Truth About Shia Ithna Ashari Faith

Truth About Shia Ithna Ashari Faith66%

Truth About Shia Ithna Ashari Faith Author:
Translator: Yasin T. al-Jibouri
Publisher: www.alhassanain.org/english
Category: Debates and Replies

Truth About Shia Ithna Ashari Faith
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Truth About Shia Ithna Ashari Faith

Truth About Shia Ithna Ashari Faith

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Imāmate

Imāmate or caliphate means leadership. It has become a term for leading the Muslims after the demise of the Messenger of Allāh (ṣ), a term which nobody can deny because leadership is an instinctive need for any group of people. Muslims, Sunnis or Shī’ahs, disagreed with regard to how to appoint an imām, or a caliph, and what role he should assume.

This is one of the most serious of their disagreements, and other disagreements are no more than a natural outcome of this great difference. This is so because Imāmate, as viewed by the Shī’ahs, has to be supported by a text from the Messenger of Allāh (ṣ), and it is specifically relevant to the Twelve Imāms from among Ahlul Bayt (‘a).

Knowing the Islamic injunctions, following the departure from this world of the Messenger of Allāh (ṣ), is achieved only by referring to these Imāms (‘a) or to accurate transmissions reported about them. When their statements disagree with those of others, what Ahlul Bayt (‘a) state must be accepted, since they are the safe custodians of the Sunnah of the Chosen One (ṣ).

With regard to Imāmate, the Sunnis say that an imām is to be elected according to the principle of shūra (mutual consultation), but they do not object if such an imām is appointed through the recommendation of an outgoing caliph to the one who would be his successor, as was the case with caliph Abū Bakr who recommended ‘Umar to be his successor. Also, they permit caliphate to be taken by force, by the sword, as was the case with the Umayyad, ‘Abbāside and Ottoman caliphates.

As regarding learning the Islamic injunctions, it according to them is to be acquired by consulting what is“authentic” of what the sahābah had narrated, without making any distinction among these sahābah.

They, thus, regarded all sahābah as equitable and trustworthy despite the fact that many of them became involved in both battles of the Camel and of Siffeen, and they took part in killing each other on those and other occasions, something which places a question mark about the“equity” of many of them and raises many questions. You will review ample details about the“equity” of the sahābah in a chapter to come, by the Will of Allāh.

Since the case is as such, since there are differences between the Shī’ahs and the Sunnis, and before we issue a verdict labeling a particular sect as“invalid” or preferring one method over another, we ought to take the time to look into the proofs and arguments of each party. We have dedicated our research for this purpose. We will be summarizing the texts which the Shī’ahs regard as proofs for upholding their Imāmite sect as well as the rebuttal of the Sunnis of the same:

1) Proofs Confirming the Imāmate of Ahlul Bayt (‘a)

2) Proofs Confirming the Number of Imāms from among Ahlul Bayt (‘a)

3) Proofs Regarding the Appointment by the Prophet (ṣ) of Ali ibn Abū Tālib (‘a) [as his successor]

Texts Relevant To Imāmate

1. Proofs Confirming the Imāmate of Ahlul Bayt (‘a)

Texts quoted from the Messenger of Allāh (ṣ) referring to the Imāmate, after his demise, of the nation’s Ahlul Bayt (‘a) are numerous; here are the most famous among them:

According to Muslim’s Sahīh, relying on isnād which goes back to Zaid ibn Arqam, the Messenger of Allāh (ṣ), so Zaid narrated, said, “O people! I am a human upon whom the messenger of my Lord is about to call. I will surrender to the call, and I am leaving among you two weighty things: the first of them is the Book of Allāh wherein there is guidance and noor.

So, take the Book of Allāh, for in it there is guidance and there is noor. Uphold the Book of Allāh and adhere to it. And (the other are) my Ahlul Bayt (‘a). I commend to you, in the Name of Allāh, my Ahlul Bayt (‘a);I commend to you, in the Name of Allāh, my Ahlul Bayt (‘a); I commend to you, in the Name of Allāh, my Ahlul Bayt (‘a).1

In al-Tirmidhi’s Sahīh, through isnād traced to Jābir ibn Abdullāh [al-Ansāri], the latter said, “I saw the Messenger of Allāh (ṣ) on the Day of ‘Arafa when he performed his [last] pilgrimage. He was riding his she-camel Quswa. He delivered a sermon, and I heard him saying, ‘O people! I have left among you that, so long as you uphold to it, you shall never stray: The Book of Allāh and my ‘itrat, my Ahlul Bayt’.2

Had there been only this hadīth, it would have sufficed to prove the authenticity of the Shī’ah sect which obligates clinging to Ahlul Bayt (‘a) in addition to clinging to the Glorious Book of Allāh. We find in this hadīth the order of the Messenger of Allāh (ṣ), as clearly as can be, that we should uphold Ahlul Bayt (‘a) after his demise, and that such upholding, in addition to adhering to the Glorious Qur’ān, is the condition for one’s salvation versus straying.

Although Muslim and many other scholars of hadīth from among the Sunnis have included this hadīth in their Sahīh and musnad books, it is to my great amazement that I find most Sunnis not familiar with it. They deny it when they hear about it, as if it does not exist, saying that what is accurate in this regard is what Abū Hurayrah had said, that is, the Messenger of Allāh (ṣ) said, “I have left among you two things that will never let you stray so long as you adhere to them or act upon them: the Book of Allāh and my Sunnah.”3

Having investigated the source of this tradition, I found out that it was not recorded in any of the Sahīh books. Al-Bukhāri, al-Nisā’i, al-Dhahabi and others have labelled it as“weak” 4 . It is narrated by al-Hākim in his Mustadrak which, according to the consensus of Sunni scholars, is regarded as being less [in prestige] than the Sahīh book of Muslim who stated it in this wording:“...the Book of Allāh and my ‘itrat, my Ahlul Bayt (‘a).”

Even if we suppose there is no difference between both narratives, we have to surrender to the fact that what is meant by the phrase“my Sunnah” , as it exists in al-Hākim’s narrative, is the Sunnah derived from the venue of the Household of the Prophet (ṣ), not from that of others, as is quite obvious in Muslim’s narrative. As for sticking to the narrative of al-Hākim wherein he says,“... the Book of Allāh and my Sunnah,” rejecting Muslim’s version of“... the Book of Allāh and my ‘itrat, my Ahlul Bayt (‘a),”

This goes against not only the consensus of the Sunni scholars of hadīth, who all regard the traditions narrated by Muslim with higher regards than those narrated by al-Hākim, it is also contrary to logic and reason because the word“Sunnah” by itself as narrated by al-Hākim does not convey a specific meaning, since all Islamic sects claim they follow the Sunnah of the Prophet (ṣ).

Moreover, there are many differences among these sects, and the reasons behind such differences are rendered to the differences in how the Prophet’s Sunnah was transmitted to them, i.e. through various venues, the Sunnah which explains and complements the Holy Qur’ān, the Sunnah the accuracy of which is agreed upon by all Islamic sects.

Hence, the differences in the transmitted hadīth led also to differences in interpreting the Qur’ān. The Sunnah of the Prophet (ṣ), therefore, became many Sunnahs and the Muslims, accordingly, split into sects and groups which are said to number thirty-seven. So, which of these Sunnahs is more worthy of being followed?

This question comes naturally to the mind of anyone who deeply discerns such differences. The above-quoted hadīth came to respond to such differences so that the Muslims would not be left puzzled with regard to their Islamic faith following the departure from this world of the one who convey it to them.

This is why there have been sacred instructions by the Prophet (ṣ) mandating that the purified Sunnah of he Prophet (ṣ) must be derived from the venue of the Ahlul Bayt (‘a) of the Prophet (ṣ), those who are described by the Qur’ān as tāhir, Purified, a description which is quite clear and accepts no other meaning. Such a derivation, and only such a derivation, brings security against dissension and straying.

It is here that two questions are put forth. The picture can never be completely clear unless we answer them:

First: Who are“Ahlul Bayt (‘a)” to whom reference is made by the tradition cited above?

Second: Why did the said tradition specify the derivation [of the Islamic injunctions] only from Ahlul Bayt (‘a) rather than from all the sahābah, as the Sunnis advocate?

Who Are Ahlul Bayt (‘a)?

In his Sahīh, relying on the isnād of Safiyya daughter of Shaybah, Muslim quotes the latter saying that ‘Ā’isha said, “The Messenger of Allāh (ṣ) came out wearing an unsown garment of black [camel] hair. He brought al-Hasan ibn Ali (‘a) and let him in. Then al-Husayn (‘a) came and he let him, too, in. Then Fātima (‘a) came in and he let her, too, in. Then Ali (‘a) came. He let him, too. Then he said [i.e. quoted the following verse],

Surely Allāh wishes to remove all abomination from you, O People of the House [of the Prophet] and to purify you with a perfect purification’ (Qur’ān, 33:33).5

Also in Muslim’s Sahīh we read the following:

“When this verse was revealed: ‘Say: Come! Let us gather together our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly pray and invoke Allāh’s curse on the liars’ (Qur’ān, 3:61),

the Messenger of Allāh (ṣ) called upon Ali (‘a), Fātima (‘a), al-Hasan (‘a) and al-Husayn (‘a) then said, ‘Lord! These are my Ahlul Bayt’.”6

From both of these traditions, it is quite clear that Ahlul Bayt (‘a), during the lifetime of the Prophet (ṣ), were: Ali (‘a), Fātima (‘a) and both their sons (‘a).

But What About the Wives of the Prophet (ṣ)?

In his Sahīh, Muslim quotes Zaid ibn Arqam citing the Prophet (ṣ) saying,“I am leaving with you two weighty things: one of them is the Book of Allāh, the most Exalted, the most Great, and it is the Rope of Allāh; whoever adheres to it is guided and whoever abandons it strays.” In the same tradition, people inquired whether his Ahlul Bayt (‘a) included his wives.“No,” said he,“By Allāh! A woman remains with the man for a period of time, then he may divorce her, whereupon she returns to her father and people. His Ahlul Bayt (‘a) come from his loins, his nearest in kin who are prohibited from taking charity after his demise.” 7

To quote al-Tirmidhi’s Sahīh, where the compiler relies on the authority of ‘Amr ibn Abū Salamah, who was raised by the Prophet (ṣ), ‘Amr said,

“When this verse was revealed: ‘Surely Allāh wishes to remove all abomination from you, O People of the House [of the Prophet] and to purify you with a perfect purification’ (Qur’ān, 33:33)’

at the house of Umm Salamah, the Prophet (ṣ) called upon Fātima (‘a), Hasan (‘a) and Husayn (‘a). He put a garment over them while Ali (‘a) was behind him.

He placed the garment over them all then supplicated thus: ‘Lord! These are my Ahlul Bayt (‘a); so, do remove abomination from them and purify them with a perfect purification.’ Umm Salamah asked him, ‘May I be included with them, O Prophet of Allāh?’ He said, ‘Stay where you are, and you are in goodness.’”8

In his Musnad, [imām] Ahmad [ibn Hanbal] quotes Umm Salamah saying,“The Messenger of Allāh (ṣ) said to Fātima (‘a): ‘Bring me your husband and both sons.’ She brought them in. He put a garment made in Fadak then put his hand on them and said, ‘Lord! These are the Progeny of Muhammad; so, let Your salutations and blessings be upon Muhammad and the Progeny of Muhammad; surely You are the Praised One, the most Glorified.’ I lifted the garment in order to join them, but he pulled it from my hand and said, ‘You are in goodness.’” 9

Despite the clarity of the previous proofs in identifying who Ahlul Bayt (‘a) are, some people oppose it and base their argument on the following verses from Surat al-Ahzab (Chapter 33 of the Holy Qur’ān), claiming that the term“Ahlul Bayt (‘a)” includes the wives of the Prophet (ṣ):

O Prophet! Say to your consorts:“If you desire the life of this world, and its glitter, then come! I will provide for your enjoyment and set you free in a handsome manner. But if you seek Allāh and His Prophet, and the abode of the hereafter, truly Allāh has prepared a great reward for the well-doers from among you.” O consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the punishment would be doubled to her, and that is easy for Allāh. But any of you who is devout in the service of Allāh and His Prophet, and does righteous deeds, to her We shall grant a reward twice as much and We have prepared a generous sustenance for her. O consorts of the Prophet! You are not like any (other) women: If you fear (Allāh), do not be too complaisant of speech, lest one in whose heart there is a disease should be moved with desire: But speak a speech (that is) just. And stay in your houses, do not make a dazzling display, like that in the former times of ignorance, establish regular prayer and give regular charity, and obey Allāh and His Prophet. And Allāh only wishes to remove all abomination from you, you members of the family, and to make you pure and spotless. Qur’ān, 33:28-33

As is quite clear, the argument of those who say that“Ahlul Bayt (‘a)” is a term which includes the wives of the Prophet (ṣ) is based on“... And Allāh only wishes to remove all abomination from you, you members of the family, and to make you pure and spotless” falling in the same verse a portion of which deals with the wives of the Prophet (ṣ).

This claim can be refuted from many angles; here are some of them:

1. The revelation of Qur’ānic verses in reference to threatening the wives of the Prophet (ṣ) that they could be divorced followed by the Will of Allāh to purify Ahlul Bayt (‘a) with a perfect purification does not necessarily mean that on both occasions, the wives of the Prophet (ṣ) are implied simply because there are many verses in the Holy Qur’ān of this sort containing two different issues.

The reason why they both fall in the same verse is perhaps due to their coincidently took place at the same time. One such an example is derived from these verses: “Forbidden to you (for food) are: dead meat, blood, the flesh of swine and that on which a name other than that of Allāh has been invoked, that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death, that which has been (partly) eaten by a wild animal, unless you are able to slaughter it (in due way), that which is sacrificed on stone (altars).

The division (of meat) by raffling with arrows is also (forbidden): That is impiety. This Day those who reject faith have given up all hope of your religion: Yet do not fear them, but fear Me. This Day I have perfected your religion for you, completed My favor upon you, and have chosen Islam for you as your religion” (Qur’ān, 5:3).

You find in this verse how the subject revolving round the perfecting of the creed falls in the middle of the subject dealing with prohibitive foods!

2. What underscores the fact that the wives of the Prophet (ṣ) are not included in the meaning of this verse is that the subject relevant to the wives of the Prophet (ṣ) came in an Arabic pronoun specifically relevant to a group of females, whereas when the topic shifted to the purification of Ahlul Bayt (‘a), the pronoun changed to one relevant to a group of males.

3. The previously quoted authentic traditions recorded in the Sahīh books of both Muslim and al-Tirmidhi, as well as in Ahmad’s Musnad and in others all prove unequivocally that the wives of the Prophet (ṣ) are not included among Ahlul Bayt (‘a). When Umm Salamah, may Allāh be pleased with her, asked the Prophet (ṣ),“May I be included with them, O Prophet of Allāh?,” He said to her,“Stay where you are, and you are in goodness.” In Muslim’s narrative, people inquired whether his wives were among his Ahlul Bayt (‘a), and the answer came in the negative.

4. In the tradition of the two weighty things which Muslim, Ahmad and others narrate, the Prophet (ṣ) is cited as having said,“O people! I am leaving among you two things which, so long as you uphold them [both simultaneously], you shall never stray: the Book of Allāh and my ‘itra, my Ahlul Bayt,” it is quite clear that they have to be followed [with regard to all religious and secular issues].

If we suppose, just for the sake of debating, that the wives of the Prophet (ṣ) are the ones meant, or implied, in this tradition, in what way will the Muslims uphold them after the demise of the Messenger of Allāh (ṣ), bearing in mind that they were obligated to remain in their homes? How would one answer this question, knowing that they all lived in one and the same century? If one says that upholding them means citing the traditions from them, we would respond by saying that among them are those who did not narrate one single tradition!

The“abomination” [rijs] which occurs in the verse saying,““... And Allāh only wishes to remove all abomination from you, you members of the family, and to make you pure and spotless” means linguistically something filthy: a reference to sinning, while tahāra (cleansiness) linguistically connotes piety.

The meaning of the will of the Almighty, Praised and Glorified is He, to remove abomination from them, is to clear them of any sin and to raise their status above committing anything which points out to shortcomings in them. A sin, no matter how minor, is indicative of a flaw in the person who commits it. This means that Allāh Almighty wanted to purify Ahlul Bayt (‘a) from committing any sin, minor or major, and this is nothing but a proof of Infallibility and, hence, purification.

As regarding what is said that the meaning of“purification” in this verse is merely an indication of religious piety, that is, their own avoidance of committing what Allāh has prohibited them from committing while acting upon His Commandments, this claim is rejected because“purification” in such a sense is not relevant only to Ahlul Bayt (‘a) but to all Muslims. The Muslims are all obligated to act upon the injunctions of their creed:

“Allāh does not desire to put any hardship on you but to purify you, and so that He may complete His favor on you, perhaps you will be grateful” (Qur’ān, 5:6).

Thus, if we agree that those regarding whom this verse was revealed are infallible, we will find out that the wives of the Prophet (ṣ) are not among them because they are not infallible, let alone the fact that nobody, be he from the early generations or from the latter ones, made such a claim, knowing fully well that the Prophet (ṣ) threatened to divorce them and made other threats against some of them as you will see in a chapter to come.

Additional Proofs For The Infallibility Of Ahlul Bayt (‘a)

1. Hadīth al-Thaqalayn: Text of the tradition of the two weighty things:“O people! I am leaving among you two things which, so long as you uphold to them [both simultaneously], you shall never stray: the Book of Allāh and my ‘itra, my Ahlul Bayt (‘a),” where there is a directive from the Prophet (ṣ) that the condition for not straying is upholding the Book of Allāh (ṣ) and his ‘itra, Progeny.

It is not rational for anyone who believes there is a possibility that there is something wrong, or any crookedness, in it can expect it to be a safe haven against straying. This proves the Infallibility of both weighty things: the Book of Allāh, i.e. the greater weight which no falsehood can approach from front or back, and Ahlul Bayt (‘a), the great weight.

2. This Qur’ānic Verse:

“And remember that Abraham was tried by his Lord with certain commands which he fulfilled. He said, ‘I will make you an Imām (guide) to the nations.’ He pleaded: ‘What about my offspring?!’ He answered, ‘My promise is not within the reach of evil-doers’” (Qur’ān, 2:124).

Besides pointing out to the lofty status of Imāmate, this verse also indicates that the“promise” of Allāh, that is, Imāmate, cannot be the lot of an oppressor. A sin, minor or major, renders one who commits it an oppressor. Hence, an Imām has to be divinely protected from committing any sin or wrongdoing.

3. Evidence in Mustadrak al-Sahīhayn: Relying on the isnād of Hanash al-Kināni, al-Hākim cites the man saying that he heard Abū Dharr saying the following as he was holding to the door of he Ka’ba:“O people! Whoever knows me, I am who I am, and whoever does not, I am Abū Dharr. I heard the Messenger of Allāh (ṣ) saying, ‘The similitude of my Ahlul Bayt (‘a) among you is like the ark of Noah: whoever boards it is safe [from drowning], and who ever lags behind it is drowned.” 10 Al-Hākim adds saying that the isnād of this tradition is authentic.

4. Also in Mustadrak al-Sahīhayn: Through the isnād traced to Ibn ‘Abbās, the same reference cites Ibn ‘Abbās quoting the Messenger of Allāh (ṣ) saying,“The stars offer security for the people of the earth against drowning, while my Ahlul Bayt (‘a) are the security of my nation against dissension. If a tribe from among the Arabs opposes them, it will become the party of Eblis.” 11

5. In al-Bukhāri’s Sahīh: In order to further clarify the lofty status with which Ahlul Bayt (‘a) were blessed, we would like to quote some traditions narrated in al-Bukhāri’s Sahīh and which address Ahlul Bayt (‘a) with“alaihimis-salām” (peace be upon them). They, rather than anyone else from among all the sahābah or the wives of the Prophet (ṣ), were thus addressed. Following are examples narrated by al-Bukhāri in his Sahīh:

Ali (‘a) has said,“I used to have an established portion of the war booties, and the Prophet (ṣ) gave me an established portion of the khums. When I was going to have a daughter by Fātima (‘a), peace be upon her, daughter of the Messenger of Allāh (ṣ)..., etc.” 12

Al-Bukhāri also wrote saying,“... and the Prophet (ṣ) knocked at the door of Fātima (‘a) and Ali (‘a), peace be upon both of them, on a night for the prayers..., etc.” 13

In another narration, the following is stated:“... He said, ‘I saw the Prophet (ṣ), and al-Hasan (‘a) son of Ali (‘a), peace be upon both of them, looked like him..., etc.’” 14

Also, the following is stated in the same reference:“... from Ali (‘a) son of al-Husayn (‘a), peace be upon both of them, he told him..., etc.” 15

One may argue saying that this does not prove their distinction, but the question will then be,“Why then were they, rather than anyone else, thus greeted?”

6. Evidence From Hadīth: The Messenger of Allāh (ṣ) has ordered anyone who blesses him to also bless his Progeny concurrently. In a tradition recorded by al-Bukhāri in his Sahīh, relying on the isnād of Abdul-Rahmān ibn Abū Layla, it is recorded that“... He said, ‘Ka’b ibn ‘Ajrah met me and said, ‘Grant me a gift!’ The Prophet (ṣ) came out to see us, so we said to him, ‘O Messenger of Allāh! We have already come to know how to greet you, but how should we bless you?’ He (ṣ) said, ‘You should say: O Allāh! Bless Muhammad (ṣ) and the Progeny of Muhammad (ṣ) as You blessed Ibrāhīm and the progeny of Ibrāhīm; surely You are the oft-Praised, the oft-Glorified’.” 16

The point of connection in this tradition between our master Ibrāhīm, peace be upon him and upon his progeny, on one hand, and our master Muhammad (ṣ) and his Progeny on the other is that Ibrāhīm, peace be upon him, was also a prophet, and his offspring were prophets to whom people referred after his demise.

Likewise, the offspring of Muhammad (ṣ) were the custodians of the Message brought by Muhammad (ṣ). The Muslims were ordered to refer to them after the demise of the Chosen One (ṣ) except they were Imāms (‘a), not prophets, as was the case with the progeny of Ibrāhīm. In a dialogue between the Prophet (ṣ) and Ali (‘a), the Prophet (ṣ) said,“Are you not pleased that your status with me is like that of Aaron to Moses except there is no prophet after me?” 17 We will later discuss this tradition.

It is concluded from all the above that Allāh, the most Sublime and the most Great, specifically granted purification and Infallibility to Ahlul Bayt (‘a) in their capacity as the ones to fill the vacuum left by the Messenger of Allāh (ṣ) with regard to transmitting the Message to future generations, to safeguard it from those who distort or cast doubt about it.

What is the benefit of the Messenger of Allāh (ṣ) conveying the Divine Sharī’a if it is not safeguarded after his death by trustworthy persons? What happened to past creeds suffices to answer this question. The followers of the latter creeds used to derive their legislation from any source after the departure from this world of those who conveyed such creeds to them.

This is why distortion afflicted them as the most Great and the most Exalted One has said:

“Can you (O men of faith!) entertain the hope that they will believe in you, seeing that a party of them heard the word of Allāh, and distorted it knowingly after having understood it?” (Qur’ān, 2:75).

It needs not mentioned that safeguarding the texts of the Qur’ān against any addition or deletion is not by itself sufficient at any rate to safeguard the Divine Sharī’a from being distorted. Imāmate, thus, is considered as an extension of prophethood with regard to its general functions except what is relevant to the wahi, which is one of the particularities of prophethood.

What is meant by the Imāmate being the extension of prophethood is the safeguarding of the Sharī’a with knowledge and application. Hence, the Infallibility of the Imāms (‘a) is a must for transmitting the divine legislation to posterity via pure and genuine venues represented by the Twelve Imāms (‘a) who all belong to the Household of the Prophet (ṣ).

2) Proofs Confirming the Number of Imāms from among Ahlul Bayt (‘a)

The Chosen One (ṣ) has stated that the Imāms, or caliphs, after him were from Quraysh, and that their number is twelve. Relying on the authority of Jābir ibn Samrah, al-Bukhāri quotes Jābir saying that he heard the Prophet (ṣ) saying,“There shall be twelve amīrs...” He goes on to say that the Prophet (ṣ) said something which he (Jābir) did not hear, adding,“My father said to me [that what I did not hear was:] ‘All of them are from Quraysh.’” 18

In Muslim’s Sahīh, one hadīth reads:“The faith shall remain standing till the time of the Hour, or you will be ruled by twelve caliphs, all from Quraysh.” 19 In the same reference, the following text exists:“People’s affairs will be in effect so long as they are ruled by twelve men.” 20

In Ahmad’s Musnad, where the compiler relies on the isnād of Abdullāh ibn Mas’ūd, the latter says that he once asked the Messenger of Allāh (ṣ) about those“caliphs.” The Prophet (ṣ) said to him,“They are twelve in number, as many as the tribes of the Children of Israel.” 21

A text in the Torah of the People of the Book carries this meaning:“Allāh Almighty conveyed the glad tiding of [the birth of] Ishmael to Abraham and that He would multiply his progeny exceedingly and bring about from among his offspring twelve princes and a great nation.” 22

The“great nation” referred to here is the nation of our master Muhammad (ṣ) whose lineage descended from Ishmael, peace be upon him. As for the twelve princes, they are the Imāms (‘a), or the caliphs, who succeeded the Messenger of Allāh (ṣ) and who also descended from him. They are the ones referred to in the authentic traditions cited above.

This issue may be regarded as the most perplexing to the Sunni scholars who could not provide one single explanation, or any convincing argument, identifying these twelve caliphs referred to by many authentic traditions recorded in their own Sahīh books, so much so that this issue has become a puzzling riddle to them. Their interpretations of it are shaky, often reaching a dead end because of the inapplicability of the number“twelve” to any group of caliphs starting from the first four and passing by the Umayyads, the ‘Abbāsides and the Ottomans, or are they to be selected from all of these?!

We would like to bring about an example portraying the extent of their confusion while interpreting this tradition: Al-Suyūti has said,“From among the twelve [caliphs] are: the [first] four caliphs, al-Hasan (‘a), Mu’āwiyah, [‘Abdullāh] ibn al-Zubayr, ‘Umar ibn ‘Abdul-Azīz. These are eight, and it is possible that the Mahdi, the ‘Abbāside [caliph] may be added to them since he is to the ‘Abbāsides what ‘Umar ibn ‘Abdul-Azīz is to the Umayyads. And al-Tāhir, the ‘Abbāside [caliph], too, [is among them] on account of his equity. Two remain; these are the awaited ones; one of them is al-Mahdi because he belongs to Ahlul Bayt.” 23

When we talk about their puzzlement in solving the“riddle” of the twelve caliphs, we mean their scholars are the ones who are puzzled. As for their commoners, they most often never heard such traditions which fix the number of the successors of the Messenger of Allāh (ṣ) or the hadīth which enjoins upholding the two weighty things and many others which all point out to the merits of Ahlul Bayt (‘a) despite such occurrence in their Sahīh books.

I was quite astonished when Dr. Ahmad Nawfal, a professor at the College of Sharī’a, University of Jordan, as I debated with him, said that the tradition of the twelve caliphs is of my own invention, and that it does not exist in the Sunni books of hadīth.

Having said so, he immediately left, refusing to continue the debate. This took place after he had delivered a lecture in Manilla, answering questions raised by some attendants about the origin of Shī’ahs and Shī’ism. His answers were contrary to the truth, thus prompting me to oppose his falsification. I provided some traditions which prove that Shī’ahs follow Muhammad (ṣ), not Ibn Saba’, as he claimed.

We do not, by mentioning this incident, mean to scandalize this virtuous professor, may Allāh forgive him. We simply like to point out to the truth which has to be made clear, that is, fanaticism prompts some people to do more than that. This is really strange. How can one have the courage to answer questions about a subject while he is ignorant of the basic facts relevant to it? What if the issue deals with religious affairs? What is the judgment against one who issues verdicts without knowledge? Surely there is no power nor might except in Allāh.

So, while we see the Sunnis puzzled by the“riddle” of the twelve caliphs, while many of them are ignorant of the glittering authentic traditions leading to it, Imāmite Shī’ahs, followers of the Household of the family of the Prophet (ṣ), have already clarified the matter in this regard, explaining that those implied in the traditions cited above are the Twelve Imāms (‘a) from among the family of the Prophet (ṣ). Moreover, they derived proofs from traditions narrated through the venue of the Purified ‘itra and which exist in their books of hadīth clearly stating their names in a way which leaves no room for doubt. They are:

1. Ali ibn Abū Tālib (‘a), Ameerul-Mu’mineen (the Commander of the Faithful)

2. Al-Hasan ibn Ali (‘a), al-Sibt (the oldest grandson of the Prophet [‰])

3. Al-Husayn (‘a) ibn Ali (‘a), Sayyidul-Shuhadā’ (the master of martyrs)

4. Ali ibn al-Husayn (‘a), Zaynul-’Ābidīn (the best of worshipers)

5. Muhammad ibn Ali (‘a), al-Bāqir (the one who pierces through knowledge)

6. Ja’far ibn Muhammad (‘a), al-Sādiq (the truthful)

7. Mousa ibn Ja’far (‘a), al-Kāzim (the one who suppresses his anger)

8. Ali ibn Mousa (‘a), al-Rida (the one who accepts destiny)

9. Muhammad ibn Ali (‘a), al-Jawād (the generous one)

10. Ali ibn Muhammad (‘a), al-Hādi (the guide)

11. Al-Hasan ibn Ali (‘a), al-’Askari (the man in charge of the troops)

12. Muhammad ibn al-Hasan (‘a), al-Mahdi al-Muntazar (the awaited savior, the divinely-guided one, may Allāh hasten his holy reappearance).

Proofs Regarding the Appointment by the Prophet (ṣ) of Ali ibn Abū Tālib (‘a)

We have already explained the proofs testifying to the Imāmate of Ahlul Bayt (‘a) and the number of caliphs from among them as stated by the Prophet (ṣ) who indicated that they should be his successors in his nation. Following are proofs regarding the appointment by the Prophet (ṣ) of Ali ibn Abū Tālib (‘a). In addition to the above, there are unequivocal proofs testifying to the same, especially to the hadīth of the two weighty things.

Among the most famous narratives regarding the caliphate of Ali (‘a) is the one known as the sermon of al-Ghadīr after the conclusion of the Farewell Pilgrimage (Hijjatul-Wadā’) in 11 A.H. (632 A.D.) It was there and then that the Prophet (ṣ) declared to the people stating, at its conclusion, as narrated by al-Tirmidhi who relies on the isnād traced to Zaid ibn Arqam, the following:“To whosoever I have been the master, Ali henceforth is his master, etc.” 24

Ibn Majah has included in his Sahīh a portion of this detailed sermon through isnād traced to al-Barā’ ibn ‘Āzib who said,“We accompanied the Messenger of Allāh (ṣ) during his pilgrimage. He alighted at a distance of the road and ordered congregational prayers to be held.

Then he took the hand of Ali, peace be upon him, and said, ‘Do not I have more rights on the Muslims than the Muslims themselves have?’ They answered in the affirmative. Then he said, ‘Do not I have right over every believer more than he himself has?’ They answered in the affirmative. He then said, ‘This [Ali] is the master of whoever accepted me as his master. Lord! Be the friend of anyone who befriends him, and be the enemy of whoever antagonizes him.’” 25

It exists in the Musnad of Ahmad ibn Hanbal who relies on the isnād of also al-Barā’ ibn ‘Āzib. The latter says,“We were in the company of the Messenger of Allāh (ṣ) on a trip. We stayed at Ghadīr Khumm. We were called upon to perform congregational prayers.

A couple of trees were swept under for the Messenger of Allāh (ṣ) who performed the noon prayers then took the hand of Ali, peace be upon him, and said, ‘Do not you know that I have more rights on the believers than the believers themselves have?’ They answered in the affirmative. He (ṣ) asked them, ‘Do not you know that I have more rights on every believer than the believer himself has?’ They answered in the affirmative.

He then took Ali, peace be upon him, by the hand and said, ‘To whomsoever I have been the master, Ali [henceforth] is his master. O Lord! Befriend whoever befriends him and be the enemy of whoever antagonizes him.’ ‘Umar ibn al-Khattāb met him thereafter and said to him, ‘Congratulations to you, O son of Abū Tālib! You have received the dawn and the sunset as the master of every believing man and woman.’” 26

This hadīth is famous as the“Ghadīr hadīth” on account of this incident taking place at an area known as“Ghadīr Khumm” (Khumm swamp) which is located near Mecca. This is something the authenticity of which nobody can doubt especially since it has been narrated in many Sunni books of hadīth, so much so that some scholars have stated as many as 80 venues for it only from the Sunnis.

It becomes clear from the previous traditions that the Messenger of Allāh (ṣ) extracted the Muslims’ admission of his mastership over them when he asked them,“Do not you know that I have more rights on the believers than the believers themselves have?... Do not you know that I have more rights on every believer than the believer himself has?”

It is understood that anyone who enjoys the status of having more authority over the believers than the believers themselves have is the believers’ leader as was, indeed, the Messenger of Allāh (ṣ): a leader. When he included Ali (‘a) besides himself in such a description by saying,“To whomsoever I have been the master, Ali [henceforth] is his master,” he practically bestowed upon Ali (‘a) the leadership after his own demise.

Shī’ahs celebrate this occasion every year on the 18th of Dhul-Hijjah which they call“Eid al-Ghadīr.” As for the Sunnis, they interpret this hadīth differently, claiming it does not refer to any caliphate. They interpret the word“mawla” [which exists in the original Arabic text] as“loved one” or“friend,” not“wali amr,” person in charge.

In their view, the meaning of this tradition is:“Anyone whose friend I am, this Ali is his friend, too” !!! The fact is that the word“mawla” has many meanings in Arabic. It is said that it has seventeen meanings including“one who is emancipated” or“servant,” etc. The word“mawla” in this hadīth is to be understood, besides what is stated above through many proofs, to connote leadership. Among such proofs are the following:

1. The verse saying,

“O Messenger! Deliver what has been revealed to you from your Lord, and if you do not do it, then you will have not delivered His message (at all), and Allāh will protect you from the (evil) people” (Qur’ān, 5:67)

which was revealed, as stated in many books of tafsīr, shortly before the Ghadīr sermon. It contains the sense that there is an order from Allāh Almighty that has to be conveyed, and this order, as the wording of the verse suggests and from its very sharp tone, is of an extreme significance, point in the direction that what is meant is not mere friendship and support.

2. The verse saying

“This Day have I perfected your religion for you, completed My favor upon you, and have chosen Islam for you as your religion” (Qur’ān, 5:4)

was revealed, according to many scholars of exegesis, after the Ghadīr incident. It conveys the completion of conveying Muhammad’s message, something which could not have been completed without the appointment of Ali (‘a) and Ahlul Bayt (‘a) in general as the masters. It is far-fetched to say that the conveying became complete when the Messenger of Allāh (ṣ) was told about his friendship with and love for Ali (‘a)!

3. The circumstances during which the Prophet (ṣ) delivered the Ghadīr sermon, in a burning desert, after having ordered the Muslims, who were said to have numbered more than ninety thousand, to assemble in order to extract from them an admission that Allāh and His Messenger were their masters before ordering them to accept the mastership of Ali (‘a) proves that the matter was not relevant to merely loving and befriending Ali (‘a).

4. The previous ahādīth, especially the one about the Two Weighty Things, in addition to the following ones, point as a whole to the caliphate of Ali (‘a) without permitting any room for doubt.

Additional Proofs for Ali’s Caliphate

In al-Tirmidhi’s Sahīh, relying on the isnād of ‘Imrān ibn Hasīn, the latter says,“The Messenger of Allāh (ṣ) dispatched an army under the command of Ali ibn Abū Tālib (‘a). The campaign was carried out, and Ali (‘a) won a female captive as his share of the booty.

Some people faulted him for doing so. Four of the companions of the Messenger of Allāh (ṣ) pledged to complain against him to the Prophet (ṣ). With signs of anger on his holy face clearly visible, the Messenger of Allāh (ṣ) said to them, “What do you want from Ali? Ali is from me, and I am from Ali, and he is the master of every believer after me.” 27

And consider the following verse of the Almighty:

“Your Master is Allāh and His Messenger and the Believers who uphold prayers and pay zakat even while prostrating (Qur’ān, 5:58).”

Most Sunni scholars of exegesis have stated that it was revealed in honor of Ali (‘a) when he gave his ring by way of charity, as he was prostrating during his performance of the prayers, to a poor man.

In al-Bukhāri’s Sahīh, Mis’ab ibn Sa’d quotes his father saying,“The Messenger of Allāh (ṣ) marched out to Tabuk after having left Ali (‘a) behind. Ali (‘a) said to him, ‘Are you going to leave me with the children and the women?’ He (ṣ) said to him, ‘Are you not pleased that your status to me is like that of Aaron to Moses except there shall be no prophet after me?’” 28

This tradition proves that Ali (‘a) had all the positions occupied by Aaron, peace be upon him, among the Children of Israel with the exception of prophethood and which is explained by the Almighty, Praise and Exaltation are His, in these verses:“‘And give me a minister from my family, Aaron, my brother. Add to my strength through him, and make him share my task: So that we may celebrate Your praise without stint and remember You without stint: For You are He Who (ever) regards us.’ (Allāh) said, ‘Your prayer is granted, O Moses!’” It is clear from these verses that Aaron, peace be upon him was a vizier of Moses, a special aide and a partner in leading the nation.

What emphasizes this lofty status in his appointment as the caliph of the nation is that he was the most knowledgeable among all the sahābah according to what al-Bukhāri narrates from ‘Umar ibn al-Khattāb Ibn ‘Abbās has said,“‘Umar said, ‘The one who recites the Qur’ān the best is my father, while the most judicious among us is Ali.” 29

One who is the most knowledgeable of the injunctions and the laws, as is well known, is the one who makes the best judge. Suffices to prove that he is the most knowledgeable among all the companions and the most wise is that he was the gate of the city of knowledge of the Messenger of Allāh (ṣ). In Mustadrak al-Sahīhayn, relying on the isnād of Ibn ‘Abbās, the Messenger of Allāh (ṣ) said,“I am the city of knowledge and Ali (‘a) is its gate. Whoever seek knowledge has to approach through the gate.” 30

In al-Tirmidhi’s Sahīh, the Messenger of Allāh (ṣ) is quoted as having said,“I am the city of wisdom and Ali is its gate.” 31 In Mustadrak al-Sahīhayn, it is stated that the Messenger of Allāh (ṣ) said to Ali (‘a),“You must explain to my nation after me anything wherein they differ.” 32

The Messenger of Allāh (ṣ) even made the mark of hating Ali (‘a) as one of the indications of hypocrisy as is clear from the narrative included by Muslim in his Sahīh with its isnād to Ali (‘a) who said,“By the One Who split the seed and created the breeze, it is a covenant from the Ummi Prophet (ṣ) to me that none loves me except a believer (mu’min) and none hates me except a hypocrite.” 33

Even if the Prophet (ṣ) did not appoint a successor after him, is not the nation supposed to choose the one who has the most knowledge and with the most distinctions in order to be its leader? We have already clarified that Ali (‘a) was the most knowledgeable among the companions. They used to refer to him whenever they confronted a complex theological problem.

Similar to this is included by Abū Dawud in his isnād to Ibn ‘Abbās who said,“‘Umar brought a mentally retarded woman who had committed adultery. He consulted some people in her regard. ‘Umar ordered her stoned. Ali ibn Abū Tālib (‘a) passed by her and inquired about her. He was told that she was a mad woman by so-and-so who had committed adultery, so she was ordered to be stoned. He told them to take her back.

Then he went to him [to ‘Umar] and said to him, ‘O ‘Umar! Don’t you know that judgment against three categories of people is lifted: the mad person till he recovers, the one sleeping till he wakes up and the child till he attains mental maturity?’ He said, ‘Yes.’ Ali (‘a) said, ‘Then what is the matter with this woman that she should be stoned?’ ‘Umar said, ‘Nothing.’ She was sent back. ‘Umar kept making takbeer.” 34 Al-Bukhāri, too, includes part of the same incident in his own Sahīh.35

Moreover, Imām Ali (‘a) was famous as the“Imām of the ascetics” and he was also famous for his courage and extra-ordinary daring feats. He was the first commando in Islam. In every Islamic battle, he played a decisive role on the side of the Messenger of Allāh (ṣ). In the Battle of Badr, he killed with his sword, Sayf al-Fiqār, thirty Qurayshite heroes.

In the battles of Uhud and Hunayn, he undertook a historic stand, jeopardizing his own life in defense of the Messenger of Allāh (ṣ) following the flight of the vast majority of the sahābah! In the Battle of Khandaq (moat), he stood to duel the giant of the polytheists, namely ‘Amr ibn Wudd al-’Āmiri whom he killed at the time when none of the other sahābah dared to face him although the Messenger of Allāh (ṣ) had three times called upon them to do so.

He (ṣ) finally permitted Ali (‘a) to face the man although Ali (‘a) was quite young compared to most sahābah. In the battle for Khaybar, Allāh granted victory at his hands, so he was able to open the gate of the fort after the Muslims at the time could not do so. A large number of the sahābah failed collectively to open it.

Imām Ali (‘a) distinguished himself from the other sahābah by the fact that the time of jāhiliyya did not pollute him with its idols. He received his unique upbringing at the hands of the First Teacher of Humanity, Muhammad (ṣ), from whom he did not part for one moment as long as the Prophet (ṣ) lived. When the Prophet (ṣ) passed away, Ali (‘a) was tending to him. He, therefore, remained all his life receiving knowledge and wisdom from the Messenger of Allāh (ṣ).

Hence, he deserved to be the gate of the city of knowledge of the Prophet (ṣ), of his wisdom, and his brother. Al-Bukhāri narrates in his Sahīh, relying on the isnād of Abdullāh ibn ‘Umar saying,“The Prophet (ṣ) established ties of fraternity among his companions. Ali (‘a) came with tearful eyes and said, ‘O Messenger of Allāh! You have established ties of fraternity among your companions but did not establish a tie of fraternity between me and anyone else.’ The Messenger of Allāh (ṣ) said, ‘You are MY brother in the life of this world and in the Hereafter.’” 36 The Prophet (ṣ) even considered Ali (‘a) as being of him as al-Bukhāri has narrated:“The Prophet (ṣ) said to Ali (‘a), ‘You are of me, and I am of you.’” 37

Ali (‘a) distinguished himself from the rest of the sahābah by acquiring the most merits as we are told by al-Hākim in his Mustadrak where he quotes Ahmad ibn Hanbal saying,“None among the companions of the Messenger of Allāh (ṣ) acquired as many virtues as Ali son of Abū Talib (‘a).” 38 And in Kanz al-’Ummāl, the Messenger of Allāh (ṣ) is quoted as having said,“Allāh ordered me to marry Fātimah (‘a) off to Ali.” 39

This happened after having rejected the offer of marriage from a number of the sahābah who sought her hand in order to earn the great honor of marrying a lady who was“part” of the Messenger of Allāh (ṣ), the Head of the Believing Women and of the residents of Paradise, the lady because of whose anger Allāh would be angry. It is quite true what one said:“Had Ali (‘a) not been created, Fātimah (‘a) would have had no match for marriage.” 40

Having stated all the above, had the selection of the caliph been truly in the hands of the people, Ali (‘a) was the most distinguished among the sahābah, hence he was the most deserving of the caliphate.

The Majority Of The Muslims Went Against The Ahādīth Relevant To Imāmate

We have already explained the evidences proving that mastership is the right of Ahlul Bayt (‘a) in general, that the Twelve Imāms (‘a) from among them were to be the caliphs over the nation, starting with Imām Ali (‘a), following the departure of the Chosen One, Muhammad (ṣ), to the Most High Companion. One decisive question remains to be answered in order to remove a great deal of the ambiguity that coincided with the tale of the dispute between Ahl al-Sunnah and the Shī’ahs throughout the Islamic history. The question is:“If the previous texts truly prove the Imāmate of Ahlul Bayt (‘a), why and how did the caliphate become the lot of others? Were not the sahābah following the Prophet (ṣ) in everything in which he ordered them?”

In order to answer this question, we have to bring about some important historical events at the dawn of Islam which had the major impact in altering the direction of the Islamic history, letting the reader pass his own judgment thereafter. Among the weighty events were the following:

1. Some sahābah of the Messenger of Allāh (ṣ) prohibited him from writing his will.

2. Some sahābah lagged behind and did not join Usamah’s military campaign, casting doubts about his leadership.

3. events of the saqīfa and the swearing of allegiance to Abū Bakr

4. caliphate of ‘Umar

5. caliphate of ‘Uthmān

6. Battle of the Camel and the march of the Mother of the Faithful (‘a)

7. Battle of Siffīn and the rebellion of Mu’āwiyah

8. Martyrdom of Imām Ali (‘a)

9. reconciliation treaty and the martyrdom of Imām al-Hasan (‘a)

10. Karbalā’ Revolution and the Martyrdom of Imām al-Husayn (‘a)

We will discuss each of these events in some details as follows:

I. Some Sahābah of the Messenger of Allāh (ṣ) prohibited him from writing his will.

In his Sahīh, al-Bukhāri records six narratives about this incident which took place four days only before the demise of the Prophet (ṣ). Ibn ‘Abbās, may Allāh be pleased with him, is quoted as having said,“Thursday! What a Thursday it was! The pain of the Messenger of Allāh (ṣ) intensified, so he said, ‘Bring me something so I may write for you a document that will never let you stray thereafter.’

They disputed with each other, and nobody should dispute near a prophet. They said, ‘What is the matter with him?! Has he hallucinated? Inquire of him.’ They went to him, whereupon he said, ‘Leave me alone, for the pain in which I am is better than what you are attributing to me.’” 41

In another narrative, Ibn ‘Abbās is quoted as having said,“When death approached the Messenger of Allāh (ṣ), and there were men in the house, the Prophet (ṣ) said, ‘Let me write for you a document after which you shall never stray.’ Some of them said, ‘The Messenger of Allāh (ṣ) has been overcome by pain, and you have with you the Qur’ān. Suffices us the Book of Allāh.’ The people of the house differed with each other and disputed.

Some of them said, ‘Come close to him so he may write you a document after which you shall never stray,’ while others repeated what ‘Umar had said. When their fuss and dissension intensified, the Messenger of Allāh (ṣ) said, ‘Get away!’” Ubaydullāh said,“Ibn ‘Abbās used to say, ‘The real calamity, the whole calamity, is what stopped the Messenger of Allāh (ṣ) from writing that document for them because of their dissension and arguing.’” 42

According to a third narrative, Ibn ‘Abbās said,“When death approached the Messenger of Allāh (ṣ), and there were men in the house including ‘Umar ibn al-Khattāb, the Prophet (ṣ) said, ‘Let me write you something after (the writing of) which you shall never stray.’ ‘Umar said, ‘The Prophet (ṣ) has been overcome by pain, and you have with you the Qur’ān. Suffices us the Book of Allāh (ṣ).’

The people at the house disputed with each other and disagreed. Some of them were saying, ‘Get close [to the Prophet (ṣ)] so the Prophet (ṣ) may write you a book after which you shall never stray,’ while others repeated what ‘Umar had said. When their fuss and dispute near the Prophet (ṣ) intensified, the Messenger of Allāh said, ‘Get away!’ Ubaydullāh said, ‘Ibn ‘Abbās used to say that the calamity, the whole calamity, is what stopped the Messenger of Allāh (ṣ) from writing them such a document because of their dispute and fuss.’” 43

In Muslim’s Sahīh, their response was:“... they said that the Messenger of Allāh (ṣ) was hallucinating.” 44

In another narrative, the following is stated:“... ‘Umar made a statement indicating that the pain had overcome the Messenger of Allāh (ṣ) then said, ‘We have with us the Qur’ān. Suffices us the Book of Allah.” 45 As you can see, the word“hallucinating” was replaced in this latest narrative with a more polite reference to pain.

Discerning the above-quoted narratives, we become certain that the first person who ascribed hallucination to the Messenger of Allāh (ṣ) was ‘Umar ibn al-Khattāb and who was supported by some sahābah who were present there, causing the Messenger of Allāh (ṣ) to be angry and to dismiss them with“Get away from me!”

The truth is that this incident gives the impression which permits no doubt that the dignity of the Gracious Messenger of Allāh (ṣ) was harmed. This brought me a great shock when I came to know about it and, I believe, the vast majority of Sunnis are ignorant of it despite the horrors of its implications. Many individuals to whom I related this incident did not believe it because of the weight of the shock.

One of them even solemnly swore that if there was any possibility at all that such an incident is, indeed, recorded in Bukhāri’s Sahīh, he will never trust any other narrative in such Sahīh. Some of them believed this incident but, having come to know that caliph ‘Umar was the first to charge the Messenger of Allāh (ṣ) with hallucination, became extremely angry and refused to believe it. They even went as far as not trusting al-Bukhāri nor any of the books of hadīth which narrate incidents such as this that tarnish the image of the“righteous ancestors,” according to his view.

The secret behind the amazement in this incident is that all the sahābah who were then present should have given priority, without any delay, to what the Messenger of Allāh (ṣ) had ordered them to do so that he could write for them his last will, the will that carried the destiny of including what would bring the Muslims after his demise security against straying, if they upheld and obeyed, as is clear from this narrative.

Who, from among the Sunnis, could expect that the last meeting between the Prophet (ṣ) and the senior sahābah would end up in his dismissal of them after they had bidden him farewell in such a pain-inflicting word which could have only one single implication? This implication is mentioned by al-Nawawi in his Sharh [commentary] of Muslim’s Sahīh. This implication is stated there as nothing other than“hallucination” ; we seek refuge with Allāh.

According to Imām Sharaf ad-Dīn,“If you contemplate on the statement of the Prophet (ṣ) wherein he says, ‘Bring me something so I may write for you a document after [the writing of] which you shall never stray’ and his statement in the Hadīth of the Two Weighty Things wherein he says, ‘I have left among you that which, if you uphold it, you shall never stray: the Book of Allāh (ṣ) and my ‘itra, my Ahlul Bayt (‘a)’, you will learn that the objective of both ahādīth is one and the same.

During his sickness, the Messenger of Allāh (ṣ) wanted to write for them the details of what the Hadīth of the Two Weighty Things obligates, but he changed his mind about writing it following their statement with which they surprised him and which forced him to change his mind lest some people should succeed in opening a gate to cast doubt about the Prophethood.

This is so because no effect for such writing remained except dissension and disagreement after him whether he “hallucinated” in what he wrote or not; we seek refuge with Allāh, since they disputed in this regard in his own presence as the previous traditions demonstrate.

They contented themselves with what they have of the Qur’ān, justifying their turning away from carrying out what the Prophet (ṣ) had told them to do as he was in a condition of sickness. It is as though they had forgotten what the Almighty had said about His Glorious Prophet (ṣ):

“... Nor does he say (anything) of (his own) desire. It is no less than inspiration sent down to him: He was taught by One mighty in power” (Qur’ān, 53:3-5)

as well as in the following verse:

“What Allāh has bestowed on His Prophet (and taken away) from the people of the towns belongs to Allāh, to His Prophet, and to kindred and orphans, the needy and the wayfarers, so that it may not be taken in turn by the rich among you. So take what the Prophet assigns to you, and abstain from what he withholds from you” (Qur’ān, 59:7)

as well as in this verse:

“Truly this is the word of a most honorable messenger, endowed with power, with rank before the Lord of the throne, with authority there, (and) faithful of his trust. And (O people!) your Companion is not possessed” (Qur’ān, 81:22). 46

Ibn ‘Abbās described the latter situation very well when he said,“The calamity, the whole calamity, is what stopped the Messenger of Allāh from writing that document for them because of their disputing and fussing.”

Despite all of this, and according to what Ibn ‘Abbās had narrated and what al-Bukhāri had included in his Sahīh, the Messenger of Allāh (ṣ) did not die before making this statement:“... Leave me alone, for the pain in which I am is better than what you are attributing to me.” Then he enjoined them, by way of a will, to uphold three things: to get the polytheist people out of the Arabian Peninsula, to treat the envoy as handsomely as he [the Prophet (ṣ)] used to do, and he abstained from mentioning the third one, or he said he forgot it!”47

It is certain that the Messenger of Allāh (ṣ) had articulated these recommendations in the presence of his family and some of his relatives, including Abdullāh ibn ‘Abbās, his cousin, in one of the four days which followed the day of the calamity, the Thursday Calamity.

But what is odd is that the third item on the will, based on the integrity of al-Bukhāri, is not mentioned by Ibn ‘Abbās because he was too reluctant to do so. At any rate, the Shī’ah, according to the narratives of Ahlul Bayt (‘a), have stated that the“forgotten” issue or the one shrouded with silence is the appointment of Ali (‘a) as the caliph.

II. Some Sahābah Lagged Behind Usāmah’s Military Expedition and Cast Doubts about His Leadership

All Muslims know that the Messenger of Allāh (ṣ) tied the knot for the military expedition under the command of Usāmah son of Zayd to invade the Romans. Usāmah was then seventeen. This was the last military expedition during the life-time of the Prophet (ṣ). None from among the prominent Muhājirūn and Ansār, such as Abū Bakr, ‘Umar, Abū ‘Ubaydah, Sa’d and their likes, was excluded from being enlisted by the Prophet48 . This fact is unanimously accepted by writers of biographies and of history books; it is taken for granted.

The Prophet (ṣ) ordered Usāmah to march, but they dragged their feet, and some of them cast doubts about his leadership, so much so that the Messenger of Allāh (ṣ) ascended the pulpit, as al-Bukhāri records according to his reliance on Ibn ‘Umar, to address them. The latter says,“The Messenger of Allāh (ṣ) placed Usāmah as commander of the people. They cast doubts about such an appointment, so he (ṣ) said, ‘If you cast doubts about his appointment, you did, indeed, cast doubt about the appointment of his father before him. By Allāh! He [his father] was worthy of being in charge, and he was among the people whom I loved the most, and this one [his son] is the one I love the most after him.” 49

Then he (ṣ) urged them once more to march and to hurry,” but they again dragged their feet. The Messenger of Allāh (ṣ) passed away before they marched out.

From this incident, we deduct the following:

1. Some sahābah followed their own ijtihād despite the presence of a statement made by the Prophet (ṣ), objecting to his appointment of Usāmah over them on account of his young age although the Messenger of Allāh (ṣ) had tied his flag with his own hand. If we understand all of this, it will be difficult for us to understand how and why they followed their own ijtihād with regard to bigger issues such as the caliphate of Ali (‘a) and his being the Imām as you will see later.

2. The appointment by the Prophet (ṣ) of Usāmah as their military leader although he was only seventeen was a practical lesson for the sahābah in the issue of accepting the leadership of someone who is younger than them especially since signs of his extreme anger became evident when they cast doubts about his choice of the young man as their military field commander.

3. When the Messenger of Allāh (ṣ) tied the knot for Usāmah, he knew that he was about to depart to the most Exalted Companion, and undoubtedly he was contemplating on the dispute over the caliphate that would follow; therefore, his extreme wisdom dictated that senior Muhājirūn and Ansār should be placed in that detachment which he (ṣ) ordered to march out only a few days before his demise so that there would be no time to dispute over the leadership issue, let alone using ijtihād in its regard.

Ali (‘a) kept the Prophet (ṣ) company during the entire period of his sickness. After the demise of the Prophet (ṣ), Ali (‘a) remained busy giving him his burial bath while the Muhājirūn and the Ansār went to the shed of Banī Sā’idah to dispute with one another about the issue of leadership after having dragged their feet and refused to march out in the military campaign of Usāmah in which they had already been enlisted apparently out of their own ijtihād and“worry” about what would happen in their absence after the death of the Prophet (ṣ)!

Thus, it is difficult to accept or to absorb the issue of the refusal of some sahābah to accept Ali ibn Abū Tālib (‘a) as their Imām; otherwise, how can one interpret the refusal of the same folks of Usāmah as their leader and their casting doubts about it although it, too, was issued as an order by the Messenger of Allāh (ṣ)?

Since both incidents of the“Thursday Calamity” and the casting of doubt about the leadership of Usāmah took place during the life-time of the Prophet (ṣ), bearing in mind all the horrors of their implications, what would one expect to happen after his own demise (ṣ)?!

III. The Saqīfa Events and Abū Bakr’s Inauguration

While Ali (‘a) and those in his company from among the relatives of the Messenger of Allāh (ṣ) were busy making preparations for the burial of the Prophet (ṣ) after his departure from this life, ‘Umar ibn al-Khattāb announced his rejection of the notion that the Prophet (ṣ) had already died and threatened to kill anyone who said otherwise.

He did not believe that he (ṣ) had died till Abū Bakr returned from a place outside Medīna called al-Sankh. As mentioned by al-Bukhāri in his Sahīh, relying on ‘Ā’isha , the latter said,“The Messenger of Allāh (ṣ) died when Abū Bakr was at al-Sankh.” Ismā’īl says,“She means the highland.” ‘Umar kept saying,“By Allāh! The Messenger of Allāh (ṣ) did not die!”

‘Ā’isha went on to say,“‘Umar also said, ‘By Allāh! Never did I like anything except that, and Allāh shall send him back, and he will cut off men’s hands and legs.” Abū Bakr came, uncovered the face of the Messenger of Allāh (ṣ) and kissed him.

Then he said,“By my father and mother, you are good alive and dead! By Allāh Who holds my soul in His hand, Allāh shall never permit you to taste death twice,” then he left as he said,“O one who keeps swearing [meaning ‘Umar]! Do calm down!” 50

As for the Ansār, they met at their shed, that is,“the Saqīfa of Banī Sā’idah,” and nominated Sa’d ibn ‘Abādah to succeed the Messenger of Allāh (ṣ) as the man in charge. When senior Muhājirūn (i.e. Abū Bakr, ‘Umar and Abū ‘Ubaydah) came to know about it, they immediately went there and announced that they themselves were more worthy of it. An argument arose between the Muhājirūn and the Ansār wherein a dispute erupted.

Sa’d ibn ‘Abādah, leader of the Ansār, stood up and said,“We are the supporters of Islam and its regiment while you, folks of the Muhājirūn, are his kinsfolk. A drummer from among your people has beaten her drum, hence they want to reduce us from our own roots and to hold us back from the matter.” 51

Abū Bakr stood up and delivered a speech in which he referred to the merits of al-Muhājirūn, deriving his argument from their descent from Quraysh in order to prove their being more worthy of the caliphate as al-Bukhāri mentions in his Sahīh.“... so Abū Bakr al-Siddiq, ‘Umar ibn al-Khattāb and Abū ‘Ubaydah ibn al-Jarrāh went to them. ‘Umar started to talk, but Abū Bakr silenced him.” 52

Abū Bakr said,“... No; but we are the princes while you are the viziers. But we are the princes and you are the viziers. And they are the best among the Arabs in status and in lineage 53 ..., and I have recommended for you one of these two men.” 54 So they swore the oath of allegiance to ‘Umar ibn al-Khattāb or to Abū ‘Ubaydah ibn al-Jarrāh55 . One of the prominent Ansārs, namely al-Habāb ibn al-Mundhir, responded to him by saying, ‘No by Allāh, we shall not do that! One of us shall be an amīr and one of you [too] shall be an amīr”56

In another narrative, the Ansār responded thus:“A speaker from among the Ansār said, ‘We are its cultivated stump and anticipated cluster. An amīr should be [chosen] from among us, and an amīr should be chosen from among you [too], O people of Quraysh!’ Voices of dissent rose and there was a lot of fuss, so much so that dissension was feared.” 57

When the crisis reached such an extent, ‘Umar ibn al-Khattāb’s role came. Said he,“Far away it is for two to share one and the same horn! By Allāh! The Arabs shall never accept you as their amirs while their Prophet (ṣ) is not from among you. We have in this the argument against whoever dissents.”

Al-Habab ibn al-Mundhir, one of the Ansār dignitaries, responded to him by saying,“O folks of the Ansār! Unite your views; do not listen to this man’s statement or to that of his fellows, for you are more worthy of this matter.” But the Ansār, meanwhile, disagreed among themselves. Aseed ibn Hadheer, leader of the Aws tribe, who opposed Sa’d ibn ‘Abādah, leader of the Khazraj tribe, went and announced to the Muhājirūn his own support for them, promising them to swear the oath of allegiance to them.

It was then that ‘Umar stood up and said to Abū Bakr,“Stretch your hand so I may swear fealty to you.” ‘Umar swore the oath of allegiance to him and so did some Muhājirūn and Ansār. As al-Bukhāri, who relies on ‘Ā’isha, narrates, ‘Umar took the oath of allegiance for Abū Bakr through threats and intimidations.

He quotes ‘Ā’isha as having said,“Their address was rendered by Allāh as beneficial: ‘Umar scared people. There was hypocrisy among them, so Allāh responded thus to it.” 58 At the time, with regard to Sa’d ibn ‘Abādah’s refusal to swear fealty, and he was an old man, al-Bukhāri states in his Sahīh saying that ‘Umar then said,“Rather, Allāh did kill him!” 59

This much suffices to let the curtain fall down on the Saqīfa stage act of events which concluded with Abū Bakr being inaugurated after a publicly witnessed struggle between the Muhājirūn and the Ansār over the caliphate.

This struggle was tinted by a jāhili attitude as clearly appears from discerning the nature of the arguments between both parties and the arguments which each party used against the other. Caliph ‘Umar ibn al-Khattāb admitted near the end of his life that swearing the oath of allegiance to Abū Bakr was“a slip, but Allāh protected us from its evil,” according to his own view.60

Everyone knows that Imām Ali (‘a) and all his supporters from among Banū Hāshim and other sahābah, such as al-Zubair, Talhah, ‘Ammār, Salmān, Miqdād, Abū Dharr, Khuzaymah (the man with the two testimonies), Khālid ibn Sa’eed, Ubayy ibn Ka’b, Abū Ayyūb al-Ansāri and others, were not present at all during such a swearing, nor did they enter the Saqīfa that day at all because they were all entirely preoccupied with the great calamity: the demise of the Prophet (ṣ) and their performance of the obligation to prepare his corpse for burial and to lay his pure body to rest.

The fellows of the Saqīfa sealed that deal with Abū Bakr; therefore, Ali (‘a) and his followers had no choice except to express their dissent and to refuse to swear fealty as appears from the following narrative by ‘Umar ibn al-Khattāb:“... We were fully aware of the event when Allāh caused His Prophet (ṣ) to die, but the Ansār disagreed with us, and they assembled in their entirety at the Saqīfa of Banī Sā’idah. Among those who dissented were: Ali and al-Zubair and those with them.” 61

Imām Ali ibn Abū Tālib (‘a) saw no result for protesting against them except dissension. He preferred to lose his own right rather than see such a dissension during such circumstances because of the serious perils that surrounded Islam from all directions. There was a danger against Islam from the hypocrites of Medīna and those around them from among the bedouins who felt emboldened after the departure of the Chosen One (ṣ).

Add to this the danger of Musaylamah the Liar, Tulayhah the mischief-maker and Sajāh, the woman of trickery, in addition to the Kaisers and Caesars and others who were lying in ambush against the Muslims.

There were other dangers threatening the very existence of Islam. It was only natural that Imām Ali ibn Abū Tālib (‘a) should sacrifice his right but not obliterating the argument of his being already nominated [by the Messenger of Allāh (ṣ)] for it. He wanted to keep his right for the caliphate and the ability to argue against those who followed their own way of thinking.

He wanted to do all of this in order not to cause the dissension the opportunity for which the enemies of Islam wished to take advantage of. He, therefore, sat at home and did not go to participate in the inauguration. And so did those with him. This lasted for six whole months.62

Al-Bukhāri narrates another incident. It, too, proves that had Ali (‘a) had the sufficient force to extract his right by force at that time without dissension taking place, he would have done just that. ‘Ā’isha is quoted as having said,“She [Fātima (‘a)] survived the Prophet (ṣ) for only six months. When she died, her husband Ali (‘a) buried her at night. Abū Bakr neither called the adhān nor performed the funeral prayers for her. Ali (‘a) enjoyed prestige among the people during the life-time of Fātima (‘a). When she died, people turned their faces away from him, so he sought to reconcile with Abū Bakr and swear fealty to him.

During those months, he was never willing to do so. He sent a message to Abū Bakr saying, ‘You may come to visit us, provided nobody accompanies you,’ out of his concern that ‘Umar might be present. ‘Umar said, ‘No, by Allāh! You should not enter their house alone.’ Abū Bakr said, ‘Why not?! What do you think they might do to me?! By Allāh! I shall go to visit them.’” 63

Imām Sharaf ad-Dīn [Sadr ad-Dīn al-Mūsawi] has interpreted this conduct of Imām Ali (‘a) by saying,“Had Ali (‘a) hastened to swear fealty to them at the time, he would not have driven his argument home, nor would have the argument of his followers, but he combined, in his action, both safeguarding the creed and keeping his own right for the caliphate.

The circumstances then did not permit resistance by the sword, nor debating one argument against another.” 64 This fact appears quite clearly when Abū Sufyān tried more than once to persuade him to uphold his right to the caliphate. He said to Imām Ali (‘a),“If you wish, I shall fill the land with cavalry and with infantry to confront them, and I shall block their exit therefrom.” 65

But Imām Ali (‘a) refused such type of“assistance” every time because he knew what Abū Sufyān had in mind: igniting the fire of dissension and waging a war after which Islam would never stand on its feet.

Wrath of Fātima (‘a)

Fātima (‘a) passed away while being angry with Abū Bakr because he had deprived her of the inheritance left for her by her father, the Prophet (ṣ). Relying on the authority of ‘Ā’isha, al-Bukhāri quotes the latter as saying,“... Fātima (‘a) daughter of the Messenger of Allāh (ṣ) was to receive the inheritance left for her from the fay’ [property gained as a peace offering from a hostile party] which Allāh had bestowed upon His Messenger (ṣ).

Abū Bakr said to her, ‘The Messenger of Allāh (ṣ) had said, ‘We [prophets] leave no inheritance; what we leave behind is charity;’ therefore, Fātima (‘a) daughter of the Messenger of Allāh (ṣ) became angry. She dissociated herself from Abū Bakr till she died.

She lived for only six months after the death of the Messenger of Allāh (ṣ).” ‘Ā’isha adds saying,“And Fātima (‘a) demanded that Abū Bakr give her the share to which she was entitled of the inheritance of the Messenger of Allāh (ṣ) from Khaybar, namely Fadak, and the Medīna charity, but Abū Bakr refused saying, ‘I shall not leave out anything which the Messenger of Allāh (ṣ) used to do.’” 66

Her anger with Abū Bakr was so great that it prompted her to go as far as leaving a will with Ali (‘a) that Abū Bakr should not perform the funeral prayers for her after her demise, nor to even walk behind her coffin. Imām Ali (‘a) buried her pure body secretly at night as al-Bukhāri states in his Sahīh, relying on ‘Ā’isha who said,“... Abū Bakr refused that anything should be paid to Fātima (‘a).

Fātima (‘a), therefore, was extremely angry with him, so much so that she dissociated herself from him and never spoke to him till she died. She lived after the demise of the Prophet (ṣ) for six months. When she died, her husband buried her at night. Abū Bakr never called the adhān [to announce her death], nor did he perform the funeral prayers for her.” 67

The land of Fadak which Fātima (‘a) demanded is a village in Hijāz which used to be inhabited by some Jews. When the Messenger of Allāh (ṣ) commenced the conquest of Khayber, Allāh cast fear in the hearts of those Jews; therefore, they reconciled with the Messenger of Allāh (ṣ) in exchange for Fadak.

Thus, Fadak became the property of the Messenger of Allāh (ṣ) because neither cavalry nor infantry was ever involved in its conquest. Then he gave it to his daughter Fātima (‘a) in addition to what the Messenger of Allāh (ṣ) had owned out of the levy of the khums from Khayber and his own charities. All of these used to be the personal property of the Messenger of Allāh; nobody else had any right in it besides him.

Fātima (‘a), then, according to Abū Bakr’s view, was demanding to get what was not hers. She, according to this view, had to be doing either one of two things without any third possibility:

First: She was ignorant and did not know the rulings applicable to the inheritance of the Messenger of Allāh (ṣ) (while Abū Bakr knew), or

Second: She was a liar who coveted to take what did not belong to her.

The fact is that both are impossible to attribute to al-Zahra (‘a) for whose anger Allāh used to become angry, the Head of the Believing Women and of the people of Paradise that she was, the lady who was purified by Allāh Almighty from any sin or impurity as has already been stated above. According to what is recorded by al-Bukhāri in his Sahīh, the Messenger of Allāh (ṣ) said,“O Fātima! Are you not pleased with being the Head of the believing women or the Head of the women of this nation?!” 68 “Fātima (‘a) is part of me; whoever makes her angry makes me angry” 69 “Fātima (‘a) is the Head of the women of Paradise.” 70

Even if we submit that Fātima (‘a) was like any other woman and did not have all such distinctions, as the narratives above indicate, her being the daughter of the teacher of humanity and the wife of the Commander of the Faithful Ali (‘a) for whom they testified that he was the most judicious of all, the most knowledgeable, it negates from her any possibility of being ignorant.

This is so because had Fātima (‘a) been demanding what did not belong to her, and that the Messenger of Allāh (ṣ) was not to leave any inheritance, according to the view of Abū Bakr, either her father (ṣ) or her husband (‘a) was supposed to inform her, especially since her anger with Abū Bakr lasted for six months. This was the entire period which Fātima (‘a) lived after the departure of the Chosen One (ṣ) from this world.

But far it is for Fātima (‘a) to be as such. We seek refuge with Allāh against thinking like that of her. When she came to know that Abū Bakr deprived her of her right of ownership of Fadak and the property which Allāh had bestowed upon His Prophet (ṣ) in Medīna, in addition to the khums of Khayber, she (‘a) went to meet him, and he was among a crowd of the Muhājirūn and the Ansār. She delivered a speech which caused the people to burst in tears, a speech from which we would like to quote the following:

... while you claim that we have neither inheritance nor any share; do you wish to implement the judgment of the days of jāhiliyya? Whose judgment is better than that of Allāh for people who have conviction? O folks of Islam! Does the Book of Allāh say that you can get your inheritance from your father while I have no inheritance at all? You will truly then bring about falsehood.

Then she recited the verse saying,

“Muhammad is no more than a Prophet: Many prophets passed away before him. If he died or were killed, would you then turn back on your heels? If any did turn back on his heels, he would not harm Allāh in the least, but Allāh (on the other hand) will swiftly reward those who (serve Him) with gratitude” (Qur’ān, 3:144).

Then she went on to say,“O people of Qayla! Should I thus complain about the injustice of being deprived of inheritance from my father while you see and hear me?” up to the end of that speech.71

Moreover, the meaning of the statement“We [prophets] leave no inheritance” which the Messenger of Allāh (ṣ) made does not convey the inapplicability of the laws of inheritance to prophets according to the ijtihād of Abū Bakr. The Holy Qur’ān states the following:

“And Solomon was David’s heir” (Qur’ān, 27:16).

Zakariyya [Zacharias] pleaded to the Almighty to grant him someone who would be his heir, so Allāh granted him Yahya [John the Baptist]:

“... ‘(one who) will (truly) inherit me, and represent the posterity of Jacob, and make him, O Lord, one with whom You are well pleased!’ (His prayer was answered:) ‘O Zakariyya! We give you glad tidings of a son: His name shall be Yahya (John): We have never conferred distinction on any by that name before’” (Qur’ān, 19:6-7).

Hence, the meaning of“... inherit me” in the previous verse does not convey the sense of inheriting his [Zakariyya’s] status as a prophet, for prophethood is not hereditary. Thus, the meaning of“We [prophets] leave no inheritance” in the statement of the Prophet (ṣ) means that prophets do not hoard gold and silver so it may be their legacy after them as do kings and those who seek the life of this world.

With Abū Bakr thus depriving Fātima (‘a) of inheriting the Prophet (ṣ) gave the opportunity to some people to claim that this was the real reason why Ali (‘a) was reluctant to swear fealty to Abū Bakr, not because he (‘a) saw himself as the legitimate claimant to the post of caliph. Had the matter been as such, how do you explain the reluctance of a large number of the sahābah to swear fealty to Abū Bakr while granting their support to Ali (‘a)?

And how do you explain this statement of ‘Ā’isha:“Ali (‘a) sent a message to Abū Bakr saying, ‘You may come to visit us, provided nobody accompanies you,’ out of his concern that ‘Umar might be present” ? ‘Umar ibn al-Khattāb had nothing to do with the issue of contention regarding the inheritance of the Prophet (ṣ), whereas he played a decisive role in ending the dispute at the Saqīfa in Abū Bakr’s favor.

Moreover, the issue of the inheritance is not considered a stumbling block or a justification under any condition for the refusal of Ali (‘a) and Fātima (‘a) to swear fealty to Abū Bakr or even for their reluctance to do so.

Did Fātima (‘a) Die the Death of Jāhiliyya?

Relying on the authority of [Abdullāh] ibn Abbās, al-Bukhāri has quoted the latter saying that the Messenger of Allāh (ṣ) said,“One who detests something which his amīr does must be patient, for anyone who deviates the distance of a span from authority dies the death of the days of ignorance [jāhiliyya].” 72 And in his Sahīh, Muslim cites the Messenger of Allāh (ṣ) saying,“One who dies without the responsibility of a fealty dies the days of jāhiliyya.” 73

And in Ahmad’s Musnad, the Messenger of Allāh (ṣ) is quoted as having said,“Whoever dies without an Imām dies the death of jahiliyya.” 74 These three traditions prove decisively that anyone who dies without swearing fealty to an amīr or an Imām dies the death of jāhiliyya. There is no doubt that what is meant here is the Imām obedience to whom is obligatory according to the divine Sharī’ah and nobody else.

Fātima al-Zahrā’ (‘a) passed away without swearing fealty to Abū Bakr. Furthermore, she died while being angry with him, leaving a will that he should not perform the funeral prayers for her nor even walk behind her coffin according to what al-Bukhāri states in his Sahīh, citing ‘Ā’isha relating about how Abū Bakr had deprived Fātima (‘a) of her inheritance from the Messenger of Allāh (ṣ):

“Fātima (‘a), therefore, was extremely angry with him, so much so that she dissociated herself from him and never spoke to him till she died. She lived after the demise of the Prophet (ṣ) for six months. When she died, her husband buried her at night. Abū Bakr never called the adhān [to announce her death], nor did he perform the funeral prayers for her.” 75

How, then, can anyone say that al-Zahrā’ (‘a) did not follow the Prophetic instructions in the previous traditions? Rather, she demonstrated her patience about what she saw and hated of caliph Abū Bakr’s action. She did not obey him. She objected to his caliphate. She was angry with him. And she left a will that he should not perform the funeral prayers for her, nor should he even walk in her funeral procession, something which pointed to the fact that not only did she distance herself from the authority of Abū Bakr for one span but rather many miles!

