Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (9)

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

109- بَابُ أَنَّ لِلْقَلْبِ أُذُنَيْنِ يَنْفُثُ فِيهِمَا الْمَلَكُ وَالشَّيْطَانُ

Chapter 109 – For the heart there are two ears into which blow the Angel and the Satanla

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ قَلْبٍ إِلاَّ وَلَهُ أُذُنَانِ، عَلى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ، وَعَلَى الْأُخْرى شَيْطَانٌ مُفْتِنٌ، هذَا يَأْمُرُهُ، وَهذَا يَزْجُرُهُ، الشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي، وَالْمَلَكُ يَزْجُرُهُ عَنْهَا، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( عَنِ الْيَمِينِ وَعَنِ الشِّمالِ قَعِيدٌ ما يَلْفِظُ مِنْ ‌قَوْلٍ إِلاّ لَدَيْهِ رَقِيبٌ عَتِيدٌ ) ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from heart except that there are two ears for it, upon one of the two is a guiding Angel, and upon the other is a tempting Satanla . This one instructs him and this one rebukes him. The Satanla instructs him with the disobedience and the Angel rebukes him from it, and these are the Words of Allahazwj Mighty and Majestic [50: 17] seated on the right and on the left [50: 18] He utters not a word but there is by him a watcher at hand’.1

2. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ، عَنْ سَعْدَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ لِلْقَلْبِ أُذُنَيْنِ، فَإِذَا هَمَّ الْعَبْدُ بِذَنْبٍ، قَالَ لَهُ رُوحُ الْإِيمَانِ: لَاتَفْعَلْ، وَقَالَ لَهُ الشَّيْطَانُ: افْعَلْ، وَإِذَا كَانَ عَلى بَطْنِهَا نُزِعَ مِنْهُ رُوحُ الْإِيمَانِ ».

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘For the’Qalub’ heart there are two ears. So when the servant thinks of sinning, the spirit of Emān says, ‘Don’t do it’; but the Satanla says to him, ‘Do it’. And when he was upon its belly (about to sin), the spirit of Emān is Removed from him’.2

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ أَبَانِ بْنِ تَغْلِبَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ مُؤْمِنٍ إِلاَّ وَلِقَلْبِهِ أُذُنَانِ فِي جَوْفِهِ: أُذُنٌ يَنْفُثُ‌ فِيهَا الْوَسْوَاسُ الْخَنَّاسُ، وَأُذُنٌ يَنْفُثُ فِيهَا الْمَلَكُ، فَيُؤَيِّدُ اللهُ الْمُؤْمِنَ بِالْمَلَكِ، فَذلِكَ قَوْلُهُ:( وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ) ».

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Momin except for his heart would be two ears in its interior – an ear into which the slinking whisperer (Satanla ) would blow, and an ear into which the Angel would blow.

Thus Allahazwj Assists the Momin with the Angel, and these are Hisazwj Words [58: 22] and He has Supported them with a Spirit from Him’. 3

110- بَابُ الرُّوحِ الَّذِي أُيِّدَ بِهِ الْمُؤْمِنُ

Chapter 110 – The spirit which the Momin is Aided with

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيى جَمِيعاً، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ، عَنْ مُحَمَّدِ بْنِ سَالِمِ بْنِ أَبِي سَلَمَةَ، عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ أَبِي خَدِيجَةَ، قَالَ: دَخَلْتُ عَلى أَبِي الْحَسَنِعليه‌السلام ، فَقَالَ لِي: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ أَيَّدَ الْمُؤْمِنَ بِرُوحٍ مِنْهُ، تَحْضُرُهُ فِي كُلِّ وَقْتٍ يُحْسِنُ فِيهِ وَيَتَّقِي، وَتَغِيبُ عَنْهُ فِي كُلِّ وَقْتٍ‌ يُذْنِبُ فِيهِ وَيَعْتَدِي، فَهِيَ مَعَهُ تَهْتَزُّ سُرُوراً عِنْدَ إِحْسَانِهِ، وَتَسِيخُ فِي الثَّرى عِنْدَ إِسَاءَتِهِ، فَتَعَاهَدُوا عِبَادَ اللهِ نِعَمَهُ بِإِصْلَاحِكُمْ أَنْفُسَكُمْ؛ تَزْدَادُوا يَقِيناً، وَتَرْبَحُوا نَفِيساً ثَمِيناً؛ رَحِمَ اللهُ امْرَأً هَمَّ بِخَيْرٍ فَعَمِلَهُ، أَوْ هَمَّ بِشَرٍّ فَارْتَدَعَ عَنْهُ ». ثُمَّ قَالَ: « نَحْنُ نُؤَيِّدُ الرُّوحَ بِالطَّاعَةِ لِلّهِ وَالْعَمَلِ لَهُ ».

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Abu Salma, from Muhammad Bin Saeed Bin Gazwan, from Ibn Abu Najran, from Muhammad Bin Sinan, from Abu Khadeeja who said,

‘I went over to Abu Al-Hassanasws , and heasws said to me: ‘Allahazwj Blessed and High Aids the Momin with a spirit from Himazwj , cautioning him during every time he does a good deed in it, and it is absent from him during every time he sins in it and transgresses. So it is with him, vibrating joyfully during his good deeds and falling into the earth during his sinning.

Therefore, make a pact for Hisazwj Blessings, servants of Allahazwj , by correcting yourselves, you will be increasing your conviction and you will be profiting by a good price. May Allahazwj have Mercy upon a man who thinks of doing good, so he does it, or thinks of doing evil, but retracts from it’.

Then said: Weasws assist the spirit by the obedience to Allahazwj and working for Himazwj ’. 4

111- بَابُ الذُّنُوبِ‌

Chapter 111 – The Sins

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَبِيعليه‌السلام يَقُولُ: مَا مِنْ شَيْ‌ءٍ أَفْسَدَ لِلْقَلْبِ مِنْ خَطِيئَةٍ؛ إِنَّ الْقَلْبَ لَيُوَاقِعُ الْخَطِيئَةَ، فَمَا تَزَالُ بِهِ حَتّى تَغْلِبَ عَلَيْهِ، فَيُصَيَّرَ أَعْلَاهُ أَسْفَلَهُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘There is none from the things which is more spoiling for the heart than a sin.

If the heart falls for the sin, so it (the sin) does not cease to be with it until it overcomes it (the heart), and its upper part comes to be its lower’.5

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( فَما أَصْبَرَهُمْ عَلَى النّارِ ) فَقَالَ: « مَا أَصْبَرَهُمْ عَلى فِعْلِ مَا يَعْلَمُونَ أَنَّهُ يُصَيِّرُهُمْ‌ إِلَى النَّارِ! ».

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

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2: 175] so what is their patience upon the Fire. So heasws said: ‘What caused them to be patient upon a deed what they knew was going to take them to the Fire’.6

3. عَنْهُ، عَنْ أَبِيهِ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَمَا إِنَّهُ لَيْسَ مِنْ عِرْقٍ يَضْرِبُ، وَلَا نَكْبَةٍ، وَلَا صُدَاعٍ، وَلَا مَرَضٍ إِلاَّ بِذَنْبٍ، وَذلِكَ قَوْلُ اللهِ ـ عَزَّ وَجَلَّ ـ فِي كِتَابِهِ:( وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا عَنْ كَثِيرٍ ) ». قَالَ: ثُمَّ قَالَ: « وَ مَا يَعْفُو اللهُ أَكْثَرُ مِمَّا يُؤَاخِذُ بِهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘There is no vein being struck, nor a calamity, nor a headache, nor an illness except due to a sin, and these are the Words of Allahazwj Mighty and Majestic in Hisazwj Book [42: 30] And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults)’. Then heasws said: ‘And what Heazwj Forgive is more than what Heazwj Seizes with’.7

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَا مِنْ نَكْبَةٍ تُصِيبُ الْعَبْدَ إِلاَّ بِذَنْبٍ، وَمَا يَعْفُو اللهُ عَنْهُ أَكْثَرُ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from a calamity hitting the servant except due to a sin, and what Allahazwj Forgives from, is more’.8

5. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام يَقُولُ: لَاتُبْدِيَنَّ عَنْ وَاضِحَةٍ وَقَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ، وَلَا يَأْمَنِ الْبَيَاتَ مَنْ عَمِلَ السَّيِّئَاتِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘You should not show (your teeth) clearly and you have done the shameful deed, nor should he sleep securely, the one who committed the sins’.9

6. عَنْهُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ أَبِي أُسَامَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « تَعَوَّذُوا بِاللهِ مِنْ سَطَوَاتِ اللهِ بِاللَّيْلِ وَالنَّهَارِ ». قَالَ: قُلْتُ لَهُ: وَمَا سَطَوَاتُ اللهِ؟

قَالَ: « الْأَخْذُ عَلَى الْمَعَاصِي ».

From him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Asama,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘Seek Refuge with Allahazwj from the Assaults of Allahazwj by the night and the day’. I said, ‘And what are the Assaults of Allahazwj ?’ Heasws said: ‘The Seizing upon the disobedience’.10

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ، عَنْ عَبْدِ اللهِ بْنِ بُكَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الذُّنُوبُ كُلُّهَا شَدِيدَةٌ، وَأَشَدُّهَا مَا نَبَتَ عَلَيْهِ اللَّحْمُ وَالدَّمُ؛ لِأَنَّهُ إِمَّا مَرْحُومٌ، وَإِمَّا مُعَذَّبٌ، وَالْجَنَّةُ لَايَدْخُلُهَا إِلاَّ طَيِّبٌ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Suleyman Al Ja’fary, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The sins, all of these are severe, and the most severe is what the flesh and the blood is built upon (unlawful food and drinks), because it (sins) are either Forgiven or Punished, and the Paradise, none can enter it except for the good (purified from the sins)’.11

8. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ، فَيُزْوى عَنْهُ الرِّزْقُ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘The servant commits the sin, so the sustenance is Impeded from him’.12

9. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ‌ النَّوْفَلِيِّ، عَنْ حُسَيْنِ بْنِ مُخْتَارٍ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَلْعُونٌ مَلْعُونٌ مَنْ عَبَدَ الدِّينَارَ وَالدِّرْهَمَ، مَلْعُونٌ مَلْعُونٌ مَنْ كَمَّهَ أَعْمى، مَلْعُونٌ مَلْعُونٌ مَنْ نَكَحَ بَهِيمَةً ».

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Muhammad Bin Ibrahim Al Nowfaly, from Al Husayn Bin Mukhtar, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Accursed! Accursed is the one who worships the Dinar and the Dirham! Accursed! Accursed is the one completely blind (from the Truth)! Accursed! Accursed is the one who copulates with an animal’.13

10. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « اتَّقُوا الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ؛ فَإِنَّ لَهَا طَالِباً يَقُولُ أَحَدُكُمْ: أُذْنِبُ وَأَسْتَغْفِرُ إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ: « (سنكتب)

ما قَدَّمُوا وَآثارَهُمْ وَكُلَّ شَيْ‌ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ ) وَقَالَ عَزَّ وَجَلَّ:( إِنَّها إِنْ تَكُ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّماواتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللهُ إِنَّ اللهَ لَطِيفٌ خَبِيرٌ ) ».

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

(It has been narrated) from Abu Ja’farasws , said, ‘I heard himasws saying: ‘Fear the insignificant sins, for there is a seeker for it. One of you is saying, ‘I shall commit sin and seek Forgiveness’. Allahazwj Mighty and Majestic is Saying [36: 12] Surely We Revive the dead, and We Write down what they have sent before and its effects, and We have Numbered everything in a Manifest Imam. And Allahazwj Mighty and Majestic Said [31: 16] Surely if it is the very weight of the grain of a mustard-seed, even though it is inside a rock, or in the skies or in the earth, Allah will Bring it; surely Allah is Knower of subtleties, Aware’.14

11. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ ثَعْلَبَةَ، عَنْ سُلَيْمَانَ بْنِ طَرِيفٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ الذَّنْبَ يَحْرِمُ الْعَبْدَ الرِّزْقَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba, from Suleyman Bin Tareyf, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The sins impede the sustenance from the servant’.15

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنِ الْفُضَيْلِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ، فَيُدْرَأُ عَنْهُ الرِّزْقُ »، وَتَلَا هذِهِ الْآيَةَ:( إِذْ أَقْسَمُوا لَيَصْرِمُنَّها مُصْبِحِينَ وَلا يَسْتَثْنُونَ فَطافَ عَلَيْها طائِفٌ مِنْ رَبِّكَ وَهُمْ نائِمُونَ )

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Al Fuzayl,

(It has been narrated) from Abu Ja’farasws having said: ‘The man commits the sin so the sustenance is staved off from him’, and heasws recited this Verse [68: 17] Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning, [68: 18] And they were not willing to set aside a portion [68: 19] Then there encompassed it a visitation from your Lord while they were sleeping’.16

13. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا أَذْنَبَ الرَّجُلُ خَرَجَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ، فَإِنْ تَابَ انْمَحَتْ، وَإِنْ زَادَ زَادَتْ حَتّى تَغْلِبَ عَلى قَلْبِهِ، فَلَا يُفْلِحُ بَعْدَهَا أَبَداً ».

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Whenever the man sins a black dot appears in his heart. So if he repents, it is erased, and if he increases, it (also) increases until it overcomes upon his heart so he would not be successful after it, ever’.17

14. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ الْعَبْدَ يَسْأَلُ اللهَ الْحَاجَةَ، فَيَكُونُ مِنْ شَأْنِهِ قَضَاؤُهَا إِلى أَجَلٍ قَرِيبٍ، أَوْ إِلى وَقْتٍ بَطِي‌ءٍ، فَيُذْنِبُ الْعَبْدُ ذَنْباً، فَيَقُولُ اللهُ ـ تَبَارَكَ وَتَعَالى ـ لِلْمَلَكِ: لَاتَقْضِ حَاجَتَهُ، وَاحْرِمْهُ إِيَّاهَا؛ فَإِنَّهُ تَعَرَّضَ لِسَخَطِي، وَاسْتَوْجَبَ الْحِرْمَانَ مِنِّي ».

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The servant asks Allahazwj for the need, and it happens to be from his status for it to be Fulfilled to a near term or a longer term. So the servant commits a sin, and Allahazwj Blessed and High is Saying to the Angel: “Do not fulfil his need and deprive him of it, for he has been exposed to Myazwj Anger and it Obligates the deprivation from Meazwj ”‘.18

15. ابْنُ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّهُ مَا مِنْ سَنَةٍ أَقَلَّ مَطَراً مِنْ سَنَةٍ، وَلكِنَّ اللهَ يَضَعُهُ حَيْثُ يَشَاءُ؛ إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ إِذَا عَمِلَ قَوْمٌ بِالْمَعَاصِي، صَرَفَ عَنْهُمْ مَا كَانَ قَدَّرَ لَهُمْ مِنَ الْمَطَرِ فِي تِلْكَ السَّنَةِ إِلى غَيْرِهِمْ، وَإِلَى الْفَيَافِي وَالْبِحَارِ وَالْجِبَالِ، وَإِنَّ اللهَ لَيُعَذِّبُ الْجُعَلَ فِي جُحْرِهَا بِحَبْسِ الْمَطَرِ عَنِ الْأَرْضِ الَّتِي هِيَ بِمَحَلِّهَا بِخَطَايَا مَنْ بِحَضْرَتِهَا، وَقَدْ جَعَلَ اللهُ لَهَا السَّبِيلَ فِي مَسْلَكٍ سِوى مَحَلَّةِ أَهْلِ الْمَعَاصِي ».

قَالَ: ثُمَّ قَالَ أَبُو جَعْفَرٍعليه‌السلام :( فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ )

Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza, from Abu Ja’farasws , said,

‘I heard himasws saying: ‘There is none from a year with less rain from a year, but Allahazwj Places wherever Heazwj so Desires to. When a people act in disobedience, it gets Exchanged from them what was Ordained for them, from the rain during that year, to other than them, and to the deserts and the oceans and the mountains; and Allahazwj Punishes the dung beetle in its hole by Withholding the rain from the earth which is (to fall) in its place due to the sins of the ones in its vicinity, and Allahazwj has Made a way for it in route besides the place of the disobedient people’.

He (the narrator) said, ‘Then Abu Ja’farasws said: ‘So take a lesson, O people of insight!’19

16. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الرَّجُلَ يُذْنِبُ الذَّنْبَ، فَيُحْرَمُ صَلَاةَ اللَّيْلِ، وَإِنَّ الْعَمَلَ السَّيِّئَ أَسْرَعُ فِي صَاحِبِهِ مِنَ السِّكِّينِ فِي اللَّحْمِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The man commits the sin, so he is deprived of the night Salāt, and that the evil deed goes quicker into its performer than the knife does into the flesh’.20

17. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ هَمَّ بِسَيِّئَةٍ فَلَا يَعْمَلْهَا، فَإِنَّهُ رُبَّمَا عَمِلَ الْعَبْدُ السَّيِّئَةَ، فَيَرَاهُ الرَّبُّ ـ تَبَارَكَ وَتَعَالى ـ فَيَقُولُ: وَعِزَّتِي وَجَلَالِي، لَا أَغْفِرُ لَكَ بَعْدَ ذلِكَ أَبَداً ».

From him, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who thinks of an evil deed, so he should not do it, for perhaps the servant does the evil deed, and the Lordazwj Blessed and High Sees him and Heazwj would be Saying: “By Myazwj Honour and Myazwj Majesty, Iazwj will not Forgive you after that, ever!”‘.21

18. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ رَجُلٍ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: « حَقٌّ عَلَى اللهِ أَنْ لَايُعْصى فِي دَارٍ إِلاَّ أَضْحَاهَا لِلشَّمْسِ حَتّى تُطَهِّرَهَا ».

