَنْ تُصَابَ بِآفَةٍ ».

قَالَ: « فَتَغَيَّرَتْ وُجُوهُ الَّذِينَ سَمِعُوا ذلِكَ مِنْهُ، فَلَمَّا رَآهُمْ قَدْ تَغَيَّرَتْ أَلْوَانُهُمْ، قَالَ لَهُمْ: أَتَدْرُونَ مَا عَنَيْتُ بِقَوْلِي ؟ قَالُوا: لَايَا رَسُولَ اللهِ، قَالَ: بَلى، الرَّجُلُ يُخْدَشُ الْخَدْشَةَ، وَيُنْكَبُ النَّكْبَةَ، وَيَعْثُرُ الْعَثْرَةَ، وَيُمْرَضُ الْمَرْضَةَ، وَيُشَاكُ الشَّوْكَةَ، وَمَا أَشْبَهَ هذَا، حَتّى ذَكَرَ فِي حَدِيثِهِ اخْتِلَاجَ الْعَيْنِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘One day Rasool-Allahsaww said to hissaww companions: ‘Accursed is every wealth not purified! Accursed is everybody not purified, and even though it be once every forty days’. So it was said to himsaww , ‘O Rasool-Allahsaww ! As for the Zakāt (purification) of the wealth, so we have recognised it, so what is the purification (Zakāt) of the bodies?’ So hesaww said: ‘Being hit by the afflictions’.

Heasws said: ‘So the faces of those who heard that from himsaww , changed. So when hesaww saw their colours to have changed, said to them: ‘Do you all know what Isaww meant by mysaww words?’ They said, ‘No, O Rasool-Allahsaww !’ Hesaww said: ‘Afflictions of the man. He gets scratched by the scratch, and he has misfortune of a calamity, and he stumbles by tripping, and he gets sick by an illness, and he complains of the complaints (aches and pains), and whatever resembles this’, to the extent that hesaww mentioned in hissaww Hadeeth, soreness of the eyes’.98

27. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام : أَيُبْتَلَى الْمُؤْمِنُ بِالْجُذَامِ وَالْبَرَصِ وَأَشْبَاهِ هذَا؟ قَالَ: فَقَالَ: « وَهَلْ كُتِبَ الْبَلَاءُ إِلاَّ عَلَى الْمُؤْمِنِ؟ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I asked Abu Abdullahasws , ‘Does the Momin get afflicted by the leprosy and the vitiligo, and the likes of these’. So the Imamasws asked: ‘Is misfortune written for anyone other than the Momin?’.99

28. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَمَّنْ رَوَاهُ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْمُؤْمِنَ لَيَكْرُمُ عَلَى اللهِ حَتّى لَوْ سَأَلَهُ الْجَنَّةَ بِمَا فِيهَا، أَعْطَاهُ ذلِكَ مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ مُلْكِهِ شَيْئاً؛ وَإِنَّ الْكَافِرَ لَيَهُونُ عَلَى اللهِ حَتّى لَوْ سَأَلَهُ الدُّنْيَا بِمَا فِيهَا، أَعْطَاهُ ذلِكَ مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ مُلْكِهِ شَيْئاً؛ وَإِنَّ اللهَ لَيَتَعَاهَدُ عَبْدَهُ الْمُؤْمِنَ بِالْبَلَاءِ، كَمَا يَتَعَاهَدُ الْغَائِبُ أَهْلَهُ بِالطُّرَفِ؛ وَإِنَّهُ لَيَحْمِيهِ الدُّنْيَا، كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is prestigious to Allahazwj to the extent that if he was to ask Himazwj for the Paradise and whatever is in it, Heazwj would Give him that from without there being a reduction from Hisazwj Kingdom by anything; and that disbeliever is so abased to Allahazwj to the extent that if he were to ask Himazwj for the world with whatever is in it, Heazwj would Give him that from without there being a reduction from Hisazwj Kingdom by anything; and Allahazwj has Pledged Hisazwj Momin servant with the affliction just as the absentee tends to undertake the sending of souvenirs to his family, but Heazwj Shields him from the world just as the physician shields the patient’.100

29. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ فِي كِتَابِ عَلِيٍّعليه‌السلام : أَنَّ أَشَدَّ النَّاسِ بَلَاءً النَّبِيُّونَ، ثُمَّ الْوَصِيُّونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ؛ وَإِنَّمَا يُبْتَلَى الْمُؤْمِنُ عَلى قَدْرِ أَعْمَالِهِ الْحَسَنَةِ، فَمَنْ صَحَّ دِينُهُ وَحَسُنَ عَمَلُهُ، اشْتَدَّ بَلَاؤُهُ، وَذلِكَ أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ لَمْ يَجْعَلِ الدُّنْيَا ثَوَاباً‌ لِمُؤْمِنٍ، وَلَا عُقُوبَةً لِكَافِرٍ، وَمَنْ سَخُفَ دِينُهُ وَضَعُفَ عَمَلُهُ، قَلَّ بَلَاؤُهُ؛ وَ أَنَّ الْبَلَاءَ أَسْرَعُ إِلَى الْمُؤْمِنِ التَّقِيِّ مِنَ الْمَطَرِ إِلى قَرَارِ الْأَرْضِ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Book of Aliasws (it is written that): ‘The most severely afflicted of the people are the Prophetsas , then the successorsas , then the next most favourable, and the next most favourable; and rather the Momin is afflicted upon a measurement of his good deeds. So the one whose Religion is correct, and his deeds are good, his afflictions would be more severe, and that is because Allahazwj Mighty and Majestic did not Make the world to be a Reward for a Momin nor as a Punishment for the disbeliever; and the one whose religion is absurd and his deeds are weak, would be of fewer afflictions; and that the afflictions are quicker to the pious Momin than the rain is to the places of the earth’.101

30. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ يُونُسَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ هذَا الَّذِي ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللهَ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ، قَالَ: فَقَالَ لِي: « لَقَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ مُكَنَّعَ الْأَصَابِعِ، فَكَانَ يَقُولُ هكَذَا، وَيَمُدُّ يَدَيْهِ، وَيَقُولُ:( يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ ) ».

ثُمَّ قَالَ لِي: « إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ، فَتَوَضَّ، وَ قُمْ إِلى صَلَاتِكَ الَّتِي تُصَلِّيهَا، فَإِذَا كُنْتَ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ، فَقُلْ ـ وَأَنْتَ سَاجِدٌ ـ: يَا عَلِيُّ، يَا عَظِيمُ، يَا رَحْمَانُ، يَا رَحِيمُ، يَا سَامِعَ الدَّعَوَاتِ، يَا مُعْطِيَ الْخَيْرَاتِ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَأَعْطِنِي مِنْ خَيْرِ الدُّنْيَا وَالْآخِرَةِ مَا أَنْتَ أَهْلُهُ، وَاصْرِفْ عَنِّي مِنْ شَرِّ الدُّنْيَا وَالْآخِرَةِ مَا أَنْتَ أَهْلُهُ، وَاذْهَبْ عَنِّي بِهذَا الْوَجَعِ ـ وَتُسَمِّيهِ ـ فَإِنَّهُ قَدْ غَاظَنِي وَأَحْزَنَنِي؛ وَأَلِحَّ فِي الدُّعَاءِ ».

قَالَ: فَمَا وَصَلْتُ إِلَى الْكُوفَةِ حَتّى أَذْهَبَ اللهُ بِهِ عَنِّي كُلَّهُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘I said to Abu Abdullahasws , ‘This which has appeared in my face, the people are alleging that Allahazwj does not Afflict a servant with it in whom Heazwj has a need’. So heasws said to me: ‘It was so that the Momin from the people of the Paharohla was of a paralytic fingers, and he was speaking like this, and he was extending his hands and saying, ‘[36: 20] O people! Follow the Rasools’.

Then heasws said to me: ‘When it is the last third of the night, during its beginning, so perform ablution and stand to your Salāt which you tend to pay. So when you are in the last Sajda from the first two Cycles, say while you are in the Sajda,

‘O Exalted! O Beneficent! O Merciful! O Hearer of the supplications! O Given of the goodness! Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww , and Give me from the goodness of the world and the Hereafter what Youazwj are Rightful of, and Exchange from me the evil of the world and the Hereafter what Youazwj are Rightful of; and Remove this pain from me’, and name it, ‘For it has enrages me and grieved me’. And be insistent in the supplication’.

He (the narrator) said, ‘So I had not arrived in Al-Kufa until Allahazwj had Removed it from me, all of it’. 102

107- بَابُ فَضْلِ فُقَرَاءِ الْمُسْلِمِينَ‌

Chapter 107 – The merits for the poor Muslims

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ الْعَلَاءِ، عَنِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ فُقَرَاءَ الْمُسْلِمِينَ يَتَقَلَّبُونَ فِي رِيَاضِ الْجَنَّةِ قَبْلَ أَغْنِيَائِهِمْ بِأَرْبَعِينَ خَرِيفاً ».