How can one say, therefore, that Fātima al-Zahrā’ (‘a) died the death of jāhiliyya? But Fātima (‘a), according to the consensus of all Islamic sects, was the Head of believing women, the Head of the women of Paradise, as al-Bukhāri confirmed in his Sahīh, citing the Prophet (ṣ) saying,“O Fātima! Are you not pleased with being the Head of the believing women or the Head of the women of this nation?!” 76

Moreover, the Messenger of Allāh (ṣ) used to be angry whenever she was angry. This undoubtedly means that Allāh Almighty would become angry whenever she was angry according to this tradition:“The Prophet (ṣ) said, ‘Fātima is part of me. Whoever angers her angers me (too)’.” 77 The Imām (or amīr) obedience to whom is obligatory, and one who does not swear the oath of allegiance to him dies the death of jāhiliyya, is surely neither Abū Bakr, nor Mu’āwiyah the blood-shedder, nor their likes.

IV ‘Umar’s Caliphate

When Abū Bakr became sick, he called ‘Uthmān ibn ‘Affān to his presence and said to him,“Write the following: In the Name of Allāh, the most Gracious, the most Merciful. This is a covenant from Abū Bakr son of Abū Quhāfah to the Muslims.” It was then that he became unconscious. ‘Uthmān, therefore, went on to write the following:“I leave as my successor over you ‘Umar ibn al-Khattāb, and I do not hide from you anything good.”

Then Abū Bakr regained his consciousness, so ‘Uthmān said to him,“I see that you feared lest the Muslims would dispute if I passed away during my unconsciousness; is that so?” Abū Bakr answered in the affirmative, whereupon ‘Uthmān said,“May Allāh reward you with goodness on behalf of Islam and Muslims.” The writing was kept where it had been.78

It is also narrated that ‘Umar was holding in his hand the sheet on which Abū Bakr named him as his successor on the day of the Saqīfa when he scared people and thus took from them the oath of allegiance for Abū Bakr through his coercion as has already been proven above, taking advantage of the split in the ranks of the Ansār and in the presence of those who held in their hands the legitimate right to be the caliphs and who were busy preparing for the funeral of the Messenger of Allāh (ṣ).

Abū Bakr also played the same role by installing ‘Umar as the caliph after him. It cost him nothing but a little ink. Despite the extreme pain of Abū Bakr’s ailment during the writing of that will, even during his unconsciousness at the time, nobody at all said that Abū Bakr was hallucinating regarding what was written.

Contrariwise, caliph ‘Umar and those who supported him did not hesitate to accuse the Prophet (ṣ) with such a painful word [“yahjur, hallucinating” ] when the Prophet (ṣ) asked them to get him some writing material so that a statement would be written for them after the writing of which they would never stray.

Abū Bakr claimed that the reason why he named ‘Umar as the caliph after him was his fear lest dissension should take place after his death. Thus did the Sunnis accept his excuse after he had violated the principle of shūra which they claim should be the principle according to which the Muslims should elect their caliph. You will see later how they also accepted the caliphate of Mu’āwiyah and his son Yazīd after his death although these ascended to power through intimidation and the force of the sword, killing many Muslims in the process, especially the descendants of the pure ‘itra of Ahlul Bayt (‘a).

But the question which we wished to put forth here is this:“Why did the Sunnis refuse the notion that the Prophet (ṣ) did, indeed, name the caliph who was to succeed him as they did accept it from Abū Bakr especially since the dispute about the caliphate at the time of the death of the Prophet (ṣ) was much greater than those when Abū Bakr died, in addition to the clear texts about the importance of referring to Ahlul Bayt (‘a) whenever the Muslims disputed with each other after the departure of the Chosen One (ṣ)? And the caliphate of Ali (‘a)?!”

V ‘Uthmān’s Caliphate

When caliph ‘Umar was stabbed, he was told that his successor had already been named, so he said,“Had Abū ‘Ubaydah ibn al-Jarrāh been alive, I would have named him as my successor. And had Sālim, slave of Abū Hudhayfah, been alive, I would have named him as my successor.” Then he said to them,“Some men say that the swearing of fealty to Abū Bakr was a slip from the evil of which Allāh protected us, and that the fealty to ‘Umar lacked consultation, and the issue after me is to be resolved through shūra.” 79

Said he,“I have determined your issue to be resolved by a number of early Muhājirūn” whom he named saying,“Call to me Ali (‘a), ‘Uthmān, Talhah, al-Zubayr, Abd al-Rahmān ibn ‘Awf and Sa’d ibn Abū Waqqās. If four persons agree [to choose the same person], the remaining two must follow the view of the [first] four. And if the views are split between three and three, you should follow the view of Abd al-Rahmān ibn ‘Awf; therefore, listen [to him] and obey...” 80

From the above narrative it becomes obvious that caliph ‘Umar arranged for the candidate to be named by Abd al-Rahmān ibn ‘Awf. This is a third portrait of the type of shūra which they [Sunnis] advocate... Caliph ‘Umar ordered Abd al-Rahmān ibn ‘Awf to require a condition in the candidate for whom fealty would be sworn. This condition is that he should act upon the line of both senior sahābis (Abū Bakr and ‘Umar) in addition to acting upon the Book of Allāh and the Sunnah of His Prophet (ṣ).

As was expected, the six persons split into two parties: three persons and two candidates. The first three were: Ali (‘a), Talhah and al-Zubayr, and their candidate was Ali (‘a). As for the three in the other party, they were: Sa’d, ‘Uthmān and Talhah, and their candidate was ‘Uthmān. Imām Ali (‘a) rejected the condition of acting upon the line of both senior sahābis saying,“I shall follow the Book of Allāh (ṣ) and the Sunnah of His Prophet (ṣ) and my own ijtihād,” 81 whereas ‘Uthmān accepted the condition, becoming a caliph accordingly.

Al-Bukhāri records a portion of this incident in his own Sahīh. He cites al-Hasūr ibn Makhramah saying,“Abd al-Rahmān [ibn ‘Awf] knocked at my door after a good portion of the night had already lapsed till I woke up. He said, ‘I see that you are asleep. By Allāh, my eyes have not tasted much sleep. Come, call al-Zubayr and Sa’d to my presence.’ I told them to meet him, so he consulted with them.

Then he called upon me and said, ‘Call Ali (‘a) to my presence.’ I invited him [Ali (‘a)] to meet with him. He talked privately with him till the night’s color started to fade. Then Ali (‘a) left him optimistically. Then he said to me, ‘Call ‘Uthmān to my presence.’ I did. He talked privately with him till the call of the mu’athin to the fajr prayers separated them from each other.

Having led the people for the morning prayers, and once the same individuals assembled near the pulpit [of the Prophet (ṣ)], he called to his presence those of the Muhājirūn and the Ansār who were present and also sent messages for the commanders of the troops to meet there, and these were all loyal to ‘Umar. Once they all gathered together, Abd al-Rahmān recited both testimonies [that “There is God except Allāh and Muhammad (ṣ) is the Messenger of Allāh], Abd al-Rahmān said, ‘O Ali! I have looked into the affairs of the people and found no peer among them for ‘Uthmān; so, do not put your own safety to jeopardy.’

To ‘Uthmān he said, ‘I swear allegiance to you according to the Sunnah of Allāh (ṣ) and His Messenger and [the line] of both caliphs [Abū Bakr and ‘Umar] after him.’ Thus did Abd al-Rahmān swear the oath of allegiance to him [to ‘Uthmān], and so did the people.” 82

Thus it becomes obvious that when caliph ‘Umar preconditioned for the one to whom people must swear the oath of allegiance to act upon the way of both senior sahābis, in addition to acting upon the Book of Allāh (ṣ) and the Sunnah of His Prophet (ṣ), he had already determined the caliphate for ‘Uthmān right then because he knew the attitude of Imām Ali (‘a) vis-a-vis this condition in addition to his knowledge that Talhah and al-Zubayr would both side with Ali (‘a) because he had already noticed their stand, which was supportive of Ali (‘a), on the day of the Saqīfa. Add to all the above the fact that ‘Umar had already granted the right to make a preference in favor of Abd al-Rahmān ibn ‘Awf, thus it becomes quite clear to you what sort of shūra they claim...

Murder of Caliph ‘Uthmān

A great deal was said about how ‘Uthmān was assassinated. Many statements and narratives clashed with each other in this regard especially with reference to the group which used to urge others to kill him, the reasons which prompted them to do so and such events reaching their climax with his murder. The most rational explanations are embedded in the practices on the government level, the appointment of provincial rulers who were relatives of ‘Uthmān and the money these used to be given from the State’s treasury. All this prompted critics and rebels to turn against ‘Uthmān.

The famous writer, Khālid Muhammad Khālid, says,“We do not doubt that ‘Uthmān, too, used to realize that most of those who welcomed his appointment for the caliphate, rather than Ali, Allāh glorifies his countenance, wanted to be freed from life’s strictness and stringency from which people suffered for a long period of time and which could have added to their burdens had Ali (‘a) received the matters in his own hands. Through his strict system, exact justice, asceticism and piety, he (‘a) represented an extension of the strictness, justice, stringency and piety of ‘Umar...” 83

The hands of the relatives of caliph ‘Uthmān from among Banū Umayyah played havoc with the State treasury to the extent that some people think that the Umayyad government started ruling since choosing ‘Uthmān as the caliph and swearing the oath of allegiance to him.

Here is Abū Sufyān supports this view when he says the following to caliph ‘Uthmān after the latter had received the oath of allegiance:“O Banū Umayyah! Receive it as a ball is received, for by the One by Whom Abū Sufyān swears, I remain optimistic that you (too) will receive it, and it shall be received by your children by way of inheritance.” 84 According to another narrative of the same statement, he said,“Receive it as a ball is received, for there is neither Paradise nor Hell...” 85

Among those who opposed caliph ‘Uthmān were some of the best sahābah. The most famous of these are: Abū Dharr, may Allāh be pleased with him, Abdullāh ibn Mas’ūd and ‘Ammār ibn Yāsir. The said caliph took a very fanatical stand against them, punishing them severely. As for Abū Dharr, he met his death in the [desert of] al-Rabatha as his punishment for opposing [the appointment of] Mu’āwiyah as the provincial governor [then self-declared absolute ruler] of Syria. Abū Dharr resented how Mu’āwiyah was hoarding gold and squandering money at the expense of the Muslims’ wealth. Zayd ibn Wahbah has said,“I passed by al-Rabathah and saw Abū Dharr, may Allāh be pleased with him, so I said to him, ‘What brought you [to such a pathetic condition of banishment] here?’

He said, ‘I was in Syria and had a dispute with Mu’āwiyah regarding the verse saying,

And there are those who hoard up gold and silver and do not spend in the way of Allāh (Qur’ān, 9:34).

Mu’āwiyah said that it was revealed about the People of the Book. I said that it was revealed about us and about them; therefore, this was the source of disagreement between him and myself.

He wrote ‘Uthmān, may Allāh be pleased with him, complaining about me. ‘Uthmān wrote me ordering me to go to Medīna. I went there. Many people came to see me as if they never saw me before, so I mentioned this to ‘Uthmān. He [‘Uthmān] said to me, ‘If you wish, you may stay away nearby.’ This caused my present condition. Had they assigned an Ethiopian as an amīr, I would have listened to him and obeyed.’” 86

As regarding Abdullāh ibn Mas’ūd, the man in charge of Kūfa’s bayt al-māl, his ribs were broken as a result of being beaten by ‘Uthmān’s slave as his punishment because of his objection to the conduct of al-Walīd ibn Mu’eet, caliph ‘Uthmān’s brother by his mother and his wāli over Kūfa following the deposition of Sa’d ibn Abū Waqqās. This son of Abū Mu’eet took money from the Muslims’ bayt al-māl and never returned it.87

As for ‘Ammār ibn Yāsir, he became sick with hernia as a result of being severely beaten by ‘Uthmān’s slave as his punishment for having performed the funeral prayers for Ibn Mas’ūd without informing the caliph of it. Actually, ‘Ammār did so in honor of the will of Ibn Mas’ūd so that the caliph might not perform the said prayers service for him instead.88

Others are many among those who objected to the extravagance of the caliph’s relatives from among Banū Umayyah of the common wealth of the State. Marwān ibn al-Hakam, for example, took a fifth of the khirāj tax of Africa. Refer to more stories about caliph ‘Uthmān in the book titled Khilāfah wa Milookiyyah (caliphate and monarchy) by ‘allāma Mawdoodi.

A profound effect resulted from the anger of the Mother of the Faithful ‘Ā’isha and her objection to caliph ‘Uthmān, even to her instigation that he should be killed such as when she said,“Kill Naathal for he has committed apostasy.” 89 She did so after accusing him of altering the Sunnah of the Prophet (ṣ). This aggravated the revolution against him. Many citizens of Medīna, as well as people who came from Egypt, Syria and Kūfa, gathered and collectively killed him.

Caliphate of Imām Ali (‘a)

After ‘Uthmān had been killed, people went in drones to Imām Ali (‘a) seeking to swear the oath of allegiance to him (as the caliph). They said to him,“This man [‘Uthmān] has been killed, and people have to have an Imām. Nowadays, we find none worthy of such an undertaking besides you.” The swearing of allegiance was completed.

Imām Ali (‘a) wanted to implement justice among the people, establishing equity between those who were weak and those who were mighty. He wanted to establish the rulings which Allāh revealed in His Book. Some of them objected. They enticed dissension and gathered troops, publically announcing their rebellion and mutiny against him. This let to many battles the most significant of which were those of the Camel and of Siffīn.

VI Battle of al-Jamal; Mother of the Believers Goes Out to Fight Ali (‘a)

When Mother of the Believers ‘Ā’isha came to know that ‘Uthmān had been killed and that people swore the oath of allegiance to Ali (‘a), she said to ‘Ubaydullāh ibn Kilāb, who informed her of it,“By Allāh! I wish this [heavens] had crashed with this [earth] if, indeed, the matter has been concluded to the advantage of your friend. Woe unto you! Look into what you are saying!” ‘Ubaydullāh said to her,“It is just as I have told you, O Mother of the Faithful!”

She pronounced statements expressing her frustration, whereupon he said to her,“Why should it concern you [so much], O Mother of the Faithful?! By Allāh, I know nobody more worthy of it [caliphate] than him [than Ali (‘a)]; so, why do you hate for him to be the caliph?” The Mother of the Faithful cried out,“Take me back! Take me back!” She returned to Medīna saying,“‘Uthmān, by Allāh, was killed unjustly. By Allāh! I shall seek revenge for the shedding of his blood!”

‘Ubaydullāh said to her,“Why?! By Allāh, the first person to legitimize the shedding of his blood is your own self! You used to say, ‘Kill Naathal for he has committed apostasy’.” She said,“They got him to regret, then they killed him. I have said what I said, and so have they, and my last statement is better than my first.” She went to Mecca and alighted at the Mosque’s door where many people gathered around her. She said to them,“O people! ‘Uthmān has been unjustly killed. By Allāh! I shall seek revenge for his murder.” 90

The anger of Mother of the Faithful ‘Ā’isha agreed with the anger of Talhah and al-Zubayr after Imām Ali (‘a) had deposed them from their posts as the wālis of Yemen and Bahrain respectively; therefore, they both reneged from their oath of allegiance to Imām Ali (‘a) and went to Mecca to urge the same Mother of the Faithful to fight Ali (‘a).

They went out accompanied by a huge army under the military command of the Mother of the Faithful in the direction of Basra where a crushing war, known as the Battle of the Camel (harb al-jamal), took place. Victory was on the side of the army led by Imām Ali (‘a), and in it both Talhah and al-Zubayr were killed as well as thirteen thousand Muslims.

All these were the victims of the call ushered by the Mother of the Faithful to avenge the killing of ‘Uthmān. She claimed that the killers had found their way to the Imām’s army. No matter what, was she not supposed to let such issues be decided by wali al-amr especially since Allāh Almighty had ordered her to

“... stay in your houses” (Qur’ān, 33:33)?

And why should she have anything to do with that since ‘Uthmān is a man from Banū Umayyah while she is from [the tribe of] Taym except when there is another reason for her thus marching out?! Although the reality of this incident answers this question clearly, add to it the prophecy of the Messenger of Allāh (ṣ) about this dissension and his making a reference to those behind it.

For example, Abdullāh [ibn Abbās] has said,“The Prophet (ṣ) stood up to deliver a sermon. He pointed in the direction of the residence of ‘Ā’isha and said, ‘Dissension is right there,’ repeating his statement three times. He went on to say, ‘It is from there that Satan’s horn shall come out.’” 91

‘Ammār ibn Yāsir considered obedience to ‘Ā’isha in such a deed as being at the expense of obedience to Allāh, the most Great, the most Exalted One. Ibn Ziyād al-Asadi has said,“... so I heard ‘Ammār saying, ‘‘Ā’isha marched out to Basra. By Allāh! She is the wife of your Prophet (ṣ) in the life of this world and in the Hereafter, but Allāh, the most Praised, the most Exalted One, has tested you in order to see whether you obey Him or you obey her.’” 92

Long before this incident, ‘Ā’isha was very well known of being extremely spiteful of Ali (‘a). She could not even bear hearing his name mentioned. Abdullāh ibn ‘Utbah is quoted as having said,“‘Ā’isha said, ‘When heaviness covered the Prophet (ṣ) and his pain intensified, he sought permission of his wives to be treated at my chamber, and they granted him permission.

The Prophet (ṣ) went out assisted by two men, dragging his feet on the ground. He was between Abbās and another man.’” ‘Ubaydullāh went on to say,“I related this to [Abdullāh] ibn Abbās who asked me, ‘Do you know who the other man was?’ I said, ‘No.’ He said, ‘That was Ali.’” 93

Perhaps what ‘Ā’isha had heard was what Ali (‘a) said to the Messenger of Allāh (ṣ) in her regard in the incident wherein she was charged. This was the reason for such spite and hatred. ‘Ubaydullāh ibn Mas’ūd has said,“... As for Ali ibn Abū Tālib (‘a), he said, ‘O Messenger of Allāh! Allāh has not placed any pressure on you, and women besides her are numerous, indeed.’” 94

The“prince of poets,” Ahmad Shawqi, has described ‘Ā’isha’s spite [towards Ali (‘a)] in poetic verses wherein he addresses Imām Ali (‘a) as follows:“O mountain! The weight that you carry is rejected by other mountains; what load did the Owner of the Camel [‘Ā’isha] throw on you? Was it the effect of ‘Uthmān causing her to grieve? Or was it choking the grief which was never extracted? Such was a rift none ever expected. Women’s schemes weaken mountains, and the Mother of the Faithful was only a woman. What got that pure and exonerated woman out of her chamber and Sunnah was the same spite that remains all the time.”

The Myth of Abdullāh ibn Saba’

The summary of this myth is:“A man named Abdullāh ibn Saba’, a Jew from Yemen, pretended to be a follower of Islam during the reign of ‘Uthmān in order to cause mischief to the Muslims. He moved about the main Islamic metropolises in Egypt, Syria, Basra and Kūfa, spreading the “glad tiding” that the Prophet (ṣ) would return to life, that Ali (‘a) was his wasi, and that ‘Uthmān was the usurper of the right of this wasi. Groups from among senior sahābah and tābi’īn such as ‘Ammār ibn Yāsir, Abū Dharr, Muhammad ibn al-Hanafiyyah and others. He was able to raise armies to kill caliph ‘Uthmān at his own house.”

Thus does the series of events of this fabricated myth continue till it ends with the Battle of the Camel when Abdullāh ibn Saba’ orders his followers to sneak into the army of Ali (‘a) and of ‘Ā’isha without their knowledge in order to stir a war, and“thus did the Battle of the Camel take place.” 95 Sayyid Murtadha al-’Askari96 , who stood to expose the fallacy of this imagined myth, states that“The person who fabricated this personality [Abdullāh ibn Saba’] is Sayf ibn ‘Amr al-Tamīmi al-Barjami al-Kūfi, who died in A.H. 170 (A.D. 786), and from him all other historians quoted it.

Then this fabricated incident gained fame and spread in history books acrossx the centuries and till our time, so much so that it has become one of the famous incidents the authenticity of which nobody doubts. The vast majority of writers and historians in the East as well as Orientalists have been blinded to the fact that this incident was the brainchild of one single narrator, a lone individual who acted on his own, and that this narrator, namely Sayf ibn ‘Amr, is very well known by ancient scholars of hadīth as a fabricator and is even accused of being an unbeliever.

Ibn Dāwūd says the following about him: “He is nothing; he is a liar.” Ibn Abd al-Birr says,“Sayf is rejected. We have cited his tradition only to inform you of it.” Al-Nisā’i says this about him:“His traditions are weak. He is not trusted, and nobody has any faith in him.” Yet this same lying narrator is quoted by al-Tabari, Ibn ‘Asākir, Ibn Abū Bakr, etc., and al-Tabari has been and is being quoted by all other writers and historians till our time.97

It is well known that incidents narrated by one single person do not satisfy the scientific thinking, nor can they be used as evidence. How is it, then, when this same narrator is not trusted and was famous for being a liar and an unbeliever? Can his narrative be accepted? How can one accept to pass a judgment against a large segment of the Muslims by simply relying on incidents related by lone individuals who have been proven to be liars while there are ahadīth that are consecutively reported [mutawātir] from the Messenger of Allāh (ṣ) which prove the opposite?

One of the greatest historical farces is to attribute Shī’ism to a mythical man, namely Abdullāh ibn Saba’, claiming he was the one who disseminated the concept of“Ali (‘a) the wasi” despite the existence of a huge number of authentic texts proving that Shī’ism has always been to follow Muhammad (ṣ) and nobody else.

Refer to the Imāmate texts on the previous pages to see where this Abdullāh ibn Saba’ fits. Is Abdullāh ibn Saba’ the one who said,“I am leaving among you that which, if you uphold them, you shall never stray: the Book of Allāh and my ‘itrat, my Ahlul Bayt” ? Or is he the one who said,“Anyone who has accepted me as his master, Ali is his master” ? Or is he the one who said that the Imāms are twelve in number?

What a ridiculous tale it is that says that a Jew has come from Yemen to hypocritically declare his acceptance of Islam then carries out all these extra-ordinary deeds which reach the limit of getting Muslim armies to battle each other without anyone discovering his true identity?! Is it reasonable to accept that Imām Ali (‘a), about whom the Messenger of Allāh (ṣ) said,“I am the city of wisdom and Ali is its gate,” fall a victim to the trickery of this Jew? Surely one who says so has strayed far, far away from the right track.

VII The Battle of Siffīn and the Rebellion of Mu’āwiyah

Having achieved victory in the Battle of the Camel, the Imām (‘a) concentrated the effort of his army to eliminate the opposition led by Mu’āwiyah ibn Abū Sufyān in Syria. Both armies stood face to face near the Euphrates. The Imām (‘a) tried to correct the situation through peaceful means, but the answer given by Mu’āwiyah to the deputation sent to him by the Imam (‘a) was this:“Get away from me, for I have nothing for you except the sword.” 98

Thus, both armies were engaged in battle. When signs of victory for the army led by the Imām (‘a) became clear, Mu’āwiyah staged the“trick of the copies of the Qur’ān” . Mu’āwiyah ordered his soldiers to raise the copies of the Qur’ān on the tips of their lances and swords.

Although the Imām (‘a) stood to expose this plot which was intended to put hurdles in the path of the victory which dawned quite near the army of Imām Ali (‘a), those fighters in his army who were demanding a cease-fire did not respond to his repeated calls, forcing him to accept arbitration.

And the Imām (‘a) strongly protested the choice of Abū Mūsa al-Ash’ari as the representative of his army during the arbitration process due to this man’s weakness and the feebleness of his views. Imām Ali (‘a) had said,“I do not see that you should grant Abū Mūsa such an official task, for he is too weak to confront the trickery of ‘Amr [ibn al-’Ās].” 99 Ali (‘a) had already deposed Abū Mūsa al-Ash’ari from his post as the wāli of Kūfa.

There was a prior plan to raise the copies of the Qur’ān and to coordinate it with a movement supportive of Mu’āwiyah that had sneaked into the Imām’s army and which demanded the acceptance of the arbitration and the choice of Abū Mūsa al-Ash’ari [as the negotiator during the arbitration process]. The results of the arbitration, as the Imām (‘a) had expected, came in favor of Mu’āwiyah.

For the latter, the situation started to gradually stabilize in his own interest following this major rebellion and when the caliph of the Muslims was thus disobeyed, hoping he would earn a worldly pleasure of which he always dreamed.

In the past, I used to wonder about this incident in which more than ninety-thousand Muslims from both sides were killed. Whenever I asked [the Sunnis about it], the answer came as a cliche as follows:“It was merely a dissension between two great sahābis. Each of them followed his own ijtihād. The one whose ijtihād was right earned two rewards, while the one whose ijtihād proved wrong earned one. Nobody ought to think about it.

That was a nation that passed by; for it are the rewards of the good deeds which it earned, and for you are your own rewards.” They have other such answers whereby they close any door that may uncover the causes of this“dissension” , as they call it.

Thus does this issue remain according to Ahl al-Sunnah suspended like a mysterious riddle without a solution. This opened the door wide for Orientalist scholars to state their own views about our religion, so much so that some of them claimed that there is contradiction in Islam, pointing out to the tradition of the Messenger of Allāh (ṣ) wherein he said,“If two Muslims face each other with their swords in hand, both the killer and the killed shall be lodged in hell.”

This tradition contradicts the claim of the Sunnis that both parties during the Battle of Siffīn were Muslim, and their commanders were great sahābis! So, why such insistence on refusing to distinguish between what is right and what is wrong? Why should the truth not be said? Is it really that ambiguous?

Anyhow, anyone who is confused about the truth regarding Mu’āwiyah must carefully discern the following proofs, and let the reader issue his own judgment after that:

In his Sahīh, Muslim cites the following statement of Ali (‘a):“I swear by the One Who created the seed and initiated the breeze that the Ummi Prophet (ṣ) pledged that nobody except a believer loves me, and nobody except a hypocrite hates me.” 100 So, what would you say about one who raises armies to fight him (‘a)?! And what is the judgment of Ahl al-Sunnah regarding one who disobeys the Imām of the Muslims obedience to whom is obligatory?

In al-Bukhāri’s Sahīh, there are references pointing to the oppression committed by Mu’āwiyah. Abū Sa’eed al-Khudri is quoted as having said,“We were once carrying the Mosque’s blocks one by one while ‘Ammār was carrying them two at a time. The Prophet (ṣ) passed by him, rubbed the dust from his head and said, ‘What a pity for ‘Ammār! He shall be killed by the oppressive party; ‘Ammār invites them to Allāh while they invite him to the Fire.” 101 This prediction of the Messenger of Allāh (ṣ) proved true when ‘Ammār was martyred as he was fighting under the flag of Imām Ali (‘a) during the Battle of Siffīn.

In Al-Mustadrak ‘Alal Sahīhayn, relying on the authority of Khālid al-’Arabi, the author quotes the latter as having said,“I and Abū Sa’īd al-Khudri met Hudhayfah [al-Yamāni] and said, ‘O Abū Abdullāh! Relate to us what you have heard the Messenger of Allāh (ṣ) say about the dissension.’ Hudhayfah said, ‘The Messenger of Allāh (ṣ) said, ‘Stick to the Book [of Allāh, i.e. the Holy Qur’ān] wherever it goes.’

We said, ‘If people differ with each other, with whom should we be?’ He (ṣ) said, ‘Look up to the group wherein the son of Sumayya [i.e. ‘Ammār ibn Yāsir] is and hold on to it, for he goes where the Book of Allāh goes.’ I heard the Messenger of Allāh (ṣ) say to ‘Ammār, ‘O son of al-Yaqdhān! You shall not die till the oppressive group that lies in ambush kills you.’” 102

The oppression and rebellion of Mu’āwiyah were all expected. Since he became the wāli of Syria during the reign of ‘Umar, wealth, authority and mansions which he had built for him followed, and he expanded such affluence during the reign of caliph ‘Uthmān. It was not easy for a man like him to give all of this up. He knew for sure that if Imām Ali (‘a) did not remove him from office, he would at least strip him off all what he had acquired at the expense of the Muslims’ bayt al-māl and that he would treat him on equal footing as he would any other Muslim.

What went on between him and the highly revered sahābi, Abū Dharr al-Ghifāri, during the caliphate of ‘Uthmān also proves what we have stated, that is, he was running after the wares of the life in this world and his squandering of the State’s public funds. The objection of Abū Dharr to Mu’āwiyah’s conduct resulted in caliph ‘Uthmān banishing him to al-Rabathah after having him brought to him in Medīna. Zayd ibn Wahab is quoted as having said,“I passed by Abū Dharr in al-Rabathah and asked him, ‘What brought you to this [desolate] land?’ He said, ‘We were in Syria.

The verse saying

‘And there are those who hoard up gold and silver and do not spend in God’s way: Announce a most grievous penalty to them’ (Qur’ān, 9:34)

was revealed. Mu’āwiyah said that it was not revealed about the Muslims but rather about the People of the Book. I said that it was about us and about them as well.’”103

Thus was Abū Dharr punished with banishment despite the testimony of the Messenger of Allāh (ṣ) for him that he was truthful. The Prophet (ṣ) said,“No tree has shaded nor the desert has seen a man more truthful than Abū Dharr” 104 This incident makes it clear how Mu’āwiyah tampered with the meaning of the Qur’ān in order to cover his squandering of the nation’s funds, the funds with which he had no right to deal according to his own personal desires. The problem is that al-Bukhāri has stated in his Sahīh what“qualifies” Mu’āwiyah to be a faqīh!

Abū Maleeka has said,“Mu’āwiyah prayed one single rek’a for the witr prayers after the evening prayers, and a slave of Ibn Abbās was in his company. Ibn Abbās came and said [to his slave], ‘Leave him, for he was a companion of the Messenger of Allah’!” 105 In another version in the narration of this same incident, he [Ibn Abbās] said that Mu’āwiyah was a“faqih” !106

If you come to know that Mu’āwiyah spent twenty years as“caliph” of the Muslims, and before that he was wāli [provincial governor] over Syria, the reader may imagine the extent to which Mu’āwiyah exercised his own influence on the fabrication and transmission of ahādīth attributed to the Prophet (ṣ) in order to justify his actions. Despite all the efforts which he exerted to cover them up, they have become quite clear in the books of hadīth and history in a way which leaves no room for confusion in getting to know the truth about this“caliph” whom they [Sunnis] also regard as the“commander of the faithful” !

The conduct of Mu’āwiyah with regard to his government and authority has its own roots in his Sufyāni family. His father [Abū Sufyān] said to ‘Uthmān after the latter had received the oath of allegiance,“Receive it as a ball is received, for by the One by Whom Abū Sufyān swears, I remain optimistic that you [Umayyads], too, will receive it, and it shall be received by your children by way of inheritance.” 107

According to another narrative of the same statement, he said,“Receive it as a ball is received, for there is neither Paradise nor Hell,” thus pointing out to the true reason why this family pretended to have accepted Islam following the conquest of Mecca and when all Meccans embraced Islam. Look into the following incident to realize what sort of Islam they quite reluctantly embraced:

Abdullāh ibn Abbās has said,“Abū Sufyān said, ‘By Allāh! I remained in humiliation, feeling sure that his [Prophet’s] call would gain the upper hand till Allāh caused Islam to enter my heart against my wish.” 108 If Abū Sufyān’s tongue thus admits, imagine what his heart would say had it been enabled to speak about what it contains!

What the Prophet (ṣ) Said about Mu’āwiyah

The following is stated by Muslim in his Sahīh:“The Prophet (ṣ) one day sent him [Mu’āwiyah] Ibn Abbās inviting him to come to write something for him. Ibn Abbās found him eating. The Prophet (ṣ) sent him [Ibn Abbās] again to Mu’āwiyah, and Ibn Abbās again found him eating. This took place a third time. The Prophet (ṣ) said, ‘May Allāh never cause his [Mu’āwiyah’s] stomach to feel satisfied.’” 109

Also in Muslim’s Sahīh is the following text:“The Messenger of Allāh (ṣ) said, ‘... As for Mu’āwiyah, he is a penniless and spiritless person.” 110 In Ahmad’s Musnad, the Messenger of Allāh (ṣ) is quoted as having said the following about Mu’āwiyah and ‘Amr ibn al-Ās:“O Lord! Hurl them into dissension headlong, and lodge them into hell,” in addition to many other narratives exposing the truth about“commander of the faithful” Mu’āwiyah, son of the liver-eater, who sealed his deeds in the life of this world by installing his son, the drunkard and the debauchee Yazīd, as“caliph” over the Muslims after him.

Yazīd was then no more than twenty years old. Thus, Mu’āwiyah violated the reconciliation treaty which he had signed with Imām al-Hasan (‘a), actually going against the Commandments of Allāh (ṣ) and of His Messenger (ṣ) as well as violating the“sunnah” of both Shaykhs [Abū Bakr and ‘Umar] and all other traditions discussed by the“Ahl al-Sunnah” .

VIII Martyrdom of Imām Ali (‘a)

The last battle waged by Imām Ali (‘a) was that of al-Nahrawan. He fought in it the group which forced him to accept the arbitration in Siffīn but then regretted it a few days later, reneging from its covenant and violating the oath of allegiance to the Imām. Later on, these were called the“Khawāraj” [or Khārijites] or the“Māriqīn” .

He (‘a) scored a victory over them and was getting ready to fight the rebels in Syria following the failure of the arbitration talks, but the Imām (‘a) was martyred at the hands of a member of the Khawārijis named Abd al-Rahmān ibn Muljim who stabbed the Imām (‘a) as he was prostrating during his Fajr prayers at the Grand Kūfa Mosque in the morning of the 19th of the month of Ramadan, 40 A.H. (January 26, 661 A.D.), five years after having taken charge. The Imām (‘a) remained suffering from the attack for three days during which he handed over the Imāmate to his son al-Hasan (‘a), older grandson of the Prophet (ṣ), so that he might carry out after his own demise the duties in leading the nation.

This assignment of the caliphate was not based on the mere fact that al-Hasan (‘a) was a son of Ali (‘a) or on his being the most fit for it, in his own personal view, to be the caliph. Rather, it was done in obedience to the Command of Allāh Almighty Who chose the twelve successors of His Messenger (ṣ), as we have already stated, with Imām al-Hasan (‘a) being the second on the list.

IX The Reconciliation Treaty, Martyrdom of Imām al-Hasan (‘a)

After the martyrdom of Imām Ali (‘a), Imām al-Hasan (‘a) ascended the pulpit and the people of Kūfa swore the oath of allegiance to him as the successor of the Prophet (ṣ) and the Imām of the nation. But this did not last for more than six months.

When the news reached Syria that Imām Ali (‘a) had been martyred, Mu’āwiyah led a large army towards Kūfa in order to personally take charge of the leadership of the Muslims and to force Imām al-Hasan (‘a) son of Imām Ali (‘a) to surrender to him. Imām al-Hasan (‘a) found no alternative to reconciling and signing a treaty with Mu’āwiyah.

As regarding the reasons which forced him to sign such a reconciliation agreement, these were: the disintegration of his army, the internal and unstable domestic situation in Iraq, and the Roman Empire which was looking for an opportunity to attack Islam, having stood ready with a huge army to fight the Muslims.

Had a war been waged between Mu’āwiyah and Imām al-Hasan (‘a) under such circumstances, the winner would have been the Roman Empire, neither Imām al-Hasan (‘a) nor Mu’āwiyah. Thus, Imām al-Hasan (‘a), having opted for peace, removed a very serious danger against Islam. As for the terms of the Reconciliation Treaty, these were:

1. Al-Hasan (‘a) was to hand over the government and the management of affairs to Mu’āwiyah provided the latter should adhere to the Qur’ān and to the Sunnah of the Messenger of Allāh (ṣ).

2. Caliphate after the death of Mu’āwiyah should be a right specifically belonging to Imām al-Hasan (‘a). If something happened to him, caliphate would then go to his brother, Imām al-Husayn (‘a).

3. All condemnations and insults against Imām Ali (‘a) should be prohibited, be they launched from the pulpit or from anywhere else.

4. Five million dirhams, which were then present at bayt al-māl in Kūfa, would be put under the supervision of Imām al-Hasan (‘a) and Mu’āwiyah was to send one million dirhams a year from the khirāj tax to Imām al-Hasan (‘a) for distribution to the families of those who were martyred in the battles of the Camel and of Siffīn on the side of Imām Ali (‘a).

5. Mu’āwiyah was to pledge that he would leave all people, regardless of their race or ethnic origin, and not chase or harm them, and he should also pledge to carry out the terms of this Agreement with precision and make the public his witnesses.

But Imām al-Hasan (‘a) was martyred in 50 A.H. (670 A.D.) as a result of his wife, Ju’da daughter of al-Ash’ath ibn Qays, having laced something which she had given him with poison. This wife belonged to a family which followed a course of living and believing contrary to that of the descendants of Imām Ali (‘a). Mu’āwiyah had instigated her to commit this terrible crime by sending her one hundred thousand dirhams and by promising her to marry her off to his son, Yazīd, if she poisoned her husband, Imām al-Hasan (‘a). Mu’āwiyah was elated when he heard about the martyrdom of Imām al-Hasan (‘a).

He saw in it the removal of the greatest hurdle in his way to achieve his objectives, thus firming the foundations of the Umayyad dynasty’s rule. Thus, Mu’āwiyah achieved all of that thereafter and was able to install his pornographic teenage son, Yazīd, over the nation by force. So, where does this fit in the Sunnis’ belief that caliphate must take place through consultation? Did they not reject the texts which mandate the caliphate of the Imāms from among Ahlul Bayt (‘a) in the pretext that such Imāmate must be through consultation?

Does this not prove that caliphate, according to their view, is not legitimate if not done through consultation? But why did they consider the“caliphate” of Yazīd as legitimate?! And how did they agree to call him“commander of the faithful” ?!

Consider the following so you may view some black pages of our Islamic history. Consider a narrative of glittering glimpses of the life of“commander of the faithful Yazīd son of Abū Sufyān” !

X The Karbalā’ Revolution and the Martyrdom of Imām al-Husayn (‘a)

After the demise of Imām al-Hasan (‘a) in 50 A.H.(670 A.D.), the Shī’ahs of Iraq started writing al-Husayn (‘a) to request him to remove Mu’āwiyah from his self-installed post of ruling over the Muslims. But al-Husayn (‘a) stated in his answer to them that he had with Mu’āwiyah a treaty, an agreement, and that he could not violate it.

As for Mu’āwiyah, for the period of twenty years of his rule, he used to prepare to firm the foundations of the rule of his debauchee son, Yazīd, in order to make him a“commander of the faithful” , thus violating his treaty with Imām al-Hasan (‘a) to which he had agreed and, moreover, rejecting and violating what the Sunis had agreed upon, that is, their belief that the selection of a caliph is done through consultation with the condition that he must be righteous and pious.

If you consider all of this, you will see the extent of the crime committed by Mu’āwiyah against Islam and Muslims. His line of action was followed by the rest of Umayyad, Abbāside and Ottoman caliphs most of whom could not be distinguished from the Muslims’ debauchee and corrupt rulers of our time.

After the death of Mu’āwiyah in 60 A.H. (680 A.D.), Yazīd seated himself as the ruler. His palace was a nucleus of corruption and sin. He, according to the admission of all Islamic groups, used to publicly drink wine during his crowded night parties. Among his well recorded statements are shallow poetic verses from which we would like to quote the following:

Musical tones distracted me from the sound of the adhān,

Instead of the hūris, I took to myself an old hag in the chambers.

This does not surprise us. Yazīd was brought up by a Christian governess. He, as described by historians, was a reckless youth, a licentious, extravagant, immoral, short-sighted, off-guard young man who surrounded himself with luxury. He is always reported as having led the Friday congregational prayer service on a Wednesday [rather than Friday] and led the fajr prayers in four rek’ats [instead of two] because he was quite drunk. Other such incidents are reported about him the narration of which does not serve our purpose.

We have mentioned his violations in order to shed a light on the circumstances during which Imām al-Husayn (‘a) saw that an uprising and a revolution were necessary to resurrect Islam and the religious sunan after they had become threatened with distortion and extinction. The objective of Imām al-Husayn (‘a) behind his revolution was not to take control of the caliphate or run after authority, for he knew that the Umayyads were more prepared to secure it for themselves especially after the people of Iraq had reneged, fearing the Umayyads.

In one of his sermons near Karbalā’, Imām al-Husayn (‘a) states the reason behind his uprising as follows:“O people! Whoever sees an oppressive imām permitting what Allāh prohibits, violating Allāh’s covenant after confirming it, behaving contrarily to the Sunnah of His Prophet (ṣ), ruling among the servants of Allāh (ṣ) with sin and oppression, Allāh will hurl him together with the same person into the Fire.” In another statement, he said,“O people! They [Umayyads] obeyed Satan, disobeyed the most Merciful One, caused corruption in the land, suspended the implementation of the sunan, took to themselves what belonged to the Muslims, permitted what Allāh prohibits, forbade what Allāh permits, and I, more than anyone else, am more worthy of opposing them.”

When Imām al-Husayn (‘a) came to know about the reneging and violation of the covenant with him which took place in Kūfa, he gathered his companions and family members, who were in his company, and frankly said the following to them:“Our Shī’ahs have betrayed us. Anyone who likes to go away may do so; he is not obligated to us.” They dispersed from him right and left, so much so that only those who had come with him from Mecca and Medīna stayed. But Imām al-Husayn (‘a) kept upholding his decision and in the same determination whereby he set out from Mecca the Venerable.

As described by a poet, his condition was:“If the religion of Muhammad (ṣ) cannot stay straight except if I am killed, then take me, O swords!” He met with ‘Umar ibn Sa’d, commander of the army sent to fight him by the provincial governor of Kūfa,’Ubaydullāh ibn Ziyād, who was appointed by the Umayyad“caliph” , Yazīd, which was made up of thirty-two thousand strong, according to some narratives.

It was only natural for the force of the army of Yazīd son of Mu’āwiyah to be able to kill such a small numbered band. On that day, the tragedy of Ahlul Bayt (‘a) was personified, how they were wronged, in the most clear way. Yazīd son of Mu’āwiyah, in this massacre, was paying the“reward” which the Messenger of Allāh (ṣ) had required him:

“Say: ‘I ask no reward of you for this [Islamic creed] except love for my near in kin’” (Qur’ān, 42:23)

... History narrates tragic scenes too difficult for anyone to describe as they were in reality.

One of them is the tragedy of the infant son of Imām Husayn (‘a), namely Abdullāh, whom the Imām carried to the battlefield asking for a drink of water for him after a blockade was enforced on Imām Husayn (‘a)’s camp, depriving him of any access to the Euphrates. Thirst, hence, took its heavy toll on them. The Imām carried Abdullāh asking for some water for him and to stir their conscience and human feeling. But they shot the infant with an arrow, killing him instantly. Martyrs from among the followers of Imām Husayn (‘a) and from his Ahlul Bayt (‘a) fell one after the other.

Al-Husayn (‘a) was the last to be martyred in that decisive battle. Yet they were not satisfied with killing the Master of the Youths of Paradise but severed his head from his body then carried it together with the heads of his companions as gifts to the killers, raising them on their spears on their way to Yazīd son of Mu’āwiyah in Syria. Some Muslims keep insisting on calling him“commander of the faithful” ...; so, there is no will nor might except in Allāh...!

Having narrated these events, which clearly show the lofty objectives for which al-Husayn (‘a) started his revolution, a revolution which was described by a great Islamist, namely Dr. ‘Amr Abd al-Rahmān, thus,“The martyrdom of al-Husayn (‘a) is a thousand times greater than his staying alive.” But there are those who minimize the value of this great revolution because of their falling victim to the misleading Umayyad propaganda.

Such a propaganda has tried very hard to distort history. And they fell victim to contemptible sectarian fanaticism. They, thus, are forced to adopt such a shameful distortion of the facts such as the statement of so-called“shaikh al-Islam” Ibn Taymiyyah in this sense:“Imām al-Husayn (‘a), in his revolution, caused a dissension in the Islamic nation when he disobeyed the one who was in charge of the affairs of the Muslims” ...!!!

If we ask this so-called“shaikh al-Islam” about Mu’āwiyah who disobeyed Imām Ali (‘a) (who was then in charge of the affairs of the Muslims), he will not see in it any dissension, nor will he see any sin in it for them. The same applies to ‘Ā’isha who disobeyed Imām Ali (‘a)... This is nothing but a norm of attempts to openly falsify our Islamic history; otherwise, how can we explain how most Sunnis ignore this historic tragedy in which the descendants of the Messenger of Allāh (ṣ) were killed in the most horrible and painful way?

All the descendants of Mu’āwiyah and his son, Yazīd, followed in the footsteps of the Umayyads and of the Abbasides. They crushed any opposition to their authority, especially when it came from the Members of the Household of the Prophet (ṣ) who were always pursued with discrimination, banishment, killing and torture.

Such oppression was not confined to the Members of the Household of the Prophet (ṣ) alone. Among the victims of the Umayyad oppression from among those who did not belong to Ahlul Bayt (‘a) was, for example, Abdullāh ibn al-Zubayr. History has recorded the tragic scene inside the precinct of Mecca where Abdullāh ibn al-Zubayr was slaughtered and skinned.

The sanctity of that place which even people during the jāhiliyya period held as sacred and holy and did not permit the slaughter of animals, let alone of humans, inside it. And the Venerable Ka’ba could not help him against the Umayyad rulers when he clung to its curtains.

This same Ka’ba was bombarded with catapults during the time of Abd al-Malik ibn Marwān who gave a free hand to his tyrant, al-Hajjāj, to kill people without a just cause. About both men, al-Hasan al-Basri said,“Had Abd al-Malik committed only the sin of [giving a free hand to] al-Hajjāj, it would have sufficed him [i.e. was sufficient for his condemnation].” And ‘Umar ibn Abd al-Azīz said,“Had each nation brought forth its oppressor, and had we [Umayyads] brought forth al-Hajjāj, we would have out-weighed them [in the measure of oppressiveness].”

So, do these deeds qualify their doer to be a Muslim, let alone to being the caliph of the Muslims or the“commander of the faithful” ??! Undoubtedly, we nowadays need to take a second look at our history111 and to discern many of its events then ask to speak to us due to their strong ties to sketching the outlines of the Islamic sects to which the Muslims nowadays adhere.

They have in them what helps truly get to know this sect or that away from oppression and injustice. Because of those incidents, the Muslims slipped away from the original Islamic line of Muhammad (ṣ), becoming diverse sects and groups each one of which claims it is the one that will receive salvation. None of us needs to wait for Divine Wahi to tell him the name of this sect. Allāh, the most Great and the most Exalted One, has granted us the mind whereby we can distinguish what is foul from what is good, making it an argument against His servants, prohibiting us from blindly imitating others, saying,

“What! Even though their fathers were void of wisdom and guidance?!” (Qur’ān, 2:170).

He has also said,

“We have sent them admonishment, but most of them hate admonishment” (Qur’ān, 23:71).

He has required us to investigate and research before believing each and every one, saying,

“O you who believe! If a wicked person comes to you with any news, ascertain the truth, lest you should harm people unwittingly and afterwards become full of repentance for what you have done” (Qur’ān, 49:6).

Notes

1. Muslim`s Sahīh, in a chapter about the virtues of Ali (`a), Vol. 5, p. 272, published by Dār Sādir, citing al-Nawawi`s Sharh.

2. Al-Tirmidhi, Sahīh, Vol. 2, p. 308.

3. Al-Hākim, Al-Mustadrak, Vol. 1, p. 93.

4. Ibid.

5. Muslim, Sahīh, Vol. 5, p. 287, in a chapter dealing with the virtues of al-Hasan (`a) and al-Husayn (`a), published by Dār al-Sha`ab.

6. Muslim, Sahīh, Vol. 5, p. 268 (Dār al-Sha`ab), in a chapter dealing with the virtues of Ali (`a).

7. Ibid., Vol. 5, p. 274.

8. Al-Tirmidhi, Sahīh, Vol. 2, p. 209.

9. Ahmad, Musnad, Vol. 6, p. 306.

10. Al-Hākim, Mustadrak al-Sahīhayn, Vol. 2, p. 343.

11. Ibid., Vol. 3, p. 149.

12. Al-Bukhāri, Sahīh, Vol. 3, p. 171, in the Book of Sales, in a chapter dealing with handicrafts (published by the modern Riyadh library).

13. Ibid., Vol. 2, p. 126, in the Book of Tahajjud.

14. Ibid., Vol. 4, p. 486, in the Book of Merits, in a chapter about how the Prophet (ṣ) looked like.

15. Ibid., Vol. 9, p. 418, in the Book of Tawhīd, in a chapter dealing with the will and the power of determination.

16. Ibid., Vol. 8, p. 245, in the Book of Supplications, in a chapter dealing with saluting the Prophet (ṣ).

17. Ibid., Vol. 5, p. 492, in the Book of Military Campaigns, in a chapter dealing with the Tabuk Campaign.

18. Ibid., Vol. 9, p. 250, in the Book of Ahkām, in a chapter titled “There will be twelve princes.”

19. Muslim, Sahīh, Vol. 4, p. 482, in the Book of Imāra, in a chapter about “People to follow Quraysh” (Dār al-Sha`ab), mentioned in al-Nawawi`s Sharh.

20. Ibid.

21. Ahmad, Musnad, Vol. 1, p. 389.

22. The Old Testament, Genesis, 17:20.

23. Al-Suyūti, Tārīkh, p. 12.

24. Al-Tirmidhi, Sahīh, Vol. 2, p. 298.

25. Ibn Mājah, Sunan, Vol. 1, p. 43, in a chapter about the distinction of Ali ibn Abū Tālib (`a) (published by Dār Ihyā` al-Turāth al-`Arabi).

26. Ahmad, Musnad, Vol. 4, p. 281.

27. Al-Tirmidhi, Sahīh, Vol. 2, p. 297.

28. Al-Bukhāri, Sahīh, Vol. 5, p. 492, the book of military campaigns.

29. Ibid., Vol. 6, p. 10, in the book of exegesis.

30. Mustadrak al-Sahīhayn, Vol. 3, p. 126.

31. Al-Tirmidhi, Sahīh, Vol. 2, p. 299.

32. Mustadrak al-Sahīhayn, Vol. 3, p. 122.

33. Muslim, Sahīh, in the book of imān, in a chapter about loving Ali (`a), Allāh glorified his countenance, one of the dignitaries, Vol. 1, p. 262 (Dār al-Sha`ab edition).

34. Ibn Dawūd, Sunan, in a chapter about a mad person stealing or being penalized according to the Sharī`a.

35. Al-Bukhāri, Sahīh, the book of warriors, in a chapter about a mad man or woman should not be stoned.

36. Al-Tirmidhi, Sahīh, Vol. 2, p. 299.

37. Al-Bukhāri, Sahīh, Vol. 5, p. 43, in the book of the virtues of the sahābah.

38. Mustadrak al-Sahīhayn, Vol. 3, p. 107.

39. Kanz al-`Ummāl, Vol. 13, hadīth 37753. Dhakhā`ir al-`Uqba.

40. Al-Manāwi, Kunooz al-Haqā`iq. It is also recorded by al-Daylami.

41. Al-Bukhāri, Sahīh, Vol. 5, p. 511, in the book about military campaigns in a chapter about the sickness and death of the Prophet (ṣ).

42. Ibid., Vol. 5, p. 512, in the book of campaigns, in a chapter about the sickness and death of the Messenger of Allāh (ṣ).

43. Ibid., Vol. 7, p. 389, in the book of the sick in a chapter about a sick person saying, “Get away from me!”

44. Muslim, Sahīh, in the book of wills in a chapter about not leaving a will when one has nothing to leave behind, Vol. 4, p. 175.

45. Abū Bakr al-Jawāhiri, Al-Saqīfa.

46. Excerpted from Al-Muraja`āt of Sharaf ad-Dīn Sadr ad-Dīn al-Mūsawi.

47. Al-Bukhāri, Sahīh, Vol. 5, p. 511, in the book of campaigns in a chapter about the sickness and the demise of the Prophet (ṣ).

48. Khālid Muhammad Khālid, Men Around the Prophet (ṣ), p. 548, 8th ed. Al-Tabari, Tārīkh. Ibn al-Athīr. Ibn Sa`d, Tabaqāt.

49. Al-Bukhāri, Sahīh, Vol. 5, p. 387, in the book of military campaigns in a chapter about the campaign of Zayd son of Hārithah.

50. Al-Bukhāri, Sahīh, Vol. 5, p. 13, in the book about the virtues of the sahābah in a chapter about “... If you find no prophet, Abū Bakr...”

51. Ibid., Vol. 8, p. 541, in a book about the fighters from among the people of apostasy in a chapter about stoning the woman who got pregnant through adultery.

52. Al-Bukhāri, Sahīh, Vol. 5, p. 14, in a book about the virtues of the sahābah in a chapter about “... If you find no prophet, then Abū Bakr...”

53. Al-Bukhāri, Sahīh, Vol. 5, p. 14, in a volume about the virtues of the sahābah in a chapter about “... If you find no prophet, then Abū Bakr...”

54. Ibid., p. 8, p. 542, in a volume about the fighters from the people of apostasy in a chapter about stoning a women who got pregnant through adultery.

55. Ibid., Vol. 5, p. 14, in a volume dealing with the virtues of the sahābah in a chapter about “... If you find no prophet, then Abū Bakr...”

56. Ibid.

57. Ibid., Vol. 8, p. 542 in the book about the fighters from among the people of apostasy in a chapter about stoning a woman who became pregnant through adultery.

58. Ibid., Vol. 5, p. 15, in a book about the virtues of the sahābah in a chapter about “... If you find no prophet, then Abū Bakr...”

59. Ibid., Vol. 8, p. 542; Vol. 5, p. 14.

60. Ibid., Vol. 8, p. 540 in a volume about the fights from the people of apostasy in a chapter about stoning a woman who became pregnant through adultery.

61. Ibid., Vol. 8, p. 540 in the book of fighters from among the people of apostasy in a chapter about stoning a woman who became pregnant through adultery.

62. Excerpted and edited from Al-Murāja`āt by Sharaf ad-Dīn Sadr ad-Dīn. (This important reference, Al-Murāja`āt, was translated directly from the Arabic into English by Yasin T. al-Jibouri for Imām Husayn Foundation and was published by the said Foundation in Beirut, Lebanon and by Ansariyan Publications in Qum, Islamic Republic of Iran).

63. Al-Bukhāri, Sahīh, Vol. 5, p. 382, in the book of military campaigns in a chapter about the invasion of Khayber.

64. Excerpted and edited from Al-Murāja`āt by Sharaf ad-Dīn Sadr ad-Dīn.

65. Khālid Muhammad Khālid, Khulafā` al-Rasool, p. 418, 8th edition.

66. Al-Bukhāri, Sahīh, Vol. 4, p. 208, in the book of khums in a chapter about obligations.

67. Ibid., Vol. 5, p. 382, in the book about military campaigns in a chapter about the invasion of Khayber.

68. Ibid., Vol. 8, p. 202, in the book about seeking permission to enter in a chapter about one who addressed the people.

69. Ibid., Vol. 5, p. 75, in the book about the virtues of the sahābah in a chapter about the merits of Fātima, Allāh be pleased with her.

70. Ibid., Vol. 5, p. 74.

71. Ibn al-Athīr, Manāl al-Tālib fi Sharh Tiwāl al-Gharā`ib, p. 501 (printed at Al-Madani press).

72. Al-Bukhāri, Sahīh, Vol. 9, p. 145, in the book of dissensions in a chapter titled “After me, you shall witness things which you shall abhor.”

73. Muslim, Sahīh, in the book of imāra in a chapter about the necessity of supporting what the majority of Muslims support, Vol. 4, p. 517 (published by Dār al-Sha`b press].

74. Ahmad, Musnad, Vol. 3, p. 446.

75. Al-Bukhāri, Sahīh, Vol. 5, p. 382, in the book of military campaigns in a chapter about the invasion of Khayber.

76. Ibid., Vol. 5, p. 74, in a volume about the virtues of the sahābah in a chapter about the virtues of Fātima, Allāh be pleased with her.

77. Ibid., Vol. 5, p. 75, in a volume about the virtues of the sahābah in a chapter about the virtues of Fātima, Allāh be pleased with her.

78. Al-Tabari, Tārīkh. Ibn `Asākir, Tārīkh Dimashq.

79. Ibid.

80. Ibid.

81. Khālid Muhammad Khālid, Khulafā` Rasool Allāh, p. 272, 8th edition.

82. Al-Bukhāri, Sahīh, Vol. 9, p. 239, in the book of ahkām in a chapter about how an imām receives the oath of fealty from the people.

83. Khālid Muhammad Khālid, Khulafā` Rasool Allāh, p. 276, 8th edition.

84. Al-Tabari, Tārīkh. Al-Mas`ūdi. Ibn al-Athīr, Al-Istī`āb.

85. Ibn al-Athīr. Al-Mas`ūdi. Al-Tabari, Tārīkh.

86. Al-Bukhāri, Sahīh, Vol. 2, p. 278, in the Book of Zakāt.

87. Al-Balādhuri, Ansāb al-Ashrāf. Al-Wāqidi. Al-Ya`qūbi, Tārīkh.

88. Ibn Abul-Hadīd, Sharh Nahjul-Balāghah.

89. Al-Tabari, Tārīkh, Vol. 4, p. 277 (Cairo edition of 1357 A.H.). Ibn al-Athīr, Al-Nihāyah.

90. Ibid., Vol. 5, p. 172. Ibn al-Athīr. Ibn Sa`d.

91. Al-Bukhāri, Sahīh, Vol. 4, p. 217, in the Book of Khums in a chapter about what went on in the houses of the Prophet`s wives.

92. Ibid., Vol. 9, p. 171, in the Book of Dissensions in a chapter about a dissension that would move like high sea waves.

93. Ibid., Vol. 1, p. 133, in the Book of Ablution in a chapter about the Prophet (ṣ) pouring water on someone who lost his consciousness.

94. Ibid., Vol. 6, p. 252 in the Book of Tafsīr in a chapter about “... had you only heard him say it.”

95. `Allāma al-`Askari, Ahādīth Umm al-Mu`mineen, p. 272.

96. Besides him, a number of scholarly researchers, such as Taha Husayn in Vol. 1 of his book titled Al-Fitna al-Kubra (the great dissension) and Dr. Kāmil al-Shaybi in his book titled Al-Sila Bayna al-Tashayyu` wal Tasawwuf (the relationship between Shi`ism and Sufism), have all rejected the notion that such an individual ever existed in reality.

97. Excerpted and edited from the book titled Abdullāh ibn Saba` by `allāma Sayyid Murtadha al-`Askari.

98. Ibn al-Sabbāgh al-Māliki, Al-Fusūl al-Muhimma, p. 83 (the Dār al-Adhwaa` edition).

99. Al-Sibt ibn al-Jawzi, Tathkirat al-Khawāss, p. 79.

100. Muslim, Sahīh, in the Book of Imān in a chapter about love for Ali, may Allāh glorify his countenance, as a sign of imān, Vol. 1, p. 262 (Dār al-Sha`ab edition).

101. Al-Bukhāri, Sahīh, Vol. 4, p. 52 in the Book of Jihād in a chapter about removing one`s dust seeking the Pleasure of Allah.

102. Al-Mustadrak `Alal Sahīhayn, Vol. 2, p. 148 (Dār al-Kitāb al-`Arabi edition).

103. Al-Bukhāri, Sahīh, Vol. 6, p. 146 in the Book of Tafsīr in a chapter about this verse.

104. Al-Tirmidhi, Sahīh, Vol. 13, p. 210 in a chapter about the merits of Abū Dharr .

105. Al-Bukhāri, Sahīh, Vol. 5, p. 73 in a book about the merits of the sahābah in a chapter about Mu`āwiyah.

106. Ibid., Vol. 5, p. 74 in a book about the merits of the sahābah in a chapter about Mu`āwiyah.

107. Al-Tabari, Tārīkh.

108. Al-Bukhāri, Sahīh, Vol. 4, p. 122 in the Book of Jihād.

109. Muslim, Sahīh, Vol. 5, p. 462 in the Book of Kindness, Charity and Etiquette in a chapter about one cursed by the Prophet (ṣ) (Dār al-Sha`ab edition) as cited in al-Nawawi`s Sharh.

110. Ibid., Vol. 3, p. 693 in the Book of Divorce in a chapter about a woman whose divorce is irrevocable not having the right for any financial support after the divorce (Dār al-Sha`ab edition).

111. Take a look at the picture attacked to the cover of the book titled Haqaaiq an Ameer al-Momineen Yazīd [facts about the commander of the faithful Yazīd] so you may see to what extent some people have gone in their falsification of the Islamic history...!

Part 2: On Two-Numbered Characteristics

Recognition of God By Two Characteristics

2-1 Ahmad ibn Harun al-Fami1 and Ja’far ibn Muhammad ibn Masroor - may God be pleased with them - narrated that Muhammad ibn Ja’far ibn Bat’tat quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Hisham ibn Salim, on the authority of Aba Abdullah as-Sadiq (MGB), “I heard my father (MGB) narrate on the authority of his father (MGB) that a man stood in front of the Commander of the Faithful Imam Ali (MGB) and said, ‘O Commander of the Faithful! How did you come

عبد الله بن عمر، وأبي هريرة قالا: قال رسول الله صلى الله عليه وآله: إذا طاب قلب المرء طاب جسده، وإذا خبث القلب خبث الجسد

دخل الرجل الجنة بخصلة

1-111 أخبرني الخليل بن أحمد السجزي قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي قال: حدثنا عبد الله قال: أخبرنا يحيى بن عبيد الله قال: سمعت أبي يقول: سمعت أبا هريرة يقول: قال رسول الله صلى الله عليه وآله: دخل عبد الجنة بغصن من شوك كان على طريق المسلمين فأماطه عنه

من سره خصلتان فليستعمل خصلة

1-112 حدثنا أبوأحمد محمد بن جعفر البندار الفرغاني، قال: حدثنا أبوالعباس محمد بن محمد بن جمهور الحمادي قال: حدثنا أبوعبد الله محمد بن علي بن زيد الصايغ المكي بمكة قال: حدثنا أحمد بن شبيب قال: أخبرني أبي، عن يونس عن ابن شهاب، عن أنس بن مالك قال: سمعت النبي صلى الله عليه وآله يقول: من سره أن يبسط له في رزقه وينسأ له في أجله فليصل رحمه

كان رسول الله صلى الله عليه وآله يسلم تسليمة واحدة

1-113 حدثنا أبوأحمد محمد بن جعفر البندار قال: حدثني أبوالقاسم سعيد بن أحمد بن أبي سالم قال: حدثنا أبوزكريا يحيى بن الفضل الوراق قال: حدثنا إسحاق بن إبراهيم الوراق السمرقندي قال: حدثنا سليمان بن سلمة قال: حدثنا بقية بن الوليد، عن الزيادي، عن الزهري، عن أنس أن رسول الله صلى الله عليه وآله كان يسلم تسليمة واحدة

باب الإثنين

معرفة التوحيد بخصلتين

2-1 حدثنا أحمد بن هارون الفامي وجعفر بن محمد بن مسرور رضي الله عنهما قالا: حدثنا محمد بن جعفر بن بطة قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: سمعت أبي يحدث عن أبيه عليه السلام أن رجلاً قام إلى أمير المؤمنين عليه السلام

to recognize your Lord?’ He (MGB) replied, ‘By the dissolution of intentions and the breach of aspirations. Sometimes I had an aspiration, but He got in the way between me and my aspirations. Sometimes I made some intentions, but destiny opposed my intentions. Thus, I realized that there is some other Planner.’ The man asked, ‘Why did you thank Him for His Blessings?’ He (MGB) replied, ‘I looked at His Calamities which He fended off from me and brought them upon someone else. Thus, I realized that He has Blessed me. Thus, I thanked Him.’ The man asked, ‘Why do you like to meet Him?’ He (MGB) replied, ‘I saw that He has given me the religion of His Angels, Messengers and Prophets. Then I realized that He has honored me with this religion and will never forget me. Therefore, I would like to meet Him.’

On the Prophet’s Saying, “There Are Two Things Which I Do Not Wish to Share with Anyone”

2-2 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two things which I do not wish to share with anyone. The first one is my ablutions that are a part of my prayer, and the second one is my charity which I personally like to put in the hands of the needy, since it will be placed in the Hands of the Merciful.”

Two Strange Things to Put up with

2-3 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ibrahim ibn Hashim, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two strange things you must put up with: Accept a wise saying said by a fool, and forgive a foolish saying said by a wise man.”

Nothing Voids Ablutions Except for What Leaves from the Two Sides

2-4 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of Muhammad ibn Sama’at, on the authority of Abdullah ibn Miskan, on the authority of Abi Basir al-Moradi: “I asked Aba Abdullah as-Sadiq (MGB) regarding having

فقال له: يا أمير المؤمنين بما عرفت ربك؟ قال: بفسخ العزم ونقض الهم لما أن هممت فحال بيني وبين همي، وعزمت فخالف القضاء عزمي فعلمت أن المدبر غيري، قال: فبما ذا شكرت نعماه؟ قال: نظرت إلى بلاء قد صرفه عني وأبلى به غيري، فعلمت أنه قد أنعم علي فشكرته، قال: فبما ذا أحببت لقاء‌ه؟ قال: لما رأيته قد اختار لي دين ملائكته ورسله وأنبيائه علمت أن الذي أكرمني بهذا ليس ينساني فأحببت لقاء‌ه

قال النبي صلى الله عليه وآله خلتان لا احب أن يشاركني فيهما أحد

2-2 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: خلتان لا احب أن يشاركني فيهما أحد: وضوئي فانه من صلاتي، وصدقتي فانها من يدي إلى يد السائل فانها تقع في يد الرحمن

غريبتان فاحتملوهما

2-3 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن إبراهيم بن هاشم، عن النوفلي، عن السكوني، عن جعفر ابن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: غريبتان فاحتملوهما كلمة حكم من سفيه فاقبلوها، وكلمة سفه من حكيم فاغفروها

لا ينقض الوضوء الا ما خرج من الطرفين

2-4 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي قال: حدثني محمد بن سماعة، عن عبد الله بن مسكان، عن أبي بصيـر المرادي، عن أبي عبـد الله عليه السـلام قـال: سألته عن الحجامة والقئ وكل دم سائل، فقال: ليس فيه وضوء إنما الوضوء ممـــا

phlebotomy performed and any blood that flows out of the body. The Imam (MGB) replied, ‘There is no need to make any ablutions since one must only make ablutions due to what leaves from the two sides2 by (the mechanisms bestowed to us due to) God’s Blessing.’”

The compiler of the book - may God increase his honor - said, “This means defecation, farting, urination, and ejaculation.”

Two Blessings Being Denied

2-5 Ja’far ibn Ali al-Kufy - may God be pleased with him - narrated that his grandfather Al-Hassan ibn Ali ibn Abdullah ibn al-Muqayrih quoted on the authority of his grandfather Abdullah ibn al-Muqayrih, on the authority of Isma’il ibn Muslim, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Two blessings are taken for granted3 : Security and health.”

Two Things Which Cause Trouble for Most People

2-6 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two things which cause trouble for most people: health and leisure.”4

2-7 Al-Khalil ibn Ahmad narrated that Abu Ja’far Muhammad ibn Mu’az quoted on the authority of Al-Hussein ibn al-Hassan al-Marvazy, on the authority of Abdullah ibn al-Mobarak and al-Fazl ibn Musa, on the authority of Abdullah ibn Sa’id ibn Abi Hind, on the authority of his father, on the authority of Ibn Ab’bas that God’s Prophet (MGB) said, “There are two things which cause sedition for most people: health and leisure.”

No Worship of God is Better than Being Quiet and Walking to God’s House

2-8 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ayoob ibn Nooh, on the authority of Al-Rabi’a ibn Muhammad al-Muslimy, on the authority of Abil Rabi’a ash-Shamy, on the authority of Aba Abdullah as-Sadiq (MGB), “No worship of God is better than being quiet and walking to God’s House.”

2-9 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Yaqoob ibn Yazid, on the authority of Ibn Abi Umayr, on the authority

خرج من طرفيك اللذين أنعم الله بهما عليك

قال مصنف هذا الكتاب أدام الله عزه: يعني من بول أو غائط أو ريح أو مني

نعمتان مكفورتان

2-5 حدثنا جعفر بن علي الكوفي رضي الله عنه قال: حدثني جدي الحسن ابن علي بن عبد الله بن المغيرة، عن جده عبد الله بن المغيرة، عن إسماعيل بن مسلم، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: نعمتان مكفورتان: الامن والعافية

خصلتان كثيرمن الناس مفتون فيهما

2-6 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: خصلتان كثير من الناس مفتون فيهما: الصحة والفراغ

2-7 أخبرني الخليل بن أحمد قال: أخبرنا أبوجعفر محمد بن معاذ قال: حدثنا الحسين بن الحسن المروزي، عن عبد الله بن المبارك، والفضل بن موسى قالا: أخبرنا عبد الله بن سعيد بن أبي هند، عن أبيه، عن ابن عباس قال: قال رسول الله صلى الله عليه وآله: نعمتان مفتون فيهما كثير من الناس الفراغ والصحة

ما عبد الله عز وجل بشيء أفضل من الصمت والمشي إلى بيته

2-8 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن أيوب بن نوح، عن الربيع بن محمد المسلي، عن أبي الربيع الشامي، عن أبي عبد الله عليه السلام قال: ما عبد الله بشيء أفضل من الصمت والمشي إلى بيته

يؤمر بالمعروف رجلان

2-9 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيـد،

of Yahya al-Tawil al-Basry5 , on the authority of Aba Abdullah as-Sadiq (MGB), “A believer who accepts advice or an ignorant person who learns will listen to the enjoinment of the good and the admonishment against evil. However, one who has the whip and the sword will not.”

2-10 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abil Ab’bas Jarir al-Bajaly, on the authority of Muhammad ibn Ishaq, on the authority of his father, on the authority of Aba Abdullah as-Sadiq (MGB), “There are two wings for atheism: the Umayyads and the al-Muhlibs.6

The Blessed the Sublime God Has Divided the People on the Earth into Two Groups

2-11 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn Abdul Jab’bar, on the authority of Al-Hassan ibn Ali ibn Faz’zal, on the authority of Zarif ibn Nasih, on the authority of Ibrahim ibn Yahya, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “The Blessed the Sublime God has divided the people on the Earth into two groups and placed me in the better one. Then he divided that group into three parts and I was in the best part. Then he chose the Quraysh from amongst the Arabs, chose the children of Abdul Mutalib from amongst the Hashemites7 , and chose me from amongst the children of Abdul Mutalib.”

Two Groups in This Nation Whose Improvement Would Improve the Nation and Whose Corruption Would Corrupt the Nation

2-12 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Ahmad, on the authority of Al-Abbas ibn Ma’ruf, on the authority of Muhammad ibn Sa’id ibn Qazvan, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “There are two groups in this nation whose improvement would improve the nation and whose corruption would corrupt the nation.” He (MGB) was asked, “O Prophet of God! Who are they?” The Prophet (MGB) replied, “The jurisprudents and the chiefs.”

Fear God Regarding Two Weak Ones

2-13 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn

عن ابن أبي عمير، عن يحيى الطويل البصري عن أبي عبد الله عليه السلام قال: إنما يؤمر بالمعروف وينهى عن المنكر مؤمن فيتعظ، أو جاهل فيتعلم، وأما صاحب سوط وسيف فلا

للكفر جناحان

2-10 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد بن عيسى، عن أبي العباس جرير البجلي عن محمد بن إسحاق، عن أبيه، عن أبي عبد الله عليه السلام قال: للكفر جناحان: بنو امية وآل المهلب

قسم الله تبارك وتعالى اهل الارض قسمين

2-11 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عبدالجبار، عن الحسن بن علي بن فضال، عن ظريف بن ناصح، عن إبراهيم بن يحيى قال: حدثني جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: قسم الله تبارك وتعالى أهل الارض قسمين فجعلني في خيرهما ثم قسم النصف الآخر على ثلاثة فكنت خير الثلاثة، ثم اختار العرب من الناس، ثم اختار قريشا من العرب، ثم اختار بني هاشم من قريش، ثم اختار بني عبدالمطلب من بني هاشم، ثم اختارني من بني عبدالمطلب

صنفان من هذه الامة اذا صلحا صلحت الامة واذا فسدا فسدت الامة

2-12 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه، عن أبيه، عن محمد ابن أحمد، عن العباس بن معروف، عن محمد بن سعيد بن غزوان، عن السكوني، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله صنفان من امتي إذا صلحا صلحت امتي، وإذا فسدا فسدت امتي، قيل: يا رسول الله ومن هما؟ قال: الفقهاء والامراء

اتقو الله في الضعيفين

2-13 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثني أبـي، عـن

Ahmad, on the authority of Ali ibn al-Sindy, on the authority of Uthman ibn Isa, on the authority of Sama’at, on the authority of Aba Abdullah as-Sadiq (MGB), “Fear God regarding two weak ones meaning orphans and women.”

The reward of whoever takes care of two daughters, Two sisters, two paternal aunts or two maternal aunts

2-14 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn Isa ibn Ubayd, on the authority of Zakariya al-Mumin who linked it up to Aba Abdullah as-Sadiq (MGB), “Whoever takes care of two daughters, two sisters, two paternal aunts or two maternal aunts will be safeguarded from the Fire.”

Two Men Will Not Sense the Scent of Paradise

2-15 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad, on the authority of Muhammad ibn Al-Sindy, on the authority of Ali ibn al-Hikam, on the authority of Muhammad ibn al-Fuzayl, on the authority of Sharis al-Vabeshy, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that God’s Prophet (MGB) said, “The scent of Paradise can be smelled from a distance of five-hundred years away. However, those damned by their parents and the cuckold will not sense it.” He was asked, “O Prophet of God! Who is a cuckold?” He (MGB) replied, “One whose wife commits adultery and he knows about it.”

What Has Been Said About Two-Faced People

What Has Been Said About Two-Faced People8

2-16 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Abi Ja’far Ahmad ibn Aba Abdullah, on the authority of Abil Jo’aza al-Monabat ibn Abdullah, on the authority of Al-Hussein ibn Alvan, on the authority of Amr ibn Khalid, on the authority of Zayd ibn Ali, on the authority of his father (MGB), on the authority of his grandfather (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “A two-faced person will be presented on the Resurrection Day with his tongue coming out from behind his head and with another tongue sticking out in front. They will bring fire to burn him and proclaim, ‘This is one who had two faces and two tongues in the world. This is how he will be known on the Resurrection Day.’”