Al Hassan Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Amro Bin Usman, from a man,

(It has been narrated) from Abu Al-Hassanasws having said: ‘It is a right upon Allahazwj that Heazwj would not be disobeyed in a house except that Heazwj Exposes it to the sun until it cleans it (by ruining it)’.22

19. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ الْأَصَمِّ، عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِعليه‌السلام : إِنَّ الْعَبْدَ لَيُحْبَسُ عَلى ذَنْبٍ مِنْ ذُنُوبِهِ مِائَةَ عَامٍ، وَإِنَّهُ لَيَنْظُرُ إِلى أَزْوَاجِهِ فِي الْجَنَّةِ يَتَنَعَّمْنَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The servant may be Withheld, upon the commission of a sin from his sins, for a hundred years. He would be looking at his wives in the Paradise, enjoying the Bounties’.23

20. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ عِيسَى بْنِ أَيُّوبَ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنِ الْقَاسِمِ بْنِ عُرْوَةَ، عَنِ ابْنِ بُكَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَا مِنْ عَبْدٍ إِلاَّ وَفِي قَلْبِهِ نُكْتَةٌ بَيْضَاءُ، فَإِذَا أَذْنَبَ ذَنْباً، خَرَجَ فِي النُّكْتَةِ نُكْتَةٌ سَوْدَاءُ؛ فَإِنْ تَابَ ذَهَبَ ذلِكَ السَّوَادُ، وَإِنْ تَمَادى فِي‌ الذُّنُوبِ زَادَ ذلِكَ السَّوَادُ حَتّى يُغَطِّيَ الْبَيَاضَ، فَإِذَا غُطِّيَ الْبَيَاضُ لَمْ يرْجِعْ صَاحِبُهُ إِلى خَيْرٍ أَبَداً، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( كَلاّ بَلْ رانَ عَلى قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ ) ».

Abu Ali Al Ashary, from Isa Bin Ayoub, fromAli Bin Mahziyar, from Al Qasim Bin Urwat, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from a servant except that there is a white spot in his heart. So when he commits a sin, a black spot appears in the (white) spot. So if he repents, that (black spot) goes away, and if he deliberates in the sins, that black (spot) increases until it covers the white (spot). So when the white (spot) is covered upon, its owner would not return to the goodness, ever! And these are the Words of Allahazwj Mighty and Majestic [83: 14] Nay! rather, what they used to do has become like rust upon their hearts’.24

21. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ: عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : لَاتُبْدِيَنَّ عَنْ وَاضِحَةٍ وَقَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ، وَلَاتَأْمَنِ الْبَيَاتَ وَقَدْ عَمِلْتَ السَّيِّئَاتِ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Amir Al-Momineenasws said: ‘You should not show (your teeth) clearly and you have done the shameful deed, nor should he sleep securely, the one who had committed the sins’.25

22. مُحَمَّدُ بْنُ يَحْيى وَأَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ أَبِي عَمْرٍو الْمَدَائِنِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « كَانَ أَبِيعليه‌السلام يَقُولُ: إِنَّ اللهَ قَضى قَضَاءً حَتْماً أَلاَّ يُنْعِمَ عَلَى الْعَبْدِ بِنِعْمَةٍ فَيَسْلُبَهَا إِيَّاهُ، حَتّى يُحْدِثَ الْعَبْدُ ذَنْباً يَسْتَحِقُّ بِذلِكَ النَّقِمَةَ ».

Muhammad Bin Yahya and Abu Ali Al Ashary, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Hammad Bin Isa, from Abu Amro Al Madainy,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘Myasws fatherasws was saying: ‘Allahazwj has Judged an absolute Judgement that Heazwj would not Favour upon a servant with a Bounty then Heazwj would Confiscate it from him unless the servant commits a new sin becoming deserving of that Vengeance’.26

23. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنْ سَدِيرٍ، قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( رَبَّنا باعِدْ بَيْنَ أَسْفارِنا وَظَلَمُوا أَنْفُسَهُمْ ) الْآيَةَ، فَقَالَ: « هؤُلَاءِ قَوْمٌ كَانَتْ لَهُمْ قُرًى مُتَّصِلَةٌ يَنْظُرُ بَعْضُهُمْ إِلى بَعْضٍ، وَأَنْهَارٌ جَارِيَةٌ، وَأَمْوَالٌ ظَاهِرَةٌ، فَكَفَرُوا نِعَمَ اللهِ عَزَّ وَجَلَّ، وَغَيَّرُوا مَا بِأَنْفُسِهِمْ مِنْ عَافِيَةِ اللهِ، فَغَيَّرَ اللهُ مَا بِهِمْ مِنْ نِعْمَةٍ، وَ( إِنَّ اللهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ ) فَأَرْسَلَ اللهُ عَلَيْهِمْ سَيْلَ الْعَرِمِ، فَغَرَّقَ قُرَاهُمْ، وَخَرَّبَ دِيَارَهُمْ، وَأَذْهَبَ أَمْوَالَهُمْ، وَأَبْدَلَهُمْ مَكَانَ جَنَّاتِهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ‌ خَمْطٍ وَأَثْلٍ، وَشَيْ‌ءٍ مِنْ سِدْرٍ قَلِيلٍ، ثُمَّ قَالَ:( ذلِكَ جَزَيْناهُمْ بِما كَفَرُوا وَهَلْ نُجازِي إِلاَّ الْكَفُورَ ) ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Sadeyr who said,

‘A man asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [34: 19] So they said: O our Lord! make spaces to be longer between our journeys; and they were unjust to themselves – the Verse. So heasws said: ‘Heasws said: ‘They were a people who lived in two inter-connected villages and were able to see each other, and rivers which flowed, and had phenomenal wealth. They denied the Favours of Allahazwj and changed what was in themselves, so Allahazwj Mighty and Majestic Sent the flood of Al-Aram against them. Their two villages were submerged, and their houses were spoilt, and their wealth was gone. It changed their plantations into two plantations to be only with the edible plants of bitter tamarisk (a troublesome weed) and a few Lotus trees. Then Allahazwj Mighty and Majestic Said: [34: 17] That was our Recompense due to what they disbelieved in; and do We Punish any but the ungrateful?’27

24. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ سَمَاعَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا أَنْعَمَ اللهُ عَلى عَبْدٍ نِعْمَةً فَسَلَبَهَا إِيَّاهُ، حَتّى يُذْنِبَ ذَنْباً يَسْتَحِقُّ بِذلِكَ السَّلْبَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Sama’at who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj does not Favour upon a servant by a bounty then Heazwj Confiscates it from him, unless he commits a sin to be deserving of that Confiscation’.28

25. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْجَزَرِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ بَعَثَ نَبِيّاً مِنْ أَنْبِيَائِهِ إِلى‌ قَوْمِهِ، وَأَوْحى إِلَيْهِ: أَنْ قُلْ لِقَوْمِكَ: إِنَّهُ لَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَلَا أُنَاسٍ كَانُوا عَلى طَاعَتِي، فَأَصَابَهُمْ فِيهَا سَرَّاءُ، فَتَحَوَّلُوا عَمَّا أُحِبُّ إِلى مَا أَكْرَهُ، إِلاَّ تَحَوَّلْتُ لَهُمْ عَمَّا يُحِبُّونَ إِلى مَا يَكْرَهُونَ؛ وَلَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَلَا أَهْلِ بَيْتٍ كَانُوا عَلى مَعْصِيَتِي، فَأَصَابَهُمْ فِيهَا ضَرَّاءُ، فَتَحَوَّلُوا عَمَّا أَكْرَهُ إِلى مَا أُحِبُّ، إِلاَّ تَحَوَّلْتُ لَهُمْ عَمَّا يَكْرَهُونَ إِلى مَا يُحِبُّونَ، وَقُلْ لَهُمْ: إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي؛ فَلَا تَقْنَطُوا مِنْ رَحْمَتِي؛ فَإِنَّهُ لَا يَتَعَاظَمُ عِنْدِي ذَنْبٌ أَغْفِرُهُ؛ وَقُلْ لَهُمْ: لَايَتَعَرَّضُوا مُعَانِدِينَ لِسَخَطِي، وَلَا يَسْتَخِفُّوا بِأَوْلِيَائِي؛ فَإِنَّ لِي سَطَوَاتٍ عِنْدَ غَضَبِي لَايَقُومُ لَهَا شَيْ‌ءٌ مِنْ خَلْقِي ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Al haysam Bin Waqad Al Jazry who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Sent a Prophetas from Hisazwj Prophetsas to hisas people and Revealed unto himas : “Say to youras people: ‘There are none from the inhabitants of a town nor a people who used to be upon Myazwj obedience and they attained happiness therein, so they changed over from what Iazwj Love to what Iazwj Dislike, except that Iazwj Changed over for them from what they were loving to what they were dislking.

And there are none from a people of a town nor a family who used to be upon Myazwj disobedience, so they were hit by harm therein, So they changed over from what Iazwj Dislike to what Iazwj Love, except that Iazwj Changed for them from what they were disliking to what they were loving’.

And say to them: ‘Myazwj Precedes Myazwj Anger, therefore do not despair from My Mercy, so there is no sins greater in Myazwj Presence which Iazwj Forgive’.

And say to them: ‘They should not expose themselves stubbornly to Myazwj Anger, nor belittle Myazwj Guardiansasws , for Meazwj there are such Assaults during Myazwj Anger that nothing from Myazwj creation can withstand it”.29

26. عَلِيُّ بْنُ إِبْرَاهِيمَ الْهَاشِمِيُّ، عَنْ جَدِّهِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ‌ اللهِ، عَنْ سُلَيَمانَ الْجَعْفَرِيِّ: عَنِ الرِّضَاعليه‌السلام ، قَالَ: « أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى نَبِيٍّ مِنَ الْأَنْبِيَاءِ: إِذَا أُطِعْتُ رَضِيتُ، وَإِذَا رَضِيتُ بَارَكْتُ، وَلَيْسَ لِبَرَكَتِي نِهَايَةٌ، وَإِذَا عُصِيتُ غَضِبْتُ، وَإِذَا غَضِبْتُ لَعَنْتُ؛ وَلَعْنَتِي تَبْلُغُ السَّابِعَ مِنَ الْوَرَاءِ ».

Ali Bin Ibrahim Al Hashimy, from his grandfather Muhammad Bin Al Hassan Bin Muhammad Bin Ubeydullah, from Suleyman Al Ja’fary,

(It has been narrated) from Al-Rezaasws having said: ‘Allahazwj Mighty and Majestic Revealed unto a Prophetas from Hisazwj Prophetsas : “When Iazwj am obeyed, Iazwj am Pleased, and when Iazwj am Pleased, Iazwj Bless, and there is no upper limit to Myazwj Blessings. And when Iazwj am disobeyed, Iazwj am Angered, and when Iazwj am Angry, Iazwj Curse, and Myazwj Curse reaches the seven (generations) from the posterity”‘.30

27. مُحَمَّدُ بْنُ يَحْيى، عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ، عَنْ يُونُسَ بْنِ يَعْقُوبَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ قَالَ: « إِنَّ أَحَدَكُمْ لَيَكْثُرُ‌ بِهِ الْخَوْفُ مِنَ السُّلْطَانِ، وَمَا ذلِكَ إِلاَّ بِالذُّنُوبِ، فَتَوَقَّوْهَا مَا اسْتَطَعْتُمْ، وَلَاتَمَادَوْا فِيهَا ».

Muhammad Bin yahya, from Ali Bin Al Hassan Bin Ali, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Abdullahasws having said: ‘If one of you is frequently afraid from the Sultan (ruling authority), and that is not except due to the sins. Therefore abstain up to what is your capacity, and do not be deliberate in it’.31

28. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ رَفَعَهُ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « لَا وَجَعَ أَوْجَعُ لِلْقُلُوبِ مِنَ الذُّنُوبِ، وَلَاخَوْفَ أَشَدُّ مِنَ الْمَوْتِ، وَكَفى بِمَا سَلَفَ تَفَكُّراً، وَكَفى بِالْمَوْتِ وَاعِظاً ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, raising it, said,

‘Amir Al-Momineenasws said: ‘There is no pain more painful to the hearts than the sins, and there is no fear more intense than (fear of) the death, and suffice with what is past for pondering, and suffice with the death as a preaching’.32

29. أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ، عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ، عَنِ الْعَبَّاسِ بْنِ هِلَالٍ الشَّامِيِّ ـ مَوْلىً لِأَبِي الْحَسَنِ مُوسىعليه‌السلام ـ قَالَ: سَمِعْتُ الرِّضَاعليه‌السلام يَقُولُ: « كُلَّمَا أَحْدَثَ الْعِبَادُ مِنَ الذُّنُوبِ مَا لَمْ يَكُونُوا يَعْمَلُونَ، أَحْدَثَ اللهُ لَهُمْ مِنَ الْبَلَاءِ مَا لَمْ يَكُونُوا يَعْرِفُونَ ».

Ahmad BinMuhammad Al Kufy, from Ali Bin Al Hassan Al Maysami,

(It has been narrated) from Al-Abbas Bin Hilal Al-Shamy, a slave of Abu Al-Hassan Musaasws who said, ‘I heard Al-Rezaasws saying: ‘Every time the servants innovate a sin what did not happened to be performed beforehand, Allahazwj Innovates for them, from the afflictions, what they did not happened to be recognising (New type of affliction)’.33

30. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبَّادِ بْنِ صُهَيْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَقُولُ اللهُ عَزَّ وَجَلَّ: إِذَا عَصَانِي مَنْ عَرَفَنِي، سَلَّطْتُ عَلَيْهِ مَنْ لَايَعْرِفُنِي ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abbad Bin Suheyb,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Saying: “When the one who recognises Meazwj disobeys Meazwj , Iazwj Cause him to be overcome by the one who does not recognise Meazwj ”‘.34

31. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنِ ابْنِ عَرَفَةَ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: « إِنَّ لِلّهِ ـ عَزَّ وَجَلَّ ـ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ مُنَادِياً يُنَادِي: مَهْلاً مَهْلاً عِبَادَ اللهِ عَنْ مَعَاصِي اللهِ، فَلَوْ لَابَهَائِمُ رُتَّعٌ، وَصِبْيَةٌ رُضَّعٌ، وَشُيُوخٌ رُكَّعٌ، لَصُبَّ عَلَيْكُمُ الْعَذَابُ صَبّاً، تُرَضُّونَ بِهِ رَضّاً ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibn Arafat,

(It has been narrated) from Abu Al-Hassanasws having said: ‘For Allahazwj Mighty and Majestic there is a Caller who Calls out during every day and night: ‘Stop! Servants of Allahazwj , stop from disobeying Allahazwj . So had it not been for the animals grazing and the children breast-feeding, and elderly bent down, the Punishment would have Poured upon you all with a pouring, shattering you with a shattering’. 35

112- بَابُ الْكَبَائِرِ‌

Chapter 112 – The Major Sins

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ أَبِي جَمِيلَةَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلاً كَرِيماً ) قَالَ: « الْكَبَائِرُ، الَّتِي أَوْجَبَ اللهُ ـ عَزَّ وَجَلَّ ـ عَلَيْهَا النَّارَ ».

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

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [4: 31] If you shun the great sins which you are Forbidden, We will do away with your (small) sins and Cause you to enter an honourable place of entering. Heasws said: ‘The major sins are those upon which Allahazwj Mighty and Majestic Obligated the Fire’.36

2. عَنْهُ، عَنِ ابْنِ مَحْبُوبٍ، قَالَ: كَتَبَ مَعِي بَعْضُ أَصْحَابِنَا إِلى أَبِي الْحَسَنِعليه‌السلام يَسْأَلُهُ عَنِ الْكَبَائِرِ: كَمْ هِيَ؟ وَمَا هِيَ؟ فَكَتَبَ: « الْكَبَائِرُ: مَنِ اجْتَنَبَ مَا وَعَدَ اللهُ عَلَيْهِ النَّارَ، كَفَّرَ عَنْهُ سَيِّئَاتِهِ إِذَا كَانَ مُؤْمِناً، وَالسَّبْعُ الْمُوجِبَاتُ: قَتْلُ النَّفْسِ الْحَرَامِ، وَعُقُوقُ الْوَالِدَيْنِ، وَأَكْلُ الرِّبَا، وَالتَّعَرُّبُ بَعْدَ الْهِجْرَةِ، وَقَذْفُ الْمُحْصَنَاتِ، وَأَكْلُ مَالِ الْيَتِيمِ، وَالْفِرَارُ مِنَ الزَّحْفِ ».

From him, from Ibn Mahboub who said,

‘One of our companions wrote along with me, to Abu Al-Hassanasws , asking himasws about the major sins, how many they are and what they are. So heasws wrote: ‘The major sins one should avoid are what Allahazwj has Promised the Fire upon to expiate his sins from him, when he was a Momin; and the seven Obligating (such) are – killing a self unlawfully, and disloyalty to the parents, and consuming the usury, and the adoption of Pre-Islamic practices after the emigration, and slandering the married woman, and consuming the wealth of the orphans, and fleeing from the battle march’.37

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْكَبَائِرُ سَبْعٌ: قَتْلُ الْمُؤْمِنِ مُتَعَمِّداً، وَقَذْفُ الُمحْصَنَةِ، وَالْفِرَارُ مِنَ الزَّحْفِ، وَالتَّعَرُّبُ بَعْدَ الْهِجْرَةِ، وَأَكْلُ مَالِ الْيَتِيمِ ظُلْماً، وَأَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ، وَكُلُّ مَا أَوْجَبَ اللهُ عَلَيْهِ النَّارَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The major sins are seven – killing the Momin deliberately, and slandering the married woman, and fleeing from the battle field, and the adoption of Pre-Islamic practices after the Emigration, and consuming the wealth of the orphans unjustly, and consuming the usury after the clarification, and everything what Allahazwj Obligated the Fire upon’.38

4. يُونُسُ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ مِنَ الْكَبَائِرِ عُقُوقَ الْوَالِدَيْنِ، وَالْيَأْسَ مِنْ رَوْحِ اللهِ، وَالْأَمْنَ لِمَكْرِ اللهِ ». وَقَدْ رُوِيَ: « أَنَّ أَكْبَرَ الْكَبَائِرِ الشِّرْكُ بِاللهِ ».

Yunus, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘From the major sins are – disloyalty to the parents, and the despair from the Spirit (Assistance) of Allahazwj , and the sercurity from the Plan of Allahazwj ’. And it has been reported that the biggest of the major sins is the association (Shirk) with Allahazwj ’.39

5. يُونُسُ، عَنْ حَمَّادٍ، عَنْ نُعْمَانَ الرَّازِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ زَنى خَرَجَ مِنَ الْإِيمَانِ، وَمَنْ شَرِبَ الْخَمْرَ خَرَجَ مِنَ الْإِيمَانِ، وَمَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً خَرَجَ مِنَ الْإِيمَانِ ».