ثُمَّ قَالَ: « سَأَضْرِبُ لَكَ مَثَلَ ذلِكَ، إِنَّمَا مَثَلُ ذلِكَ مَثَلُ سَفِينَتَيْنِ مُرَّ بِهِمَا عَلى عَاشِرٍ، فَنَظَرَ فِي إِحْدَاهُمَا، فَلَمْ يَرَ فِيهَا شَيْئاً، فَقَالَ: أَسْرِبُوهَا، وَنَظَرَ فِي الْأُخْرى، فَإِذَا هِيَ مَوْقُورَةٌ، فَقَالَ: احْبِسُوهَا ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Sinan, from Al A’ala, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The poor Muslims would be strolling in the Gardens of the Paradise before their rich ones do by forty autumns (years)’.

Then heasws said: ‘Iasws shall strike an example of that for you. But rather, an example of that is an example of two ships passing by a tax collector. So he looks into one of the two but does not see anything in it. So he says, ‘Let it go’. And he looks into the other one, so it is fully laden. So he says, ‘Withhold it’.103

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ سَعْدَانَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « الْمَصَائِبُ مِنَحٌ مِنَ اللهِ، وَالْفَقْرُ مَخْزُونٌ عِنْدَ اللهِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Sa’dan who said,

‘Abu Abdullahasws said: ‘The difficulties are a Conferment from Allahazwj , and the poverty is a Hoarded treasure in the Presence of Allahazwj ’.104

3. وَعَنْهُ رَفَعَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا عَلِيُّ، إِنَّ اللهَ جَعَلَ الْفَقْرَ أَمَانَةً عِنْدَ خَلْقِهِ، فَمَنْ سَتَرَهُ، أَعْطَاهُ اللهُ مِثْلَ أَجْرِ الصَّائِمِ الْقَائِمِ؛ وَمَنْ أَفْشَاهُ إِلى مَنْ يَقْدِرُ عَلى قَضَاءِ حَاجَتِهِ، فَلَمْ يَفْعَلْ، فَقَدْ قَتَلَهُ، أَمَا إِنَّهُ مَا قَتَلَهُ بِسَيْفٍ وَلَا رُمْحٍ، وَلكِنَّهُ قَتَلَهُ بِمَا نَكى مِنْ قَلْبِهِ ».

And from him, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘O Aliasws ! Allahazwj Made the poverty to be an entrustment with Hisazwj creatures. So the one who conceals it, Allahazwj would Give him the likes of the Recompense of a Fasting one, and the one who publicises it to the one who is able upon fulfilling his need, but does not do so, so he has killed him (the questioner). But, he would not have killed him by a sword nor a spear, but he would have killed him by what hurt his heart’.105

4. عَنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ دَاوُدَ الْحَذَّاءِ، عَنْ مُحَمَّدِ بْنِ صَغِيرٍ، عَنْ جَدِّهِ شُعَيْبٍ، عَنْ مُفَضَّلٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « كُلَّمَا ازْدَادَ الْعَبْدُ إِيمَاناً، ازْدَادَ ضِيقاً فِي مَعِيشَتِهِ ».

From him, from Muhammad Bin Ali, from Dawood Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shuayb, from Mufazzal who said,

‘Abu Abdullahasws said: ‘Every time the Emān of the servant increases, the constriction in his livelihood increases’.106

5. وَبِإِسْنَادِهِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَوْ لَا إِلْحَاحُ الْمُؤْمِنِينَ عَلَى اللهِ فِي طَلَبِ الرِّزْقِ، لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ فِيهَا إِلى حَالٍ أَضْيَقَ مِنْهَا ».

And by his chain, said,

‘Abu Abdullahasws said: ‘Had it not been for the pleading of the Momineen to Allahazwj regarding seeking of the sustenance, Heazwj would have Transferred them from a state which they were in to a state more constricted than it’.107

6. عَنْهُ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا أُعْطِيَ عَبْدٌ مِنَ الدُّنْيَا إِلاَّ اعْتِبَاراً، وَمَا زُوِيَ عَنْهُ إِلاَّ اخْتِبَاراً ».

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

‘Abu Abdullahasws said: ‘Whatever Given to a servant from the world is only as a lesson, and whatever is Delayed from him is only as a Trial’.108

7. عَنْهُ، عَنْ نُوحِ بْنِ شُعَيْبٍ وَأَبِي إِسْحَاقَ الْخَفَّافِ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ لِمُصَاصِ شِيعَتِنَا فِي دَوْلَةِ الْبَاطِلِ إِلاَّ الْقُوتُ، شَرِّقُوا إِنْ شِئْتُمْ أَوْ غَرِّبُوا لَنْ تُرْزَقُوا إِلاَّ الْقُوتَ ».