2-17 Al-Khalil ibn Ahmad narrated that Ibn Muni’a9 quoted on the authority of Abu Bakr ibn Abi Shoyba’, on the authority of Abu Muawiyah, on the authority of Al-A’amash, on the authority of Abi Salih, on the authority of Abi Hurayrih that God’s Prophet (MGB) said, “The worst of the

محمد بن أحمد، عن علي بن السندي، عن عثمان بن عيسى، عن سماعة، عن أبي عبد الله عليه السلام قال: اتقوا الله في الضعيفين يعني بذلك اليتيم والنساء

ثواب من عال ابنتين أو اختين أو عمتين أو خالتين

2-14 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار قال: حدثنا محمد بن عيسى بن عبيد، عن زكريا المؤمن رفعه إلى أبي عبد الله عليه السلام قال: من عال ابنتين أو اختين أو عمتين أو خالتين حجبتاه من النار

لا يجد ريح الجنة رجلان

2-15 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن محمد بن السندي، عن علي بن الحكم، عن محمد بن الفضيل، عن شريس الوابشي، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن الجنة ليوجد ريحها من مسيرة خمس مائة عام، ولا يجدها عاق ولا ديوث، قيل: يا رسول الله وما الديوث قال: الذي تزني امرأته وهو يعلم

ما جاء في ذى وجهين

2-16 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي جعفر أحمد بن أبي عبد الله، عن أبي الجوزاء المنبه بن عبد الله، عن الحسين بن علوان، عن عمرو بن خالد، عن زيد بن علي، عن أبيه، عن جده، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: يجئ يوم القيامة ذو الوجهين دالعا لسانه في قفاه وآخر من قدامه يلتهبان نارا حتى يلهبا جسده، ثم يقال له: هذا الذي كان في الدنيا ذا وجهين وذا لسانين يعرف بذلك يوم القيامة

2-17 أخبرني الخليل بن أحمد قال: حدثنا ابن منيع قال: حدثنا أبوبكر بن أبي شيبة قال: حدثنا أبومعاوية، عن الاعمش، عن أبي صالح، عن أبي هريرة قال: قـال

people near the Honorable the Exalted God on the Resurrection Day are the two-faced ones.”

2-18 Al-Khalil ibn Ahmad narrated that Ibn Muni’a10 quoted on the authority of Abu Bakr ibn Abi Shoyba’, on the authority of Abu Muawiyah, on the authority of Sharik, on the authority of Al-Rakin, on the authority of Na’eem ibn Hanzale’, on the authority of Am’mar that God’s Prophet (MGB) said, “The people who are two-faced in this world will have two tongues of Fire on the Resurrection Day.”

2-19 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Musa ibn Umar, on the authority of Ibn Sin’an, on the authority of U’an ibn Mu’een - the hat-buyer - that Ibn Abi Ya’foor said, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Whoever meets the believers in one fashion, but gossips about them in their absence in a different fashion will have two tongues of Fire on the Resurrection Day.’”

2-20 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn al-Hussein ibn Abil-Khat’tab, on the authority of Ali ibn An-Nue’man, on the authority of Abdullah ibn Miskan, on the authority of Davood ibn Farqad, on the authority of Abi Shaybih az-Zahri that Abi Ja’far al-Baqir (MGB) said, “A servant who is two-faced and has two tongues is bad. He will praise his believing brother in front of him, but talk badly about him in his absence. He will be jealous of him whenever he gets a blessing and will not assist him when a calamity befalls him.”

The People Are in Two Groups: Some Who Get Relieved by Others and Some from Whom Others Get Relieved

2-21 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Salim, on the authority of Ahmad ibn an-Nazr, on the authority of Amr ibn Shimr, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that God’s Prophet (MGB) said, “The people are in two groups: those who get relieved by others and those from whom others get relieved. Those who get relieved are the believers. Once they die they are relieved of this world and its calamities. Those from whom others get relieved are the unbelievers. Once they die, the trees, the animals and many of the people get relieved from them.”

رسول الله صلى الله عليه وآله: إن من شر الناس عند الله عز وجل يوم القيامة ذا الوجهين

2-18 أخبرني الخليل بن أحمد قال: أخبرنا ابن منيع قال: حدثنا أبوبكر بن أبي شيبة قال: حدثنا شريك، عن الركينعن نعيم بن حنظلة، عن عمار قال: قال رسول الله صلى الله عليه وآله: من كان له وجهان في الدنيا كان له يوم القيامة لسانان من نار

2-19 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد ابن يحيى بن عمران الاشعري، عن موسى بن عمر، عن ابن سنان، عن عون بن معين بياع القلانس، عن ابن أبي يعفور قال: سمعت أبا عبد الله عليه السلام يقول: من لقى المؤمنين بوجه، وغابهم بوجه أتى يوم القيامة وله لسانان من نار

2-20 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن علي بن النعمان، عن عبد الله بن مسكان، عن داود بن فرقد، عن أبي شيبة الزهري، عن أبي جعفر عليه السلام قال: بئس العبد عبد يكون ذا وجهين وذا لسانين، يطري أخاه في الله شاهدا، ويأكله غائبا، إن اعطي حسده، وإن ابتلي خذله

الناس اثنان واحد أراح، وآخر استراح

2-21 حدثنا الحسين بن أحمد بن إدريس رضي الله عنه، عن أبيه، عن محمد بن سالم، عن أحمد بن النضر، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: الناس اثنان واحد أراح وآخر استراح، فأما الذي استراح فالمؤمن إذا مات استراح من الدنيا وبلائها، وأما الذي أراح فالكافر إذا مات أراح الشجر والدواب وكثيراً من الناس

People Are of Two Types: The Learned and the Seeker of Knowledge

2-22 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil Qasim quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid, on the authority of Muhammad ibn Abi Umayr who linked it up to Aba Abdullah as-Sadiq (MGB), “The people are in two groups: knowledgeable ones and those acquiring knowledge. The rest of the people are like flies subject to the wind and such people will be thrown into the Fire.”

Two Characteristics One of Which Will Cause Forgetting Sins and the Other Will Cause Hardening of the Hearts

2-23 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Al-Hussein ibn Ishaq al-Tajir, on the authority of Ali ibn Mahzyar, on the authority of Fuzalat11 , on the authority of Isma’il ibn Abi Zyad al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB) that his father Al-Baqir (MGB) said, “The Blessed the Sublime God revealed to Moses (MGB), ‘Do not get pleased with the extent of your wealth and do not abandon remembering Me under any circumstances since extensive wealth will cause the forgetting of sins, and abandoning My remembrance will cause the hardening of hearts.’”

Two Characteristics That Provide Immunity to Leprosy

2-24 Ahmad ibn Ali ibn Ibrahim - may God be pleased with him - narrated that his father quoted on the authority of his father Ibrahim ibn Hashim, on the authority of Muhammad ibn Abi Umayr, on the authority of Hafs ibn al-Bakhtari, on the authority of Aba Abdullah as-Sadiq (MGB), “Cutting the nails and shaving the moustache every Friday provides immunity to leprosy.”

Attend to Two Major Issues

2-25 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Al-Hussein ibn Ishaq al-Tajir, on the authority of Ali ibn Mahzyar, on the authority of Al-Hussein ibn Sa’id, on the authority of Fuzalat ibn Ayoob, on the authority of Isma’il ibn Abi Zyad12 , on the authority of Aba Abdullah as-Sadiq (MGB) that his father (MGB) said, “Abuzar - may God have Mercy upon him - cried due to the fear of the Honorable the Exalted God so much that he started to complain about his eyes. He was told: ‘O Abuzar! Pray to God to heal your eyes.’ He said, ‘I am not worried about that. I have more important issues to attend to.’ He was asked, ‘What are you attending to?’ He replied, ‘Paradise and the Hell-fire.”

الناس اثنان عالم ومتعلم

2-22 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني عمي محمد ابن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد، عن محمد ابن أبي عمير رفعه إبي أبي عبد الله عليه السلام قال: الناس اثنان عالم ومتعلم، وسائر الناس همج والهمج في النار

خصلتان احداهما تنسى الذنوب والاخرى تقسى القلوب

2-23 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثني أبي، عن الحسين بن إسحاق التاجر، عن علي بن مهزيار، عن فضالة، عن إسماعيل بن أبي زياد عن أبي عبد الله، عن أبيه عليهما السلام قال: أوحى الله تبارك وتعالى إلى موسى عليه السلام: لا تفرح بكثرة المال، ولا تدع ذكري على كل حال، فان كثرة المال انسي الذنوب، وترك ذكري يقسي القلوب

خصلتان امان من الجذام

2-24 حدثنا أحمد بن علي بن إبراهيم رضي الله عنه قال: حدثني أبي، عن أبيه إبراهيم بن هاشم، عن محمد بن أبي عمير، عن حفص بن البختري، عن أبي عبد الله عليه السلام قال: تقليم الاظفار وأخذ الشارب من جمعة إلى جمعة أمان من الجذام

الشغل بالعظيمتين

2-25 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن الحسين بن إسحاق التاجر، عن علي بن مهزيار، عن الحسين بن سعيد، عن فضالة بن أيوب، عن إسماعيل بن أبي زياد، عن أبي عبد الله، عن أبيه عليهما السلام قال: بكى أبوذر - رحمه الله - من خشية الله عز وجل حتى اشتكى بصره، فقيل له: يا أباذر لو دعوت الله أن يشفي بصرك، فقال: إني عنه لمشغول وما هو من أكبر همي، قالوا: وما يشغلك عنه؟ قال: العظيمتان: الجنة والنار

The World is Just Two Words and Two Dirhams

2-26 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), “Abuzar - may God have Mercy upon him - was standing by the Ka’ba and said, ‘I am Jundab ibn Sakan.’ The people gathered around him. He said, ‘You prepare some things to take along with yourself when deciding to go on a trip. The trip to the Hereafter is upcoming. Don’t you want to prepare some things to take along to benefit you?’ A man went to him and said, ‘Please advise us.’ He said, ‘Fast on hot days as a means of savings for the Resurrection, and perform the Hajj pilgrimage13 visit for major affairs. Say two units of prayers in the dark of the night for the awe of the grave. Speak fairly14 , give charity to the poor and do not utter wicked words so that perhaps you may be saved from the Day of Hardship (Resurrection). Consider this world to be worth only two Dirhams. Spend one Dirham for your wife and send the second Dirham ahead of you. Any third Dirham is harmful and will not benefit you. Consider this world to be two words. Use one word to earn a legitimate means of sustenance and use the second one to attain the Hereafter. The third word is harmful and will not benefit you. Do not go after it.’ He added, ‘The sorrow of the day which I cannot attain kills me.’”

2-27 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ali ibn al-Sindy, on the authority of Muhammad ibn Amr ibn Sa’id, on the authority of Musa ibn Akeel, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘A man would not be knowledgeable (in religion) unless he abandons lust and doesn’t care about what he wears or what he eats to overcome his hunger.’”15

2-28 Ja’far ibn Ali ibn al-Hassan al-Kufy - may God have Mercy upon him - narrated that his father Ali ibn al-Hassan quoted on the authority of his father Al-Hassan ibn Ali ibn Abdullah ibn al-Muqayrih, on the authority of Abdullah ibn al-Muqayrih, on the authority of Al-Sakoony, on the authority of his father, on the authority of his forefathers, on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There in no good in life except for two men: a knowledgeable one who is obeyed, and an obedient student.”

There is no Good in This World Except for Two Men

2-29 (The compiler of the book narrated) that his father and Muhammad ibn al-Hassan - may God be pleased with them - narrated that Sa’ed ibn Abdullah

الدنيا كلمتان ودرهمان

2-26 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قام أبوذر رحمة الله عليه عند الكعبة فقال: أنا جندب بن سكن، فاكتنفه الناس، فقال: لو أن أحدكم أراد سفرا لاتخذ فيه من الزاد ما يصلحه، فسفر يوم القيامة أما تريدون فيه ما يصلحكم؟ فقام إليه رجل فقال: أرشدنا، فقال: صم يوما شديد الحر للنشور، وحج حجة لعظائم الامور وصل ركعتين في سواد الليل لوحشة القبور، كلمة خير تقولها وكلمة شر تسكت عنها أو صدقة منك على مسكين لعلك تنجو بها يا مستكين من يوم عسير. اجعل الدنيا درهمين درهما أنفقته على عيالك، ودرهما قدمته لآخرتك، والثالث يضر ولا ينفع فلا ترده. اجعل الدنيا كلمتين كلمة في طلب الحلال وكلمة للاخرة، والثالثة تضر ولا ننفع لا تردها، ثم قال: قتلني هم يوم لا ادركه

لا يكون الرجل فقيها حتى يكون فيه خصلتان

2-27 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد ابن أحمد، عن علي بن السندي، عن محمد بن عمرو بن سعيد، عن موسى بن أكيل قال: سمعت أبا عبد الله عليه السلام يقول: لا يكون الرجل فقيها حتى لا يبالي أي ثوبيه ابتذل وبما سد فورة الجوع

لا خير في العيش الا لرجلين

2-28 حدثنا جعفر بن علي بن الحسن الكوفي - رحمه الله - عن أبيه علي ابن الحسن، عن أبيه الحسن بن علي بن عبد الله المغيرة، عن عبد الله بن المغيرة، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: لا خير في العيش إلا لرجلين: عالم مطاع، أو مستمع واع

لا خير في الدنيا الا لاحد رجلين

2-29 حدثنا أبي، ومحمد بن الحسن رضي الله عنهما قالا: حدثنا سعد بن عبد الله،

quoted on the authority of Al-Qasim ibn Muhammad al-Isbahany, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Hafs ibn Qiyath al-Nakha’ee that Abu Abdullah as-Sadiq (MGB) said, “There is no good in this world except for two men: a man who does more good deeds every day, and a man who compensates for his sins through repentance. When will he be able to repent? I swear by God that God would not accept his repentance even if he prostrates to God to the extent that his neck falls off, unless by his friendship with us - the members of the Holy Household.”

There are Two Forms of Knowledge

2-30 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ahmad ibn Muhammad, on the authority of Al-Ab’bas ibn Ma’ruf, on the authority of Ali ibn Mahzyar, on the authority of Hikam ibn Buhlool, on the authority of Isma’il ibn Himmam, on the authority of Umar ibn Azineh, on the authority of Aban ibn Abi Ayyash, on the authority of Salim ibn Qays al-Hilaly, “I heard Ali (MGB) tell Abil Tufayl Amer ibn Vasele’ al-Kanani: ‘O Abil Tufayl! There are two forms of knowledge: The knowledge over which people must ponder, and that is the knowledge of the religion, and the knowledge which cannot be pondered over, that is the Might of the Honorable the Exalted God.’”

Two Strange Characteristics: Eating the Sustenance Provided by God and Ascribing Divinity to Others Than God

2-31 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid, on the authority of Muhammad ibn Sin’an, on the authority of Ibrahim ibn (Abi) Zyad, on the authority of Aba Abdullah as-Sadiq (MGB), "The Blessed the Sublime God sent down an angel to Earth. He stayed on the Earth for a long time and then returned to the heavens. He was asked, “What did you see there?” He said, “I saw many amazing things there, but the most amazing thing that I saw was someone who abused your blessings. He ate of what You provided for his sustenance, but claimed to be god. I was amazed at his boldness and Your Patience.” God the Almighty said, “You were amazed at My Patience? I let him live for four-hundred years, and he never got ill. I granted to him whatever he wanted in the world, and I never changed his food and drinks.”

Enjoining to Do Good and Admonishing Against Evil Are Two of the Creatures of the Exalted the Honorable God

2-32 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Yaqoob ibn Yazid who linked it up to Abu Jaf’far Al-Baqir (MGB) saying, “Enjoining to

عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي قال: قال أبوعبد الله عليه السلام: لا خير في الدنيا إلا لاحد رجلين: رجل يزداد في كل يوم إحسانا، ورجل يتدارك ذنبه بالتوبة، وأنى له بالتوبة، والله لو سجد حتى ينقطع عنقه ما قبل الله منه إلا بولايتنا أهل البيت

العلم علمان

2-30 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد، عن العباس بن معروف، عن علي بن مهزيار، عن حكم بن بهلول، عن إسماعيل بن همام، عن عمر بن اذينة، عن أبان ابن أبي عياش، عن سليم بن قيس الهلالي قال: سمعت عليا عليه السلام يقول لابي الطفيل عامر بن واثلة الكناني: يا أبا الطفيل العلم علمان: علم لا يسع الناس إلا النظر فيه وهو صبغة الاسلام، وعلم يسع الناس ترك النظر فيه وهو قدرة الله عز وجل

خصلتان عجيبتان اكل رزق الله وادعاء الربوبية دون الله عز وجل

2-31 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني عمي محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد، عن محمد بن سنان، عن إبراهيم بن [أبي] زياد، عن أبي عبد الله عليه السلام قال: إن الله تبارك وتعالى أهبط ملكا إلى الارض فلبث فيها دهرا طويلا ثم عرج إلى السماء فقيل له: ما رأيت؟ فقال: رأيت عجائب كثيرة وأعجب ما رأيت أني رأيت عبدا متقلبا في نعمتك يأكل رزقك ويدعي الربوبية، فعجبت من جرأته عليك، ومن حلمك عنه. فقال الله عز وجل: فمن حلمي عجبت؟ قال: نعم [يا رب] قال: قد أمهلته أربع مائة سنة لا يضرب عليه عرق، ولا يريد من الدنيا شيئا إلا ناله، ولا يتغير عليه فيها مطعم ولا مشرب

الامر بالمعروف والنهي عن المنکر خلقان من خلق الله عز وجل

2-32 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيـى العطـار، عن محمد بن

do good and admonishing against evil are two of the creatures of the Exalted the Honorable God. God will honor whoever helps them, and God will abandon whoever abandons them.”

The Two Things Which Constituted Most of the Worshipping of Abuzar - May God Have Mercy Upon

2-33 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ibrahim ibn Hashim, on the authority of Yahya ibn Abi Imran al-Hamedany, on the authority of Yunus ibn Abdul-Rahman, on the authority of several narrators that Aba Abdullah as-Sadiq (MGB) said, “Most of the worship of Abuzar - may God have Mercy upon him - were two things: thinking and taking heed.”

If a Woman Has Had Two Husbands Which Husband Will She Belong to in Heaven

2-34 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted on the authority of his father, on the authority of Musa ibn Ibrahim, on the authority of Al-Hassan, on the authority of his father who linked it up to God’s Prophet (MGB), “Umma Salma asked the Prophet (MGB), ‘May my father and mother be your ransom! If a woman has had two husbands who die and enter Heaven, which one will she belong to?’ The Prophet (MGB) answered, ‘O Umma Salma! She will chose the one who was best tempered and loved his wife the most. O Umma Salma! Good temper will result in the best of this world and the Hereafter.’”

Enemies Who Dispute with Each Other About Their Lord

2-35 Abu Muhammad Am’mar ibn al-Hussein al-Asrooshani - may God be pleased with him - narrated that Ali ibn Muhammad ibn Ismat quoted on the authority of Ahmad ibn Muhammad al-Tabary in Mecca, on the authority of Abul Hassan ibn Abi Shoja’ al-Bajaly, on the authority of Ja’far ibn Abdullah al-Hanafy, on the authority of Yahya ibn Hashim, on the authority of Muhammad ibn Jabir, on the authority of Sadaqaht ibn Sa’id, on the authority of Al-Nazr ibn Malik, “I told al-Hussein ibn Ali ibn Abi Talib (MGB), ‘O Aba Abdullah! Tell me about the Honorable the Exalted God’s words, ‘These two antagonists dispute with each other about their Lord…’16 ’ He (MGB) replied, ‘It is about us and the Umayyads who dispute with each other about the Honorable the Exalted God. We said that God has told the truth, but they said that God has lied. We are enemies of each other on the Resurrection Day.’”

أحمد، عن يعقوب بن يزيد باسناده رفعه إلى أبي جعفر عليه السلام أنه قال: الامر بالمعروف والنهي عن المنكر خلقان من خلق الله عز وجل، فمن نصرهما أعزه الله ومن خذلهما خذله الله عز وجل

کان اکثر عبادة ابي ذر - رحمه الله - خصلتين

2-33 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن إبراهيم بن هاشم، عن يحيى بن أبي عمران الهمداني، عن يونس بن عبدالرحمن، عمن رواه، عن أبي عبد الله عليه السلام قال: كان أكثر عبادة أبي ذررحمة الله عليه خصلتين: التفكر والاعتبار

المرأة يکون لها زوجان من اهل الجنه لأيهما تکون فی الجنه

2-34 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن موسى بن إبراهيم، عن الحسن، عن أبيه باسناده رفعه إلى رسول الله صلى الله عليه وآله: أن أم سلمة قالت له: بأبي أنت وأمي المرأة يكون لها زوجان فيموتان فيدخلان الجنة لايهما تكون؟ فقال: يا أم سلمة تخير أحسنهما خلقا وخيرهما لاهله، يا ام سلمة إن حسن الخلق ذهب بخير الدنيا والآخرة

خصمان اختصموا فی ربهم

2-35 حدثنا أبومحمد عمار بن الحسين الاسروشني رضي الله عنه قال: حدثني علي بن محمد بن عصمة قال: حدثنا أحمد بن محمد الطبري بمكة قال: حدثنا أبوالحسن ابن أبي شجاع البجلي، عن جعفر بن عبد الله الحنفي، عن يحيى بن هاشم، عن محمد بن جابر، عن صدقة بن سعيد، عن النضر بن مالك قال: قلت للحسين بن علي بن أبي طالب عليهما السلام: يا أبا عبد الله حدثني عن قول الله عز وجل "[هَذَانِ] خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ" قال: نحن وبنو امية اختصمنا في الله عز وجل قلنا: صدق الله، وقالوا: كذب الله. فنحن وإياهم الخصمان يوم القيامة

Jawad Has Two Meanings

Jawad17 Has Two Meanings

2-36 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Ibrahim ibn Hashim, on the authority of Ahmad ibn Suleiman, “A man asked Abal-Hassan (MGB)18 while he was circumambulating (around the Ka’ba), ‘What is the meaning of Jawad?’ The Imam (MGB) replied, ‘There are two meanings in what you are asking about. If you are asking about the creatures, Jawad is him who performs his obligatory deeds and Bakhil is him who is miserly in performing what God has made incumbent upon him. If you are asking about the Creator, then you should know that He is Jawad if He grants and is also Jawad if He withholds. This is because if He grants something to His creatures, then He has granted them what they deserve not, and if He withholds something from His creatures, He has withheld from them what they do not deserve.”

Silver and Gold Money Are Destructive

2-37 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Yaqoob ibn Yazid, on the authority of Zyad ibn Marvan, on the authority of Abi Vaki’a, on the authority of Abi Ishaq, on the authority of Al-Harith, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “Silver and gold money destroyed those before you and they will destroy you, too.”

Gold and Silver Are Two Perverting Metals

2-38 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran19 who linked up this tradition, “Gold and silver are two perverting metals. Whoever loves them is with them.”

The compiler of the book - may God increase his honor - interprets this to mean that whoever loves them so much that he doesn’t pay the Divinely Ordained dues on them is with them.

Seek Refuge from Two Characteristics

2-39 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad, on the authority of Yusuf ibn al-Harith, on the authority of Abdullah ibn Yazid, on the authority of Hayat ibn Sharih, on the authority of Salim ibn Qayla, on the authority of Dur’raj, on the authority of Abil Haysam, on the authority of Abi Sa’ad al-Khidry, “I heard God’s Prophet (MGB) say, ‘I Seek refuge in God from disbelief and debt.’ He (MGB) was told, ‘O Prophet of God! Is debt equal to disbelief?’ He (MGB) replied, ‘Yes.’”

الجواد علی وجهين

2-36 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن أحمد بن سليمان قال: سأل رجل أبا الحسن عليه السلام وهو في الطواف، فقال له: أخبرني عن الجواد؟ فقال: إن لكلامك وجهين فان كنت تسأل عن المخلوق فان الجواد: الذي يؤدي ما افترض الله عز وجل عليه، والبخيل من بخل بما افترض الله عليه، وإن كنت تعني الخالق فهو الجواد إن أعطى، وهو الجواد إن منع، لانه إن أعطى عبد أعطاه ما ليس له، وإن منع منع ما ليس له

الدينار والدرهم مهلکان

2-37 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن زياد بن مروان، عن أبي وكيع، عن أبي إسحاق، عن الحارث قال: قال أمير المؤمنين عليه السلام: قال رسول الله صلى الله عليه وآله: الدينار والدرهم أهلكا من كان قبلكم وهما مهلكاكم

الذهب والفضة حجران ممسوخان

2-38 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى بن عمران يرفع الحديث قال: الذهب والفضة حجران ممسوخان فمن أحبهما كان معهما

قال مصنف هذا الكتاب أدام الله عزه -: يعني بذلك من أحبهما حبا يمنع حق الله منهما

التعوذ من خصلتين

2-39 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن يوسف بن الحارث، عن عبد الله بن يزيد، عن حيوة بن شريح قال: حدثنا سالم ابن غيلان، عن دراج، عن أبي الهيثم، عن أبي سعد الخدري قال: سمعت رسول الله صلى الله عليه وآله يقول: أعوذ بالله من الكفر والدين، قيل: يا رسول الله أيعدل الدين بالكفر؟ فقال صلى الله عليه وآله: نعم

Two Characteristics of the Shiites

2-40 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted on the authority of Muhammad ibn al-Hussein ibn Abil-Khat’tab, on the authority of Al-Hassan ibn Mahboob, on the authority of Malik ibn Atiye, on the authority of Abi Hamzih, on the authority of Ali ibn al-Hussein (MGB), “I am ready to give my hand for (abolishing) two negative characteristics in the Shiites: impatience and not keeping secrets.”

There are Two Pleasures for One Who Fasts

2-41 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Al-Hussein ibn Sa’id who linked it up through a chain of narrators to Imam as-Sadiq (MGB) saying, “There are two pleasures for one who fasts: The first pleasure is for when he breaks his fast, and the second one is for when he meets the Honorable the Exalted God.”

Fasting Is For God

2-42 The Georgian20 Abu Muhammad Abdus ibn Ali ibn al-Ab’bas in Samarqand narrated that Abul Qasim Abdullah ibn Yaqoob ibn Yusuf al-Razi quoted Muhammad ibn Yunus al-Kadimi, on the authority of Abu Amir, on the authority of Zama’a, on the authority of Sala’ma, on the authority of Akrama, on the authority of Ibn Abbas21 that the Prophet (MGB) said, “God - the Blessed the Sublime said, ‘All the deeds of the descendants of Adam are for themselves, except for their fasting which is for Me. I Myself am the reward for his fasting. Fasting is a believer’s armor on the Resurrection Day as you guard yourselves with armor in this world. To the Honorable the Exalted God, the smell of the mouth of one who is fasting is better than the smell of musk. There are two pleasures for one who fasts: one is for when he breaks his fast, eats and drinks and the second one is for when he meets Me and I take him to Paradise.”

What Has Been Said About the Honest vs. the Dishonest Businessmen

2-43 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad who linked it up through a chain of narrators to Al-Hussein ibn Zayd ibn Ali ibn Abi Talib, on the authority of his father Zayd ibn Ali, on the authority of his father Ali ibn al-Hussein (MGB), on the authority of his father Al-Hussein (MGB), on the authority of his father Ali (MGB) that God’s Prophet (MGB) said, “The business of any two businessmen who are sincere in dealing with each other will be blessed for as long as they remain

في الشيعة خصلتان

2-40 حدثنا أبي رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن الحسن بن محبوب، عن مالك بن عطية، عن أبي حمزة، عن علي بن الحسين عليهما السلام قال: وددت أني افتديت خصلتين في الشيعة لنا ببعض [لحم] ساعدي: النزق وقلة الكتمان

للصائم فرحتان

2-41 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله، عن الحسين بن سعيد، عن رجاله يرفعه إلى الصادق عليه السلام قال: للصائم فرحتان: فرحة عند إفطاره، وفرحة عند لقاء الله عز وجل

الصوم لله تعالى

2-42 حدثنا أبومحمد عبدوس بن علي بن العباس الجرجاني بسمرقند، قال: حدثنا أبوالقاسم عبد الله بن يعقوب بن يوسف الرازي قال: حدثنا محمد بن يونس الكديمي قال: حدثنا أبوعامر قال: حدثنا زمعة، عن سلمة، عن عكرمة، عن ابن عباس، عن النبي صلى الله عليه وآله قال: قال الله تبارك وتعالى: كل عمل ابن آدم هو له غير الصيام هو لي وأنا اجزي به، والصيام جنة العبد المؤمن يوم القيامة كما يقي أحدكم سلاحه في الدنيا، ولخلوف فم الصائم أطيب عند الله عز وجل من ريح المسك، والصائم يفرح بفرحتين: حين يفطر فيطعم ويشرب: وحين يلقاني فادخله الجنة

ما جاء في التاجرين اذا صدقا وبرا، واذا كذبا وخانا

2-43 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد رفعه إلى الحسين بن زيد بن علي بن الحسين بن علي بن أبي طالب، عن أبيه زيد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسـين،

honest with each other. Once one cheats the other, their business will no longer be blessed. The two parties to a deal can call off the deal for as long as they are both present. If there is a dispute between them, what the owner says is more acceptable.”22

Two Things Which Provide us with Benefits Every Dawn and Dusk

2-44 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Yaqoob ibn Yazid, on the authority of Zyad ibn Marvan al-Qandi, on the authority of Abi Vaki’a, on the authority of Abi Ishaq al-Sabi’e, on the authority of Al-Harith, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “I advise you to attend to agriculture and raising sheep, since these would provide you with benefits every dawn and dusk.” The people asked the Prophet (MGB), “O Prophet of God! Then what about raising camels?” The Prophet (MGB) replied, “Camels are the associates of Satan! Their benefits come to us in dangerous ways.” The people said, “O Prophet of God! If the people hear this, they will abandon raising camels.” The Prophet (MGB) replied, “No. The wicked ones will not!”

Two Forms of Shopping Are Bad

2-45 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Abdul Rahman ibn Himad, on the authority of Muhammad ibn Sin’an who linked it up through a chain of narrators to Abi Ja’far al-Baqir (MGB) that the Imam (MGB) considered two forms of shopping to be bad: just picking the goods without checking them, and buying goods without having ever seen them.

There Are Two Prayers for High Quality Goods and Two Curses for Bad Goods

2-46 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Yaqoob ibn Yazid, on the authority of Marvak ibn Ubayd who linked it up through other narrators to Aba Abdullah as-Sadiq (MGB), “There are two prayers for high quality goods, and there are two curses for bad goods. People pray for high quality goods and say, ‘May God bless you and the man who sold you to me.’ People curse bad goods and say, ‘May God not bless you and the man who sold you to me.’”

Two Characteristics Granted to Whoever Honors the Rights of God

2-47 Muhammad ibn Musa al-Mutevakil - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority

عن أبيه علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إذا التاجران صدقا وبرا بورك لهما، وإذا كذبا وخانا لم يبارك لهما، وهما بالخيار ما لم يفترقا، فان اختلفا فالقول قول رب السلعة أو يتتاركا

شيئان يروحان بخير ويغدوان بخير

2-44 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن زياد بن مروان القندي، عن أبي وكيع، عن أبي إسحاق السبيعي، عن الحارث قال: قال قال أمير المؤمنين عليه السلام: قال رسول الله صلى الله عليه وآله: عليكم بالغنم والحرث، فانهما يروحان بخير ويغدوان بخير فقيل: يا رسول الله فأين الابل؟ قال: تلك أعنان الشياطين ويأتيها خيرها من الجانب الاشأم، قيل: يا رسول الله إن سمع الناس بذلك تركوها، فقال: إذا لا يعدمها الاشقياء الفجرة

بيعان مكروهان

2-45 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن أحمد بن أبي عبد الله، عن عبدالرحمن بن حماد، عن محمد بن سنان مسندا إلى أبي جعفر عليه السلام أنه كره بيعين: اطرح وخذ، من غير تقليب وشرى ما لم تره

في الجيد دعوتان وفى الردى دعوتان

2-46 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن مروك بن عبيد، عمن ذكره، عن أبي عبد الله عليه السلام: أنه قال: في الجيد دعوتان، وفي الردئ دعوتان، يقال لصاحب الجيد: بارك الله فيك وفيمن باعك، ويقال لصاحب الردئ: لا بارك الله فيك ولا فيمن باعك

من ناصح الله عز وجل أعطي خصلتين

2-47 حدثنا محمد بن موسى المتوكل رضي الله عنه قال: حدثني عبد الله بن جعفر

of Muawiyah ibn Wahab that he had heard Aba Abdullah as-Sadiq (MGB) say, “Any believer who honors the rights of God - that is he honors other people’s rights and only takes from others what he deserves - is granted two characteristics: sustenance from the Honorable the Exalted God with which he is content, and God’s Pleasure with which he is saved.”

2-48 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Abul Qasim Abdul Rahman ibn Himad al-Kufy, on the authority of Abi Muhammad Abdullah ibn Muhammad al-Qaffari, on the authority of Ja’far ibn Ibrahim al-Ja’fari, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “Whoever is sympathetic with the poor and treats the people fairly is a true believer.”

2-49 And in another narration we read that God’s Prophet (MGB) said, “Whoever gets pleased with his good deeds and feels bad about his bad deeds is a believer.”

One Who Has Two Characteristics Is Good, Otherwise Stay Away from Him

2-50 Ahmad ibn Muhammad ibn Yahya al-Attar - may God have Mercy upon him - narrated that his father quoted Ahmad ibn Muhammad ibn Khalid, on the authority of Muhammad ibn Ali al-Kufy, on the authority of Muhammad ibn Sin’an, on the authority of Umar ibn Abdul-Aziz, on the authority of Al-Khaybari, on the authority of Yunus ibn Zabyan and al-Mufaz’zal ibn Umar, on the authority of Aba Abdullah as-Sadiq (MGB), “One who has two characteristics is good. Otherwise you should avoid him.” He was asked, “What are these two characteristics?” The Imam (MGB) replied, “Being careful to say his prayers on time and being sympathetic with others.”

Two Things Can Terminate the Waiting Period of a Divorced Woman Who Has Not Had Her Menstruation in Due Time

2-51 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of Jameel, on the authority of Zurarah, on the authority of Abi Ja’far al-Baqir (MGB) said, “There are two things which can terminate the waiting period (iddah) of a divorced woman who has not had her menstruation in due time. The first one is three months of being clean during which no blood is seen, and the second one is three menstruations between each of which there is no clean period as long as three months.”23

الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن معاوية بن وهب قال: سمعت أبا عبد الله عليه السلام يقول: ما ناصح الله عبد مسلم في نفسه فأعطى الحق منها وأخذ الحق لها إلا اعطي خصلتين: رزقا من الله عز وجل يقنع به ورضى عن الله ينجيه

من كان فيه خصلتان فهو مؤمن حقا

2-48 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله قال: حدثني أبوالقاسم عبدالرحمن بن حماد الكوفي، عن أبي محمد عبد الله بن محمد الغفاري، عن جعفر بن إبراهيم الجعفري، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: من واسى الفقير وأنصف الناس من نفسه فذلك المؤمن حقا

2-49 وفي خبر آخر قال رسول الله صلى الله عليه وآله: من سرته حسنته وساء‌ته سيئته فهو مؤمن

خصلتان من كانتا فيه والا فاعزب ثم اعزب ثم اعزب

2-50 حدثنا أحمد بن محمد بن يحيى العطار- رحمه الله - عن أبيه، عن أحمد بن محمد ابن خالد، عن محمد بن علي الكوفي، عن محمد بن سنان، عن عمر بن عبدالعزيز، عن الخيبري عن يونس بن ظبيان، والمفضل بن عمر، عن أبي عبد الله عليه السلام قال: خصلتان من كانتا فيه وإلا فاعزب ثم اعزب ثم اعزب، قيل: وما هما قال: الصلاة في مواقيتها، والمحافظة عليها والمواساة

أمران أيهما سبق إلى المطلقة المسترابة بانت به

2-51 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال حدثني أحمد ابن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي، عن جميل، عن زرارة، عن أبي جعفر عليه السلام قال: أمران أيهما سبق إليها بانت به المطلقة المسترابة التي تستريب الحيض إن مرت بها ثلاثة أشهر بيض ليس بها دم بانت بها، وإن مرت بها ثلاث حيض ليس بين الحيضتين ثلاثة أشهر بانت بالحيض

Seek Nearness to the Honorable the Exalted God with Two Characteristics

2-52 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Al-Hassan ibn Mahboob, on the authority of Umar ibn Yazid, on the authority of Abu Abdullah as-Sadiq (MGB), “Being kind is different from paying the alms-tax. Seek nearness to the Honorable the Exalted God with kindness and visiting the relations of kin.”

Two Characteristics Which Eliminate Poverty, Increase Life and Fend off Seventy Harsh Deaths

2-53 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Ahmad ibn Aba Abdullah, on the authority of his father, on the authority of Safvan ibn Yahya, on the authority of Ishaq ibn Qalib, on the authority of someone who narrated that Abi Ja’far al-Baqir (MGB) said, “Kindness and charity eliminate poverty, increase life and fend off seventy harsh deaths.”

Traditions Are of Two Types

2-54 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB) that Ali (MGB) said, “There are two types of traditions. Some traditions are related to the obligatory. Practicing them leads to guidance and abandoning them leads to deviation. Some other traditions are not obligatory. It is better to practice them, but it is not a sin to abandon them."

Doing Good is Only Valued by Those Who Have Two Characteristics

2-55 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted Ahmad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Sayf ibn Umayrih, on the authority of Aba Abdullah as-Sadiq (MGB), “Doing good is only valued by those who are honorable or religious.”

Friends Are of Two Types

2-56 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Abdullah ibn Ahmad al-Razi, on the authority of Bakr ibn Salih, on the authority of Isma’il ibn Mihran, on the authority

التقرب إلى الله عز وجل بخصلتين

2-52 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن الحسن بن محبوب، عن عمر بن يزيد قال: قال أبوعبد الله عليه السلام المعروف شيء سوى الزكاة، فتقربوا إلى الله عز وجل بالبر وصلة الرحم

خصلتان ينفيان الفقر، ويزيدان في العمر، ويدفعان عن فاعلهما سبعين ميتة سوء

2-53 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله، عن أبيه، عن صفوان بن يحيى، عن إسحاق بن غالب، عمن حدثه، عن أبي جعفر عليه السلام قال: البر والصدقة ينفيان الفقر، ويزيدان في العمر، ويدفعان سبعين ميتة سوء

السنة سنتان

2-54 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن أبيه، عن آبائه، عن علي عليهم السلام أنه قال: السنة سنتان: سنة في فريضة الاخذ بها هدى وتركها ضلالة، وسنة في غير فريضة الاخذ بها فضيلة، وتركها غير خطيئة

لا تصلح الصنيعة الا عند ذي خصلتين

2-55 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن عيسى، عن الحسن بن محبوب، عن سيف بن عميرة عن أبي عبد الله عليه السلام قال: لا تصلح الصنيعة إلا عند ذي حسب أو دين

الاخوان صنفان

2-56 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمـد،

of Muhammad ibn Hafs, on the authority of Yaqoob ibn Bashir, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that a man went to Basra to see the Commander of the Faithful Imam Ali (MGB) and said, “O Commander of the Faithful! Please inform me about my brethren.” The Commander of the Faithful (MGB) replied, “There are two types of brethren: sincere ones and hypocrites. The sincere brethren are similar to one’s hands, wings, and property. Once you find a sincere brother, do not hesitate to help him with your life and wealth. Be friends with his friends and be an enemy of his enemies. Cover up his flaws, and express his good deeds. However, you who ask should know that such friends are as scarce as red matches are.24 About hypocrites, you should only associate with them on the surface as they do with you. You should not expect anything else from them. Treat them just as they treat you in terms of being polite with and talking pleasantly with them.”

People Are of Two Types

2-57 Ja’far ibn Ali al-Kufy - may God be pleased with him - narrated that his father quoted his father Al-Hassan ibn Ali, on the authority of Al-Ab’bas ibn Amer, on the authority of Salih ibn Sa’id-Sakoony, on the authority of Abi Hamzih al-Sumaly that Abi Ja’far al-Baqir (MGB) said, “People are of two types: believers and the ignorant. Therefore, do not disturb believers, and do not treat the ignorant ones out of ignorance lest you shall be like them.”

Two Leaders Who Are Not in Power

2-58 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB), who said that God’s Prophet (MGB) said, “There are two leaders who are not in power: The man who is following a corpse in a funeral procession doesn’t have the power to return until the body is buried, and a man who is on a Hajj pilgrimage25 visit along with a woman doesn’t have the power to leave until she finishes her Hajj pilgrimage.”

Two Things with Which Some Corrupt Their Prayers

2-59 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr, on the authority of Sa’alabat ibn Maymun, on the authority of Maysara26 that Abi Ja’far al-Baqir (MGB) said, “There are two things with which some people corrupt their prayers. The first thing is saying ‘tabaraka ismuka wa ta’ala jadduka’ which means ‘Blessed is Thy name and High is

عن عبد الله بن أحمد الرازي، عن بكر بن صالح، عن إسماعيل بن مهران، عن محمد بن حفص عن يعقوب بن بشير، عن جابر، عن أبي جعفر عليه السلام قال: قام إلى أمير المؤمنين عليه السلام رجل بالبصرة فقال: يا أمير المؤمنين أخبرنا عن الاخوان؟ قال: الاخوان صنفان إخوان الثقة وإخوان المكاشرة فأما إخوان الثقة فهم الكف والجناح والاهل والمال فاذا كنت من أخيك على حد الثقة فابذل له مالك وبدنك، وصاف من صافاه، وعاد من عاداه، واكتم سره وعيبه، وأظهر منه الحسن. واعلم أيها السائل إنهم أقل من الكبريت الاحمر. وأما إخوان المكاشرة فانك تصيب منهم لذتك فلا تقطعن ذلك منهم. ولا تطلبن ماوراء ذلك من ضميرهم، وابذل لهم ما بذلوا لك من طلاقه الوجه وحلاوة اللسان

الناس رجلان

2-57 حدثنا جعفر بن علي الكوفي رضي الله عنه قال: حدثني أبي، عن أبيه الحسن بن علي، عن العباس بن عامر، عن صالح بن سعيد السكوني، عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام قال: الناس رجلان: مؤمن وجاهل، فلا تؤذي المؤمن ولا تجهل الجاهل فتكون مثله

أميران وليسا بأميرين

2-58 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد باسناده رفعه إلى أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: أميران وليسا بأميرين، ليس لمن تبع جنازة أن يرجع حتى تدفن أو يؤذن له، ورجل يحج مع امرأة فليس له أن ينفر حتى تقضي نسكها

شيئان يفسد الناس بهما صلاتهم

2-59 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى عن أحمد بن محمد بن أبي نصر، عن ثعلبة بن ميمون، عن ميسرة، عن أبي جعفر عليه السلام قال: شيئان يفسد الناس بهما صلاتهم: قول الرجـل تبـارك

Thy Fortune.’ This is what the genies said about God out of ignorance and God has stated it quoting them. The second thing is saying ‘as-salamu alayna va ala ebadillah as-salihin’ which means ‘Peace be upon us and upon God’s servants - the good-doers’ in the middle of the prayer (since this is said at the end to terminate the prayers).27

No Two Things Are Loved by the Honorable the Exalted God More Than The Following Two

2-60 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hussein ibn Sa’id, on the authority of Muhammad ibn Abi Umayr, on the authority of Mansoor ibn Yunus, on the authority of Abi Hamzih al-Somali, that he had heard the Ornament of the Worshippers - Ali ibn al-Hussein (MGB) say, “No two steps are loved by the Honorable the Exalted God more than the following two steps: The steps taken forward by a believer with which he reinforces the troop lines in a holy war, and the steps taken to reinforce the ties of kinship towards the relations of kin who have broken the ties of kinship. No two sips are loved by the Honorable the Exalted God more than the following two sips: The sips of a believer’s wrath which he quenches and the sip of a believer’s suffering which he takes in with his patience and forbearance. No two drops of tears are loved by the Honorable the Exalted God more than the following two: The drop of blood shed in the way of God, and the drop of tears shed in the middle of the night by one who only sheds it for the Honorable the Exalted God.”

Two Characteristics Which Satan Taught Noah (MGB)

2-61 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali, on the authority of Aban ibn Uthman, on the authority of Al-Ala’ ibn Syabat that Aba Abdullah as-Sadiq (MGB) said, “When Noah’s (MGB) ark landed, Satan appeared and told Noah, ‘There is no man on the planet Earth who has pleased me more than you have, since you cursed these corrupt people; they were destroyed; and I got rid of them. Do you want me to teach you two characteristics? Avoid jealousy since it was jealousy which caused me to become this way. Also avoid greed since it was greed which resulted in what happened to Adam.28

Two Characteristics of Which People Should be Most Fearful

2-62 Muhammad ibn Ahmad Al-Asady narrated that Muhammad ibn Abi Imran quoted Abu Mus’ab Ahmad ibn Abu Bakr al-Zahri, on the authority of Ali ibn Abi Ali al-Lahabi, on the authority of Muhammad ibn al-Munkadir, on the authority of Jabir ibn Abdullah that God’s Prophet (MGB) said, “What I am most afraid of for my nation is unattainable aspirations and

اسمك وتعالى جدك وإنما هو شيء قالته الجن بجهالة فحكى الله عنهم، وقول الرجل: السلام علينا وعلى عباد الله الصالحين

ما من خطوة أحب إلى الله من خطوتين، وما من جرعة أحب إليه من جرعتين

2-60 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن الحسين بن سعيد، عن محمد بن أبي عمير، عن منصور بن يونس، عن أبي حمزة الثمالي قال: سمعت علي بن الحسين زين العابدين عليهما السلام يقول: ما من خطوة أحب إلى الله عز وجل من خطوتين: خطوة يسد بها المؤمن صفا في سبيل الله، وخطوة إلى ذي رحم قاطع، وما من جرعة أحب إلى الله عز وجل من جرعتين: جرعة غيظ ردها مؤمن بحلم، وجرعة مصيبة ردها مؤمن بصبر، وما من قطرة أحب إلى الله عز وجل من قطرتين: قطرة دم في سبيل الله وقطرة دمعة في سواد الليل لا يريد بها عبد إلا الله عز وجل

خصلتان ذكرهما ابليس لنوح عليه السلام

2-61 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن الحسن بن علي، عن أبان بن عثمان، عن العلاء بن سيابة، عن أبي عبد الله عليه السلام قال: لما هبط نوح عليه السلام من السفينة أتاه إبليس فقال له: ما في الارض رجل أعظم منة علي منك، دعوت الله على هؤلاء الفساق فأرحتني منهم، ألا اعلمك خصلتين: إياك والحسد فهو الذي عمل بي ما عمل، وإياك والحرص فهو الذي عمل بآدم ما عمل

اخوف ما يخاف على الناس خصلتان

2-62 حدثنا محمد بن أحمد الاسدي قال: حدثنا محمد بن أبي عمران قال: حدثنا أبومصعب أحمد بن أبي بكر الزهري قال: حدثنا علي بن أبي علي اللهبي عن محمد بن المنكدر عن جابر بن عبدالله قال: قال رسول الله صلى الله عليه وآله: إن أخوف

unreachable hopes. Aspirations would hinder one from the truth and unreachable hopes would make one forget the Hereafter. The life in this world is to be ended while the life in the Hereafter is ahead of you. Each life has its own children. Try to be of the children of the Hereafter if you can. Try not to be of the children of this world. Today you are alive, can do things and there is no Reckoning. However, tomorrow you will die and will be in the World of Reckoning where you cannot do anything.”

2-63 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Ahmad ibn Muhammad ibn Isa, on the authority of Hammad ibn Isa, on the authority of Umar ibn Azineh, on the authority of Aban ibn Abi Ayyash, on the authority of Salim ibn Qays al-Hilaly, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “There are two groups of scientists. Those who practice their knowledge are prosperous, but those who abandon their knowledge get destroyed. The residents of Hell will be bothered with the bad smell of the scientists who have not put their knowledge into practice. However, there are those who are most sorry. They invite others to God, and their call is accepted by others who then obey God and are taken to Heaven by God. However, the caller himself is taken to Hell by God for not acting (on his own words), and those following their whims will be the most sorry.” Then the Commander of the Faithful (MGB) added, “I fear two things concerning you. The first is following your whims, and the second is having high aspirations since following your whims will prevent you from accepting the truth, and having high aspirations will make you forget the Hereafter."

2-64 Abu Ahmad Muhammad ibn Ja’far al-Bandar al-Shafe’ee al-Furqany in Furqan narrated that Abul Abbas al-Himady quoted Ahmad ibn Muhammad al-Shafe’ee, on the authority of his uncle Ibrahim ibn Muhammad, on the authority of Ali ibn Abi Ali al-Lahabi, on the authority of Muhammad ibn Munkadir, on the authority of Jabir ibn Abdullah that God’s Prophet (MGB) said, “What I am most afraid of for my nation is unattainable aspirations and unreachable hopes. Aspirations would hinder one from the truth and unreachable hopes would make one forget the Hereafter. The life in this world is to be ended while the life in the Hereafter is ahead of you. Each life has its own children. Try to be of the children of the Hereafter, if you can. Try not to be of the children of this world. Today you are alive, can do things and there is no Reckoning. However, tomorrow you will die and will be in the World of Reckoning where you cannot do anything.”

ما أخاف على أمتي الهوى وطول الامل، أما الهوى فانه يصد عن الحق، وأما طول الامل فينسي الآخرة، وهذه الدنيا قدارتحلت مدبرة، وهذه الآخرة قدارتحلت مقبلة، ولكل واحدة منهما بنون، فان استطعتم أن تكونوا من أبناء الآخرة ولا تكونوا من أبناء الدنيا فافعلوا، فانكم اليوم في دار عمل ولا حساب وأنتم غدا في دار حساب ولا عمل

2-63 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن أحمد ابن محمد بن عيسى، عن أبيه، عن حماد بن عيسى، عن عمر بن اذينة، عن أبان بن أبي عياش، عن سليم بن قيس الهلالي، عن أمير المؤمنين عليه السلام: عن النبي صلى الله عليه وآله أنه قال في كلام له: العلماء رجلان: رجل عالم آخذ بعلمه فهذا ناج، ورجل عالم تارك لعلمه فهذا هالك. وإن أهل النار ليتأذون بريح العالم التارك لعلمه. وإن أشد أهل النار ندامة وحسرة رجل دعا عبدا إلى الله عز وجل فاستجاب له وقبل منه وأطاع الله عز وجل فأدخله الله الجنة وأدخل الداعي النار بتركه علمه واتباعه الهوى ثم قال أمير المؤمنين عليه السلام: ألا إن أخوف ما أخاف عليكم خصلتين اتباع الهوى وطول الامل أما اتباع الهوى فيصد عن الحق، وطول الامل ينسي الآخرة

2-64 حدثنا أبوأحمد محمد بن جعفر البندار الشافعي الفرغاني بفرغانة قال: حدثنا أبوالعباس الحمادي قال: حدثنا أحمد بن محمد الشافعي قال: حدثنا عمي إبراهيم بن محمد قال: حدثنا علي بن أبي علي اللهبي، عن محمد بن المنكدر، عن جابر ابن عبد الله قال: قال رسول الله صلى الله عليه وآله: إن أخوف ما أتخوف على امتي الهوى وطول الامل، أما الهوى فيصد عن الحق، وأما طول الامل فينسي الآخرة وهذه الدنيا مرتحلة ذاهبة وهذه الآخرة مرتحلة قادمة ولكل واحدة منهما بنون فان استطعتم أن تكونوا من أبناء الآخرة، ولا تكونوا من أبناء الدنيا فافعلوا، فانكم اليوم في دار العمل ولا حساب، وأنتم غدا في دار الحساب ولا عمل

Two Characteristics Which You Are Admonished Against

2-65 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Ahmad ibn Muhammad Isa and Abdullah ibn Muhammad ibn Isa, on the authority of Ali ibn al-Hikam, on the authority of Sayf ibn Umayrih, on the authority of Mufaz’zal ibn Mazid that Abu Abdullah as-Sadiq (MGB) said, “I admonish you against two characteristics which can ruin men: to worship God with a wrong religion, and to advise people on issues you are uninformed about.”

2-66 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted Muhammad ibn Isa ibn Ubayd, on the authority of Yunus ibn Abdul-Rahman, on the authority of Abdul Rahman ibn al-Haj’jaj that Abu Abdullah as-Sadiq (MGB) told him, “I admonish you against two characteristics which can ruin men: to worship God with a wrong religion, and to advise people on issues you are uninformed about.”

Two Types of Water Which Did Not Heed Noah’s Call

2-67 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Ahmad ibn Aba Abdullah, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Aba Abdullah as-Sadiq (MGB), “Noah (MGB) called all waters to assist him during the Flood. All types of water heeded his call except for two: bitter water and sulphate water.”

Faith Consists of Talking and Action

2-68 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Ma’qel al-Qarmaysani said, “I was standing with my father. Abu Salt al-Haravy, Ishaq ibn Rahoyeh and Ahmad ibn Muhammad ibn Hanbal were also present there. My father said, “Each of you should narrate a tradition for me.” Abu Salt al-Haravy said, “Ali ibn Musa al-Reza (MGB), who I swear by God was really pleasant as his name indicates, quoted on the authority of his father Musa ibn Ja’far al-Kazim (MGB), on the authority of his father Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Muhammad ibn Ali (MGB), on the authority of Ali ibn al-Hussein (MGB), on the authority of his father Al-Hussein ibn Ali (MGB), on the authority of his father Ali ibn Abi Talib (MGB) that God’s Prophet (MGB) said, “Faith consists of talking and action.” When we left Ahmad ibn Muhammad ibn Hanbal said, “What form of chain of traditions was that?” My father said, “It is the healing medication for the insane. If they treat a mad man using it, he will be healed.”

النهي عن الخصلتين

2-65 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن أحمد وعبد الله ابني محمد بن عيسى، عن علي بن الحكم، عن سيف بن عميرة، عن مفضل بن مزيد قال: قال أبوعبد الله عليه السلام: أنهاك عن خصلتين فيهما هلك الرجال: أن تدين الله بالباطل وتفتي الناس بما لا تعلم

2-66 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن محمد بن عيسى بن عبيد، عن يونس بن عبدالرحمن، عن عبدالرحمن بن الحجاج قال: قال لي أبوعبد الله عليه السلام: انهاك عن خصلتين ففيهما هلك من هلك: إياك أن تفتي الناس برأيك، أو تدين بمالا تعلم

ماء‌ان لم يجيبا نوحا لما دعا المياه

2-67 حدثنا محمد بن علي ماجيلويه رضي الله عنه: عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: إن نوحا لما كان أيام الطوفان دعا مياه الارض فأجابته إلا الماء المر، و[ماء] الكبريت

الايمان قول وعمل

2-68 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن معقل القرميسيني، عن محمد ابن عبد الله بن طاهر قال: كنت واقفا على أبي وعنده أبوالصلت الهروي وإسحاق بن راهويه وأحمد بن محمد بن حنبل، فقال أبي: ليحدثني كل رجل منكم بحديث، فقال: أبوالصلت الهروي: حدثني علي بن موسى الرضا وكان والله رضى كما سمي عن أبيه موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه، علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الايمان قول وعمل، فلما خرجنا قال أحمد بن محمد بن حنبل: ما هذا الاسناد؟ فقال له أبي: هذا سعوط المجانين إذا سعط به المجنون أفاق

Two Hungry Ones Who Would Never Get Satiated

2-69 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid (al-Barqy), on the authority of some of his companions who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB) that God’s Prophet (MGB) said, “There are two hungry ones who would never get satiated: those who are eager to learn (would never get satiated with knowledge), and those who are greedy for money (would never get satiated with wealth).

Two Characteristics Due to True Faith

2-70 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Ali ibn Hisan al-Vaseti, who linked it up to Zurarah, on the authority of Aba Abdullah as-Sadiq (MGB) who said, “Two characteristics are due to true faith. The first one is that you prefer the truth over the false, even if it may be to your disadvantage. The second one is that what you say is not beyond your intellect.”

There Are Two Types of Chivalry

2-71 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Hammad ibn Isa, who linked it up through other narrators to Aba Abdullah as-Sadiq (MGB), on the authority of the Commander of the Faithful Imam Ali (MGB) in his will to his son Muhammad ibn al-Hanafyeh, “Know that there are two types of chivalry for a Muslim man. One type of generosity is for the home, and the other type is for when you travel. The chivalry for the home is to recite the Quran, associate with the scholars; ponder over religious decrees; and safeguard congregational prayers. The chivalry for when you travel is to give of what you have taken along with you to your travel companions; to minimize disputes with your travel companions; and remember the Honorable the Exalted God when you ascend, descend or sit down.”

2-72 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB)29 , on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Urinating while standing up without a proper excuse and cleansing oneself with the right hand after defecation are both acts that are harmful to oneself.”

منهومان لا يشبعان

2-69 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد [البرقي] عن عدة من أصحابه يرفعونه إلى أبي عبد الله عليه السلام أنه قال: منهومان لا يشبعان: منهوم علم ومنهوم مال

خصلتان من حقيقة الايمان

2-70 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن علي بن حسان الواسطي يرفعه إلى زرارة، عن أبي عبد الله عليه السلام قال: إن من حقيقة الايمان أن تؤثر الحق وإن ضرك على الباطل وإن نفعك، وأن لا تجوز منطقك علمك

المروء‌ة مروء‌تان

2-71 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن حماد بن عيسى، عمن ذكره، عن أبي عبد الله عليه السلام قال: قال أمير المؤمنين عليه السلام في وصيته لابنه محمد بن الحنفية: واعلم أن مروء‌ة المرء المسلم مروء‌تان: مروء‌ة في حضر ومروء‌ة في سفر، فأما مروء‌ة الحضر فقراء‌ة القرآن، ومجالسة العلماء، والنظر في الفقه والمحافظة على الصلاة في الجماعات، وأما مروء‌ة السفر فبذل الزاد، وقلة الخلاف على من صحبك، وكثرة ذكر الله عز وجل في كل مصعد ومهبط ونزول وقيام وقعود

خصلتان من الجفاء

2-72 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: البول قائما من غير علة من الجفاء، والاستنجاء باليمين من الجفاء

Two Characteristics Which Speed up the Arrival of Your Daily Bread

2-73 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted Muhammad ibn Ahmad, on the authority of Muhammad ibn Isa ibn Ubayd, on the authority of Muhammad ibn Ishaq, on the authority of Muhammad ibn Marvan that Aba Abdullah as-Sadiq (MGB) said, “Washing the dishes and sweeping the entrance way of the house would speed up the arrival of the daily bread.”

The Subsistence for One’s Spouse is between Two Abominable Limits

2-74 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Ali ibn Isma’il, on the authority of Muhammad ibn Amr ibn Sa’id, on the authority of some of his companions who said that they heard al-Ayashi say, “I asked Al-Reza (MGB) about the subsistence for the spouse. The Imam (MGB) said, ‘It is in between two abominable limits.’ I asked the Imam (MGB), ‘May I be your ransom! I swear by God that I do not know what the two abominable limits are.’ The Imam (MGB) said, ‘Yes. May God have Mercy upon you! Don’t you know that God the Honorable the Exalted despises extravagance and miserliness and has said,

‘Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes).’30

Two Characteristics in Return for Two Characteristics

2-75 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Muhammad ibn Abdul Jab’bar, on the authority of Abdul Rahman ibn Abi Najran, on the authority of Abdul Rahman ibn Abi Najran, on the authority of Al-Hassan ibn Ali ibn Ribat, on the authority of Abu Bakr al-Hazrami, on the authority of Al-Hassan ibn Ali ibn Ribat, on the authority of some of his companions that Aba Abdullah as-Sadiq (MGB) said, “Be kind to your parents so that your children may be kind to you. Honor the chastity of other men’s women so that they honor the chastity of your women.”

There Are Two Types of Shyness

2-76 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Harun ibn Muslim, on the authority of Mus’adat ibn Zyad, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two types of shyness. One is due to being weak and the other type is due to strength, submission to God in Islam and faith.”

خصلتان مجلبتان للرزق

2-73 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثنا أبي، عن محمد بن أحمد، عن محمد بن عيسى بن عبيد، عن محمد بن إسحاق، عن محمد بن مروان، عن أبي عبد الله عليه السلام قال: غسل الاناء، وكسح الفناء مجلبة للرزق

تجب النفقة على العيال بين المكروهين

2-74 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن علي بن إسماعيل، عن محمد بن عمرو بن سعيد، عن بعض أصحابه قال: سمعت العياشي وهو يقول: استأذنت الرضا عليه السلام في النفقة على العيال فقال: بين المكروهين قال: فقلت: جعلت فداك لا والله ما أعرف المكروهين: قال: فقال: بلى يرحمك الله أما تعرف أن الله عز وجل كره الاسراف وكره الاقتار فقال: "والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما ".

خصلتان بخصلتين

2-75 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عبدالجبار، عن عبدالرحمن بن أبي نجران، عن الحسن بن علي بن رباط، عن أبي بكر الحضرمي، عن بعض أصحابه، عن أبي عبد الله عليه السلام قال: بروا آباء‌كم يبركم أبناؤكم وعفوا عن نساء الناس تعف نساؤكم

الحياء على وجهين

2-76 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن هارون بن مسلم، عن مسعدة بن زياد، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الحياء على وجهين فمنه ضعف ومنه قوة وإسلام وإيمان

What Might Cause Parent’s Being Damned by the Children

2-77 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Parents might be damned by their children if they do not honor their rights just as children could be damned by their parents should they not honor their parents’ rights.”

On the Prophet's Statement: "I am the Son of the Two offerings"

2-78- A Ahmad ibn al-Hassan al-Qat’tan narrated that Ahmad ibn Muhammad ibn Saeed al-Kufy quoted on the authority of Ali ibn al-Hassan ibn al-Faz'zal, on the authority of his father, “I asked Abal-Hassan Ali ibn Musa al-Reza (MGB) about the meaning of the statement: ‘I am the son of the two offerings’ (as expressed by the Prophet (MGB). He (MGB) said, ‘That means that the Prophet (MGB) was the descendant of both Ishmael, the son of Abraham - the friend of God (MGB), and Abdullah - the son of Abdul Mutalib. Ishmael was the patient son that God gave the glad tidings of his birth to Abraham (MGB).

‘Then when (the son) reached (the age of) (serious) work with him, he said, ‘O my son! I see in a vision that I offer thee in sacrifice. Now see what is thy view!’ (The Son) said, ‘O my father! Do as thou art commanded. Thou will find me, if God so wills one practicing Patience and Constancy!’31

When he decided to offer him as sacrifice, God replaced him with a chubby black and white sheep. This sheep had been raised in a fresh green area, and had grazed in the gardens of Heaven for forty years. It had no mother. Rather the Honorable the Exalted God said to it be and it was created so as to be substituted for Ishmael,

‘We but say the word, ‘Be’, and it is.’32

Whatever is sacrificed in Mina until the Resurrection Day will be sacrificed on behalf of Ishmael. This is one of the offerings. Now let us consider the second one. Abdul Mutalib grabbed the door knob of the Ka'ba and prayed to God to be granted ten sons. He bet with the Almighty God that he shall offer one of them for sacrifice if his prayer is accepted. When the number of his sons became ten, he took them all inside the Ka'ba and drew lots in their names. The lot fell upon Abdullah's name - the father of the Prophet Muhammad (MGB) - that he loved the most. He drew lots again, and it fell upon Abdullah's name. He drew lots for the third time. Again the lots fell upon Abdullah's name. Then he took him, imprisoned him and decided to offer him for sacrifice. All of the women of the Quraysh tribe got together and

ما يلزم الوالدين من عقوق الولد

2-77 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: يلزم الوالدين من العقوق لولدهما إذا كان الولد صالحا ما يلزم الولد لهما

قول النبي صلى الله عليه وآله انا ابن الذبيحين

2-78 حدثنا أحمد بن الحسن القطان قال: أخبرنا أحمد بن محمد بن سعيد الكوفي قال: حدثنا علي بن الحسن بن علي بن فضال، عن أبيه قال: سألت أبا الحسن علي ابن موسى الرضا عليهما السلام عن معنى قول النبي صلى الله عليه وآله: أنا ابن الذبيحين قال: يعني إسماعيل ابن إبراهيم الخليل عليهما السلام وعبد الله بن عبدالمطلب أما إسماعيل فهو الغلام الحليم الذي بشر الله به إبراهيم "فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ (ولم يقل له: يا أبت افعل ما رأيت) سَتَجِدُنِي إِنْ شَاءَ اللهُ مِنَ الصَّابِرِينَ." فلما عزم على ذبحه فداه الله بذبح عظيم بكبش أملح يأكل في سواد، ويشرب في سواد، وينظر في سواد، ويمشي في سواد، ويبول ويبعرفي سواد، وكان يرتع قبل ذلك في رياض الجنة أربعين عاما، وما خرج من رحم انثى، وإنما قال الله عز وجل له: كن، فكان ليفدي به إسماعيل فكل ما يذبح بمنى فهو فدية لاسماعيل إلى يوم القيامة فهذا أحد الذبيحين، وأما الآخر فان عبدالمطلب كان تعلق بحلقة باب الكعبة ودعا الله عز وجل أن يرزقه عشرة بنين ونذر لله عز وجل أن يذبح واحدا منهم متى أجاب الله دعوته، فلما بلغوا عشرة [أولاد] قال: قد وفى الله لي فلافين لله عز وجل فأدخل ولده الكعبة وأسهم بينهم فخرج سهم عبد الله أبي رسول الله صلى الله عليه وآله وكان أحب ولده إليه، ثم أجالها ثانية فخرج سهم عبد الله، ثم أجالها ثـالثة فخرج سهم عبد الله، فأخذه وحبسـه وعـزم على ذبــحه

started crying. Abdul Mutalib's daughter - Ateka said, "Ask the Almighty God to excuse you from offering your son for sacrifice." Abdul Mutalib said, "My daughter! How can I ask for an excuse? You are mature and intelligent." Ateka said, "Draw lots concerning your son, and your camels that are around the Shrine. Increase the number of camels so much that your Lord gets pleased and the lot falls upon the name of the camels." Then Abdul Mutalib sent someone after his camels. They brought them all there. He chose ten of the camels and drew lots. The lot fell upon the name of Abdullah. He chose an additional ten and drew lots again. The lot fell upon the name of Abdullah again. He added to the number of camels and repeated drawing lots until the number of camels reached one-hundred. Then the lot fell upon the name of the camels. The people of the Quraysh became very happy and said God is Great so loud that the Tehamat Mountains started to shake. Abdul Mutalib said, "No. I must draw lots three more times." He drew lots three more times. The lot fell upon the name of the camels all the three times. On the third time, Zubayr and Abu Talib dragged their brother Abdullah away from under Abdul Mutalib's feet. The part of his face that was on the ground got hurt. They lifted him up and kissed him. Abdul Mutalib ordered all the one-hundred camels be taken to Hazvareh and slaughtered there. He stressed that no one should be deprived of the meat. There were five traditions of Abdul Mutalib which the Almighty God continued their practice in Islam as follows:

1- He forbade the (marriage of) the father's ex-wives with the sons.33

2- He established one-hundred camels as blood compensation for killing.

3- He circumambulated the Ka'ba seven times.

4- He found a treasure and paid one fifth of it as levy.34

5- When he dug up the Zamzam spring, he established it as the supply of water for the pilgrims.

If Abdul Mutalib was not a proof (of the Divine God) and his decision to offer his son as sacrifice was not similar to that of Abraham (MGB) about his son Ishmael, the Noble Prophet (MGB) would not have been proud of being related to them (Abraham and Abdul-Mutalib) and would not have said, "I am the son of the two offerings." The reason God prevented Ishmael from being sacrificed was the same one whereby He prevented Abdullah from being sacrificed. The reason was that the Noble Prophet (MGB) and the Immaculate Imams (MGB) were in their loins. Thus, God prevented their being sacrificed due to the Blessed Prophet (MGB) and the Imams (MGB). Thus, the tradition of offering one's son as a sacrifice did not become popular among the people. Otherwise, it would have become

فاجتمعت قريش ومنعته من ذلك. واجتمع نساء عبدالمطلب يبكين ويصحن فقالت له ابنته عاتكة: يا أبتاه اعذر فيما بينك وبين الله عز وجل في قتل ابنك

قال: فكيف أعذر يا بنية فإنك مباركة، قالت: اعمد إلى تلك السوائم التي لك في الحرم فاضرب بالقداح على ابنك وعلى الابل وأعط ربك حتى يرضى

فبعث عبدالمطلب إلى إبله فأحضرها وعزل منها عشرا وضرب السهام فخرج سهم عبد الله، فما زال يزيد عشرا عشرا حتى بلغت مائة فضرب فخرج السهم على الابل فكبرت قريش تكبيرة ارتجت لها جبال تهامة، فقال عبدالمطلب: لا حتى أضرب بالقداح ثلاث مرات فضرب ثلاثا كل ذلك يخرج السهم على الابل، فلما كان في الثالثة اجتذ به الزبير وأبوطالب وإخوانه من تحت رجليه فحملوه وقد انسلخت جلدة خده الذي كان على الارض وأقبلوا يرفعونه ويقبلونه ويمسحون عنه التراب وأمر عبدالمطلب أن تنحر الابل بالحزورة ولا يمنع أحد منها وكانت مائة

وكانت لعبد المطلب خمس سنن أجراها الله عز وجل في الاسلام: حرم نساء الآباء على الابناء، وسن الدية في القتل مائة من الابل، وكان يطوف بالبيت سبعة أشواط، ووجد كنزا فأخرج منه الخمس، وسمى زمزم لما حفرها سقاية الحاج، ولو لا أن عبدالمطلب كان حجة وأن عزمه على ذبح ابنه عبد الله شبيه بعزم إبراهيم على ذبح ابنه إسماعيل لما افتخر النبي صلى الله عليه وآله بالانتساب إليهما لاجل أنهما الذبيحان في قوله عليه السلام: " أنا ابن الذبيحين " والعلة التي من أجلها رفع الله عز وجل الذبح عن إسماعيل هي العلة ألتي من أجلها رفع الذبح عن عبد الله وهي كون النبي صلى الله عليه وآله والائمة عليهم السلام في صلبهما فببركة النبي والائمة صلى الله عليه وآله رفـع الله الذبح عنهما فلم تجر السـنة في الناس

obligatory for people to offer their sons for sacrifice on the day of celebrating the Eid ul-Azha each year until the Resurrection Day to seek nearness to God. Everything sacrificed on the Eid ul-Azha until the Resurrection Day will be a substitute for Ishmael.

The compiler of the book said, "There are many traditions about the offering. In some traditions we read that Isaac was the one offered for sacrifice. In others we read that Ishmael was the one offered for sacrifice. We cannot reject a tradition that has an authentic documentation. Ishmael was offered for sacrifice. However, later when Isaac was born, he wished that it was he himself who was offered for sacrificed by his father. He would have been patient and would have submitted to the decree of the Almighty God just as his brother did. Then he would have earned the same rank and reward that his brother had earned. God was aware of his intentions. For this reason he called him "the offering" among his angels.

2-78- B It was narrated by Muhammad ibn Ali al-Bishari al-Qazvini - may God be pleased with him - that Al-Muzaf’far ibn Ahmad al-Qazvini quoted Muhammad ibn Ja’far al-Kufy Al-Asady, on the authority of Muhammad ibn Isma’il al-Barmaky, on the authority of Abdullah ibn Dahir, on the authority of Abi Qatadah al-Horani, on the authority of Vaki’a ibn al-Jarah, on the authority of Suleiman ibn Mihran, on the authority of Aba Abdullah as-Sadiq (MGB): "What the Prophet (MGB) meant when he (MGB) said, ‘statement: ‘I am the son of the two offerings’ was to call one’s uncle father as the Honorable the Exalted God did in His statement,

“Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said, "We shall worship Thy God and the God of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) God: To Him we bow (in Islam).”35

In this verse God has called Ishmael who was the uncle of Jacob as his father. Likewise, the Prophet (MGB) called uncle as father. Therefore, when the Prophet (MGB) said that he (MGB) is the son of the two offerings he (MGB) is referring to Ishmael and Isaac one of whom, i.e. Ishmael was a true offering and the other one, i.e. Isaac is a virtual offering due to the fact that he wished he had been offered as a sacrifice and deserved the reward. Thus, the statement ‘I am the son of the two offerings’ can be interpreted in both ways as said above.

And There is Another Tradition Regarding the Great Offering

2-79 Abdul Vahid ibn Muhammad ibn Abdus Al-Neishaboory Al-Attar narrated that Ali ibn Muhammad ibn Qutaybat Al-Neishaboory quoted on the authority of Fazl ibn Shadan, "I heard Imam Reza (MGB) say that Abraham (MGB) wished

بقتل أولادهم، ولو لا ذلك لوجب على الناس كل أضحى التقرب إلى الله تعالى ذكره بقتل أولادهم، وكل ما يتقرب الناس به إلى الله عز وجل من اضحية فهو فداء لاسماعيل إلى يوم القيامة

قال مصنف هذا الكتاب أدام الله عزه -: قد اختلف الروايات في الذبيح فمنها ما ورد بأنه إسماعيل ومنها ما ورد بأنه إسحاق، ولا سبيل إلى رد الاخبار متى صح طرقها، وكان الذبيح إسماعيل لكن إسحاق لما ولد بعد ذلك تمنى أن يكون هو الذي امر أبوه بذبحه فكان يصبر لامر الله ويسلم له كصبر أخيه وتسليمه، فينال بذلك درجته في الثواب، فعلم الله عز وجل ذلك من قلبه فسماه الله عز وجل بين ملائكته ذبيحا لتمنيه لذلك

[و] حدثنا بذلك محمد بن علي البشاري القزويني رضي الله عنه قال: حدثنا المظفر بن أحمد القزويني قال: حدثنا محمد بن جعفر الكوفي الاسدي، عن محمد بن اسماعيل البرمكي، عن عبد الله بن داهر، عن أبي قتادة الحراني، عن وكيع بن الجراح، عن سليمان بن مهران، عن أبي عبد الله الصادق جعفر بن محمد عليهما السلام وقول النبي صلى الله عليه وآله "أنا ابن الذبيحين يريد بذلك العم [لان العم] قد سماه الله عز وجل أبا في قوله"أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ" وكان إسماعيل عم يعقوب فسماه الله في هذا الموضع أبا، وقد قال النبي صلى الله عليه وآله: العم والد فعلى هذا الاصل أيضا يطرد قول النبي صلى الله عليه وآله "أنا ابن الذبيحين" أحدهما ذبيح بالحقيقة والآخر ذبيح بالمجاز، واستحقاق الثواب على النية والتمني، فالنبي صلى الله عليه وآله هو ابن الذبيحين من وجهين على ما ذكرناه

وللذبح العظيم وجه آخر :

2-79 حدثنا عبدالواحد بن محمد بن عبدوس النيسابوري العطار رضي الله عنه قال: حدثنا علي بن محمد بن قتيبة النيسابوري، عن الفضل بن شاذان قال: سمعت الرضا عليه السلام يقول: لما أمر الله عز وجل إبراهيم عليه السلام أن يذبح مكان

that he had sacrificed his own son Ishmael when God the Almighty the Sublime sent a sheep and ordered Abraham (MGB) to sacrifice it instead of his son. He wished that he had not been ordered to sacrifice a sheep instead of his son, so that he could have the feeling a father who sacrifices his dearest son with his own hands has, and could deserve the highest ranks of reward for suffering calamities. However, God the Almighty revealed to him: "O Abraham! Who is My dearest creature for you?" Abraham (MGB) said, "O my Lord! You have not created anyone who is dearer to me than your friend Muhammad (MGB)." Then God the Almighty revealed to him: "O Abraham! Do you like him more or do you like yourself more?" He said, "No. I like him more than I like myself."