Yunus, from Hammad, from Nu’man Al Razy who said,

‘I heard Abu Abdullahasws saying: ‘The one who commits adultery exits from the Emān, and the one who drinks the wine exits from the Emān, and the one who breaks the Fast for a day from the Month of Ramazan deliberately, exits from the Emān’.40

6. عَنْهُ، عَنْ مُحَمَّدِ بْنِ عَبْدَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَيَزْنِي الزَّانِي وَهُوَ مُؤْمِنٌ؟

قَالَ: « لَا؛ إِذَا كَانَ عَلى بَطْنِهَا سُلِبَ الْإِيمَانَ، فَإِذَا قَامَ رُدَّ إِلَيْهِ، فَإِنْ عَادَ سُلِبَ ».

قُلْتُ: فَإِنَّهُ يُرِيدُ أَنْ يَعُودَ؟

فَقَالَ: « مَا أَكْثَرَ مَنْ يُرِيدُ أَنْ يَعُودَ، فَلَا يَعُودُ إِلَيْهِ أَبَداً ».

From him, from Muhammad Bin Abdat who said,

‘I said to Abu Abdullahasws , ‘The adulterer would not commit adultery while he is a Momin?’ Heasws said: ‘No, when he was upon her belly, the Emān was Confiscated from him. So when he stands, it is returned to him. So when he repeats, it is Confiscated (again)’. I said, ‘Supposing he intends to return?’ So heasws said: ‘How may there are who intend to repeat, so he should not return to it, ever!’.41

7. يُونُسُ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَالْفَواحِشَ إِلاَّ اللَّمَمَ ) قَالَ: « الْفَوَاحِشُ: الزِّنى وَالسَّرِقَةُ؛ وَاللَّمَمُ: الرَّجُلُ يُلِمُّ بِالذَّنْبِ فَيَسْتَغْفِرُ اللهَ مِنْهُ ».

قُلْتُ: بَيْنَ الضَّلَالِ وَالْكُفْرِ مَنْزِلَةٌ؟

فَقَالَ: « مَا أَكْثَرَ عُرَى الْإِيمَانِ ».

Yunus, from Ishaq Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [53: 32] Those who keep aloof from the great sins and the immoralities except for the’Lamam’, heasws said: ‘The immoralities – The adultery and the theft. And the’Lamam’ – The man commits the sin, so he asks Forgiveness of Allahazwj from it’. I asked, ‘Is there a level between the straying and the infidelity?’ Heasws said: ‘More numerous than the bonds of Emān’.42

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْكَبَائِرِ، فَقَالَ: « هُنَّ فِي كِتَابِ عَلِيٍّعليه‌السلام سَبْعٌ: الْكُفْرُ بِاللهِ، وَقَتْلُ النَّفْسِ، وَعُقُوقُ الْوَالِدَيْنِ، وَأَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ، وَأَكْلُ مَالِ الْيَتِيمِ ظُلْماً، وَالْفِرَارُ مِنَ الزَّحْفِ، وَالتَّعَرُّبُ بَعْدَ الْهِجْرَةِ ».

قَالَ: قُلْتُ: فَهذَا أَكْبَرُ الْمَعَاصِي؟ قَالَ: « نَعَمْ ». قُلْتُ: فَأَكْلُ دِرْهَمٍ مِنْ مَالِ الْيَتِيمِ ظُلْماً أَكْبَرُ أَمْ تَرْكُ الصَّلَاةِ؟ قَالَ: « تَرْكُ الصَّلَاةِ ».

قُلْتُ: فَمَا عَدَدْتَ تَرْكَ الصَّلَاةِ فِي الْكَبَائِرِ؟ فَقَالَ: « أَيُّ شَيْ‌ءٍ أَوَّلُ مَا قُلْتُ لَكَ؟ » قَالَ: قُلْتَ: الْكُفْرُ، قَالَ: « فَإِنَّ تَارِكَ الصَّلَاةِ كَافِرٌ » يَعْنِي مِنْ غَيْرِ عِلَّةٍ.

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

‘I asked Abu Abdullahasws about the major sins, so heasws said: ‘These are seven in the Book of Aliasws – the disbelief in Allahazwj , and killing the soul (unjustly), and disloyalty to the parents, and consuming the usury after the clarification, and consuming the wealth of the orphans unjustly, and fleeing from the battle field, and the adoption of pre-Islamic practices after the emigration (Hijra)’.

He (the narrator) said, ‘I said, ‘So these are the greatest disobediences’. Heasws said: ‘Yes’. I said, ‘So is the consuming of one Dirham of the wealth of an orphan unjustly is more grievous or the neglecting the Salāt?’ Heasws said: ‘Neglecting the Salāt’. I said, ‘But youasws did not number the neglecting of the Salāt in the major sins’. So heasws said: ‘Which thing was the first of what Iasws said to you?’ I said, ‘The disbelief’. Heasws said: ‘So the neglector of the Salāt is a disbeliever, meaning (neglecting) from without a (valid) reason’.43

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ حَبِيبٍ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ الْأَصَمِّ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: مَا مِنْ عَبْدٍ إِلاَّ وَعَلَيْهِ أَرْبَعُونَ جُنَّةً حَتّى يَعْمَلَ أَرْبَعِينَ كَبِيرَةً، فَإِذَا عَمِلَ أَرْبَعِينَ كَبِيرَةً انْكَشَفَتْ عَنْهُ الْجُنَنُ، فَيُوحِي اللهُ إِلَيْهِمْ: أَنِ اسْتُرُوا عَبْدِي بِأَجْنِحَتِكُمْ، فَتَسْتُرُهُ الْمَلَائِكَةُ بِأَجْنِحَتِهَا ».

قَالَ: « فَمَا يَدَعُ شَيْئاً مِنَ الْقَبِيحِ إِلاَّ قَارَفَهُ حَتّى يَمْتَدِحَ إِلَى النَّاسِ بِفِعْلِهِ الْقَبِيحِ، فَيَقُولُ الْمَلَائِكَةُ: يَا رَبِّ، هذَا عَبْدُكَ مَا يَدَعُ شَيْئاً إِلاَّ رَكِبَهُ، وَإِنَّا لَنَسْتَحْيِي مِمَّا يَصْنَعُ، فَيُوحِي اللهُ ـ عَزَّ وَجَلَّ ـ إِلَيْهِمْ: أَنِ ارْفَعُوا أَجْنِحَتَكُمْ عَنْهُ؛ فَإِذَا فُعِلَ ذلِكَ أَخَذَ فِي بُغْضِنَا أَهْلَ الْبَيْتِ، فَعِنْدَ ذلِكَ يَنْهَتِكُ سِتْرُهُ فِي السَّمَاءِ وَسِتْرُهُ فِي الْأَرْضِ، فَيَقُولُ الْمَلَائِكَةُ: يَا رَبِّ، هذَا عَبْدُكَ قَدْ بَقِيَ مَهْتُوكَ السِّتْرِ، فَيُوحِي اللهُ ـ عَزَّ وَجَلَّ ـ إِلَيْهِمْ: لَوْ كَانَتْ لِلّهِ فِيهِ حَاجَةٌ، مَا أَمَرَكُمْ أَنْ تَرْفَعُوا أَجْنِحَتَكُمْ عَنْهُ ».

وَرَوَاهُ ابْنُ فَضَّالٍ، عَنِ ابْنِ مُسْكَانَ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Habeeb, from Abdullah Bin Abdul Rahman Al Samma, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘There is none from a servant except upon him are forty shields, until he commits forty major sins. So when he commits forty major sins, the shields are removed from him and Allahazwj Reveals unto them (Angels): “Veil Myazwj servant by your wings”. So the Angels veil him with their wings’.

Heasws said: ‘So he does not leave anything from the ugliness until he is praised to the people by doing his ugly deed. So the Angels are saying: ‘O Lordazwj ! This servant of Yoursazwj has not left anything except that he rode it, and we are embarassed from what he does’. So Allahazwj Mighty and Majestic Reveals unto them: “Raise your wings from him”.

So when they do that, he takes to hating usasws , the Peopleasws of the Household. Thus, that tears apart his veil in the sky and his veil in the earth. So the Angels are saying: ‘O Lordazwj ! This servant of Yourazwj has nor remained with torn veils’. So Allahazwj Mighty and Majestic Reveals unto them: “Had there been a need for Allahazwj regarding him, Heazwj would not have Commanded you to raise your wings from him’.

And it has (also) been reported by Ibn Fazzal, from Ibn Muskan.44

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « الْكَبَائِرُ: الْقُنُوطُ مِنْ رَحْمَةِ اللهِ، وَالْيَأْسُ مِنْ رَوْحِ اللهِ، وَالْأَمْنُ مِنْ مَكْرِ اللهِ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ، وَعُقُوقُ الْوَالِدَيْنِ، وَأَكْلُ مَالِ الْيَتِيمِ ظُلْماً، وَأَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ، وَالتَّعَرُّبُ بَعْدَ الْهِجْرَةِ، وَقَذْفُ الْمُحْصَنَةِ، وَالْفِرَارُ مِنَ الزَّحْفِ ».

فَقِيلَ لَهُ: أَرَأَيْتَ، الْمُرْتَكِبُ لِلْكَبِيرَةِ يَمُوتُ عَلَيْهَا، أَتُخْرِجُهُ مِنَ الْإِيمَانِ؟ وَإِنْ عُذِّبَ بِهَا فَيَكُونُ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ، أَوْ لَهُ انْقِطَاعٌ؟

قَالَ: « يَخْرُجُ مِنَ الْإِسْلَامِ إِذَا زَعَمَ أَنَّهَا حَلَالٌ وَلِذلِكَ يُعَذَّبُ أَشَدَّ الْعَذَابِ، وَإِنْ كَانَ مُعْتَرِفاً بِأَنَّهَا كَبِيرَةٌ وَهِيَ عَلَيْهِ حَرَامٌ، وَ أَنَّهُ يُعَذَّبُ عَلَيْهَا، وَأَنَّهَا غَيْرُ حَلَالٍ، فَإِنَّهُ مُعَذَّبٌ عَلَيْهَا، وَهُوَ أَهْوَنُ عَذَاباً مِنَ الْأَوَّلِ، وَيُخْرِجُهُ مِنَ الْإِيمَانِ، وَلَايُخْرِجُهُ مِنَ الْإِسْلَامِ ».

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

‘I heard Abu Abdullahasws saying: ‘The hopelessness from the Mercy of Allahazwj , and the despair from Spirit (Assistance) of Allahazwj , and the security from the Plan of Allahazwj , and killing the soul which Allahazwj has Prohibited, and disloyalty to the parents, and consuming the wealth of the orphans unjustly, and consuming the usury after the clarification, and the adoption of the Pre-Islamic practices after the emigration, and slandering the married woman, and the fleeing from the battle field’.

So it was said to himasws , ‘What is your view of the perpetrator of the major sins dying upon it, would he exit from the Emān? And if he is Punished due to it, so would his Punishment happen to be like the Punishment of the Polytheists, or would there be a cutting-off for him’. Heasws said: ‘He would exit from Al-Islam, when he claims that it is Permissible, and due to that he would be Punished by the most severe of the Punishments.

And if he was acknowleding that it is a major sins and that it is Prohibited upon him, and he would be Punished over it, and that it is not Permissible, so he would be Punished over it and it would be a lesser Punishment than the first one, and he would exit from the Emān and he would not exit from Al-Islam’.45

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : فِي قَوْلِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « إِذَا زَنَى الرَّجُلُ فَارَقَهُ رُوحُ الْإِيمَانِ »؟ قَالَ: « هُوَ قَوْلُهُ:( وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ) ذَاكَ الَّذِي يُفَارِقُهُ ».

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

‘I said to Abu Ja’farasws regarding the words of Rasool-Allahsaww : ‘When the man commits adultery, the spirit of the Emān separates from him’. Heasws said: ‘These are Hisazwj Words [58: 22] and He has Supported them with a Spirit from Him. That is which separates from him’.46

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ رِبْعِيٍّ، عَنِ الْفُضَيْلِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يُسْلَبُ مِنْهُ رُوحُ الْإِيمَانِ مَا دَامَ عَلى بَطْنِهَا؛ فَإِذَا نَزَلَ، عَادَ الْإِيمَانُ ».

قَالَ: قُلْتُ لَهُ: أَرَأَيْتَ إِنْ هَمَّ؟ قَالَ: « لَا، أَرَأَيْتَ إِنْ هَمَّ أَنْ يَسْرِقَ أَتُقْطَعُ يَدُهُ؟ ».

Ali Bin Ibrahim, from his father, from Hammad, from Rabie, from Al Fuzayl,

(It has been narrated) from Abu Abdullahasws having said: ‘The spirit of the Emān would be Confiscated from him for as long as he is upon her belly. So when he descends, the Emān returns’. I said to himasws , ‘What is yourasws view if he (only) considers it (without committing it)?’ Heasws said: ‘No. Do you see that if he considers stealing, would his hand be cut?’47

13. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنْ صَبَّاحِ بْنِ سَيَابَةَ، قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام ، فَقَالَ لَهُ مُحَمَّدُ بْنُ عَبْدَةَ: يَزْنِي الزَّانِي وَهُوَ مُؤْمِنٌ؟ قَالَ: « لَا، إِذَا كَانَ عَلى بَطْنِهَا سُلِبَ الْإِيمَانُ مِنْهُ، فَإِذَا قَامَ رُدَّ عَلَيْهِ ».

قُلْتُ: فَإِنَّهُ أَرَادَ أَنْ يَعُودَ؟ قَالَ: « مَا أَكْثَرَ مَا يَهُمُّ أَنْ يَعُودَ، ثُمَّ لَايَعُودُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Sabbah Bin Sayaba who said,

‘I was in the presence of Abu Abdullahasws , so Muhammad Bin Abdat said to himasws , ‘Would the adulterer commit adultery while he is a Momin?’ Heasws said: ‘No. When he was upon her belly, the Emān was Confiscated from him. So when he arose, it was returned to him’. I said, ‘Supposing he intends to return?’ Heasws said: ‘How often do they consider returning then they do not return’.48

14. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ‌ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْكَبَائِرُ سَبْعَةٌ: مِنْهَا: قَتْلُ النَّفْسِ مُتَعَمِّداً، وَالشِّرْكُ بِاللهِ الْعَظِيمِ، وَقَذْفُ الْمُحْصَنَةِ، وَأَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ، وَالْفِرَارُ مِنَ الزَّحْفِ، وَالتَّعَرُّبُ بَعْدَ الْهِجْرَةِ، وَعُقُوقُ الْوَالِدَيْنِ، وَأَكْلُ مَالِ الْيَتِيمِ ظُلْماً ».

قَالَ: « وَالتَّعَرُّبُ وَالشِّرْكُ وَاحِدٌ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The major sins are seven. From these is – killing the soul deliberately, and the association with Allahazwj the Magnificent, and slandering the married woman, and consuming the interest (please change all) after the clarification, and fleeing from the battle-field, and adopting the pre-Islamic practices before the emigration (Hijra), and disloyalty to the parents, and consuming the wealth of the orphan unjustly’.

And the adoption of the pre-Islamic practices and the association (Shirk), is one (same)’.49

15. أَبَانٌ، عَنْ زِيَادٍ الْكُنَاسِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « وَالَّذِي إِذَا دَعَاهُ أَبُوهُ لَعَنَ أَبَاهُ، وَالَّذِي إِذَا أَجَابَهُ ابْنُهُ يَضْرِبُهُ ».

Aban, from Ziyad Al Kunasy who said,

‘Abu Abdullahasws said: ‘And the one who, when his father calls him, curses his father, and the one who, when his son answers him, strikes him (is one and the same)’.50

16. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ رَفَعَهُ، عَنْ مُحَمَّدِ بْنِ دَاوُدَ الْغَنَوِيِّ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، قَالَ: جَاءَ رَجُلٌ إِلى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ نَاساً زَعَمُوا أَنَّ الْعَبْدَ لَايَزْنِي وَهُوَ مُؤْمِنٌ، وَلَايَسْرِقُ وَهُوَ مُؤْمِنٌ، وَلَايَشْرَبُ الْخَمْرَ وَهُوَ‌ مُؤْمِنٌ، وَلَايَأْكُلُ الرِّبَا وَهُوَ مُؤْمِنٌ، وَلَايَسْفِكُ الدَّمَ الْحَرَامَ وَهُوَ مُؤْمِنٌ، فَقَدْ ثَقُلَ عَلَيَّ هذَا وَحَرِجَ مِنْهُ صَدْرِي حِينَ أَزْعُمُ أَنَّ هذَا الْعَبْدَ يُصَلِّي صَلَاتِي، وَيَدْعُو دُعَائِي، وَيُنَاكِحُنِي وَأُنَاكِحُهُ، وَيُوَارِثُنِي وَأُوَارِثُهُ، وَقَدْ خَرَجَ مِنَ الْإِيمَانِ مِنْ أَجْلِ ذَنْبٍ يَسِيرٍ أَصَابَهُ؟ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: « صَدَقْتَ، سَمِعْتُ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَقُولُ: وَالدَّلِيلُ عَلَيْهِ كِتَابُ اللهِ، خَلَقَ اللهُ ـ عَزَّ وَجَلَّ ـ النَّاسَ عَلى ثَلَاثِ طَبَقَاتٍ، وَأَنْزَلَهُمْ ثَلَاثَ مَنَازِلَ، وَذلِكَ قَوْلُ اللهِ ـ عَزَّ وَجَلَّ ـ فِي الْكِتَابِ:( أَصْحابُ الْمَيْمَنَةِ ) ،( وَأَصْحابُ الْمَشْئَمَةِ ) ،( وَالسّابِقُونَ ) . فَأَمَّا مَا ذَكَرَ مِنْ أَمْرِ السَّابِقِينَ، فَإِنَّهُمْ أَنْبِيَاءُ مُرْسَلُونَ وَغَيْرُ مُرْسَلِينَ، جَعَلَ اللهُ فِيهِمْ خَمْسَةَ أَرْوَاحٍ: رُوحَ الْقُدُسِ، وَرُوحَ الْإِيمَانِ، وَرُوحَ الْقُوَّةِ، وَرُوحَ الشَّهْوَةِ، وَرُوحَ الْبَدَنِ؛ فَبِرُوحِ الْقُدُسِ بُعِثُوا أَنْبِيَاءَ مُرْسَلِينَ وَغَيْرَ مُرْسَلِينَ، وَبِهَا عَلِمُوا الْأَشْيَاءَ؛ وَبِرُوحِ الْإِيمَانِ عَبَدُوا اللهَ، وَلَمْ يُشْرِكُوا بِهِ شَيْئاً؛ وَبِرُوحِ الْقُوَّةِ جَاهَدُوا عَدُوَّهُمْ، وَعَالَجُوا مَعَاشَهُمْ؛ وَبِرُوحِ الشَّهْوَةِ أَصَابُوا لَذِيذَ الطَّعَامِ، وَنَكَحُوا الْحَلَالَ مِنْ شَبَابِ‌ النِّسَاءِ؛ وَبِرُوحِ الْبَدَنِ دَبُّوا وَدَرَجُوا؛ فَهؤُلَاءِ مَغْفُورٌ لَهُمْ، مَصْفُوحٌ عَنْ ذُنُوبِهِمْ ». ثُمَّ قَالَ: « قَالَ اللهُ عَزَّ وَجَلَّ:( تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللهُ وَرَفَعَ بَعْضَهُمْ دَرَجاتٍ وَآتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَأَيَّدْناهُ بِرُوحِ الْقُدُسِ ) ثُمَّ قَالَ فِي جَمَاعَتِهِمْ:( وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ) يَقُولُ: أَكْرَمَهُمْ بِهَا، فَفَضَّلَهُمْ عَلى مَنْ سِوَاهُمْ؛ فَهؤُلَاءِ مَغْفُورٌ لَهُمْ، مَصْفُوحٌ عَنْ ذُنُوبِهِمْ.