From him, from Nuh Bin Shuayb and Abu Is’haq Al Khaffaf, from A man,

(It has been narrated) from Abu Abdullahasws having said: ‘There is nothing for ourasws sincere Shia in the government of the falsehood except for the bare necessities. They can go east if they so like to, or west, they will never be Graced except with the bare necessities’.109

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ، عَنْ بَعْضِ مَشَايِخِهِ، عَنْ إِدْرِيسَ بْنِ عَبْدِ اللهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : يَا عَلِيُّ، الْحَاجَةُ أَمَانَةُ اللهِ عِنْدَ خَلْقِهِ؛ فَمَنْ كَتَمَهَا عَلى نَفْسِهِ، أَعْطَاهُ اللهُ ثَوَابَ مَنْ صَلّى؛ وَمَنْ كَشَفَهَا إِلى مَنْ يَقْدِرُ أَنْ يُفَرِّجَ عَنْهُ، وَلَمْ يَفْعَلْ، فَقَدْ قَتَلَهُ، أَمَا إِنَّهُ لَمْ يَقْتُلْهُ بِسَيْفٍ وَلَا سِنَانٍ وَلَا سَهْمٍ، وَلكِنْ قَتَلَهُ بِمَا نَكى مِنْ قَلْبِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Al Ashary, from one of his Sheykhs, from Idrees Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘O Aliasws ! There is a need in an Entrustment of Allahazwj with Hisazwj creatures. So the one who conceals it upon himself, Allahazwj would Give him the Rewards of the one who prays Salāt, but if he reveals it to the one who is able to help and does not help he has killed him, not with a sword or spears, but has killed him by breaking his heart’.110

9. وَعَنْهُ، عَنْ أَحْمَدَ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ سَعْدَانَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَلْتَفِتُ يَوْمَ الْقِيَامَةِ إِلى فُقَرَاءِ الْمُؤْمِنِينَ شَبِيهاً بِالْمُعْتَذِرِ إِلَيْهِمْ، فَيَقُولُ: وَعِزَّتِي وَجَلَالِي، مَا أَفْقَرْتُكُمْ فِي الدُّنْيَا مِنْ هَوَانٍ بِكُمْ عَلَيَّ، وَلَتَرَوُنَّ مَا أَصْنَعُ بِكُمُ الْيَوْمَ، فَمَنْ زَوَّدَ أَحَداً مِنْكُمْ فِي دَارِ الدُّنْيَا مَعْرُوفاً، فَخُذُوا بِيَدِهِ، فَأَدْخِلُوهُ الْجَنَّةَ ».

قَالَ: « فَيَقُولُ رَجُلٌ مِنْهُمْ: يَا رَبِّ، إِنَّ أَهْلَ الدُّنْيَا تَنَافَسُوا فِي دُنْيَاهُمْ، فَنَكَحُوا النِّسَاءَ، وَلَبِسُوا الثِّيَابَ اللَّيِّنَةَ، وَأَكَلُوا الطَّعَامَ، وَسَكَنُوا الدُّورَ، وَرَكِبُوا الْمَشْهُورَ مِنَ الدَّوَابِّ؛ فَأَعْطِنِي مِثْلَ مَا أَعْطَيْتَهُمْ، فَيَقُولُ تَبَارَكَ وَتَعَالى: لَكَ وَلِكُلِّ عَبْدٍ مِنْكُمْ مِثْلُ مَا أَعْطَيْتُ أَهْلَ الدُّنْيَا مُنْذُ كَانَتِ الدُّنْيَا إِلى أَنِ انْقَضَتِ الدُّنْيَا سَبْعُونَ ضِعْفاً ».

And from him, from Ahmad, from Ali Bin Al Hakam, from Sa’dan who said,

‘Abu Abdullahasws said: ‘Allahazwj would be Turning (with Mercy) towards the poor Momineen on the Day of Judgement aimilar to being Apologetic towards them and Heazwj would be Saying: “ By Myazwj Honour and Myazwj Majestic! Iazwj did not Impoverish you all in the world due to abasement with you upon Meazwj , and you will be seeing what Iazwj shall be Doing with you today. So the one who provided any one of you in the house of the world with goodness, so grab him by the hand and enter him into the Paradise”.