God said, "Do you like his child or do you like your child more?" He said, "Yes. His child." God said, "Will the oppressive beheading of his child by his enemies hurt you more, or your beheading your own child due to your obeying Me?" He said, "O My Lord! Of course, the beheading of his child by his enemies will hurt me more." God said, "O Abraham! A group of people who consider themselves to be a part of Muhammad's (MGB) nation out of animosity and oppression will slaughter his son Hussein (MGB) just like a sheep. Thus, they will deserve My wrath. Then Abraham (MGB) became really sad hearing this, felt a pain in his heart and started to cry. Then the Almighty God revealed the following to him, "O Abraham! I accepted your sorrow and sadness due to the slaughtering of Hussein (MGB) instead of the sorrow you would have experienced for the sacrifice of your son Ishmael. And I will grant you the highest rewards for suffering calamities." And this is God the Almighty's words,

"And We ransomed him with a momentous sacrifice."36

Two Standing, Two Moving, Two Different And Two Opposite Things

2-80 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Abdul Aziz ibn Yahya al-Basry quoted Muhammad ibn Atiye, on the authority of Abdullah ibn Amr ibn Sa’id al-Basry, on the authority of Himad, on the authority of Abdullah ibn Suleiman who used to read many books as saying, “I have read in one of the Books of the Honorable the Exalted God that once Zul-Qarnayn finished building the dam he continued his travels. He ran into a knowledgeable man during his travels with his troops. The knowledgeable man asked him, ‘Let me know about the two things which are standing ever since the Honorable the Exalted God created them, the two things which are moving, the two things which are different from each other and the two things which are opposite of each other.’ Zul-Qarnayn said, ‘The two things which are standing are the heavens and the Earth. The two things which are moving are the sun and the moon. The two things which are different

ابنه إسماعيل الكبش الذي أنزله عليه تمنى إبراهيم عليه السلام أن يكون قد ذبح ابنه إسماعيل بيده وأنه لم يؤمر بذبح الكبش مكانه ليرجع إلى قلبه ما يرجع إلى قلب الوالد الذي يذبح أعز ولده عليه بيده فستحق بذلك أرفع درجات أهل الثواب على المصائب فأوحى الله عز وجل إليه: يا إبراهيم من أحب خلقي إليك؟ فقال: يا رب ما خلقت خلقا هو أحب إلي من حبيبك محمد صلى الله عليه وآله فأوحى الله تعالى إليه أفهو أحب إليك أم نفسك قال: بل هو أحب إلي من نفسي، قال: فولده أحب إليك أم ولدك: قال: بل ولده، قال: فذبح ولده ظلما على أيدي أعدائه أوجع لقلبك أو ذبح ولدك بيدك في طاعتي؟ قال: يا رب بل ذبح ولده ظلما على أيدي أعدائه أوجع لقلبي، قال: يا إبراهيم فان طائفة تزعم أنها من أمة محمد ستقتل الحسين ابنه من بعده ظلما وعدوانا كما يذبح الكبش، ويستوجبون بذلك سخطي، فجزع إبراهيم عليه السلام لذلك، وتوجع قلبه، وأقبل يبكي، فأوحى الله عز وجل إليه: يا إبراهيم قد فديت جزعك على ابنك إسماعيل لو ذبحته بيدك بجزعك على الحسين وقتله، وأوجبت لك أرفع درجات أهل الثواب على المصائب وذلك قول الله عز وجل "وفديناه بذبح عظيم ".

شيئان قائمان وشيئان جاريان وشيئان مختلفان وشيئان متباغضان

2-80 حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال: حدثنا عبدالعزيز بن يحيى البصري قال: حدثنا محمد بن عطية قال: حدثنا عبد الله بن عمرو ابن سعيد البصري قال: حدثنا هشام بن جعفر، عن حماد، عن عبد الله بن سليمان وكان قارئا للكتب قال: قرأت في بعض كتب الله عز وجل إن ذا القرنين لما فرغ من عمل السد انطلق على وجهه فبينا هو يسير وجنوده إذ مر برجل عالم فقال لذي القرنين: أخبرني عن شيئين منذ خلقهما الله عز وجل قائمين؟ وعن شيئين جاريين؟ وعن شيئين مختلفين؟ وعن شيئين متباغضين؟ فقال له ذو القرنين :

from each other are the day and the night, and the two things which are opposite of each other are life and death.’ The knowledgeable man said, ‘Go. You are knowledgeable.”

This tradition is long, but I have only mentioned a short part of it here as deemed necessary. I have narrated it in full in the book Kitab al-Nabuwah.

The Reward of Whoever Goes on the Hajj Pilgrimage Twice

2-81 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Muhammad ibn al-Hussein ibn Abil Khat’tab, on the authority of Al-Hijal, on the authority of Safvan ibn Yahya, on the authority of Safvan ibn Mihran al-Jamal, on the authority of Aba Abdullah as-Sadiq (MGB), “Whoever goes on the Hajj pilgrimage twice would always be in good conditions until he dies.”

Saying What is Right under Two Conditions

2-82 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Harun ibn Muslim, on the authority of Mus’adat ibn Sadaqah, on the authority of Ja’far ibn Muhammad (MGB)37 , on the authority of his father (MGB)38 that God’s Prophet (MGB) said, “Nothing that a believer does is loved by the Honorable the Exalted God more than saying what is right whether he is pleased or angry.”

2-83 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Aba Abdullah on the authority of his father, on the authority of Wahab ibn Wahab, on the authority of Ja’far ibn Muhammad (MGB)39 , on the authority of his father (MGB)40 , “There are two kinds of homicide: unintentional (or semi-intentional) and intentional. There are also two types of fighting: fighting with the rebellious atheists until they submit, and fighting with the Muslim rebels until they stop their rebellion.”

Two Characteristics Loved by the Honorable the Exalted God in the Heavens and by the People on Earth

2-84 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Abi Sa’id al-Adamy, on the authority of Ibrahim ibn Davood al-Yaqoobi, on the authority of his brother Suleiman ibn Davood who linked it up through a chain of narrators to God’s Prophet (MGB) and said, “A man told the Prophet (MGB), ‘O Prophet of God! Please let me know of something which I do and be loved by God in the heavens and by the people on the Earth.’ The Prophet (MGB) told him, ‘Be inclined to what is near the Honorable the Exalted God to be loved by God, and abstain from what is near the people to be loved by the people.’”

أما الشيئان القائمان فالسماوات والارض، وأما الشيئان الجاريان فالشمس والقمر، وأما الشيئان المختلفان فالليل والنهار، وأما الشيئان المتباغضان فالموت والحياة. قال: فانطلق فانك عالم.والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته تاما في كتاب النبوة

ثواب من حج حجتين

2-81 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين ابن أبي الخطاب، عن الحجال، عن صفوان بن يحيى، عن صفوان بن مهران الجمال، عن أبي عبد الله عليه السلام قال: من حج حجتين لم يزل في خير حتى يموت

قول الحق في حالين

2-82 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن هارون بن مسلم، عن مسعدة بن صدقة، عن جعفر بن محمد عليهما السلام قال: قال أبي عليه السلام: قال رسول الله صلى الله عليه وآله: ما أنفق مؤمن من نفقة هي أحب إلى الله عز وجل من قول الحق في الرضا والغضب

القتل قتلان والقتال قتالان

2-83 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه، عن وهب بن وهب، عن جعفر بن محمد، عن أبيه عليهما السلام أنه قال: القتل قتلان، قتل كفارة، وقتل درجة، والقتال قتالان: قتال الفئة الكافرة حتى يسلموا، وقتال الفئة الباغية حتى يفيئوا

خصلتان من فعلهما احبه الله عز وجل من السماء واحبه الناس من الارض

2-84 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي سعيد الآدمي، عن إبراهيم بن داود اليعقوبي، عن أخيه سليمان بن داود باسناده رفعه قال: قال رجل للنبي صلى الله عليه وآله: يارسول الله علمني شيئا إذا أنا فعلته أحبني الله من السماء وأحبني الناس من الارض، فقال له: ارغب فيما عند الله عز وجل يحبك الله، وازهد فيما عند الناس يحبك الناس

The Prophet of God Had Two Rings

2-85 Muhammad ibn al-Hassan - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Aba Abdullah al-Razi, on the authority of Ali ibn Suleiman, on the authority of Abdullah ibn Ubaydullah al-Hashemi, on the authority of Ibrahim ibn Abil Balad, (on the authority of his father,) on the authority of Aba Abdullah as-Sadiq (MGB), “The Prophet of God (MGB) had two rings. On one of them it was written in Arabic ‘There is no God but God, Muhammad is the Messenger of God’ and on the other one it was written in Arabic ‘God Speaks the Truth.’”

There Are Two Gifts from One Who Fasts

2-86 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn al-Hussein al-Sa’ed Abady quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of Muhammad ibn Ali al-Kufy, on the authority of Muhammad ibn Sin’an, on the authority of Abdullah ibn Ayoob, on the authority of Abdul-Salam al-Iskafi, on the authority of Umayr ibn Ma’mun whose son was with Al-Hassan (MGB)41 , on the authority of Al-Hassan ibn Ali (MGB), “The gift from a man who fasts is that he puts perfume on his hair and irons his clothes, and the gift from a woman who fasts is to comb her hair and iron her clothes. When Abu Abdullah al-Hussein ibn Ali (MGB) fasted, he (MGB) put on perfume and said, ‘Good scent is the gift from one who fasts.’”

There Are Two Signs for the Approach of The Hour

2-87 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Al-Abbas ibn Ma’ruf, on the authority of Al-Hassan ibn Ali ibn Faz’zal, on the authority of Zarif ibn Nasih, on the authority of Abil Hassain, “I heard Aba Abdullah as-Sadiq (MGB) say that the Prophet of God (MGB) was questioned about the Hour42 and the Prophet (MGB) said, ‘It is when the people believe in astrology and deny destiny.’”

It is Not Permitted to Give Charity to the Hashemites Except in Two Conditions

2-88 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Yusuf ibn al-Harith, on the authority of Muhammad ibn Abdul Rahman al-Arzami, on the authority of his father, on the authority of Ja’far ibn Muhammad (MGB)43 , on the authority of his father (MGB)44 , “It is not permitted to give charity to the Hashemites45 except in two conditions: they can be given water to drink when they are thirsty, and one of the Hashemites can give charity to another one.”

كان لرسول الله صلى الله عليه وآله خاتمان

2-85 حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي عبد الله الرازي، عن علي بن سليمان، عن عبد الله ابن عبيد الله الهاشمي، عن إبراهيم بن أبي البلاد [عن أبيه]، عن أبي عبد الله عليه السلام قال: كان لرسول الله صلى الله عليه وآله خاتمان أحدهما عليه مكتوب "لا إله إلا الله، محمد رسول الله" والآخر "صدق الله ".

تحفة الصائم شيئان

2-86 حدثنا أبي رضي الله عنه قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن محمد بن علي الكوفي، عن محمد بن سنان، عن عبد الله بن أيوب، عن عبدالسلام الاسكافي، عن عمير بن مأمون وكانت ابنته تحت الحسن، عن الحسن بن علي عليهما السلام قال: تحفة الصائم أن يدهن لحيته ويجمر ثوبه وتحفة المرأة الصائمة أن تمشط رأسها وتجمر ثوبها. وكان أبوعبد الله الحسين بن علي عليهما السلام: إذا صام يتطيب بالطيب ويقول: الطيب تحفة الصائم

تقوم الساعة عند ظهور علامتين

2-87 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن العباس بن معروف، عن الحسن بن علي بن فضال، عن ظريف ابن ناصح، عن أبي الحصين قال: سمعت أبا عبد الله عليه السلام يقول: سئل رسول الله صلى الله عليه وآله عن الساعة، فقال: عند إيمان بالنجوم وتكذيب بالقدر

لا تحل الصدقة لبني هاشم الا في وجهين

2-88 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن يوسف بن الحارث، عن محمد بن عبدالرحمن العرزمي، عن أبيه، عن جعفر بن محمد، عن أبيه عليهم السلام قال: لا تحل الصدقة لبني هاشم إلا في وجهين: إن كانوا عطاشا وأصابوا ماء فشربوا، وصدقة بعضهم على بعض

Two Characteristics of the Lowly People

2-89 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Al-Sayyari who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB) who was questioned about the lowest of the people. The Imam (MGB) said, “They are those who drink and play the Tanbour.46

Two Sins One of Which is Worse Than the Other One

2-90 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad ibn Yahya ibn Imran47 , on the authority of Abu Abdullah al-Razi, on the authority of Al-Hassan ibn Ali ibn al-Nue’man, on the authority of Asbat ibn Muhammad who linked it up through a chain of narrators to the Prophet (MGB), “Gossiping is worse than committing adultery.” The Prophet (MGB) was asked, “O Prophet of God! How could that be so?” The Prophet (MGB) replied, “One who has committed adultery can repent and God would accept his repentance, but if one who has gossiped repents, God would not accept his repentance until the one he gossiped about forgives him.”

The Two Benefits of Brushing the Teeth

2-91 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Aba Abdullah, on the authority of Abil Jo’aza al-Monabat ibn Abdullah and Abil Khazraj al-Hassan ibn al-Zebarqan (al-Qumi), on the authority of Fuzayl ibn Uthman, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Clean your teeth with As-Sa’ed48 as it would make your mouth smell good and increase your sexual power.’”

Eating Soap Has Two Effects

2-92 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Aba Abdullah al-Razi, on the authority of Ali ibn Asbat, on the authority of Al-Hikam ibn Meskin, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Eating soap would weaken the knees and spoil the semen.’”

2-93 Muhammad ibn al-Hassan - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Muhammad ibn Abdul Jab’bar who linked it up through a chain of narrators to God’s Prophet (MGB), “There are two groups on whose behalf I shall not intercede: friends of oppressive kings and those who transgress beyond the religion due to their being excessively religious.”

خصلتان من فعلهما فهو سفلة

2-89 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن السياري باسناده يرفعه إلى أبي عبد الله عليه السلام أنه سئل عن السفلة، فقال: من يشرب الخمر، ويضرب بالطنبور

ذنبان احدهما اشد من الاخر

2-90 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار قال: حدثني محمد بن أحمد بن يحيى بن عمران قال: حدثني أبوعبد الله الرازي، عن الحسن بن علي بن النعمان، عن أسباط بن محمد باسناده يرفعه إلي النبي صلى الله عليه وآله أنه قال: الغيبة أشد من الزنا، فقيل: يا رسول الله ولم ذلك؟ قال: صاحب الزنا يتوب فيتوب الله عليه، وصاحب الغيبة يتوب فلا يتوب الله عليه حتى يكون صاحبه الذي يحله

اتخاذ السعد في الاسنان يورث خصلتين

2-91 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبي الجوزاء المنبه بن عبد الله، وأبي الخزرج الحسن بن الزبرقان، عن فضيل بن عثمان قال: سمعت أبا عبد الله عليه السلام يقول: اتخذوا في أسنانكم السعد فانه يطيب الفم، ويزيد في الجماع

اكل الاشنان يورث خصلتين

2-92 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد ابن أحمد، عن أبي عبد الله الرازي، عن علي بن أسباط، عن الحكم بن مسكين قال: سمعت أبا عبد الله عليه السلام يقول: أكل الاشنان يوهن الركبتين ويفسد ماء الظهر

رجلان لا تنالهما شفاعة النبي صلى الله عليه وآله

2-93 حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن محمد بن عبدالجبار باسناده يرفعه إلى رسول الله صلى الله عليه وآله أنه قال: رجلان لا تنالهما شفاعتي: صاحب سلطان عسوف غشوم، وغال في الدين مارق

Using Two Kinds of Toothpicks Would Lead to Leprosy

2-94 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Muhammad ibn Isa, on the authority of Ubaydullah ibn Abdullah al-Dehqan, on the authority of Durost ibn Abi Mansoor, on the authority of Abdullah ibn Sin’an that Abu Abdullah as-Sadiq (MGB) said, “Do not use sweet basil stems or pomegranate tree twigs as toothpicks as this might lead to leprosy.”

This World and The Hereafter Are on the Two Sides of a Scale

2-95 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Al-Qasim ibn Muhammad al-Isfahani, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Sufyan ibn Ayyineh, on the authority of Al-Zuhra that he had heard Ali ibn al-Hussein (MGB)49 say, “Whoever is not calmed by what God has promised would suffer from worldly losses. By God, this world and the Hereafter are like the two sides of a scale. Whichever side is loaded more and goes down, the other side would get lighter and go up.” The Imam (MGB) added, “‘When the Event inevitable cometh to pass50 ,’ i.e. the Hereafter comes, ‘Then will no (soul) entertain falsehood concerning its coming’51 ‘(Many) will it bring low;’52 that is God will throw the enemies of God into the Fire, and ‘(many) will it exalt;’53 that is God will lead the friends of God into Paradise.”

Then the Imam (MGB) turned towards some of the men present and told them, “Fear God, make brief requests and do not ask for what is not created, since whoever asks for what is not created would suffer from grief and not get what he had asked for.”

Then the Imam (MGB) asked, “How could one obtain what has not been created?”

The man asked, “How could one ask for what has not been created?”

Then the Imam (MGB) said, “By asking for wealth, property and increasing sustenance in order to attain comfort, while comfort is not created in this world and is not for the people of this world. Comfort is created in Paradise and it is for the people of Paradise. Suffering and grief have been created in this world and (they are created) for the people of this world. No one is given anything unless he has some greed for it. Whoever has more belongings in this world is more needy, since he needs the people to protect his wealth. Therefore, all the belongings in this world increase one’s needs. Thus, there is no comfort in this world. However, Satan whispers to the Children of Adam54 that comfort lies in collecting wealth. Thus, they are led to toil in this world and the consequent Reckoning in the Hereafter.”

خلالان يهيجان عرق الجذام

2-94 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن محمد بن عيسى، عن عبيد الله بن عبد الله الدهقان، عن درست بن أبي منصور، عن عبد الله بن سنان قال: قال أبوعبد الله عليه السلام: لا تتخللوا بعود الريحان، ولا بقضيب الرمان، فانهما يهيجان عرق الجذام

الدنيا والاخرة ككفتي الميزان

2-95 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن سفيان بن عيينة، عن الزهري قال: سمعت علي بن الحسين عليهما السلام يقول: من لم يتعز بعزاء الله تقطعت نفسه على الدنيا حسرات، والله ما الدنيا والآخرة إلا ككفتي الميزان فأيهما رجح ذهب بالآخر، ثم تلا قوله عز وجل "إذا وقعت الواقعة" يعني القيامة "ليس لوقعتها كاذبة خافضة" خفضت والله بأعداء الله إلى النار "رافعة" رفعت والله أولياء الله إلى الجنة

ثم أقبل على رجل من جلسائه فقال له: اتق الله وأجمل في الطلب ولا تطلب ما لم يخلق فان من طلب ما لم يخلق تقطعت نفسه حسرات ولم ينل ما طلب

ثم قال: وكيف ينال ما لم يخلق، فقال الرجل: وكيف يطلب ما لم يخلق؟ فقال: من طلب الغنى والاموال والسعة في الدنيا فانما يطلب ذلك للراحة، والراحة لم تخلق في الدنيا ولا لاهل الدنيا، إنما خلقت الراحة في الجنة ولاهل الجنة، والتعب والنصب خلقا في الدنيا ولاهل الدنيا وما اعطي أحد منها جفنة إلا اعطي من الحرص مثليها ومن أصاب من الدنيا أكثر كان فيها أشد فقرا لانه يفتقر إلى الناس في حفظ أمواله، ويفتقر إلى كل آلة من آلات الدنيا فليس في غنى الدنيا راحة ولكن الشيطان يوسوس إلى ابن آدم أن له في جمع [ذلك] المال راحة وإنما يسوقه إلى التعب في الدنيا والحساب عليه في الآخرة

Then the Imam (MGB) said, “In this world the Friends of God would never overexert themselves for this world. Rather, in this world they shall strive for the Hereafter.”

Then the Imam (MGB) added, “A sin will be recorded for whoever gets worried about his daily sustenance in this world. Jesus the Messiah (MGB) told his disciples, ‘This world is a bridge. Pass over it but do not build on it.’”

He Has Let Free the Two Bodies of Flowing Water, Meeting Together: Between Them is a Barrier Which They Do Not Transgress

2-96 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Al-Qasim ibn Muhammad al-Isfahani, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Yahya ibn Sa’id al-Qat’tan that he had heard Aba Abdullah as-Sadiq (MGB) say, “The following words of the Honorable the Exalted God ‘He has let free the two bodies of flowing water, meeting together: Between them is a Barrier which they do not transgress’55 refer to Ali (MGB) and Fatimah (MGB). They are like the ‘two bodies of water’ filled with such deep knowledge that neither one of them would transgress to the other one’s side. And the verse ‘Out of them come Pearls and Coral’56 refers to Al-Hassan (MGB) and Al-Hussein (MGB).”

The Prophe Left Two Things amongst His Nation

2-97 Al-Hassan ibn Abdullah ibn Sa’id al-Askari narrated that Muhammad ibn Hamdan al-Qushayri quoted Al-Muqayrih ibn Muhammad ibn al-Muhlib, on the authority of his father, on the authority of Abdullah ibn Davood, on the authority of Fuzayl ibn Mazooq, on the authority of Atiye al-Oafi, on the authority of Abi Sa’id al-Khidry that God’s Prophet (MGB) said, “I have left amongst you two things each of which is longer than the other one. They are the Book of God which is a Rope that extends from the heavens to the Earth and my Itrat. These two shall not be separated from each other until they meet me at the Heavenly Pool.57

(The narrator of this tradition added:) I asked Abi Sa’id (al-Khidry), “Who are the Prophet’s Itrat?” He replied, “They are the members of his Holy Household.”

Will be Questioned About the ‘Two Heavy Things’ on the Resurrection Day

Will be Questioned About the ‘Two Heavy Things’58 on the Resurrection Day

2-98 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Muhammad ibn al-Hussein ibn Abil-Khat’tab and Yaqoob ibn Yazid, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Ma’ruf ibn Kharboz, on the authority

ثم قال عليه السلام: كلا ما تعب أولياء الله في الدنيا للدنيا بل تعبوا في الدنيا للآخرة. ثم قال: ألا ومن اهتم لرزقه كتب عليه خطيئة كذلك قال المسيح [عيسى] عليه السلام للحواريين: إنما الدنيا قنطرة فاعبروها ولا تعمروها

مرج البحرين يلتقيان بينهما برزخ لا يبغيان

2-96 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري قال: حدثنا يحيى بن سعيد القطان قال: سمعت أبا عبد الله عليه السلام يقول في قوله عز وجل: "مرج البحرين يلتقيان بينهما برزخ لا يبغيان" قال: علي وفاطمة عليهما السلام بحران من العلم، عميقان، لا يبغى أحدهما على صاحبه "يخرج منهما اللؤلؤ والمرجان" الحسن والحسين عليهما السلام

ترك النبي صلى الله عليه وآله في امته أمرين

2-97 حدثنا الحسن بن عبد الله بن سعيد العسكري قال: أخبرنا محمد بن حمدان القشيري قال: أخبرنا المغيرة بن محمد بن المهلب قال: حدثني أبي قال: حدثني عبد الله بن داود، عن فضيل بن مرزوق، عن عطية العوفي، عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وآله: إني تارك فيكم أمرين أحدهما أطول من الآخر كتاب الله حبل ممدود من السماء إلى الارض وعترتي، ألا وإنهما لن يفترقا حتى يردا علي الحوض

فقلت لابي سعيد: من عترته؟ قال: أهل بيته

السؤال عن الثقلين يوم القيامة

2-98 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، ويعقوب بن يزيد جميعا، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربـوذ، عـن أبـي

of Abil Tufayl Amer ibn Vasele’, on the authority of Haziqat ibn Asid al-Qaffari, “When God’s Prophet (MGB) returned from the Farewell Pilgrimage we were with him (MGB). When we reached Al-Juhfa, the Prophet (MGB) ordered his companions to relax. Then the people all settled down. Then they said the call to prayer and the Prophet (MGB) said two units of prayers with his companions. Then the Prophet (MGB) turned towards them and told them, ‘The Graceful, the All-Aware has informed me that I will die and so shall you. Assume that I have answered God’s call. I am held responsible to God regarding what I have delivered to you. Verily, I am leaving behind God’s Book and His Proof. You are held responsible for them. What would you tell your Lord?’ They said, ‘We will say that you fulfilled your mission, gave us advice, and strived. May God grant you the best reward on our behalf.’”

Then the Prophet (MGB) asked them, “Don’t you bear witness that there is no god but One; that I am God’s Prophet sent to you; that Paradise does exist; that Hell does exist; and that there is resurrection after death?” They replied, “We bear witness to this.”

The Prophet (MGB) said, “May God bear witness to what you say. I take you as witnesses and bear witness that God is my Master. I am the Master of all Muslims. Is it not true that my Mastery over the believers is more than that of their own mastery over themselves? Do you believe in this? Will you bear witness to this?” They replied, “We bear witness to this.”

Then the Prophet (MGB) said, “Whoever I am the Master of, Ali is the Master of.” Then he grabbed Ali’s hand and raised it up along with his own hand in such a way that both their underarms could be seen. Then the Prophet (MGB) said, “O my God! Please be the friend of his friends and be the enemy of his enemies. Assist whoever assists him, and abandon whoever abandons him. I shall leave and you will meet me again at the Heavenly Pool59 later. That is a Pool whose width expands from Bosri to San’a.60 There are as many silver goblets in it as there are stars in the sky. Then I shall question you about what you bear witness to today when I meet you at my Pool. I will ask you what you did with the Two Heavy Things61 and how you dealt with what I left behind when you meet me. “

They said, “O Messenger of God! What are the Two Heavy Things?”

The Prophet (MGB) said, “The greater of the Two Heavy Things is the Book of the Honorable the Exalted God. It is a means that is extended from God and I towards you. One side of it is in the Hand of God and the other side is in your hands. The knowledge of the past and what is yet to come up until the arrival of the Hour is in it. And the smaller of the Two Heavy Things is equal to the Quran: It is Ali ibn Abi Talib (MGB) and his Household (MGB). These Two will be inseparable until they come to me at the Heavenly Pool.”

الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري قال: لما رجع رسول الله صلى الله عليه وآله من حجة الوداع ونحن معه أقبل حتى انتهى إلى الجحفة فأمر أصحابه بالنزول فنزل القوم منازلهم، ثم نودي بالصلاة فصلى بأصحابه ركعتين، ثم أقبل بوجهه إليهم فقال لهم: إنه قد نبأني اللطيف الخبير أني ميت وأنكم ميتون، وكأني قد دعيت فاجبت وأني مسؤول عما ارسلت به إليكم، وعما خلفت فيكم من كتاب الله وحجته وأنكم مسؤولون، فما أنتم قائلون لربكم؟ قالوا: نقول: قد بلغت ونصحت وجاهدت فجزاك الله عنا أفضل الجزاء ثم قال لهم: ألستم تشهدون أن لا إله إلا الله وأني رسول الله إليكم وأن الجنة حق؟ وأن النار حق؟ وأن البعث بعد الموت حق؟ فقالوا: نشهد بذلك، قال: اللهم اشهد على ما يقولون، ألا وإني اشهدكم أني أشهد أن الله مولاي، وأنا مولى كل مسلم، وأنا أولى بالمؤمنين من أنفسهم، فهل تقرون لي بذلك، وتشهدون لي به؟ فقالوا: نعم نشهد لك بذلك، فقال: ألا من كنت مولاه فإن عليا مولاه وهو هذا، ثم أخذ بيد علي عليه السلام فرفعها مع يده حتى بدت آباطهما: ثم: قال: اللهم وال من والاه، وعاد من عاداه، وانصر من نصره واخذل من خذله، ألا وإني فرطكم وأنتم واردون علي الحوض، حوضي غدا وهو حوض عرضه ما بين بصرى وصنعاء فيه أقداح من فضة عدد نجوم السماء، ألا وإني سائلكم غدا ماذا صنعتم فيما أشهدت الله به عليكم في يومكم هذا إذا وردتم علي حوضي، وماذا صنعتم بالثقلين من بعدي فانظروا كيف تكونون خلفتموني فيهما حين تلقوني؟ قالوا: وما هذان الثقلان يا رسول الله؟ قال: أما الثقل الاكبر فكتاب الله عز وجل، سبب ممدود من الله ومني في أيديكم، طرفه بيد الله والطرف الآخر بأيديكم، فيه علم ما مضى وما بقي إلى أن تقوم الساعة، وأما الثقل الاصغر فهو حليف القرآن وهو علي بن أبي طالب وعترته عليهم السلام، وإنهما لن يفترقا حتى يردا علي الحوض

Ma’ruf ibn Kharboz said, “I quoted this for Abi Ja’far al-Baqir (MGB). Then the Imam (MGB) said, ‘Abil Tufayl has told the truth. May God have Mercy upon him. I have seen this in Ali (MGB)’s book and I know it.”

A similar tradition has been narrated by my father - may God be pleased with him - who quoted that Ali ibn Ibrahim quoted his father, on the authority of Muhammad ibn Abi Umayr.

A similar tradition has been narrated by Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - who quoted Al-Hussein ibn Muhammad ibn Amer, on the authority of his uncle Abdullah ibn Amer, on the authority of Muhammad ibn Abi Umayr.

A similar tradition has been narrated by Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - who quoted Ali ibn al-Hussein al-Sa’ed Abady, on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Ma’ruf ibn Kharboz, on the authority of Abil Tufayl Amer ibn Vasele’, on the authority of Haziqat ibn Asid al-Qaffari.

The compiler of the book - may God increase his honor said, “There are many traditions on this issue. I have presented them in the book Al-Ma’refat fi Fazael.

Al-Hassan (MGB) and Al-Hussein (MGB) Had Two Amulets

2-99 Ali ibn Muhammad ibn al-Hassan al-Qazvini known as Ibn Muqayrih narrated that Muhammad ibn Abdullah al-Hazrami quoted Ahmad ibn Yahya al-Ahval, on the authority of Khilad al-Muqar’ri, on the authority of Qays, on the authority of Abil Hassain62 , on the authority of Yahya ibn Vasab that Ibn Umar said, “Al-Hassan (MGB) and Al-Hussein (MGB) had two amulets63 which were filled with fuzz64 from the wings of Gabriel (MGB).”

Day and Night are Two Carriages

2-100 Abu Ahmad Muhammad ibn Ja’far al-Bandar narrated that Abu Hamid Ahmad ibn Ishaq al-Haravy quoted Abu Hafs Umar ibn al-Hassan ibn Nasr al-Qazi, on the authority of Mo’amil ibn Ahab, on the authority of Abdullah ibn al-Muqayrih al-Misri, on the authority of Sufyan al-Sowri, on the authority of his father, on the authority of Akrama, on the authority of Ibn Abbas65 that God’s Prophet (MGB) said, “Day and night are two carriages.”

Two Men to Whom God has Granted Two Wings with Which to Fly in Paradise along with the Angels

2-101 Ahmad ibn Zyad ibn Ja’far al-Hamedany - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted Muhammad ibn Isa

قال معروف بن خربوذ: فعرضت هذا الكلام على أبي جعفر عليه السلام فقال: صدق أبوالطفيل - رحمه الله - هذا الكلام وجدناه في كتاب علي عليه السلام وعرفناه

وحدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير. وحدثنا جعفر بن محمد بن مسرور رضي الله عنه قال: حدثنا الحسين بن محمد ابن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير. وحدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربوذ، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري بمثل هذا الحديث سواء

قال مصنف هذا الكتاب أدام الله عزه: الاخبار في هذا المعنى كثيرة وقد أخرجتها في كتاب المعرفة في الفضائل

كان على الحسن والحسين عليهما السلام تعويذان

2-99 حدثنا علي بن محمد بن الحسن القزويني المعروف بابن مقبرة قال: أخبرنا محمد بن عبد الله الحضرمي قال: حدثنا أحمد بن يحيى الاحول قال: حدثنا خلاد المقرئ، عن قيس، عن أبي الحصين، عن يحيى بن وثاب، عن ابن عمر قال: كان على الحسن والحسين عليهما السلام تعويذان حشوهما من زغب جناح جبرائيل عليه السلام

الليل والنهار مطيتان

2-100 حدثنا أبوأحمد محمد بن جعفر البندار قال: حدثنا أبوحامد أحمد بن إسحاق الهروي قال: حدثنا أبوحفص عمر بن الحسن بن نصر القاضي قال: حدثنا مؤمل بن إهاب قال: حدثنا عبد الله بن المغيرة المصري، عن سفيان الثوري، عن أبيه، عن عكرمة، عن ابن عباس قال: قال رسول الله صلى الله عليه وآله: الليل والنهار مطيتان

رجلان جعل الله عز وجل لكل واحد منهما جناحين يطير بهما مع الملائكة في الجنة

2-101 حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن محمد بن عيسى بن عبيد، عن يونس بن عبـد الرحمن، عـن

ibn Ubayd, on the authority of Yunus ibn Abdul-Rahman, on the authority of Ibn Asbat, on the authority of Ali ibn Salim, on the authority of his father, on the authority of Sabet ibn Abi Sofayeh66 that Ali ibn al-Hussein as-Sajjad (MGB) said, “May God have Mercy upon Al-Abbas - that is Ibn Ali67 - who preferred his brother to himself and sacrificed himself for his brother as a result of which both his hands were cut off (by the enemies). God granted him two wings so that he can fly in Paradise along with the angels. God did the same for Ja’far ibn Abi Talib (MGB).

Abbas (MGB) has such a high rank near the Blessed the Sublime God which all the martyrs of Karbala68 envy on the Resurrection Day.”

This is a long narration. I have only presented a part of it here as needed. I have presented the complete tradition along with other traditions regarding the nobilities of Ab’bas ibn Ali (MGB) in the book Maqtal Al-Hussein ibn Ali (MGB).

Two Things Ruin the People

2-102 Muhammad ibn Ahmad Abu Abdullah al-Qaza’ee - may God be pleased with him - narrated that Abu Abdullah Ishaq ibn al-Ab’bas ibn Ishaq ibn Musa ibn Ja’far quoted his father, on the authority of his forefathers (MGB), on the authority of Al-Hussein ibn Ali (MGB) that the Commander of the Faithful Imam Ali (MGB) said, “Fear of poverty and arrogance ruin the people.”

What the Commander of the Faithful (MGB) Said about Two People Who Broke His Back

2-103 Ahmad ibn Harun al-Fami - may God be pleased with him - narrated that Muhammad ibn Ja’far ibn Bat’tat known as Mil69 quoted Ahmad ibn Aba Abdullah al-Barqy, who linked it up through a chain of narrators to the Commander of the Faithful Imam Ali (MGB), “Two men will break my back in this world: the corrupt but eloquent, and the ignorant worshipper. The first group use their tongue to cover up their corruption and the second group use their worshipping to cover up their ignorance. Therefore, beware of the corrupt scholars and ignorant worshippers. They are the ones who cause all sedition. I heard God’s Prophet (MGB) say, ‘O Ali! My nation will be destroyed by eloquent hypocrites.’”

A Greedy Man is Deprived of Two Characteristics and Has Two Characteristics

2-104 Ahmad ibn Harun al-Fami and Ja’far ibn Muhammad ibn Masroor - may God be pleased with them - narrated that Muhammad ibn Ja’far ibn Bat’tat quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father who linked it up to Aba Abdullah as-Sadiq (MGB), “A greedy man is

ابن أسباط، عن علي بن سالم، عن أبيه، عن ثابت بن أبي صفية قال: قال علي بن الحسين عليهما السلام: رحم الله العباس يعني ابن علي فلقد آثروأ بلى وفدى أخاه بنفسه حتى قطعت يداه فأبد له الله بهما جناحين يطير بهما مع الملائكة في الجنة كما جعل لجعفر بن أبي طالب، وإن للعباس عند الله تبارك وتعالى لمنزلة يغبطه بها جميع الشهداء يوم القيامة

والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته بتمامه مع ما رويته في فضائل العباس بن علي عليهما السلام في كتاب مقتل الحسين بن علي عليهما السلام

اثنان أهلك الناس

2-102 حدثنا محمد بن أحمد أبوعبد الله القضاعي رضي الله عنه قال: أخبرنا أبوعبد الله إسحاق بن العباس بن إسحاق بن موسى بن جعفر، عن أبيه، عن آبائه، عن الحسين بن علي عليهم السلام قال: قال أمير المؤمنين عليه السلام: أهلك الناس اثنان خوف الفقر، وطلب الفخر

قول أمير المؤمنين عليه السلام قطع ظهرى رجلان

2-103 حدثنا أحمد بن هارون الفامي رضي الله عنه قال: حدثنا محمد بن جعفر ابن بطة المعروف بميل قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه باسناده يرفعه إلى أمير المؤمنين عليه السلام أنه قال: قطع ظهري رجلان من الدنيا: رجل عليم اللسان فاسق، ورجل جاهل القلب ناسك، هذا يصد بلسانه عن فسقه، وهذا بنسكه عن جهله، فاتقوا الفاسق من العلماء والجاهل من المتعبدين، أولئك فتنة كل مفتون، فاني سمعت رسول الله صلى الله عليه وآله يقول: ياعلي هلاك امتي على يدي [كل] منافق عليم اللسان

حرم الحريص خصلتين ولزمته خصلتان

2-104 حدثنا أحمد بن هارون الفامي قال: حدثنا محمد بن جعفر بن بطة قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه يرفعه إلى أبي عبد الله عليه الســـلام

deprived of two characteristics and has two characteristics. He is deprived of contentment and has lost comfort. He is deprived of being pleased (with God’s Judgement) and has lost certitude.”

Two Prayers Which God’s Prophet (MGB) Never Abandoned Saying

2-105 Based on what the jurist Abul Qasim Abdullah ibn Ahmad related to me in Balkh, Ali ibn Abdul Aziz quoted that Amr ibn Oan narrated on the authority of Khalaf ibn Abdullah, on the authority of Abi Ishaq al-Sheibany, on the authority of Abdul Rahman ibn al-Aswad, on the authority of his father, on the authority of Ayesha, “God’s Prophet (MGB) never stopped saying two forms of prayers in public or in private70 : one was saying two units of prayers after the afternoon prayer, and the other one was saying two units of prayers before the morning prayer.”

2-106 Abul Qasim Abdullah ibn Ahmad narrated that Ali ibn Abdul Aziz quoted Abu Na’eem, on the authority of Abdul Vahid ibn Aymain, on the authority of his father, “I went to see Ayesha and asked her about the two units of prayers after the afternoon prayers. She said, ‘I swear by God who will take away his soul (i.e. the Prophet’s soul), the Prophet (MGB) never stopped saying those two units of prayers until he (MGB) went to meet the Honorable the Exalted God (perished), except for when he (MGB) was ill and could not say the prayers in a standing position. He said most of his prayers in a standing position.’ I asked her, ‘However, when Umar was in power, he admonished against these prayers.’ She said, ‘You are right. However, God’s Prophet (MGB) never said these prayers in the mosque, since he (MGB) feared that this might place a burden on his nation. Thus, he preferred to hide this from them.’”

2-107 Abul Qasim Abdullah ibn Ahmad narrated that Yusuf ibn Ishaq al-Hazrami quoted Al-Howzi71 , on the authority of Al-Shoa’bat72 , on the authority of Abi Ishaq, on the authority of Masruq, on the authority of Ayesha, “Whenever God’s Prophet (MGB) was with me, he (MGB) said two units of prayers after saying the afternoon prayers.”

2-108 Abul Qasim Abdullah ibn Ahmad narrated that Muhammad ibn Ali ibn Tarkhan quoted Abdullah ibn al-Sabah al-At’tar, on the authority of Muhammad ibn Sin’an, that is Al-O’aqi, on the authority of Abu Jamreh73 , on the authority of Abu Bakr ibn Abdullah ibn Qays, on the authority of his father that God’s Prophet (MGB) said, “Whoever says the two prayers at the cool times shall enter Paradise.” This means after the morning and afternoon prayers.

The compiler of the book - may God increase his honor - said, “My intention behind presenting these traditions here is to denounce those who are opposed to saying the extra prayers after the morning and afternoon prayers and that they oppose what the Prophet (MGB) said and did.”

قال:حرم الحريص خصلتين، ولزمته خصلتان: حرم القناعة فافتقد الراحة، وحرم الرضا فافتقد اليقين

صلاتان لم يتركهما رسول الله صلى الله عليه وآله

2-105 أخبرني أبوالقاسم عبد الله بن أحمد الفقيه فيما أجازه لي ببلخ قال: أخبرنا علي بن عبدالعزيز قال: حدثنا عمرو بن عون قال: أخبرنا خلف بن عبد الله، عن أبي إسحاق الشيباني، عن عبدالرحمن بن الاسود عن أبيه، عن عائشة قالت: صلاتان لم يتركهما رسول الله صلى الله عليه وآله سرا وعلانية: ركعتين بعد العصر وركعتين قبل الفجر

2-106 أخبرني أبوالقاسم عبد الله بن أحمد قال: أخبرنا علي بن عبدالعزيز قال: حدثنا أبونعيم قال: حدثنا عبدالواحد بن أيمن قال: حدثني أبي، عن عائشة أنه دخل عليها يسألها عن الركعتين بعد العصر قالت: والذي ذهب بنفسه (تعني رسول الله صلى الله عليه وآله) ما تركهما حتى لقى الله عز وجل، وحتى ثقل عن الصلاة، وكان يصلي كثيرا من صلاته وهو قاعد، فقلت: إنه لما ولي عمر كان ينهى عنهما، قالت: صدقت، ولكن رسول الله صلى الله عليه وآله كان لا يصليهما في المسجد مخافة أن يثقل على أمته وكان يحب ما خفف عليهم

2-107 حدثنا أبوالقاسم عبد الله بن أحمد قال: أخبرنا يعقوب بن إسحاق الحضرمي قال: حدثنا الحوضي قال: حدثنا شعبة، عن أبي إسحاق، عن مسروق عن عائشة أنها قالت: كان رسول الله صلى الله عليه وآله عندي يصلي بعد العصر ركعتين

2-108 أخبرني أبوالقاسم عبد الله بن أحمد قال: أخبرنا محمد بن علي بن طرخان قال: حدثنا عبد الله بن الصباح العطار، قال: حدثنا محمد بن سنان يعني العوقي - قال: حدثنا أبوجمرة، عن أبي بكر بن عبد الله بن قيس، عن أبيه قال: قال رسول الله صلى الله عليه وآله: "من صلى البردين دخل الجنة" يعني بعد الغداة وبعد العصر

قال مصنف هذا الكتاب أدام الله عزه -: كان مرادي بايراد هذه الاخبار الرد على المخالفين لانهم لا يرون بعد الغداة وبعد العصر صلاة فأحببت أن ابين أنهم قد خالفوا النبي صلى الله عليه وآله في قوله وفعله

Two Groups of People Who Have Not Benefited from Islam

2-109 Muhammad ibn Ali ibn Bashar al-Qazvini - may God be pleased with him - narrated that Al-Muzaf’far ibn Ahmad and Ali ibn Muhammad ibn Suleiman quoted Ali ibn Ja’far al-Baghdady, on the authority of Ja’far ibn Muhammad ibn Malik al-Kufy, on the authority of Al-Hassan ibn Rashid, on the authority of Ali ibn Salim, on the authority of his father that Aba Abdullah Ja’far ibn Muhammad as-Sadiq (MGB) said, “The least thing with which a man might lose his faith is to sit down with the Boasters74 , listen to them and acknowledge what they say. My father (MGB) narrated that his father (MGB) quoted on the authority of his grandfather (MGB) that God’s Prophet (MGB) said, ‘There are two groups of people in my nation who have not benefited from Islam at all. They are the Boasters75 and the Qadarites76 .’”

2-110 Al-Khalil ibn Ahmad narrated that Ibn Muni’a77 quoted Ibn Muni’a, on the authority of Al-Hassan ibn Arafeh, on the authority of Ali ibn Sabit, on the authority of Isma’il ibn Abi Ishaq, on the authority of Ibn Abi Layli, on the authority of Nafe’ah, on the authority of Ibn Umar that God’s Prophet (MGB) said, “There are two groups of people in my nation who have not benefited from Islam at all. They are the Marajites and the Qadarites78 .”

Animosity Would Bring about Two Sufferings

2-111 Ahmad ibn Ibrahim ibn al-Walid al-Salmy narrated that Abulfazl Muhammad ibn Ahmad al-Katib al-Neishaboory quoted through documents linking up to the Commander of the Faithful Ali ibn Abi Talib (MGB) that he (MGB) told his children, “O my children! Avoid animosity with the people, since they can be divided into two groups. Some of them are intelligent ones who would deceive you and some of them are ignorant ones who would rush to retaliate. What one says is like a male, while what is said in response is like a female. Once they mingle together there would be an inevitable outcome.” The Imam (MGB) then recited the following poem:

Whoever refuses to respond to the ignorant, his honor would be saved

Whoever is moderate with the base people has done the right thing

Whoever honors great men would be honored

Whoever belittles great men would not be honored.79

People Get Old, but Two Things Remain Young within Them

2-112 Abu Ahmad Muhammad ibn Ja’far al-Bandar al-Furqany in Furqan narrated that Abul Qasim Sa’id ibn Ahmad ibn Abi Salim quoted Abu Zakarya Yahya ibn al-Fazl al-Varraq, on the authority of Qutaybat ibn Sa’id, on the authority of Abu Awanah, on the authority of Qatadah, on the authority of Anas that God’s Prophet (MGB) said, “The Children of Adam (people) will get old, but two things still remain young within them: greed for wealth and greed for life.”

2-109 حدثنا محمد بن علي بن بشار القزويني رضي الله عنه قال: حدثنا المظفر بن أحمد، وعلي بن محمد بن سليمان قالا: حدثنا علي بن جعفر البغدادي، عن جعفر بن محمد بن مالك الكوفي، عن الحسن بن راشد، عن علي بن سالم، عن أبيه قال: قال أبوعبد الله جعفر بن محمد الصادق عليهما السلام: أدنى ما يخرج به الرجل من الايمان أن يجلس إلى غال فيستمع إلى حديثه ويصدقه على قوله، إن أبي حدثني، عن أبيه، عن جده عليهم السلام أن رسول الله صلى الله عليه وآله قال: صنفان من أمتي لا نصيب لهما في الاسلام: الغلاة والقدرية

2-110 أخبرني الخليل بن أحمد قال: أخبرنا ابن منيع قال: حدثنا الحسن بن عرفة قال: حدثنا علي بن ثابت، عن إسماعيل بن أبي إسحاق، عن ابن أبي ليلى، عن نافع، عن ابن عمر قال: قال رسول الله صلى الله عليه وآله: صنفان من امتي ليس لهما في الاسلام نصيب: المرجئة والقدرية

معاداة الرجال لا يخلو صاحبها من خصلتين

2-111 حدثنا أحمد بن إبراهيم بن الوليد السلمي قال: حدثنا أبوالفضل محمد ابن أحمد الكاتب النيسابوري باسناده رفعه إلى أمير المؤمنين علي بن أبي طالب عليه السلام أنه قال لبنيه: يا بني إياكم ومعاداة الرجال فانهم لا يخلون من ضربين: من عاقل يمكر بكم، أو جاهل يعجل عليكم، والكلام ذكر والجواب انثى، فاذا اجتمع الزوجان فلا بد من النتاج ثم أنشأ يقول :

سليم العرض من حذر الجوابا ومن دارى الرجال فقد أصابا

ومن هـــاب الرجال تهيبوه ومن حقر الرجــــال فلن يهابا

يهرم ابن آدم ويشب منه اثنان

2-112 حدثنا أبوأحمد محمد بن جعفر البندار الفرغاني بفرغانة قال: حدثني أبوالقاسم سعيد بن أحمد بن أبي سالم قال: حدثنا أبوزكريا يحيى بن الفضل الوراق قال: حدثني قتيبة بن سعيد قال: حدثنا أبوعوانة، عن قتادة، عن أنس، عن النبي صلى الله عليه وآله قال: يهرم ابن آدم ويشب منه اثنان: الحرص على المال، والحرص على العمر

2-113 Al-Khalil ibn Ahmad al-Sejezy narrated that Muhammad ibn Mu’az quoted Al-Hussein ibn al-Hassan, on the authority of Abdullah ibn al-Mobarak, on the authority of Sho’abat ibn al-Haj’jaj, on the authority of Abi Qatadah, on the authority of Anas ibn Malik80 that God’s Prophet (MGB) said, “The Children of Adam (people) will get old or die, but two things still remain young in them: greed and aspirations.”

Two Characteristics Which Cause Two Things

2-114 Abul-Hassan Muhammad ibn Ahmad ibn Ali Asad Al-Asady narrated that Ahmad ibn Muhammad ibn al-Hassan al-Ameri quoted Ibrahim ibn Isa ibn Ubayd al-Sadoosi, on the authority of Suleiman ibn Amr, on the authority of Yahya ibn Abdullah ibn al-Hassan ibn al-Hassan, on the authority of his mother Fatimah - the daughter of Al-Hussein, on the authority of her father (MGB)81 that God’s Prophet (MGB) said, “Inclination towards this world would increase anxiety and grief. Abstinence from this world would comfort the heart and the body.”

The Two Things Which the Children of Adam Dislike

2-115 Al-Khalil ibn Ahmad narrated that Abul Abbas al-Suraj quoted Qutaybat, on the authority of Abdul Aziz, on the authority of Amr ibn Abi Amr, on the authority of Asim ibn Umar ibn Qatadat, on the authority of Mahmood ibn Lobayd that God’s Prophet (MGB) said, “There are two things which the Children of Adam dislike. They dislike death, while death is the relief of the believers from trials, and they dislike to have little wealth, while having little wealth would reduce the amount of Reckoning.”

The Prophet (MGB) Remained Silent in Two Instances

2-116 Judge Abu Sa’id Al-Khalil ibn Ahmad al-Sejezy narrated that Al-Hassan ibn Himdan quoted Abu Masood Isma’il ibn Masood, on the authority of Yazid - Zari’a, on the authority of Sa’id - who is Abi Urubeh, on the authority of Qatadat, on the authority of Al-Hassan, “Samrah ibn Jundab and Imran ibn Hussayn had a discussion with each other. Samrat narrated that he remembered two instances when the Prophet (MGB) remained silent: once after saying the Takbir (God is Great) in prayer and the second time after reciting the Opening Chapter of the Quran (Al-Fatiha82 ) and before bowing down in prayer.” Qatadat then said that the second instance of the Prophet’s (MGB) silence in what Samurah narrated was after saying ‘Qayr al-Maqzoobe va laz-Zaleen’ (…those whose (portion) is not wrath, and who go not astray)83 .

However, Imran ibn Hussayn rejected this. Then they both wrote a letter in this regard to Abi ibn Ka’ab and asked him about this. Abi ibn Ka’ab replied, “What Samurah has remembered is right.”

2-113 أخبرني الخليل بن أحمد السجزي قال: أخبرنا محمد بن معاذ قال: حدثنا الحسين بن الحسن، عن عبد الله بن المبارك قال: أخبرنا شعبة بن الحجاج، عن قتادة، عن أنس بن مالك أن النبي صلى الله عليه وآله قال: يهلك أو قال: يهرم ابن آدم ويبقى منه اثنتان الحرص والامل

خصلتان تورث كل واحدة منهما خصلتين

2-114 حدثنا أبوالحسن محمد بن أحمد بن علي بن أسد الاسدي قال: حدثنا أحمد بن محمد بن الحسن العامري قال: حدثنا إبراهيم بن عيسى بن عبيد قال: حدثنا سليمان بن عمرو، عن عبد الله بن الحسن بن الحسن، عن امه فاطمة بنت الحسين، عن أبيها عليه السلام قال: قال رسول الله صلى الله عليه وآله: الرغبة في الدنيا تكثر الهم والحزن، والزهد في الدنيا يريح القلب والبدن

خصلتان يكرههما ابن آدم

2-115 أخبرني الخليل بن أحمد قال: أخبرنا أبوالعباس السراج قال: حدثنا قتيبة قال: حدثنا عبدالعزيز، عن عمرو بن أبي عمرو، عن عاصم بن عمر بن قتادة، عن محمود بن لبيد أن رسول الله صلى الله عليه وآله قال: شيئان يكرههما ابن آدم: يكره الموت والموت راحة للمؤمن من الفتنة، ويكره قلة المال وقلة المال أقل للحساب

كان لرسول الله صلى الله عليه وآله سكتتان

2-116 أخبرني القاضي أبوسعيد الخليل بن أحمد السجزي قال: حدثنا الحسن ابن حمدان قال: حدثنا أبومسعود إسماعيل بن مسعود قال: حدثنا يزيد وهوابن زريع - قال: حدثنا سعيد وهو ابن أبي عروبة - عن قتادة، عن الحسن أن سمرة بن جندب وعمران بن حصين تذاكرا فحدث سمرة أنه حفظ عن رسول الله صلى الله عليه وآله سكتتين: سكتة إذا كبر، وسكتة إذا فرغ من قراء‌ته عند ركوعه، ثم إن قتادة ذكر السكتة الاخيرة إذا فرغ من قراء‌ة "غير المغضوب عليهم ولا الضالين" أي حفظ ذلك سمرة وأنكره عليه عمران بن حصين قال: فكتبنا في ذلك إلى ابي بن كعب فكان في كتابه إليهما أو في رده عليهما أن سمرة قد حفظ

The compiler of the book - may God increase his honor - said, “The Prophet (MGB) remained silent for a short while after reciting the verses of the Quran and before saying Allahu Akbar (God is Great) to go into the state of bowing down in prayers so that there is a pause in between them. This means that the Prophet (MGB) neither said Amin (Amen) after reciting the Opening Chapter of the Holy Quran (Al-Fatiha84 ) quietly or loudly. As remaining silent doesn’t imply saying anything, this is a strong proof for the Shiites who oppose saying Amin (Amen) after reciting the Opening Chapter of the Holy Quran (Al-Fatiha85 ). And there is no strength save in God the Sublime the Great.”

2-117 Al-Khalil ibn Ahmad narrated that Ibn Sa’ed quoted Al-Ab’bas ibn Muhammad, on the authority of Oan ibn Am’marat al-Etri, on the authority of Ja’far ibn Suleiman, on the authority of Malik ibn Dinar, on the authority of Abdullah ibn Qalib, on the authority of Abi Sa’id al-Khidry that God’s Prophet (MGB) said, “There are two characteristics which cannot co-exist in a Muslim: stinginess and being bad-tempered.”

Two Characteristics Which Cannot Co-exist in One’s Heart

2-118 Al-Khalil ibn Ahmad al-Sejezy narrated that Ibn Sa’ed quoted Ishaq ibn Shahin, on the authority of Khalid ibn Abdullah, on the authority of Yusuf ibn Musa (ibn Rashid ibn Bilal al-Qat’tan), on the authority of Jarir (ibn Abdul Hamid), on the authority of Soheil (ibn Abi Salih), on the authority of Safvan, on the authority of Abi Yazid, on the authority of Abil Qa’aqa ibn al-Lajlah, on the authority of Abi Hurayrih that God’s Prophet (MGB) said, “Extreme miserliness and faith can never co-exist in one’s heart.”

Jealousy Is Not Proper Except in Two Conditions

2-119 Al-Khalil ibn Ahmad narrated that Abu Ja’far Muhammad ibn Ibrahim al-Daybali quoted Abu Abdullah (who is Al-Hussein ibn al-Hassan al-Marvazy), on the authority of Sufyan, on the authority of Al-Zuhra, on the authority of Salim, on the authority of his father that God’s Prophet (MGB) said, “It is not proper to be jealous except in two conditions. The first case is to be jealous of a man to whom God has granted things and he gives some in charity day and night. The second case is to be jealous of a man to whom God has granted the Quran and he recites it during the day and the night.”

The Reason For The Twofold Love of The Prophet For Aqil

2-120 Abu Muhammad al-Hassan ibn Muhammad ibn Yahya ibn al-Hassan ibn Ja’far ibn Ubaydullah ibn al-Hussein ibn Ali ibn al-Hussein ibn Ali ibn Abi Talib (MGB) narrated that his grandfather Yahya ibn al-Hassan (MGB) quoted Ibrahim ibn Muhammad ibn Yusuf al-Moqad’dasi, on the authority

قال مصنف هذا الكتاب أدام الله عزه: إن النبي صلى الله عليه وآله إنما سكت بعد القراء‌ة لئلا يكون التكبير موصولا بالقراء‌ة، وليكون بين القراء‌ة والتكبير فصل، وهذا يدل على أنه لم يقل: آمين بعد فاتحة الكتاب سرا ولا جهرا لان المتكلم سرا وعلانية لا يكون ساكتا، وفي ذلك حجة قوية للشيعة على مخالفيهم في قولهم " آمين " بعد الفاتحة ولا قوة إلا بالله [العلي العظيم]

خصلتان لا يجتمعان في مسلم

2-117 أخبرني الخليل بن أحمد قال: حدثنا ابن صاعد قال: حدثنا العباس ابن محمد قال: حدثنا عون بن عمارة العنزي قال: حدثنا جعفر بن سليمان عن مالك بن دينار، عن عبد الله بن غالب، عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وآله: خصلتان لا تجتمعان في مسلم: البخل وسوء الخلق

خصلتان لا يجتمعان في قلب عبد

2-118 أخبرني الخليل بن أحمد السجزي قال: أخبرنا ابن صاعد قال: حدثنا إسحاق بن شاهين قال: حدثنا خالد بن عبد الله قال: حدثنا يوسف بن موسى قال: حدثنا جرير، عن سهيل عن صفوان، عن أبي يزيد، عن القعقاع بن اللجلاج، عن أبي هريرة، عن رسول الله صلى الله عليه وآله قال: لا يجتمع الشح والايمان في قلب عبد أبدا

لا حسد الا في اثنتين

2-119 أخبرني الخليل بن أحمد قال: أخبرنا أبوجعفر محمد بن إبراهيم الديبلي قال: حدثنا أبوعبد الله قال: حدثنا سفيان، عن الزهري، عن سالم، عن أبيه قال: قال رسول الله صلى الله عليه وآله: لا حسد إلا في اثنتين رجل آتاه الله مالا فهو ينفق منه آناء الليل وآناء النهار، ورجل آتاه الله القرآن فهو يقوم به آناء الليل وآناء النهار

علة محبة النبي صلى الله عليه وآله لعقيل بن أبى طالب حبين

2-120 حدثنا أبومحمد الحسن بن محمد بن يحيى بن الحسن بن جعفر بن عبيد الله بن الحسين بن علي بن الحسين بن علي بن أبي طالـب عليهم السلام قال: حدثنـي

of Ali ibn al-Hassan, on the authority of Ibrahim ibn Rostam, on the authority of Abi Hamzih al-Sakoony, on the authority of Jabir ibn Yazid al-Jo’afy, on the authority of Abdul Rahman ibn Sabit that God’s Prophet (MGB) told Aqil, “O Aqil! My love for you is twofold. I myself love you and I also love you since Abi Talib loves you.”

The Prophet (MGB) Was Pleased by Two Things

2-121 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted on the authority of Davood ibn al-Qasim, on the authority of Al-Hassan ibn Zayd that he had heard a group of the members of his household say, “When Ja’far ibn Abi Talib - may God be pleased with him - returned from Ethiopia where he had migrated to, it coincided with the conquering of Khaybar. The Prophet (MGB) stood up in front of him, kissed him on the forehead and said, ‘I do not know what has pleased me more? Is it the return of Ja’far or is it the conquering of Khaybar by God.’”

(The compiler of the book said,) ‘I have narrated the traditions in this regard in the book Faza’el Ja’far ibn Abi Talib.

The ProphetGranted Two Thigs to Al-Hassan and Al-Hussein

2-122 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted az-Zubayr ibn Abu Bakr, on the authority of Ibrahim ibn Hamzih az-Zubayri, on the authority of Ibrahim ibn Ali al-Ra’fe’ee, on the authority of his father, on the authority of his grandmother Bint Abi Ra’feh, “When the Prophet of God (MGB) was ill and about to perish, Fatimah (MGB) - the daughter of God’s Prophet (MGB), Al-Hassan (MGB) and Al-Hussein (MGB) were with the Prophet (MGB). Fatimah (MGB) said, ‘O Prophet of God! They are your (grand)children! Grant them something as inheritance.’ The Prophet (MGB) said, ‘I grant Al-Hassan my majesty and mastery, and grant Al-Hussein my bravery and benevolence.’”

2-123 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God have Mercy upon him - narrated that his grandfather quoted Muhammad ibn Ali, on the authority of Abdullah ibn al-Hassan ibn Muhammad and Hussein ibn Ali ibn Abdullah ibn Abi Ra’feh, on the authority of his father, on the authority of one of the elders among the Helpers (Ansar) who linked it up to Zaynab - the daughter of Abi Ra’feh, on the authority of her mother that Fatimah (MGB) said, “O Prophet of God! They are your (grand)children! Grant them something.” The Prophet (MGB) said, “I grant Al-Hassan my majesty and mastery, and grant Al-Hussein my bravery and benevolence.’

2-124 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted Muhammad ibn Ja’far, on the authority of his father, on the authority of Ibrahim ibn Muhammad, on the authority of Safvan ibn Suleiman that the Prophet (MGB) said, “Regarding

جدي يحيى بن الحسن قال: حدثني إبراهيم بن محمد بن يوسف المقدسي قال: حدثنا علي ابن الحسن، عن إبراهيم بن رستم، عن أبي حمزة السكوني، عن جابر بن يزيد الجعفي عن عبدالرحمن بن سابط قال: كان رسول الله صلى الله عليه وآله يقول لعقيل: إني لاحبك يا عقيل حبين حبا لك وحبا لحب أبي طالب لك

امران سر بهما النبي صلى الله عليه وآله

2-121 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا داود بن القاسم قال: حدثنا الحسن بن زيد قال: سمعت جماعة من أهل بيتي يقولون: إن جعفر بن أبي طالب رضي الله عنه لما قدم من أرض الحبشة وكان بها مهاجرا وذلك يوم فتح خيبر، قام إليه النبي صلى الله عليه وآله فقبل بين عينيه ثم قال: ما أدري بأيهما أنا أسر: بقدوم جعفر، أو بفتح خيبر. وقد أخرجت الاخبار التي رويتها في هذا المعنى في كتاب فضائل جعفر بن أبي طالب عليه السلام

نحل النبي صلى الله عليه وآله الحسن والحسين خصلتين

2-122 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا الزبير بن أبي بكر قال: حدثني إبراهيم بن حمزة الزبيري، عن إبراهيم ابن علي الرافعي، عن أبيه، عن جدته بنت أبي رافع قالت: أتت فاطمة بنت رسول الله صلى الله عليه وآله بابنيها الحسن والحسين عليهما السلام إلى رسول الله صلى الله عليه وآله في شكواه الذي توفي فيه، فقالت: يا رسول الله هذان ابناك فورثهما شيئا قال: أما الحسن فان له هيبتي وسؤددي وأما الحسين فان له جرأتي وجودي

2-123 حدثنا الحسن بن محمد بن يحيى العلوي - رحمه الله - قال: حدثني جدي قال: حدثني محمد بن علي قال: حدثنا عبد الله بن الحسن بن محمد وحسين بن علي بن عبد الله بن أبي رافع قال:أخبرني أبي عن شيخ من الانصار يرفعه إلى زينب بنت ابن أبي رافع، عن أمها قالت: قالت فاطمة عليها السلام: يا رسول الله هذان ابناك فانحلهما، فقال رسول الله صلى الله عليه وآله: أما الحسن فنحلته هيبتي وسؤددي، وأما الحسين فنحلته سخائي وشجاعتي

2-124 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا محمد بن جعفر قال: حدثني أبي، عن إبراهيم بن محمد، عن صــفوان بن

Al-Hassan, I have granted him my grandeur and patience, and regarding Al-Hussein, I have granted him my benevolence and compassionateness.”

It Is Not Proper For One to Stay Awake After the Night Prayer Except for Two People

2-125 Al-Khalil ibn Ahmad narrated that Abul Abbas al-Suraj quoted Abdullah ibn Umar, on the authority of Vaki’a ibn al-Jar’rah, on the authority of Sufyan, on the authority of Mansoor (ibn al-Mua’tamar ibn Abdullah ibn Rabi’ah al-Kufy), on the authority of Khasamat (ibn Abdul Rahman), on the authority of Abdullah (ibn Mas’ood) that God’s Prophet (MGB) said, “It is not proper to stay awake after the night prayer except for two people: one who wants to pray, and one who is traveling.”

The Two Main Causes of Going to Hell and the Two Main Causes of Going to Paradise

2-126 Al-Khalil ibn Ahmad narrated that Ibn Mu’az quoted on the authority of Al-Hussein al-Marvazy, on the authority of Muhammad ibn Ubayd, on the authority of Davood al-Awedi, on the authority of his father, on the authority of Abi Hurayrih that the Prophet (MGB) said, “The two main two reasons why some people from my nation will go to Hell are the two cavities.” The Prophet (MGB) was asked, “O Prophet of God! What do you mean by the two cavities?” The Prophet replied, “Stomach and sex.” The Prophet (MGB) added, “And the two main reasons for entry into Paradise are fearing God and having a good temper.”

The Honorable the Exalted God Would Not Give His Servants Two Fears And Two Securities

2-127 Al-Khalil ibn Ahmad narrated that Ibn Mu’az quoted Al-Hussein al-Marvazy, on the authority of Abdullah, on the authority of (ibn) Oan, on the authority of Al-Hassan that God’s Prophet (MGB) said, “God the Blessed the Sublime swore by His Honor and Grandeur that He would not give His servants (that is the people) two fears and two securities. If a person is not afraid of Me in this world, I will scare him on the Resurrection Day, and if he is afraid of Me in this world, I will make him secure on the Resurrection Day.”

Two Things Improve This Nation And Two Destroy It

2-128 Abul-Hassan Muhammad ibn Ahmad ibn Ali Asad Al-Asady narrated that Ahmad ibn Muhammad ibn al-Hassan al-Ameri quoted Ibrahim ibn Isa ibn Ubayd al-Sadoosi, on the authority of Suleiman ibn Amr, on the authority of Abdullah ibn Hassan ibn Hassan ibn Ali, on the authority of his mother Fatimah - the daughter of Al-Hussein (MGB), on the authority of his father (MGB)86 that God’s Prophet (MGB) said, “The first two things that would improve this nation are abstinence and certitude, and the last two things that would destroy it are stinginess and having high aspirations.”

سليمان أن النبي صلى الله عليه وآله قال: أما الحسن فأنحله الهيبة والحلم، وأما الحسين فأنحله الجود والرحمة

لا سهر بعد العشاء الاخرة الا لاحد رجلين

2-125 أخبرني الخليل بن أحمد قال: أخبرنا أبوالعباس السراج قال: حدثنا عبد الله بن عمر قال: حدثنا وكيع بن الجراح، عن سفيان، عن منصور عن خيثمة، عن عبد الله عن رسول الله صلى الله عليه وآله قال: لا سمر بعد العشاء الآخرة إلا لاحد رجلين: مصل أو مسافر

اکثر ما يدخل به الامه النار شيئتان واکثر ما يدخل به الجنه شيئتان

2-126 أخبرني الخليل بن أحمد قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي، قال: حدثنا محمد بن عبيد قال: حدثنا داود الاودي عن أبيه، عن أبي هريرة، عن النبي صلى الله عليه وآله قال: إن أول ما يدخل به النار من امتي الاجوفان، قالوا: يا رسول الله وما الاجوفان قال: الفرج والفم، وأكثر ما يدخل به الجنة تقوى الله وحسن الخلق

لا يجمع الله عز وجل علی عبده خوفين ولا امنين

2-127 أخبرني الخليل بن أحمد قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي قال: حدثنا عبد الله قال: أخبرنا [ابن] عون، عن الحسن قال: قال رسول الله صلى الله عليه وآله: قال الله تبارك وتعالى وعزتي وجلالي لا أجمع على عبدي خوفين، ولا أجمع له أمنين، فاذا أمنني في الدنيا أخفته يوم القيامة، وإذا خافني في الدنيا آمنته يوم القيامة

صلاح اول هذه الامة بخصلتين وهلاك آخرها بخصلتين

2-128 حدثنا أبوالحسن محمد بن أحمد بن علي بن أسد الاسدي قال: حدثنا أحمد بن محمد بن الحسن العامري قال: حدثنا إبراهيم بن عيسى بن عبيد السدوسي قال: حدثنا سليمان بن عمرو، عن عبد الله بن حسن بن حسن بن علي، عن امه فاطمة بنت الحسين، عن أبيها عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن صلاح أول هذه الامة بالزهد واليقين، وهلاك آخرها بالشح والامل

Notes

1. In some versions we read Al-Qazi.

2. Defecation, farting, urination, ejaculation, menses and spotting.

3. Denied and not thanked for.

4. By which the people are tested.

5. We read Yahya al-Tavil Sahibn al-Misri in the Al-Navadir chapter on At-Tahzib in the book Aj-Jahhad.’

6. The Al-Muhlibs were the family from the noble ones of the Shayban clan who were supporters of the Umayyads. They were the heads of the army and governors of the states in the Umayyads government. Muhlib ibn Abi Safreh and Yazid ibn Muhlib are two of the most famous of them.

7. Hashemite is the Latin version of the Arabic Hashemi and traditionally refers to those belonging to the Bani Hashim, or "clan of Hashim", a clan within the larger Quraysh tribe.

8. Hypocrites.

9. In some versions we read ‘Abu Muni’a.’

10. In some versions we read ‘Abu Muni’a.’

11. Ibn Ayoob.

12. Al-Sakoony.

13. The pilgrimage occurs from the 6th to the 12th day of Dhul-Hijja, the 12th month of the Islamic calendar.

14. "Speak fairly to the people." [The Holy Quran: Baqara 2:83]

15. Meaning that he is content.

16. The Holy Quran: Al-Hajj 22:19.

17. An Arabic word meaning benevolent.

18. Imam Musa Kazim (MGB).

19. Al-Ash’ari.

20. Georgia, known from 1990 to 1995 as the Republic of Georgia, is a country to the east of the Black Sea in the south Caucasus. A former republic of the Soviet Union, it shares borders with Russia in the north and Turkey, Armenia, Azerbaijan in the south.

21. See footnote for 1-21.

22. In another tradition we read that God says, “I am the third party in any partnership as long as the partners do not cheat each other. However, I will leave the partnership as soon as they cheat each other.”

23. The procedure laid down for divorce requires that divorce should be pronounced, during the period of cleanness, and must be followed by iddah, a waiting period of about three months; and during this period the woman should remain in the house of her husband, and the parties may re-establish marital relations. In the case of women who do not menstruate, the iddah is three months, and in the case of pregnant women it lasts till delivery. There is no iddah when the divorce takes place before the parties have come together.

After the iddah has passed away, the parties may remarry. But the option for re-establishment of marital relations and remarriage is limited to two occasions, if the husband after benefiting of the permission on two occasions resorts to divorce a third time the divorce becomes irrevocable and reconciliation cannot be effected, nor can the parties remarry. An exception in this case is, however, made when the wife has married another husband and becomes eligible again for marriage through a divorce, or any other reason.

24. Meaning that good and sincere friends are very hard to find.

25. The pilgrimage occurs from the 6th to the 12th day of Dhul-Hijja, the 12th month of the Islamic calendar.

26. or Maysar (ibn Abdul Aziz).

27. Some people used to say this during the Tashahhud in the middle of their prayers.

28. This refers to Adam being thrown out of Paradise.

29. Imam al-Baqir (MGB).

30. The Holy Quran: Furqan 25:67.

31. The Holy Quran: Saffat 37:102.

32. The Holy Quran: Nahl 16:40.

33. God said in the Holy Quran, “Do not marry, from now on, the ex-wives of your fathers.” [The Holy Quran: Al-Nisaa 4:22]

34. God said in the Holy Quran, “Know that whatever property you may gain, one fifth belongs to Allah, the Messenger, the kindred, orphans, the needy and those who need money while on a journey.” [The Holy Quran: Al-Anfal 8:41]

35. The Holy Quran: Baqara 2:133.

36. The Holy Quran: Saffat 37:107.

37. Imam as-Sadiq (MGB).

38. Imam al-Baqir (MGB).

39. Imam as-Sadiq (MGB).

40. Imam al-Baqir (MGB).

41. Imam al-Hassan ibn Ali (MGB).

42. Of the End of Time and the coming of the Resurrection Day.

43. Imam as-Sadiq (MGB)

44. Imam al-Baqir (MGB)

45. Hashemite is the Latin version of the Arabic Hashemi and traditionally refers to those belonging to the Bani Hashim, or "clan of Hashim", a clan within the larger Quraysh tribe.

46. Tanbour refers to a certain musical instrument, a kind of malodine with cords of brass wire, which is played with a plectrum.

47. Al-Ash’ari.

48. A form of perfume

49. Imam As-Sajjad (MGB)

50. The Holy Quran: Waqea 56:1.

51. The Holy Quran: Waqea 56:2.

52. The Holy Quran: Waqea 56:3.

53. The Holy Quran: Waqea 56:3.

54. people

55. The Holy Quran: Rahman 55:19-20.

56. The Holy Quran: Rahman 55:21.

57. Al-Kauthar or the Pool in Heaven.

58. Saqalayn

59. Al-Kauthar or the Pool in Heaven

60. From somewhere in Damascus to somewhere in Baghdad.

61. Saqalayn

62. Abil Hassain Uthman ibn Asim al-Asadi al-Kufi

63. Lucky jewelry: a piece of jewelry worn to provide protection against evil, injury, disease or bad luck. Lucky object: an ordinary object that is supposed to provide protection against bad luck or negative forces. An object worn, especially around the neck, as a charm against evil or injury.

64. A mass of short fine hairs or fibers

65. See footnote for 1-21.

66. Who is Abu Hamzih al-Somali

67. Saint Ab’bas the son of Imam Ali ibn Abi Talib (MGB)

68. Where Imam Al-Hussein (MGB) and all his companions were martyred.

69. In some versions ‘known as hil’

70. In Sahih Muslim it is followed by “in my house.”

71. referring to Hafs ibn Umar ibn al-Harith Abi Umar al-Howzi

72. Al-Shoa’bat ibn al-Hujjaj.

73. Who is Nasr ibn Imran al-Zaba’ee al-Basri

74. “Boasters” refers to three groups of people: 1) Those who boast about Ali (MGB) and consider him to be God. 2) Those who boast about the members of the household of the Prophet (MGB), and attribute to them characteristics which they do not attribute to themselves. 3) Those who believe that the recognition of the Imam will make us needless of performing all acts of worship and all the obligatory deeds. Thus by relying on our love for the members of the household of the Prophet (MGB) they abandon making ablutions, saying prayers, fasting, paying the alms-tax and performing the Hajj pilgrimage to the Ka’ba.