ثُمَّ ذَكَرَ أَصْحَابَ الْمَيْمَنَةِ ـ وَهُمُ الْمُؤْمِنُونَ حَقّاً ـ بِأَعْيَانِهِمْ، جَعَلَ اللهُ فِيهِمْ أَرْبَعَةَ أَرْوَاحٍ: رُوحَ الْإِيمَانِ، وَرُوحَ الْقُوَّةِ، وَرُوحَ الشَّهْوَةِ، وَرُوحَ الْبَدَنِ؛ فَلَا يَزَالُ الْعَبْدُ يَسْتَكْمِلُ هذِهِ الْأَرْوَاحَ الْأَرْبَعَةَ حَتّى تَأْتِيَ عَلَيْهِ حَالَاتٌ ». فَقَالَ الرَّجُلُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا هذِهِ الْحَالَاتُ؟ فَقَالَ: « أَمَّا أُولَاهُنَّ، فَهُوَ كَمَا قَالَ اللهُ عَزَّ وَجَلَّ:( وَمِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ لِكَيْ لا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئاً ) فَهذَا يَنْتَقِصُ مِنْهُ جَمِيعُ الْأَرْوَاحِ، وَلَيْسَ بِالَّذِي يَخْرُجُ مِنْ دِينِ اللهِ؛ لِأَنَّ الْفَاعِلَ بِهِ رَدَّهُ إِلى أَرْذَلِ عُمُرِهِ، فَهُوَ لَايَعْرِفُ لِلصَّلَاةِ وَقْتاً، وَ لَايَسْتَطِيعُ التَّهَجُّدَ بِاللَّيْلِ وَلَابِالنَّهَارِ، وَلَا الْقِيَامَ فِي الصَّفِّ مَعَ النَّاسِ؛ فَهذَا نُقْصَانٌ مِنْ رُوحِ الْإِيمَانِ، وَلَيْسَ يَضُرُّهُ شَيْئاً. وَمِنْهُمْ: مَنْ يَنْتَقِصُ مِنْهُ رُوحُ الْقُوَّةِ، فَلَا يَسْتَطِيعُ جِهَادَ عَدُوِّهِ، وَلَايَسْتَطِيعُ طَلَبَ الْمَعِيشَةِ وَمِنْهُمْ: مَنْ يَنْتَقِصُ مِنْهُ رُوحُ الشَّهْوَةِ، فَلَوْ مَرَّتْ بِهِ أَصْبَحُ بَنَاتِ آدَمَ لَمْ يَحِنَّ إِلَيْهَا، وَلَمْ يَقُمْ، وَتَبْقى رُوحُ الْبَدَنِ فِيهِ، فَهُوَ يَدِبُّ وَيَدْرُجُ حَتّى يَأْتِيَهُ مَلَكُ الْمَوْتِ، فَهذَا الْحَالُ خَيْرٌ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ هُوَ الْفَاعِلُ بِهِ، وَقَدْ تَأْتِي عَلَيْهِ حَالَاتٌ فِي قُوَّتِهِ وَشَبَابِهِ، فَيَهُمُّ بِالْخَطِيئَةِ، فَيُشَجِّعُهُ رُوحُ الْقُوَّةِ، وَيُزَيِّنُ لَهُ رُوحُ الشَّهْوَةِ، وَيَقُودُهُ رُوحُ الْبَدَنِ حَتّى‌ تُوْقِعَهُ فِي الْخَطِيئَةِ، فَإِذَا لَامَسَهَا نَقَصَ مِنَ الْإِيمَانِ، وَتَفَصّى مِنْهُ، فَلَيْسَ يَعُودُ فِيهِ حَتّى يَتُوبَ، فَإِذَا تَابَ تَابَ اللهُ عَلَيْهِ، وَإِنْ عَادَ أَدْخَلَهُ اللهُ نَارَ جَهَنَّمَ.

فَأَمَّا أَصْحَابُ الْمَشْأَمَةِ، فَهُمُ الْيَهُودُ وَالنَّصَارى؛ يَقُولُ اللهُ عَزَّ وَجَلَّ:( الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمْ ) يَعْرِفُونَ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم وَالْوَلَايَةَ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ فِي مَنَازِلِهِمْ( وَإِنَّ فَرِيقاً مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ الْحَقُّ مِنْ رَبِّكَ ) : أَنَّكَ الرَّسُولُ إِلَيْهِمْ( فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ ) فَلَمَّا جَحَدُوا مَا عَرَفُوا، ابْتَلَاهُمُ اللهُ بِذلِكَ، فَسَلَبَهُمْ رُوحَ الْإِيمَانِ، وَأَسْكَنَ أَبْدَانَهُمْ ثَلَاثَةَ أَرْوَاحٍ: رُوحَ الْقُوَّةِ، وَرُوحَ الشَّهْوَةِ، وَرُوحَ الْبَدَنِ. ثُمَّ أَضَافَهُمْ إِلَى الْأَنْعَامِ، فَقَالَ:( إِنْ هُمْ إِلاّ كَالْأَنْعامِ ) لِأَنَّ الدَّابَّةَ إِنَّمَا تَحْمِلُ بِرُوحِ الْقُوَّةِ، وَتَعْتَلِفُ بِرُوحِ الشَّهْوَةِ، وَتَسِيرُ بِرُوحِ الْبَدَنِ ». فَقَالَ لَهُ السَّائِلُ: أَحْيَيْتَ قَلْبِي بِإِذْنِ اللهِ يَا أَمِيرَ الْمُؤْمِنِينَ

A number of our companions, from ahmad Bin Muhammad Bin Khalid, from his father, raising it from Muhammad in Dawood Al Ghanawy, from Al Asbagh Bin Nubata who said,

‘A man came over to Amir Al-Momineenasws and he said, ‘O Amir Al-Momineenasws ! The people are alleging that the servant neither commits adultery while he is a Momin, nor steal while he is a Momin, nor drink the wine while he is a Momin, nor consume the usury while he is a Momin, nor shed the blood unlawfully while he is a Momin. So this has been heavy upon me, and my chest is constricted from him where I claim that this servant is pray my (kind of) Salāt, and supplicating my (kind of) supplication, and is marrying into my (family) and I marry into his, and he inherits me and I inherit him, and he has exited from the Emān for the reason of the few sins hitting him’.

So Amir Al-Momineenasws said: ‘You speak the truth. Iasws heard Rasool-Allahsaww saying, and the Book of Allahazwj evidenced upon it. Allahazwj Mighty and Majestic Created the people upon three categories and Gave them three statuses, and these are the Words of Allahazwj Mighty and Majestic in the Book being the companions of the right and the companions of the left and the foremost ones.

So, as for what Heazwj Metioned from the matter of the foremost ones, so they are the Prophetsas , being Sent with a Law and without a Law. Allahazwj made five spirits to be in them – the Holy spirit, and the spirit of the Emān, and the spirit of the strength, and the spirit of the desires, and the spirit of the body. So, by the Holy spirit the Prophetsas are Sent, Mursils and non-Mursils, and by it theyas know the things; and by the spirit of the Emān, theyas worship Allahazwj and they do not associate anything with Himazwj ; and by the spirit of the strength theyas fight against theiras enemies they handle theiras lives; and by the spirit of the desire, theyas attain the pleasure of the good, and Permissible marriages from the youthful women; and by the spirit of the body, theyas come and go. So theyas are the Forgiven, being Forgiven from theiras sins’.

Then Heazwj Said [2: 253] We have made some of these Rasools to excel the others; among them are they to whom Allah Spoke, and some of them He Exalted by rank; and We Gave clear miracles to Isa son of Maryam, and Strengthened him with the Holy Spirit. Then Said [58: 22] and He has Supported them with a Spirit from Him. Heazwj Saying that Heazwj Honoured them with it, Preferred themas over the ones besides them. So theyas are the Forgiven, being Forgiven from theiras sins.

Then Heazwj Mentioned the companions of the right, and they are the Momineen truly in the meaning. Allahazwj Made four spirits to be in them – the spirit of the Emān, and the spirit of the strength, and the spirit of the desires, and spirit of the body. So the servant would not cease to complete these spirits until there come to him certain states’. So the man said, ‘O Amir Al-Momineenasws ! What are these states?’

So heasws said: ‘As for the first of these, so it is just as Allahazwj Mighty and Majestic [22: 5] and of you is he who is Brought back to the lowest part of life, so that after having knowledge he does not know anything. So the entirety of the spirits are deficient from him, and it is not by which he exits from the Religion of Allahazwj , because the performer of it is returned to the lowest part of his life. Thus, he neither recognises the timings of the Salāt, nor does he have the capacity of the vigil by the night, nor by the day, nor for the standing in the row along with the people (for the Salāt). So this is a reduction from the spirit of the Emān, and it is not which would harm him by anything.

And from them is one from whom the spirit of the strength is deficient, so he is not able upon fighting his enemies, and he is not able upon seeking the livelihood.

And from them is one from whom the spirit of the desire is deficient, so were he to pass by the daughter of Adamas , he would not incline towards her and he does not stand, and there would remain the spirit of the body in him. So he would be coming and going until the Angel of death comes over.

So this state is better, because Allahazwj Mighty and Majestic, Heazwj is the Doer with it, and there had come states upon him during his strength and his youth, so he thought of the sins and the spirit of the strength had encouraged him, and the spirit of the desire had adorned it for him, and the spirit of the body had guided him until he indulged in the sin. So when he touches it (the sin) there would be a reduction from the Emān and he would be rid from it. So he would not repeat in it until he repents. So when he does repent, Allahazwj would Turn towards him (with Mercy), and if he repeats, Allahazwj would Enter him into the Fire of Hell.

So as for the companions of the left, so they are the Jews and the Christians. Allahazwj Mighty and Majestic is Saying [2: 146] Those whom We have Given the Book recognise him as they are recognising their own sons. They are recognising Muhammadsaww and the Wilayah in the Torah and the Evangel just as they are recognising their fathers in their own houses and a party of them are concealing the Truth while they know (it). [2: 147] The Truth is from your Lord that yousaww are the Rasoolsaww to them therefore you should not be of the doubters.

So when they fought against what they recognised, Allahazwj Afflicted them due to that and Confiscate the spirit of the Emān from them, and three spirits settled in their bodies – the spirit of the strength, and the spirit of the desire, and spirit of the body. Then Heazwj Added them to the cattle, so Heazwj Said [25: 44] They are nothing but like cattle, because the animals ratter, carry (load) by the spirit of the strength and feed by the spirit of the desire, and they travel by the spirit of the body’.

So the questioner said to himasws , ‘Youasws have revived my heart, O Amir Al-Momineenasws ’.51

17. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ دَاوُدَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « إِذَا زَنَى الرَّجُلُ فَارَقَهُ رُوحُ الْإِيمَانِ »، قَالَ: فَقَالَ: « هُوَ مِثْلُ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَلا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ ) ».

ثُمَّ قَالَ: « غَيْرُ هذَا أَبْيَنُ مِنْهُ، ذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ) هُوَ الَّذِي فَارَقَهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dawood who said,

‘I asked Abu Abdullahasws about the words of Rasool-Allahsaww : ‘When the man commits adultery the spirit of the Emān separates from him’. So heasws said: ‘It is like the Words of Allahazwj Mighty and Majestic [58: 22] and He has Supported them with a Spirit from Him. This is which separates from him’.52

18. يُونُسُ، عَنِ ابْنِ بُكَيْرٍ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: «( إِنَّ اللهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ ) الْكَبَائِرَ فَمَا سِوَاهَا ». قَالَ: قُلْتُ: دَخَلَتِ الْكَبَائِرُ فِي الِاسْتِثْنَاءِ ؟ قَالَ: « نَعَمْ ».

Yunus, from Ibn Bukeyr, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj does not Forgive if associated with and Heazwj Forgives what is besides that to the one whom Heazwj so Desires to of the major sins and what is besides that’. I said, ‘Are the major sins included in the exception?’ Heasws said: ‘Yes’.53

19. يُونُسُ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الْكَبَائِرُ فِيهَا اسْتِثْنَاءُ أَنْ يَغْفِرَ لِمَنْ يَشَاءُ؟ قَالَ: « نَعَمْ ».

Yunus, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws , ‘The major sins, are there excepts in these that Heazwj would Forgive for the one whom Heazwj so Desires to?’ Heasws said: ‘Yes’.54

20. يُونُسُ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ:( وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً ) قَالَ: « مَعْرِفَةُ الْإِمَامِعليه‌السلام ، وَاجْتِنَابُ الْكَبَائِرِ الَّتِي أَوْجَبَ اللهُ عَلَيْهَا النَّارَ ».

Yunus, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘[2: 269] and whoever is Give the Wisdom, he indeed is Given a lot of good. Heasws said: ‘Recognition of the Imamasws and staying away from the major sins which Allahazwj has Obligated the Fire upon’.55

21. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ حَكِيمٍ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِعليه‌السلام : الْكَبَائِرُ تُخْرِجُ مِنَ الْإِيمَانِ؟

فَقَالَ: « نَعَمْ، وَمَا دُونَ الْكَبَائِرِ؛ قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَايَزْنِي الزَّانِي وَهُوَ مُؤْمِنٌ، وَلَايَسْرِقُ السَّارِقُ وَهُوَ مُؤْمِنٌ ».

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

‘I said to Abu Al-Hassanasws , ‘The major sins exits one from the Emān?’ So heasws said: ‘Yes, and what is besides the major sins. Rasool-Allahsaww said: ‘The adulterer would not commit the adultery while he is a Momin, and the thief would not steal while he is a Momin’.56

22. ابْنُ أَبِي عُمَيْرٍ، عَنْ عَلِيٍّ الزَّيَّاتِ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: دَخَلَ ابْنُ قَيْسٍ الْمَاصِرِ وَعُمَرُ بْنُ ذَرٍّ ـ وَأَظُنُّ مَعَهُمَا أَبُو حَنِيفَةَ ـ عَلى أَبِي جَعْفَرٍعليه‌السلام ، فَتَكَلَّمَ ابْنُ قَيْسٍ الْمَاصِرِ، فَقَالَ: إِنَّا لَانُخْرِجُ أَهْلَ دَعْوَتِنَا وَأَهْلَ مِلَّتِنَا مِنَ الْإِيمَانِ فِي الْمَعَاصِي وَالذُّنُوبِ.

قَالَ: فَقَالَ لَهُ أَبُو جَعْفَرٍعليه‌السلام : « يَا ابْنَ قَيْسٍ، أَمَّا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَقَدْ قَالَ: لَايَزْنِي الزَّانِي وَهُوَ مُؤْمِنٌ، وَلَايَسْرِقُ السَّارِقُ وَهُوَ مُؤْمِنٌ؛ فَاذْهَبْ أَنْتَ وَأَصْحَابُكَ حَيْثُ شِئْتَ ».