Heasws said: ‘So a man from them would be saying, ‘O Lordazwj ! The people of the world used to compete with each other in regarding their world, so they married the women and wore the soft clothes, and ate the meals, and dwelled in the houses, and rode the distinguished from the riding animals, therefore Give me similar to what Youazwj had Given them’. So the Blessed and High would be Saying: “For you and for every servant from you all would be similar to what Iazwj had Given, seventy times over, to the people of the world (in the Paradise) since that World exist (forever) after the expiry of the (moral) world’.111

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ، عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ وَإِسْمَاعِيلَ بْنِ عَبَّادٍ جَمِيعاً يَرْفَعَانِهِ: إِلى أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا كَانَ مِنْ وُلْدِ آدَمَ مُؤْمِنٌ إِلاَّ فَقِيراً، وَلَا كَافِرٌ إِلاَّ غَنِيّاً حَتّى جَاءَ إِبْرَاهِيمُعليه‌السلام ، فَقَالَ:( رَبَّنا لا تَجْعَلْنا فِتْنَةً لِلَّذِينَ كَفَرُوا ) فَصَيَّرَ اللهُ فِي هؤُلَاءِ‌ أَمْوَالاً وَحَاجَةً، وَفِي هؤُلَاءِ أَمْوَالاً وَحَاجَةً ».

A number of our companions, from Sahl Bin Ziyad, from Ibrahim Bin Uqba, from Ismail Bin Sahl and Ismail Bin Abbad, altogether raising it to,

Abu Abdullahasws having said: ‘There was never a Momin from the sons of Adamas except as poor, nor a disbeliever except as rich until Ibrahimas came, so heas said [60: 5] Our Lord! Do not make us a trial for those who disbelieve. Thus, Allahazwj Transferred wealth and needs to be in these ones, and wealth and needs to be in those ones’.112

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « جَاءَ رَجُلٌ مُوسِرٌ إِلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم نَقِيُّ الثَّوْبِ، فَجَلَسَ إِلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَجَاءَ رَجُلٌ مُعْسِرٌ دَرِنُ الثَّوْبِ، فَجَلَسَ إِلى جَنْبِ الْمُوسِرِ، فَقَبَضَ الْمُوسِرُ ثِيَابَهُ مِنْ تَحْتِ فَخِذَيْهِ، فَقَالَ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَخِفْتَ‌ أَنْ يَمَسَّكَ مِنْ فَقْرِهِ شَيْ‌ءٌ؟ قَالَ: لَا، قَالَ: فَخِفْتَ أَنْ يُصِيبَهُ مِنْ غِنَاكَ شَيْ‌ءٌ؟ قَالَ: لَا، قَالَ: فَخِفْتَ أَنْ يُوَسِّخَ ثِيَابَكَ؟ قَالَ: لَا، قَالَ: فَمَا حَمَلَكَ عَلى مَا صَنَعْتَ؟

فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ لِي قَرِيناً يُزَيِّنُ لِي كُلَّ قَبِيحٍ، وَيُقَبِّحُ لِي كُلَّ حَسَنٍ، وَقَدْ جَعَلْتُ لَهُ نِصْفَ مَالِي.

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِلْمُعْسِرِ: أَتَقْبَلُ؟ قَالَ: لَا.

فَقَالَ لَهُ الرَّجُلُ: وَلِمَ ؟ قَالَ: أَخَافُ أَنْ يَدْخُلَنِي مَا دَخَلَكَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘An affluent man came to Rasool-Allahsaww wearing clean clothes, and he sat by the side of Rasool-Allahsaww . And a poor man wearing dirty clothes came over and sat by the side of the affluent man. So the affluent man grabbed his clothes from beneath his thighs. So Rasool-Allahsaww said to him: ‘Are you fearing that something from his poverty might touch you?’ He said, ‘No’. Hesaww said: ‘So did you fear that something from your riches might go to him?’ He said, ‘No’. Hesaww said: ‘So did you fear he might dirty your clothes?’ He said, ‘No’.

Hesaww said: ‘So what carried you upon (doing) what you did?’ So he said, ‘O Rasool-Allahsaww ! I have an associate (within myself) who adorns every ugly thing for me, and makes ugly for me every good thing, and I have (decided) make half my wealth for him (the poor man)’. So Rasool-Allahsaww said to the poor man: ‘Do you accept?’ He said, ‘No’. So the (affluent) man said to him, ‘And why not?’ He said, ‘I fear that there would enter into me (the feelings) what entered into you’.113

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « فِي مُنَاجَاةِ مُوسىعليه‌السلام : يَا مُوسى، إِذَا رَأَيْتَ الْفَقْرَ مُقْبِلاً، فَقُلْ: مَرْحَباً بِشِعَارِ الصَّالِحِينَ، وَإِذَا رَأَيْتَ الْغِنى مُقْبِلاً، فَقُلْ: ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘In a Whispering (of Allahazwj to) Musaas : “O Musaas ! Whenever you see the poverty coming, so say: ‘Welcome to the banner of the righteous!’; and whenever youas see the riches coming, so say: ‘A sin, the Punishment of which has hastened’”‘.114