75. “Boasters” refers to three groups of people: 1) Those who boast about Ali (MGB) and consider him to be God. 2) Those who boast about the members of the household of the Prophet (MGB), and attribute to them characteristics which they do not attribute to themselves. 3) Those who believe that the recognition of the Imam will make us needless of performing all acts of worship and all the obligatory deeds. Thus by relying on our love for the members of the household of the Prophet (MGB) they abandon making ablutions, saying prayers, fasting, paying the alms-tax and performing the Hajj pilgrimage to the Ka’ba.

76. The Qadarites believed that all their deeds and actions are created by themselves and God has no control over them.

77. In some versions we read ‘Abu Muni’a.’

78. The Qadarites believed that all their deeds and actions are created by themselves and God has no control over them.

79. It seems that these are Imam Ali’s (MGB) own poems.

80. See footnote for 1-103.

81. Imam Al-Hussein (MGB).

82. The Holy Quran: Chapter 1.

83. The Holy Quran: Al-Fatiha 1:7.

84. The Holy Quran: Chapter 1.

85. The Holy Quran: Chapter 1.

86. Imam Al-Hussein (MGB)

Part 2: On Two-Numbered Characteristics

Recognition of God By Two Characteristics

2-1 Ahmad ibn Harun al-Fami1 and Ja’far ibn Muhammad ibn Masroor - may God be pleased with them - narrated that Muhammad ibn Ja’far ibn Bat’tat quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Hisham ibn Salim, on the authority of Aba Abdullah as-Sadiq (MGB), “I heard my father (MGB) narrate on the authority of his father (MGB) that a man stood in front of the Commander of the Faithful Imam Ali (MGB) and said, ‘O Commander of the Faithful! How did you come

عبد الله بن عمر، وأبي هريرة قالا: قال رسول الله صلى الله عليه وآله: إذا طاب قلب المرء طاب جسده، وإذا خبث القلب خبث الجسد

دخل الرجل الجنة بخصلة

1-111 أخبرني الخليل بن أحمد السجزي قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي قال: حدثنا عبد الله قال: أخبرنا يحيى بن عبيد الله قال: سمعت أبي يقول: سمعت أبا هريرة يقول: قال رسول الله صلى الله عليه وآله: دخل عبد الجنة بغصن من شوك كان على طريق المسلمين فأماطه عنه

من سره خصلتان فليستعمل خصلة

1-112 حدثنا أبوأحمد محمد بن جعفر البندار الفرغاني، قال: حدثنا أبوالعباس محمد بن محمد بن جمهور الحمادي قال: حدثنا أبوعبد الله محمد بن علي بن زيد الصايغ المكي بمكة قال: حدثنا أحمد بن شبيب قال: أخبرني أبي، عن يونس عن ابن شهاب، عن أنس بن مالك قال: سمعت النبي صلى الله عليه وآله يقول: من سره أن يبسط له في رزقه وينسأ له في أجله فليصل رحمه

كان رسول الله صلى الله عليه وآله يسلم تسليمة واحدة

1-113 حدثنا أبوأحمد محمد بن جعفر البندار قال: حدثني أبوالقاسم سعيد بن أحمد بن أبي سالم قال: حدثنا أبوزكريا يحيى بن الفضل الوراق قال: حدثنا إسحاق بن إبراهيم الوراق السمرقندي قال: حدثنا سليمان بن سلمة قال: حدثنا بقية بن الوليد، عن الزيادي، عن الزهري، عن أنس أن رسول الله صلى الله عليه وآله كان يسلم تسليمة واحدة

باب الإثنين

معرفة التوحيد بخصلتين

2-1 حدثنا أحمد بن هارون الفامي وجعفر بن محمد بن مسرور رضي الله عنهما قالا: حدثنا محمد بن جعفر بن بطة قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: سمعت أبي يحدث عن أبيه عليه السلام أن رجلاً قام إلى أمير المؤمنين عليه السلام

to recognize your Lord?’ He (MGB) replied, ‘By the dissolution of intentions and the breach of aspirations. Sometimes I had an aspiration, but He got in the way between me and my aspirations. Sometimes I made some intentions, but destiny opposed my intentions. Thus, I realized that there is some other Planner.’ The man asked, ‘Why did you thank Him for His Blessings?’ He (MGB) replied, ‘I looked at His Calamities which He fended off from me and brought them upon someone else. Thus, I realized that He has Blessed me. Thus, I thanked Him.’ The man asked, ‘Why do you like to meet Him?’ He (MGB) replied, ‘I saw that He has given me the religion of His Angels, Messengers and Prophets. Then I realized that He has honored me with this religion and will never forget me. Therefore, I would like to meet Him.’

On the Prophet’s Saying, “There Are Two Things Which I Do Not Wish to Share with Anyone”

2-2 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two things which I do not wish to share with anyone. The first one is my ablutions that are a part of my prayer, and the second one is my charity which I personally like to put in the hands of the needy, since it will be placed in the Hands of the Merciful.”

Two Strange Things to Put up with

2-3 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ibrahim ibn Hashim, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two strange things you must put up with: Accept a wise saying said by a fool, and forgive a foolish saying said by a wise man.”

Nothing Voids Ablutions Except for What Leaves from the Two Sides

2-4 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of Muhammad ibn Sama’at, on the authority of Abdullah ibn Miskan, on the authority of Abi Basir al-Moradi: “I asked Aba Abdullah as-Sadiq (MGB) regarding having

فقال له: يا أمير المؤمنين بما عرفت ربك؟ قال: بفسخ العزم ونقض الهم لما أن هممت فحال بيني وبين همي، وعزمت فخالف القضاء عزمي فعلمت أن المدبر غيري، قال: فبما ذا شكرت نعماه؟ قال: نظرت إلى بلاء قد صرفه عني وأبلى به غيري، فعلمت أنه قد أنعم علي فشكرته، قال: فبما ذا أحببت لقاء‌ه؟ قال: لما رأيته قد اختار لي دين ملائكته ورسله وأنبيائه علمت أن الذي أكرمني بهذا ليس ينساني فأحببت لقاء‌ه

قال النبي صلى الله عليه وآله خلتان لا احب أن يشاركني فيهما أحد

2-2 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: خلتان لا احب أن يشاركني فيهما أحد: وضوئي فانه من صلاتي، وصدقتي فانها من يدي إلى يد السائل فانها تقع في يد الرحمن

غريبتان فاحتملوهما

2-3 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن إبراهيم بن هاشم، عن النوفلي، عن السكوني، عن جعفر ابن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: غريبتان فاحتملوهما كلمة حكم من سفيه فاقبلوها، وكلمة سفه من حكيم فاغفروها

لا ينقض الوضوء الا ما خرج من الطرفين

2-4 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي قال: حدثني محمد بن سماعة، عن عبد الله بن مسكان، عن أبي بصيـر المرادي، عن أبي عبـد الله عليه السـلام قـال: سألته عن الحجامة والقئ وكل دم سائل، فقال: ليس فيه وضوء إنما الوضوء ممـــا

phlebotomy performed and any blood that flows out of the body. The Imam (MGB) replied, ‘There is no need to make any ablutions since one must only make ablutions due to what leaves from the two sides2 by (the mechanisms bestowed to us due to) God’s Blessing.’”

The compiler of the book - may God increase his honor - said, “This means defecation, farting, urination, and ejaculation.”

Two Blessings Being Denied

2-5 Ja’far ibn Ali al-Kufy - may God be pleased with him - narrated that his grandfather Al-Hassan ibn Ali ibn Abdullah ibn al-Muqayrih quoted on the authority of his grandfather Abdullah ibn al-Muqayrih, on the authority of Isma’il ibn Muslim, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Two blessings are taken for granted3 : Security and health.”

Two Things Which Cause Trouble for Most People

2-6 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two things which cause trouble for most people: health and leisure.”4

2-7 Al-Khalil ibn Ahmad narrated that Abu Ja’far Muhammad ibn Mu’az quoted on the authority of Al-Hussein ibn al-Hassan al-Marvazy, on the authority of Abdullah ibn al-Mobarak and al-Fazl ibn Musa, on the authority of Abdullah ibn Sa’id ibn Abi Hind, on the authority of his father, on the authority of Ibn Ab’bas that God’s Prophet (MGB) said, “There are two things which cause sedition for most people: health and leisure.”

No Worship of God is Better than Being Quiet and Walking to God’s House

2-8 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ayoob ibn Nooh, on the authority of Al-Rabi’a ibn Muhammad al-Muslimy, on the authority of Abil Rabi’a ash-Shamy, on the authority of Aba Abdullah as-Sadiq (MGB), “No worship of God is better than being quiet and walking to God’s House.”

2-9 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Yaqoob ibn Yazid, on the authority of Ibn Abi Umayr, on the authority

خرج من طرفيك اللذين أنعم الله بهما عليك

قال مصنف هذا الكتاب أدام الله عزه: يعني من بول أو غائط أو ريح أو مني

نعمتان مكفورتان

2-5 حدثنا جعفر بن علي الكوفي رضي الله عنه قال: حدثني جدي الحسن ابن علي بن عبد الله بن المغيرة، عن جده عبد الله بن المغيرة، عن إسماعيل بن مسلم، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: نعمتان مكفورتان: الامن والعافية

خصلتان كثيرمن الناس مفتون فيهما

2-6 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: خصلتان كثير من الناس مفتون فيهما: الصحة والفراغ

2-7 أخبرني الخليل بن أحمد قال: أخبرنا أبوجعفر محمد بن معاذ قال: حدثنا الحسين بن الحسن المروزي، عن عبد الله بن المبارك، والفضل بن موسى قالا: أخبرنا عبد الله بن سعيد بن أبي هند، عن أبيه، عن ابن عباس قال: قال رسول الله صلى الله عليه وآله: نعمتان مفتون فيهما كثير من الناس الفراغ والصحة

ما عبد الله عز وجل بشيء أفضل من الصمت والمشي إلى بيته

2-8 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن أيوب بن نوح، عن الربيع بن محمد المسلي، عن أبي الربيع الشامي، عن أبي عبد الله عليه السلام قال: ما عبد الله بشيء أفضل من الصمت والمشي إلى بيته

يؤمر بالمعروف رجلان

2-9 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيـد،

of Yahya al-Tawil al-Basry5 , on the authority of Aba Abdullah as-Sadiq (MGB), “A believer who accepts advice or an ignorant person who learns will listen to the enjoinment of the good and the admonishment against evil. However, one who has the whip and the sword will not.”

2-10 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abil Ab’bas Jarir al-Bajaly, on the authority of Muhammad ibn Ishaq, on the authority of his father, on the authority of Aba Abdullah as-Sadiq (MGB), “There are two wings for atheism: the Umayyads and the al-Muhlibs.6

The Blessed the Sublime God Has Divided the People on the Earth into Two Groups

2-11 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn Abdul Jab’bar, on the authority of Al-Hassan ibn Ali ibn Faz’zal, on the authority of Zarif ibn Nasih, on the authority of Ibrahim ibn Yahya, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “The Blessed the Sublime God has divided the people on the Earth into two groups and placed me in the better one. Then he divided that group into three parts and I was in the best part. Then he chose the Quraysh from amongst the Arabs, chose the children of Abdul Mutalib from amongst the Hashemites7 , and chose me from amongst the children of Abdul Mutalib.”

Two Groups in This Nation Whose Improvement Would Improve the Nation and Whose Corruption Would Corrupt the Nation

2-12 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Ahmad, on the authority of Al-Abbas ibn Ma’ruf, on the authority of Muhammad ibn Sa’id ibn Qazvan, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “There are two groups in this nation whose improvement would improve the nation and whose corruption would corrupt the nation.” He (MGB) was asked, “O Prophet of God! Who are they?” The Prophet (MGB) replied, “The jurisprudents and the chiefs.”

Fear God Regarding Two Weak Ones

2-13 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn

عن ابن أبي عمير، عن يحيى الطويل البصري عن أبي عبد الله عليه السلام قال: إنما يؤمر بالمعروف وينهى عن المنكر مؤمن فيتعظ، أو جاهل فيتعلم، وأما صاحب سوط وسيف فلا

للكفر جناحان

2-10 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد بن عيسى، عن أبي العباس جرير البجلي عن محمد بن إسحاق، عن أبيه، عن أبي عبد الله عليه السلام قال: للكفر جناحان: بنو امية وآل المهلب

قسم الله تبارك وتعالى اهل الارض قسمين

2-11 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عبدالجبار، عن الحسن بن علي بن فضال، عن ظريف بن ناصح، عن إبراهيم بن يحيى قال: حدثني جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: قسم الله تبارك وتعالى أهل الارض قسمين فجعلني في خيرهما ثم قسم النصف الآخر على ثلاثة فكنت خير الثلاثة، ثم اختار العرب من الناس، ثم اختار قريشا من العرب، ثم اختار بني هاشم من قريش، ثم اختار بني عبدالمطلب من بني هاشم، ثم اختارني من بني عبدالمطلب

صنفان من هذه الامة اذا صلحا صلحت الامة واذا فسدا فسدت الامة

2-12 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه، عن أبيه، عن محمد ابن أحمد، عن العباس بن معروف، عن محمد بن سعيد بن غزوان، عن السكوني، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله صنفان من امتي إذا صلحا صلحت امتي، وإذا فسدا فسدت امتي، قيل: يا رسول الله ومن هما؟ قال: الفقهاء والامراء

اتقو الله في الضعيفين

2-13 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثني أبـي، عـن

Ahmad, on the authority of Ali ibn al-Sindy, on the authority of Uthman ibn Isa, on the authority of Sama’at, on the authority of Aba Abdullah as-Sadiq (MGB), “Fear God regarding two weak ones meaning orphans and women.”

The reward of whoever takes care of two daughters, Two sisters, two paternal aunts or two maternal aunts

2-14 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn Isa ibn Ubayd, on the authority of Zakariya al-Mumin who linked it up to Aba Abdullah as-Sadiq (MGB), “Whoever takes care of two daughters, two sisters, two paternal aunts or two maternal aunts will be safeguarded from the Fire.”

Two Men Will Not Sense the Scent of Paradise

2-15 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad, on the authority of Muhammad ibn Al-Sindy, on the authority of Ali ibn al-Hikam, on the authority of Muhammad ibn al-Fuzayl, on the authority of Sharis al-Vabeshy, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that God’s Prophet (MGB) said, “The scent of Paradise can be smelled from a distance of five-hundred years away. However, those damned by their parents and the cuckold will not sense it.” He was asked, “O Prophet of God! Who is a cuckold?” He (MGB) replied, “One whose wife commits adultery and he knows about it.”

What Has Been Said About Two-Faced People

What Has Been Said About Two-Faced People8

2-16 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Abi Ja’far Ahmad ibn Aba Abdullah, on the authority of Abil Jo’aza al-Monabat ibn Abdullah, on the authority of Al-Hussein ibn Alvan, on the authority of Amr ibn Khalid, on the authority of Zayd ibn Ali, on the authority of his father (MGB), on the authority of his grandfather (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “A two-faced person will be presented on the Resurrection Day with his tongue coming out from behind his head and with another tongue sticking out in front. They will bring fire to burn him and proclaim, ‘This is one who had two faces and two tongues in the world. This is how he will be known on the Resurrection Day.’”

2-17 Al-Khalil ibn Ahmad narrated that Ibn Muni’a9 quoted on the authority of Abu Bakr ibn Abi Shoyba’, on the authority of Abu Muawiyah, on the authority of Al-A’amash, on the authority of Abi Salih, on the authority of Abi Hurayrih that God’s Prophet (MGB) said, “The worst of the

محمد بن أحمد، عن علي بن السندي، عن عثمان بن عيسى، عن سماعة، عن أبي عبد الله عليه السلام قال: اتقوا الله في الضعيفين يعني بذلك اليتيم والنساء

ثواب من عال ابنتين أو اختين أو عمتين أو خالتين

2-14 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار قال: حدثنا محمد بن عيسى بن عبيد، عن زكريا المؤمن رفعه إلى أبي عبد الله عليه السلام قال: من عال ابنتين أو اختين أو عمتين أو خالتين حجبتاه من النار

لا يجد ريح الجنة رجلان

2-15 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن محمد بن السندي، عن علي بن الحكم، عن محمد بن الفضيل، عن شريس الوابشي، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن الجنة ليوجد ريحها من مسيرة خمس مائة عام، ولا يجدها عاق ولا ديوث، قيل: يا رسول الله وما الديوث قال: الذي تزني امرأته وهو يعلم

ما جاء في ذى وجهين

2-16 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي جعفر أحمد بن أبي عبد الله، عن أبي الجوزاء المنبه بن عبد الله، عن الحسين بن علوان، عن عمرو بن خالد، عن زيد بن علي، عن أبيه، عن جده، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: يجئ يوم القيامة ذو الوجهين دالعا لسانه في قفاه وآخر من قدامه يلتهبان نارا حتى يلهبا جسده، ثم يقال له: هذا الذي كان في الدنيا ذا وجهين وذا لسانين يعرف بذلك يوم القيامة

2-17 أخبرني الخليل بن أحمد قال: حدثنا ابن منيع قال: حدثنا أبوبكر بن أبي شيبة قال: حدثنا أبومعاوية، عن الاعمش، عن أبي صالح، عن أبي هريرة قال: قـال

people near the Honorable the Exalted God on the Resurrection Day are the two-faced ones.”

2-18 Al-Khalil ibn Ahmad narrated that Ibn Muni’a10 quoted on the authority of Abu Bakr ibn Abi Shoyba’, on the authority of Abu Muawiyah, on the authority of Sharik, on the authority of Al-Rakin, on the authority of Na’eem ibn Hanzale’, on the authority of Am’mar that God’s Prophet (MGB) said, “The people who are two-faced in this world will have two tongues of Fire on the Resurrection Day.”

2-19 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Musa ibn Umar, on the authority of Ibn Sin’an, on the authority of U’an ibn Mu’een - the hat-buyer - that Ibn Abi Ya’foor said, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Whoever meets the believers in one fashion, but gossips about them in their absence in a different fashion will have two tongues of Fire on the Resurrection Day.’”

2-20 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn al-Hussein ibn Abil-Khat’tab, on the authority of Ali ibn An-Nue’man, on the authority of Abdullah ibn Miskan, on the authority of Davood ibn Farqad, on the authority of Abi Shaybih az-Zahri that Abi Ja’far al-Baqir (MGB) said, “A servant who is two-faced and has two tongues is bad. He will praise his believing brother in front of him, but talk badly about him in his absence. He will be jealous of him whenever he gets a blessing and will not assist him when a calamity befalls him.”

The People Are in Two Groups: Some Who Get Relieved by Others and Some from Whom Others Get Relieved

2-21 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Salim, on the authority of Ahmad ibn an-Nazr, on the authority of Amr ibn Shimr, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that God’s Prophet (MGB) said, “The people are in two groups: those who get relieved by others and those from whom others get relieved. Those who get relieved are the believers. Once they die they are relieved of this world and its calamities. Those from whom others get relieved are the unbelievers. Once they die, the trees, the animals and many of the people get relieved from them.”

رسول الله صلى الله عليه وآله: إن من شر الناس عند الله عز وجل يوم القيامة ذا الوجهين

2-18 أخبرني الخليل بن أحمد قال: أخبرنا ابن منيع قال: حدثنا أبوبكر بن أبي شيبة قال: حدثنا شريك، عن الركينعن نعيم بن حنظلة، عن عمار قال: قال رسول الله صلى الله عليه وآله: من كان له وجهان في الدنيا كان له يوم القيامة لسانان من نار

2-19 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد ابن يحيى بن عمران الاشعري، عن موسى بن عمر، عن ابن سنان، عن عون بن معين بياع القلانس، عن ابن أبي يعفور قال: سمعت أبا عبد الله عليه السلام يقول: من لقى المؤمنين بوجه، وغابهم بوجه أتى يوم القيامة وله لسانان من نار

2-20 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن علي بن النعمان، عن عبد الله بن مسكان، عن داود بن فرقد، عن أبي شيبة الزهري، عن أبي جعفر عليه السلام قال: بئس العبد عبد يكون ذا وجهين وذا لسانين، يطري أخاه في الله شاهدا، ويأكله غائبا، إن اعطي حسده، وإن ابتلي خذله

الناس اثنان واحد أراح، وآخر استراح

2-21 حدثنا الحسين بن أحمد بن إدريس رضي الله عنه، عن أبيه، عن محمد بن سالم، عن أحمد بن النضر، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: الناس اثنان واحد أراح وآخر استراح، فأما الذي استراح فالمؤمن إذا مات استراح من الدنيا وبلائها، وأما الذي أراح فالكافر إذا مات أراح الشجر والدواب وكثيراً من الناس

People Are of Two Types: The Learned and the Seeker of Knowledge

2-22 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil Qasim quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid, on the authority of Muhammad ibn Abi Umayr who linked it up to Aba Abdullah as-Sadiq (MGB), “The people are in two groups: knowledgeable ones and those acquiring knowledge. The rest of the people are like flies subject to the wind and such people will be thrown into the Fire.”

Two Characteristics One of Which Will Cause Forgetting Sins and the Other Will Cause Hardening of the Hearts

2-23 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Al-Hussein ibn Ishaq al-Tajir, on the authority of Ali ibn Mahzyar, on the authority of Fuzalat11 , on the authority of Isma’il ibn Abi Zyad al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB) that his father Al-Baqir (MGB) said, “The Blessed the Sublime God revealed to Moses (MGB), ‘Do not get pleased with the extent of your wealth and do not abandon remembering Me under any circumstances since extensive wealth will cause the forgetting of sins, and abandoning My remembrance will cause the hardening of hearts.’”

Two Characteristics That Provide Immunity to Leprosy

2-24 Ahmad ibn Ali ibn Ibrahim - may God be pleased with him - narrated that his father quoted on the authority of his father Ibrahim ibn Hashim, on the authority of Muhammad ibn Abi Umayr, on the authority of Hafs ibn al-Bakhtari, on the authority of Aba Abdullah as-Sadiq (MGB), “Cutting the nails and shaving the moustache every Friday provides immunity to leprosy.”

Attend to Two Major Issues

2-25 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Al-Hussein ibn Ishaq al-Tajir, on the authority of Ali ibn Mahzyar, on the authority of Al-Hussein ibn Sa’id, on the authority of Fuzalat ibn Ayoob, on the authority of Isma’il ibn Abi Zyad12 , on the authority of Aba Abdullah as-Sadiq (MGB) that his father (MGB) said, “Abuzar - may God have Mercy upon him - cried due to the fear of the Honorable the Exalted God so much that he started to complain about his eyes. He was told: ‘O Abuzar! Pray to God to heal your eyes.’ He said, ‘I am not worried about that. I have more important issues to attend to.’ He was asked, ‘What are you attending to?’ He replied, ‘Paradise and the Hell-fire.”

الناس اثنان عالم ومتعلم

2-22 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني عمي محمد ابن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد، عن محمد ابن أبي عمير رفعه إبي أبي عبد الله عليه السلام قال: الناس اثنان عالم ومتعلم، وسائر الناس همج والهمج في النار

خصلتان احداهما تنسى الذنوب والاخرى تقسى القلوب

2-23 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثني أبي، عن الحسين بن إسحاق التاجر، عن علي بن مهزيار، عن فضالة، عن إسماعيل بن أبي زياد عن أبي عبد الله، عن أبيه عليهما السلام قال: أوحى الله تبارك وتعالى إلى موسى عليه السلام: لا تفرح بكثرة المال، ولا تدع ذكري على كل حال، فان كثرة المال انسي الذنوب، وترك ذكري يقسي القلوب

خصلتان امان من الجذام

2-24 حدثنا أحمد بن علي بن إبراهيم رضي الله عنه قال: حدثني أبي، عن أبيه إبراهيم بن هاشم، عن محمد بن أبي عمير، عن حفص بن البختري، عن أبي عبد الله عليه السلام قال: تقليم الاظفار وأخذ الشارب من جمعة إلى جمعة أمان من الجذام

الشغل بالعظيمتين

2-25 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن الحسين بن إسحاق التاجر، عن علي بن مهزيار، عن الحسين بن سعيد، عن فضالة بن أيوب، عن إسماعيل بن أبي زياد، عن أبي عبد الله، عن أبيه عليهما السلام قال: بكى أبوذر - رحمه الله - من خشية الله عز وجل حتى اشتكى بصره، فقيل له: يا أباذر لو دعوت الله أن يشفي بصرك، فقال: إني عنه لمشغول وما هو من أكبر همي، قالوا: وما يشغلك عنه؟ قال: العظيمتان: الجنة والنار

The World is Just Two Words and Two Dirhams

2-26 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), “Abuzar - may God have Mercy upon him - was standing by the Ka’ba and said, ‘I am Jundab ibn Sakan.’ The people gathered around him. He said, ‘You prepare some things to take along with yourself when deciding to go on a trip. The trip to the Hereafter is upcoming. Don’t you want to prepare some things to take along to benefit you?’ A man went to him and said, ‘Please advise us.’ He said, ‘Fast on hot days as a means of savings for the Resurrection, and perform the Hajj pilgrimage13 visit for major affairs. Say two units of prayers in the dark of the night for the awe of the grave. Speak fairly14 , give charity to the poor and do not utter wicked words so that perhaps you may be saved from the Day of Hardship (Resurrection). Consider this world to be worth only two Dirhams. Spend one Dirham for your wife and send the second Dirham ahead of you. Any third Dirham is harmful and will not benefit you. Consider this world to be two words. Use one word to earn a legitimate means of sustenance and use the second one to attain the Hereafter. The third word is harmful and will not benefit you. Do not go after it.’ He added, ‘The sorrow of the day which I cannot attain kills me.’”

2-27 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ali ibn al-Sindy, on the authority of Muhammad ibn Amr ibn Sa’id, on the authority of Musa ibn Akeel, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘A man would not be knowledgeable (in religion) unless he abandons lust and doesn’t care about what he wears or what he eats to overcome his hunger.’”15

2-28 Ja’far ibn Ali ibn al-Hassan al-Kufy - may God have Mercy upon him - narrated that his father Ali ibn al-Hassan quoted on the authority of his father Al-Hassan ibn Ali ibn Abdullah ibn al-Muqayrih, on the authority of Abdullah ibn al-Muqayrih, on the authority of Al-Sakoony, on the authority of his father, on the authority of his forefathers, on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There in no good in life except for two men: a knowledgeable one who is obeyed, and an obedient student.”

There is no Good in This World Except for Two Men

2-29 (The compiler of the book narrated) that his father and Muhammad ibn al-Hassan - may God be pleased with them - narrated that Sa’ed ibn Abdullah

الدنيا كلمتان ودرهمان

2-26 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قام أبوذر رحمة الله عليه عند الكعبة فقال: أنا جندب بن سكن، فاكتنفه الناس، فقال: لو أن أحدكم أراد سفرا لاتخذ فيه من الزاد ما يصلحه، فسفر يوم القيامة أما تريدون فيه ما يصلحكم؟ فقام إليه رجل فقال: أرشدنا، فقال: صم يوما شديد الحر للنشور، وحج حجة لعظائم الامور وصل ركعتين في سواد الليل لوحشة القبور، كلمة خير تقولها وكلمة شر تسكت عنها أو صدقة منك على مسكين لعلك تنجو بها يا مستكين من يوم عسير. اجعل الدنيا درهمين درهما أنفقته على عيالك، ودرهما قدمته لآخرتك، والثالث يضر ولا ينفع فلا ترده. اجعل الدنيا كلمتين كلمة في طلب الحلال وكلمة للاخرة، والثالثة تضر ولا ننفع لا تردها، ثم قال: قتلني هم يوم لا ادركه

لا يكون الرجل فقيها حتى يكون فيه خصلتان

2-27 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد ابن أحمد، عن علي بن السندي، عن محمد بن عمرو بن سعيد، عن موسى بن أكيل قال: سمعت أبا عبد الله عليه السلام يقول: لا يكون الرجل فقيها حتى لا يبالي أي ثوبيه ابتذل وبما سد فورة الجوع

لا خير في العيش الا لرجلين

2-28 حدثنا جعفر بن علي بن الحسن الكوفي - رحمه الله - عن أبيه علي ابن الحسن، عن أبيه الحسن بن علي بن عبد الله المغيرة، عن عبد الله بن المغيرة، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: لا خير في العيش إلا لرجلين: عالم مطاع، أو مستمع واع

لا خير في الدنيا الا لاحد رجلين

2-29 حدثنا أبي، ومحمد بن الحسن رضي الله عنهما قالا: حدثنا سعد بن عبد الله،

quoted on the authority of Al-Qasim ibn Muhammad al-Isbahany, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Hafs ibn Qiyath al-Nakha’ee that Abu Abdullah as-Sadiq (MGB) said, “There is no good in this world except for two men: a man who does more good deeds every day, and a man who compensates for his sins through repentance. When will he be able to repent? I swear by God that God would not accept his repentance even if he prostrates to God to the extent that his neck falls off, unless by his friendship with us - the members of the Holy Household.”

There are Two Forms of Knowledge

2-30 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ahmad ibn Muhammad, on the authority of Al-Ab’bas ibn Ma’ruf, on the authority of Ali ibn Mahzyar, on the authority of Hikam ibn Buhlool, on the authority of Isma’il ibn Himmam, on the authority of Umar ibn Azineh, on the authority of Aban ibn Abi Ayyash, on the authority of Salim ibn Qays al-Hilaly, “I heard Ali (MGB) tell Abil Tufayl Amer ibn Vasele’ al-Kanani: ‘O Abil Tufayl! There are two forms of knowledge: The knowledge over which people must ponder, and that is the knowledge of the religion, and the knowledge which cannot be pondered over, that is the Might of the Honorable the Exalted God.’”

Two Strange Characteristics: Eating the Sustenance Provided by God and Ascribing Divinity to Others Than God

2-31 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid, on the authority of Muhammad ibn Sin’an, on the authority of Ibrahim ibn (Abi) Zyad, on the authority of Aba Abdullah as-Sadiq (MGB), "The Blessed the Sublime God sent down an angel to Earth. He stayed on the Earth for a long time and then returned to the heavens. He was asked, “What did you see there?” He said, “I saw many amazing things there, but the most amazing thing that I saw was someone who abused your blessings. He ate of what You provided for his sustenance, but claimed to be god. I was amazed at his boldness and Your Patience.” God the Almighty said, “You were amazed at My Patience? I let him live for four-hundred years, and he never got ill. I granted to him whatever he wanted in the world, and I never changed his food and drinks.”

Enjoining to Do Good and Admonishing Against Evil Are Two of the Creatures of the Exalted the Honorable God

2-32 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Yaqoob ibn Yazid who linked it up to Abu Jaf’far Al-Baqir (MGB) saying, “Enjoining to

عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي قال: قال أبوعبد الله عليه السلام: لا خير في الدنيا إلا لاحد رجلين: رجل يزداد في كل يوم إحسانا، ورجل يتدارك ذنبه بالتوبة، وأنى له بالتوبة، والله لو سجد حتى ينقطع عنقه ما قبل الله منه إلا بولايتنا أهل البيت

العلم علمان

2-30 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد، عن العباس بن معروف، عن علي بن مهزيار، عن حكم بن بهلول، عن إسماعيل بن همام، عن عمر بن اذينة، عن أبان ابن أبي عياش، عن سليم بن قيس الهلالي قال: سمعت عليا عليه السلام يقول لابي الطفيل عامر بن واثلة الكناني: يا أبا الطفيل العلم علمان: علم لا يسع الناس إلا النظر فيه وهو صبغة الاسلام، وعلم يسع الناس ترك النظر فيه وهو قدرة الله عز وجل

خصلتان عجيبتان اكل رزق الله وادعاء الربوبية دون الله عز وجل

2-31 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني عمي محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد، عن محمد بن سنان، عن إبراهيم بن [أبي] زياد، عن أبي عبد الله عليه السلام قال: إن الله تبارك وتعالى أهبط ملكا إلى الارض فلبث فيها دهرا طويلا ثم عرج إلى السماء فقيل له: ما رأيت؟ فقال: رأيت عجائب كثيرة وأعجب ما رأيت أني رأيت عبدا متقلبا في نعمتك يأكل رزقك ويدعي الربوبية، فعجبت من جرأته عليك، ومن حلمك عنه. فقال الله عز وجل: فمن حلمي عجبت؟ قال: نعم [يا رب] قال: قد أمهلته أربع مائة سنة لا يضرب عليه عرق، ولا يريد من الدنيا شيئا إلا ناله، ولا يتغير عليه فيها مطعم ولا مشرب

الامر بالمعروف والنهي عن المنکر خلقان من خلق الله عز وجل

2-32 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيـى العطـار، عن محمد بن

do good and admonishing against evil are two of the creatures of the Exalted the Honorable God. God will honor whoever helps them, and God will abandon whoever abandons them.”

The Two Things Which Constituted Most of the Worshipping of Abuzar - May God Have Mercy Upon

2-33 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ibrahim ibn Hashim, on the authority of Yahya ibn Abi Imran al-Hamedany, on the authority of Yunus ibn Abdul-Rahman, on the authority of several narrators that Aba Abdullah as-Sadiq (MGB) said, “Most of the worship of Abuzar - may God have Mercy upon him - were two things: thinking and taking heed.”

If a Woman Has Had Two Husbands Which Husband Will She Belong to in Heaven

2-34 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted on the authority of his father, on the authority of Musa ibn Ibrahim, on the authority of Al-Hassan, on the authority of his father who linked it up to God’s Prophet (MGB), “Umma Salma asked the Prophet (MGB), ‘May my father and mother be your ransom! If a woman has had two husbands who die and enter Heaven, which one will she belong to?’ The Prophet (MGB) answered, ‘O Umma Salma! She will chose the one who was best tempered and loved his wife the most. O Umma Salma! Good temper will result in the best of this world and the Hereafter.’”

Enemies Who Dispute with Each Other About Their Lord

2-35 Abu Muhammad Am’mar ibn al-Hussein al-Asrooshani - may God be pleased with him - narrated that Ali ibn Muhammad ibn Ismat quoted on the authority of Ahmad ibn Muhammad al-Tabary in Mecca, on the authority of Abul Hassan ibn Abi Shoja’ al-Bajaly, on the authority of Ja’far ibn Abdullah al-Hanafy, on the authority of Yahya ibn Hashim, on the authority of Muhammad ibn Jabir, on the authority of Sadaqaht ibn Sa’id, on the authority of Al-Nazr ibn Malik, “I told al-Hussein ibn Ali ibn Abi Talib (MGB), ‘O Aba Abdullah! Tell me about the Honorable the Exalted God’s words, ‘These two antagonists dispute with each other about their Lord…’16 ’ He (MGB) replied, ‘It is about us and the Umayyads who dispute with each other about the Honorable the Exalted God. We said that God has told the truth, but they said that God has lied. We are enemies of each other on the Resurrection Day.’”

أحمد، عن يعقوب بن يزيد باسناده رفعه إلى أبي جعفر عليه السلام أنه قال: الامر بالمعروف والنهي عن المنكر خلقان من خلق الله عز وجل، فمن نصرهما أعزه الله ومن خذلهما خذله الله عز وجل

کان اکثر عبادة ابي ذر - رحمه الله - خصلتين

2-33 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن إبراهيم بن هاشم، عن يحيى بن أبي عمران الهمداني، عن يونس بن عبدالرحمن، عمن رواه، عن أبي عبد الله عليه السلام قال: كان أكثر عبادة أبي ذررحمة الله عليه خصلتين: التفكر والاعتبار

المرأة يکون لها زوجان من اهل الجنه لأيهما تکون فی الجنه

2-34 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن موسى بن إبراهيم، عن الحسن، عن أبيه باسناده رفعه إلى رسول الله صلى الله عليه وآله: أن أم سلمة قالت له: بأبي أنت وأمي المرأة يكون لها زوجان فيموتان فيدخلان الجنة لايهما تكون؟ فقال: يا أم سلمة تخير أحسنهما خلقا وخيرهما لاهله، يا ام سلمة إن حسن الخلق ذهب بخير الدنيا والآخرة

خصمان اختصموا فی ربهم

2-35 حدثنا أبومحمد عمار بن الحسين الاسروشني رضي الله عنه قال: حدثني علي بن محمد بن عصمة قال: حدثنا أحمد بن محمد الطبري بمكة قال: حدثنا أبوالحسن ابن أبي شجاع البجلي، عن جعفر بن عبد الله الحنفي، عن يحيى بن هاشم، عن محمد بن جابر، عن صدقة بن سعيد، عن النضر بن مالك قال: قلت للحسين بن علي بن أبي طالب عليهما السلام: يا أبا عبد الله حدثني عن قول الله عز وجل "[هَذَانِ] خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ" قال: نحن وبنو امية اختصمنا في الله عز وجل قلنا: صدق الله، وقالوا: كذب الله. فنحن وإياهم الخصمان يوم القيامة

Jawad Has Two Meanings

Jawad17 Has Two Meanings

2-36 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Ibrahim ibn Hashim, on the authority of Ahmad ibn Suleiman, “A man asked Abal-Hassan (MGB)18 while he was circumambulating (around the Ka’ba), ‘What is the meaning of Jawad?’ The Imam (MGB) replied, ‘There are two meanings in what you are asking about. If you are asking about the creatures, Jawad is him who performs his obligatory deeds and Bakhil is him who is miserly in performing what God has made incumbent upon him. If you are asking about the Creator, then you should know that He is Jawad if He grants and is also Jawad if He withholds. This is because if He grants something to His creatures, then He has granted them what they deserve not, and if He withholds something from His creatures, He has withheld from them what they do not deserve.”

Silver and Gold Money Are Destructive

2-37 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Yaqoob ibn Yazid, on the authority of Zyad ibn Marvan, on the authority of Abi Vaki’a, on the authority of Abi Ishaq, on the authority of Al-Harith, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “Silver and gold money destroyed those before you and they will destroy you, too.”

Gold and Silver Are Two Perverting Metals

2-38 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran19 who linked up this tradition, “Gold and silver are two perverting metals. Whoever loves them is with them.”

The compiler of the book - may God increase his honor - interprets this to mean that whoever loves them so much that he doesn’t pay the Divinely Ordained dues on them is with them.

Seek Refuge from Two Characteristics

2-39 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad, on the authority of Yusuf ibn al-Harith, on the authority of Abdullah ibn Yazid, on the authority of Hayat ibn Sharih, on the authority of Salim ibn Qayla, on the authority of Dur’raj, on the authority of Abil Haysam, on the authority of Abi Sa’ad al-Khidry, “I heard God’s Prophet (MGB) say, ‘I Seek refuge in God from disbelief and debt.’ He (MGB) was told, ‘O Prophet of God! Is debt equal to disbelief?’ He (MGB) replied, ‘Yes.’”

الجواد علی وجهين

2-36 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن أحمد بن سليمان قال: سأل رجل أبا الحسن عليه السلام وهو في الطواف، فقال له: أخبرني عن الجواد؟ فقال: إن لكلامك وجهين فان كنت تسأل عن المخلوق فان الجواد: الذي يؤدي ما افترض الله عز وجل عليه، والبخيل من بخل بما افترض الله عليه، وإن كنت تعني الخالق فهو الجواد إن أعطى، وهو الجواد إن منع، لانه إن أعطى عبد أعطاه ما ليس له، وإن منع منع ما ليس له

الدينار والدرهم مهلکان

2-37 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن زياد بن مروان، عن أبي وكيع، عن أبي إسحاق، عن الحارث قال: قال أمير المؤمنين عليه السلام: قال رسول الله صلى الله عليه وآله: الدينار والدرهم أهلكا من كان قبلكم وهما مهلكاكم

الذهب والفضة حجران ممسوخان

2-38 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى بن عمران يرفع الحديث قال: الذهب والفضة حجران ممسوخان فمن أحبهما كان معهما

قال مصنف هذا الكتاب أدام الله عزه -: يعني بذلك من أحبهما حبا يمنع حق الله منهما

التعوذ من خصلتين

2-39 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن يوسف بن الحارث، عن عبد الله بن يزيد، عن حيوة بن شريح قال: حدثنا سالم ابن غيلان، عن دراج، عن أبي الهيثم، عن أبي سعد الخدري قال: سمعت رسول الله صلى الله عليه وآله يقول: أعوذ بالله من الكفر والدين، قيل: يا رسول الله أيعدل الدين بالكفر؟ فقال صلى الله عليه وآله: نعم

Two Characteristics of the Shiites

2-40 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted on the authority of Muhammad ibn al-Hussein ibn Abil-Khat’tab, on the authority of Al-Hassan ibn Mahboob, on the authority of Malik ibn Atiye, on the authority of Abi Hamzih, on the authority of Ali ibn al-Hussein (MGB), “I am ready to give my hand for (abolishing) two negative characteristics in the Shiites: impatience and not keeping secrets.”

There are Two Pleasures for One Who Fasts

2-41 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Al-Hussein ibn Sa’id who linked it up through a chain of narrators to Imam as-Sadiq (MGB) saying, “There are two pleasures for one who fasts: The first pleasure is for when he breaks his fast, and the second one is for when he meets the Honorable the Exalted God.”

Fasting Is For God

2-42 The Georgian20 Abu Muhammad Abdus ibn Ali ibn al-Ab’bas in Samarqand narrated that Abul Qasim Abdullah ibn Yaqoob ibn Yusuf al-Razi quoted Muhammad ibn Yunus al-Kadimi, on the authority of Abu Amir, on the authority of Zama’a, on the authority of Sala’ma, on the authority of Akrama, on the authority of Ibn Abbas21 that the Prophet (MGB) said, “God - the Blessed the Sublime said, ‘All the deeds of the descendants of Adam are for themselves, except for their fasting which is for Me. I Myself am the reward for his fasting. Fasting is a believer’s armor on the Resurrection Day as you guard yourselves with armor in this world. To the Honorable the Exalted God, the smell of the mouth of one who is fasting is better than the smell of musk. There are two pleasures for one who fasts: one is for when he breaks his fast, eats and drinks and the second one is for when he meets Me and I take him to Paradise.”

What Has Been Said About the Honest vs. the Dishonest Businessmen

2-43 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad who linked it up through a chain of narrators to Al-Hussein ibn Zayd ibn Ali ibn Abi Talib, on the authority of his father Zayd ibn Ali, on the authority of his father Ali ibn al-Hussein (MGB), on the authority of his father Al-Hussein (MGB), on the authority of his father Ali (MGB) that God’s Prophet (MGB) said, “The business of any two businessmen who are sincere in dealing with each other will be blessed for as long as they remain

في الشيعة خصلتان

2-40 حدثنا أبي رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن الحسن بن محبوب، عن مالك بن عطية، عن أبي حمزة، عن علي بن الحسين عليهما السلام قال: وددت أني افتديت خصلتين في الشيعة لنا ببعض [لحم] ساعدي: النزق وقلة الكتمان

للصائم فرحتان

2-41 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله، عن الحسين بن سعيد، عن رجاله يرفعه إلى الصادق عليه السلام قال: للصائم فرحتان: فرحة عند إفطاره، وفرحة عند لقاء الله عز وجل

الصوم لله تعالى

2-42 حدثنا أبومحمد عبدوس بن علي بن العباس الجرجاني بسمرقند، قال: حدثنا أبوالقاسم عبد الله بن يعقوب بن يوسف الرازي قال: حدثنا محمد بن يونس الكديمي قال: حدثنا أبوعامر قال: حدثنا زمعة، عن سلمة، عن عكرمة، عن ابن عباس، عن النبي صلى الله عليه وآله قال: قال الله تبارك وتعالى: كل عمل ابن آدم هو له غير الصيام هو لي وأنا اجزي به، والصيام جنة العبد المؤمن يوم القيامة كما يقي أحدكم سلاحه في الدنيا، ولخلوف فم الصائم أطيب عند الله عز وجل من ريح المسك، والصائم يفرح بفرحتين: حين يفطر فيطعم ويشرب: وحين يلقاني فادخله الجنة

ما جاء في التاجرين اذا صدقا وبرا، واذا كذبا وخانا

2-43 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد رفعه إلى الحسين بن زيد بن علي بن الحسين بن علي بن أبي طالب، عن أبيه زيد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسـين،

honest with each other. Once one cheats the other, their business will no longer be blessed. The two parties to a deal can call off the deal for as long as they are both present. If there is a dispute between them, what the owner says is more acceptable.”22

Two Things Which Provide us with Benefits Every Dawn and Dusk

2-44 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Yaqoob ibn Yazid, on the authority of Zyad ibn Marvan al-Qandi, on the authority of Abi Vaki’a, on the authority of Abi Ishaq al-Sabi’e, on the authority of Al-Harith, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “I advise you to attend to agriculture and raising sheep, since these would provide you with benefits every dawn and dusk.” The people asked the Prophet (MGB), “O Prophet of God! Then what about raising camels?” The Prophet (MGB) replied, “Camels are the associates of Satan! Their benefits come to us in dangerous ways.” The people said, “O Prophet of God! If the people hear this, they will abandon raising camels.” The Prophet (MGB) replied, “No. The wicked ones will not!”

Two Forms of Shopping Are Bad

2-45 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Abdul Rahman ibn Himad, on the authority of Muhammad ibn Sin’an who linked it up through a chain of narrators to Abi Ja’far al-Baqir (MGB) that the Imam (MGB) considered two forms of shopping to be bad: just picking the goods without checking them, and buying goods without having ever seen them.

There Are Two Prayers for High Quality Goods and Two Curses for Bad Goods

2-46 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Yaqoob ibn Yazid, on the authority of Marvak ibn Ubayd who linked it up through other narrators to Aba Abdullah as-Sadiq (MGB), “There are two prayers for high quality goods, and there are two curses for bad goods. People pray for high quality goods and say, ‘May God bless you and the man who sold you to me.’ People curse bad goods and say, ‘May God not bless you and the man who sold you to me.’”

Two Characteristics Granted to Whoever Honors the Rights of God

2-47 Muhammad ibn Musa al-Mutevakil - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority

عن أبيه علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إذا التاجران صدقا وبرا بورك لهما، وإذا كذبا وخانا لم يبارك لهما، وهما بالخيار ما لم يفترقا، فان اختلفا فالقول قول رب السلعة أو يتتاركا

شيئان يروحان بخير ويغدوان بخير

2-44 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن زياد بن مروان القندي، عن أبي وكيع، عن أبي إسحاق السبيعي، عن الحارث قال: قال قال أمير المؤمنين عليه السلام: قال رسول الله صلى الله عليه وآله: عليكم بالغنم والحرث، فانهما يروحان بخير ويغدوان بخير فقيل: يا رسول الله فأين الابل؟ قال: تلك أعنان الشياطين ويأتيها خيرها من الجانب الاشأم، قيل: يا رسول الله إن سمع الناس بذلك تركوها، فقال: إذا لا يعدمها الاشقياء الفجرة

بيعان مكروهان

2-45 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن أحمد بن أبي عبد الله، عن عبدالرحمن بن حماد، عن محمد بن سنان مسندا إلى أبي جعفر عليه السلام أنه كره بيعين: اطرح وخذ، من غير تقليب وشرى ما لم تره

في الجيد دعوتان وفى الردى دعوتان

2-46 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن مروك بن عبيد، عمن ذكره، عن أبي عبد الله عليه السلام: أنه قال: في الجيد دعوتان، وفي الردئ دعوتان، يقال لصاحب الجيد: بارك الله فيك وفيمن باعك، ويقال لصاحب الردئ: لا بارك الله فيك ولا فيمن باعك

من ناصح الله عز وجل أعطي خصلتين

2-47 حدثنا محمد بن موسى المتوكل رضي الله عنه قال: حدثني عبد الله بن جعفر

of Muawiyah ibn Wahab that he had heard Aba Abdullah as-Sadiq (MGB) say, “Any believer who honors the rights of God - that is he honors other people’s rights and only takes from others what he deserves - is granted two characteristics: sustenance from the Honorable the Exalted God with which he is content, and God’s Pleasure with which he is saved.”

2-48 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Abul Qasim Abdul Rahman ibn Himad al-Kufy, on the authority of Abi Muhammad Abdullah ibn Muhammad al-Qaffari, on the authority of Ja’far ibn Ibrahim al-Ja’fari, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “Whoever is sympathetic with the poor and treats the people fairly is a true believer.”

2-49 And in another narration we read that God’s Prophet (MGB) said, “Whoever gets pleased with his good deeds and feels bad about his bad deeds is a believer.”

One Who Has Two Characteristics Is Good, Otherwise Stay Away from Him

2-50 Ahmad ibn Muhammad ibn Yahya al-Attar - may God have Mercy upon him - narrated that his father quoted Ahmad ibn Muhammad ibn Khalid, on the authority of Muhammad ibn Ali al-Kufy, on the authority of Muhammad ibn Sin’an, on the authority of Umar ibn Abdul-Aziz, on the authority of Al-Khaybari, on the authority of Yunus ibn Zabyan and al-Mufaz’zal ibn Umar, on the authority of Aba Abdullah as-Sadiq (MGB), “One who has two characteristics is good. Otherwise you should avoid him.” He was asked, “What are these two characteristics?” The Imam (MGB) replied, “Being careful to say his prayers on time and being sympathetic with others.”

Two Things Can Terminate the Waiting Period of a Divorced Woman Who Has Not Had Her Menstruation in Due Time

2-51 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of Jameel, on the authority of Zurarah, on the authority of Abi Ja’far al-Baqir (MGB) said, “There are two things which can terminate the waiting period (iddah) of a divorced woman who has not had her menstruation in due time. The first one is three months of being clean during which no blood is seen, and the second one is three menstruations between each of which there is no clean period as long as three months.”23

الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن معاوية بن وهب قال: سمعت أبا عبد الله عليه السلام يقول: ما ناصح الله عبد مسلم في نفسه فأعطى الحق منها وأخذ الحق لها إلا اعطي خصلتين: رزقا من الله عز وجل يقنع به ورضى عن الله ينجيه

من كان فيه خصلتان فهو مؤمن حقا

2-48 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله قال: حدثني أبوالقاسم عبدالرحمن بن حماد الكوفي، عن أبي محمد عبد الله بن محمد الغفاري، عن جعفر بن إبراهيم الجعفري، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: من واسى الفقير وأنصف الناس من نفسه فذلك المؤمن حقا

2-49 وفي خبر آخر قال رسول الله صلى الله عليه وآله: من سرته حسنته وساء‌ته سيئته فهو مؤمن

خصلتان من كانتا فيه والا فاعزب ثم اعزب ثم اعزب

2-50 حدثنا أحمد بن محمد بن يحيى العطار- رحمه الله - عن أبيه، عن أحمد بن محمد ابن خالد، عن محمد بن علي الكوفي، عن محمد بن سنان، عن عمر بن عبدالعزيز، عن الخيبري عن يونس بن ظبيان، والمفضل بن عمر، عن أبي عبد الله عليه السلام قال: خصلتان من كانتا فيه وإلا فاعزب ثم اعزب ثم اعزب، قيل: وما هما قال: الصلاة في مواقيتها، والمحافظة عليها والمواساة

أمران أيهما سبق إلى المطلقة المسترابة بانت به

2-51 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال حدثني أحمد ابن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي، عن جميل، عن زرارة، عن أبي جعفر عليه السلام قال: أمران أيهما سبق إليها بانت به المطلقة المسترابة التي تستريب الحيض إن مرت بها ثلاثة أشهر بيض ليس بها دم بانت بها، وإن مرت بها ثلاث حيض ليس بين الحيضتين ثلاثة أشهر بانت بالحيض

Seek Nearness to the Honorable the Exalted God with Two Characteristics

2-52 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Al-Hassan ibn Mahboob, on the authority of Umar ibn Yazid, on the authority of Abu Abdullah as-Sadiq (MGB), “Being kind is different from paying the alms-tax. Seek nearness to the Honorable the Exalted God with kindness and visiting the relations of kin.”

Two Characteristics Which Eliminate Poverty, Increase Life and Fend off Seventy Harsh Deaths

2-53 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Ahmad ibn Aba Abdullah, on the authority of his father, on the authority of Safvan ibn Yahya, on the authority of Ishaq ibn Qalib, on the authority of someone who narrated that Abi Ja’far al-Baqir (MGB) said, “Kindness and charity eliminate poverty, increase life and fend off seventy harsh deaths.”

Traditions Are of Two Types

2-54 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB) that Ali (MGB) said, “There are two types of traditions. Some traditions are related to the obligatory. Practicing them leads to guidance and abandoning them leads to deviation. Some other traditions are not obligatory. It is better to practice them, but it is not a sin to abandon them."

Doing Good is Only Valued by Those Who Have Two Characteristics

2-55 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted Ahmad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Sayf ibn Umayrih, on the authority of Aba Abdullah as-Sadiq (MGB), “Doing good is only valued by those who are honorable or religious.”

Friends Are of Two Types

2-56 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Abdullah ibn Ahmad al-Razi, on the authority of Bakr ibn Salih, on the authority of Isma’il ibn Mihran, on the authority

التقرب إلى الله عز وجل بخصلتين

2-52 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن الحسن بن محبوب، عن عمر بن يزيد قال: قال أبوعبد الله عليه السلام المعروف شيء سوى الزكاة، فتقربوا إلى الله عز وجل بالبر وصلة الرحم

خصلتان ينفيان الفقر، ويزيدان في العمر، ويدفعان عن فاعلهما سبعين ميتة سوء

2-53 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله، عن أبيه، عن صفوان بن يحيى، عن إسحاق بن غالب، عمن حدثه، عن أبي جعفر عليه السلام قال: البر والصدقة ينفيان الفقر، ويزيدان في العمر، ويدفعان سبعين ميتة سوء

السنة سنتان

2-54 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن أبيه، عن آبائه، عن علي عليهم السلام أنه قال: السنة سنتان: سنة في فريضة الاخذ بها هدى وتركها ضلالة، وسنة في غير فريضة الاخذ بها فضيلة، وتركها غير خطيئة

لا تصلح الصنيعة الا عند ذي خصلتين

2-55 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن عيسى، عن الحسن بن محبوب، عن سيف بن عميرة عن أبي عبد الله عليه السلام قال: لا تصلح الصنيعة إلا عند ذي حسب أو دين

الاخوان صنفان

2-56 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمـد،

of Muhammad ibn Hafs, on the authority of Yaqoob ibn Bashir, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that a man went to Basra to see the Commander of the Faithful Imam Ali (MGB) and said, “O Commander of the Faithful! Please inform me about my brethren.” The Commander of the Faithful (MGB) replied, “There are two types of brethren: sincere ones and hypocrites. The sincere brethren are similar to one’s hands, wings, and property. Once you find a sincere brother, do not hesitate to help him with your life and wealth. Be friends with his friends and be an enemy of his enemies. Cover up his flaws, and express his good deeds. However, you who ask should know that such friends are as scarce as red matches are.24 About hypocrites, you should only associate with them on the surface as they do with you. You should not expect anything else from them. Treat them just as they treat you in terms of being polite with and talking pleasantly with them.”

People Are of Two Types

2-57 Ja’far ibn Ali al-Kufy - may God be pleased with him - narrated that his father quoted his father Al-Hassan ibn Ali, on the authority of Al-Ab’bas ibn Amer, on the authority of Salih ibn Sa’id-Sakoony, on the authority of Abi Hamzih al-Sumaly that Abi Ja’far al-Baqir (MGB) said, “People are of two types: believers and the ignorant. Therefore, do not disturb believers, and do not treat the ignorant ones out of ignorance lest you shall be like them.”

Two Leaders Who Are Not in Power

2-58 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB), who said that God’s Prophet (MGB) said, “There are two leaders who are not in power: The man who is following a corpse in a funeral procession doesn’t have the power to return until the body is buried, and a man who is on a Hajj pilgrimage25 visit along with a woman doesn’t have the power to leave until she finishes her Hajj pilgrimage.”

Two Things with Which Some Corrupt Their Prayers

2-59 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr, on the authority of Sa’alabat ibn Maymun, on the authority of Maysara26 that Abi Ja’far al-Baqir (MGB) said, “There are two things with which some people corrupt their prayers. The first thing is saying ‘tabaraka ismuka wa ta’ala jadduka’ which means ‘Blessed is Thy name and High is

عن عبد الله بن أحمد الرازي، عن بكر بن صالح، عن إسماعيل بن مهران، عن محمد بن حفص عن يعقوب بن بشير، عن جابر، عن أبي جعفر عليه السلام قال: قام إلى أمير المؤمنين عليه السلام رجل بالبصرة فقال: يا أمير المؤمنين أخبرنا عن الاخوان؟ قال: الاخوان صنفان إخوان الثقة وإخوان المكاشرة فأما إخوان الثقة فهم الكف والجناح والاهل والمال فاذا كنت من أخيك على حد الثقة فابذل له مالك وبدنك، وصاف من صافاه، وعاد من عاداه، واكتم سره وعيبه، وأظهر منه الحسن. واعلم أيها السائل إنهم أقل من الكبريت الاحمر. وأما إخوان المكاشرة فانك تصيب منهم لذتك فلا تقطعن ذلك منهم. ولا تطلبن ماوراء ذلك من ضميرهم، وابذل لهم ما بذلوا لك من طلاقه الوجه وحلاوة اللسان

الناس رجلان

2-57 حدثنا جعفر بن علي الكوفي رضي الله عنه قال: حدثني أبي، عن أبيه الحسن بن علي، عن العباس بن عامر، عن صالح بن سعيد السكوني، عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام قال: الناس رجلان: مؤمن وجاهل، فلا تؤذي المؤمن ولا تجهل الجاهل فتكون مثله

أميران وليسا بأميرين

2-58 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد باسناده رفعه إلى أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: أميران وليسا بأميرين، ليس لمن تبع جنازة أن يرجع حتى تدفن أو يؤذن له، ورجل يحج مع امرأة فليس له أن ينفر حتى تقضي نسكها

شيئان يفسد الناس بهما صلاتهم

2-59 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى عن أحمد بن محمد بن أبي نصر، عن ثعلبة بن ميمون، عن ميسرة، عن أبي جعفر عليه السلام قال: شيئان يفسد الناس بهما صلاتهم: قول الرجـل تبـارك

Thy Fortune.’ This is what the genies said about God out of ignorance and God has stated it quoting them. The second thing is saying ‘as-salamu alayna va ala ebadillah as-salihin’ which means ‘Peace be upon us and upon God’s servants - the good-doers’ in the middle of the prayer (since this is said at the end to terminate the prayers).27

No Two Things Are Loved by the Honorable the Exalted God More Than The Following Two

2-60 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hussein ibn Sa’id, on the authority of Muhammad ibn Abi Umayr, on the authority of Mansoor ibn Yunus, on the authority of Abi Hamzih al-Somali, that he had heard the Ornament of the Worshippers - Ali ibn al-Hussein (MGB) say, “No two steps are loved by the Honorable the Exalted God more than the following two steps: The steps taken forward by a believer with which he reinforces the troop lines in a holy war, and the steps taken to reinforce the ties of kinship towards the relations of kin who have broken the ties of kinship. No two sips are loved by the Honorable the Exalted God more than the following two sips: The sips of a believer’s wrath which he quenches and the sip of a believer’s suffering which he takes in with his patience and forbearance. No two drops of tears are loved by the Honorable the Exalted God more than the following two: The drop of blood shed in the way of God, and the drop of tears shed in the middle of the night by one who only sheds it for the Honorable the Exalted God.”

Two Characteristics Which Satan Taught Noah (MGB)

2-61 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali, on the authority of Aban ibn Uthman, on the authority of Al-Ala’ ibn Syabat that Aba Abdullah as-Sadiq (MGB) said, “When Noah’s (MGB) ark landed, Satan appeared and told Noah, ‘There is no man on the planet Earth who has pleased me more than you have, since you cursed these corrupt people; they were destroyed; and I got rid of them. Do you want me to teach you two characteristics? Avoid jealousy since it was jealousy which caused me to become this way. Also avoid greed since it was greed which resulted in what happened to Adam.28

Two Characteristics of Which People Should be Most Fearful

2-62 Muhammad ibn Ahmad Al-Asady narrated that Muhammad ibn Abi Imran quoted Abu Mus’ab Ahmad ibn Abu Bakr al-Zahri, on the authority of Ali ibn Abi Ali al-Lahabi, on the authority of Muhammad ibn al-Munkadir, on the authority of Jabir ibn Abdullah that God’s Prophet (MGB) said, “What I am most afraid of for my nation is unattainable aspirations and

اسمك وتعالى جدك وإنما هو شيء قالته الجن بجهالة فحكى الله عنهم، وقول الرجل: السلام علينا وعلى عباد الله الصالحين

ما من خطوة أحب إلى الله من خطوتين، وما من جرعة أحب إليه من جرعتين

2-60 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن الحسين بن سعيد، عن محمد بن أبي عمير، عن منصور بن يونس، عن أبي حمزة الثمالي قال: سمعت علي بن الحسين زين العابدين عليهما السلام يقول: ما من خطوة أحب إلى الله عز وجل من خطوتين: خطوة يسد بها المؤمن صفا في سبيل الله، وخطوة إلى ذي رحم قاطع، وما من جرعة أحب إلى الله عز وجل من جرعتين: جرعة غيظ ردها مؤمن بحلم، وجرعة مصيبة ردها مؤمن بصبر، وما من قطرة أحب إلى الله عز وجل من قطرتين: قطرة دم في سبيل الله وقطرة دمعة في سواد الليل لا يريد بها عبد إلا الله عز وجل

خصلتان ذكرهما ابليس لنوح عليه السلام

2-61 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن الحسن بن علي، عن أبان بن عثمان، عن العلاء بن سيابة، عن أبي عبد الله عليه السلام قال: لما هبط نوح عليه السلام من السفينة أتاه إبليس فقال له: ما في الارض رجل أعظم منة علي منك، دعوت الله على هؤلاء الفساق فأرحتني منهم، ألا اعلمك خصلتين: إياك والحسد فهو الذي عمل بي ما عمل، وإياك والحرص فهو الذي عمل بآدم ما عمل

اخوف ما يخاف على الناس خصلتان

2-62 حدثنا محمد بن أحمد الاسدي قال: حدثنا محمد بن أبي عمران قال: حدثنا أبومصعب أحمد بن أبي بكر الزهري قال: حدثنا علي بن أبي علي اللهبي عن محمد بن المنكدر عن جابر بن عبدالله قال: قال رسول الله صلى الله عليه وآله: إن أخوف

unreachable hopes. Aspirations would hinder one from the truth and unreachable hopes would make one forget the Hereafter. The life in this world is to be ended while the life in the Hereafter is ahead of you. Each life has its own children. Try to be of the children of the Hereafter if you can. Try not to be of the children of this world. Today you are alive, can do things and there is no Reckoning. However, tomorrow you will die and will be in the World of Reckoning where you cannot do anything.”

2-63 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Ahmad ibn Muhammad ibn Isa, on the authority of Hammad ibn Isa, on the authority of Umar ibn Azineh, on the authority of Aban ibn Abi Ayyash, on the authority of Salim ibn Qays al-Hilaly, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “There are two groups of scientists. Those who practice their knowledge are prosperous, but those who abandon their knowledge get destroyed. The residents of Hell will be bothered with the bad smell of the scientists who have not put their knowledge into practice. However, there are those who are most sorry. They invite others to God, and their call is accepted by others who then obey God and are taken to Heaven by God. However, the caller himself is taken to Hell by God for not acting (on his own words), and those following their whims will be the most sorry.” Then the Commander of the Faithful (MGB) added, “I fear two things concerning you. The first is following your whims, and the second is having high aspirations since following your whims will prevent you from accepting the truth, and having high aspirations will make you forget the Hereafter."

2-64 Abu Ahmad Muhammad ibn Ja’far al-Bandar al-Shafe’ee al-Furqany in Furqan narrated that Abul Abbas al-Himady quoted Ahmad ibn Muhammad al-Shafe’ee, on the authority of his uncle Ibrahim ibn Muhammad, on the authority of Ali ibn Abi Ali al-Lahabi, on the authority of Muhammad ibn Munkadir, on the authority of Jabir ibn Abdullah that God’s Prophet (MGB) said, “What I am most afraid of for my nation is unattainable aspirations and unreachable hopes. Aspirations would hinder one from the truth and unreachable hopes would make one forget the Hereafter. The life in this world is to be ended while the life in the Hereafter is ahead of you. Each life has its own children. Try to be of the children of the Hereafter, if you can. Try not to be of the children of this world. Today you are alive, can do things and there is no Reckoning. However, tomorrow you will die and will be in the World of Reckoning where you cannot do anything.”

ما أخاف على أمتي الهوى وطول الامل، أما الهوى فانه يصد عن الحق، وأما طول الامل فينسي الآخرة، وهذه الدنيا قدارتحلت مدبرة، وهذه الآخرة قدارتحلت مقبلة، ولكل واحدة منهما بنون، فان استطعتم أن تكونوا من أبناء الآخرة ولا تكونوا من أبناء الدنيا فافعلوا، فانكم اليوم في دار عمل ولا حساب وأنتم غدا في دار حساب ولا عمل

2-63 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن أحمد ابن محمد بن عيسى، عن أبيه، عن حماد بن عيسى، عن عمر بن اذينة، عن أبان بن أبي عياش، عن سليم بن قيس الهلالي، عن أمير المؤمنين عليه السلام: عن النبي صلى الله عليه وآله أنه قال في كلام له: العلماء رجلان: رجل عالم آخذ بعلمه فهذا ناج، ورجل عالم تارك لعلمه فهذا هالك. وإن أهل النار ليتأذون بريح العالم التارك لعلمه. وإن أشد أهل النار ندامة وحسرة رجل دعا عبدا إلى الله عز وجل فاستجاب له وقبل منه وأطاع الله عز وجل فأدخله الله الجنة وأدخل الداعي النار بتركه علمه واتباعه الهوى ثم قال أمير المؤمنين عليه السلام: ألا إن أخوف ما أخاف عليكم خصلتين اتباع الهوى وطول الامل أما اتباع الهوى فيصد عن الحق، وطول الامل ينسي الآخرة

2-64 حدثنا أبوأحمد محمد بن جعفر البندار الشافعي الفرغاني بفرغانة قال: حدثنا أبوالعباس الحمادي قال: حدثنا أحمد بن محمد الشافعي قال: حدثنا عمي إبراهيم بن محمد قال: حدثنا علي بن أبي علي اللهبي، عن محمد بن المنكدر، عن جابر ابن عبد الله قال: قال رسول الله صلى الله عليه وآله: إن أخوف ما أتخوف على امتي الهوى وطول الامل، أما الهوى فيصد عن الحق، وأما طول الامل فينسي الآخرة وهذه الدنيا مرتحلة ذاهبة وهذه الآخرة مرتحلة قادمة ولكل واحدة منهما بنون فان استطعتم أن تكونوا من أبناء الآخرة، ولا تكونوا من أبناء الدنيا فافعلوا، فانكم اليوم في دار العمل ولا حساب، وأنتم غدا في دار الحساب ولا عمل

Two Characteristics Which You Are Admonished Against

2-65 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Ahmad ibn Muhammad Isa and Abdullah ibn Muhammad ibn Isa, on the authority of Ali ibn al-Hikam, on the authority of Sayf ibn Umayrih, on the authority of Mufaz’zal ibn Mazid that Abu Abdullah as-Sadiq (MGB) said, “I admonish you against two characteristics which can ruin men: to worship God with a wrong religion, and to advise people on issues you are uninformed about.”

2-66 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted Muhammad ibn Isa ibn Ubayd, on the authority of Yunus ibn Abdul-Rahman, on the authority of Abdul Rahman ibn al-Haj’jaj that Abu Abdullah as-Sadiq (MGB) told him, “I admonish you against two characteristics which can ruin men: to worship God with a wrong religion, and to advise people on issues you are uninformed about.”

Two Types of Water Which Did Not Heed Noah’s Call

2-67 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Ahmad ibn Aba Abdullah, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Aba Abdullah as-Sadiq (MGB), “Noah (MGB) called all waters to assist him during the Flood. All types of water heeded his call except for two: bitter water and sulphate water.”

Faith Consists of Talking and Action

2-68 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Ma’qel al-Qarmaysani said, “I was standing with my father. Abu Salt al-Haravy, Ishaq ibn Rahoyeh and Ahmad ibn Muhammad ibn Hanbal were also present there. My father said, “Each of you should narrate a tradition for me.” Abu Salt al-Haravy said, “Ali ibn Musa al-Reza (MGB), who I swear by God was really pleasant as his name indicates, quoted on the authority of his father Musa ibn Ja’far al-Kazim (MGB), on the authority of his father Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Muhammad ibn Ali (MGB), on the authority of Ali ibn al-Hussein (MGB), on the authority of his father Al-Hussein ibn Ali (MGB), on the authority of his father Ali ibn Abi Talib (MGB) that God’s Prophet (MGB) said, “Faith consists of talking and action.” When we left Ahmad ibn Muhammad ibn Hanbal said, “What form of chain of traditions was that?” My father said, “It is the healing medication for the insane. If they treat a mad man using it, he will be healed.”

النهي عن الخصلتين

2-65 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن أحمد وعبد الله ابني محمد بن عيسى، عن علي بن الحكم، عن سيف بن عميرة، عن مفضل بن مزيد قال: قال أبوعبد الله عليه السلام: أنهاك عن خصلتين فيهما هلك الرجال: أن تدين الله بالباطل وتفتي الناس بما لا تعلم

2-66 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن محمد بن عيسى بن عبيد، عن يونس بن عبدالرحمن، عن عبدالرحمن بن الحجاج قال: قال لي أبوعبد الله عليه السلام: انهاك عن خصلتين ففيهما هلك من هلك: إياك أن تفتي الناس برأيك، أو تدين بمالا تعلم

ماء‌ان لم يجيبا نوحا لما دعا المياه

2-67 حدثنا محمد بن علي ماجيلويه رضي الله عنه: عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: إن نوحا لما كان أيام الطوفان دعا مياه الارض فأجابته إلا الماء المر، و[ماء] الكبريت

الايمان قول وعمل

2-68 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن معقل القرميسيني، عن محمد ابن عبد الله بن طاهر قال: كنت واقفا على أبي وعنده أبوالصلت الهروي وإسحاق بن راهويه وأحمد بن محمد بن حنبل، فقال أبي: ليحدثني كل رجل منكم بحديث، فقال: أبوالصلت الهروي: حدثني علي بن موسى الرضا وكان والله رضى كما سمي عن أبيه موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه، علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الايمان قول وعمل، فلما خرجنا قال أحمد بن محمد بن حنبل: ما هذا الاسناد؟ فقال له أبي: هذا سعوط المجانين إذا سعط به المجنون أفاق

Two Hungry Ones Who Would Never Get Satiated

2-69 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid (al-Barqy), on the authority of some of his companions who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB) that God’s Prophet (MGB) said, “There are two hungry ones who would never get satiated: those who are eager to learn (would never get satiated with knowledge), and those who are greedy for money (would never get satiated with wealth).

Two Characteristics Due to True Faith

2-70 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Ali ibn Hisan al-Vaseti, who linked it up to Zurarah, on the authority of Aba Abdullah as-Sadiq (MGB) who said, “Two characteristics are due to true faith. The first one is that you prefer the truth over the false, even if it may be to your disadvantage. The second one is that what you say is not beyond your intellect.”

There Are Two Types of Chivalry

2-71 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Hammad ibn Isa, who linked it up through other narrators to Aba Abdullah as-Sadiq (MGB), on the authority of the Commander of the Faithful Imam Ali (MGB) in his will to his son Muhammad ibn al-Hanafyeh, “Know that there are two types of chivalry for a Muslim man. One type of generosity is for the home, and the other type is for when you travel. The chivalry for the home is to recite the Quran, associate with the scholars; ponder over religious decrees; and safeguard congregational prayers. The chivalry for when you travel is to give of what you have taken along with you to your travel companions; to minimize disputes with your travel companions; and remember the Honorable the Exalted God when you ascend, descend or sit down.”

2-72 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB)29 , on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Urinating while standing up without a proper excuse and cleansing oneself with the right hand after defecation are both acts that are harmful to oneself.”

منهومان لا يشبعان

2-69 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد [البرقي] عن عدة من أصحابه يرفعونه إلى أبي عبد الله عليه السلام أنه قال: منهومان لا يشبعان: منهوم علم ومنهوم مال

خصلتان من حقيقة الايمان

2-70 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن علي بن حسان الواسطي يرفعه إلى زرارة، عن أبي عبد الله عليه السلام قال: إن من حقيقة الايمان أن تؤثر الحق وإن ضرك على الباطل وإن نفعك، وأن لا تجوز منطقك علمك

المروء‌ة مروء‌تان

2-71 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن حماد بن عيسى، عمن ذكره، عن أبي عبد الله عليه السلام قال: قال أمير المؤمنين عليه السلام في وصيته لابنه محمد بن الحنفية: واعلم أن مروء‌ة المرء المسلم مروء‌تان: مروء‌ة في حضر ومروء‌ة في سفر، فأما مروء‌ة الحضر فقراء‌ة القرآن، ومجالسة العلماء، والنظر في الفقه والمحافظة على الصلاة في الجماعات، وأما مروء‌ة السفر فبذل الزاد، وقلة الخلاف على من صحبك، وكثرة ذكر الله عز وجل في كل مصعد ومهبط ونزول وقيام وقعود

خصلتان من الجفاء

2-72 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: البول قائما من غير علة من الجفاء، والاستنجاء باليمين من الجفاء

Two Characteristics Which Speed up the Arrival of Your Daily Bread

2-73 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted Muhammad ibn Ahmad, on the authority of Muhammad ibn Isa ibn Ubayd, on the authority of Muhammad ibn Ishaq, on the authority of Muhammad ibn Marvan that Aba Abdullah as-Sadiq (MGB) said, “Washing the dishes and sweeping the entrance way of the house would speed up the arrival of the daily bread.”

The Subsistence for One’s Spouse is between Two Abominable Limits

2-74 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Ali ibn Isma’il, on the authority of Muhammad ibn Amr ibn Sa’id, on the authority of some of his companions who said that they heard al-Ayashi say, “I asked Al-Reza (MGB) about the subsistence for the spouse. The Imam (MGB) said, ‘It is in between two abominable limits.’ I asked the Imam (MGB), ‘May I be your ransom! I swear by God that I do not know what the two abominable limits are.’ The Imam (MGB) said, ‘Yes. May God have Mercy upon you! Don’t you know that God the Honorable the Exalted despises extravagance and miserliness and has said,

‘Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes).’30

Two Characteristics in Return for Two Characteristics

2-75 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Muhammad ibn Abdul Jab’bar, on the authority of Abdul Rahman ibn Abi Najran, on the authority of Abdul Rahman ibn Abi Najran, on the authority of Al-Hassan ibn Ali ibn Ribat, on the authority of Abu Bakr al-Hazrami, on the authority of Al-Hassan ibn Ali ibn Ribat, on the authority of some of his companions that Aba Abdullah as-Sadiq (MGB) said, “Be kind to your parents so that your children may be kind to you. Honor the chastity of other men’s women so that they honor the chastity of your women.”

There Are Two Types of Shyness

2-76 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Harun ibn Muslim, on the authority of Mus’adat ibn Zyad, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two types of shyness. One is due to being weak and the other type is due to strength, submission to God in Islam and faith.”