Ibn Abu Umeyr, from Ali Bin Al Zayyat, from Ubeyd Bin Zurara who said,

‘Ibn Qays Al-Masir and Amro Bin Zarr and I think with the two of them was Abu Haneefa, came over to Abu Ja’farasws . So Ibn Qays Al-Masir spoke and he said, ‘We do not expel the people of our calling, and the people of our religion from the Emān regarding the disobedience and the sins’. So Abu Ja’farasws said to him: ‘O Ibn Qays! As for Rasool-Allahsaww , so hesaww said: ‘The adulterer would not commit adultery while he is a Momin, nor would the thief steal while he is a Momin’. So you and your companions can go wherever you so desire to’.57

23. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَرْتَكِبُ الْكَبِيرَةَ مِنَ الْكَبَائِرِ فَيَمُوتُ، هَلْ يُخْرِجُهُ ذلِكَ مِنَ الْإِسْلَامِ؟ وَإِنْ عُذِّبَ، كَانَ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ، أَمْ لَهُ مُدَّةٌ وَانْقِطَاعٌ؟

فَقَالَ: « مَنِ ارْتَكَبَ كَبِيرَةً مِنَ الْكَبَائِرِ، فَزَعَمَ أَنَّهَا حَلَالٌ، أَخْرَجَهُ ذلِكَ مِنَ الْإِسْلَامِ، وَعُذِّبَ أَشَدَّ الْعَذَابِ؛ وَإِنْ كَانَ مُعْتَرِفاً أَنَّهُ ذَنْبٌ وَمَاتَ عَلَيْهَا، أَخْرَجَهُ مِنَ الْإِيمَانِ، وَلَمْ يُخْرِجْهُ مِنَ الْإِسْلَامِ، وَكَانَ عَذَابُهُ أَهْوَنَ مِنْ عَذَابِ الْأَوَّلِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the man committing the major sin from the major sins, and he dies. Would that exit him from Al-Islam? And if he was Punished, would his Punishment be like the Punishment of the Polytheists, or would there be a time limit for him and a cutting off?’ So heasws said: ‘The one who commits a major sin from the major sins, and he alleges that it is Permissible, that would exit him from Al Islam and he would be Punished with the severest of the Punishments; and if he was acknowledging that he is sinning, and he dies upon it, that would exit him from the Emān and it would not exit him from Al-Islam, and his Punishment would be lesser than the Punishment of the first one’.58

24. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللهِ الْحَسَنِيِّ، قَالَ: حَدَّثَنِي أَبُو جَعْفَرٍ الثَّانِي صَلَوَاتُ اللهِ عَلَيْهِ، قَالَ: « سَمِعْتُ أَبِيعليه‌السلام يَقُولُ: سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍعليه‌السلام يَقُولُ: دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَلَمَّا سَلَّمَ وَجَلَسَ تَلَا هذِهِ الْآيَةَ:( الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَالْفَواحِشَ ) ثُمَّ أَمْسَكَ، فَقَالَ لَهُ أَبُو عَبْدِ اللهِعليه‌السلام : مَا أَسْكَتَكَ؟ قَالَ: أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللهِ عَزَّ وَجَلَّ.

فَقَالَ: نَعَمْ يَا عَمْرُو، أَكْبَرُ الْكَبَائِرِ الْإِشْرَاكُ بِاللهِ؛ يَقُولُ اللهُ:( مَنْ يُشْرِكْ بِاللهِ فَقَدْ ‌حَرَّمَ اللهُ عَلَيْهِ الْجَنَّةَ ) .

وَبَعْدَهُ الْإِيَاسُ مِنْ رَوْحِ اللهِ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللهِ إِلاَّ الْقَوْمُ الْكافِرُونَ ) .

ثُمَّ الْأَمْنُ لِمَكْرِ اللهِ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( فَلا يَأْمَنُ مَكْرَ اللهِ إِلاَّ الْقَوْمُ الْخاسِرُونَ ) .

وَمِنْهَا عُقُوقُ الْوَالِدَيْنِ؛ لِأَنَّ اللهَ سُبْحَانَهُ جَعَلَ الْعَاقَّ( جَبّاراً شَقِيًّا ) .

وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها ) إِلى آخِرِ الْآيَةِ.

وَقَذْفُ الْمُحْصَنَةِ، لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( لُعِنُوا فِي الدُّنْيا وَالْآخِرَةِ وَلَهُمْ عَذابٌ عَظِيمٌ )

وَأَكْلُ مَالِ الْيَتِيمِ؛ لِأَنَّ اللهَ ـ / عَزَّ وَجَلَّ ـ يَقُولُ:( إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَسَيَصْلَوْنَ سَعِيراً ) .

وَالْفِرَارُ مِنَ الزَّحْفِ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلاّ مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللهِ وَمَأْواهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ ) .

وَأَكْلُ الرِّبَا؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( الَّذِينَ يَأْكُلُونَ الرِّبا لا يَقُومُونَ إِلاّ كَما يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطانُ مِنَ الْمَسِّ )

وَالسِّحْرُ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( وَلَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ ) .

وَالزِّنى؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( وَمَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَيَخْلُدْ فِيهِ مُهاناً ) .

وَالْيَمِينُ الْغَمُوسُ الْفَاجِرَةُ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمانِهِمْ ثَمَناً قَلِيلاً أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ ) .

وَالْغُلُولُ؛ لِأَنَّ اللهَ ـ / عَزَّ وَجَلَّ ـ يَقُولُ:( وَمَنْ يَغْلُلْ يَأْتِ بِما غَلَّ يَوْمَ الْقِيامَةِ ) .

وَمَنْعُ الزَّكَاةِ الْمَفْرُوضَةِ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( فَتُكْوى بِها جِباهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ) .

وَشَهَادَةُ الزُّورِ، وَكِتْمَانُ الشَّهَادَةِ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( وَمَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ ) .

وَشُرْبُ الْخَمْرِ؛ لِأَنَّ اللهَ ـ / عَزَّ وَجَلَّ ـ نَهى عَنْهَا، كَمَا نَهى عَنْ عِبَادَةِ الْأَوْثَانِ.

وَتَرْكُ الصَّلَاةِ مُتَعَمِّداً، أَوْ شَيْئاً مِمَّا فَرَضَ اللهُ؛ لِأَنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَالَ: مَنْ تَرَكَ الصَّلَاةَ مُتَعَمِّداً، فَقَدْ بَرِئَ مِنْ ذِمَّةِ اللهِ وَذِمَّةِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم .

وَنَقْضُ الْعَهْدِ وَقَطِيعَةُ الرَّحِمِ؛ لِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( أُولئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدّارِ ) »

قَالَ: « فَخَرَجَ عَمْرٌو ـ وَلَهُ صُرَاخٌ مِنْ بُكَائِهِ ـ وَهُوَ يَقُولُ: هَلَكَ مَنْ قَالَ بِرَأْيِهِ، وَنَازَعَكُمْ فِي الْفَضْلِ وَالْعِلْمِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany who said,

‘Abu Ja’farasws narrated to me saying: ‘Iasws heard myasws fatherasws saying: ‘Iasws heard myasws fatherasws Musaasws Bin Ja’farasws saying: ‘Amro Bin Ubeyd came over to Abu Abdullahasws . So when he greeted and was seated, recited this Verse [53: 32] Those who keep aloof from the great sins and the immoralities, then held back. So Abu Abdullahasws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allahazwj Mighty and Majestic’.

So heasws said: ‘Yes – O Amro – And the biggest of the major sins is the Polytheism (الشدرك ) with Allahazwj . Allahazwj is Saying; “And the one who Associates with Allahazwj , so Allahazwj has Prohibited the Paradise unto him”, and after it is the despair from the Mercy of Allahazwj , because Allahazwj Mighty and Majestic is Saying [12: 87] and despair not of Allah’s Mercy; surely none despairs of Allah’s Mercy except the unbelieving people.

Then is the security from the Plan of Allahazwj , because Allahazwj Mighty and Majestic is Saying [7: 99] What! do they then feel secure from Allah’s Plan? But none feels secure from Allah’s plan except the people who lose out.

And from it is the disobedience to the parents, because Allahazwj , the Glorious, Made the disobedient as a tyrant, a wretch. And the killing of a soul (person) whom Allahazwj has Prohibited to kill except with the right to do so, because Allahazwj the Mighty and Majestic is Saying [4: 93] And whoever kills a Believer intentionally, his Punishment is Hell; he shall abide in it – up to the end of the Verse.

And accusing the chaste woman, because Allahazwj Mighty and Majestic is Saying [24: 23] Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the Hereafter, and they shall have a grievous Punishment.

And the devourer of the wealth of the orphan, because Allahazwj Mighty and Majestic is Saying [4: 10] (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter Blazing Fire.

And the fleer from the battlefield, because Allahazwj Mighty and Majestic is Saying [8: 16] If any do turn his back to them on such a day - unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell, - an evil refuge (indeed)!

And the consumer of the usury (interest) because Allahazwj Mighty and Majestic is Saying [2: 275] Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise.

And the sorcery, because Allahazwj Mighty and Majestic [2: 102] And they knew that the buyers of (sorcery) would have no share in the happiness of the Hereafter.

And the adultery, because Allahazwj Mighty and Majestic is Saying [25: 68] and whosoever does this shall pay the penalty [25: 69] The Penalty on the Day of Judgement will be doubled to him, and he will dwell therein in ignominy.

The immersing oath in the immorality, because Allahazwj Mighty and Majestic is Saying [3: 77] (As for) those who take a small price for the Covenant of Allah and their own oaths - surely they shall have no portion in the Hereafter.

And the embezzlement, because Allahazwj Mighty and Majestic is Saying [3: 161] Whosever embezzles will bring what he embezzled with him on the Day of Judgement.

The prevention (Non-payment) of the obligatory Zakat [9: 35] then their foreheads and their sides and their backs shall be branded with it.

And perjury and the concealment of the testimony, because Allahazwj Mighty and Majestic is Saying [2: 283] and do not conceal testimony, and whoever conceals it, his heart is surely sinful.

And drinking of the intoxicants, because Allahazwj Mighty and Majestic has Prohibited from it just as Heazwj has Prohibited from worshipping the idols. And the deliberate avoidance of the Prayer, or anything from what Allahazwj has Obligated, because Rasool-Allahsaww said: ‘The one who deliberately leaves the Prayer, so he is remote from the Responsibility of Allahazwj and the responsibility of Hisazwj Rasoolsaww ’.

And the breaking of the Covenant, and the boycotting of the relatives, because Allahazwj Mighty and Majestic is Saying [13: 25] For them is the Curse and theirs the ill abode’.

He (the narrator) said, ‘Amro went out screaming from his crying, and he was saying, ‘Destroyed is the one who is speaking from his opinion, and disputes with regards to yourasws merits and the Knowledge’. 59

113- بَابُ اسْتِصْغَارِ الذَّنْبِ‌

Chapter 113 – Belittling the sins

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « اتَّقُوا الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ؛ فَإِنَّهَا لَاتُغْفَرُ ». قُلْتُ: وَمَا الْمُحَقَّرَاتُ؟ قَالَ: « الرَّجُلُ يُذْنِبُ الذَّنْبَ، فَيَقُولُ: طُوبى لِي لَوْ لَمْ يَكُنْ لِي غَيْرُ ذلِكَ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Asama Zayd Al Shahham who said,

‘Abu Abdullahasws said: ‘Fear the belittled ones from the sins, for these would not be Forgiven’. I said, ‘And what are the belittled ones from the sins?’ Heasws said: ‘The man commits the sin, so he is saying, ‘Tooba (A tree in the Paradise) would have been for me if there had not happened to be for me other than that (belittled sin)’.60

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِعليه‌السلام يَقُولُ: « لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ، وَلَاتَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ؛ فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتّى يَكُونَ كَثِيراً، وَخَافُوا اللهَ فِي السِّرِّ حَتّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ ».

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

‘I heard Abu Al-Hassanasws saying: ‘Do not consider as a lot, the abundant goodness, nor belittle the little sins, for the little sins would accumulate until they become a lot;

and fear Allahazwj in the privacy until you can give the fairness (to others) from yourself’.61

3. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ وَالْحَجَّالِ جَمِيعاً، عَنْ ثَعْلَبَةَ، عَنْ زِيَادٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم نَزَلَ بِأَرْضٍ قَرْعَاءَ، فَقَالَ لِأَصْحَابِهِ: ائْتُوا بِحَطَبٍ، فَقَالُوا: يَا رَسُولَ اللهِ، نَحْنُ بِأَرْضٍ قَرْعَاءَ، مَا بِهَا مِنْ حَطَبٍ، قَالَ: فَلْيَأْتِ كُلُّ إِنْسَانٍ بِمَا قَدَرَ عَلَيْهِ، فَجَاؤُوا بِهِ حَتّى رَمَوْا بَيْنَ يَدَيْهِ بَعْضَهُ عَلى بَعْضٍ، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : هكَذَا تَجْتَمِعُ الذُّنُوبُ.

ثُمَّ قَالَ: إِيَّاكُمْ وَالْمُحَقَّرَاتِ مِنَ الذُّنُوبِ؛ فَإِنَّ لِكُلِّ شَيْ‌ءٍ طَالِباً، أَلَا وَإِنَّ طَالِبَهَا يَكْتُبُ ما قَدَّمُوا وَآثارَهُمْ،وَكُلَّ شَيْ‌ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal and Al Hajjal, altogether from Sa; alba, from Ziyad who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww descended in a barren land, so hesaww said to hissaww companions: ‘Bring mesaww some firewood’. So they said, ‘O Rasool-Allahsaww ! We are in a barren land, there is no firewood in it’. Hesaww said: ‘So let every person bring in whatever he is able upon’. So they came over until they threw it in front of himsaww , on top of each other. So Rasool-Allahsaww said: ‘This is how the sins tend to accumulate’.

Then hesaww said: ‘Beware of the belittled ones from the sins, and for every thing there is a seeker. Indeed! And if you were to seek it, Heazwj would [36: 12] Write down what they have sent before and its effects, and We have Numbered everything in a Manifest Imam’. 62

114- بَابُ الْإِصْرَارِ عَلَى الذَّنْبِ‌

Chapter 114 – The Persistenance upon the sin

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدٍ النَّهِيكِيِّ، عَنْ عَمَّارِ بْنِ مَرْوَانَ الْقَنْدِيِّ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا صَغِيرَةَ مَعَ الْإِصْرَارِ، وَلَاكَبِيرَةَ مَعَ الِاسْتِغْفَارِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdullah Bin Muhammad Al Naheyki, from Ammar Bin Marwan Al Qandy, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is neither a small (sin) along with the persistence (upon it), nor is there a major (sin) along with the (seeking of) Forgiveness’.63

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَلَمْ يُصِرُّوا عَلى ما فَعَلُوا وَهُمْ يَعْلَمُونَ ) قَالَ: « الْإِصْرَارُ أَنْ يُذْنِبَ الذَّنْبَ، فَلَا يَسْتَغْفِرَ اللهَ، وَلَايُحَدِّثَ نَفْسَهُ بِتَوْبَةٍ؛ فَذلِكَ الْإِصْرَارُ ».

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

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [3: 135] and (who) do not knowingly persist in what they have done. Heasws said: ‘The persistence, it is when he commits the sins, but he does not seek the Forgiveness of Allahazwj nor does he discuss the repentance with himself. So that is the persistence’.64

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مَنْصُورِ بْنِ يُونُسَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَا وَاللهِ، لَايَقْبَلُ اللهُ شَيْئاً مِنْ طَاعَتِهِ عَلَى الْإِصْرَارِ عَلى شَيْ‌ءٍ مِنْ مَعَاصِيهِ ».

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

‘I heard Abu Abdullahasws saying: ‘No, by Allahazwj ! Allahazwj will not Accept anything from his obedience, upon his persistence upon something from his disobedience’. 65

115- بَابٌ فِي أُصُولِ الْكُفْرِ وَأَرْكَانِهِ‌

Chapter 115 – The origins of the disbelief and its corner-stones

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ، عَنْ بَكْرِ بْنِ مُحَمَّدٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أُصُولُ الْكُفْرِ ثَلَاثَةٌ: الْحِرْصُ، وَالِاسْتِكْبَارُ، وَالْحَسَدُ؛ فَأَمَّا الْحِرْصُ، فَإِنَّ آدَمَعليه‌السلام حِينَ نُهِيَ عَنِ الشَّجَرَةِ حَمَلَهُ الْحِرْصُ عَلى أَنْ أَكَلَ مِنْهَا؛ وَأَمَّا الِاسْتِكْبَارُ، فَإِبْلِيسُ حَيْثُ أُمِرَ بِالسُّجُودِ لآِدَمَ، فَأَبَى؛ وَأَمَّا الْحَسَدُ، فَابْنَا آدَمَ‌ حَيْثُ قَتَلَ أَحَدُهُمَا صَاحِبَهُ ».

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘The origins of the disbelief are three – the greed, and the arrogance, and the envy. So, as for the greed, so when Adamas was Forbidden from the tree, the greed carried himas upon eating from it; and as for the arrogance, so when Ibleesla w as Commanded with the prostration to Adamas , hela refused; and as for the envy, so when the two sons of Adamas , one of the two killed his companion’.66

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : أَرْكَانُ الْكُفْرِ أَرْبَعَةٌ: الرَّغْبَةُ، وَالرَّهْبَةُ، وَالسَّخَطُ، وَالْغَضَبُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The corner-stones of the disbelief are four – the desire, and the awe, and the resentment, and the anger’.67

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ نُوحِ بْنِ شُعَيْبٍ، عَنْ عُبَيْدِ اللهِ الدِّهْقَانِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ أَوَّلَ مَا عُصِيَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ سِتٌّ: حُبُّ الدُّنْيَا، وَحُبُّ الرِّئَاسَةِ، وَحُبُّ الطَّعَامِ، وَحُبُّ النَّوْمِ، وَحُبُّ الرَّاحَةِ، وَحُبُّ النِّسَاءِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Nuh Bin Shuayb, from Abdullah Al Dihqan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The first of what Allahazwj Mighty and Majestic was disobeyed with were six – love of the world, and love of the governing, and love of the food, and love of the sleep, and love of the rest, and love of the women’.68

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : « أَنَّ رَجُلاً مِنْ خَثْعَمٍ جَاءَ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: أَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللهِ عَزَّ وَجَلَّ؟ فَقَالَ: الشِّرْكُ بِاللهِ، قَالَ: ثُمَّ مَا ذَا؟ قَالَ: قَطِيعَةُ الرَّحِمِ، قَالَ: ثُمَّ مَا ذَا؟ قَالَ: الْأَمْرُ بِالْمُنْكَرِ، وَالنَّهْيُ عَنِ الْمَعْرُوفِ ».