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : طُوبى لِلْمَسَاكِينِ بِالصَّبْرِ، وَ هُمُ الَّذِينَ يَرَوْنَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘Tooba is for the poor ones due to the patience, and they are those who would be shown the Kingdoms of the skies and the earth’.115

14. وَبِإِسْنَادِهِ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : يَا مَعْشَرَ الْمَسَاكِينِ، طِيبُوا نَفْساً، وَأَعْطُوا اللهَ الرِّضَا مِنْ قُلُوبِكُمْ؛ يُثِبْكُمُ اللهُ ـ عَزَّ وَجَلَّ ـ عَلى فَقْرِكُمْ، فَإِنْ لَمْ تَفْعَلُوا فَلَا ثَوَابَ لَكُمْ ».

And by his chain,

‘Heasws said: ‘The Prophetsaww said: ‘O group of the poor ones! Pleasant yourselves and give the pleasure to Allahazwj from your hearts, Allahazwj Mighty and Majestic will Reward you upon your poverty. But, if you do not do it, so there would be no Rewards for you’.116

15. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ عِيسَى الْفَرَّاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا كَانَ يَوْمُ الْقِيَامَةِ، أَمَرَ اللهُ ـ تَبَارَكَ وَتَعَالى ـ مُنَادِياً يُنَادِي بَيْنَ يَدَيْهِ: أَيْنَ الْفُقَرَاءُ؟ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ كَثِيرٌ، فَيَقُولُ: عِبَادِي، فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا، فَيَقُولُ: إِنِّي لَمْ أُفْقِرْكُمْ لِهَوَانٍ بِكُمْ عَلَيَّ، وَلكِنِّي إِنَّمَا اخْتَرْتُكُمْ لِمِثْلِ هذَا الْيَوْمِ، تَصَفَّحُوا وُجُوهَ النَّاسِ، فَمَنْ صَنَعَ إِلَيْكُمْ مَعْرُوفاً لَمْ يَصْنَعْهُ إِلاَّ فِيَّ، فَكَافُوهُ عَنِّي بِالْجَنَّةِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Abu Nasr, from Isa Al Farr’a, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘When it will be the Day of Judgement, Allahazwj Blessed and High will Command a Caller to Call out in front of Himazwj : ‘Where are the poor ones?’ So a lot of necks from the people would be rising. So Heazwj would be Saying: “Myazwj servants!” So they would be saying, ‘Here we are, our Lordazwj !’ So Heazwj would be Saying: “Iazwj did not Impoverish you all in order to Abase you, but rather, I Chose you all for the like of this Day. Browse through the faces of the people, so the ones who were good towards you, not being good except for Meazwj , so compensate them from Meazwj , with the Paradise”‘.117

16. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ الْحَذَّاءِ، عَنْ مُحَمَّدِ بْنِ صَغِيرٍ، عَنْ جَدِّهِ شُعَيْبٍ، عَنْ مُفَضَّلٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَوْ لَا إِلْحَاحُ هذِهِ الشِّيعَةِ عَلَى اللهِ فِي طَلَبِ الرِّزْقِ، لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ فِيهَا إِلى مَا هُوَ أَضْيَقُ مِنْهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibrahim Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shuayb, from Mufazzal who said,

‘Abu Abdullahasws said: ‘Had these Shias not pleaded to Allahazwj regarding seeking of the sustenance, Heazwj would have Transferred them from the state which they are in to what is more constricted than it’.118

17. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ كَثِيرٍ الْخَزَّازِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ لِي: « أَمَا تَدْخُلُ السُّوقَ؟ أَمَا تَرَى الْفَاكِهَةَ تُبَاعُ وَالشَّيْ‌ءَ مِمَّا تَشْتَهِيهِ؟ » فَقُلْتُ: بَلى، فَقَالَ: « أَمَا إِنَّ لَكَ بِكُلِّ مَا تَرَاهُ فَلَا تَقْدِرُ عَلى شِرَائِهِ حَسَنَةً ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Muhammad Bin Al Husayn Bin Kaseer Al Khazzaz,

(It has been narrated) from Abu Abdullahasws , said, ‘Heasws said to me: ‘Would you not like to enter the market and see the fruits and the things from whatever you desire, being sold?’ So I said, ‘Yes’. So heasws said: ‘But, for you, with everything what you see and are not able upon buying it, there is a good deed’.119

18. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَلِيِّ بْنِ عَفَّانَ، عَنْ مُفَضَّلِ بْنِ عُمَرَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ جَلَّ ثَنَاؤُهُ ـ لَيَعْتَذِرُ إِلى عَبْدِهِ الْمُؤْمِنِ الْمُحْوِجِ فِي الدُّنْيَا، كَمَا يَعْتَذِرُ الْأَخُ إِلى أَخِيهِ، فَيَقُولُ: وَعِزَّتِي وَجَلَالِي، مَا أَحْوَجْتُكَ فِي الدُّنْيَا مِنْ هَوَانٍ كَانَ بِكَ عَلَيَّ، فَارْفَعْ هذَا السَّجْفَ، فَانْظُرْ إِلى مَا عَوَّضْتُكَ مِنَ الدُّنْيَا » قَالَ: « فَيَرْفَعُ، فَيَقُولُ: مَا ضَرَّنِي مَا مَنَعْتَنِي مَعَ مَا عَوَّضْتَنِي ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ali Bin Affan, from Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj , Majestic is Hisazwj Praise Apologises to Hisazwj Momin servant, the one needy in the world, just as the brother apologises to his brother, so Heazwj Saying: ‘By Myazwj Honour and Myazwj Majesty! Iazwj did not Impoverish you in the world for Humiliation with you. So raise this Curtain and look at what Iazwj have Compensated you from (instead of) the world”.

Heasws said: ‘So he would raise it, and he would be saying, ‘It did not harm me what Youazwj Prevented from me, with Youazwj have Compensated to me’’.120

19. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ الْحَكَمِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا كَانَ يَوْمُ الْقِيَامَةِ، قَامَ عُنُقٌ مِنَ النَّاسِ حَتّى يَأْتُوا‌ بَابَ الْجَنَّةِ، فَيَضْرِبُوا بَابَ الْجَنَّةِ، فَيُقَالُ لَهُمْ: مَنْ أَنْتُمْ؟ فَيَقُولُونَ: نَحْنُ الْفُقَرَاءُ، فَيُقَالُ لَهُمْ: أَقَبْلَ الْحِسَابِ؟ فَيَقُولُونَ: مَا أَعْطَيْتُمُونَا شَيْئاً تُحَاسِبُونَّا عَلَيْهِ، فَيَقُولُ اللهُ عَزَّ وَجَلَّ: صَدَقُوا، ادْخُلُوا الْجَنَّةَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Judgement, necks from the people would rise until they come over to the Door of the Paradise, so they would be knocking the Door of the Paradise. So it would be said to them: ‘Who are you all?’ So they would be saying, ‘We are the poor ones’. So it would be said to them: ‘Before the Reckoning?’ So they would be saying, ‘Youazwj did not Give us anything for us to be Reckoned upon’. So Allahazwj Mighty and Majestic would be Saying: “They are speaking the truth. Enter them into the Paradise’’.121

20. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ مُبَارَكٍ غُلَامِ شُعَيْبٍ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِ مُوسىعليه‌السلام يَقُولُ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ: إِنِّي لَمْ أُغْنِ الْغَنِيَّ لِكَرَامَةٍ بِهِ عَلَيَّ، وَلَمْ أُفْقِرِ الْفَقِيرَ لِهَوَانٍ بِهِ عَلَيَّ، وَهُوَ مِمَّا ابْتَلَيْتُ بِهِ الْأَغْنِيَاءَ بِالْفُقَرَاءِ، وَلَوْ لَا الْفُقَرَاءُ لَمْ يَسْتَوْجِبِ الْأَغْنِيَاءُ الْجَنَّةَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Mubarak, a slave of Shuayb who said,

‘I heard Abu Al-Hassan Musaasws saying: ‘Allahazwj Mighty and Majestic is Saying: “Iazwj do not Enrich the rich in order to Honour him with it to Meazwj , and Iazwj do not Impoverish the poor in order to Humiliate him with it to Meazwj , and it is from what Iazwj Test the rich by the poor; and had it not been for the poor, the Paradise would not be Obligated upon the rich’.122

21. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ إِسْحَاقَ بْنِ عِيسى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَالْمُفَضَّلِ بْنِ عُمَرَ، قَالَا: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَيَاسِيرُ شِيعَتِنَا أُمَنَاؤُنَا عَلى مَحَاوِيجِهِمْ، فَاحْفَظُونَا‌ فِيهِمْ؛ يَحْفَظْكُمُ اللهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Is’haq Bin Isa, from Is’haq Bin Ammar and Al Mufazzal Bin Umar who both said,

‘Abu Abdullahasws said: ‘The affluent ones of ourasws Shias are our trustees upon their needy ones, therefore safeguard usasws regarding them, may Allahazwj Safeguard you all’.123

22. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : الْفَقْرُ أَزْيَنُ لِلْمُؤْمِنِ مِنَ الْعِذَارِ عَلى خَدِّ الْفَرَسِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The poverty is more of an adornment for the Momin that the harness is upon the cheek of the horse’.124

23. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ غَالِبٍ، عَنْ أَبِيهِ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ: سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِعليهما‌السلام ، عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَلَوْ لا أَنْ يَكُونَ النّاسُ أُمَّةً واحِدَةً ) قَالَ: « عَنى بِذلِكَ أُمَّةَ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم أَنْ يَكُونُوا عَلى دِينٍ وَاحِدٍ كُفَّاراً كُلَّهُمْ( لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ ) وَلَوْ فَعَلَ اللهُ ذلِكَ بِأُمَّةِ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم لَحَزِنَ الْمُؤْمِنُونَ، وَغَمَّهُمْ ذلِكَ، وَلَمْ يُنَاكِحُوهُمْ وَلَمْ يُوَارِثُوهُمْ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Ghalib, from his father, from Saeed Bin Al Musayyab who said,

‘I asked Aliasws Bin Al-Husaynasws about the Words of Allahazwj Mighty and Majestic [43: 33] And were it not that all people had been a single nation. Heasws said: ‘It Means by that the community of Muhammadsaww , if they had happened to be upon one Religion, they would have been disbeliever, all of them We would certainly have Assigned to those who disbelieve in the Beneficent (to make) of silver the roofs of their houses. And had Allahazwj Done that with the community of Muhammadsaww , the Momineen would have grieved and that would have saddened them, and would not have married them and would not have inherited them’. 125

108- بَابٌ

Chapter 108 – A Chapter

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ، قَالَ: حَدَّثَنِي بَكْرٌ الْأَرْقَطُ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، أَوْ عَنْ شُعَيْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ دَخَلَ عَلَيْهِ وَاحِدٌ، فَقَالَ لَهُ: أَصْلَحَكَ اللهُ، إِنِّي رَجُلٌ مُنْقَطِعٌ إِلَيْكُمْ بِمَوَدَّتِي، وَقَدْ أَصَابَتْنِي حَاجَةٌ شَدِيدَةٌ، وَقَدْ تَقَرَّبْتُ بِذلِكَ إِلى أَهْلِ بَيْتِي وَقَوْمِي، فَلَمْ يَزِدْنِي بِذلِكَ مِنْهُمْ إِلاَّ بُعْداً.

قَالَ: « فَمَا آتَاكَ اللهُ خَيْرٌ مِمَّا أَخَذَ مِنْكَ ».

قَالَ: جُعِلْتُ فِدَاكَ، ادْعُ اللهَ لِي أَنْ يُغْنِيَنِي عَنْ خَلْقِهِ.

قَالَ: « إِنَّ اللهَ قَسَّمَ رِزْقَ مَنْ شَاءَ عَلى يَدَيْ مَنْ شَاءَ، وَلكِنْ سَلِ اللهَ أَنْ‌ يُغْنِيَكَ عَنِ الْحَاجَةِ الَّتِي تَضْطَرُّكَ إِلى لِئَامِ خَلْقِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Aban Bin Abdul Malik who said, ‘Bakr Al Arqat narrated to me, from Abu Abdullah,

(It has been narrated) from Shuayb, from Abu Abdullahasws , that he went over to himasws alone and he said, ‘May Allahazwj Keep youasws well! I am a man who has been cut-off to youasws due to my cordiality and I have been hit by a severe need. I had approached with that to my family and my people but that did not increase me from them except for the distance’. Heasws said: ‘So whatever Allahazwj has Given you is better than what Heazwj has Taken from you’.

He said, ‘May I be sacrificed for youasws ! Supplicate for me that Heazwj Makes me to be needless from Hisazwj creatures’. Heasws said: ‘Allahazwj Distributes sustenance to whoever Heazwj so Desires to, upon the hands of the ones whom Heazwj so Desires to. But, ask Allahazwj that Heazwj Makes you to be self-sufficient from the needs which are making you desperate to the ignoble ones of Hisazwj creatures’.126

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْفَقْرُ الْمَوْتُ الْأَحْمَرُ ». فَقُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الْفَقْرُ مِنَ الدِّينَارِ وَالدِّرْهَمِ؟ فَقَالَ: « لَا، وَلكِنْ مِنَ الدِّينِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The poverty is the red death’. So I said to Abu Abdullahasws , ‘(Is it) the poverty from the Dinars and the Dirhams?’ So heasws said: ‘No, but from the Religion’.127