خصلتان مجلبتان للرزق

2-73 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثنا أبي، عن محمد بن أحمد، عن محمد بن عيسى بن عبيد، عن محمد بن إسحاق، عن محمد بن مروان، عن أبي عبد الله عليه السلام قال: غسل الاناء، وكسح الفناء مجلبة للرزق

تجب النفقة على العيال بين المكروهين

2-74 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن علي بن إسماعيل، عن محمد بن عمرو بن سعيد، عن بعض أصحابه قال: سمعت العياشي وهو يقول: استأذنت الرضا عليه السلام في النفقة على العيال فقال: بين المكروهين قال: فقلت: جعلت فداك لا والله ما أعرف المكروهين: قال: فقال: بلى يرحمك الله أما تعرف أن الله عز وجل كره الاسراف وكره الاقتار فقال: "والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما ".

خصلتان بخصلتين

2-75 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عبدالجبار، عن عبدالرحمن بن أبي نجران، عن الحسن بن علي بن رباط، عن أبي بكر الحضرمي، عن بعض أصحابه، عن أبي عبد الله عليه السلام قال: بروا آباء‌كم يبركم أبناؤكم وعفوا عن نساء الناس تعف نساؤكم

الحياء على وجهين

2-76 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن هارون بن مسلم، عن مسعدة بن زياد، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الحياء على وجهين فمنه ضعف ومنه قوة وإسلام وإيمان

What Might Cause Parent’s Being Damned by the Children

2-77 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Parents might be damned by their children if they do not honor their rights just as children could be damned by their parents should they not honor their parents’ rights.”

On the Prophet's Statement: "I am the Son of the Two offerings"

2-78- A Ahmad ibn al-Hassan al-Qat’tan narrated that Ahmad ibn Muhammad ibn Saeed al-Kufy quoted on the authority of Ali ibn al-Hassan ibn al-Faz'zal, on the authority of his father, “I asked Abal-Hassan Ali ibn Musa al-Reza (MGB) about the meaning of the statement: ‘I am the son of the two offerings’ (as expressed by the Prophet (MGB). He (MGB) said, ‘That means that the Prophet (MGB) was the descendant of both Ishmael, the son of Abraham - the friend of God (MGB), and Abdullah - the son of Abdul Mutalib. Ishmael was the patient son that God gave the glad tidings of his birth to Abraham (MGB).

‘Then when (the son) reached (the age of) (serious) work with him, he said, ‘O my son! I see in a vision that I offer thee in sacrifice. Now see what is thy view!’ (The Son) said, ‘O my father! Do as thou art commanded. Thou will find me, if God so wills one practicing Patience and Constancy!’31

When he decided to offer him as sacrifice, God replaced him with a chubby black and white sheep. This sheep had been raised in a fresh green area, and had grazed in the gardens of Heaven for forty years. It had no mother. Rather the Honorable the Exalted God said to it be and it was created so as to be substituted for Ishmael,

‘We but say the word, ‘Be’, and it is.’32

Whatever is sacrificed in Mina until the Resurrection Day will be sacrificed on behalf of Ishmael. This is one of the offerings. Now let us consider the second one. Abdul Mutalib grabbed the door knob of the Ka'ba and prayed to God to be granted ten sons. He bet with the Almighty God that he shall offer one of them for sacrifice if his prayer is accepted. When the number of his sons became ten, he took them all inside the Ka'ba and drew lots in their names. The lot fell upon Abdullah's name - the father of the Prophet Muhammad (MGB) - that he loved the most. He drew lots again, and it fell upon Abdullah's name. He drew lots for the third time. Again the lots fell upon Abdullah's name. Then he took him, imprisoned him and decided to offer him for sacrifice. All of the women of the Quraysh tribe got together and

ما يلزم الوالدين من عقوق الولد

2-77 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: يلزم الوالدين من العقوق لولدهما إذا كان الولد صالحا ما يلزم الولد لهما

قول النبي صلى الله عليه وآله انا ابن الذبيحين

2-78 حدثنا أحمد بن الحسن القطان قال: أخبرنا أحمد بن محمد بن سعيد الكوفي قال: حدثنا علي بن الحسن بن علي بن فضال، عن أبيه قال: سألت أبا الحسن علي ابن موسى الرضا عليهما السلام عن معنى قول النبي صلى الله عليه وآله: أنا ابن الذبيحين قال: يعني إسماعيل ابن إبراهيم الخليل عليهما السلام وعبد الله بن عبدالمطلب أما إسماعيل فهو الغلام الحليم الذي بشر الله به إبراهيم "فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ (ولم يقل له: يا أبت افعل ما رأيت) سَتَجِدُنِي إِنْ شَاءَ اللهُ مِنَ الصَّابِرِينَ." فلما عزم على ذبحه فداه الله بذبح عظيم بكبش أملح يأكل في سواد، ويشرب في سواد، وينظر في سواد، ويمشي في سواد، ويبول ويبعرفي سواد، وكان يرتع قبل ذلك في رياض الجنة أربعين عاما، وما خرج من رحم انثى، وإنما قال الله عز وجل له: كن، فكان ليفدي به إسماعيل فكل ما يذبح بمنى فهو فدية لاسماعيل إلى يوم القيامة فهذا أحد الذبيحين، وأما الآخر فان عبدالمطلب كان تعلق بحلقة باب الكعبة ودعا الله عز وجل أن يرزقه عشرة بنين ونذر لله عز وجل أن يذبح واحدا منهم متى أجاب الله دعوته، فلما بلغوا عشرة [أولاد] قال: قد وفى الله لي فلافين لله عز وجل فأدخل ولده الكعبة وأسهم بينهم فخرج سهم عبد الله أبي رسول الله صلى الله عليه وآله وكان أحب ولده إليه، ثم أجالها ثانية فخرج سهم عبد الله، ثم أجالها ثـالثة فخرج سهم عبد الله، فأخذه وحبسـه وعـزم على ذبــحه

started crying. Abdul Mutalib's daughter - Ateka said, "Ask the Almighty God to excuse you from offering your son for sacrifice." Abdul Mutalib said, "My daughter! How can I ask for an excuse? You are mature and intelligent." Ateka said, "Draw lots concerning your son, and your camels that are around the Shrine. Increase the number of camels so much that your Lord gets pleased and the lot falls upon the name of the camels." Then Abdul Mutalib sent someone after his camels. They brought them all there. He chose ten of the camels and drew lots. The lot fell upon the name of Abdullah. He chose an additional ten and drew lots again. The lot fell upon the name of Abdullah again. He added to the number of camels and repeated drawing lots until the number of camels reached one-hundred. Then the lot fell upon the name of the camels. The people of the Quraysh became very happy and said God is Great so loud that the Tehamat Mountains started to shake. Abdul Mutalib said, "No. I must draw lots three more times." He drew lots three more times. The lot fell upon the name of the camels all the three times. On the third time, Zubayr and Abu Talib dragged their brother Abdullah away from under Abdul Mutalib's feet. The part of his face that was on the ground got hurt. They lifted him up and kissed him. Abdul Mutalib ordered all the one-hundred camels be taken to Hazvareh and slaughtered there. He stressed that no one should be deprived of the meat. There were five traditions of Abdul Mutalib which the Almighty God continued their practice in Islam as follows:

1- He forbade the (marriage of) the father's ex-wives with the sons.33

2- He established one-hundred camels as blood compensation for killing.

3- He circumambulated the Ka'ba seven times.

4- He found a treasure and paid one fifth of it as levy.34

5- When he dug up the Zamzam spring, he established it as the supply of water for the pilgrims.

If Abdul Mutalib was not a proof (of the Divine God) and his decision to offer his son as sacrifice was not similar to that of Abraham (MGB) about his son Ishmael, the Noble Prophet (MGB) would not have been proud of being related to them (Abraham and Abdul-Mutalib) and would not have said, "I am the son of the two offerings." The reason God prevented Ishmael from being sacrificed was the same one whereby He prevented Abdullah from being sacrificed. The reason was that the Noble Prophet (MGB) and the Immaculate Imams (MGB) were in their loins. Thus, God prevented their being sacrificed due to the Blessed Prophet (MGB) and the Imams (MGB). Thus, the tradition of offering one's son as a sacrifice did not become popular among the people. Otherwise, it would have become

فاجتمعت قريش ومنعته من ذلك. واجتمع نساء عبدالمطلب يبكين ويصحن فقالت له ابنته عاتكة: يا أبتاه اعذر فيما بينك وبين الله عز وجل في قتل ابنك

قال: فكيف أعذر يا بنية فإنك مباركة، قالت: اعمد إلى تلك السوائم التي لك في الحرم فاضرب بالقداح على ابنك وعلى الابل وأعط ربك حتى يرضى

فبعث عبدالمطلب إلى إبله فأحضرها وعزل منها عشرا وضرب السهام فخرج سهم عبد الله، فما زال يزيد عشرا عشرا حتى بلغت مائة فضرب فخرج السهم على الابل فكبرت قريش تكبيرة ارتجت لها جبال تهامة، فقال عبدالمطلب: لا حتى أضرب بالقداح ثلاث مرات فضرب ثلاثا كل ذلك يخرج السهم على الابل، فلما كان في الثالثة اجتذ به الزبير وأبوطالب وإخوانه من تحت رجليه فحملوه وقد انسلخت جلدة خده الذي كان على الارض وأقبلوا يرفعونه ويقبلونه ويمسحون عنه التراب وأمر عبدالمطلب أن تنحر الابل بالحزورة ولا يمنع أحد منها وكانت مائة

وكانت لعبد المطلب خمس سنن أجراها الله عز وجل في الاسلام: حرم نساء الآباء على الابناء، وسن الدية في القتل مائة من الابل، وكان يطوف بالبيت سبعة أشواط، ووجد كنزا فأخرج منه الخمس، وسمى زمزم لما حفرها سقاية الحاج، ولو لا أن عبدالمطلب كان حجة وأن عزمه على ذبح ابنه عبد الله شبيه بعزم إبراهيم على ذبح ابنه إسماعيل لما افتخر النبي صلى الله عليه وآله بالانتساب إليهما لاجل أنهما الذبيحان في قوله عليه السلام: " أنا ابن الذبيحين " والعلة التي من أجلها رفع الله عز وجل الذبح عن إسماعيل هي العلة ألتي من أجلها رفع الذبح عن عبد الله وهي كون النبي صلى الله عليه وآله والائمة عليهم السلام في صلبهما فببركة النبي والائمة صلى الله عليه وآله رفـع الله الذبح عنهما فلم تجر السـنة في الناس

obligatory for people to offer their sons for sacrifice on the day of celebrating the Eid ul-Azha each year until the Resurrection Day to seek nearness to God. Everything sacrificed on the Eid ul-Azha until the Resurrection Day will be a substitute for Ishmael.

The compiler of the book said, "There are many traditions about the offering. In some traditions we read that Isaac was the one offered for sacrifice. In others we read that Ishmael was the one offered for sacrifice. We cannot reject a tradition that has an authentic documentation. Ishmael was offered for sacrifice. However, later when Isaac was born, he wished that it was he himself who was offered for sacrificed by his father. He would have been patient and would have submitted to the decree of the Almighty God just as his brother did. Then he would have earned the same rank and reward that his brother had earned. God was aware of his intentions. For this reason he called him "the offering" among his angels.

2-78- B It was narrated by Muhammad ibn Ali al-Bishari al-Qazvini - may God be pleased with him - that Al-Muzaf’far ibn Ahmad al-Qazvini quoted Muhammad ibn Ja’far al-Kufy Al-Asady, on the authority of Muhammad ibn Isma’il al-Barmaky, on the authority of Abdullah ibn Dahir, on the authority of Abi Qatadah al-Horani, on the authority of Vaki’a ibn al-Jarah, on the authority of Suleiman ibn Mihran, on the authority of Aba Abdullah as-Sadiq (MGB): "What the Prophet (MGB) meant when he (MGB) said, ‘statement: ‘I am the son of the two offerings’ was to call one’s uncle father as the Honorable the Exalted God did in His statement,

“Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said, "We shall worship Thy God and the God of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) God: To Him we bow (in Islam).”35

In this verse God has called Ishmael who was the uncle of Jacob as his father. Likewise, the Prophet (MGB) called uncle as father. Therefore, when the Prophet (MGB) said that he (MGB) is the son of the two offerings he (MGB) is referring to Ishmael and Isaac one of whom, i.e. Ishmael was a true offering and the other one, i.e. Isaac is a virtual offering due to the fact that he wished he had been offered as a sacrifice and deserved the reward. Thus, the statement ‘I am the son of the two offerings’ can be interpreted in both ways as said above.

And There is Another Tradition Regarding the Great Offering

2-79 Abdul Vahid ibn Muhammad ibn Abdus Al-Neishaboory Al-Attar narrated that Ali ibn Muhammad ibn Qutaybat Al-Neishaboory quoted on the authority of Fazl ibn Shadan, "I heard Imam Reza (MGB) say that Abraham (MGB) wished

بقتل أولادهم، ولو لا ذلك لوجب على الناس كل أضحى التقرب إلى الله تعالى ذكره بقتل أولادهم، وكل ما يتقرب الناس به إلى الله عز وجل من اضحية فهو فداء لاسماعيل إلى يوم القيامة

قال مصنف هذا الكتاب أدام الله عزه -: قد اختلف الروايات في الذبيح فمنها ما ورد بأنه إسماعيل ومنها ما ورد بأنه إسحاق، ولا سبيل إلى رد الاخبار متى صح طرقها، وكان الذبيح إسماعيل لكن إسحاق لما ولد بعد ذلك تمنى أن يكون هو الذي امر أبوه بذبحه فكان يصبر لامر الله ويسلم له كصبر أخيه وتسليمه، فينال بذلك درجته في الثواب، فعلم الله عز وجل ذلك من قلبه فسماه الله عز وجل بين ملائكته ذبيحا لتمنيه لذلك

[و] حدثنا بذلك محمد بن علي البشاري القزويني رضي الله عنه قال: حدثنا المظفر بن أحمد القزويني قال: حدثنا محمد بن جعفر الكوفي الاسدي، عن محمد بن اسماعيل البرمكي، عن عبد الله بن داهر، عن أبي قتادة الحراني، عن وكيع بن الجراح، عن سليمان بن مهران، عن أبي عبد الله الصادق جعفر بن محمد عليهما السلام وقول النبي صلى الله عليه وآله "أنا ابن الذبيحين يريد بذلك العم [لان العم] قد سماه الله عز وجل أبا في قوله"أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ" وكان إسماعيل عم يعقوب فسماه الله في هذا الموضع أبا، وقد قال النبي صلى الله عليه وآله: العم والد فعلى هذا الاصل أيضا يطرد قول النبي صلى الله عليه وآله "أنا ابن الذبيحين" أحدهما ذبيح بالحقيقة والآخر ذبيح بالمجاز، واستحقاق الثواب على النية والتمني، فالنبي صلى الله عليه وآله هو ابن الذبيحين من وجهين على ما ذكرناه

وللذبح العظيم وجه آخر :

2-79 حدثنا عبدالواحد بن محمد بن عبدوس النيسابوري العطار رضي الله عنه قال: حدثنا علي بن محمد بن قتيبة النيسابوري، عن الفضل بن شاذان قال: سمعت الرضا عليه السلام يقول: لما أمر الله عز وجل إبراهيم عليه السلام أن يذبح مكان

that he had sacrificed his own son Ishmael when God the Almighty the Sublime sent a sheep and ordered Abraham (MGB) to sacrifice it instead of his son. He wished that he had not been ordered to sacrifice a sheep instead of his son, so that he could have the feeling a father who sacrifices his dearest son with his own hands has, and could deserve the highest ranks of reward for suffering calamities. However, God the Almighty revealed to him: "O Abraham! Who is My dearest creature for you?" Abraham (MGB) said, "O my Lord! You have not created anyone who is dearer to me than your friend Muhammad (MGB)." Then God the Almighty revealed to him: "O Abraham! Do you like him more or do you like yourself more?" He said, "No. I like him more than I like myself."

God said, "Do you like his child or do you like your child more?" He said, "Yes. His child." God said, "Will the oppressive beheading of his child by his enemies hurt you more, or your beheading your own child due to your obeying Me?" He said, "O My Lord! Of course, the beheading of his child by his enemies will hurt me more." God said, "O Abraham! A group of people who consider themselves to be a part of Muhammad's (MGB) nation out of animosity and oppression will slaughter his son Hussein (MGB) just like a sheep. Thus, they will deserve My wrath. Then Abraham (MGB) became really sad hearing this, felt a pain in his heart and started to cry. Then the Almighty God revealed the following to him, "O Abraham! I accepted your sorrow and sadness due to the slaughtering of Hussein (MGB) instead of the sorrow you would have experienced for the sacrifice of your son Ishmael. And I will grant you the highest rewards for suffering calamities." And this is God the Almighty's words,

"And We ransomed him with a momentous sacrifice."36

Two Standing, Two Moving, Two Different And Two Opposite Things

2-80 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Abdul Aziz ibn Yahya al-Basry quoted Muhammad ibn Atiye, on the authority of Abdullah ibn Amr ibn Sa’id al-Basry, on the authority of Himad, on the authority of Abdullah ibn Suleiman who used to read many books as saying, “I have read in one of the Books of the Honorable the Exalted God that once Zul-Qarnayn finished building the dam he continued his travels. He ran into a knowledgeable man during his travels with his troops. The knowledgeable man asked him, ‘Let me know about the two things which are standing ever since the Honorable the Exalted God created them, the two things which are moving, the two things which are different from each other and the two things which are opposite of each other.’ Zul-Qarnayn said, ‘The two things which are standing are the heavens and the Earth. The two things which are moving are the sun and the moon. The two things which are different

ابنه إسماعيل الكبش الذي أنزله عليه تمنى إبراهيم عليه السلام أن يكون قد ذبح ابنه إسماعيل بيده وأنه لم يؤمر بذبح الكبش مكانه ليرجع إلى قلبه ما يرجع إلى قلب الوالد الذي يذبح أعز ولده عليه بيده فستحق بذلك أرفع درجات أهل الثواب على المصائب فأوحى الله عز وجل إليه: يا إبراهيم من أحب خلقي إليك؟ فقال: يا رب ما خلقت خلقا هو أحب إلي من حبيبك محمد صلى الله عليه وآله فأوحى الله تعالى إليه أفهو أحب إليك أم نفسك قال: بل هو أحب إلي من نفسي، قال: فولده أحب إليك أم ولدك: قال: بل ولده، قال: فذبح ولده ظلما على أيدي أعدائه أوجع لقلبك أو ذبح ولدك بيدك في طاعتي؟ قال: يا رب بل ذبح ولده ظلما على أيدي أعدائه أوجع لقلبي، قال: يا إبراهيم فان طائفة تزعم أنها من أمة محمد ستقتل الحسين ابنه من بعده ظلما وعدوانا كما يذبح الكبش، ويستوجبون بذلك سخطي، فجزع إبراهيم عليه السلام لذلك، وتوجع قلبه، وأقبل يبكي، فأوحى الله عز وجل إليه: يا إبراهيم قد فديت جزعك على ابنك إسماعيل لو ذبحته بيدك بجزعك على الحسين وقتله، وأوجبت لك أرفع درجات أهل الثواب على المصائب وذلك قول الله عز وجل "وفديناه بذبح عظيم ".

شيئان قائمان وشيئان جاريان وشيئان مختلفان وشيئان متباغضان

2-80 حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال: حدثنا عبدالعزيز بن يحيى البصري قال: حدثنا محمد بن عطية قال: حدثنا عبد الله بن عمرو ابن سعيد البصري قال: حدثنا هشام بن جعفر، عن حماد، عن عبد الله بن سليمان وكان قارئا للكتب قال: قرأت في بعض كتب الله عز وجل إن ذا القرنين لما فرغ من عمل السد انطلق على وجهه فبينا هو يسير وجنوده إذ مر برجل عالم فقال لذي القرنين: أخبرني عن شيئين منذ خلقهما الله عز وجل قائمين؟ وعن شيئين جاريين؟ وعن شيئين مختلفين؟ وعن شيئين متباغضين؟ فقال له ذو القرنين :

from each other are the day and the night, and the two things which are opposite of each other are life and death.’ The knowledgeable man said, ‘Go. You are knowledgeable.”

This tradition is long, but I have only mentioned a short part of it here as deemed necessary. I have narrated it in full in the book Kitab al-Nabuwah.

The Reward of Whoever Goes on the Hajj Pilgrimage Twice

2-81 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Muhammad ibn al-Hussein ibn Abil Khat’tab, on the authority of Al-Hijal, on the authority of Safvan ibn Yahya, on the authority of Safvan ibn Mihran al-Jamal, on the authority of Aba Abdullah as-Sadiq (MGB), “Whoever goes on the Hajj pilgrimage twice would always be in good conditions until he dies.”

Saying What is Right under Two Conditions

2-82 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Harun ibn Muslim, on the authority of Mus’adat ibn Sadaqah, on the authority of Ja’far ibn Muhammad (MGB)37 , on the authority of his father (MGB)38 that God’s Prophet (MGB) said, “Nothing that a believer does is loved by the Honorable the Exalted God more than saying what is right whether he is pleased or angry.”

2-83 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Aba Abdullah on the authority of his father, on the authority of Wahab ibn Wahab, on the authority of Ja’far ibn Muhammad (MGB)39 , on the authority of his father (MGB)40 , “There are two kinds of homicide: unintentional (or semi-intentional) and intentional. There are also two types of fighting: fighting with the rebellious atheists until they submit, and fighting with the Muslim rebels until they stop their rebellion.”

Two Characteristics Loved by the Honorable the Exalted God in the Heavens and by the People on Earth

2-84 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Abi Sa’id al-Adamy, on the authority of Ibrahim ibn Davood al-Yaqoobi, on the authority of his brother Suleiman ibn Davood who linked it up through a chain of narrators to God’s Prophet (MGB) and said, “A man told the Prophet (MGB), ‘O Prophet of God! Please let me know of something which I do and be loved by God in the heavens and by the people on the Earth.’ The Prophet (MGB) told him, ‘Be inclined to what is near the Honorable the Exalted God to be loved by God, and abstain from what is near the people to be loved by the people.’”

أما الشيئان القائمان فالسماوات والارض، وأما الشيئان الجاريان فالشمس والقمر، وأما الشيئان المختلفان فالليل والنهار، وأما الشيئان المتباغضان فالموت والحياة. قال: فانطلق فانك عالم.والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته تاما في كتاب النبوة

ثواب من حج حجتين

2-81 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين ابن أبي الخطاب، عن الحجال، عن صفوان بن يحيى، عن صفوان بن مهران الجمال، عن أبي عبد الله عليه السلام قال: من حج حجتين لم يزل في خير حتى يموت

قول الحق في حالين

2-82 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن هارون بن مسلم، عن مسعدة بن صدقة، عن جعفر بن محمد عليهما السلام قال: قال أبي عليه السلام: قال رسول الله صلى الله عليه وآله: ما أنفق مؤمن من نفقة هي أحب إلى الله عز وجل من قول الحق في الرضا والغضب

القتل قتلان والقتال قتالان

2-83 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه، عن وهب بن وهب، عن جعفر بن محمد، عن أبيه عليهما السلام أنه قال: القتل قتلان، قتل كفارة، وقتل درجة، والقتال قتالان: قتال الفئة الكافرة حتى يسلموا، وقتال الفئة الباغية حتى يفيئوا

خصلتان من فعلهما احبه الله عز وجل من السماء واحبه الناس من الارض

2-84 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي سعيد الآدمي، عن إبراهيم بن داود اليعقوبي، عن أخيه سليمان بن داود باسناده رفعه قال: قال رجل للنبي صلى الله عليه وآله: يارسول الله علمني شيئا إذا أنا فعلته أحبني الله من السماء وأحبني الناس من الارض، فقال له: ارغب فيما عند الله عز وجل يحبك الله، وازهد فيما عند الناس يحبك الناس

The Prophet of God Had Two Rings

2-85 Muhammad ibn al-Hassan - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Aba Abdullah al-Razi, on the authority of Ali ibn Suleiman, on the authority of Abdullah ibn Ubaydullah al-Hashemi, on the authority of Ibrahim ibn Abil Balad, (on the authority of his father,) on the authority of Aba Abdullah as-Sadiq (MGB), “The Prophet of God (MGB) had two rings. On one of them it was written in Arabic ‘There is no God but God, Muhammad is the Messenger of God’ and on the other one it was written in Arabic ‘God Speaks the Truth.’”

There Are Two Gifts from One Who Fasts

2-86 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn al-Hussein al-Sa’ed Abady quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of Muhammad ibn Ali al-Kufy, on the authority of Muhammad ibn Sin’an, on the authority of Abdullah ibn Ayoob, on the authority of Abdul-Salam al-Iskafi, on the authority of Umayr ibn Ma’mun whose son was with Al-Hassan (MGB)41 , on the authority of Al-Hassan ibn Ali (MGB), “The gift from a man who fasts is that he puts perfume on his hair and irons his clothes, and the gift from a woman who fasts is to comb her hair and iron her clothes. When Abu Abdullah al-Hussein ibn Ali (MGB) fasted, he (MGB) put on perfume and said, ‘Good scent is the gift from one who fasts.’”

There Are Two Signs for the Approach of The Hour

2-87 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Al-Abbas ibn Ma’ruf, on the authority of Al-Hassan ibn Ali ibn Faz’zal, on the authority of Zarif ibn Nasih, on the authority of Abil Hassain, “I heard Aba Abdullah as-Sadiq (MGB) say that the Prophet of God (MGB) was questioned about the Hour42 and the Prophet (MGB) said, ‘It is when the people believe in astrology and deny destiny.’”

It is Not Permitted to Give Charity to the Hashemites Except in Two Conditions

2-88 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Yusuf ibn al-Harith, on the authority of Muhammad ibn Abdul Rahman al-Arzami, on the authority of his father, on the authority of Ja’far ibn Muhammad (MGB)43 , on the authority of his father (MGB)44 , “It is not permitted to give charity to the Hashemites45 except in two conditions: they can be given water to drink when they are thirsty, and one of the Hashemites can give charity to another one.”

كان لرسول الله صلى الله عليه وآله خاتمان

2-85 حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي عبد الله الرازي، عن علي بن سليمان، عن عبد الله ابن عبيد الله الهاشمي، عن إبراهيم بن أبي البلاد [عن أبيه]، عن أبي عبد الله عليه السلام قال: كان لرسول الله صلى الله عليه وآله خاتمان أحدهما عليه مكتوب "لا إله إلا الله، محمد رسول الله" والآخر "صدق الله ".

تحفة الصائم شيئان

2-86 حدثنا أبي رضي الله عنه قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن محمد بن علي الكوفي، عن محمد بن سنان، عن عبد الله بن أيوب، عن عبدالسلام الاسكافي، عن عمير بن مأمون وكانت ابنته تحت الحسن، عن الحسن بن علي عليهما السلام قال: تحفة الصائم أن يدهن لحيته ويجمر ثوبه وتحفة المرأة الصائمة أن تمشط رأسها وتجمر ثوبها. وكان أبوعبد الله الحسين بن علي عليهما السلام: إذا صام يتطيب بالطيب ويقول: الطيب تحفة الصائم

تقوم الساعة عند ظهور علامتين

2-87 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن العباس بن معروف، عن الحسن بن علي بن فضال، عن ظريف ابن ناصح، عن أبي الحصين قال: سمعت أبا عبد الله عليه السلام يقول: سئل رسول الله صلى الله عليه وآله عن الساعة، فقال: عند إيمان بالنجوم وتكذيب بالقدر

لا تحل الصدقة لبني هاشم الا في وجهين

2-88 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن يوسف بن الحارث، عن محمد بن عبدالرحمن العرزمي، عن أبيه، عن جعفر بن محمد، عن أبيه عليهم السلام قال: لا تحل الصدقة لبني هاشم إلا في وجهين: إن كانوا عطاشا وأصابوا ماء فشربوا، وصدقة بعضهم على بعض

Two Characteristics of the Lowly People

2-89 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Al-Sayyari who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB) who was questioned about the lowest of the people. The Imam (MGB) said, “They are those who drink and play the Tanbour.46

Two Sins One of Which is Worse Than the Other One

2-90 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad ibn Yahya ibn Imran47 , on the authority of Abu Abdullah al-Razi, on the authority of Al-Hassan ibn Ali ibn al-Nue’man, on the authority of Asbat ibn Muhammad who linked it up through a chain of narrators to the Prophet (MGB), “Gossiping is worse than committing adultery.” The Prophet (MGB) was asked, “O Prophet of God! How could that be so?” The Prophet (MGB) replied, “One who has committed adultery can repent and God would accept his repentance, but if one who has gossiped repents, God would not accept his repentance until the one he gossiped about forgives him.”

The Two Benefits of Brushing the Teeth

2-91 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Aba Abdullah, on the authority of Abil Jo’aza al-Monabat ibn Abdullah and Abil Khazraj al-Hassan ibn al-Zebarqan (al-Qumi), on the authority of Fuzayl ibn Uthman, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Clean your teeth with As-Sa’ed48 as it would make your mouth smell good and increase your sexual power.’”

Eating Soap Has Two Effects

2-92 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Aba Abdullah al-Razi, on the authority of Ali ibn Asbat, on the authority of Al-Hikam ibn Meskin, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Eating soap would weaken the knees and spoil the semen.’”

2-93 Muhammad ibn al-Hassan - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Muhammad ibn Abdul Jab’bar who linked it up through a chain of narrators to God’s Prophet (MGB), “There are two groups on whose behalf I shall not intercede: friends of oppressive kings and those who transgress beyond the religion due to their being excessively religious.”

خصلتان من فعلهما فهو سفلة

2-89 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن السياري باسناده يرفعه إلى أبي عبد الله عليه السلام أنه سئل عن السفلة، فقال: من يشرب الخمر، ويضرب بالطنبور

ذنبان احدهما اشد من الاخر

2-90 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار قال: حدثني محمد بن أحمد بن يحيى بن عمران قال: حدثني أبوعبد الله الرازي، عن الحسن بن علي بن النعمان، عن أسباط بن محمد باسناده يرفعه إلي النبي صلى الله عليه وآله أنه قال: الغيبة أشد من الزنا، فقيل: يا رسول الله ولم ذلك؟ قال: صاحب الزنا يتوب فيتوب الله عليه، وصاحب الغيبة يتوب فلا يتوب الله عليه حتى يكون صاحبه الذي يحله

اتخاذ السعد في الاسنان يورث خصلتين

2-91 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبي الجوزاء المنبه بن عبد الله، وأبي الخزرج الحسن بن الزبرقان، عن فضيل بن عثمان قال: سمعت أبا عبد الله عليه السلام يقول: اتخذوا في أسنانكم السعد فانه يطيب الفم، ويزيد في الجماع

اكل الاشنان يورث خصلتين

2-92 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد ابن أحمد، عن أبي عبد الله الرازي، عن علي بن أسباط، عن الحكم بن مسكين قال: سمعت أبا عبد الله عليه السلام يقول: أكل الاشنان يوهن الركبتين ويفسد ماء الظهر

رجلان لا تنالهما شفاعة النبي صلى الله عليه وآله

2-93 حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن محمد بن عبدالجبار باسناده يرفعه إلى رسول الله صلى الله عليه وآله أنه قال: رجلان لا تنالهما شفاعتي: صاحب سلطان عسوف غشوم، وغال في الدين مارق

Using Two Kinds of Toothpicks Would Lead to Leprosy

2-94 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Muhammad ibn Isa, on the authority of Ubaydullah ibn Abdullah al-Dehqan, on the authority of Durost ibn Abi Mansoor, on the authority of Abdullah ibn Sin’an that Abu Abdullah as-Sadiq (MGB) said, “Do not use sweet basil stems or pomegranate tree twigs as toothpicks as this might lead to leprosy.”

This World and The Hereafter Are on the Two Sides of a Scale

2-95 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Al-Qasim ibn Muhammad al-Isfahani, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Sufyan ibn Ayyineh, on the authority of Al-Zuhra that he had heard Ali ibn al-Hussein (MGB)49 say, “Whoever is not calmed by what God has promised would suffer from worldly losses. By God, this world and the Hereafter are like the two sides of a scale. Whichever side is loaded more and goes down, the other side would get lighter and go up.” The Imam (MGB) added, “‘When the Event inevitable cometh to pass50 ,’ i.e. the Hereafter comes, ‘Then will no (soul) entertain falsehood concerning its coming’51 ‘(Many) will it bring low;’52 that is God will throw the enemies of God into the Fire, and ‘(many) will it exalt;’53 that is God will lead the friends of God into Paradise.”

Then the Imam (MGB) turned towards some of the men present and told them, “Fear God, make brief requests and do not ask for what is not created, since whoever asks for what is not created would suffer from grief and not get what he had asked for.”

Then the Imam (MGB) asked, “How could one obtain what has not been created?”

The man asked, “How could one ask for what has not been created?”

Then the Imam (MGB) said, “By asking for wealth, property and increasing sustenance in order to attain comfort, while comfort is not created in this world and is not for the people of this world. Comfort is created in Paradise and it is for the people of Paradise. Suffering and grief have been created in this world and (they are created) for the people of this world. No one is given anything unless he has some greed for it. Whoever has more belongings in this world is more needy, since he needs the people to protect his wealth. Therefore, all the belongings in this world increase one’s needs. Thus, there is no comfort in this world. However, Satan whispers to the Children of Adam54 that comfort lies in collecting wealth. Thus, they are led to toil in this world and the consequent Reckoning in the Hereafter.”

خلالان يهيجان عرق الجذام

2-94 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن محمد بن عيسى، عن عبيد الله بن عبد الله الدهقان، عن درست بن أبي منصور، عن عبد الله بن سنان قال: قال أبوعبد الله عليه السلام: لا تتخللوا بعود الريحان، ولا بقضيب الرمان، فانهما يهيجان عرق الجذام

الدنيا والاخرة ككفتي الميزان

2-95 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن سفيان بن عيينة، عن الزهري قال: سمعت علي بن الحسين عليهما السلام يقول: من لم يتعز بعزاء الله تقطعت نفسه على الدنيا حسرات، والله ما الدنيا والآخرة إلا ككفتي الميزان فأيهما رجح ذهب بالآخر، ثم تلا قوله عز وجل "إذا وقعت الواقعة" يعني القيامة "ليس لوقعتها كاذبة خافضة" خفضت والله بأعداء الله إلى النار "رافعة" رفعت والله أولياء الله إلى الجنة

ثم أقبل على رجل من جلسائه فقال له: اتق الله وأجمل في الطلب ولا تطلب ما لم يخلق فان من طلب ما لم يخلق تقطعت نفسه حسرات ولم ينل ما طلب

ثم قال: وكيف ينال ما لم يخلق، فقال الرجل: وكيف يطلب ما لم يخلق؟ فقال: من طلب الغنى والاموال والسعة في الدنيا فانما يطلب ذلك للراحة، والراحة لم تخلق في الدنيا ولا لاهل الدنيا، إنما خلقت الراحة في الجنة ولاهل الجنة، والتعب والنصب خلقا في الدنيا ولاهل الدنيا وما اعطي أحد منها جفنة إلا اعطي من الحرص مثليها ومن أصاب من الدنيا أكثر كان فيها أشد فقرا لانه يفتقر إلى الناس في حفظ أمواله، ويفتقر إلى كل آلة من آلات الدنيا فليس في غنى الدنيا راحة ولكن الشيطان يوسوس إلى ابن آدم أن له في جمع [ذلك] المال راحة وإنما يسوقه إلى التعب في الدنيا والحساب عليه في الآخرة

Then the Imam (MGB) said, “In this world the Friends of God would never overexert themselves for this world. Rather, in this world they shall strive for the Hereafter.”

Then the Imam (MGB) added, “A sin will be recorded for whoever gets worried about his daily sustenance in this world. Jesus the Messiah (MGB) told his disciples, ‘This world is a bridge. Pass over it but do not build on it.’”

He Has Let Free the Two Bodies of Flowing Water, Meeting Together: Between Them is a Barrier Which They Do Not Transgress

2-96 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Al-Qasim ibn Muhammad al-Isfahani, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Yahya ibn Sa’id al-Qat’tan that he had heard Aba Abdullah as-Sadiq (MGB) say, “The following words of the Honorable the Exalted God ‘He has let free the two bodies of flowing water, meeting together: Between them is a Barrier which they do not transgress’55 refer to Ali (MGB) and Fatimah (MGB). They are like the ‘two bodies of water’ filled with such deep knowledge that neither one of them would transgress to the other one’s side. And the verse ‘Out of them come Pearls and Coral’56 refers to Al-Hassan (MGB) and Al-Hussein (MGB).”

The Prophe Left Two Things amongst His Nation

2-97 Al-Hassan ibn Abdullah ibn Sa’id al-Askari narrated that Muhammad ibn Hamdan al-Qushayri quoted Al-Muqayrih ibn Muhammad ibn al-Muhlib, on the authority of his father, on the authority of Abdullah ibn Davood, on the authority of Fuzayl ibn Mazooq, on the authority of Atiye al-Oafi, on the authority of Abi Sa’id al-Khidry that God’s Prophet (MGB) said, “I have left amongst you two things each of which is longer than the other one. They are the Book of God which is a Rope that extends from the heavens to the Earth and my Itrat. These two shall not be separated from each other until they meet me at the Heavenly Pool.57

(The narrator of this tradition added:) I asked Abi Sa’id (al-Khidry), “Who are the Prophet’s Itrat?” He replied, “They are the members of his Holy Household.”

Will be Questioned About the ‘Two Heavy Things’ on the Resurrection Day

Will be Questioned About the ‘Two Heavy Things’58 on the Resurrection Day

2-98 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Muhammad ibn al-Hussein ibn Abil-Khat’tab and Yaqoob ibn Yazid, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Ma’ruf ibn Kharboz, on the authority

ثم قال عليه السلام: كلا ما تعب أولياء الله في الدنيا للدنيا بل تعبوا في الدنيا للآخرة. ثم قال: ألا ومن اهتم لرزقه كتب عليه خطيئة كذلك قال المسيح [عيسى] عليه السلام للحواريين: إنما الدنيا قنطرة فاعبروها ولا تعمروها

مرج البحرين يلتقيان بينهما برزخ لا يبغيان

2-96 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري قال: حدثنا يحيى بن سعيد القطان قال: سمعت أبا عبد الله عليه السلام يقول في قوله عز وجل: "مرج البحرين يلتقيان بينهما برزخ لا يبغيان" قال: علي وفاطمة عليهما السلام بحران من العلم، عميقان، لا يبغى أحدهما على صاحبه "يخرج منهما اللؤلؤ والمرجان" الحسن والحسين عليهما السلام

ترك النبي صلى الله عليه وآله في امته أمرين

2-97 حدثنا الحسن بن عبد الله بن سعيد العسكري قال: أخبرنا محمد بن حمدان القشيري قال: أخبرنا المغيرة بن محمد بن المهلب قال: حدثني أبي قال: حدثني عبد الله بن داود، عن فضيل بن مرزوق، عن عطية العوفي، عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وآله: إني تارك فيكم أمرين أحدهما أطول من الآخر كتاب الله حبل ممدود من السماء إلى الارض وعترتي، ألا وإنهما لن يفترقا حتى يردا علي الحوض

فقلت لابي سعيد: من عترته؟ قال: أهل بيته

السؤال عن الثقلين يوم القيامة

2-98 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، ويعقوب بن يزيد جميعا، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربـوذ، عـن أبـي

of Abil Tufayl Amer ibn Vasele’, on the authority of Haziqat ibn Asid al-Qaffari, “When God’s Prophet (MGB) returned from the Farewell Pilgrimage we were with him (MGB). When we reached Al-Juhfa, the Prophet (MGB) ordered his companions to relax. Then the people all settled down. Then they said the call to prayer and the Prophet (MGB) said two units of prayers with his companions. Then the Prophet (MGB) turned towards them and told them, ‘The Graceful, the All-Aware has informed me that I will die and so shall you. Assume that I have answered God’s call. I am held responsible to God regarding what I have delivered to you. Verily, I am leaving behind God’s Book and His Proof. You are held responsible for them. What would you tell your Lord?’ They said, ‘We will say that you fulfilled your mission, gave us advice, and strived. May God grant you the best reward on our behalf.’”

Then the Prophet (MGB) asked them, “Don’t you bear witness that there is no god but One; that I am God’s Prophet sent to you; that Paradise does exist; that Hell does exist; and that there is resurrection after death?” They replied, “We bear witness to this.”

The Prophet (MGB) said, “May God bear witness to what you say. I take you as witnesses and bear witness that God is my Master. I am the Master of all Muslims. Is it not true that my Mastery over the believers is more than that of their own mastery over themselves? Do you believe in this? Will you bear witness to this?” They replied, “We bear witness to this.”

Then the Prophet (MGB) said, “Whoever I am the Master of, Ali is the Master of.” Then he grabbed Ali’s hand and raised it up along with his own hand in such a way that both their underarms could be seen. Then the Prophet (MGB) said, “O my God! Please be the friend of his friends and be the enemy of his enemies. Assist whoever assists him, and abandon whoever abandons him. I shall leave and you will meet me again at the Heavenly Pool59 later. That is a Pool whose width expands from Bosri to San’a.60 There are as many silver goblets in it as there are stars in the sky. Then I shall question you about what you bear witness to today when I meet you at my Pool. I will ask you what you did with the Two Heavy Things61 and how you dealt with what I left behind when you meet me. “

They said, “O Messenger of God! What are the Two Heavy Things?”

The Prophet (MGB) said, “The greater of the Two Heavy Things is the Book of the Honorable the Exalted God. It is a means that is extended from God and I towards you. One side of it is in the Hand of God and the other side is in your hands. The knowledge of the past and what is yet to come up until the arrival of the Hour is in it. And the smaller of the Two Heavy Things is equal to the Quran: It is Ali ibn Abi Talib (MGB) and his Household (MGB). These Two will be inseparable until they come to me at the Heavenly Pool.”

الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري قال: لما رجع رسول الله صلى الله عليه وآله من حجة الوداع ونحن معه أقبل حتى انتهى إلى الجحفة فأمر أصحابه بالنزول فنزل القوم منازلهم، ثم نودي بالصلاة فصلى بأصحابه ركعتين، ثم أقبل بوجهه إليهم فقال لهم: إنه قد نبأني اللطيف الخبير أني ميت وأنكم ميتون، وكأني قد دعيت فاجبت وأني مسؤول عما ارسلت به إليكم، وعما خلفت فيكم من كتاب الله وحجته وأنكم مسؤولون، فما أنتم قائلون لربكم؟ قالوا: نقول: قد بلغت ونصحت وجاهدت فجزاك الله عنا أفضل الجزاء ثم قال لهم: ألستم تشهدون أن لا إله إلا الله وأني رسول الله إليكم وأن الجنة حق؟ وأن النار حق؟ وأن البعث بعد الموت حق؟ فقالوا: نشهد بذلك، قال: اللهم اشهد على ما يقولون، ألا وإني اشهدكم أني أشهد أن الله مولاي، وأنا مولى كل مسلم، وأنا أولى بالمؤمنين من أنفسهم، فهل تقرون لي بذلك، وتشهدون لي به؟ فقالوا: نعم نشهد لك بذلك، فقال: ألا من كنت مولاه فإن عليا مولاه وهو هذا، ثم أخذ بيد علي عليه السلام فرفعها مع يده حتى بدت آباطهما: ثم: قال: اللهم وال من والاه، وعاد من عاداه، وانصر من نصره واخذل من خذله، ألا وإني فرطكم وأنتم واردون علي الحوض، حوضي غدا وهو حوض عرضه ما بين بصرى وصنعاء فيه أقداح من فضة عدد نجوم السماء، ألا وإني سائلكم غدا ماذا صنعتم فيما أشهدت الله به عليكم في يومكم هذا إذا وردتم علي حوضي، وماذا صنعتم بالثقلين من بعدي فانظروا كيف تكونون خلفتموني فيهما حين تلقوني؟ قالوا: وما هذان الثقلان يا رسول الله؟ قال: أما الثقل الاكبر فكتاب الله عز وجل، سبب ممدود من الله ومني في أيديكم، طرفه بيد الله والطرف الآخر بأيديكم، فيه علم ما مضى وما بقي إلى أن تقوم الساعة، وأما الثقل الاصغر فهو حليف القرآن وهو علي بن أبي طالب وعترته عليهم السلام، وإنهما لن يفترقا حتى يردا علي الحوض

Ma’ruf ibn Kharboz said, “I quoted this for Abi Ja’far al-Baqir (MGB). Then the Imam (MGB) said, ‘Abil Tufayl has told the truth. May God have Mercy upon him. I have seen this in Ali (MGB)’s book and I know it.”

A similar tradition has been narrated by my father - may God be pleased with him - who quoted that Ali ibn Ibrahim quoted his father, on the authority of Muhammad ibn Abi Umayr.

A similar tradition has been narrated by Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - who quoted Al-Hussein ibn Muhammad ibn Amer, on the authority of his uncle Abdullah ibn Amer, on the authority of Muhammad ibn Abi Umayr.

A similar tradition has been narrated by Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - who quoted Ali ibn al-Hussein al-Sa’ed Abady, on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Ma’ruf ibn Kharboz, on the authority of Abil Tufayl Amer ibn Vasele’, on the authority of Haziqat ibn Asid al-Qaffari.

The compiler of the book - may God increase his honor said, “There are many traditions on this issue. I have presented them in the book Al-Ma’refat fi Fazael.

Al-Hassan (MGB) and Al-Hussein (MGB) Had Two Amulets

2-99 Ali ibn Muhammad ibn al-Hassan al-Qazvini known as Ibn Muqayrih narrated that Muhammad ibn Abdullah al-Hazrami quoted Ahmad ibn Yahya al-Ahval, on the authority of Khilad al-Muqar’ri, on the authority of Qays, on the authority of Abil Hassain62 , on the authority of Yahya ibn Vasab that Ibn Umar said, “Al-Hassan (MGB) and Al-Hussein (MGB) had two amulets63 which were filled with fuzz64 from the wings of Gabriel (MGB).”

Day and Night are Two Carriages

2-100 Abu Ahmad Muhammad ibn Ja’far al-Bandar narrated that Abu Hamid Ahmad ibn Ishaq al-Haravy quoted Abu Hafs Umar ibn al-Hassan ibn Nasr al-Qazi, on the authority of Mo’amil ibn Ahab, on the authority of Abdullah ibn al-Muqayrih al-Misri, on the authority of Sufyan al-Sowri, on the authority of his father, on the authority of Akrama, on the authority of Ibn Abbas65 that God’s Prophet (MGB) said, “Day and night are two carriages.”

Two Men to Whom God has Granted Two Wings with Which to Fly in Paradise along with the Angels

2-101 Ahmad ibn Zyad ibn Ja’far al-Hamedany - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted Muhammad ibn Isa

قال معروف بن خربوذ: فعرضت هذا الكلام على أبي جعفر عليه السلام فقال: صدق أبوالطفيل - رحمه الله - هذا الكلام وجدناه في كتاب علي عليه السلام وعرفناه

وحدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير. وحدثنا جعفر بن محمد بن مسرور رضي الله عنه قال: حدثنا الحسين بن محمد ابن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير. وحدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربوذ، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري بمثل هذا الحديث سواء

قال مصنف هذا الكتاب أدام الله عزه: الاخبار في هذا المعنى كثيرة وقد أخرجتها في كتاب المعرفة في الفضائل

كان على الحسن والحسين عليهما السلام تعويذان

2-99 حدثنا علي بن محمد بن الحسن القزويني المعروف بابن مقبرة قال: أخبرنا محمد بن عبد الله الحضرمي قال: حدثنا أحمد بن يحيى الاحول قال: حدثنا خلاد المقرئ، عن قيس، عن أبي الحصين، عن يحيى بن وثاب، عن ابن عمر قال: كان على الحسن والحسين عليهما السلام تعويذان حشوهما من زغب جناح جبرائيل عليه السلام

الليل والنهار مطيتان

2-100 حدثنا أبوأحمد محمد بن جعفر البندار قال: حدثنا أبوحامد أحمد بن إسحاق الهروي قال: حدثنا أبوحفص عمر بن الحسن بن نصر القاضي قال: حدثنا مؤمل بن إهاب قال: حدثنا عبد الله بن المغيرة المصري، عن سفيان الثوري، عن أبيه، عن عكرمة، عن ابن عباس قال: قال رسول الله صلى الله عليه وآله: الليل والنهار مطيتان

رجلان جعل الله عز وجل لكل واحد منهما جناحين يطير بهما مع الملائكة في الجنة

2-101 حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن محمد بن عيسى بن عبيد، عن يونس بن عبـد الرحمن، عـن

ibn Ubayd, on the authority of Yunus ibn Abdul-Rahman, on the authority of Ibn Asbat, on the authority of Ali ibn Salim, on the authority of his father, on the authority of Sabet ibn Abi Sofayeh66 that Ali ibn al-Hussein as-Sajjad (MGB) said, “May God have Mercy upon Al-Abbas - that is Ibn Ali67 - who preferred his brother to himself and sacrificed himself for his brother as a result of which both his hands were cut off (by the enemies). God granted him two wings so that he can fly in Paradise along with the angels. God did the same for Ja’far ibn Abi Talib (MGB).

Abbas (MGB) has such a high rank near the Blessed the Sublime God which all the martyrs of Karbala68 envy on the Resurrection Day.”

This is a long narration. I have only presented a part of it here as needed. I have presented the complete tradition along with other traditions regarding the nobilities of Ab’bas ibn Ali (MGB) in the book Maqtal Al-Hussein ibn Ali (MGB).

Two Things Ruin the People

2-102 Muhammad ibn Ahmad Abu Abdullah al-Qaza’ee - may God be pleased with him - narrated that Abu Abdullah Ishaq ibn al-Ab’bas ibn Ishaq ibn Musa ibn Ja’far quoted his father, on the authority of his forefathers (MGB), on the authority of Al-Hussein ibn Ali (MGB) that the Commander of the Faithful Imam Ali (MGB) said, “Fear of poverty and arrogance ruin the people.”

What the Commander of the Faithful (MGB) Said about Two People Who Broke His Back

2-103 Ahmad ibn Harun al-Fami - may God be pleased with him - narrated that Muhammad ibn Ja’far ibn Bat’tat known as Mil69 quoted Ahmad ibn Aba Abdullah al-Barqy, who linked it up through a chain of narrators to the Commander of the Faithful Imam Ali (MGB), “Two men will break my back in this world: the corrupt but eloquent, and the ignorant worshipper. The first group use their tongue to cover up their corruption and the second group use their worshipping to cover up their ignorance. Therefore, beware of the corrupt scholars and ignorant worshippers. They are the ones who cause all sedition. I heard God’s Prophet (MGB) say, ‘O Ali! My nation will be destroyed by eloquent hypocrites.’”

A Greedy Man is Deprived of Two Characteristics and Has Two Characteristics

2-104 Ahmad ibn Harun al-Fami and Ja’far ibn Muhammad ibn Masroor - may God be pleased with them - narrated that Muhammad ibn Ja’far ibn Bat’tat quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father who linked it up to Aba Abdullah as-Sadiq (MGB), “A greedy man is

ابن أسباط، عن علي بن سالم، عن أبيه، عن ثابت بن أبي صفية قال: قال علي بن الحسين عليهما السلام: رحم الله العباس يعني ابن علي فلقد آثروأ بلى وفدى أخاه بنفسه حتى قطعت يداه فأبد له الله بهما جناحين يطير بهما مع الملائكة في الجنة كما جعل لجعفر بن أبي طالب، وإن للعباس عند الله تبارك وتعالى لمنزلة يغبطه بها جميع الشهداء يوم القيامة

والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته بتمامه مع ما رويته في فضائل العباس بن علي عليهما السلام في كتاب مقتل الحسين بن علي عليهما السلام

اثنان أهلك الناس

2-102 حدثنا محمد بن أحمد أبوعبد الله القضاعي رضي الله عنه قال: أخبرنا أبوعبد الله إسحاق بن العباس بن إسحاق بن موسى بن جعفر، عن أبيه، عن آبائه، عن الحسين بن علي عليهم السلام قال: قال أمير المؤمنين عليه السلام: أهلك الناس اثنان خوف الفقر، وطلب الفخر

قول أمير المؤمنين عليه السلام قطع ظهرى رجلان

2-103 حدثنا أحمد بن هارون الفامي رضي الله عنه قال: حدثنا محمد بن جعفر ابن بطة المعروف بميل قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه باسناده يرفعه إلى أمير المؤمنين عليه السلام أنه قال: قطع ظهري رجلان من الدنيا: رجل عليم اللسان فاسق، ورجل جاهل القلب ناسك، هذا يصد بلسانه عن فسقه، وهذا بنسكه عن جهله، فاتقوا الفاسق من العلماء والجاهل من المتعبدين، أولئك فتنة كل مفتون، فاني سمعت رسول الله صلى الله عليه وآله يقول: ياعلي هلاك امتي على يدي [كل] منافق عليم اللسان

حرم الحريص خصلتين ولزمته خصلتان

2-104 حدثنا أحمد بن هارون الفامي قال: حدثنا محمد بن جعفر بن بطة قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه يرفعه إلى أبي عبد الله عليه الســـلام

deprived of two characteristics and has two characteristics. He is deprived of contentment and has lost comfort. He is deprived of being pleased (with God’s Judgement) and has lost certitude.”

Two Prayers Which God’s Prophet (MGB) Never Abandoned Saying

2-105 Based on what the jurist Abul Qasim Abdullah ibn Ahmad related to me in Balkh, Ali ibn Abdul Aziz quoted that Amr ibn Oan narrated on the authority of Khalaf ibn Abdullah, on the authority of Abi Ishaq al-Sheibany, on the authority of Abdul Rahman ibn al-Aswad, on the authority of his father, on the authority of Ayesha, “God’s Prophet (MGB) never stopped saying two forms of prayers in public or in private70 : one was saying two units of prayers after the afternoon prayer, and the other one was saying two units of prayers before the morning prayer.”

2-106 Abul Qasim Abdullah ibn Ahmad narrated that Ali ibn Abdul Aziz quoted Abu Na’eem, on the authority of Abdul Vahid ibn Aymain, on the authority of his father, “I went to see Ayesha and asked her about the two units of prayers after the afternoon prayers. She said, ‘I swear by God who will take away his soul (i.e. the Prophet’s soul), the Prophet (MGB) never stopped saying those two units of prayers until he (MGB) went to meet the Honorable the Exalted God (perished), except for when he (MGB) was ill and could not say the prayers in a standing position. He said most of his prayers in a standing position.’ I asked her, ‘However, when Umar was in power, he admonished against these prayers.’ She said, ‘You are right. However, God’s Prophet (MGB) never said these prayers in the mosque, since he (MGB) feared that this might place a burden on his nation. Thus, he preferred to hide this from them.’”

2-107 Abul Qasim Abdullah ibn Ahmad narrated that Yusuf ibn Ishaq al-Hazrami quoted Al-Howzi71 , on the authority of Al-Shoa’bat72 , on the authority of Abi Ishaq, on the authority of Masruq, on the authority of Ayesha, “Whenever God’s Prophet (MGB) was with me, he (MGB) said two units of prayers after saying the afternoon prayers.”

2-108 Abul Qasim Abdullah ibn Ahmad narrated that Muhammad ibn Ali ibn Tarkhan quoted Abdullah ibn al-Sabah al-At’tar, on the authority of Muhammad ibn Sin’an, that is Al-O’aqi, on the authority of Abu Jamreh73 , on the authority of Abu Bakr ibn Abdullah ibn Qays, on the authority of his father that God’s Prophet (MGB) said, “Whoever says the two prayers at the cool times shall enter Paradise.” This means after the morning and afternoon prayers.

The compiler of the book - may God increase his honor - said, “My intention behind presenting these traditions here is to denounce those who are opposed to saying the extra prayers after the morning and afternoon prayers and that they oppose what the Prophet (MGB) said and did.”

قال:حرم الحريص خصلتين، ولزمته خصلتان: حرم القناعة فافتقد الراحة، وحرم الرضا فافتقد اليقين

صلاتان لم يتركهما رسول الله صلى الله عليه وآله

2-105 أخبرني أبوالقاسم عبد الله بن أحمد الفقيه فيما أجازه لي ببلخ قال: أخبرنا علي بن عبدالعزيز قال: حدثنا عمرو بن عون قال: أخبرنا خلف بن عبد الله، عن أبي إسحاق الشيباني، عن عبدالرحمن بن الاسود عن أبيه، عن عائشة قالت: صلاتان لم يتركهما رسول الله صلى الله عليه وآله سرا وعلانية: ركعتين بعد العصر وركعتين قبل الفجر

2-106 أخبرني أبوالقاسم عبد الله بن أحمد قال: أخبرنا علي بن عبدالعزيز قال: حدثنا أبونعيم قال: حدثنا عبدالواحد بن أيمن قال: حدثني أبي، عن عائشة أنه دخل عليها يسألها عن الركعتين بعد العصر قالت: والذي ذهب بنفسه (تعني رسول الله صلى الله عليه وآله) ما تركهما حتى لقى الله عز وجل، وحتى ثقل عن الصلاة، وكان يصلي كثيرا من صلاته وهو قاعد، فقلت: إنه لما ولي عمر كان ينهى عنهما، قالت: صدقت، ولكن رسول الله صلى الله عليه وآله كان لا يصليهما في المسجد مخافة أن يثقل على أمته وكان يحب ما خفف عليهم

2-107 حدثنا أبوالقاسم عبد الله بن أحمد قال: أخبرنا يعقوب بن إسحاق الحضرمي قال: حدثنا الحوضي قال: حدثنا شعبة، عن أبي إسحاق، عن مسروق عن عائشة أنها قالت: كان رسول الله صلى الله عليه وآله عندي يصلي بعد العصر ركعتين

2-108 أخبرني أبوالقاسم عبد الله بن أحمد قال: أخبرنا محمد بن علي بن طرخان قال: حدثنا عبد الله بن الصباح العطار، قال: حدثنا محمد بن سنان يعني العوقي - قال: حدثنا أبوجمرة، عن أبي بكر بن عبد الله بن قيس، عن أبيه قال: قال رسول الله صلى الله عليه وآله: "من صلى البردين دخل الجنة" يعني بعد الغداة وبعد العصر

قال مصنف هذا الكتاب أدام الله عزه -: كان مرادي بايراد هذه الاخبار الرد على المخالفين لانهم لا يرون بعد الغداة وبعد العصر صلاة فأحببت أن ابين أنهم قد خالفوا النبي صلى الله عليه وآله في قوله وفعله

Two Groups of People Who Have Not Benefited from Islam

2-109 Muhammad ibn Ali ibn Bashar al-Qazvini - may God be pleased with him - narrated that Al-Muzaf’far ibn Ahmad and Ali ibn Muhammad ibn Suleiman quoted Ali ibn Ja’far al-Baghdady, on the authority of Ja’far ibn Muhammad ibn Malik al-Kufy, on the authority of Al-Hassan ibn Rashid, on the authority of Ali ibn Salim, on the authority of his father that Aba Abdullah Ja’far ibn Muhammad as-Sadiq (MGB) said, “The least thing with which a man might lose his faith is to sit down with the Boasters74 , listen to them and acknowledge what they say. My father (MGB) narrated that his father (MGB) quoted on the authority of his grandfather (MGB) that God’s Prophet (MGB) said, ‘There are two groups of people in my nation who have not benefited from Islam at all. They are the Boasters75 and the Qadarites76 .’”

2-110 Al-Khalil ibn Ahmad narrated that Ibn Muni’a77 quoted Ibn Muni’a, on the authority of Al-Hassan ibn Arafeh, on the authority of Ali ibn Sabit, on the authority of Isma’il ibn Abi Ishaq, on the authority of Ibn Abi Layli, on the authority of Nafe’ah, on the authority of Ibn Umar that God’s Prophet (MGB) said, “There are two groups of people in my nation who have not benefited from Islam at all. They are the Marajites and the Qadarites78 .”

Animosity Would Bring about Two Sufferings

2-111 Ahmad ibn Ibrahim ibn al-Walid al-Salmy narrated that Abulfazl Muhammad ibn Ahmad al-Katib al-Neishaboory quoted through documents linking up to the Commander of the Faithful Ali ibn Abi Talib (MGB) that he (MGB) told his children, “O my children! Avoid animosity with the people, since they can be divided into two groups. Some of them are intelligent ones who would deceive you and some of them are ignorant ones who would rush to retaliate. What one says is like a male, while what is said in response is like a female. Once they mingle together there would be an inevitable outcome.” The Imam (MGB) then recited the following poem:

Whoever refuses to respond to the ignorant, his honor would be saved

Whoever is moderate with the base people has done the right thing

Whoever honors great men would be honored

Whoever belittles great men would not be honored.79

People Get Old, but Two Things Remain Young within Them

2-112 Abu Ahmad Muhammad ibn Ja’far al-Bandar al-Furqany in Furqan narrated that Abul Qasim Sa’id ibn Ahmad ibn Abi Salim quoted Abu Zakarya Yahya ibn al-Fazl al-Varraq, on the authority of Qutaybat ibn Sa’id, on the authority of Abu Awanah, on the authority of Qatadah, on the authority of Anas that God’s Prophet (MGB) said, “The Children of Adam (people) will get old, but two things still remain young within them: greed for wealth and greed for life.”

2-109 حدثنا محمد بن علي بن بشار القزويني رضي الله عنه قال: حدثنا المظفر بن أحمد، وعلي بن محمد بن سليمان قالا: حدثنا علي بن جعفر البغدادي، عن جعفر بن محمد بن مالك الكوفي، عن الحسن بن راشد، عن علي بن سالم، عن أبيه قال: قال أبوعبد الله جعفر بن محمد الصادق عليهما السلام: أدنى ما يخرج به الرجل من الايمان أن يجلس إلى غال فيستمع إلى حديثه ويصدقه على قوله، إن أبي حدثني، عن أبيه، عن جده عليهم السلام أن رسول الله صلى الله عليه وآله قال: صنفان من أمتي لا نصيب لهما في الاسلام: الغلاة والقدرية

2-110 أخبرني الخليل بن أحمد قال: أخبرنا ابن منيع قال: حدثنا الحسن بن عرفة قال: حدثنا علي بن ثابت، عن إسماعيل بن أبي إسحاق، عن ابن أبي ليلى، عن نافع، عن ابن عمر قال: قال رسول الله صلى الله عليه وآله: صنفان من امتي ليس لهما في الاسلام نصيب: المرجئة والقدرية

معاداة الرجال لا يخلو صاحبها من خصلتين

2-111 حدثنا أحمد بن إبراهيم بن الوليد السلمي قال: حدثنا أبوالفضل محمد ابن أحمد الكاتب النيسابوري باسناده رفعه إلى أمير المؤمنين علي بن أبي طالب عليه السلام أنه قال لبنيه: يا بني إياكم ومعاداة الرجال فانهم لا يخلون من ضربين: من عاقل يمكر بكم، أو جاهل يعجل عليكم، والكلام ذكر والجواب انثى، فاذا اجتمع الزوجان فلا بد من النتاج ثم أنشأ يقول :

سليم العرض من حذر الجوابا ومن دارى الرجال فقد أصابا

ومن هـــاب الرجال تهيبوه ومن حقر الرجــــال فلن يهابا

يهرم ابن آدم ويشب منه اثنان

2-112 حدثنا أبوأحمد محمد بن جعفر البندار الفرغاني بفرغانة قال: حدثني أبوالقاسم سعيد بن أحمد بن أبي سالم قال: حدثنا أبوزكريا يحيى بن الفضل الوراق قال: حدثني قتيبة بن سعيد قال: حدثنا أبوعوانة، عن قتادة، عن أنس، عن النبي صلى الله عليه وآله قال: يهرم ابن آدم ويشب منه اثنان: الحرص على المال، والحرص على العمر

2-113 Al-Khalil ibn Ahmad al-Sejezy narrated that Muhammad ibn Mu’az quoted Al-Hussein ibn al-Hassan, on the authority of Abdullah ibn al-Mobarak, on the authority of Sho’abat ibn al-Haj’jaj, on the authority of Abi Qatadah, on the authority of Anas ibn Malik80 that God’s Prophet (MGB) said, “The Children of Adam (people) will get old or die, but two things still remain young in them: greed and aspirations.”

Two Characteristics Which Cause Two Things

2-114 Abul-Hassan Muhammad ibn Ahmad ibn Ali Asad Al-Asady narrated that Ahmad ibn Muhammad ibn al-Hassan al-Ameri quoted Ibrahim ibn Isa ibn Ubayd al-Sadoosi, on the authority of Suleiman ibn Amr, on the authority of Yahya ibn Abdullah ibn al-Hassan ibn al-Hassan, on the authority of his mother Fatimah - the daughter of Al-Hussein, on the authority of her father (MGB)81 that God’s Prophet (MGB) said, “Inclination towards this world would increase anxiety and grief. Abstinence from this world would comfort the heart and the body.”

The Two Things Which the Children of Adam Dislike

2-115 Al-Khalil ibn Ahmad narrated that Abul Abbas al-Suraj quoted Qutaybat, on the authority of Abdul Aziz, on the authority of Amr ibn Abi Amr, on the authority of Asim ibn Umar ibn Qatadat, on the authority of Mahmood ibn Lobayd that God’s Prophet (MGB) said, “There are two things which the Children of Adam dislike. They dislike death, while death is the relief of the believers from trials, and they dislike to have little wealth, while having little wealth would reduce the amount of Reckoning.”

The Prophet (MGB) Remained Silent in Two Instances

2-116 Judge Abu Sa’id Al-Khalil ibn Ahmad al-Sejezy narrated that Al-Hassan ibn Himdan quoted Abu Masood Isma’il ibn Masood, on the authority of Yazid - Zari’a, on the authority of Sa’id - who is Abi Urubeh, on the authority of Qatadat, on the authority of Al-Hassan, “Samrah ibn Jundab and Imran ibn Hussayn had a discussion with each other. Samrat narrated that he remembered two instances when the Prophet (MGB) remained silent: once after saying the Takbir (God is Great) in prayer and the second time after reciting the Opening Chapter of the Quran (Al-Fatiha82 ) and before bowing down in prayer.” Qatadat then said that the second instance of the Prophet’s (MGB) silence in what Samurah narrated was after saying ‘Qayr al-Maqzoobe va laz-Zaleen’ (…those whose (portion) is not wrath, and who go not astray)83 .

However, Imran ibn Hussayn rejected this. Then they both wrote a letter in this regard to Abi ibn Ka’ab and asked him about this. Abi ibn Ka’ab replied, “What Samurah has remembered is right.”

2-113 أخبرني الخليل بن أحمد السجزي قال: أخبرنا محمد بن معاذ قال: حدثنا الحسين بن الحسن، عن عبد الله بن المبارك قال: أخبرنا شعبة بن الحجاج، عن قتادة، عن أنس بن مالك أن النبي صلى الله عليه وآله قال: يهلك أو قال: يهرم ابن آدم ويبقى منه اثنتان الحرص والامل

خصلتان تورث كل واحدة منهما خصلتين

2-114 حدثنا أبوالحسن محمد بن أحمد بن علي بن أسد الاسدي قال: حدثنا أحمد بن محمد بن الحسن العامري قال: حدثنا إبراهيم بن عيسى بن عبيد قال: حدثنا سليمان بن عمرو، عن عبد الله بن الحسن بن الحسن، عن امه فاطمة بنت الحسين، عن أبيها عليه السلام قال: قال رسول الله صلى الله عليه وآله: الرغبة في الدنيا تكثر الهم والحزن، والزهد في الدنيا يريح القلب والبدن

خصلتان يكرههما ابن آدم

2-115 أخبرني الخليل بن أحمد قال: أخبرنا أبوالعباس السراج قال: حدثنا قتيبة قال: حدثنا عبدالعزيز، عن عمرو بن أبي عمرو، عن عاصم بن عمر بن قتادة، عن محمود بن لبيد أن رسول الله صلى الله عليه وآله قال: شيئان يكرههما ابن آدم: يكره الموت والموت راحة للمؤمن من الفتنة، ويكره قلة المال وقلة المال أقل للحساب

كان لرسول الله صلى الله عليه وآله سكتتان

2-116 أخبرني القاضي أبوسعيد الخليل بن أحمد السجزي قال: حدثنا الحسن ابن حمدان قال: حدثنا أبومسعود إسماعيل بن مسعود قال: حدثنا يزيد وهوابن زريع - قال: حدثنا سعيد وهو ابن أبي عروبة - عن قتادة، عن الحسن أن سمرة بن جندب وعمران بن حصين تذاكرا فحدث سمرة أنه حفظ عن رسول الله صلى الله عليه وآله سكتتين: سكتة إذا كبر، وسكتة إذا فرغ من قراء‌ته عند ركوعه، ثم إن قتادة ذكر السكتة الاخيرة إذا فرغ من قراء‌ة "غير المغضوب عليهم ولا الضالين" أي حفظ ذلك سمرة وأنكره عليه عمران بن حصين قال: فكتبنا في ذلك إلى ابي بن كعب فكان في كتابه إليهما أو في رده عليهما أن سمرة قد حفظ

The compiler of the book - may God increase his honor - said, “The Prophet (MGB) remained silent for a short while after reciting the verses of the Quran and before saying Allahu Akbar (God is Great) to go into the state of bowing down in prayers so that there is a pause in between them. This means that the Prophet (MGB) neither said Amin (Amen) after reciting the Opening Chapter of the Holy Quran (Al-Fatiha84 ) quietly or loudly. As remaining silent doesn’t imply saying anything, this is a strong proof for the Shiites who oppose saying Amin (Amen) after reciting the Opening Chapter of the Holy Quran (Al-Fatiha85 ). And there is no strength save in God the Sublime the Great.”

2-117 Al-Khalil ibn Ahmad narrated that Ibn Sa’ed quoted Al-Ab’bas ibn Muhammad, on the authority of Oan ibn Am’marat al-Etri, on the authority of Ja’far ibn Suleiman, on the authority of Malik ibn Dinar, on the authority of Abdullah ibn Qalib, on the authority of Abi Sa’id al-Khidry that God’s Prophet (MGB) said, “There are two characteristics which cannot co-exist in a Muslim: stinginess and being bad-tempered.”

Two Characteristics Which Cannot Co-exist in One’s Heart

2-118 Al-Khalil ibn Ahmad al-Sejezy narrated that Ibn Sa’ed quoted Ishaq ibn Shahin, on the authority of Khalid ibn Abdullah, on the authority of Yusuf ibn Musa (ibn Rashid ibn Bilal al-Qat’tan), on the authority of Jarir (ibn Abdul Hamid), on the authority of Soheil (ibn Abi Salih), on the authority of Safvan, on the authority of Abi Yazid, on the authority of Abil Qa’aqa ibn al-Lajlah, on the authority of Abi Hurayrih that God’s Prophet (MGB) said, “Extreme miserliness and faith can never co-exist in one’s heart.”

Jealousy Is Not Proper Except in Two Conditions

2-119 Al-Khalil ibn Ahmad narrated that Abu Ja’far Muhammad ibn Ibrahim al-Daybali quoted Abu Abdullah (who is Al-Hussein ibn al-Hassan al-Marvazy), on the authority of Sufyan, on the authority of Al-Zuhra, on the authority of Salim, on the authority of his father that God’s Prophet (MGB) said, “It is not proper to be jealous except in two conditions. The first case is to be jealous of a man to whom God has granted things and he gives some in charity day and night. The second case is to be jealous of a man to whom God has granted the Quran and he recites it during the day and the night.”

The Reason For The Twofold Love of The Prophet For Aqil

2-120 Abu Muhammad al-Hassan ibn Muhammad ibn Yahya ibn al-Hassan ibn Ja’far ibn Ubaydullah ibn al-Hussein ibn Ali ibn al-Hussein ibn Ali ibn Abi Talib (MGB) narrated that his grandfather Yahya ibn al-Hassan (MGB) quoted Ibrahim ibn Muhammad ibn Yusuf al-Moqad’dasi, on the authority

قال مصنف هذا الكتاب أدام الله عزه: إن النبي صلى الله عليه وآله إنما سكت بعد القراء‌ة لئلا يكون التكبير موصولا بالقراء‌ة، وليكون بين القراء‌ة والتكبير فصل، وهذا يدل على أنه لم يقل: آمين بعد فاتحة الكتاب سرا ولا جهرا لان المتكلم سرا وعلانية لا يكون ساكتا، وفي ذلك حجة قوية للشيعة على مخالفيهم في قولهم " آمين " بعد الفاتحة ولا قوة إلا بالله [العلي العظيم]

خصلتان لا يجتمعان في مسلم

2-117 أخبرني الخليل بن أحمد قال: حدثنا ابن صاعد قال: حدثنا العباس ابن محمد قال: حدثنا عون بن عمارة العنزي قال: حدثنا جعفر بن سليمان عن مالك بن دينار، عن عبد الله بن غالب، عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وآله: خصلتان لا تجتمعان في مسلم: البخل وسوء الخلق

خصلتان لا يجتمعان في قلب عبد

2-118 أخبرني الخليل بن أحمد السجزي قال: أخبرنا ابن صاعد قال: حدثنا إسحاق بن شاهين قال: حدثنا خالد بن عبد الله قال: حدثنا يوسف بن موسى قال: حدثنا جرير، عن سهيل عن صفوان، عن أبي يزيد، عن القعقاع بن اللجلاج، عن أبي هريرة، عن رسول الله صلى الله عليه وآله قال: لا يجتمع الشح والايمان في قلب عبد أبدا

لا حسد الا في اثنتين

2-119 أخبرني الخليل بن أحمد قال: أخبرنا أبوجعفر محمد بن إبراهيم الديبلي قال: حدثنا أبوعبد الله قال: حدثنا سفيان، عن الزهري، عن سالم، عن أبيه قال: قال رسول الله صلى الله عليه وآله: لا حسد إلا في اثنتين رجل آتاه الله مالا فهو ينفق منه آناء الليل وآناء النهار، ورجل آتاه الله القرآن فهو يقوم به آناء الليل وآناء النهار

علة محبة النبي صلى الله عليه وآله لعقيل بن أبى طالب حبين

2-120 حدثنا أبومحمد الحسن بن محمد بن يحيى بن الحسن بن جعفر بن عبيد الله بن الحسين بن علي بن الحسين بن علي بن أبي طالـب عليهم السلام قال: حدثنـي

of Ali ibn al-Hassan, on the authority of Ibrahim ibn Rostam, on the authority of Abi Hamzih al-Sakoony, on the authority of Jabir ibn Yazid al-Jo’afy, on the authority of Abdul Rahman ibn Sabit that God’s Prophet (MGB) told Aqil, “O Aqil! My love for you is twofold. I myself love you and I also love you since Abi Talib loves you.”

The Prophet (MGB) Was Pleased by Two Things

2-121 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted on the authority of Davood ibn al-Qasim, on the authority of Al-Hassan ibn Zayd that he had heard a group of the members of his household say, “When Ja’far ibn Abi Talib - may God be pleased with him - returned from Ethiopia where he had migrated to, it coincided with the conquering of Khaybar. The Prophet (MGB) stood up in front of him, kissed him on the forehead and said, ‘I do not know what has pleased me more? Is it the return of Ja’far or is it the conquering of Khaybar by God.’”