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

(It has been narrated) from Abu Abdullahasws , ‘A man from Khas’am came over to the Prophetsaww and he said, ‘Which of the deeds is the most Hated one to Allahazwj Mighty and Majestic?’ So heasws said: ‘The association (Shirk) with Allahazwj ’. He said, ‘Then what?’ Heasws said: ‘Cutting off the relationship’. He said, ‘Then what?’ Heasws said: ‘Enjoining of the evil and forbidding from the good’.69

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَسَنِ بْنِ عَطِيَّةَ، عَنْ يَزِيدَ الصَّائِغِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : رَجُلٌ عَلى هذَا الْأَمْرِ إِنْ حَدَّثَ كَذَبَ، وَإِنْ وَعَدَ أَخْلَفَ، وَإِنِ ائْتُمِنَ خَانَ، مَا مَنْزِلَتُهُ؟

قَالَ: « هِيَ أَدْنَى الْمَنَازِلِ مِنَ الْكُفْرِ وَلَيْسَ بِكَافِرٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hasan Bin Atiyya, from Yazeed Al Sa’ig who said,

‘I said to Abu Abdullahasws , ‘A man of this matter (Al-Willayah), if he narrates he lies, and if he promises he breaks, and if he is entrusted he betrays. What is his status?’ Heasws said: ‘It is the closest of the levels from the disbelief, but he is not a disbeliever’.70

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مِنْ عَلَامَاتِ الشَّقَاءِ جُمُودُ الْعَيْنِ، وَقَسْوَةُ الْقَلْبِ، وَشِدَّةُ الْحِرْصِ فِي طَلَبِ الدُّنْيَا، وَالْإِصْرَارُ عَلَى الذَّنْبِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the signs of the wretchedness is the lustfulness of the eyes, and the harshness of the heart, and the intenseness of the greed in seeking the world, and the persistence upon the sin’.71

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ دَاوُدَ بْنِ النُّعْمَانِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « خَطَبَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم النَّاسَ، فَقَالَ: أَلَا أُخْبِرُكُمْ بِشِرَارِكُمْ؟ قَالُوا: بَلى يَا رَسُولَ اللهِ، قَالَصلى‌الله‌عليه‌وآله‌وسلم : الَّذِي يَمْنَعُ رِفْدَهُ، وَيَضْرِبُ عَبْدَهُ، وَيَتَزَوَّدُ وَحْدَهُ؛ فَظَنُّوا أَنَّ اللهَ لَمْ يَخْلُقْ خَلْقاً هُوَ شَرٌّ مِنْ هذَا.

ثُمَّ قَالَ: أَلَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْ ذلِكَ؟ قَالُوا: بَلى يَا رَسُولَ اللهِ، قَالَصلى‌الله‌عليه‌وآله‌وسلم : الَّذِي لَا يُرْجى خَيْرُهُ، وَلَايُؤْمَنُ شَرُّهُ؛ فَظَنُّوا أَنَّ اللهَ لَمْ يَخْلُقْ خَلْقاً هُوَ شَرٌّ مِنْ هذَا.

ثُمَّ قَالَ: أَلَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْ ذلِكَ ؟ قَالُوا: بَلى يَا رَسُولَ اللهِ، قَالَصلى‌الله‌عليه‌وآله‌وسلم : الْمُتَفَحِّشُ اللَّعَّانُ، الَّذِي إِذَا ذُكِرَ عِنْدَهُ الْمُؤْمِنُونَ لَعَنَهُمْ، وَإِذَا ذَكَرُوهُ لَعَنُوهُ ».

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Dawood Bin Al Nu’man, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww addressed the people, so hesaww said: ‘Shall Isaww inform you of the most evil of you all?’ They said, ‘Yes, O Rssool-Allahsaww ! The one who prevents his gifts, and strikes his slave, and provides from himself alone. Allahazwj did not Create a creature who is more evil than this’.

Then hesaww said: ‘Shall Isaww inform you of the one who is more evil than that?’ They said, ‘Yes, O Rasool-Allahsaww ! Hesaww said: ‘The one whose goodness is not hoped for nor is there a safety from his evil’. So they thought that Allahazwj has not Created a creature who is more evil than this.

Then heasws said: ‘Shall Isaww infrom you of the one who is more evil than that?’ They said, ‘Yes, O Rasool-Allahsaww ! Hesaww said: ‘He is a foulmouth, profane person. The one who, when the Momineen are mentioned in his presence, he curses them, and when they mention him, (they) condemn him’.72

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : ثَلَاثٌ مَنْ كُنَّ فِيهِ، كَانَ مُنَافِقاً ـ وَإِنْ صَامَ وَصَلّى، وَزَعَمَ أَنَّهُ مُسْلِمٌ ـ: مَنْ إِذَا ائْتُمِنَ خَانَ، وَإِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ؛ إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ قَالَ فِي كِتَابِهِ:( إِنَّ اللهَ لا يُحِبُّ الْخائِنِينَ ) وَقَالَ:( أَنَّ لَعْنَتَ اللهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ ) وَفِي قَوْلِهِ عَزَّ وَجَلَّ:( وَاذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ وَكانَ رَسُولاً نَبِيًّا ) ».

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Abdullah Bin Sinan,

(It has been narrated) from Abdu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things), the one who has these in him, would be a hypocrite, and even if he were to Fast, and pray Salāt, and claims that he is a Muslim. The one who, when entrusted, betrays, when he narrates, lies, and when he promises, breaks. Allahazwj Mighty and Majestic is Saying in Hisazwj Book [8: 58] surely Allah does not love the treacherous. And Heazwj Said [24: 7] then the Curse of Allah be on him if he was one of the liars. And in the Words of the Mighty and Majestic [19: 54] And mention Ismail in the Book; he was truthful in (his) promise, and he was a Rasool, a Prophet’.73

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَلَا أُخْبِرُكُمْ بِأَبْعَدِكُمْ مِنِّي شَبَهاً ؟ قَالُوا: بَلى يَا رَسُولَ اللهِ، قَالَصلى‌الله‌عليه‌وآله‌وسلم : الْفَاحِشُ الْمُتَفَحِّشُ الْبَذِي‌ءُ الْبَخِيلُ الْمُخْتَالُ، الْحَقُودُ الْحَسُودُ، الْقَاسِي الْقَلْبِ، الْبَعِيدُ مِنْ كُلِّ خَيْرٍ يُرْجى، غَيْرُ الْمَأْمُونِ مِنْ كُلِّ شَرٍّ يُتَّقى ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Alllahsaww said: ‘Shall Isaww inform you of the ones who are the most remote from mesaww in likeness?’

They said, ‘Yes, O Rasool-Allahsaww !’. Hesaww said: ‘The immoral, the scandalous, the foul-mouthed, the stingy, the rogue, the malicious, the envious, the hard of heart, the one remote from every hope of goodness without any safety from every evil feared’.74

10. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ رَفَعَهُ إِلى سَلْمَانَ، قَالَ: إِذَا أَرَادَ اللهُ ـ عَزَّ وَجَلَّ ـ هَلَاكَ عَبْدٍ، نَزَعَ مِنْهُ الْحَيَاءَ، فَإِذَا نَزَعَ مِنْهُ الْحَيَاءَ، لَمْ تَلْقَهُ إِلاَّ خَائِناً مَخُوناً، فَإِذَا كَانَ خَائِناً مَخُوناً، نُزِعَتْ مِنْهُ الْأَمَانَةُ، فَإِذَا نُزِعَتْ مِنْهُ الْأَمَانَةُ، لَمْ تَلْقَهُ إِلاَّ فَظّاً غَلِيظاً، فَإِذَا كَانَ فَظّاً غَلِيظاً، نُزِعَتْ مِنْهُ رِبْقَةُ الْإِيمَانِ، فَإِذَا نُزِعَتْ مِنْهُ‌ رِبْقَةُ الْإِيمَانِ، لَمْ تَلْقَهُ إِلاَّ شَيْطَاناً مَلْعُوناً

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Mansour Bin Al Abbas, from Ali Bin Asbat, raising it to Salman who said,

‘(Heasws said): ‘Whenever Allahazwj Mighty and Majestic Intends to Destroy a servant, Removes the bashfulness from him. So when the bashfulness is Removed from him, you will not meet him except as a deceitful and causing deception. So when he was deceitful and causing deception, the entrustments would be removed from him. So when the entrustments are Removed from him, you will not meet him except as rude and harsh. So when he was rude and harsh, the yoke of Emān is Removed from him, you will not meet him except as a Satanla , accursed’.75

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ الْكَرْخِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : ثَلَاثٌ مَلْعُونَاتٌ مَلْعُونٌ مَنْ فَعَلَهُنَّ: الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ، وَالْمَانِعُ الْمَاءَ الْمُنْتَابَ، وَالسَّادُّ الطَّرِيقَ الْمُعْرَبَةَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Ziyad Al Karkhy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things) are cursed. Accursed is the one who does these – The defecation in the shade of encampments (public places), and the prevention of the allocated water, and the blocking of public roads’.76

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : ثَلَاثٌ مَلْعُونٌ مَنْ فَعَلَهُنَّ: الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ، وَالْمَانِعُ الْمَاءَ الْمُنْتَابَ، وَالسَّادُّ الطَّرِيقَ الْمَسْلُوكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Al Karkhy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things) are cursed. Accursed is the one who does this – The defecation in the shade of encampments (public places), and the prevention of the allocated water, and the blocking of the travelled road’.77

13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ أَبِي حَمْزَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « أَلَا أُخْبِرُكُمْ بِشِرَارِ رِجَالِكُمْ؟ ». قُلْنَا: بَلى يَا رَسُولَ اللهِ.

فَقَالَصلى‌الله‌عليه‌وآله‌وسلم : « إِنَّ مِنْ شِرَارِ رِجَالِكُمُ الْبَهَّاتَ الْجَرِي‌ءَ الْفَحَّاشَ، الْآكِلَ وَحْدَهُ، وَ الْمَانِعَ رِفْدَهُ، وَالضَّارِبَ عَبْدَهُ، وَالْمُلْجِئَ عِيَالَهُ إِلى غَيْرِهِ ».

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

(It has been narrated) from Jabir Bin Abdullah who said, ‘Rasool-Allahsaww said: ‘Shall Isaww inform you all with the most evil of your men?’ We said, ‘Yes, O Rasool-Allahsaww ! So hesaww said: ‘From the most evil of your men is the slanderer, the audaciously immoral, the lone eater, and the preventer of the gifts, and the whipper of his slave, and the causer of his family taking shelter with others’.78

14. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُيَسِّرٍ، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : خَمْسَةٌ لَعَنْتُهُمْ وَكُلُّ نَبِيٍّ مُجَابٍ: الزَّائِدُ فِي كِتَابِ اللهِ، وَالتَّارِكُ لِسُنَّتِي، وَالْمُكَذِّبُ بِقَدَرِ اللهِ، وَالْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللهُ، وَالْمُسْتَأْثِرُ بِالْفَيْ‌ءِ وَالْمُسْتَحِلُّ لَهُ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘There are five that Isaww curse, and so did every Prophetsaww who was Answered – The increaser in the Book of Allahazwj , and the neglecter of mysaww Sunnah, and the belier of the Ordainment of Allahazwj , and the legalizer from mysaww offspring what Allahazwj has Prohibited, and the mis-appropriator of Al-Fey (Khums) and the legalizer for himself’. 79

116- بَابُ الرِّيَاءِ‌

Chapter 116 – The showing-off

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنِ‌ ابْنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ قَالَ لِعَبَّادِ بْنِ كَثِيرٍ الْبَصْرِيِّ فِي الْمَسْجِدِ: « وَيْلَكَ يَا عَبَّادُ، إِيَّاكَ وَالرِّيَاءَ؛ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللهِ وَكَلَهُ اللهُ إِلى مَنْ عَمِلَ لَهُ ».

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

(It has been narrated) from Abu Abdullahasws having said to Abd Bin Kaseer Al-Basry in the Masjid: ‘Woe be unto you Abbad! Beware of the showing-off, for it is from the deeds (done) for other than Allahazwj . Allahazwj will Allocate him to the one he worked for’.80

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « اجْعَلُوا أَمْرَكُمْ هذَا لِلّهِ، وَلَاتَجْعَلُوهُ لِلنَّاسِ؛ فَإِنَّهُ مَا كَانَ لِلّهِ فَهُوَ لِلّهِ، وَمَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى اللهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘I heard Abu Abdullahasws saying: ‘Make this matter of yours (Al-Wilayah) to be for Allahazwj , and do not make it to be for the people, for whatever was (performed) for Allahazwj , so it would be for Allahazwj , and whatever was (performed) for the people, so it would not ascend to Allahazwj ’.81

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي الْمَغْرَاءِ، عَنْ يَزِيدَ بْنِ خَلِيفَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « كُلُّ رِيَاءٍ شِرْكٌ؛ إِنَّهُ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ، وَمَنْ عَمِلَ لِلّهِ كَانَ ثَوَابُهُ عَلَى اللهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Yazeed Bin Khaleefa who said,

‘Abu Abdullahasws said: ‘Showing-off is Shirk (association with Allahazwj ). The one who does a deed for the people, his rewards would be upon the people, and the one who does a deed for Allahazwj , his Reward would be upon Allahazwj ’.82

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ، عَنْ جَرَّاحٍ الْمَدَائِنِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صالِحاً وَلا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً ) قَالَ: « الرَّجُلُ يَعْمَلُ شَيْئاً مِنَ الثَّوَابِ لَايَطْلُبُ بِهِ وَجْهَ اللهِ، إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أَنْ يُسْمِعَ بِهِ النَّاسَ، فَهذَا الَّذِي أَشْرَكَ بِعِبَادَةِ رَبِّهِ ».

ثُمَّ قَالَ: « مَا مِنْ عَبْدٍ أَسَرَّ خَيْراً فَذَهَبَتِ الْأَيَّامُ أَبَداً حَتّى يُظْهِرَ اللهُ لَهُ خَيْراً، وَمَا مِنْ عَبْدٍ يُسِرُّ شَرّاً فَذَهَبَتِ الْأَيَّامُ حَتّى يُظْهِرَ اللهُ لَهُ شَرّاً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [18: 110] therefore whoever hopes to meet his Lord, so he should do righteous deeds, and not associate anyone in the worship of his Lord. Heasws said: ‘The man does something from the Reward-able deeds, not seeking the Face of the Allahazwj by it, but rather for purifying the people desiring that the people would hear him with it (become famous). So this is the one who is associating (committing Shirk) with the worship of his Lordazwj ’.

Then heasws said: ‘There is none from a servant who does good deeds secretly, so the days go by for ever until Allahazwj would Manifest goodness for him, and there is none from a servant who does an evil deed secretly, so the days would go by forever until Allahazwj would Manifest the evil for him’.83

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ مُحَمَّدِ بْنِ عَرَفَةَ، قَالَ: قَالَ لِيَ الرِّضَاعليه‌السلام : « وَيْحَكَ، يَا ابْنَ عَرَفَةَ، اعْمَلُوا لِغَيْرِ رِيَاءٍ وَلَاسُمْعَةٍ؛ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللهِ وَكَلَهُ اللهُ إِلى مَا عَمِلَ؛ وَيْحَكَ، مَا عَمِلَ أَحَدٌ عَمَلاً إِلاَّ رَدَّاهُ اللهُ، إِنْ خَيْراً فَخَيْرٌ، وَإِنْ شَرّاً فَشَرٌّ ».

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Arafa who said,

‘Al-Rezaasws said to me: ‘Woe be unto you, O Ibn Arafa! For it is such that the one who does a deed for other than Allahazwj , Allahazwj would Allocate it to what he worked for. Woe be unto you! There is no deed which anyone does except Allahazwj Returns it as such – so if it is good, so good, and if evil, so evil’.84

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عُمَرَ بْنِ يَزِيدَ، قَالَ: إِنِّي لَأَتَعَشَّى مَعَ أَبِي عَبْدِ اللهِعليه‌السلام إِذْ تَلَا هذِهِ الْآيَةَ:( بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقى مَعاذِيرَهُ ) : « يَا أَبَا حَفْصٍ، مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَتَقَرَّبَ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ بِخِلَافِ مَا يَعْلَمُ اللهُ تَعَالى؟! إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم كَانَ يَقُولُ: مَنْ أَسَرَّ سَرِيرَةً رَدَّاهُ اللهُ رِدَاءَهَا، إِنْ خَيْراً فَخَيْرٌ، وَإِنْ شَرّاً فَشَرٌّ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,

‘I was having dinner with Abu Abdullahasws when heasws recited this Verse [75: 14] But! The human being is evidence against himself [75: 15] Although he puts forth his excuses. O Abu Hafs! The human being cannot get closer to Allahazwj Mighty and Majestic by going against what Allahazwj the Exalted Knows. Rasool-Allahsaww was saying: ‘The one who does a secretive deed, Allahazwj would Return it with a Returning - if it was good, so good, and if it was evil, so evil’.85

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ الْمَلَكَ لَيَصْعَدُ بِعَمَلِ الْعَبْدِ مُبْتَهِجاً بِهِ، فَإِذَا صَعِدَ بِحَسَنَاتِهِ يَقُولُ اللهُ عَزَّ وَجَلَّ: اجْعَلُوهَا فِي سِجِّينٍ، إِنَّهُ لَيْسَ إِيَّايَ أَرَادَ بِهَا ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The Angel joyfully ascends with the deed of the servant. So when he ascends with his good deed, Allahazwj Mighty and Majestic is Saying: “Make it to be in the Sijjeen (a Register of deeds of evil people), it is not Iazwj Heazwj intended with it’.86

8. وَبِإِسْنَادِهِ قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : ثَلَاثُ عَلَامَاتٍ لِلْمُرَائِي: يَنْشَطُ إِذَا رَأَى النَّاسَ، وَيَكْسَلُ إِذَا كَانَ وَحْدَهُ، وَيُحِبُّ أَنْ يُحْمَدَ فِي جَمِيعِ أُمُورِهِ ».

And by his chain,

‘Heasws said: ‘Amir Al-Momineenasws said: ‘There are three signs for the show-off – He is active when he sees the people (around him), and he is lazy when he is alone, and he loves to be praised in the entirety of his affairs’.87

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ سَالِمٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ اللهُ عَزَّ وَجَلَّ: أَنَا خَيْرُ شَرِيكٍ، مَنْ أَشْرَكَ مَعِي‌ غَيْرِي فِي عَمَلٍ عَمِلَهُ لَمْ أَقْبَلْهُ، إِلاَّ مَا كَانَ لِي خَالِصاً ».