(The compiler of the book said,) ‘I have narrated the traditions in this regard in the book Faza’el Ja’far ibn Abi Talib.

The ProphetGranted Two Thigs to Al-Hassan and Al-Hussein

2-122 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted az-Zubayr ibn Abu Bakr, on the authority of Ibrahim ibn Hamzih az-Zubayri, on the authority of Ibrahim ibn Ali al-Ra’fe’ee, on the authority of his father, on the authority of his grandmother Bint Abi Ra’feh, “When the Prophet of God (MGB) was ill and about to perish, Fatimah (MGB) - the daughter of God’s Prophet (MGB), Al-Hassan (MGB) and Al-Hussein (MGB) were with the Prophet (MGB). Fatimah (MGB) said, ‘O Prophet of God! They are your (grand)children! Grant them something as inheritance.’ The Prophet (MGB) said, ‘I grant Al-Hassan my majesty and mastery, and grant Al-Hussein my bravery and benevolence.’”

2-123 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God have Mercy upon him - narrated that his grandfather quoted Muhammad ibn Ali, on the authority of Abdullah ibn al-Hassan ibn Muhammad and Hussein ibn Ali ibn Abdullah ibn Abi Ra’feh, on the authority of his father, on the authority of one of the elders among the Helpers (Ansar) who linked it up to Zaynab - the daughter of Abi Ra’feh, on the authority of her mother that Fatimah (MGB) said, “O Prophet of God! They are your (grand)children! Grant them something.” The Prophet (MGB) said, “I grant Al-Hassan my majesty and mastery, and grant Al-Hussein my bravery and benevolence.’

2-124 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted Muhammad ibn Ja’far, on the authority of his father, on the authority of Ibrahim ibn Muhammad, on the authority of Safvan ibn Suleiman that the Prophet (MGB) said, “Regarding

جدي يحيى بن الحسن قال: حدثني إبراهيم بن محمد بن يوسف المقدسي قال: حدثنا علي ابن الحسن، عن إبراهيم بن رستم، عن أبي حمزة السكوني، عن جابر بن يزيد الجعفي عن عبدالرحمن بن سابط قال: كان رسول الله صلى الله عليه وآله يقول لعقيل: إني لاحبك يا عقيل حبين حبا لك وحبا لحب أبي طالب لك

امران سر بهما النبي صلى الله عليه وآله

2-121 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا داود بن القاسم قال: حدثنا الحسن بن زيد قال: سمعت جماعة من أهل بيتي يقولون: إن جعفر بن أبي طالب رضي الله عنه لما قدم من أرض الحبشة وكان بها مهاجرا وذلك يوم فتح خيبر، قام إليه النبي صلى الله عليه وآله فقبل بين عينيه ثم قال: ما أدري بأيهما أنا أسر: بقدوم جعفر، أو بفتح خيبر. وقد أخرجت الاخبار التي رويتها في هذا المعنى في كتاب فضائل جعفر بن أبي طالب عليه السلام

نحل النبي صلى الله عليه وآله الحسن والحسين خصلتين

2-122 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا الزبير بن أبي بكر قال: حدثني إبراهيم بن حمزة الزبيري، عن إبراهيم ابن علي الرافعي، عن أبيه، عن جدته بنت أبي رافع قالت: أتت فاطمة بنت رسول الله صلى الله عليه وآله بابنيها الحسن والحسين عليهما السلام إلى رسول الله صلى الله عليه وآله في شكواه الذي توفي فيه، فقالت: يا رسول الله هذان ابناك فورثهما شيئا قال: أما الحسن فان له هيبتي وسؤددي وأما الحسين فان له جرأتي وجودي

2-123 حدثنا الحسن بن محمد بن يحيى العلوي - رحمه الله - قال: حدثني جدي قال: حدثني محمد بن علي قال: حدثنا عبد الله بن الحسن بن محمد وحسين بن علي بن عبد الله بن أبي رافع قال:أخبرني أبي عن شيخ من الانصار يرفعه إلى زينب بنت ابن أبي رافع، عن أمها قالت: قالت فاطمة عليها السلام: يا رسول الله هذان ابناك فانحلهما، فقال رسول الله صلى الله عليه وآله: أما الحسن فنحلته هيبتي وسؤددي، وأما الحسين فنحلته سخائي وشجاعتي

2-124 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا محمد بن جعفر قال: حدثني أبي، عن إبراهيم بن محمد، عن صــفوان بن

Al-Hassan, I have granted him my grandeur and patience, and regarding Al-Hussein, I have granted him my benevolence and compassionateness.”

It Is Not Proper For One to Stay Awake After the Night Prayer Except for Two People

2-125 Al-Khalil ibn Ahmad narrated that Abul Abbas al-Suraj quoted Abdullah ibn Umar, on the authority of Vaki’a ibn al-Jar’rah, on the authority of Sufyan, on the authority of Mansoor (ibn al-Mua’tamar ibn Abdullah ibn Rabi’ah al-Kufy), on the authority of Khasamat (ibn Abdul Rahman), on the authority of Abdullah (ibn Mas’ood) that God’s Prophet (MGB) said, “It is not proper to stay awake after the night prayer except for two people: one who wants to pray, and one who is traveling.”

The Two Main Causes of Going to Hell and the Two Main Causes of Going to Paradise

2-126 Al-Khalil ibn Ahmad narrated that Ibn Mu’az quoted on the authority of Al-Hussein al-Marvazy, on the authority of Muhammad ibn Ubayd, on the authority of Davood al-Awedi, on the authority of his father, on the authority of Abi Hurayrih that the Prophet (MGB) said, “The two main two reasons why some people from my nation will go to Hell are the two cavities.” The Prophet (MGB) was asked, “O Prophet of God! What do you mean by the two cavities?” The Prophet replied, “Stomach and sex.” The Prophet (MGB) added, “And the two main reasons for entry into Paradise are fearing God and having a good temper.”

The Honorable the Exalted God Would Not Give His Servants Two Fears And Two Securities

2-127 Al-Khalil ibn Ahmad narrated that Ibn Mu’az quoted Al-Hussein al-Marvazy, on the authority of Abdullah, on the authority of (ibn) Oan, on the authority of Al-Hassan that God’s Prophet (MGB) said, “God the Blessed the Sublime swore by His Honor and Grandeur that He would not give His servants (that is the people) two fears and two securities. If a person is not afraid of Me in this world, I will scare him on the Resurrection Day, and if he is afraid of Me in this world, I will make him secure on the Resurrection Day.”

Two Things Improve This Nation And Two Destroy It

2-128 Abul-Hassan Muhammad ibn Ahmad ibn Ali Asad Al-Asady narrated that Ahmad ibn Muhammad ibn al-Hassan al-Ameri quoted Ibrahim ibn Isa ibn Ubayd al-Sadoosi, on the authority of Suleiman ibn Amr, on the authority of Abdullah ibn Hassan ibn Hassan ibn Ali, on the authority of his mother Fatimah - the daughter of Al-Hussein (MGB), on the authority of his father (MGB)86 that God’s Prophet (MGB) said, “The first two things that would improve this nation are abstinence and certitude, and the last two things that would destroy it are stinginess and having high aspirations.”

سليمان أن النبي صلى الله عليه وآله قال: أما الحسن فأنحله الهيبة والحلم، وأما الحسين فأنحله الجود والرحمة

لا سهر بعد العشاء الاخرة الا لاحد رجلين

2-125 أخبرني الخليل بن أحمد قال: أخبرنا أبوالعباس السراج قال: حدثنا عبد الله بن عمر قال: حدثنا وكيع بن الجراح، عن سفيان، عن منصور عن خيثمة، عن عبد الله عن رسول الله صلى الله عليه وآله قال: لا سمر بعد العشاء الآخرة إلا لاحد رجلين: مصل أو مسافر

اکثر ما يدخل به الامه النار شيئتان واکثر ما يدخل به الجنه شيئتان

2-126 أخبرني الخليل بن أحمد قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي، قال: حدثنا محمد بن عبيد قال: حدثنا داود الاودي عن أبيه، عن أبي هريرة، عن النبي صلى الله عليه وآله قال: إن أول ما يدخل به النار من امتي الاجوفان، قالوا: يا رسول الله وما الاجوفان قال: الفرج والفم، وأكثر ما يدخل به الجنة تقوى الله وحسن الخلق

لا يجمع الله عز وجل علی عبده خوفين ولا امنين

2-127 أخبرني الخليل بن أحمد قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي قال: حدثنا عبد الله قال: أخبرنا [ابن] عون، عن الحسن قال: قال رسول الله صلى الله عليه وآله: قال الله تبارك وتعالى وعزتي وجلالي لا أجمع على عبدي خوفين، ولا أجمع له أمنين، فاذا أمنني في الدنيا أخفته يوم القيامة، وإذا خافني في الدنيا آمنته يوم القيامة

صلاح اول هذه الامة بخصلتين وهلاك آخرها بخصلتين

2-128 حدثنا أبوالحسن محمد بن أحمد بن علي بن أسد الاسدي قال: حدثنا أحمد بن محمد بن الحسن العامري قال: حدثنا إبراهيم بن عيسى بن عبيد السدوسي قال: حدثنا سليمان بن عمرو، عن عبد الله بن حسن بن حسن بن علي، عن امه فاطمة بنت الحسين، عن أبيها عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن صلاح أول هذه الامة بالزهد واليقين، وهلاك آخرها بالشح والامل

Notes

1. In some versions we read Al-Qazi.

2. Defecation, farting, urination, ejaculation, menses and spotting.

3. Denied and not thanked for.

4. By which the people are tested.

5. We read Yahya al-Tavil Sahibn al-Misri in the Al-Navadir chapter on At-Tahzib in the book Aj-Jahhad.’

6. The Al-Muhlibs were the family from the noble ones of the Shayban clan who were supporters of the Umayyads. They were the heads of the army and governors of the states in the Umayyads government. Muhlib ibn Abi Safreh and Yazid ibn Muhlib are two of the most famous of them.

7. Hashemite is the Latin version of the Arabic Hashemi and traditionally refers to those belonging to the Bani Hashim, or "clan of Hashim", a clan within the larger Quraysh tribe.

8. Hypocrites.

9. In some versions we read ‘Abu Muni’a.’

10. In some versions we read ‘Abu Muni’a.’

11. Ibn Ayoob.

12. Al-Sakoony.

13. The pilgrimage occurs from the 6th to the 12th day of Dhul-Hijja, the 12th month of the Islamic calendar.

14. "Speak fairly to the people." [The Holy Quran: Baqara 2:83]

15. Meaning that he is content.

16. The Holy Quran: Al-Hajj 22:19.

17. An Arabic word meaning benevolent.

18. Imam Musa Kazim (MGB).

19. Al-Ash’ari.

20. Georgia, known from 1990 to 1995 as the Republic of Georgia, is a country to the east of the Black Sea in the south Caucasus. A former republic of the Soviet Union, it shares borders with Russia in the north and Turkey, Armenia, Azerbaijan in the south.

21. See footnote for 1-21.

22. In another tradition we read that God says, “I am the third party in any partnership as long as the partners do not cheat each other. However, I will leave the partnership as soon as they cheat each other.”

23. The procedure laid down for divorce requires that divorce should be pronounced, during the period of cleanness, and must be followed by iddah, a waiting period of about three months; and during this period the woman should remain in the house of her husband, and the parties may re-establish marital relations. In the case of women who do not menstruate, the iddah is three months, and in the case of pregnant women it lasts till delivery. There is no iddah when the divorce takes place before the parties have come together.

After the iddah has passed away, the parties may remarry. But the option for re-establishment of marital relations and remarriage is limited to two occasions, if the husband after benefiting of the permission on two occasions resorts to divorce a third time the divorce becomes irrevocable and reconciliation cannot be effected, nor can the parties remarry. An exception in this case is, however, made when the wife has married another husband and becomes eligible again for marriage through a divorce, or any other reason.

24. Meaning that good and sincere friends are very hard to find.

25. The pilgrimage occurs from the 6th to the 12th day of Dhul-Hijja, the 12th month of the Islamic calendar.

26. or Maysar (ibn Abdul Aziz).

27. Some people used to say this during the Tashahhud in the middle of their prayers.

28. This refers to Adam being thrown out of Paradise.

29. Imam al-Baqir (MGB).

30. The Holy Quran: Furqan 25:67.

31. The Holy Quran: Saffat 37:102.

32. The Holy Quran: Nahl 16:40.

33. God said in the Holy Quran, “Do not marry, from now on, the ex-wives of your fathers.” [The Holy Quran: Al-Nisaa 4:22]

34. God said in the Holy Quran, “Know that whatever property you may gain, one fifth belongs to Allah, the Messenger, the kindred, orphans, the needy and those who need money while on a journey.” [The Holy Quran: Al-Anfal 8:41]

35. The Holy Quran: Baqara 2:133.

36. The Holy Quran: Saffat 37:107.

37. Imam as-Sadiq (MGB).

38. Imam al-Baqir (MGB).

39. Imam as-Sadiq (MGB).

40. Imam al-Baqir (MGB).

41. Imam al-Hassan ibn Ali (MGB).

42. Of the End of Time and the coming of the Resurrection Day.

43. Imam as-Sadiq (MGB)

44. Imam al-Baqir (MGB)

45. Hashemite is the Latin version of the Arabic Hashemi and traditionally refers to those belonging to the Bani Hashim, or "clan of Hashim", a clan within the larger Quraysh tribe.

46. Tanbour refers to a certain musical instrument, a kind of malodine with cords of brass wire, which is played with a plectrum.

47. Al-Ash’ari.

48. A form of perfume

49. Imam As-Sajjad (MGB)

50. The Holy Quran: Waqea 56:1.

51. The Holy Quran: Waqea 56:2.

52. The Holy Quran: Waqea 56:3.

53. The Holy Quran: Waqea 56:3.

54. people

55. The Holy Quran: Rahman 55:19-20.

56. The Holy Quran: Rahman 55:21.

57. Al-Kauthar or the Pool in Heaven.

58. Saqalayn

59. Al-Kauthar or the Pool in Heaven

60. From somewhere in Damascus to somewhere in Baghdad.

61. Saqalayn

62. Abil Hassain Uthman ibn Asim al-Asadi al-Kufi

63. Lucky jewelry: a piece of jewelry worn to provide protection against evil, injury, disease or bad luck. Lucky object: an ordinary object that is supposed to provide protection against bad luck or negative forces. An object worn, especially around the neck, as a charm against evil or injury.

64. A mass of short fine hairs or fibers

65. See footnote for 1-21.

66. Who is Abu Hamzih al-Somali

67. Saint Ab’bas the son of Imam Ali ibn Abi Talib (MGB)

68. Where Imam Al-Hussein (MGB) and all his companions were martyred.

69. In some versions ‘known as hil’

70. In Sahih Muslim it is followed by “in my house.”

71. referring to Hafs ibn Umar ibn al-Harith Abi Umar al-Howzi

72. Al-Shoa’bat ibn al-Hujjaj.

73. Who is Nasr ibn Imran al-Zaba’ee al-Basri

74. “Boasters” refers to three groups of people: 1) Those who boast about Ali (MGB) and consider him to be God. 2) Those who boast about the members of the household of the Prophet (MGB), and attribute to them characteristics which they do not attribute to themselves. 3) Those who believe that the recognition of the Imam will make us needless of performing all acts of worship and all the obligatory deeds. Thus by relying on our love for the members of the household of the Prophet (MGB) they abandon making ablutions, saying prayers, fasting, paying the alms-tax and performing the Hajj pilgrimage to the Ka’ba.

75. “Boasters” refers to three groups of people: 1) Those who boast about Ali (MGB) and consider him to be God. 2) Those who boast about the members of the household of the Prophet (MGB), and attribute to them characteristics which they do not attribute to themselves. 3) Those who believe that the recognition of the Imam will make us needless of performing all acts of worship and all the obligatory deeds. Thus by relying on our love for the members of the household of the Prophet (MGB) they abandon making ablutions, saying prayers, fasting, paying the alms-tax and performing the Hajj pilgrimage to the Ka’ba.

76. The Qadarites believed that all their deeds and actions are created by themselves and God has no control over them.

77. In some versions we read ‘Abu Muni’a.’

78. The Qadarites believed that all their deeds and actions are created by themselves and God has no control over them.

79. It seems that these are Imam Ali’s (MGB) own poems.

80. See footnote for 1-103.

81. Imam Al-Hussein (MGB).

82. The Holy Quran: Chapter 1.

83. The Holy Quran: Al-Fatiha 1:7.

84. The Holy Quran: Chapter 1.

85. The Holy Quran: Chapter 1.

86. Imam Al-Hussein (MGB)

Part 2: On Two-Numbered Characteristics

Recognition of God By Two Characteristics

2-1 Ahmad ibn Harun al-Fami1 and Ja’far ibn Muhammad ibn Masroor - may God be pleased with them - narrated that Muhammad ibn Ja’far ibn Bat’tat quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Hisham ibn Salim, on the authority of Aba Abdullah as-Sadiq (MGB), “I heard my father (MGB) narrate on the authority of his father (MGB) that a man stood in front of the Commander of the Faithful Imam Ali (MGB) and said, ‘O Commander of the Faithful! How did you come

عبد الله بن عمر، وأبي هريرة قالا: قال رسول الله صلى الله عليه وآله: إذا طاب قلب المرء طاب جسده، وإذا خبث القلب خبث الجسد

دخل الرجل الجنة بخصلة

1-111 أخبرني الخليل بن أحمد السجزي قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي قال: حدثنا عبد الله قال: أخبرنا يحيى بن عبيد الله قال: سمعت أبي يقول: سمعت أبا هريرة يقول: قال رسول الله صلى الله عليه وآله: دخل عبد الجنة بغصن من شوك كان على طريق المسلمين فأماطه عنه

من سره خصلتان فليستعمل خصلة

1-112 حدثنا أبوأحمد محمد بن جعفر البندار الفرغاني، قال: حدثنا أبوالعباس محمد بن محمد بن جمهور الحمادي قال: حدثنا أبوعبد الله محمد بن علي بن زيد الصايغ المكي بمكة قال: حدثنا أحمد بن شبيب قال: أخبرني أبي، عن يونس عن ابن شهاب، عن أنس بن مالك قال: سمعت النبي صلى الله عليه وآله يقول: من سره أن يبسط له في رزقه وينسأ له في أجله فليصل رحمه

كان رسول الله صلى الله عليه وآله يسلم تسليمة واحدة

1-113 حدثنا أبوأحمد محمد بن جعفر البندار قال: حدثني أبوالقاسم سعيد بن أحمد بن أبي سالم قال: حدثنا أبوزكريا يحيى بن الفضل الوراق قال: حدثنا إسحاق بن إبراهيم الوراق السمرقندي قال: حدثنا سليمان بن سلمة قال: حدثنا بقية بن الوليد، عن الزيادي، عن الزهري، عن أنس أن رسول الله صلى الله عليه وآله كان يسلم تسليمة واحدة

باب الإثنين

معرفة التوحيد بخصلتين

2-1 حدثنا أحمد بن هارون الفامي وجعفر بن محمد بن مسرور رضي الله عنهما قالا: حدثنا محمد بن جعفر بن بطة قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: سمعت أبي يحدث عن أبيه عليه السلام أن رجلاً قام إلى أمير المؤمنين عليه السلام

to recognize your Lord?’ He (MGB) replied, ‘By the dissolution of intentions and the breach of aspirations. Sometimes I had an aspiration, but He got in the way between me and my aspirations. Sometimes I made some intentions, but destiny opposed my intentions. Thus, I realized that there is some other Planner.’ The man asked, ‘Why did you thank Him for His Blessings?’ He (MGB) replied, ‘I looked at His Calamities which He fended off from me and brought them upon someone else. Thus, I realized that He has Blessed me. Thus, I thanked Him.’ The man asked, ‘Why do you like to meet Him?’ He (MGB) replied, ‘I saw that He has given me the religion of His Angels, Messengers and Prophets. Then I realized that He has honored me with this religion and will never forget me. Therefore, I would like to meet Him.’

On the Prophet’s Saying, “There Are Two Things Which I Do Not Wish to Share with Anyone”

2-2 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two things which I do not wish to share with anyone. The first one is my ablutions that are a part of my prayer, and the second one is my charity which I personally like to put in the hands of the needy, since it will be placed in the Hands of the Merciful.”

Two Strange Things to Put up with

2-3 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ibrahim ibn Hashim, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two strange things you must put up with: Accept a wise saying said by a fool, and forgive a foolish saying said by a wise man.”

Nothing Voids Ablutions Except for What Leaves from the Two Sides

2-4 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of Muhammad ibn Sama’at, on the authority of Abdullah ibn Miskan, on the authority of Abi Basir al-Moradi: “I asked Aba Abdullah as-Sadiq (MGB) regarding having

فقال له: يا أمير المؤمنين بما عرفت ربك؟ قال: بفسخ العزم ونقض الهم لما أن هممت فحال بيني وبين همي، وعزمت فخالف القضاء عزمي فعلمت أن المدبر غيري، قال: فبما ذا شكرت نعماه؟ قال: نظرت إلى بلاء قد صرفه عني وأبلى به غيري، فعلمت أنه قد أنعم علي فشكرته، قال: فبما ذا أحببت لقاء‌ه؟ قال: لما رأيته قد اختار لي دين ملائكته ورسله وأنبيائه علمت أن الذي أكرمني بهذا ليس ينساني فأحببت لقاء‌ه

قال النبي صلى الله عليه وآله خلتان لا احب أن يشاركني فيهما أحد

2-2 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: خلتان لا احب أن يشاركني فيهما أحد: وضوئي فانه من صلاتي، وصدقتي فانها من يدي إلى يد السائل فانها تقع في يد الرحمن

غريبتان فاحتملوهما

2-3 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن إبراهيم بن هاشم، عن النوفلي، عن السكوني، عن جعفر ابن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: غريبتان فاحتملوهما كلمة حكم من سفيه فاقبلوها، وكلمة سفه من حكيم فاغفروها

لا ينقض الوضوء الا ما خرج من الطرفين

2-4 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي قال: حدثني محمد بن سماعة، عن عبد الله بن مسكان، عن أبي بصيـر المرادي، عن أبي عبـد الله عليه السـلام قـال: سألته عن الحجامة والقئ وكل دم سائل، فقال: ليس فيه وضوء إنما الوضوء ممـــا

phlebotomy performed and any blood that flows out of the body. The Imam (MGB) replied, ‘There is no need to make any ablutions since one must only make ablutions due to what leaves from the two sides2 by (the mechanisms bestowed to us due to) God’s Blessing.’”

The compiler of the book - may God increase his honor - said, “This means defecation, farting, urination, and ejaculation.”

Two Blessings Being Denied

2-5 Ja’far ibn Ali al-Kufy - may God be pleased with him - narrated that his grandfather Al-Hassan ibn Ali ibn Abdullah ibn al-Muqayrih quoted on the authority of his grandfather Abdullah ibn al-Muqayrih, on the authority of Isma’il ibn Muslim, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Two blessings are taken for granted3 : Security and health.”

Two Things Which Cause Trouble for Most People

2-6 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two things which cause trouble for most people: health and leisure.”4

2-7 Al-Khalil ibn Ahmad narrated that Abu Ja’far Muhammad ibn Mu’az quoted on the authority of Al-Hussein ibn al-Hassan al-Marvazy, on the authority of Abdullah ibn al-Mobarak and al-Fazl ibn Musa, on the authority of Abdullah ibn Sa’id ibn Abi Hind, on the authority of his father, on the authority of Ibn Ab’bas that God’s Prophet (MGB) said, “There are two things which cause sedition for most people: health and leisure.”

No Worship of God is Better than Being Quiet and Walking to God’s House

2-8 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ayoob ibn Nooh, on the authority of Al-Rabi’a ibn Muhammad al-Muslimy, on the authority of Abil Rabi’a ash-Shamy, on the authority of Aba Abdullah as-Sadiq (MGB), “No worship of God is better than being quiet and walking to God’s House.”

2-9 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Yaqoob ibn Yazid, on the authority of Ibn Abi Umayr, on the authority

خرج من طرفيك اللذين أنعم الله بهما عليك

قال مصنف هذا الكتاب أدام الله عزه: يعني من بول أو غائط أو ريح أو مني

نعمتان مكفورتان

2-5 حدثنا جعفر بن علي الكوفي رضي الله عنه قال: حدثني جدي الحسن ابن علي بن عبد الله بن المغيرة، عن جده عبد الله بن المغيرة، عن إسماعيل بن مسلم، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: نعمتان مكفورتان: الامن والعافية

خصلتان كثيرمن الناس مفتون فيهما

2-6 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: خصلتان كثير من الناس مفتون فيهما: الصحة والفراغ

2-7 أخبرني الخليل بن أحمد قال: أخبرنا أبوجعفر محمد بن معاذ قال: حدثنا الحسين بن الحسن المروزي، عن عبد الله بن المبارك، والفضل بن موسى قالا: أخبرنا عبد الله بن سعيد بن أبي هند، عن أبيه، عن ابن عباس قال: قال رسول الله صلى الله عليه وآله: نعمتان مفتون فيهما كثير من الناس الفراغ والصحة

ما عبد الله عز وجل بشيء أفضل من الصمت والمشي إلى بيته

2-8 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن أيوب بن نوح، عن الربيع بن محمد المسلي، عن أبي الربيع الشامي، عن أبي عبد الله عليه السلام قال: ما عبد الله بشيء أفضل من الصمت والمشي إلى بيته

يؤمر بالمعروف رجلان

2-9 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيـد،

of Yahya al-Tawil al-Basry5 , on the authority of Aba Abdullah as-Sadiq (MGB), “A believer who accepts advice or an ignorant person who learns will listen to the enjoinment of the good and the admonishment against evil. However, one who has the whip and the sword will not.”

2-10 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abil Ab’bas Jarir al-Bajaly, on the authority of Muhammad ibn Ishaq, on the authority of his father, on the authority of Aba Abdullah as-Sadiq (MGB), “There are two wings for atheism: the Umayyads and the al-Muhlibs.6

The Blessed the Sublime God Has Divided the People on the Earth into Two Groups

2-11 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn Abdul Jab’bar, on the authority of Al-Hassan ibn Ali ibn Faz’zal, on the authority of Zarif ibn Nasih, on the authority of Ibrahim ibn Yahya, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “The Blessed the Sublime God has divided the people on the Earth into two groups and placed me in the better one. Then he divided that group into three parts and I was in the best part. Then he chose the Quraysh from amongst the Arabs, chose the children of Abdul Mutalib from amongst the Hashemites7 , and chose me from amongst the children of Abdul Mutalib.”

Two Groups in This Nation Whose Improvement Would Improve the Nation and Whose Corruption Would Corrupt the Nation

2-12 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Ahmad, on the authority of Al-Abbas ibn Ma’ruf, on the authority of Muhammad ibn Sa’id ibn Qazvan, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “There are two groups in this nation whose improvement would improve the nation and whose corruption would corrupt the nation.” He (MGB) was asked, “O Prophet of God! Who are they?” The Prophet (MGB) replied, “The jurisprudents and the chiefs.”

Fear God Regarding Two Weak Ones

2-13 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn

عن ابن أبي عمير، عن يحيى الطويل البصري عن أبي عبد الله عليه السلام قال: إنما يؤمر بالمعروف وينهى عن المنكر مؤمن فيتعظ، أو جاهل فيتعلم، وأما صاحب سوط وسيف فلا

للكفر جناحان

2-10 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد بن عيسى، عن أبي العباس جرير البجلي عن محمد بن إسحاق، عن أبيه، عن أبي عبد الله عليه السلام قال: للكفر جناحان: بنو امية وآل المهلب

قسم الله تبارك وتعالى اهل الارض قسمين

2-11 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عبدالجبار، عن الحسن بن علي بن فضال، عن ظريف بن ناصح، عن إبراهيم بن يحيى قال: حدثني جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: قسم الله تبارك وتعالى أهل الارض قسمين فجعلني في خيرهما ثم قسم النصف الآخر على ثلاثة فكنت خير الثلاثة، ثم اختار العرب من الناس، ثم اختار قريشا من العرب، ثم اختار بني هاشم من قريش، ثم اختار بني عبدالمطلب من بني هاشم، ثم اختارني من بني عبدالمطلب

صنفان من هذه الامة اذا صلحا صلحت الامة واذا فسدا فسدت الامة

2-12 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه، عن أبيه، عن محمد ابن أحمد، عن العباس بن معروف، عن محمد بن سعيد بن غزوان، عن السكوني، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله صنفان من امتي إذا صلحا صلحت امتي، وإذا فسدا فسدت امتي، قيل: يا رسول الله ومن هما؟ قال: الفقهاء والامراء

اتقو الله في الضعيفين

2-13 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثني أبـي، عـن

Ahmad, on the authority of Ali ibn al-Sindy, on the authority of Uthman ibn Isa, on the authority of Sama’at, on the authority of Aba Abdullah as-Sadiq (MGB), “Fear God regarding two weak ones meaning orphans and women.”

The reward of whoever takes care of two daughters, Two sisters, two paternal aunts or two maternal aunts

2-14 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn Isa ibn Ubayd, on the authority of Zakariya al-Mumin who linked it up to Aba Abdullah as-Sadiq (MGB), “Whoever takes care of two daughters, two sisters, two paternal aunts or two maternal aunts will be safeguarded from the Fire.”

Two Men Will Not Sense the Scent of Paradise

2-15 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad, on the authority of Muhammad ibn Al-Sindy, on the authority of Ali ibn al-Hikam, on the authority of Muhammad ibn al-Fuzayl, on the authority of Sharis al-Vabeshy, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that God’s Prophet (MGB) said, “The scent of Paradise can be smelled from a distance of five-hundred years away. However, those damned by their parents and the cuckold will not sense it.” He was asked, “O Prophet of God! Who is a cuckold?” He (MGB) replied, “One whose wife commits adultery and he knows about it.”

What Has Been Said About Two-Faced People

What Has Been Said About Two-Faced People8

2-16 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Abi Ja’far Ahmad ibn Aba Abdullah, on the authority of Abil Jo’aza al-Monabat ibn Abdullah, on the authority of Al-Hussein ibn Alvan, on the authority of Amr ibn Khalid, on the authority of Zayd ibn Ali, on the authority of his father (MGB), on the authority of his grandfather (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “A two-faced person will be presented on the Resurrection Day with his tongue coming out from behind his head and with another tongue sticking out in front. They will bring fire to burn him and proclaim, ‘This is one who had two faces and two tongues in the world. This is how he will be known on the Resurrection Day.’”

2-17 Al-Khalil ibn Ahmad narrated that Ibn Muni’a9 quoted on the authority of Abu Bakr ibn Abi Shoyba’, on the authority of Abu Muawiyah, on the authority of Al-A’amash, on the authority of Abi Salih, on the authority of Abi Hurayrih that God’s Prophet (MGB) said, “The worst of the

محمد بن أحمد، عن علي بن السندي، عن عثمان بن عيسى، عن سماعة، عن أبي عبد الله عليه السلام قال: اتقوا الله في الضعيفين يعني بذلك اليتيم والنساء

ثواب من عال ابنتين أو اختين أو عمتين أو خالتين

2-14 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار قال: حدثنا محمد بن عيسى بن عبيد، عن زكريا المؤمن رفعه إلى أبي عبد الله عليه السلام قال: من عال ابنتين أو اختين أو عمتين أو خالتين حجبتاه من النار

لا يجد ريح الجنة رجلان

2-15 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن محمد بن السندي، عن علي بن الحكم، عن محمد بن الفضيل، عن شريس الوابشي، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن الجنة ليوجد ريحها من مسيرة خمس مائة عام، ولا يجدها عاق ولا ديوث، قيل: يا رسول الله وما الديوث قال: الذي تزني امرأته وهو يعلم

ما جاء في ذى وجهين

2-16 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي جعفر أحمد بن أبي عبد الله، عن أبي الجوزاء المنبه بن عبد الله، عن الحسين بن علوان، عن عمرو بن خالد، عن زيد بن علي، عن أبيه، عن جده، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: يجئ يوم القيامة ذو الوجهين دالعا لسانه في قفاه وآخر من قدامه يلتهبان نارا حتى يلهبا جسده، ثم يقال له: هذا الذي كان في الدنيا ذا وجهين وذا لسانين يعرف بذلك يوم القيامة

2-17 أخبرني الخليل بن أحمد قال: حدثنا ابن منيع قال: حدثنا أبوبكر بن أبي شيبة قال: حدثنا أبومعاوية، عن الاعمش، عن أبي صالح، عن أبي هريرة قال: قـال

people near the Honorable the Exalted God on the Resurrection Day are the two-faced ones.”

2-18 Al-Khalil ibn Ahmad narrated that Ibn Muni’a10 quoted on the authority of Abu Bakr ibn Abi Shoyba’, on the authority of Abu Muawiyah, on the authority of Sharik, on the authority of Al-Rakin, on the authority of Na’eem ibn Hanzale’, on the authority of Am’mar that God’s Prophet (MGB) said, “The people who are two-faced in this world will have two tongues of Fire on the Resurrection Day.”

2-19 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Musa ibn Umar, on the authority of Ibn Sin’an, on the authority of U’an ibn Mu’een - the hat-buyer - that Ibn Abi Ya’foor said, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Whoever meets the believers in one fashion, but gossips about them in their absence in a different fashion will have two tongues of Fire on the Resurrection Day.’”

2-20 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Muhammad ibn al-Hussein ibn Abil-Khat’tab, on the authority of Ali ibn An-Nue’man, on the authority of Abdullah ibn Miskan, on the authority of Davood ibn Farqad, on the authority of Abi Shaybih az-Zahri that Abi Ja’far al-Baqir (MGB) said, “A servant who is two-faced and has two tongues is bad. He will praise his believing brother in front of him, but talk badly about him in his absence. He will be jealous of him whenever he gets a blessing and will not assist him when a calamity befalls him.”

The People Are in Two Groups: Some Who Get Relieved by Others and Some from Whom Others Get Relieved

2-21 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Salim, on the authority of Ahmad ibn an-Nazr, on the authority of Amr ibn Shimr, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that God’s Prophet (MGB) said, “The people are in two groups: those who get relieved by others and those from whom others get relieved. Those who get relieved are the believers. Once they die they are relieved of this world and its calamities. Those from whom others get relieved are the unbelievers. Once they die, the trees, the animals and many of the people get relieved from them.”

رسول الله صلى الله عليه وآله: إن من شر الناس عند الله عز وجل يوم القيامة ذا الوجهين

2-18 أخبرني الخليل بن أحمد قال: أخبرنا ابن منيع قال: حدثنا أبوبكر بن أبي شيبة قال: حدثنا شريك، عن الركينعن نعيم بن حنظلة، عن عمار قال: قال رسول الله صلى الله عليه وآله: من كان له وجهان في الدنيا كان له يوم القيامة لسانان من نار

2-19 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد ابن يحيى بن عمران الاشعري، عن موسى بن عمر، عن ابن سنان، عن عون بن معين بياع القلانس، عن ابن أبي يعفور قال: سمعت أبا عبد الله عليه السلام يقول: من لقى المؤمنين بوجه، وغابهم بوجه أتى يوم القيامة وله لسانان من نار

2-20 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن علي بن النعمان، عن عبد الله بن مسكان، عن داود بن فرقد، عن أبي شيبة الزهري، عن أبي جعفر عليه السلام قال: بئس العبد عبد يكون ذا وجهين وذا لسانين، يطري أخاه في الله شاهدا، ويأكله غائبا، إن اعطي حسده، وإن ابتلي خذله

الناس اثنان واحد أراح، وآخر استراح

2-21 حدثنا الحسين بن أحمد بن إدريس رضي الله عنه، عن أبيه، عن محمد بن سالم، عن أحمد بن النضر، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: الناس اثنان واحد أراح وآخر استراح، فأما الذي استراح فالمؤمن إذا مات استراح من الدنيا وبلائها، وأما الذي أراح فالكافر إذا مات أراح الشجر والدواب وكثيراً من الناس

People Are of Two Types: The Learned and the Seeker of Knowledge

2-22 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil Qasim quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid, on the authority of Muhammad ibn Abi Umayr who linked it up to Aba Abdullah as-Sadiq (MGB), “The people are in two groups: knowledgeable ones and those acquiring knowledge. The rest of the people are like flies subject to the wind and such people will be thrown into the Fire.”

Two Characteristics One of Which Will Cause Forgetting Sins and the Other Will Cause Hardening of the Hearts

2-23 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Al-Hussein ibn Ishaq al-Tajir, on the authority of Ali ibn Mahzyar, on the authority of Fuzalat11 , on the authority of Isma’il ibn Abi Zyad al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB) that his father Al-Baqir (MGB) said, “The Blessed the Sublime God revealed to Moses (MGB), ‘Do not get pleased with the extent of your wealth and do not abandon remembering Me under any circumstances since extensive wealth will cause the forgetting of sins, and abandoning My remembrance will cause the hardening of hearts.’”

Two Characteristics That Provide Immunity to Leprosy

2-24 Ahmad ibn Ali ibn Ibrahim - may God be pleased with him - narrated that his father quoted on the authority of his father Ibrahim ibn Hashim, on the authority of Muhammad ibn Abi Umayr, on the authority of Hafs ibn al-Bakhtari, on the authority of Aba Abdullah as-Sadiq (MGB), “Cutting the nails and shaving the moustache every Friday provides immunity to leprosy.”

Attend to Two Major Issues

2-25 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Al-Hussein ibn Ishaq al-Tajir, on the authority of Ali ibn Mahzyar, on the authority of Al-Hussein ibn Sa’id, on the authority of Fuzalat ibn Ayoob, on the authority of Isma’il ibn Abi Zyad12 , on the authority of Aba Abdullah as-Sadiq (MGB) that his father (MGB) said, “Abuzar - may God have Mercy upon him - cried due to the fear of the Honorable the Exalted God so much that he started to complain about his eyes. He was told: ‘O Abuzar! Pray to God to heal your eyes.’ He said, ‘I am not worried about that. I have more important issues to attend to.’ He was asked, ‘What are you attending to?’ He replied, ‘Paradise and the Hell-fire.”

الناس اثنان عالم ومتعلم

2-22 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني عمي محمد ابن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد، عن محمد ابن أبي عمير رفعه إبي أبي عبد الله عليه السلام قال: الناس اثنان عالم ومتعلم، وسائر الناس همج والهمج في النار

خصلتان احداهما تنسى الذنوب والاخرى تقسى القلوب

2-23 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثني أبي، عن الحسين بن إسحاق التاجر، عن علي بن مهزيار، عن فضالة، عن إسماعيل بن أبي زياد عن أبي عبد الله، عن أبيه عليهما السلام قال: أوحى الله تبارك وتعالى إلى موسى عليه السلام: لا تفرح بكثرة المال، ولا تدع ذكري على كل حال، فان كثرة المال انسي الذنوب، وترك ذكري يقسي القلوب

خصلتان امان من الجذام

2-24 حدثنا أحمد بن علي بن إبراهيم رضي الله عنه قال: حدثني أبي، عن أبيه إبراهيم بن هاشم، عن محمد بن أبي عمير، عن حفص بن البختري، عن أبي عبد الله عليه السلام قال: تقليم الاظفار وأخذ الشارب من جمعة إلى جمعة أمان من الجذام

الشغل بالعظيمتين

2-25 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن الحسين بن إسحاق التاجر، عن علي بن مهزيار، عن الحسين بن سعيد، عن فضالة بن أيوب، عن إسماعيل بن أبي زياد، عن أبي عبد الله، عن أبيه عليهما السلام قال: بكى أبوذر - رحمه الله - من خشية الله عز وجل حتى اشتكى بصره، فقيل له: يا أباذر لو دعوت الله أن يشفي بصرك، فقال: إني عنه لمشغول وما هو من أكبر همي، قالوا: وما يشغلك عنه؟ قال: العظيمتان: الجنة والنار

The World is Just Two Words and Two Dirhams

2-26 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted on the authority of his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), “Abuzar - may God have Mercy upon him - was standing by the Ka’ba and said, ‘I am Jundab ibn Sakan.’ The people gathered around him. He said, ‘You prepare some things to take along with yourself when deciding to go on a trip. The trip to the Hereafter is upcoming. Don’t you want to prepare some things to take along to benefit you?’ A man went to him and said, ‘Please advise us.’ He said, ‘Fast on hot days as a means of savings for the Resurrection, and perform the Hajj pilgrimage13 visit for major affairs. Say two units of prayers in the dark of the night for the awe of the grave. Speak fairly14 , give charity to the poor and do not utter wicked words so that perhaps you may be saved from the Day of Hardship (Resurrection). Consider this world to be worth only two Dirhams. Spend one Dirham for your wife and send the second Dirham ahead of you. Any third Dirham is harmful and will not benefit you. Consider this world to be two words. Use one word to earn a legitimate means of sustenance and use the second one to attain the Hereafter. The third word is harmful and will not benefit you. Do not go after it.’ He added, ‘The sorrow of the day which I cannot attain kills me.’”

2-27 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ali ibn al-Sindy, on the authority of Muhammad ibn Amr ibn Sa’id, on the authority of Musa ibn Akeel, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘A man would not be knowledgeable (in religion) unless he abandons lust and doesn’t care about what he wears or what he eats to overcome his hunger.’”15

2-28 Ja’far ibn Ali ibn al-Hassan al-Kufy - may God have Mercy upon him - narrated that his father Ali ibn al-Hassan quoted on the authority of his father Al-Hassan ibn Ali ibn Abdullah ibn al-Muqayrih, on the authority of Abdullah ibn al-Muqayrih, on the authority of Al-Sakoony, on the authority of his father, on the authority of his forefathers, on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There in no good in life except for two men: a knowledgeable one who is obeyed, and an obedient student.”

There is no Good in This World Except for Two Men

2-29 (The compiler of the book narrated) that his father and Muhammad ibn al-Hassan - may God be pleased with them - narrated that Sa’ed ibn Abdullah

الدنيا كلمتان ودرهمان

2-26 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قام أبوذر رحمة الله عليه عند الكعبة فقال: أنا جندب بن سكن، فاكتنفه الناس، فقال: لو أن أحدكم أراد سفرا لاتخذ فيه من الزاد ما يصلحه، فسفر يوم القيامة أما تريدون فيه ما يصلحكم؟ فقام إليه رجل فقال: أرشدنا، فقال: صم يوما شديد الحر للنشور، وحج حجة لعظائم الامور وصل ركعتين في سواد الليل لوحشة القبور، كلمة خير تقولها وكلمة شر تسكت عنها أو صدقة منك على مسكين لعلك تنجو بها يا مستكين من يوم عسير. اجعل الدنيا درهمين درهما أنفقته على عيالك، ودرهما قدمته لآخرتك، والثالث يضر ولا ينفع فلا ترده. اجعل الدنيا كلمتين كلمة في طلب الحلال وكلمة للاخرة، والثالثة تضر ولا ننفع لا تردها، ثم قال: قتلني هم يوم لا ادركه

لا يكون الرجل فقيها حتى يكون فيه خصلتان

2-27 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد ابن أحمد، عن علي بن السندي، عن محمد بن عمرو بن سعيد، عن موسى بن أكيل قال: سمعت أبا عبد الله عليه السلام يقول: لا يكون الرجل فقيها حتى لا يبالي أي ثوبيه ابتذل وبما سد فورة الجوع

لا خير في العيش الا لرجلين

2-28 حدثنا جعفر بن علي بن الحسن الكوفي - رحمه الله - عن أبيه علي ابن الحسن، عن أبيه الحسن بن علي بن عبد الله المغيرة، عن عبد الله بن المغيرة، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: لا خير في العيش إلا لرجلين: عالم مطاع، أو مستمع واع

لا خير في الدنيا الا لاحد رجلين

2-29 حدثنا أبي، ومحمد بن الحسن رضي الله عنهما قالا: حدثنا سعد بن عبد الله،

quoted on the authority of Al-Qasim ibn Muhammad al-Isbahany, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Hafs ibn Qiyath al-Nakha’ee that Abu Abdullah as-Sadiq (MGB) said, “There is no good in this world except for two men: a man who does more good deeds every day, and a man who compensates for his sins through repentance. When will he be able to repent? I swear by God that God would not accept his repentance even if he prostrates to God to the extent that his neck falls off, unless by his friendship with us - the members of the Holy Household.”

There are Two Forms of Knowledge

2-30 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Ahmad ibn Muhammad, on the authority of Al-Ab’bas ibn Ma’ruf, on the authority of Ali ibn Mahzyar, on the authority of Hikam ibn Buhlool, on the authority of Isma’il ibn Himmam, on the authority of Umar ibn Azineh, on the authority of Aban ibn Abi Ayyash, on the authority of Salim ibn Qays al-Hilaly, “I heard Ali (MGB) tell Abil Tufayl Amer ibn Vasele’ al-Kanani: ‘O Abil Tufayl! There are two forms of knowledge: The knowledge over which people must ponder, and that is the knowledge of the religion, and the knowledge which cannot be pondered over, that is the Might of the Honorable the Exalted God.’”

Two Strange Characteristics: Eating the Sustenance Provided by God and Ascribing Divinity to Others Than God

2-31 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid, on the authority of Muhammad ibn Sin’an, on the authority of Ibrahim ibn (Abi) Zyad, on the authority of Aba Abdullah as-Sadiq (MGB), "The Blessed the Sublime God sent down an angel to Earth. He stayed on the Earth for a long time and then returned to the heavens. He was asked, “What did you see there?” He said, “I saw many amazing things there, but the most amazing thing that I saw was someone who abused your blessings. He ate of what You provided for his sustenance, but claimed to be god. I was amazed at his boldness and Your Patience.” God the Almighty said, “You were amazed at My Patience? I let him live for four-hundred years, and he never got ill. I granted to him whatever he wanted in the world, and I never changed his food and drinks.”

Enjoining to Do Good and Admonishing Against Evil Are Two of the Creatures of the Exalted the Honorable God

2-32 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad, on the authority of Yaqoob ibn Yazid who linked it up to Abu Jaf’far Al-Baqir (MGB) saying, “Enjoining to

عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي قال: قال أبوعبد الله عليه السلام: لا خير في الدنيا إلا لاحد رجلين: رجل يزداد في كل يوم إحسانا، ورجل يتدارك ذنبه بالتوبة، وأنى له بالتوبة، والله لو سجد حتى ينقطع عنقه ما قبل الله منه إلا بولايتنا أهل البيت

العلم علمان

2-30 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد، عن العباس بن معروف، عن علي بن مهزيار، عن حكم بن بهلول، عن إسماعيل بن همام، عن عمر بن اذينة، عن أبان ابن أبي عياش، عن سليم بن قيس الهلالي قال: سمعت عليا عليه السلام يقول لابي الطفيل عامر بن واثلة الكناني: يا أبا الطفيل العلم علمان: علم لا يسع الناس إلا النظر فيه وهو صبغة الاسلام، وعلم يسع الناس ترك النظر فيه وهو قدرة الله عز وجل

خصلتان عجيبتان اكل رزق الله وادعاء الربوبية دون الله عز وجل

2-31 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني عمي محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد، عن محمد بن سنان، عن إبراهيم بن [أبي] زياد، عن أبي عبد الله عليه السلام قال: إن الله تبارك وتعالى أهبط ملكا إلى الارض فلبث فيها دهرا طويلا ثم عرج إلى السماء فقيل له: ما رأيت؟ فقال: رأيت عجائب كثيرة وأعجب ما رأيت أني رأيت عبدا متقلبا في نعمتك يأكل رزقك ويدعي الربوبية، فعجبت من جرأته عليك، ومن حلمك عنه. فقال الله عز وجل: فمن حلمي عجبت؟ قال: نعم [يا رب] قال: قد أمهلته أربع مائة سنة لا يضرب عليه عرق، ولا يريد من الدنيا شيئا إلا ناله، ولا يتغير عليه فيها مطعم ولا مشرب

الامر بالمعروف والنهي عن المنکر خلقان من خلق الله عز وجل

2-32 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيـى العطـار، عن محمد بن

do good and admonishing against evil are two of the creatures of the Exalted the Honorable God. God will honor whoever helps them, and God will abandon whoever abandons them.”

The Two Things Which Constituted Most of the Worshipping of Abuzar - May God Have Mercy Upon

2-33 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ibrahim ibn Hashim, on the authority of Yahya ibn Abi Imran al-Hamedany, on the authority of Yunus ibn Abdul-Rahman, on the authority of several narrators that Aba Abdullah as-Sadiq (MGB) said, “Most of the worship of Abuzar - may God have Mercy upon him - were two things: thinking and taking heed.”

If a Woman Has Had Two Husbands Which Husband Will She Belong to in Heaven

2-34 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted on the authority of his father, on the authority of Musa ibn Ibrahim, on the authority of Al-Hassan, on the authority of his father who linked it up to God’s Prophet (MGB), “Umma Salma asked the Prophet (MGB), ‘May my father and mother be your ransom! If a woman has had two husbands who die and enter Heaven, which one will she belong to?’ The Prophet (MGB) answered, ‘O Umma Salma! She will chose the one who was best tempered and loved his wife the most. O Umma Salma! Good temper will result in the best of this world and the Hereafter.’”

Enemies Who Dispute with Each Other About Their Lord

2-35 Abu Muhammad Am’mar ibn al-Hussein al-Asrooshani - may God be pleased with him - narrated that Ali ibn Muhammad ibn Ismat quoted on the authority of Ahmad ibn Muhammad al-Tabary in Mecca, on the authority of Abul Hassan ibn Abi Shoja’ al-Bajaly, on the authority of Ja’far ibn Abdullah al-Hanafy, on the authority of Yahya ibn Hashim, on the authority of Muhammad ibn Jabir, on the authority of Sadaqaht ibn Sa’id, on the authority of Al-Nazr ibn Malik, “I told al-Hussein ibn Ali ibn Abi Talib (MGB), ‘O Aba Abdullah! Tell me about the Honorable the Exalted God’s words, ‘These two antagonists dispute with each other about their Lord…’16 ’ He (MGB) replied, ‘It is about us and the Umayyads who dispute with each other about the Honorable the Exalted God. We said that God has told the truth, but they said that God has lied. We are enemies of each other on the Resurrection Day.’”

أحمد، عن يعقوب بن يزيد باسناده رفعه إلى أبي جعفر عليه السلام أنه قال: الامر بالمعروف والنهي عن المنكر خلقان من خلق الله عز وجل، فمن نصرهما أعزه الله ومن خذلهما خذله الله عز وجل

کان اکثر عبادة ابي ذر - رحمه الله - خصلتين

2-33 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن إبراهيم بن هاشم، عن يحيى بن أبي عمران الهمداني، عن يونس بن عبدالرحمن، عمن رواه، عن أبي عبد الله عليه السلام قال: كان أكثر عبادة أبي ذررحمة الله عليه خصلتين: التفكر والاعتبار

المرأة يکون لها زوجان من اهل الجنه لأيهما تکون فی الجنه

2-34 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن موسى بن إبراهيم، عن الحسن، عن أبيه باسناده رفعه إلى رسول الله صلى الله عليه وآله: أن أم سلمة قالت له: بأبي أنت وأمي المرأة يكون لها زوجان فيموتان فيدخلان الجنة لايهما تكون؟ فقال: يا أم سلمة تخير أحسنهما خلقا وخيرهما لاهله، يا ام سلمة إن حسن الخلق ذهب بخير الدنيا والآخرة

خصمان اختصموا فی ربهم

2-35 حدثنا أبومحمد عمار بن الحسين الاسروشني رضي الله عنه قال: حدثني علي بن محمد بن عصمة قال: حدثنا أحمد بن محمد الطبري بمكة قال: حدثنا أبوالحسن ابن أبي شجاع البجلي، عن جعفر بن عبد الله الحنفي، عن يحيى بن هاشم، عن محمد بن جابر، عن صدقة بن سعيد، عن النضر بن مالك قال: قلت للحسين بن علي بن أبي طالب عليهما السلام: يا أبا عبد الله حدثني عن قول الله عز وجل "[هَذَانِ] خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ" قال: نحن وبنو امية اختصمنا في الله عز وجل قلنا: صدق الله، وقالوا: كذب الله. فنحن وإياهم الخصمان يوم القيامة

Jawad Has Two Meanings

Jawad17 Has Two Meanings

2-36 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Ibrahim ibn Hashim, on the authority of Ahmad ibn Suleiman, “A man asked Abal-Hassan (MGB)18 while he was circumambulating (around the Ka’ba), ‘What is the meaning of Jawad?’ The Imam (MGB) replied, ‘There are two meanings in what you are asking about. If you are asking about the creatures, Jawad is him who performs his obligatory deeds and Bakhil is him who is miserly in performing what God has made incumbent upon him. If you are asking about the Creator, then you should know that He is Jawad if He grants and is also Jawad if He withholds. This is because if He grants something to His creatures, then He has granted them what they deserve not, and if He withholds something from His creatures, He has withheld from them what they do not deserve.”

Silver and Gold Money Are Destructive

2-37 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Yaqoob ibn Yazid, on the authority of Zyad ibn Marvan, on the authority of Abi Vaki’a, on the authority of Abi Ishaq, on the authority of Al-Harith, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “Silver and gold money destroyed those before you and they will destroy you, too.”

Gold and Silver Are Two Perverting Metals

2-38 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran19 who linked up this tradition, “Gold and silver are two perverting metals. Whoever loves them is with them.”

The compiler of the book - may God increase his honor - interprets this to mean that whoever loves them so much that he doesn’t pay the Divinely Ordained dues on them is with them.

Seek Refuge from Two Characteristics

2-39 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad, on the authority of Yusuf ibn al-Harith, on the authority of Abdullah ibn Yazid, on the authority of Hayat ibn Sharih, on the authority of Salim ibn Qayla, on the authority of Dur’raj, on the authority of Abil Haysam, on the authority of Abi Sa’ad al-Khidry, “I heard God’s Prophet (MGB) say, ‘I Seek refuge in God from disbelief and debt.’ He (MGB) was told, ‘O Prophet of God! Is debt equal to disbelief?’ He (MGB) replied, ‘Yes.’”

الجواد علی وجهين

2-36 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن أحمد بن سليمان قال: سأل رجل أبا الحسن عليه السلام وهو في الطواف، فقال له: أخبرني عن الجواد؟ فقال: إن لكلامك وجهين فان كنت تسأل عن المخلوق فان الجواد: الذي يؤدي ما افترض الله عز وجل عليه، والبخيل من بخل بما افترض الله عليه، وإن كنت تعني الخالق فهو الجواد إن أعطى، وهو الجواد إن منع، لانه إن أعطى عبد أعطاه ما ليس له، وإن منع منع ما ليس له

الدينار والدرهم مهلکان

2-37 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن زياد بن مروان، عن أبي وكيع، عن أبي إسحاق، عن الحارث قال: قال أمير المؤمنين عليه السلام: قال رسول الله صلى الله عليه وآله: الدينار والدرهم أهلكا من كان قبلكم وهما مهلكاكم

الذهب والفضة حجران ممسوخان

2-38 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى بن عمران يرفع الحديث قال: الذهب والفضة حجران ممسوخان فمن أحبهما كان معهما

قال مصنف هذا الكتاب أدام الله عزه -: يعني بذلك من أحبهما حبا يمنع حق الله منهما

التعوذ من خصلتين

2-39 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن يوسف بن الحارث، عن عبد الله بن يزيد، عن حيوة بن شريح قال: حدثنا سالم ابن غيلان، عن دراج، عن أبي الهيثم، عن أبي سعد الخدري قال: سمعت رسول الله صلى الله عليه وآله يقول: أعوذ بالله من الكفر والدين، قيل: يا رسول الله أيعدل الدين بالكفر؟ فقال صلى الله عليه وآله: نعم

Two Characteristics of the Shiites

2-40 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted on the authority of Muhammad ibn al-Hussein ibn Abil-Khat’tab, on the authority of Al-Hassan ibn Mahboob, on the authority of Malik ibn Atiye, on the authority of Abi Hamzih, on the authority of Ali ibn al-Hussein (MGB), “I am ready to give my hand for (abolishing) two negative characteristics in the Shiites: impatience and not keeping secrets.”

There are Two Pleasures for One Who Fasts

2-41 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Al-Hussein ibn Sa’id who linked it up through a chain of narrators to Imam as-Sadiq (MGB) saying, “There are two pleasures for one who fasts: The first pleasure is for when he breaks his fast, and the second one is for when he meets the Honorable the Exalted God.”

Fasting Is For God

2-42 The Georgian20 Abu Muhammad Abdus ibn Ali ibn al-Ab’bas in Samarqand narrated that Abul Qasim Abdullah ibn Yaqoob ibn Yusuf al-Razi quoted Muhammad ibn Yunus al-Kadimi, on the authority of Abu Amir, on the authority of Zama’a, on the authority of Sala’ma, on the authority of Akrama, on the authority of Ibn Abbas21 that the Prophet (MGB) said, “God - the Blessed the Sublime said, ‘All the deeds of the descendants of Adam are for themselves, except for their fasting which is for Me. I Myself am the reward for his fasting. Fasting is a believer’s armor on the Resurrection Day as you guard yourselves with armor in this world. To the Honorable the Exalted God, the smell of the mouth of one who is fasting is better than the smell of musk. There are two pleasures for one who fasts: one is for when he breaks his fast, eats and drinks and the second one is for when he meets Me and I take him to Paradise.”

What Has Been Said About the Honest vs. the Dishonest Businessmen

2-43 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad who linked it up through a chain of narrators to Al-Hussein ibn Zayd ibn Ali ibn Abi Talib, on the authority of his father Zayd ibn Ali, on the authority of his father Ali ibn al-Hussein (MGB), on the authority of his father Al-Hussein (MGB), on the authority of his father Ali (MGB) that God’s Prophet (MGB) said, “The business of any two businessmen who are sincere in dealing with each other will be blessed for as long as they remain

في الشيعة خصلتان

2-40 حدثنا أبي رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن الحسن بن محبوب، عن مالك بن عطية، عن أبي حمزة، عن علي بن الحسين عليهما السلام قال: وددت أني افتديت خصلتين في الشيعة لنا ببعض [لحم] ساعدي: النزق وقلة الكتمان

للصائم فرحتان

2-41 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله، عن الحسين بن سعيد، عن رجاله يرفعه إلى الصادق عليه السلام قال: للصائم فرحتان: فرحة عند إفطاره، وفرحة عند لقاء الله عز وجل

الصوم لله تعالى

2-42 حدثنا أبومحمد عبدوس بن علي بن العباس الجرجاني بسمرقند، قال: حدثنا أبوالقاسم عبد الله بن يعقوب بن يوسف الرازي قال: حدثنا محمد بن يونس الكديمي قال: حدثنا أبوعامر قال: حدثنا زمعة، عن سلمة، عن عكرمة، عن ابن عباس، عن النبي صلى الله عليه وآله قال: قال الله تبارك وتعالى: كل عمل ابن آدم هو له غير الصيام هو لي وأنا اجزي به، والصيام جنة العبد المؤمن يوم القيامة كما يقي أحدكم سلاحه في الدنيا، ولخلوف فم الصائم أطيب عند الله عز وجل من ريح المسك، والصائم يفرح بفرحتين: حين يفطر فيطعم ويشرب: وحين يلقاني فادخله الجنة

ما جاء في التاجرين اذا صدقا وبرا، واذا كذبا وخانا

2-43 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد رفعه إلى الحسين بن زيد بن علي بن الحسين بن علي بن أبي طالب، عن أبيه زيد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسـين،

honest with each other. Once one cheats the other, their business will no longer be blessed. The two parties to a deal can call off the deal for as long as they are both present. If there is a dispute between them, what the owner says is more acceptable.”22

Two Things Which Provide us with Benefits Every Dawn and Dusk

2-44 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Yaqoob ibn Yazid, on the authority of Zyad ibn Marvan al-Qandi, on the authority of Abi Vaki’a, on the authority of Abi Ishaq al-Sabi’e, on the authority of Al-Harith, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “I advise you to attend to agriculture and raising sheep, since these would provide you with benefits every dawn and dusk.” The people asked the Prophet (MGB), “O Prophet of God! Then what about raising camels?” The Prophet (MGB) replied, “Camels are the associates of Satan! Their benefits come to us in dangerous ways.” The people said, “O Prophet of God! If the people hear this, they will abandon raising camels.” The Prophet (MGB) replied, “No. The wicked ones will not!”

Two Forms of Shopping Are Bad

2-45 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Abdul Rahman ibn Himad, on the authority of Muhammad ibn Sin’an who linked it up through a chain of narrators to Abi Ja’far al-Baqir (MGB) that the Imam (MGB) considered two forms of shopping to be bad: just picking the goods without checking them, and buying goods without having ever seen them.

There Are Two Prayers for High Quality Goods and Two Curses for Bad Goods

2-46 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Yaqoob ibn Yazid, on the authority of Marvak ibn Ubayd who linked it up through other narrators to Aba Abdullah as-Sadiq (MGB), “There are two prayers for high quality goods, and there are two curses for bad goods. People pray for high quality goods and say, ‘May God bless you and the man who sold you to me.’ People curse bad goods and say, ‘May God not bless you and the man who sold you to me.’”

Two Characteristics Granted to Whoever Honors the Rights of God

2-47 Muhammad ibn Musa al-Mutevakil - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority

عن أبيه علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إذا التاجران صدقا وبرا بورك لهما، وإذا كذبا وخانا لم يبارك لهما، وهما بالخيار ما لم يفترقا، فان اختلفا فالقول قول رب السلعة أو يتتاركا

شيئان يروحان بخير ويغدوان بخير

2-44 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن زياد بن مروان القندي، عن أبي وكيع، عن أبي إسحاق السبيعي، عن الحارث قال: قال قال أمير المؤمنين عليه السلام: قال رسول الله صلى الله عليه وآله: عليكم بالغنم والحرث، فانهما يروحان بخير ويغدوان بخير فقيل: يا رسول الله فأين الابل؟ قال: تلك أعنان الشياطين ويأتيها خيرها من الجانب الاشأم، قيل: يا رسول الله إن سمع الناس بذلك تركوها، فقال: إذا لا يعدمها الاشقياء الفجرة

بيعان مكروهان

2-45 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن أحمد بن أبي عبد الله، عن عبدالرحمن بن حماد، عن محمد بن سنان مسندا إلى أبي جعفر عليه السلام أنه كره بيعين: اطرح وخذ، من غير تقليب وشرى ما لم تره

في الجيد دعوتان وفى الردى دعوتان

2-46 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن مروك بن عبيد، عمن ذكره، عن أبي عبد الله عليه السلام: أنه قال: في الجيد دعوتان، وفي الردئ دعوتان، يقال لصاحب الجيد: بارك الله فيك وفيمن باعك، ويقال لصاحب الردئ: لا بارك الله فيك ولا فيمن باعك

من ناصح الله عز وجل أعطي خصلتين

2-47 حدثنا محمد بن موسى المتوكل رضي الله عنه قال: حدثني عبد الله بن جعفر

of Muawiyah ibn Wahab that he had heard Aba Abdullah as-Sadiq (MGB) say, “Any believer who honors the rights of God - that is he honors other people’s rights and only takes from others what he deserves - is granted two characteristics: sustenance from the Honorable the Exalted God with which he is content, and God’s Pleasure with which he is saved.”

2-48 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Abul Qasim Abdul Rahman ibn Himad al-Kufy, on the authority of Abi Muhammad Abdullah ibn Muhammad al-Qaffari, on the authority of Ja’far ibn Ibrahim al-Ja’fari, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB) that God’s Prophet (MGB) said, “Whoever is sympathetic with the poor and treats the people fairly is a true believer.”

2-49 And in another narration we read that God’s Prophet (MGB) said, “Whoever gets pleased with his good deeds and feels bad about his bad deeds is a believer.”

One Who Has Two Characteristics Is Good, Otherwise Stay Away from Him

2-50 Ahmad ibn Muhammad ibn Yahya al-Attar - may God have Mercy upon him - narrated that his father quoted Ahmad ibn Muhammad ibn Khalid, on the authority of Muhammad ibn Ali al-Kufy, on the authority of Muhammad ibn Sin’an, on the authority of Umar ibn Abdul-Aziz, on the authority of Al-Khaybari, on the authority of Yunus ibn Zabyan and al-Mufaz’zal ibn Umar, on the authority of Aba Abdullah as-Sadiq (MGB), “One who has two characteristics is good. Otherwise you should avoid him.” He was asked, “What are these two characteristics?” The Imam (MGB) replied, “Being careful to say his prayers on time and being sympathetic with others.”

Two Things Can Terminate the Waiting Period of a Divorced Woman Who Has Not Had Her Menstruation in Due Time

2-51 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of Jameel, on the authority of Zurarah, on the authority of Abi Ja’far al-Baqir (MGB) said, “There are two things which can terminate the waiting period (iddah) of a divorced woman who has not had her menstruation in due time. The first one is three months of being clean during which no blood is seen, and the second one is three menstruations between each of which there is no clean period as long as three months.”23

الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن معاوية بن وهب قال: سمعت أبا عبد الله عليه السلام يقول: ما ناصح الله عبد مسلم في نفسه فأعطى الحق منها وأخذ الحق لها إلا اعطي خصلتين: رزقا من الله عز وجل يقنع به ورضى عن الله ينجيه

من كان فيه خصلتان فهو مؤمن حقا

2-48 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله قال: حدثني أبوالقاسم عبدالرحمن بن حماد الكوفي، عن أبي محمد عبد الله بن محمد الغفاري، عن جعفر بن إبراهيم الجعفري، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: من واسى الفقير وأنصف الناس من نفسه فذلك المؤمن حقا

2-49 وفي خبر آخر قال رسول الله صلى الله عليه وآله: من سرته حسنته وساء‌ته سيئته فهو مؤمن

خصلتان من كانتا فيه والا فاعزب ثم اعزب ثم اعزب

2-50 حدثنا أحمد بن محمد بن يحيى العطار- رحمه الله - عن أبيه، عن أحمد بن محمد ابن خالد، عن محمد بن علي الكوفي، عن محمد بن سنان، عن عمر بن عبدالعزيز، عن الخيبري عن يونس بن ظبيان، والمفضل بن عمر، عن أبي عبد الله عليه السلام قال: خصلتان من كانتا فيه وإلا فاعزب ثم اعزب ثم اعزب، قيل: وما هما قال: الصلاة في مواقيتها، والمحافظة عليها والمواساة

أمران أيهما سبق إلى المطلقة المسترابة بانت به

2-51 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال حدثني أحمد ابن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي، عن جميل، عن زرارة، عن أبي جعفر عليه السلام قال: أمران أيهما سبق إليها بانت به المطلقة المسترابة التي تستريب الحيض إن مرت بها ثلاثة أشهر بيض ليس بها دم بانت بها، وإن مرت بها ثلاث حيض ليس بين الحيضتين ثلاثة أشهر بانت بالحيض

Seek Nearness to the Honorable the Exalted God with Two Characteristics

2-52 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted on the authority of Ahmad ibn Aba Abdullah, on the authority of Al-Hassan ibn Mahboob, on the authority of Umar ibn Yazid, on the authority of Abu Abdullah as-Sadiq (MGB), “Being kind is different from paying the alms-tax. Seek nearness to the Honorable the Exalted God with kindness and visiting the relations of kin.”

Two Characteristics Which Eliminate Poverty, Increase Life and Fend off Seventy Harsh Deaths

2-53 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Ahmad ibn Aba Abdullah, on the authority of his father, on the authority of Safvan ibn Yahya, on the authority of Ishaq ibn Qalib, on the authority of someone who narrated that Abi Ja’far al-Baqir (MGB) said, “Kindness and charity eliminate poverty, increase life and fend off seventy harsh deaths.”

Traditions Are of Two Types

2-54 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Aba Abdullah as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB) that Ali (MGB) said, “There are two types of traditions. Some traditions are related to the obligatory. Practicing them leads to guidance and abandoning them leads to deviation. Some other traditions are not obligatory. It is better to practice them, but it is not a sin to abandon them."

Doing Good is Only Valued by Those Who Have Two Characteristics

2-55 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Homayry quoted Ahmad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Sayf ibn Umayrih, on the authority of Aba Abdullah as-Sadiq (MGB), “Doing good is only valued by those who are honorable or religious.”

Friends Are of Two Types

2-56 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Abdullah ibn Ahmad al-Razi, on the authority of Bakr ibn Salih, on the authority of Isma’il ibn Mihran, on the authority

التقرب إلى الله عز وجل بخصلتين

2-52 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن الحسن بن محبوب، عن عمر بن يزيد قال: قال أبوعبد الله عليه السلام المعروف شيء سوى الزكاة، فتقربوا إلى الله عز وجل بالبر وصلة الرحم

خصلتان ينفيان الفقر، ويزيدان في العمر، ويدفعان عن فاعلهما سبعين ميتة سوء

2-53 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله، عن أبيه، عن صفوان بن يحيى، عن إسحاق بن غالب، عمن حدثه، عن أبي جعفر عليه السلام قال: البر والصدقة ينفيان الفقر، ويزيدان في العمر، ويدفعان سبعين ميتة سوء

السنة سنتان

2-54 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن أبيه، عن آبائه، عن علي عليهم السلام أنه قال: السنة سنتان: سنة في فريضة الاخذ بها هدى وتركها ضلالة، وسنة في غير فريضة الاخذ بها فضيلة، وتركها غير خطيئة

لا تصلح الصنيعة الا عند ذي خصلتين

2-55 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن عيسى، عن الحسن بن محبوب، عن سيف بن عميرة عن أبي عبد الله عليه السلام قال: لا تصلح الصنيعة إلا عند ذي حسب أو دين

الاخوان صنفان

2-56 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمـد،

of Muhammad ibn Hafs, on the authority of Yaqoob ibn Bashir, on the authority of Jabir, on the authority of Abi Ja’far al-Baqir (MGB) that a man went to Basra to see the Commander of the Faithful Imam Ali (MGB) and said, “O Commander of the Faithful! Please inform me about my brethren.” The Commander of the Faithful (MGB) replied, “There are two types of brethren: sincere ones and hypocrites. The sincere brethren are similar to one’s hands, wings, and property. Once you find a sincere brother, do not hesitate to help him with your life and wealth. Be friends with his friends and be an enemy of his enemies. Cover up his flaws, and express his good deeds. However, you who ask should know that such friends are as scarce as red matches are.24 About hypocrites, you should only associate with them on the surface as they do with you. You should not expect anything else from them. Treat them just as they treat you in terms of being polite with and talking pleasantly with them.”

People Are of Two Types

2-57 Ja’far ibn Ali al-Kufy - may God be pleased with him - narrated that his father quoted his father Al-Hassan ibn Ali, on the authority of Al-Ab’bas ibn Amer, on the authority of Salih ibn Sa’id-Sakoony, on the authority of Abi Hamzih al-Sumaly that Abi Ja’far al-Baqir (MGB) said, “People are of two types: believers and the ignorant. Therefore, do not disturb believers, and do not treat the ignorant ones out of ignorance lest you shall be like them.”

Two Leaders Who Are Not in Power

2-58 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB), who said that God’s Prophet (MGB) said, “There are two leaders who are not in power: The man who is following a corpse in a funeral procession doesn’t have the power to return until the body is buried, and a man who is on a Hajj pilgrimage25 visit along with a woman doesn’t have the power to leave until she finishes her Hajj pilgrimage.”

Two Things with Which Some Corrupt Their Prayers

2-59 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr, on the authority of Sa’alabat ibn Maymun, on the authority of Maysara26 that Abi Ja’far al-Baqir (MGB) said, “There are two things with which some people corrupt their prayers. The first thing is saying ‘tabaraka ismuka wa ta’ala jadduka’ which means ‘Blessed is Thy name and High is

عن عبد الله بن أحمد الرازي، عن بكر بن صالح، عن إسماعيل بن مهران، عن محمد بن حفص عن يعقوب بن بشير، عن جابر، عن أبي جعفر عليه السلام قال: قام إلى أمير المؤمنين عليه السلام رجل بالبصرة فقال: يا أمير المؤمنين أخبرنا عن الاخوان؟ قال: الاخوان صنفان إخوان الثقة وإخوان المكاشرة فأما إخوان الثقة فهم الكف والجناح والاهل والمال فاذا كنت من أخيك على حد الثقة فابذل له مالك وبدنك، وصاف من صافاه، وعاد من عاداه، واكتم سره وعيبه، وأظهر منه الحسن. واعلم أيها السائل إنهم أقل من الكبريت الاحمر. وأما إخوان المكاشرة فانك تصيب منهم لذتك فلا تقطعن ذلك منهم. ولا تطلبن ماوراء ذلك من ضميرهم، وابذل لهم ما بذلوا لك من طلاقه الوجه وحلاوة اللسان

الناس رجلان

2-57 حدثنا جعفر بن علي الكوفي رضي الله عنه قال: حدثني أبي، عن أبيه الحسن بن علي، عن العباس بن عامر، عن صالح بن سعيد السكوني، عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام قال: الناس رجلان: مؤمن وجاهل، فلا تؤذي المؤمن ولا تجهل الجاهل فتكون مثله

أميران وليسا بأميرين

2-58 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أحمد بن محمد باسناده رفعه إلى أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: أميران وليسا بأميرين، ليس لمن تبع جنازة أن يرجع حتى تدفن أو يؤذن له، ورجل يحج مع امرأة فليس له أن ينفر حتى تقضي نسكها

شيئان يفسد الناس بهما صلاتهم

2-59 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى عن أحمد بن محمد بن أبي نصر، عن ثعلبة بن ميمون، عن ميسرة، عن أبي جعفر عليه السلام قال: شيئان يفسد الناس بهما صلاتهم: قول الرجـل تبـارك

Thy Fortune.’ This is what the genies said about God out of ignorance and God has stated it quoting them. The second thing is saying ‘as-salamu alayna va ala ebadillah as-salihin’ which means ‘Peace be upon us and upon God’s servants - the good-doers’ in the middle of the prayer (since this is said at the end to terminate the prayers).27

No Two Things Are Loved by the Honorable the Exalted God More Than The Following Two

2-60 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hussein ibn Sa’id, on the authority of Muhammad ibn Abi Umayr, on the authority of Mansoor ibn Yunus, on the authority of Abi Hamzih al-Somali, that he had heard the Ornament of the Worshippers - Ali ibn al-Hussein (MGB) say, “No two steps are loved by the Honorable the Exalted God more than the following two steps: The steps taken forward by a believer with which he reinforces the troop lines in a holy war, and the steps taken to reinforce the ties of kinship towards the relations of kin who have broken the ties of kinship. No two sips are loved by the Honorable the Exalted God more than the following two sips: The sips of a believer’s wrath which he quenches and the sip of a believer’s suffering which he takes in with his patience and forbearance. No two drops of tears are loved by the Honorable the Exalted God more than the following two: The drop of blood shed in the way of God, and the drop of tears shed in the middle of the night by one who only sheds it for the Honorable the Exalted God.”