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

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Says: “Iazwj am the best Associate. The one who associates someone else with Meazwj in a deed he does, Iazwj will not Accept it except what was (done) for Meazwj purely’.88

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ دَاوُدَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ أَظْهَرَ لِلنَّاسِ مَا يُحِبُّ اللهُ، وَبَارَزَ اللهَ بِمَا كَرِهَهُ، لَقِيَ اللهَ وَهُوَ مَاقِتٌ لَهُ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Dawood,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who displays to the people what Allahazwj Loves and opposes Allahazwj with what Heazwj Dislikes (showoff), he will find Allahazwj at war with him’.89

11. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ فُضَيْلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا يَصْنَعُ أَحَدُكُمْ أَنْ يُظْهِرَ حَسَناً وَيُسِرَّ سَيِّئاً، أَلَيْسَ يَرْجِعُ إِلى نَفْسِهِ، فَيَعْلَمَ أَنَّ ذلِكَ لَيْسَ كَذلِكَ؟ وَاللهُ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ ) إِنَّ السَّرِيرَةَ إِذَا صَحَّتْ، قَوِيَتِ الْعَلَانِيَةُ ».

الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ، عَنْ فَضَالَةَ، عَنْ مُعَاوِيَةَ، عَنِ الْفَضْلِ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، مِثْلَهُ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Fazl Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws having said: ‘What is one of you doing if he does a good deed in the apparent and does the evil deed in private. Does he not return it to his own self, so he knows that, that is not like that? And Allahazwj Mighty and Majestic is Saying [75: 14] But! The human being is evidence against himself. The secretive deeds, when it is correct, strengthens the deed done in the open’.

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Fazalat, from Muawiya, from Al Fuzayl, from Abu Abdullahasws – similar to it.90

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا مِنْ عَبْدٍ يُسِرُّ خَيْراً إِلاَّ لَمْ تَذْهَبِ الْأَيَّامُ حَتّى يُظْهِرَ اللهُ لَهُ خَيْراً، وَمَا مِنْ عَبْدٍ يُسِرُّ شَرّاً إِلاَّ لَمْ تَذْهَبِ الْأَيَّامُ حَتّى يُظْهِرَ اللهُ لَهُ شَرّاً ».

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘There is none from a servant who does a good deed secretly except that the days would not pass by until Allahazwj Manifests goodness to him; and there is none from a servant who does an evil deed secretly except that the days would not go by until Allahazwj Manifests the evil to him’.91

13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ يَحْيَى بْنِ بَشِيرٍ، عَنْ أَبِيهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ أَرَادَ اللهَ ـ عَزَّ وَجَلَّ ـ بِالْقَلِيلِ مِنْ عَمَلِهِ، أَظْهَرَ اللهُ لَهُ أَكْثَرَ مِمَّا أَرَادَ؛ وَمَنْ أَرَادَ النَّاسَ بِالْكَثِيرِ مِنْ عَمَلِهِ فِي تَعَبٍ مِنْ بَدَنِهِ وَسَهَرٍ‌ مِنْ لَيْلِهِ، أَبَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلاَّ أَنْ يُقَلِّلَهُ فِي عَيْنِ مَنْ سَمِعَهُ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Yahya Bin Bashir, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who intends Allahazwj Mighty and Majestic with the little from his deeds, Allahazwj would Manifest a lot for him from what he intended; and the one who intends the people with the more from his deeds during the exhaustion from his body and staying awake from his night, Allahazwj Mighty and Majestic would Refuse except that Heazwj Belittles it in the eyes of the ones whom he (intended to) hear him’.92

14. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : سَيَأْتِي عَلَى النَّاسِ زَمَانٌ تَخْبُثُ فِيهِ سَرَائِرُهُمْ، وَتَحْسُنُ فِيهِ عَلَانِيَتُهُمْ طَمَعاً فِي الدُّنْيَا، لَا يُرِيدُونَ بِهِ مَا عِنْدَ رَبِّهِمْ، يَكُونُ دِينُهُمْ رِيَاءً، لَايُخَالِطُهُمْ خَوْفٌ، يَعُمُّهُمُ اللهُ بِعِقَابٍ، فَيَدْعُونَهُ دُعَاءَ الْغَرِيقِ، فَلَا يَسْتَجِيبُ لَهُمْ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There would be coming a time upon the people, their secretive matters would be wicked and they would be good in the public in greed regarding the world, not intending by it what is in the Presence of their Lordazwj . Their religion would happen to be show-off, the fear not blending in them. Allahazwj would Punish them generally. So they would be supplicating with the Supplication of the drowning one (Dua Al-Ghareek), but it would not be Answered for them’.93

15. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عُمَرَ بْنِ يَزِيدَ، قَالَ: إِنِّي لَأَتَعَشّى مَعَ أَبِي عَبْدِ اللهِعليه‌السلام إِذْ تَلَا هذِهِ الْآيَةَ:( بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقى مَعاذِيرَهُ ) : « يَا أَبَا حَفْصٍ، مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَعْتَذِرَ إِلَى النَّاسِ بِخِلَافِ مَا يَعْلَمُ اللهُ مِنْهُ؛ إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم كَانَ يَقُولُ: مَنْ أَسَرَّ سَرِيرَةً أَلْبَسَهُ اللهُ رِدَاءَهَا، إِنْ‌ خَيْراً فَخَيْرٌ، وَإِنْ شَرّاً فَشَرٌّ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,

‘I was having dinner with Abu Abdullahasws when he recited this Verse [75: 14] But! The human being is evidence against himself [75: 15] Although he puts forth his excuses. (Heasws said): ‘O Abu Hafs! What is the human doing if he apologises to the people with against what Allahazwj Knows from him. Rasool-Allahsaww was saying: ‘The one does something secretly, Allahazwj would Clothe it in return – if good, so good, and if evil, so evil’.94

16. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام : أَنَّهُ قَالَ: « الْإِبْقَاءُ عَلَى الْعَمَلِ أَشَدُّ مِنَ الْعَمَلِ ». قَالَ: وَمَا الْإِبْقَاءُ عَلَى الْعَمَلِ؟ قَالَ: « يَصِلُ الرَّجُلُ بِصِلَةٍ، وَيُنْفِقُ نَفَقَةً لِلّهِ وَحْدَهُ لَاشَرِيكَ لَهُ، فَكُتِبَ لَهُ سِرّاً، ثُمَّ يَذْكُرُهَا فَتُمْحى، فَتُكْتَبُ لَهُ عَلَانِيَةً، ثُمَّ يَذْكُرُهَا فَتُمْحى، وَتُكْتَبُ لَهُ رِيَاءً ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from one of his companions,

(It has been narrated) from Abu Ja’farasws having said: ‘The remaining upon the deed is more difficult than the deed itself’. He said, ‘And what is the remaining upon the deed?’ Heasws said: ‘The man maintains relationships by helping (a relative) and he spends an expenditure for the Sake of Allahazwj Alone, there being no associates for Himazwj , so a secretive good deed is Recorded for him. Then he mentions it and it gets Deleted, and an open good deed is Recorded for him. Then he mentions it (again), and a showing-off is Recorded for him’.95

17. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنِ ابْنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: اخْشَوُا اللهَ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ، وَاعْمَلُوا لِلّهِ فِي غَيْرِ رِيَاءٍ وَلَاسُمْعَةٍ؛ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللهِ وَكَلَهُ اللهُ إِلى عَمَلِهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Fear Allahazwj with a fear not with an excuse, and perform deeds for Allahazwj without any showing off and not to be heard of, for the one who does a deed for other than Allahazwj , Allahazwj would Allocate him to his deeds’.96

18. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَعْمَلُ الشَّيْ‌ءَ مِنَ الْخَيْرِ، فَيَرَاهُ إِنْسَانٌ، فَيَسُرُّهُ ذلِكَ؟ فَقَالَ: « لَا بَأْسَ، مَا مِنْ أَحَدٍ إِلاَّ وَهُوَ يُحِبُّ أَنْ يَظْهَرَ لَهُ فِي النَّاسِ الْخَيْرُ، إِذَا لَمْ يَكُنْ صَنَعَ ذلِكَ لِذلِكَ ».

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

(It has been narrated) from Abu Ja’farasws , said, ‘I asked himasws about the man who does something from the good works. So a person sees him, and that cheers him up’. So heasws said: ‘There is no problem. There is no one except that he loves it that the goodness be made apparent for him among the people, so long as he did not do that, for that’. 97

117- بَابُ طَلَبِ الرِّئَاسَةِ‌

Chapter 117 – Seeking the leadership

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ: عَنْ أَبِي الْحَسَنِعليه‌السلام : أَنَّهُ ذَكَرَ رَجُلاً، فَقَالَ: « إِنَّهُ يُحِبُّ الرِّئَاسَةَ ». فَقَالَ: « مَا ذِئْبَانِ‌ ضَارِيَانِ فِي غَنَمٍ قَدْ تَفَرَّقَ رِعَاؤُهَا بِأَضَرَّ فِي دِينِ الْمُسْلِمِ مِنَ الرِّئَاسَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khallad,

(It has been narrated) from Abu Al-Hassanasws . A man was mentioned and he (the narrator) said, ‘He loves the leadership’. So heasws said: ‘Two fierce wolves among the sheep separated from their shepherd are not more harmful than the leadership is in the Religion of the Muslim’.98

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

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

(It has been narrated) from Abu Abdullahasws having said: ‘The one who seeks the leadership, is destroyed’.99

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِيَّاكُمْ وَهؤُلَاءِ الرُّؤَسَاءَ الَّذِينَ يَتَرَأَّسُونَ، فَوَ اللهِ مَا خَفَقَتِ النِّعَالُ خَلْفَ رَجُلٍ إِلاَّ‌ هَلَكَ وَأَهْلَكَ ».

A number of our companinons, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Muskan who said,

‘I heard Abu Abdullahasws saying: ‘Beware of those leaders who are assuming the leadership, for by Allahazwj , no slipper would tap behind a man (i. e. , have one follower) except that he would be destroyed and cause destruction (to him - the leader)’.100

4. عَنْهُ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ وَغَيْرِهِ رَفَعُوهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَلْعُونٌ مَنْ تَرَأَّسَ، مَلْعُونٌ مَنْ هَمَّ بِهَا، مَلْعُونٌ مَنْ حَدَّثَ بِهَا نَفْسَهُ ».

From him, from Muhammad Bin Ismail Bin Bazie, and someone else, raising it, said,

‘Abu Abdullahasws said: ‘Accursed is the one who is a leader! Accursed is the one who intends with it! Accursed is the one who discusses to himself with it!’.101

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ أَيُّوبَ بْنِ أَبِي عَقِيلَةَ الصَّيْرَفِيِّ، قَالَ: حَدَّثَنَا كَرَّامٌ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « إِيَّاكَ وَالرِّئَاسَةَ، وَإِيَّاكَ أَنْ تَطَأَ أَعْقَابَ الرِّجَالِ ».

قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، أَمَّا الرِّئَاسَةُ فَقَدْ عَرَفْتُهَا؛ وَأَمَّا أَنْ أَطَأَ أَعْقَابَ الرِّجَالِ، فَمَا ثُلُثَا مَا فِي يَدِي إِلاَّ مِمَّا وَطِئْتُ أَعْقَابَ الرِّجَالِ ؟

فَقَالَ لِي: « لَيْسَ حَيْثُ تَذْهَبُ، إِيَّاكَ أَنْ تَنْصِبَ رَجُلاً دُونَ الْحُجَّةِ، فَتُصَدِّقَهُ فِي كُلِّ مَا قَالَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hasan Bin Ayoub, from Abu Aqela Al Sayrafi who said, ‘Karram narrated to me from Abu Hamza Al Sumaly who said,

‘Abu Abdullahasws said to me: ‘Beware of the leadership, and beware of following the heels of men!’ I said, ‘May I be sacrificed for youasws ! As for the leadership, so I have recognised it, and as for following the heels of men, so there is no two-thirds of whatever there is in my hands except that it is from following the heels of men’. So heasws said to me: ‘This is not where you are going with it. Beware of establishing a man besides the Proofasws , so you ratify him with regards to everything what he says (blind following)’.102

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قَالَ لِي: « وَيْحَكَ يَا أَبَا الرَّبِيعِ، لَاتَطْلُبَنَّ الرِّئَاسَةَ، وَلَا تَكُنْ ذِئْباً، وَلَاتَأْكُلْ بِنَا النَّاسَ؛ فَيُفْقِرَكَ اللهُ، وَلَاتَقُلْ فِينَا مَا لَانَقُولُ فِي أَنْفُسِنَا؛ فَإِنَّكَ مَوْقُوفٌ وَمَسْؤُولٌ لَامَحَالَةَ، فَإِنْ كُنْتَ صَادِقاً صَدَّقْنَاكَ، وَإِنْ كُنْتَ كَاذِباً كَذَّبْنَاك».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Rabie al Shamy,

(It has been narrated) from Abu Ja’farasws having said to me: ‘Woe be unto you, O Abu Al-Rabie! You should neither seek the leadership, nor become a wolf, nor devour the people by usasws so Allahazwj would Impoverish you, and do not say regarding usasws what weasws are not saying regarding ourselvesasws , for you would be made to pause and would inevitably be questioned. So if you were truthful, weasws would ratify you, and if you were a liar, weasws would note believe you’.103

Note:

The translator has translated the prase “would believe you” and that is false. [www.alhassanain.org/english]

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ، عَنِ ابْنِ‌مَيَّاحٍ، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ أَرَادَ الرِّئَاسَةَ هَلَكَ ».

A number or our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ibn Mayyah, from his father who said,

‘I heard Abu Abdullahasws saying: ‘The one who wants the leadership, is destroyed!’.104

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « أَتَرى لَا أَعْرِفُ خِيَارَكُمْ مِنْ شِرَارِكُمْ؟ بَلى وَاللهِ، وَإِنَّ شِرَارَكُمْ مَنْ أَحَبَّ أَنْ يُوطَأَ عَقِبُهُ، إِنَّهُ لَابُدَّ مِنْ كَذَّابٍ، أَوْ عَاجِزِ الرَّأْيِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Abdullahasws saying: ‘Do you view that Iasws do not recognise your good ones from your evils ones? Yes, by Allahazwj (Iasws do), and the most evils ones of you is the one who loves to be followed. It is inevitable that he would be from the liars, or one frustrated from the opinion’. 105

118- بَابُ اخْتِتَالِ الدُّنْيَا بِالدِّينِ‌

Chapter 118 – Confusing the world by the Religion

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ، عَنْ يُونُسَ بْنِ ظَبْيَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ: وَيْلٌ لِلَّذِينَ يَخْتِلُونَ الدُّنْيَا بِالدِّينِ، وَوَيْلٌ لِلَّذِينَ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ، وَوَيْلٌ لِلَّذِينَ يَسِيرُ الْمُؤْمِنُ فِيهِمْ بِالتَّقِيَّةِ، أَبِي يَغْتَرُّونَ، أَمْ عَلَيَّ يَجْتَرِئُونَ؟ فَبِي حَلَفْتُ لَأُتِيحَنَّ لَهُمْ فِتْنَةً تَتْرُكُ الْحَلِيمَ مِنْهُمْ حَيْرَانَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ismail Bin Jabir, from Yunus Bin Zabyan who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic is Saying: “Woe be unto those who are confusing the world by (using) the Religion, and woe be unto those who are killing those who are ordering with the fairness from the people, and woe be unto those who are causing the Momin among them to walk upon the dissimulation. Is it Meazwj they are deceiving or upon Meazwj they are being audacious? So it is by Meazwj that Iazwj Swear by, Iazwj shall Cause such strife to arrive to them which would leave the most forbearing of them as (completely) confused’. 106

119- بَابُ مَنْ وَصَفَ عَدْلاً وَعَمِلَ بِغَيْرِهِ‌

Chapter 119 – The one who portrays justice and acts without it

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ يُوسُفَ الْبَزَّازِ، عَنْ مُعَلَّى بْنِ خُنَيْسٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ مِنْ أَشَدِّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ‌ عَدْلاً، ثُمَّ عَمِلَ بِغَيْرِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yusuf Al Bazzaz, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘The one with the most intense of regrets on the Day of Judgment would be the one who portrayed the justice, then acted without it’.107

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ قُتَيْبَةَ الْأَعْشى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ قَالَ: « مِنْ أَشَدِّ النَّاسِ عَذَاباً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلاً، وَعَمِلَ بِغَيْرِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Quteyba Al A’asha,

(It has been narrated) from Abu Abdullahasws having said: ‘The one with the most intense of Punishments on the Day of Judgment would be the one who portrayed the justice and acted without it’.108

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ مِنْ أَعْظَمِ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلاً، ثُمَّ خَالَفَهُ إِلى غَيْرِهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The one with the greatest of regrets on the Day of Judgment would be the one who portrayed justice, then opposed it to something else’.109

4. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ‌ عَبْدِ اللهِ بْنِ يَحْيى، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : قَالَ فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( فَكُبْكِبُوا فِيها هُمْ وَالْغاوُونَ ) قَالَ: « يَا أَبَا بَصِيرٍ، هُمْ قَوْمٌ وَصَفُوا عَدْلاً بِأَلْسِنَتِهِمْ، ثُمَّ خَالَفُوهُ إِلى غَيْرِهِ ».

Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Abdullah Bin Yahya, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said regarding the Words of Allahazwj Mighty and Majestic [26: 94] So they shall be flung into it, they and the erring ones. Heasws said: ‘O Abu Baseer! They were a people who were portraying justice with their tongues, then were opposing to something else’.110

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَلِيِّ بْنِ عَطِيَّةَ، عَنْ خَيْثَمَةَ، قَالَ: قَالَ لِي أَبُو جَعْفَرٍعليه‌السلام : « أَبْلِغْ شِيعَتَنَا أَنَّهُ لَنْ يُنَالَ مَا عِنْدَ اللهِ إِلاَّ بِعَمَلٍ، وَأَبْلِغْ شِيعَتَنَا أَنَّ أَعْظَمَ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلاً، ثُمَّ يُخَالِفُهُ إِلى غَيْرِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Khaseyma who said,

‘Abu Ja’farasws said to me: ‘Deliver to ourasws Shias that whatever is in the Presence of Allahazwj cannot be attained except by deeds; and deliver to ourasws Shias that the people with the utmost of regrets on the Day of Judgment would be the one who portrayed justice, then opposed it to something else’. 111

120- بَابُ الْمِرَاءِ وَالْخُصُومَةِ وَمُعَادَاةِ الرِّجَالِ‌

Chapter 120 – The quarreling, and the disputing, and the animosity to the men

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : إِيَّاكُمْ وَالْمِرَاءَ وَالْخُصُومَةَ؛ فَإِنَّهُمَا يُمْرِضَانِ الْقُلُوبَ عَلَى الْإِخْوَانِ، وَيَنْبُتُ عَلَيْهِمَا النِّفَاقُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Beware of the quarrelling and the disputing for these two create ill feelings towards the brothers (in Eman) and upon these two hypocrisy grows’.112

2. وَبِإِسْنَادِهِ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : ثَلَاثٌ مَنْ لَقِيَ اللهَ ـ عَزَّ وَجَلَّ ـ بِهِنَّ دَخَلَ الْجَنَّةَ مِنْ أَيِّ بَابٍ شَاءَ: مَنْ حَسُنَ خُلُقُهُ، وَخَشِيَ اللهَ فِي الْمَغِيبِ وَالْمَحْضَرِ، وَتَرَكَ الْمِرَاءَ وَإِنْ كَانَ مُحِقّاً ».

And by his chain,

‘Heasws said: ‘The Prophetsaww said: ‘Three (things), the one who meets Allahazwj Mighty and Majestic with these would enter the Paradise from whichever Door he so desires to – The one whose manners are excellent, and he fears Allahazwj in private and the public, and neglecting the quarrelling and even if he was right’.113

3. وَبِإِسْنَادِهِ، قَالَ: « مَنْ نَصَبَ اللهَ غَرَضاً لِلْخُصُومَاتِ، أَوْشَكَ أَنْ يُكْثِرَ الِانْتِقَالَ ».

And by his chain, ‘Heasws said: Whoever targets Allah in a quarrel (fighting against Just) may go through quick transition (from truth to falsehood)’.114

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنْ عَمَّارِ بْنِ‌ مَرْوَانَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : «لَا تُمَارِيَنَّ حَلِيماً وَلَاسَفِيهاً؛ فَإِنَّ الْحَلِيمَ يَقْلِيكَ، وَالسَّفِيهَ يُؤْذِيكَ».

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ammar Bin Marwan who said,

‘Abu Abdullahasws said: ‘Do not quarrel with a forbearing one nor with a foolish one, for the forbearing one would detest you and the foolish one would harm you’.115

5. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحَسَنِ بْنِ عَطِيَّةَ، عَنْ عُمَرَ بْنِ يَزِيدَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا كَادَ جَبْرَئِيلُعليه‌السلام يَأْتِينِي إِلاَّ قَالَ: يَا مُحَمَّدُ، اتَّقِ شَحْنَاءَ الرِّجَالِ وَعَدَاوَتَهُمْ ».

Ali, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Almost every time Jibraeelas came to me, said: ‘O Muhammadsaww ! Fear the hatred of the men and their animosity’.116

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْكِنْدِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ جَبْرَئِيلُعليه‌السلام لِلنَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم : إِيَّاكَ وَمُلَاحَاةَ الرِّجَالِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Jibraeelas said to the Prophetsaww : ‘Beware of disputing the men’.117

7. عَنْهُ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عَبْدِ الرَّحْمنِ بْنِ سَيَابَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِيَّاكُمْ وَالْمُشَارَّةَ، فَإِنَّهَا تُورِثُ الْمَعَرَّةَ، وَتُظْهِرُ الْمُعْوِرَةَ ».

From him, from Usman Bin Isa, from Abdul Rahman Bin Sayaba,

(It has been narrated) from Abu Abdullahasws having said: ‘Beware of the disputes for it inherits the disgrace and manifests the vulnerability’.118

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَنْبَسَةَ الْعَابِدِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِيَّاكُمْ وَالْخُصُومَةَ؛ فَإِنَّهَا تَشْغَلُ الْقَلْبَ، وَتُورِثُ النِّفَاقَ، وَتَكْسِبُ الضَّغَائِنَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Anbasa Al Aabid,

(It has been narrated) from Abu Abdullahasws having said: ‘Beware of the disputes, for these tend to occupy the heart and inherit the hypocrisy and earn the grudges’.119

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحَسَنِ بْنِ عَطِيَّةَ، عَنْ عُمَرَ بْنِ يَزِيدَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا كَادَ جَبْرَئِيلُعليه‌السلام يَأْتِينِي إِلاَّ قَالَ: يَا مُحَمَّدُ، اتَّقِ شَحْنَاءَ الرِّجَالِ وَعَدَاوَتَهُمْ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Almost every time Jibraeelas came to mesaww , said: ‘O Muhammadsaww ! Fear disputing the men and their animosity’.120

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ مِهْرَانَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا أَتَانِي جَبْرَئِيلُعليه‌السلام قَطُّ إِلاَّ وَعَظَنِي، فَآخِرُ قَوْلِهِ لِي: إِيَّاكَ وَمُشَارَّةَ النَّاسِ؛ فَإِنَّهَا تَكْشِفُ الْعَوْرَةَ، وَتَذْهَبُ بِالْعِزِّ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Mihran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Jibraeelas did not come to me at all except heas advised mesaww , and the last of hisas words to mesaww were: ‘Beware of Beware disputing with the people for it uncovers the bareness and removes the honour’.121

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنِ الْوَلِيدِ بْنِ صَبِيحٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا عَهِدَ إِلَيَّ جَبْرَئِيلُعليه‌السلام فِي شَيْ‌ءٍ مَا عَهِدَ إِلَيَّ فِي مُعَادَاةِ الرِّجَالِ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Jibraeelas did not pledge to meas with anything (more) than what heas pledged to me regarding the animosity of the men’.122

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ زَرَعَ الْعَدَاوَةَ، حَصَدَ مَا بَذَرَ ».

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

‘Abu Abdullahasws said: ‘The one who cultivates the enmity would reap what he sows’. 123

121- بَابُ الْغَضَبِ‌

Chapter 121 – The anger

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الْغَضَبُ يُفْسِدُ الْإِيمَانَ، كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The anger spoils the Emān just as the vinegar spoils the honey’.124

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ أَبِيهِ، عَنْ مُيَسِّرٍ، قَالَ: ذُكِرَ الْغَضَبُ عِنْدَ أَبِي جَعْفَرٍعليه‌السلام ، فَقَالَ: « إِنَّ الرَّجُلَ لَيَغْضَبُ، فَمَا يَرْضى أَبَداً حَتّى يَدْخُلَ النَّارَ، فَأَيُّمَا رَجُلٍ غَضِبَ عَلى قَوْمٍ ـ وَهُوَ قَائِمٌ ـ فَلْيَجْلِسْ مِنْ فَوْرِهِ ذلِكَ؛ فَإِنَّهُ سَيَذْهَبُ عَنْهُ رِجْزُ الشَّيْطَانِ، وَأَيُّمَا رَجُلٍ غَضِبَ عَلى ذِي رَحِمٍ، فَلْيَدْنُ مِنْهُ، فَلْيَمَسَّهُ، فَإِنَّ الرَّحِمَ إِذَا مُسَّتْ سَكَنَتْ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from his father, from Muyassar who said,

‘The anger was mentioned in the presence of Abu Ja’farasws , so heasws said: ‘When the man is angered, so he would not be pleased ever, until he enters the Fire. Therefore, whenever a man gets angry upon a people while he is standing, so let him sit down straight away, so the filth of Satanla would go away from him; and whenever a man is angered upon a relative, so let him go closer to him and let him touch him, for the relative, when touched, calms down’.125

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « الْغَضَبُ مِفْتَاحُ كُلِّ شَرٍّ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, fro Dawood Bin Farqad who said,

‘Abu Abdullahasws said: ‘The anger is a key to every evil’.126

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « سَمِعْتُ أَبِيعليه‌السلام يَقُولُ: أَتى رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم رَجُلٌ بَدَوِيٌّ، فَقَالَ: إِنِّي أَسْكُنُ الْبَادِيَةَ، فَعَلِّمْنِي جَوَامِعَ الْكَلَامِ، فَقَالَ: آمُرُكَ أَنْ لَاتَغْضَبَ، فَأَعَادَ عَلَيْهِ الْأَعْرَابِيُّ الْمَسْأَلَةَ ثَلَاثَ مَرَّاتٍ حَتّى رَجَعَ الرَّجُلُ إِلى نَفْسِهِ، فَقَالَ: لَا أَسْأَلُ عَنْ شَيْ‌ءٍ بَعْدَ هذَا، مَا أَمَرَنِي رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم إِلاَّ بِالْخَيْرِ ».

قَالَ: « وَكَانَ أَبِيعليه‌السلام يَقُولُ: أَيُّ شَيْ‌ءٍ أَشَدُّ مِنَ الْغَضَبِ؟ إِنَّ الرَّجُلَ لَيَغْضَبُ، فَيَقْتُلُ النَّفْسَ الَّتِي حَرَّمَ اللهُ، وَيَقْذِفُ الْمُحْصَنَةَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard myasws fatherasws saying: ‘A Bedouin man came over to Rasool-Allahsaww and he said, ‘I dwell in the desert, so teach me the comprehensive words’. So hesaww said: ‘Isaww order you that you should not get angry’. So the Bedouin reiterated the question upon himsaww three times, until the man retracted it to himself and he said, ‘I shall not ask about anything after this. Rasool-Allahsaww did not order me except with the good’.

Heasws said: ‘And myasws fatherasws was saying: ‘Which thing is more difficult than the anger. Once the man gets angry so he kills the soul which Allahazwj has Prohibited and he slanders the married woman’.127

5. عَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنْ عَبْدِ الْأَعْلى، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : عَلِّمْنِي عِظَةً أَتَّعِظُ بِهَا، فَقَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم أَتَاهُ رَجُلٌ، فَقَالَ لَهُ: يَا رَسُولَ اللهِ، عَلِّمْنِي عِظَةً أَتَّعِظُ بِهَا، فَقَالَ لَهُ: انْطَلِقْ وَلَاتَغْضَبْ، ثُمَّ أَعَادَ إِلَيْهِ، فَقَالَ لَهُ: انْطَلِقْ وَلَاتَغْضَبْ؛ ثَلَاثَ مَرَّاتٍ ».

From him, from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Abdul A’ala who said,

‘I said to Abu Abdullahasws , ‘Teach me an advice which I can be advised with’. So heasws said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww ! Teach me an advice I can be advised with’. So hesaww said to him: ‘Go, and don’t be angry’. Then he reiterated to himsaww . So hesaww said to him: ‘Go, and don’t be angry’ – three times’.128

6. عَنْهُ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ سَيْفِ بْنِ عَمِيرَةَ: عَمَّنْ سَمِعَ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ كَفَّ غَضَبَهُ، سَتَرَ اللهُ عَوْرَتَهُ ».

From him, from Ismail Bin Mihran, from Sayf Bin Ameyra,

(It has been narrated) from the one who heard Abu Abdullahasws saying: ‘The one who restrains his anger, Allahazwj would Veil his bareness’.129

7. عَنْهُ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ حَبِيبٍ السِّجِسْتَانِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَكْتُوبٌ فِي التَّوْرَاةِ فِيمَا نَاجَى اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ مُوسىعليه‌السلام : يَا مُوسى، أَمْسِكْ غَضَبَكَ عَمَّنْ مَلَّكْتُكَ عَلَيْهِ؛ أَكُفَّ عَنْكَ غَضَبِي ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘It is Written in the Torah, among what Allahazwj Mighty and Majestic Whispered to Musaas with: “O Musaas ! Withhold youras anger from the one who youas have control upon, Iazwj shall Restrain Myazwj Anger from youas ’.130

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ، عَنْ يَحْيَى بْنِ عَمْرٍو، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى بَعْضِ أَنْبِيَائِهِ: يَا ابْنَ آدَمَ، اذْكُرْنِي فِي غَضَبِكَ؛ أَذْكُرْكَ فِي غَضَبِي، لَا أَمْحَقْكَ فِيمَنْ أَمْحَقُ، وَارْضَ بِي مُنْتَصِراً؛ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ ».

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

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Revealed unto one of Hisazwj Prophetsas : “O son of Adamas ! Remember Meazwj during your anger, Iazwj shall Remember you during Myazwj Anger and will not Eliminate you among the ones Iazwj Eliminate; and be pleased with Myazwj Support, for Myazwj Support for you is better than your support for yourself”‘.131

9. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام مِثْلَهُ، وَزَادَ فِيهِ: « وَإِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ، فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws , similar to it, and there is an increase in it, “And when you are oppressed with an injustice, so be please with Myazwj Support for you, for Myazwj Support for you is better than your support for yourself!’.132

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ فِي التَّوْرَاةِ مَكْتُوباً: يَا ابْنَ آدَمَ، اذْكُرْنِي حِينَ تَغْضَبُ؛ أَذْكُرْكَ عِنْدَ غَضَبِي، فَلَا أَمْحَقْكَ فِيمَنْ أَمْحَقُ، وَإِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ؛ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ ».

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

‘I heard Abu Abdullahasws saying: ‘It is Written in the Torah: “O son of Adamas ! Remember me when you are angered, Iazwj shall Remember you during Myazwj Anger, so Iazwj shall not Eliminate you among the ones Iazwj do Eliminate; and whenever you are oppressed with an injustice, so be pleased with Myazwj Support for you, for Myazwj Support for you is better than your support for yourself”‘.133

11. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ؛ وَعَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً، عَنِ الْوَشَّاءِ، عَنْ أَحْمَدَ بْنِ عَائِذٍ، عَنْ أَبِي خَدِيجَةَ، عَنْ مُعَلَّى بْنِ خُنَيْسٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَجُلٌ لِلنَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم : يَا رَسُولَ اللهِ عَلِّمْنِي، قَالَ: اذْهَبْ وَلَاتَغْضَبْ، فَقَالَ الرَّجُلُ: قَدْ اكْتَفَيْتُ بِذَاكَ، فَمَضى إِلى أَهْلِهِ، فَإِذَا بَيْنَ قَوْمِهِ حَرْبٌ قَدْ قَامُوا صُفُوفاً، وَلَبِسُوا السِّلَاحَ، فَلَمَّا رَأى ذلِكَ لَبِسَ سِلَاحَهُ، ثُمَّ قَامَ مَعَهُمْ، ثُمَّ ذَكَرَ قَوْلَ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَاتَغْضَبْ، فَرَمَى السِّلَاحَ، ثُمَّ جَاءَ يَمْشِي إِلَى الْقَوْمِ الَّذِينَ هُمْ عَدُوُّ قَوْمِهِ، فَقَالَ: يَا هؤُلَاءِ، مَا كَانَتْ لَكُمْ مِنْ جِرَاحَةٍ أَوْ قَتْلٍ أَوْ ضَرْبٍ لَيْسَ فِيهِ أَثَرٌ، فَعَلَيَّ فِي مَالِي أَنَا أُوفِيكُمُوهُ، فَقَالَ الْقَوْمُ: فَمَا كَانَ فَهُوَ لَكُمْ، نَحْنُ أَوْلى بِذلِكَ مِنْكُمْ ».

قَالَ: « فَاصْطَلَحَ الْقَوْمُ، وَذَهَبَ الْغَضَبُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘A man said to the Prophetsaww , ‘O Rasool-Allahsaww ! Teach me (something)’. Hesaww said: ‘Go and don’t be angry’. So the man said, ‘I have suffice with that’. So he went to his family and he found that there was a battle in between his people, and they had lined up in rows and wearing the weapons.

So when he saw that, he (also) wore his weapon, then stood along with them. Then he remembered the words of Rasool-Allahsaww , ‘Don’t be angry’. So he threw down the weapon, then went walking over to the people who were the enemies of his people, and he said, ‘O you all! Whatever injuries were with you, or (if) a killing, or a strike in which there were no effects, so upon me is (the compensation for it) from my wealth. I shall fulfil it’. So the people said, ‘So whatever it was, so it is for you, (although) we are first for it with that than you are (i. e. we don’t want anything)’.

Heasws said: ‘So the people reconciled and the hostility was gone’.134

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ هذَا الْغَضَبَ جَمْرَةٌ مِنَ الشَّيْطَانِ، تُوقَدُ فِي قَلْبِ ابْنِ آدَمَ، وَإِنَّ أَحَدَكُمْ إِذَا غَضِبَ احْمَرَّتْ عَيْنَاهُ، وَانْتَفَخَتْ أَوْدَاجُهُ، وَدَخَلَ الشَّيْطَانُ فِيهِ، فَإِذَا خَافَ أَحَدُكُمْ ذلِكَ مِنْ نَفْسِهِ، فَلْيَلْزَمِ الْأَرْضَ، فَإِنَّ رِجْزَ الشَّيْطَانِ لَيَذْهَبُ عَنْهُ عِنْدَ ذلِكَ ».

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ib Raib, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘This anger is an ember from the Satanla , being inflamed in the head of the son of Adamas, and that one of you, when he gets angered, his eyes turn red, his veins puff up and Satanla enters in him. So when one of you fears that from himself, so let him hold on to the earth, for the filth of the Satanla would go away from him during that’.135

13. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « الْغَضَبُ مَمْحَقَةٌ لِقَلْبِ الْحَكِيمِ ». وَقَالَ: « مَنْ لَمْ يَمْلِكْ غَضَبَهُ، لَمْ يَمْلِكْ عَقْلَهُ ».

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

‘Abu Abdullahasws having said: ‘The anger is darkness for the wise heart’. And heasws said: ‘The one who does not control his anger, would not (be able to) control his intellect’.136

14. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ، أَقَالَ اللهُ نَفْسَهُ يَوْمَ الْقِيَامَةِ؛ وَمَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ، كَفَّ اللهُ ـ تَبَارَكَ وَتَعَالى ـ عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who restrains himself from the vanities of the world, Allahazwj would Discharge his soul on the Day of Judgment; and the one who restrains his anger from the people, Allahazwj Blessed and High would Restrain the Punishment from him on the Day of Judgment’.137

15. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ، كَفَّ اللهُ عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘The one who restrains his anger from the people, Allahazwj would Restrain the Punishment from him on the Day of Judgment’.138