Two Characteristics Which Satan Taught Noah (MGB)

2-61 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali, on the authority of Aban ibn Uthman, on the authority of Al-Ala’ ibn Syabat that Aba Abdullah as-Sadiq (MGB) said, “When Noah’s (MGB) ark landed, Satan appeared and told Noah, ‘There is no man on the planet Earth who has pleased me more than you have, since you cursed these corrupt people; they were destroyed; and I got rid of them. Do you want me to teach you two characteristics? Avoid jealousy since it was jealousy which caused me to become this way. Also avoid greed since it was greed which resulted in what happened to Adam.28

Two Characteristics of Which People Should be Most Fearful

2-62 Muhammad ibn Ahmad Al-Asady narrated that Muhammad ibn Abi Imran quoted Abu Mus’ab Ahmad ibn Abu Bakr al-Zahri, on the authority of Ali ibn Abi Ali al-Lahabi, on the authority of Muhammad ibn al-Munkadir, on the authority of Jabir ibn Abdullah that God’s Prophet (MGB) said, “What I am most afraid of for my nation is unattainable aspirations and

اسمك وتعالى جدك وإنما هو شيء قالته الجن بجهالة فحكى الله عنهم، وقول الرجل: السلام علينا وعلى عباد الله الصالحين

ما من خطوة أحب إلى الله من خطوتين، وما من جرعة أحب إليه من جرعتين

2-60 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن الحسين بن سعيد، عن محمد بن أبي عمير، عن منصور بن يونس، عن أبي حمزة الثمالي قال: سمعت علي بن الحسين زين العابدين عليهما السلام يقول: ما من خطوة أحب إلى الله عز وجل من خطوتين: خطوة يسد بها المؤمن صفا في سبيل الله، وخطوة إلى ذي رحم قاطع، وما من جرعة أحب إلى الله عز وجل من جرعتين: جرعة غيظ ردها مؤمن بحلم، وجرعة مصيبة ردها مؤمن بصبر، وما من قطرة أحب إلى الله عز وجل من قطرتين: قطرة دم في سبيل الله وقطرة دمعة في سواد الليل لا يريد بها عبد إلا الله عز وجل

خصلتان ذكرهما ابليس لنوح عليه السلام

2-61 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن الحسن بن علي، عن أبان بن عثمان، عن العلاء بن سيابة، عن أبي عبد الله عليه السلام قال: لما هبط نوح عليه السلام من السفينة أتاه إبليس فقال له: ما في الارض رجل أعظم منة علي منك، دعوت الله على هؤلاء الفساق فأرحتني منهم، ألا اعلمك خصلتين: إياك والحسد فهو الذي عمل بي ما عمل، وإياك والحرص فهو الذي عمل بآدم ما عمل

اخوف ما يخاف على الناس خصلتان

2-62 حدثنا محمد بن أحمد الاسدي قال: حدثنا محمد بن أبي عمران قال: حدثنا أبومصعب أحمد بن أبي بكر الزهري قال: حدثنا علي بن أبي علي اللهبي عن محمد بن المنكدر عن جابر بن عبدالله قال: قال رسول الله صلى الله عليه وآله: إن أخوف

unreachable hopes. Aspirations would hinder one from the truth and unreachable hopes would make one forget the Hereafter. The life in this world is to be ended while the life in the Hereafter is ahead of you. Each life has its own children. Try to be of the children of the Hereafter if you can. Try not to be of the children of this world. Today you are alive, can do things and there is no Reckoning. However, tomorrow you will die and will be in the World of Reckoning where you cannot do anything.”

2-63 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Ahmad ibn Muhammad ibn Isa, on the authority of Hammad ibn Isa, on the authority of Umar ibn Azineh, on the authority of Aban ibn Abi Ayyash, on the authority of Salim ibn Qays al-Hilaly, on the authority of the Commander of the Faithful Imam Ali (MGB) that God’s Prophet (MGB) said, “There are two groups of scientists. Those who practice their knowledge are prosperous, but those who abandon their knowledge get destroyed. The residents of Hell will be bothered with the bad smell of the scientists who have not put their knowledge into practice. However, there are those who are most sorry. They invite others to God, and their call is accepted by others who then obey God and are taken to Heaven by God. However, the caller himself is taken to Hell by God for not acting (on his own words), and those following their whims will be the most sorry.” Then the Commander of the Faithful (MGB) added, “I fear two things concerning you. The first is following your whims, and the second is having high aspirations since following your whims will prevent you from accepting the truth, and having high aspirations will make you forget the Hereafter."

2-64 Abu Ahmad Muhammad ibn Ja’far al-Bandar al-Shafe’ee al-Furqany in Furqan narrated that Abul Abbas al-Himady quoted Ahmad ibn Muhammad al-Shafe’ee, on the authority of his uncle Ibrahim ibn Muhammad, on the authority of Ali ibn Abi Ali al-Lahabi, on the authority of Muhammad ibn Munkadir, on the authority of Jabir ibn Abdullah that God’s Prophet (MGB) said, “What I am most afraid of for my nation is unattainable aspirations and unreachable hopes. Aspirations would hinder one from the truth and unreachable hopes would make one forget the Hereafter. The life in this world is to be ended while the life in the Hereafter is ahead of you. Each life has its own children. Try to be of the children of the Hereafter, if you can. Try not to be of the children of this world. Today you are alive, can do things and there is no Reckoning. However, tomorrow you will die and will be in the World of Reckoning where you cannot do anything.”

ما أخاف على أمتي الهوى وطول الامل، أما الهوى فانه يصد عن الحق، وأما طول الامل فينسي الآخرة، وهذه الدنيا قدارتحلت مدبرة، وهذه الآخرة قدارتحلت مقبلة، ولكل واحدة منهما بنون، فان استطعتم أن تكونوا من أبناء الآخرة ولا تكونوا من أبناء الدنيا فافعلوا، فانكم اليوم في دار عمل ولا حساب وأنتم غدا في دار حساب ولا عمل

2-63 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن أحمد ابن محمد بن عيسى، عن أبيه، عن حماد بن عيسى، عن عمر بن اذينة، عن أبان بن أبي عياش، عن سليم بن قيس الهلالي، عن أمير المؤمنين عليه السلام: عن النبي صلى الله عليه وآله أنه قال في كلام له: العلماء رجلان: رجل عالم آخذ بعلمه فهذا ناج، ورجل عالم تارك لعلمه فهذا هالك. وإن أهل النار ليتأذون بريح العالم التارك لعلمه. وإن أشد أهل النار ندامة وحسرة رجل دعا عبدا إلى الله عز وجل فاستجاب له وقبل منه وأطاع الله عز وجل فأدخله الله الجنة وأدخل الداعي النار بتركه علمه واتباعه الهوى ثم قال أمير المؤمنين عليه السلام: ألا إن أخوف ما أخاف عليكم خصلتين اتباع الهوى وطول الامل أما اتباع الهوى فيصد عن الحق، وطول الامل ينسي الآخرة

2-64 حدثنا أبوأحمد محمد بن جعفر البندار الشافعي الفرغاني بفرغانة قال: حدثنا أبوالعباس الحمادي قال: حدثنا أحمد بن محمد الشافعي قال: حدثنا عمي إبراهيم بن محمد قال: حدثنا علي بن أبي علي اللهبي، عن محمد بن المنكدر، عن جابر ابن عبد الله قال: قال رسول الله صلى الله عليه وآله: إن أخوف ما أتخوف على امتي الهوى وطول الامل، أما الهوى فيصد عن الحق، وأما طول الامل فينسي الآخرة وهذه الدنيا مرتحلة ذاهبة وهذه الآخرة مرتحلة قادمة ولكل واحدة منهما بنون فان استطعتم أن تكونوا من أبناء الآخرة، ولا تكونوا من أبناء الدنيا فافعلوا، فانكم اليوم في دار العمل ولا حساب، وأنتم غدا في دار الحساب ولا عمل

Two Characteristics Which You Are Admonished Against

2-65 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Ahmad ibn Muhammad Isa and Abdullah ibn Muhammad ibn Isa, on the authority of Ali ibn al-Hikam, on the authority of Sayf ibn Umayrih, on the authority of Mufaz’zal ibn Mazid that Abu Abdullah as-Sadiq (MGB) said, “I admonish you against two characteristics which can ruin men: to worship God with a wrong religion, and to advise people on issues you are uninformed about.”

2-66 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted Muhammad ibn Isa ibn Ubayd, on the authority of Yunus ibn Abdul-Rahman, on the authority of Abdul Rahman ibn al-Haj’jaj that Abu Abdullah as-Sadiq (MGB) told him, “I admonish you against two characteristics which can ruin men: to worship God with a wrong religion, and to advise people on issues you are uninformed about.”

Two Types of Water Which Did Not Heed Noah’s Call

2-67 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Ahmad ibn Aba Abdullah, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Aba Abdullah as-Sadiq (MGB), “Noah (MGB) called all waters to assist him during the Flood. All types of water heeded his call except for two: bitter water and sulphate water.”

Faith Consists of Talking and Action

2-68 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Ma’qel al-Qarmaysani said, “I was standing with my father. Abu Salt al-Haravy, Ishaq ibn Rahoyeh and Ahmad ibn Muhammad ibn Hanbal were also present there. My father said, “Each of you should narrate a tradition for me.” Abu Salt al-Haravy said, “Ali ibn Musa al-Reza (MGB), who I swear by God was really pleasant as his name indicates, quoted on the authority of his father Musa ibn Ja’far al-Kazim (MGB), on the authority of his father Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Muhammad ibn Ali (MGB), on the authority of Ali ibn al-Hussein (MGB), on the authority of his father Al-Hussein ibn Ali (MGB), on the authority of his father Ali ibn Abi Talib (MGB) that God’s Prophet (MGB) said, “Faith consists of talking and action.” When we left Ahmad ibn Muhammad ibn Hanbal said, “What form of chain of traditions was that?” My father said, “It is the healing medication for the insane. If they treat a mad man using it, he will be healed.”

النهي عن الخصلتين

2-65 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن أحمد وعبد الله ابني محمد بن عيسى، عن علي بن الحكم، عن سيف بن عميرة، عن مفضل بن مزيد قال: قال أبوعبد الله عليه السلام: أنهاك عن خصلتين فيهما هلك الرجال: أن تدين الله بالباطل وتفتي الناس بما لا تعلم

2-66 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن محمد بن عيسى بن عبيد، عن يونس بن عبدالرحمن، عن عبدالرحمن بن الحجاج قال: قال لي أبوعبد الله عليه السلام: انهاك عن خصلتين ففيهما هلك من هلك: إياك أن تفتي الناس برأيك، أو تدين بمالا تعلم

ماء‌ان لم يجيبا نوحا لما دعا المياه

2-67 حدثنا محمد بن علي ماجيلويه رضي الله عنه: عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: إن نوحا لما كان أيام الطوفان دعا مياه الارض فأجابته إلا الماء المر، و[ماء] الكبريت

الايمان قول وعمل

2-68 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن معقل القرميسيني، عن محمد ابن عبد الله بن طاهر قال: كنت واقفا على أبي وعنده أبوالصلت الهروي وإسحاق بن راهويه وأحمد بن محمد بن حنبل، فقال أبي: ليحدثني كل رجل منكم بحديث، فقال: أبوالصلت الهروي: حدثني علي بن موسى الرضا وكان والله رضى كما سمي عن أبيه موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه، علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الايمان قول وعمل، فلما خرجنا قال أحمد بن محمد بن حنبل: ما هذا الاسناد؟ فقال له أبي: هذا سعوط المجانين إذا سعط به المجنون أفاق

Two Hungry Ones Who Would Never Get Satiated

2-69 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father Muhammad ibn Khalid (al-Barqy), on the authority of some of his companions who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB) that God’s Prophet (MGB) said, “There are two hungry ones who would never get satiated: those who are eager to learn (would never get satiated with knowledge), and those who are greedy for money (would never get satiated with wealth).

Two Characteristics Due to True Faith

2-70 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Ali ibn Hisan al-Vaseti, who linked it up to Zurarah, on the authority of Aba Abdullah as-Sadiq (MGB) who said, “Two characteristics are due to true faith. The first one is that you prefer the truth over the false, even if it may be to your disadvantage. The second one is that what you say is not beyond your intellect.”

There Are Two Types of Chivalry

2-71 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Hammad ibn Isa, who linked it up through other narrators to Aba Abdullah as-Sadiq (MGB), on the authority of the Commander of the Faithful Imam Ali (MGB) in his will to his son Muhammad ibn al-Hanafyeh, “Know that there are two types of chivalry for a Muslim man. One type of generosity is for the home, and the other type is for when you travel. The chivalry for the home is to recite the Quran, associate with the scholars; ponder over religious decrees; and safeguard congregational prayers. The chivalry for when you travel is to give of what you have taken along with you to your travel companions; to minimize disputes with your travel companions; and remember the Honorable the Exalted God when you ascend, descend or sit down.”

2-72 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB)29 , on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Urinating while standing up without a proper excuse and cleansing oneself with the right hand after defecation are both acts that are harmful to oneself.”

منهومان لا يشبعان

2-69 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثني محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد [البرقي] عن عدة من أصحابه يرفعونه إلى أبي عبد الله عليه السلام أنه قال: منهومان لا يشبعان: منهوم علم ومنهوم مال

خصلتان من حقيقة الايمان

2-70 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن علي بن حسان الواسطي يرفعه إلى زرارة، عن أبي عبد الله عليه السلام قال: إن من حقيقة الايمان أن تؤثر الحق وإن ضرك على الباطل وإن نفعك، وأن لا تجوز منطقك علمك

المروء‌ة مروء‌تان

2-71 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن حماد بن عيسى، عمن ذكره، عن أبي عبد الله عليه السلام قال: قال أمير المؤمنين عليه السلام في وصيته لابنه محمد بن الحنفية: واعلم أن مروء‌ة المرء المسلم مروء‌تان: مروء‌ة في حضر ومروء‌ة في سفر، فأما مروء‌ة الحضر فقراء‌ة القرآن، ومجالسة العلماء، والنظر في الفقه والمحافظة على الصلاة في الجماعات، وأما مروء‌ة السفر فبذل الزاد، وقلة الخلاف على من صحبك، وكثرة ذكر الله عز وجل في كل مصعد ومهبط ونزول وقيام وقعود

خصلتان من الجفاء

2-72 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: البول قائما من غير علة من الجفاء، والاستنجاء باليمين من الجفاء

Two Characteristics Which Speed up the Arrival of Your Daily Bread

2-73 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted Muhammad ibn Ahmad, on the authority of Muhammad ibn Isa ibn Ubayd, on the authority of Muhammad ibn Ishaq, on the authority of Muhammad ibn Marvan that Aba Abdullah as-Sadiq (MGB) said, “Washing the dishes and sweeping the entrance way of the house would speed up the arrival of the daily bread.”

The Subsistence for One’s Spouse is between Two Abominable Limits

2-74 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Ali ibn Isma’il, on the authority of Muhammad ibn Amr ibn Sa’id, on the authority of some of his companions who said that they heard al-Ayashi say, “I asked Al-Reza (MGB) about the subsistence for the spouse. The Imam (MGB) said, ‘It is in between two abominable limits.’ I asked the Imam (MGB), ‘May I be your ransom! I swear by God that I do not know what the two abominable limits are.’ The Imam (MGB) said, ‘Yes. May God have Mercy upon you! Don’t you know that God the Honorable the Exalted despises extravagance and miserliness and has said,

‘Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes).’30

Two Characteristics in Return for Two Characteristics

2-75 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Muhammad ibn Abdul Jab’bar, on the authority of Abdul Rahman ibn Abi Najran, on the authority of Abdul Rahman ibn Abi Najran, on the authority of Al-Hassan ibn Ali ibn Ribat, on the authority of Abu Bakr al-Hazrami, on the authority of Al-Hassan ibn Ali ibn Ribat, on the authority of some of his companions that Aba Abdullah as-Sadiq (MGB) said, “Be kind to your parents so that your children may be kind to you. Honor the chastity of other men’s women so that they honor the chastity of your women.”

There Are Two Types of Shyness

2-76 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Harun ibn Muslim, on the authority of Mus’adat ibn Zyad, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “There are two types of shyness. One is due to being weak and the other type is due to strength, submission to God in Islam and faith.”

خصلتان مجلبتان للرزق

2-73 حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال: حدثنا أبي، عن محمد بن أحمد، عن محمد بن عيسى بن عبيد، عن محمد بن إسحاق، عن محمد بن مروان، عن أبي عبد الله عليه السلام قال: غسل الاناء، وكسح الفناء مجلبة للرزق

تجب النفقة على العيال بين المكروهين

2-74 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن علي بن إسماعيل، عن محمد بن عمرو بن سعيد، عن بعض أصحابه قال: سمعت العياشي وهو يقول: استأذنت الرضا عليه السلام في النفقة على العيال فقال: بين المكروهين قال: فقلت: جعلت فداك لا والله ما أعرف المكروهين: قال: فقال: بلى يرحمك الله أما تعرف أن الله عز وجل كره الاسراف وكره الاقتار فقال: "والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما ".

خصلتان بخصلتين

2-75 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عبدالجبار، عن عبدالرحمن بن أبي نجران، عن الحسن بن علي بن رباط، عن أبي بكر الحضرمي، عن بعض أصحابه، عن أبي عبد الله عليه السلام قال: بروا آباء‌كم يبركم أبناؤكم وعفوا عن نساء الناس تعف نساؤكم

الحياء على وجهين

2-76 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن هارون بن مسلم، عن مسعدة بن زياد، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الحياء على وجهين فمنه ضعف ومنه قوة وإسلام وإيمان

What Might Cause Parent’s Being Damned by the Children

2-77 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father Al-Baqir (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Parents might be damned by their children if they do not honor their rights just as children could be damned by their parents should they not honor their parents’ rights.”

On the Prophet's Statement: "I am the Son of the Two offerings"

2-78- A Ahmad ibn al-Hassan al-Qat’tan narrated that Ahmad ibn Muhammad ibn Saeed al-Kufy quoted on the authority of Ali ibn al-Hassan ibn al-Faz'zal, on the authority of his father, “I asked Abal-Hassan Ali ibn Musa al-Reza (MGB) about the meaning of the statement: ‘I am the son of the two offerings’ (as expressed by the Prophet (MGB). He (MGB) said, ‘That means that the Prophet (MGB) was the descendant of both Ishmael, the son of Abraham - the friend of God (MGB), and Abdullah - the son of Abdul Mutalib. Ishmael was the patient son that God gave the glad tidings of his birth to Abraham (MGB).

‘Then when (the son) reached (the age of) (serious) work with him, he said, ‘O my son! I see in a vision that I offer thee in sacrifice. Now see what is thy view!’ (The Son) said, ‘O my father! Do as thou art commanded. Thou will find me, if God so wills one practicing Patience and Constancy!’31

When he decided to offer him as sacrifice, God replaced him with a chubby black and white sheep. This sheep had been raised in a fresh green area, and had grazed in the gardens of Heaven for forty years. It had no mother. Rather the Honorable the Exalted God said to it be and it was created so as to be substituted for Ishmael,

‘We but say the word, ‘Be’, and it is.’32

Whatever is sacrificed in Mina until the Resurrection Day will be sacrificed on behalf of Ishmael. This is one of the offerings. Now let us consider the second one. Abdul Mutalib grabbed the door knob of the Ka'ba and prayed to God to be granted ten sons. He bet with the Almighty God that he shall offer one of them for sacrifice if his prayer is accepted. When the number of his sons became ten, he took them all inside the Ka'ba and drew lots in their names. The lot fell upon Abdullah's name - the father of the Prophet Muhammad (MGB) - that he loved the most. He drew lots again, and it fell upon Abdullah's name. He drew lots for the third time. Again the lots fell upon Abdullah's name. Then he took him, imprisoned him and decided to offer him for sacrifice. All of the women of the Quraysh tribe got together and

ما يلزم الوالدين من عقوق الولد

2-77 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: يلزم الوالدين من العقوق لولدهما إذا كان الولد صالحا ما يلزم الولد لهما

قول النبي صلى الله عليه وآله انا ابن الذبيحين

2-78 حدثنا أحمد بن الحسن القطان قال: أخبرنا أحمد بن محمد بن سعيد الكوفي قال: حدثنا علي بن الحسن بن علي بن فضال، عن أبيه قال: سألت أبا الحسن علي ابن موسى الرضا عليهما السلام عن معنى قول النبي صلى الله عليه وآله: أنا ابن الذبيحين قال: يعني إسماعيل ابن إبراهيم الخليل عليهما السلام وعبد الله بن عبدالمطلب أما إسماعيل فهو الغلام الحليم الذي بشر الله به إبراهيم "فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ (ولم يقل له: يا أبت افعل ما رأيت) سَتَجِدُنِي إِنْ شَاءَ اللهُ مِنَ الصَّابِرِينَ." فلما عزم على ذبحه فداه الله بذبح عظيم بكبش أملح يأكل في سواد، ويشرب في سواد، وينظر في سواد، ويمشي في سواد، ويبول ويبعرفي سواد، وكان يرتع قبل ذلك في رياض الجنة أربعين عاما، وما خرج من رحم انثى، وإنما قال الله عز وجل له: كن، فكان ليفدي به إسماعيل فكل ما يذبح بمنى فهو فدية لاسماعيل إلى يوم القيامة فهذا أحد الذبيحين، وأما الآخر فان عبدالمطلب كان تعلق بحلقة باب الكعبة ودعا الله عز وجل أن يرزقه عشرة بنين ونذر لله عز وجل أن يذبح واحدا منهم متى أجاب الله دعوته، فلما بلغوا عشرة [أولاد] قال: قد وفى الله لي فلافين لله عز وجل فأدخل ولده الكعبة وأسهم بينهم فخرج سهم عبد الله أبي رسول الله صلى الله عليه وآله وكان أحب ولده إليه، ثم أجالها ثانية فخرج سهم عبد الله، ثم أجالها ثـالثة فخرج سهم عبد الله، فأخذه وحبسـه وعـزم على ذبــحه

started crying. Abdul Mutalib's daughter - Ateka said, "Ask the Almighty God to excuse you from offering your son for sacrifice." Abdul Mutalib said, "My daughter! How can I ask for an excuse? You are mature and intelligent." Ateka said, "Draw lots concerning your son, and your camels that are around the Shrine. Increase the number of camels so much that your Lord gets pleased and the lot falls upon the name of the camels." Then Abdul Mutalib sent someone after his camels. They brought them all there. He chose ten of the camels and drew lots. The lot fell upon the name of Abdullah. He chose an additional ten and drew lots again. The lot fell upon the name of Abdullah again. He added to the number of camels and repeated drawing lots until the number of camels reached one-hundred. Then the lot fell upon the name of the camels. The people of the Quraysh became very happy and said God is Great so loud that the Tehamat Mountains started to shake. Abdul Mutalib said, "No. I must draw lots three more times." He drew lots three more times. The lot fell upon the name of the camels all the three times. On the third time, Zubayr and Abu Talib dragged their brother Abdullah away from under Abdul Mutalib's feet. The part of his face that was on the ground got hurt. They lifted him up and kissed him. Abdul Mutalib ordered all the one-hundred camels be taken to Hazvareh and slaughtered there. He stressed that no one should be deprived of the meat. There were five traditions of Abdul Mutalib which the Almighty God continued their practice in Islam as follows:

1- He forbade the (marriage of) the father's ex-wives with the sons.33

2- He established one-hundred camels as blood compensation for killing.

3- He circumambulated the Ka'ba seven times.

4- He found a treasure and paid one fifth of it as levy.34

5- When he dug up the Zamzam spring, he established it as the supply of water for the pilgrims.

If Abdul Mutalib was not a proof (of the Divine God) and his decision to offer his son as sacrifice was not similar to that of Abraham (MGB) about his son Ishmael, the Noble Prophet (MGB) would not have been proud of being related to them (Abraham and Abdul-Mutalib) and would not have said, "I am the son of the two offerings." The reason God prevented Ishmael from being sacrificed was the same one whereby He prevented Abdullah from being sacrificed. The reason was that the Noble Prophet (MGB) and the Immaculate Imams (MGB) were in their loins. Thus, God prevented their being sacrificed due to the Blessed Prophet (MGB) and the Imams (MGB). Thus, the tradition of offering one's son as a sacrifice did not become popular among the people. Otherwise, it would have become

فاجتمعت قريش ومنعته من ذلك. واجتمع نساء عبدالمطلب يبكين ويصحن فقالت له ابنته عاتكة: يا أبتاه اعذر فيما بينك وبين الله عز وجل في قتل ابنك

قال: فكيف أعذر يا بنية فإنك مباركة، قالت: اعمد إلى تلك السوائم التي لك في الحرم فاضرب بالقداح على ابنك وعلى الابل وأعط ربك حتى يرضى

فبعث عبدالمطلب إلى إبله فأحضرها وعزل منها عشرا وضرب السهام فخرج سهم عبد الله، فما زال يزيد عشرا عشرا حتى بلغت مائة فضرب فخرج السهم على الابل فكبرت قريش تكبيرة ارتجت لها جبال تهامة، فقال عبدالمطلب: لا حتى أضرب بالقداح ثلاث مرات فضرب ثلاثا كل ذلك يخرج السهم على الابل، فلما كان في الثالثة اجتذ به الزبير وأبوطالب وإخوانه من تحت رجليه فحملوه وقد انسلخت جلدة خده الذي كان على الارض وأقبلوا يرفعونه ويقبلونه ويمسحون عنه التراب وأمر عبدالمطلب أن تنحر الابل بالحزورة ولا يمنع أحد منها وكانت مائة

وكانت لعبد المطلب خمس سنن أجراها الله عز وجل في الاسلام: حرم نساء الآباء على الابناء، وسن الدية في القتل مائة من الابل، وكان يطوف بالبيت سبعة أشواط، ووجد كنزا فأخرج منه الخمس، وسمى زمزم لما حفرها سقاية الحاج، ولو لا أن عبدالمطلب كان حجة وأن عزمه على ذبح ابنه عبد الله شبيه بعزم إبراهيم على ذبح ابنه إسماعيل لما افتخر النبي صلى الله عليه وآله بالانتساب إليهما لاجل أنهما الذبيحان في قوله عليه السلام: " أنا ابن الذبيحين " والعلة التي من أجلها رفع الله عز وجل الذبح عن إسماعيل هي العلة ألتي من أجلها رفع الذبح عن عبد الله وهي كون النبي صلى الله عليه وآله والائمة عليهم السلام في صلبهما فببركة النبي والائمة صلى الله عليه وآله رفـع الله الذبح عنهما فلم تجر السـنة في الناس

obligatory for people to offer their sons for sacrifice on the day of celebrating the Eid ul-Azha each year until the Resurrection Day to seek nearness to God. Everything sacrificed on the Eid ul-Azha until the Resurrection Day will be a substitute for Ishmael.

The compiler of the book said, "There are many traditions about the offering. In some traditions we read that Isaac was the one offered for sacrifice. In others we read that Ishmael was the one offered for sacrifice. We cannot reject a tradition that has an authentic documentation. Ishmael was offered for sacrifice. However, later when Isaac was born, he wished that it was he himself who was offered for sacrificed by his father. He would have been patient and would have submitted to the decree of the Almighty God just as his brother did. Then he would have earned the same rank and reward that his brother had earned. God was aware of his intentions. For this reason he called him "the offering" among his angels.

2-78- B It was narrated by Muhammad ibn Ali al-Bishari al-Qazvini - may God be pleased with him - that Al-Muzaf’far ibn Ahmad al-Qazvini quoted Muhammad ibn Ja’far al-Kufy Al-Asady, on the authority of Muhammad ibn Isma’il al-Barmaky, on the authority of Abdullah ibn Dahir, on the authority of Abi Qatadah al-Horani, on the authority of Vaki’a ibn al-Jarah, on the authority of Suleiman ibn Mihran, on the authority of Aba Abdullah as-Sadiq (MGB): "What the Prophet (MGB) meant when he (MGB) said, ‘statement: ‘I am the son of the two offerings’ was to call one’s uncle father as the Honorable the Exalted God did in His statement,

“Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said, "We shall worship Thy God and the God of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) God: To Him we bow (in Islam).”35

In this verse God has called Ishmael who was the uncle of Jacob as his father. Likewise, the Prophet (MGB) called uncle as father. Therefore, when the Prophet (MGB) said that he (MGB) is the son of the two offerings he (MGB) is referring to Ishmael and Isaac one of whom, i.e. Ishmael was a true offering and the other one, i.e. Isaac is a virtual offering due to the fact that he wished he had been offered as a sacrifice and deserved the reward. Thus, the statement ‘I am the son of the two offerings’ can be interpreted in both ways as said above.

And There is Another Tradition Regarding the Great Offering

2-79 Abdul Vahid ibn Muhammad ibn Abdus Al-Neishaboory Al-Attar narrated that Ali ibn Muhammad ibn Qutaybat Al-Neishaboory quoted on the authority of Fazl ibn Shadan, "I heard Imam Reza (MGB) say that Abraham (MGB) wished

بقتل أولادهم، ولو لا ذلك لوجب على الناس كل أضحى التقرب إلى الله تعالى ذكره بقتل أولادهم، وكل ما يتقرب الناس به إلى الله عز وجل من اضحية فهو فداء لاسماعيل إلى يوم القيامة

قال مصنف هذا الكتاب أدام الله عزه -: قد اختلف الروايات في الذبيح فمنها ما ورد بأنه إسماعيل ومنها ما ورد بأنه إسحاق، ولا سبيل إلى رد الاخبار متى صح طرقها، وكان الذبيح إسماعيل لكن إسحاق لما ولد بعد ذلك تمنى أن يكون هو الذي امر أبوه بذبحه فكان يصبر لامر الله ويسلم له كصبر أخيه وتسليمه، فينال بذلك درجته في الثواب، فعلم الله عز وجل ذلك من قلبه فسماه الله عز وجل بين ملائكته ذبيحا لتمنيه لذلك

[و] حدثنا بذلك محمد بن علي البشاري القزويني رضي الله عنه قال: حدثنا المظفر بن أحمد القزويني قال: حدثنا محمد بن جعفر الكوفي الاسدي، عن محمد بن اسماعيل البرمكي، عن عبد الله بن داهر، عن أبي قتادة الحراني، عن وكيع بن الجراح، عن سليمان بن مهران، عن أبي عبد الله الصادق جعفر بن محمد عليهما السلام وقول النبي صلى الله عليه وآله "أنا ابن الذبيحين يريد بذلك العم [لان العم] قد سماه الله عز وجل أبا في قوله"أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ" وكان إسماعيل عم يعقوب فسماه الله في هذا الموضع أبا، وقد قال النبي صلى الله عليه وآله: العم والد فعلى هذا الاصل أيضا يطرد قول النبي صلى الله عليه وآله "أنا ابن الذبيحين" أحدهما ذبيح بالحقيقة والآخر ذبيح بالمجاز، واستحقاق الثواب على النية والتمني، فالنبي صلى الله عليه وآله هو ابن الذبيحين من وجهين على ما ذكرناه

وللذبح العظيم وجه آخر :

2-79 حدثنا عبدالواحد بن محمد بن عبدوس النيسابوري العطار رضي الله عنه قال: حدثنا علي بن محمد بن قتيبة النيسابوري، عن الفضل بن شاذان قال: سمعت الرضا عليه السلام يقول: لما أمر الله عز وجل إبراهيم عليه السلام أن يذبح مكان

that he had sacrificed his own son Ishmael when God the Almighty the Sublime sent a sheep and ordered Abraham (MGB) to sacrifice it instead of his son. He wished that he had not been ordered to sacrifice a sheep instead of his son, so that he could have the feeling a father who sacrifices his dearest son with his own hands has, and could deserve the highest ranks of reward for suffering calamities. However, God the Almighty revealed to him: "O Abraham! Who is My dearest creature for you?" Abraham (MGB) said, "O my Lord! You have not created anyone who is dearer to me than your friend Muhammad (MGB)." Then God the Almighty revealed to him: "O Abraham! Do you like him more or do you like yourself more?" He said, "No. I like him more than I like myself."

God said, "Do you like his child or do you like your child more?" He said, "Yes. His child." God said, "Will the oppressive beheading of his child by his enemies hurt you more, or your beheading your own child due to your obeying Me?" He said, "O My Lord! Of course, the beheading of his child by his enemies will hurt me more." God said, "O Abraham! A group of people who consider themselves to be a part of Muhammad's (MGB) nation out of animosity and oppression will slaughter his son Hussein (MGB) just like a sheep. Thus, they will deserve My wrath. Then Abraham (MGB) became really sad hearing this, felt a pain in his heart and started to cry. Then the Almighty God revealed the following to him, "O Abraham! I accepted your sorrow and sadness due to the slaughtering of Hussein (MGB) instead of the sorrow you would have experienced for the sacrifice of your son Ishmael. And I will grant you the highest rewards for suffering calamities." And this is God the Almighty's words,

"And We ransomed him with a momentous sacrifice."36

Two Standing, Two Moving, Two Different And Two Opposite Things

2-80 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Abdul Aziz ibn Yahya al-Basry quoted Muhammad ibn Atiye, on the authority of Abdullah ibn Amr ibn Sa’id al-Basry, on the authority of Himad, on the authority of Abdullah ibn Suleiman who used to read many books as saying, “I have read in one of the Books of the Honorable the Exalted God that once Zul-Qarnayn finished building the dam he continued his travels. He ran into a knowledgeable man during his travels with his troops. The knowledgeable man asked him, ‘Let me know about the two things which are standing ever since the Honorable the Exalted God created them, the two things which are moving, the two things which are different from each other and the two things which are opposite of each other.’ Zul-Qarnayn said, ‘The two things which are standing are the heavens and the Earth. The two things which are moving are the sun and the moon. The two things which are different

ابنه إسماعيل الكبش الذي أنزله عليه تمنى إبراهيم عليه السلام أن يكون قد ذبح ابنه إسماعيل بيده وأنه لم يؤمر بذبح الكبش مكانه ليرجع إلى قلبه ما يرجع إلى قلب الوالد الذي يذبح أعز ولده عليه بيده فستحق بذلك أرفع درجات أهل الثواب على المصائب فأوحى الله عز وجل إليه: يا إبراهيم من أحب خلقي إليك؟ فقال: يا رب ما خلقت خلقا هو أحب إلي من حبيبك محمد صلى الله عليه وآله فأوحى الله تعالى إليه أفهو أحب إليك أم نفسك قال: بل هو أحب إلي من نفسي، قال: فولده أحب إليك أم ولدك: قال: بل ولده، قال: فذبح ولده ظلما على أيدي أعدائه أوجع لقلبك أو ذبح ولدك بيدك في طاعتي؟ قال: يا رب بل ذبح ولده ظلما على أيدي أعدائه أوجع لقلبي، قال: يا إبراهيم فان طائفة تزعم أنها من أمة محمد ستقتل الحسين ابنه من بعده ظلما وعدوانا كما يذبح الكبش، ويستوجبون بذلك سخطي، فجزع إبراهيم عليه السلام لذلك، وتوجع قلبه، وأقبل يبكي، فأوحى الله عز وجل إليه: يا إبراهيم قد فديت جزعك على ابنك إسماعيل لو ذبحته بيدك بجزعك على الحسين وقتله، وأوجبت لك أرفع درجات أهل الثواب على المصائب وذلك قول الله عز وجل "وفديناه بذبح عظيم ".

شيئان قائمان وشيئان جاريان وشيئان مختلفان وشيئان متباغضان

2-80 حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال: حدثنا عبدالعزيز بن يحيى البصري قال: حدثنا محمد بن عطية قال: حدثنا عبد الله بن عمرو ابن سعيد البصري قال: حدثنا هشام بن جعفر، عن حماد، عن عبد الله بن سليمان وكان قارئا للكتب قال: قرأت في بعض كتب الله عز وجل إن ذا القرنين لما فرغ من عمل السد انطلق على وجهه فبينا هو يسير وجنوده إذ مر برجل عالم فقال لذي القرنين: أخبرني عن شيئين منذ خلقهما الله عز وجل قائمين؟ وعن شيئين جاريين؟ وعن شيئين مختلفين؟ وعن شيئين متباغضين؟ فقال له ذو القرنين :

from each other are the day and the night, and the two things which are opposite of each other are life and death.’ The knowledgeable man said, ‘Go. You are knowledgeable.”

This tradition is long, but I have only mentioned a short part of it here as deemed necessary. I have narrated it in full in the book Kitab al-Nabuwah.

The Reward of Whoever Goes on the Hajj Pilgrimage Twice

2-81 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Muhammad ibn al-Hussein ibn Abil Khat’tab, on the authority of Al-Hijal, on the authority of Safvan ibn Yahya, on the authority of Safvan ibn Mihran al-Jamal, on the authority of Aba Abdullah as-Sadiq (MGB), “Whoever goes on the Hajj pilgrimage twice would always be in good conditions until he dies.”

Saying What is Right under Two Conditions

2-82 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Harun ibn Muslim, on the authority of Mus’adat ibn Sadaqah, on the authority of Ja’far ibn Muhammad (MGB)37 , on the authority of his father (MGB)38 that God’s Prophet (MGB) said, “Nothing that a believer does is loved by the Honorable the Exalted God more than saying what is right whether he is pleased or angry.”

2-83 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Aba Abdullah on the authority of his father, on the authority of Wahab ibn Wahab, on the authority of Ja’far ibn Muhammad (MGB)39 , on the authority of his father (MGB)40 , “There are two kinds of homicide: unintentional (or semi-intentional) and intentional. There are also two types of fighting: fighting with the rebellious atheists until they submit, and fighting with the Muslim rebels until they stop their rebellion.”

Two Characteristics Loved by the Honorable the Exalted God in the Heavens and by the People on Earth

2-84 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Abi Sa’id al-Adamy, on the authority of Ibrahim ibn Davood al-Yaqoobi, on the authority of his brother Suleiman ibn Davood who linked it up through a chain of narrators to God’s Prophet (MGB) and said, “A man told the Prophet (MGB), ‘O Prophet of God! Please let me know of something which I do and be loved by God in the heavens and by the people on the Earth.’ The Prophet (MGB) told him, ‘Be inclined to what is near the Honorable the Exalted God to be loved by God, and abstain from what is near the people to be loved by the people.’”

أما الشيئان القائمان فالسماوات والارض، وأما الشيئان الجاريان فالشمس والقمر، وأما الشيئان المختلفان فالليل والنهار، وأما الشيئان المتباغضان فالموت والحياة. قال: فانطلق فانك عالم.والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته تاما في كتاب النبوة

ثواب من حج حجتين

2-81 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين ابن أبي الخطاب، عن الحجال، عن صفوان بن يحيى، عن صفوان بن مهران الجمال، عن أبي عبد الله عليه السلام قال: من حج حجتين لم يزل في خير حتى يموت

قول الحق في حالين

2-82 حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، عن هارون بن مسلم، عن مسعدة بن صدقة، عن جعفر بن محمد عليهما السلام قال: قال أبي عليه السلام: قال رسول الله صلى الله عليه وآله: ما أنفق مؤمن من نفقة هي أحب إلى الله عز وجل من قول الحق في الرضا والغضب

القتل قتلان والقتال قتالان

2-83 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه، عن وهب بن وهب، عن جعفر بن محمد، عن أبيه عليهما السلام أنه قال: القتل قتلان، قتل كفارة، وقتل درجة، والقتال قتالان: قتال الفئة الكافرة حتى يسلموا، وقتال الفئة الباغية حتى يفيئوا

خصلتان من فعلهما احبه الله عز وجل من السماء واحبه الناس من الارض

2-84 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي سعيد الآدمي، عن إبراهيم بن داود اليعقوبي، عن أخيه سليمان بن داود باسناده رفعه قال: قال رجل للنبي صلى الله عليه وآله: يارسول الله علمني شيئا إذا أنا فعلته أحبني الله من السماء وأحبني الناس من الارض، فقال له: ارغب فيما عند الله عز وجل يحبك الله، وازهد فيما عند الناس يحبك الناس

The Prophet of God Had Two Rings

2-85 Muhammad ibn al-Hassan - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Aba Abdullah al-Razi, on the authority of Ali ibn Suleiman, on the authority of Abdullah ibn Ubaydullah al-Hashemi, on the authority of Ibrahim ibn Abil Balad, (on the authority of his father,) on the authority of Aba Abdullah as-Sadiq (MGB), “The Prophet of God (MGB) had two rings. On one of them it was written in Arabic ‘There is no God but God, Muhammad is the Messenger of God’ and on the other one it was written in Arabic ‘God Speaks the Truth.’”

There Are Two Gifts from One Who Fasts

2-86 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn al-Hussein al-Sa’ed Abady quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of Muhammad ibn Ali al-Kufy, on the authority of Muhammad ibn Sin’an, on the authority of Abdullah ibn Ayoob, on the authority of Abdul-Salam al-Iskafi, on the authority of Umayr ibn Ma’mun whose son was with Al-Hassan (MGB)41 , on the authority of Al-Hassan ibn Ali (MGB), “The gift from a man who fasts is that he puts perfume on his hair and irons his clothes, and the gift from a woman who fasts is to comb her hair and iron her clothes. When Abu Abdullah al-Hussein ibn Ali (MGB) fasted, he (MGB) put on perfume and said, ‘Good scent is the gift from one who fasts.’”

There Are Two Signs for the Approach of The Hour

2-87 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Al-Abbas ibn Ma’ruf, on the authority of Al-Hassan ibn Ali ibn Faz’zal, on the authority of Zarif ibn Nasih, on the authority of Abil Hassain, “I heard Aba Abdullah as-Sadiq (MGB) say that the Prophet of God (MGB) was questioned about the Hour42 and the Prophet (MGB) said, ‘It is when the people believe in astrology and deny destiny.’”

It is Not Permitted to Give Charity to the Hashemites Except in Two Conditions

2-88 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Yusuf ibn al-Harith, on the authority of Muhammad ibn Abdul Rahman al-Arzami, on the authority of his father, on the authority of Ja’far ibn Muhammad (MGB)43 , on the authority of his father (MGB)44 , “It is not permitted to give charity to the Hashemites45 except in two conditions: they can be given water to drink when they are thirsty, and one of the Hashemites can give charity to another one.”

كان لرسول الله صلى الله عليه وآله خاتمان

2-85 حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن أبي عبد الله الرازي، عن علي بن سليمان، عن عبد الله ابن عبيد الله الهاشمي، عن إبراهيم بن أبي البلاد [عن أبيه]، عن أبي عبد الله عليه السلام قال: كان لرسول الله صلى الله عليه وآله خاتمان أحدهما عليه مكتوب "لا إله إلا الله، محمد رسول الله" والآخر "صدق الله ".

تحفة الصائم شيئان

2-86 حدثنا أبي رضي الله عنه قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن محمد بن علي الكوفي، عن محمد بن سنان، عن عبد الله بن أيوب، عن عبدالسلام الاسكافي، عن عمير بن مأمون وكانت ابنته تحت الحسن، عن الحسن بن علي عليهما السلام قال: تحفة الصائم أن يدهن لحيته ويجمر ثوبه وتحفة المرأة الصائمة أن تمشط رأسها وتجمر ثوبها. وكان أبوعبد الله الحسين بن علي عليهما السلام: إذا صام يتطيب بالطيب ويقول: الطيب تحفة الصائم

تقوم الساعة عند ظهور علامتين

2-87 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن العباس بن معروف، عن الحسن بن علي بن فضال، عن ظريف ابن ناصح، عن أبي الحصين قال: سمعت أبا عبد الله عليه السلام يقول: سئل رسول الله صلى الله عليه وآله عن الساعة، فقال: عند إيمان بالنجوم وتكذيب بالقدر

لا تحل الصدقة لبني هاشم الا في وجهين

2-88 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، عن يوسف بن الحارث، عن محمد بن عبدالرحمن العرزمي، عن أبيه، عن جعفر بن محمد، عن أبيه عليهم السلام قال: لا تحل الصدقة لبني هاشم إلا في وجهين: إن كانوا عطاشا وأصابوا ماء فشربوا، وصدقة بعضهم على بعض

Two Characteristics of the Lowly People

2-89 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Al-Sayyari who linked it up through a chain of narrators to Aba Abdullah as-Sadiq (MGB) who was questioned about the lowest of the people. The Imam (MGB) said, “They are those who drink and play the Tanbour.46

Two Sins One of Which is Worse Than the Other One

2-90 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad ibn Yahya ibn Imran47 , on the authority of Abu Abdullah al-Razi, on the authority of Al-Hassan ibn Ali ibn al-Nue’man, on the authority of Asbat ibn Muhammad who linked it up through a chain of narrators to the Prophet (MGB), “Gossiping is worse than committing adultery.” The Prophet (MGB) was asked, “O Prophet of God! How could that be so?” The Prophet (MGB) replied, “One who has committed adultery can repent and God would accept his repentance, but if one who has gossiped repents, God would not accept his repentance until the one he gossiped about forgives him.”

The Two Benefits of Brushing the Teeth

2-91 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Aba Abdullah, on the authority of Abil Jo’aza al-Monabat ibn Abdullah and Abil Khazraj al-Hassan ibn al-Zebarqan (al-Qumi), on the authority of Fuzayl ibn Uthman, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Clean your teeth with As-Sa’ed48 as it would make your mouth smell good and increase your sexual power.’”

Eating Soap Has Two Effects

2-92 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Aba Abdullah al-Razi, on the authority of Ali ibn Asbat, on the authority of Al-Hikam ibn Meskin, “I heard Aba Abdullah as-Sadiq (MGB) say, ‘Eating soap would weaken the knees and spoil the semen.’”

2-93 Muhammad ibn al-Hassan - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Muhammad ibn Abdul Jab’bar who linked it up through a chain of narrators to God’s Prophet (MGB), “There are two groups on whose behalf I shall not intercede: friends of oppressive kings and those who transgress beyond the religion due to their being excessively religious.”

خصلتان من فعلهما فهو سفلة

2-89 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن السياري باسناده يرفعه إلى أبي عبد الله عليه السلام أنه سئل عن السفلة، فقال: من يشرب الخمر، ويضرب بالطنبور

ذنبان احدهما اشد من الاخر

2-90 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار قال: حدثني محمد بن أحمد بن يحيى بن عمران قال: حدثني أبوعبد الله الرازي، عن الحسن بن علي بن النعمان، عن أسباط بن محمد باسناده يرفعه إلي النبي صلى الله عليه وآله أنه قال: الغيبة أشد من الزنا، فقيل: يا رسول الله ولم ذلك؟ قال: صاحب الزنا يتوب فيتوب الله عليه، وصاحب الغيبة يتوب فلا يتوب الله عليه حتى يكون صاحبه الذي يحله

اتخاذ السعد في الاسنان يورث خصلتين

2-91 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبي الجوزاء المنبه بن عبد الله، وأبي الخزرج الحسن بن الزبرقان، عن فضيل بن عثمان قال: سمعت أبا عبد الله عليه السلام يقول: اتخذوا في أسنانكم السعد فانه يطيب الفم، ويزيد في الجماع

اكل الاشنان يورث خصلتين

2-92 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد ابن أحمد، عن أبي عبد الله الرازي، عن علي بن أسباط، عن الحكم بن مسكين قال: سمعت أبا عبد الله عليه السلام يقول: أكل الاشنان يوهن الركبتين ويفسد ماء الظهر

رجلان لا تنالهما شفاعة النبي صلى الله عليه وآله

2-93 حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن محمد بن عبدالجبار باسناده يرفعه إلى رسول الله صلى الله عليه وآله أنه قال: رجلان لا تنالهما شفاعتي: صاحب سلطان عسوف غشوم، وغال في الدين مارق

Using Two Kinds of Toothpicks Would Lead to Leprosy

2-94 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Muhammad ibn Isa, on the authority of Ubaydullah ibn Abdullah al-Dehqan, on the authority of Durost ibn Abi Mansoor, on the authority of Abdullah ibn Sin’an that Abu Abdullah as-Sadiq (MGB) said, “Do not use sweet basil stems or pomegranate tree twigs as toothpicks as this might lead to leprosy.”

This World and The Hereafter Are on the Two Sides of a Scale

2-95 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Al-Qasim ibn Muhammad al-Isfahani, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Sufyan ibn Ayyineh, on the authority of Al-Zuhra that he had heard Ali ibn al-Hussein (MGB)49 say, “Whoever is not calmed by what God has promised would suffer from worldly losses. By God, this world and the Hereafter are like the two sides of a scale. Whichever side is loaded more and goes down, the other side would get lighter and go up.” The Imam (MGB) added, “‘When the Event inevitable cometh to pass50 ,’ i.e. the Hereafter comes, ‘Then will no (soul) entertain falsehood concerning its coming’51 ‘(Many) will it bring low;’52 that is God will throw the enemies of God into the Fire, and ‘(many) will it exalt;’53 that is God will lead the friends of God into Paradise.”

Then the Imam (MGB) turned towards some of the men present and told them, “Fear God, make brief requests and do not ask for what is not created, since whoever asks for what is not created would suffer from grief and not get what he had asked for.”

Then the Imam (MGB) asked, “How could one obtain what has not been created?”

The man asked, “How could one ask for what has not been created?”

Then the Imam (MGB) said, “By asking for wealth, property and increasing sustenance in order to attain comfort, while comfort is not created in this world and is not for the people of this world. Comfort is created in Paradise and it is for the people of Paradise. Suffering and grief have been created in this world and (they are created) for the people of this world. No one is given anything unless he has some greed for it. Whoever has more belongings in this world is more needy, since he needs the people to protect his wealth. Therefore, all the belongings in this world increase one’s needs. Thus, there is no comfort in this world. However, Satan whispers to the Children of Adam54 that comfort lies in collecting wealth. Thus, they are led to toil in this world and the consequent Reckoning in the Hereafter.”

خلالان يهيجان عرق الجذام

2-94 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن محمد بن عيسى، عن عبيد الله بن عبد الله الدهقان، عن درست بن أبي منصور، عن عبد الله بن سنان قال: قال أبوعبد الله عليه السلام: لا تتخللوا بعود الريحان، ولا بقضيب الرمان، فانهما يهيجان عرق الجذام

الدنيا والاخرة ككفتي الميزان

2-95 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن سفيان بن عيينة، عن الزهري قال: سمعت علي بن الحسين عليهما السلام يقول: من لم يتعز بعزاء الله تقطعت نفسه على الدنيا حسرات، والله ما الدنيا والآخرة إلا ككفتي الميزان فأيهما رجح ذهب بالآخر، ثم تلا قوله عز وجل "إذا وقعت الواقعة" يعني القيامة "ليس لوقعتها كاذبة خافضة" خفضت والله بأعداء الله إلى النار "رافعة" رفعت والله أولياء الله إلى الجنة

ثم أقبل على رجل من جلسائه فقال له: اتق الله وأجمل في الطلب ولا تطلب ما لم يخلق فان من طلب ما لم يخلق تقطعت نفسه حسرات ولم ينل ما طلب

ثم قال: وكيف ينال ما لم يخلق، فقال الرجل: وكيف يطلب ما لم يخلق؟ فقال: من طلب الغنى والاموال والسعة في الدنيا فانما يطلب ذلك للراحة، والراحة لم تخلق في الدنيا ولا لاهل الدنيا، إنما خلقت الراحة في الجنة ولاهل الجنة، والتعب والنصب خلقا في الدنيا ولاهل الدنيا وما اعطي أحد منها جفنة إلا اعطي من الحرص مثليها ومن أصاب من الدنيا أكثر كان فيها أشد فقرا لانه يفتقر إلى الناس في حفظ أمواله، ويفتقر إلى كل آلة من آلات الدنيا فليس في غنى الدنيا راحة ولكن الشيطان يوسوس إلى ابن آدم أن له في جمع [ذلك] المال راحة وإنما يسوقه إلى التعب في الدنيا والحساب عليه في الآخرة

Then the Imam (MGB) said, “In this world the Friends of God would never overexert themselves for this world. Rather, in this world they shall strive for the Hereafter.”

Then the Imam (MGB) added, “A sin will be recorded for whoever gets worried about his daily sustenance in this world. Jesus the Messiah (MGB) told his disciples, ‘This world is a bridge. Pass over it but do not build on it.’”

He Has Let Free the Two Bodies of Flowing Water, Meeting Together: Between Them is a Barrier Which They Do Not Transgress

2-96 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Al-Qasim ibn Muhammad al-Isfahani, on the authority of Suleiman ibn Davood al-Minqari, on the authority of Yahya ibn Sa’id al-Qat’tan that he had heard Aba Abdullah as-Sadiq (MGB) say, “The following words of the Honorable the Exalted God ‘He has let free the two bodies of flowing water, meeting together: Between them is a Barrier which they do not transgress’55 refer to Ali (MGB) and Fatimah (MGB). They are like the ‘two bodies of water’ filled with such deep knowledge that neither one of them would transgress to the other one’s side. And the verse ‘Out of them come Pearls and Coral’56 refers to Al-Hassan (MGB) and Al-Hussein (MGB).”

The Prophe Left Two Things amongst His Nation

2-97 Al-Hassan ibn Abdullah ibn Sa’id al-Askari narrated that Muhammad ibn Hamdan al-Qushayri quoted Al-Muqayrih ibn Muhammad ibn al-Muhlib, on the authority of his father, on the authority of Abdullah ibn Davood, on the authority of Fuzayl ibn Mazooq, on the authority of Atiye al-Oafi, on the authority of Abi Sa’id al-Khidry that God’s Prophet (MGB) said, “I have left amongst you two things each of which is longer than the other one. They are the Book of God which is a Rope that extends from the heavens to the Earth and my Itrat. These two shall not be separated from each other until they meet me at the Heavenly Pool.57

(The narrator of this tradition added:) I asked Abi Sa’id (al-Khidry), “Who are the Prophet’s Itrat?” He replied, “They are the members of his Holy Household.”

Will be Questioned About the ‘Two Heavy Things’ on the Resurrection Day

Will be Questioned About the ‘Two Heavy Things’58 on the Resurrection Day

2-98 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Muhammad ibn al-Hussein ibn Abil-Khat’tab and Yaqoob ibn Yazid, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Ma’ruf ibn Kharboz, on the authority

ثم قال عليه السلام: كلا ما تعب أولياء الله في الدنيا للدنيا بل تعبوا في الدنيا للآخرة. ثم قال: ألا ومن اهتم لرزقه كتب عليه خطيئة كذلك قال المسيح [عيسى] عليه السلام للحواريين: إنما الدنيا قنطرة فاعبروها ولا تعمروها

مرج البحرين يلتقيان بينهما برزخ لا يبغيان

2-96 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري قال: حدثنا يحيى بن سعيد القطان قال: سمعت أبا عبد الله عليه السلام يقول في قوله عز وجل: "مرج البحرين يلتقيان بينهما برزخ لا يبغيان" قال: علي وفاطمة عليهما السلام بحران من العلم، عميقان، لا يبغى أحدهما على صاحبه "يخرج منهما اللؤلؤ والمرجان" الحسن والحسين عليهما السلام

ترك النبي صلى الله عليه وآله في امته أمرين

2-97 حدثنا الحسن بن عبد الله بن سعيد العسكري قال: أخبرنا محمد بن حمدان القشيري قال: أخبرنا المغيرة بن محمد بن المهلب قال: حدثني أبي قال: حدثني عبد الله بن داود، عن فضيل بن مرزوق، عن عطية العوفي، عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وآله: إني تارك فيكم أمرين أحدهما أطول من الآخر كتاب الله حبل ممدود من السماء إلى الارض وعترتي، ألا وإنهما لن يفترقا حتى يردا علي الحوض

فقلت لابي سعيد: من عترته؟ قال: أهل بيته

السؤال عن الثقلين يوم القيامة

2-98 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، ويعقوب بن يزيد جميعا، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربـوذ، عـن أبـي

of Abil Tufayl Amer ibn Vasele’, on the authority of Haziqat ibn Asid al-Qaffari, “When God’s Prophet (MGB) returned from the Farewell Pilgrimage we were with him (MGB). When we reached Al-Juhfa, the Prophet (MGB) ordered his companions to relax. Then the people all settled down. Then they said the call to prayer and the Prophet (MGB) said two units of prayers with his companions. Then the Prophet (MGB) turned towards them and told them, ‘The Graceful, the All-Aware has informed me that I will die and so shall you. Assume that I have answered God’s call. I am held responsible to God regarding what I have delivered to you. Verily, I am leaving behind God’s Book and His Proof. You are held responsible for them. What would you tell your Lord?’ They said, ‘We will say that you fulfilled your mission, gave us advice, and strived. May God grant you the best reward on our behalf.’”

Then the Prophet (MGB) asked them, “Don’t you bear witness that there is no god but One; that I am God’s Prophet sent to you; that Paradise does exist; that Hell does exist; and that there is resurrection after death?” They replied, “We bear witness to this.”

The Prophet (MGB) said, “May God bear witness to what you say. I take you as witnesses and bear witness that God is my Master. I am the Master of all Muslims. Is it not true that my Mastery over the believers is more than that of their own mastery over themselves? Do you believe in this? Will you bear witness to this?” They replied, “We bear witness to this.”

Then the Prophet (MGB) said, “Whoever I am the Master of, Ali is the Master of.” Then he grabbed Ali’s hand and raised it up along with his own hand in such a way that both their underarms could be seen. Then the Prophet (MGB) said, “O my God! Please be the friend of his friends and be the enemy of his enemies. Assist whoever assists him, and abandon whoever abandons him. I shall leave and you will meet me again at the Heavenly Pool59 later. That is a Pool whose width expands from Bosri to San’a.60 There are as many silver goblets in it as there are stars in the sky. Then I shall question you about what you bear witness to today when I meet you at my Pool. I will ask you what you did with the Two Heavy Things61 and how you dealt with what I left behind when you meet me. “

They said, “O Messenger of God! What are the Two Heavy Things?”

The Prophet (MGB) said, “The greater of the Two Heavy Things is the Book of the Honorable the Exalted God. It is a means that is extended from God and I towards you. One side of it is in the Hand of God and the other side is in your hands. The knowledge of the past and what is yet to come up until the arrival of the Hour is in it. And the smaller of the Two Heavy Things is equal to the Quran: It is Ali ibn Abi Talib (MGB) and his Household (MGB). These Two will be inseparable until they come to me at the Heavenly Pool.”

الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري قال: لما رجع رسول الله صلى الله عليه وآله من حجة الوداع ونحن معه أقبل حتى انتهى إلى الجحفة فأمر أصحابه بالنزول فنزل القوم منازلهم، ثم نودي بالصلاة فصلى بأصحابه ركعتين، ثم أقبل بوجهه إليهم فقال لهم: إنه قد نبأني اللطيف الخبير أني ميت وأنكم ميتون، وكأني قد دعيت فاجبت وأني مسؤول عما ارسلت به إليكم، وعما خلفت فيكم من كتاب الله وحجته وأنكم مسؤولون، فما أنتم قائلون لربكم؟ قالوا: نقول: قد بلغت ونصحت وجاهدت فجزاك الله عنا أفضل الجزاء ثم قال لهم: ألستم تشهدون أن لا إله إلا الله وأني رسول الله إليكم وأن الجنة حق؟ وأن النار حق؟ وأن البعث بعد الموت حق؟ فقالوا: نشهد بذلك، قال: اللهم اشهد على ما يقولون، ألا وإني اشهدكم أني أشهد أن الله مولاي، وأنا مولى كل مسلم، وأنا أولى بالمؤمنين من أنفسهم، فهل تقرون لي بذلك، وتشهدون لي به؟ فقالوا: نعم نشهد لك بذلك، فقال: ألا من كنت مولاه فإن عليا مولاه وهو هذا، ثم أخذ بيد علي عليه السلام فرفعها مع يده حتى بدت آباطهما: ثم: قال: اللهم وال من والاه، وعاد من عاداه، وانصر من نصره واخذل من خذله، ألا وإني فرطكم وأنتم واردون علي الحوض، حوضي غدا وهو حوض عرضه ما بين بصرى وصنعاء فيه أقداح من فضة عدد نجوم السماء، ألا وإني سائلكم غدا ماذا صنعتم فيما أشهدت الله به عليكم في يومكم هذا إذا وردتم علي حوضي، وماذا صنعتم بالثقلين من بعدي فانظروا كيف تكونون خلفتموني فيهما حين تلقوني؟ قالوا: وما هذان الثقلان يا رسول الله؟ قال: أما الثقل الاكبر فكتاب الله عز وجل، سبب ممدود من الله ومني في أيديكم، طرفه بيد الله والطرف الآخر بأيديكم، فيه علم ما مضى وما بقي إلى أن تقوم الساعة، وأما الثقل الاصغر فهو حليف القرآن وهو علي بن أبي طالب وعترته عليهم السلام، وإنهما لن يفترقا حتى يردا علي الحوض

Ma’ruf ibn Kharboz said, “I quoted this for Abi Ja’far al-Baqir (MGB). Then the Imam (MGB) said, ‘Abil Tufayl has told the truth. May God have Mercy upon him. I have seen this in Ali (MGB)’s book and I know it.”

A similar tradition has been narrated by my father - may God be pleased with him - who quoted that Ali ibn Ibrahim quoted his father, on the authority of Muhammad ibn Abi Umayr.

A similar tradition has been narrated by Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - who quoted Al-Hussein ibn Muhammad ibn Amer, on the authority of his uncle Abdullah ibn Amer, on the authority of Muhammad ibn Abi Umayr.

A similar tradition has been narrated by Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - who quoted Ali ibn al-Hussein al-Sa’ed Abady, on the authority of Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Abdullah ibn Sin’an, on the authority of Ma’ruf ibn Kharboz, on the authority of Abil Tufayl Amer ibn Vasele’, on the authority of Haziqat ibn Asid al-Qaffari.

The compiler of the book - may God increase his honor said, “There are many traditions on this issue. I have presented them in the book Al-Ma’refat fi Fazael.

Al-Hassan (MGB) and Al-Hussein (MGB) Had Two Amulets

2-99 Ali ibn Muhammad ibn al-Hassan al-Qazvini known as Ibn Muqayrih narrated that Muhammad ibn Abdullah al-Hazrami quoted Ahmad ibn Yahya al-Ahval, on the authority of Khilad al-Muqar’ri, on the authority of Qays, on the authority of Abil Hassain62 , on the authority of Yahya ibn Vasab that Ibn Umar said, “Al-Hassan (MGB) and Al-Hussein (MGB) had two amulets63 which were filled with fuzz64 from the wings of Gabriel (MGB).”

Day and Night are Two Carriages

2-100 Abu Ahmad Muhammad ibn Ja’far al-Bandar narrated that Abu Hamid Ahmad ibn Ishaq al-Haravy quoted Abu Hafs Umar ibn al-Hassan ibn Nasr al-Qazi, on the authority of Mo’amil ibn Ahab, on the authority of Abdullah ibn al-Muqayrih al-Misri, on the authority of Sufyan al-Sowri, on the authority of his father, on the authority of Akrama, on the authority of Ibn Abbas65 that God’s Prophet (MGB) said, “Day and night are two carriages.”

Two Men to Whom God has Granted Two Wings with Which to Fly in Paradise along with the Angels

2-101 Ahmad ibn Zyad ibn Ja’far al-Hamedany - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted Muhammad ibn Isa

قال معروف بن خربوذ: فعرضت هذا الكلام على أبي جعفر عليه السلام فقال: صدق أبوالطفيل - رحمه الله - هذا الكلام وجدناه في كتاب علي عليه السلام وعرفناه

وحدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير. وحدثنا جعفر بن محمد بن مسرور رضي الله عنه قال: حدثنا الحسين بن محمد ابن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير. وحدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربوذ، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري بمثل هذا الحديث سواء

قال مصنف هذا الكتاب أدام الله عزه: الاخبار في هذا المعنى كثيرة وقد أخرجتها في كتاب المعرفة في الفضائل

كان على الحسن والحسين عليهما السلام تعويذان

2-99 حدثنا علي بن محمد بن الحسن القزويني المعروف بابن مقبرة قال: أخبرنا محمد بن عبد الله الحضرمي قال: حدثنا أحمد بن يحيى الاحول قال: حدثنا خلاد المقرئ، عن قيس، عن أبي الحصين، عن يحيى بن وثاب، عن ابن عمر قال: كان على الحسن والحسين عليهما السلام تعويذان حشوهما من زغب جناح جبرائيل عليه السلام

الليل والنهار مطيتان

2-100 حدثنا أبوأحمد محمد بن جعفر البندار قال: حدثنا أبوحامد أحمد بن إسحاق الهروي قال: حدثنا أبوحفص عمر بن الحسن بن نصر القاضي قال: حدثنا مؤمل بن إهاب قال: حدثنا عبد الله بن المغيرة المصري، عن سفيان الثوري، عن أبيه، عن عكرمة، عن ابن عباس قال: قال رسول الله صلى الله عليه وآله: الليل والنهار مطيتان

رجلان جعل الله عز وجل لكل واحد منهما جناحين يطير بهما مع الملائكة في الجنة

2-101 حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن محمد بن عيسى بن عبيد، عن يونس بن عبـد الرحمن، عـن

ibn Ubayd, on the authority of Yunus ibn Abdul-Rahman, on the authority of Ibn Asbat, on the authority of Ali ibn Salim, on the authority of his father, on the authority of Sabet ibn Abi Sofayeh66 that Ali ibn al-Hussein as-Sajjad (MGB) said, “May God have Mercy upon Al-Abbas - that is Ibn Ali67 - who preferred his brother to himself and sacrificed himself for his brother as a result of which both his hands were cut off (by the enemies). God granted him two wings so that he can fly in Paradise along with the angels. God did the same for Ja’far ibn Abi Talib (MGB).

Abbas (MGB) has such a high rank near the Blessed the Sublime God which all the martyrs of Karbala68 envy on the Resurrection Day.”

This is a long narration. I have only presented a part of it here as needed. I have presented the complete tradition along with other traditions regarding the nobilities of Ab’bas ibn Ali (MGB) in the book Maqtal Al-Hussein ibn Ali (MGB).

Two Things Ruin the People

2-102 Muhammad ibn Ahmad Abu Abdullah al-Qaza’ee - may God be pleased with him - narrated that Abu Abdullah Ishaq ibn al-Ab’bas ibn Ishaq ibn Musa ibn Ja’far quoted his father, on the authority of his forefathers (MGB), on the authority of Al-Hussein ibn Ali (MGB) that the Commander of the Faithful Imam Ali (MGB) said, “Fear of poverty and arrogance ruin the people.”

What the Commander of the Faithful (MGB) Said about Two People Who Broke His Back

2-103 Ahmad ibn Harun al-Fami - may God be pleased with him - narrated that Muhammad ibn Ja’far ibn Bat’tat known as Mil69 quoted Ahmad ibn Aba Abdullah al-Barqy, who linked it up through a chain of narrators to the Commander of the Faithful Imam Ali (MGB), “Two men will break my back in this world: the corrupt but eloquent, and the ignorant worshipper. The first group use their tongue to cover up their corruption and the second group use their worshipping to cover up their ignorance. Therefore, beware of the corrupt scholars and ignorant worshippers. They are the ones who cause all sedition. I heard God’s Prophet (MGB) say, ‘O Ali! My nation will be destroyed by eloquent hypocrites.’”

A Greedy Man is Deprived of Two Characteristics and Has Two Characteristics

2-104 Ahmad ibn Harun al-Fami and Ja’far ibn Muhammad ibn Masroor - may God be pleased with them - narrated that Muhammad ibn Ja’far ibn Bat’tat quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of his father who linked it up to Aba Abdullah as-Sadiq (MGB), “A greedy man is

ابن أسباط، عن علي بن سالم، عن أبيه، عن ثابت بن أبي صفية قال: قال علي بن الحسين عليهما السلام: رحم الله العباس يعني ابن علي فلقد آثروأ بلى وفدى أخاه بنفسه حتى قطعت يداه فأبد له الله بهما جناحين يطير بهما مع الملائكة في الجنة كما جعل لجعفر بن أبي طالب، وإن للعباس عند الله تبارك وتعالى لمنزلة يغبطه بها جميع الشهداء يوم القيامة

والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته بتمامه مع ما رويته في فضائل العباس بن علي عليهما السلام في كتاب مقتل الحسين بن علي عليهما السلام

اثنان أهلك الناس

2-102 حدثنا محمد بن أحمد أبوعبد الله القضاعي رضي الله عنه قال: أخبرنا أبوعبد الله إسحاق بن العباس بن إسحاق بن موسى بن جعفر، عن أبيه، عن آبائه، عن الحسين بن علي عليهم السلام قال: قال أمير المؤمنين عليه السلام: أهلك الناس اثنان خوف الفقر، وطلب الفخر

قول أمير المؤمنين عليه السلام قطع ظهرى رجلان

2-103 حدثنا أحمد بن هارون الفامي رضي الله عنه قال: حدثنا محمد بن جعفر ابن بطة المعروف بميل قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه باسناده يرفعه إلى أمير المؤمنين عليه السلام أنه قال: قطع ظهري رجلان من الدنيا: رجل عليم اللسان فاسق، ورجل جاهل القلب ناسك، هذا يصد بلسانه عن فسقه، وهذا بنسكه عن جهله، فاتقوا الفاسق من العلماء والجاهل من المتعبدين، أولئك فتنة كل مفتون، فاني سمعت رسول الله صلى الله عليه وآله يقول: ياعلي هلاك امتي على يدي [كل] منافق عليم اللسان

حرم الحريص خصلتين ولزمته خصلتان

2-104 حدثنا أحمد بن هارون الفامي قال: حدثنا محمد بن جعفر بن بطة قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه يرفعه إلى أبي عبد الله عليه الســـلام

deprived of two characteristics and has two characteristics. He is deprived of contentment and has lost comfort. He is deprived of being pleased (with God’s Judgement) and has lost certitude.”

Two Prayers Which God’s Prophet (MGB) Never Abandoned Saying

2-105 Based on what the jurist Abul Qasim Abdullah ibn Ahmad related to me in Balkh, Ali ibn Abdul Aziz quoted that Amr ibn Oan narrated on the authority of Khalaf ibn Abdullah, on the authority of Abi Ishaq al-Sheibany, on the authority of Abdul Rahman ibn al-Aswad, on the authority of his father, on the authority of Ayesha, “God’s Prophet (MGB) never stopped saying two forms of prayers in public or in private70 : one was saying two units of prayers after the afternoon prayer, and the other one was saying two units of prayers before the morning prayer.”

2-106 Abul Qasim Abdullah ibn Ahmad narrated that Ali ibn Abdul Aziz quoted Abu Na’eem, on the authority of Abdul Vahid ibn Aymain, on the authority of his father, “I went to see Ayesha and asked her about the two units of prayers after the afternoon prayers. She said, ‘I swear by God who will take away his soul (i.e. the Prophet’s soul), the Prophet (MGB) never stopped saying those two units of prayers until he (MGB) went to meet the Honorable the Exalted God (perished), except for when he (MGB) was ill and could not say the prayers in a standing position. He said most of his prayers in a standing position.’ I asked her, ‘However, when Umar was in power, he admonished against these prayers.’ She said, ‘You are right. However, God’s Prophet (MGB) never said these prayers in the mosque, since he (MGB) feared that this might place a burden on his nation. Thus, he preferred to hide this from them.’”

2-107 Abul Qasim Abdullah ibn Ahmad narrated that Yusuf ibn Ishaq al-Hazrami quoted Al-Howzi71 , on the authority of Al-Shoa’bat72 , on the authority of Abi Ishaq, on the authority of Masruq, on the authority of Ayesha, “Whenever God’s Prophet (MGB) was with me, he (MGB) said two units of prayers after saying the afternoon prayers.”

2-108 Abul Qasim Abdullah ibn Ahmad narrated that Muhammad ibn Ali ibn Tarkhan quoted Abdullah ibn al-Sabah al-At’tar, on the authority of Muhammad ibn Sin’an, that is Al-O’aqi, on the authority of Abu Jamreh73 , on the authority of Abu Bakr ibn Abdullah ibn Qays, on the authority of his father that God’s Prophet (MGB) said, “Whoever says the two prayers at the cool times shall enter Paradise.” This means after the morning and afternoon prayers.

The compiler of the book - may God increase his honor - said, “My intention behind presenting these traditions here is to denounce those who are opposed to saying the extra prayers after the morning and afternoon prayers and that they oppose what the Prophet (MGB) said and did.”

قال:حرم الحريص خصلتين، ولزمته خصلتان: حرم القناعة فافتقد الراحة، وحرم الرضا فافتقد اليقين

صلاتان لم يتركهما رسول الله صلى الله عليه وآله

2-105 أخبرني أبوالقاسم عبد الله بن أحمد الفقيه فيما أجازه لي ببلخ قال: أخبرنا علي بن عبدالعزيز قال: حدثنا عمرو بن عون قال: أخبرنا خلف بن عبد الله، عن أبي إسحاق الشيباني، عن عبدالرحمن بن الاسود عن أبيه، عن عائشة قالت: صلاتان لم يتركهما رسول الله صلى الله عليه وآله سرا وعلانية: ركعتين بعد العصر وركعتين قبل الفجر

2-106 أخبرني أبوالقاسم عبد الله بن أحمد قال: أخبرنا علي بن عبدالعزيز قال: حدثنا أبونعيم قال: حدثنا عبدالواحد بن أيمن قال: حدثني أبي، عن عائشة أنه دخل عليها يسألها عن الركعتين بعد العصر قالت: والذي ذهب بنفسه (تعني رسول الله صلى الله عليه وآله) ما تركهما حتى لقى الله عز وجل، وحتى ثقل عن الصلاة، وكان يصلي كثيرا من صلاته وهو قاعد، فقلت: إنه لما ولي عمر كان ينهى عنهما، قالت: صدقت، ولكن رسول الله صلى الله عليه وآله كان لا يصليهما في المسجد مخافة أن يثقل على أمته وكان يحب ما خفف عليهم

2-107 حدثنا أبوالقاسم عبد الله بن أحمد قال: أخبرنا يعقوب بن إسحاق الحضرمي قال: حدثنا الحوضي قال: حدثنا شعبة، عن أبي إسحاق، عن مسروق عن عائشة أنها قالت: كان رسول الله صلى الله عليه وآله عندي يصلي بعد العصر ركعتين

2-108 أخبرني أبوالقاسم عبد الله بن أحمد قال: أخبرنا محمد بن علي بن طرخان قال: حدثنا عبد الله بن الصباح العطار، قال: حدثنا محمد بن سنان يعني العوقي - قال: حدثنا أبوجمرة، عن أبي بكر بن عبد الله بن قيس، عن أبيه قال: قال رسول الله صلى الله عليه وآله: "من صلى البردين دخل الجنة" يعني بعد الغداة وبعد العصر

قال مصنف هذا الكتاب أدام الله عزه -: كان مرادي بايراد هذه الاخبار الرد على المخالفين لانهم لا يرون بعد الغداة وبعد العصر صلاة فأحببت أن ابين أنهم قد خالفوا النبي صلى الله عليه وآله في قوله وفعله

Two Groups of People Who Have Not Benefited from Islam

2-109 Muhammad ibn Ali ibn Bashar al-Qazvini - may God be pleased with him - narrated that Al-Muzaf’far ibn Ahmad and Ali ibn Muhammad ibn Suleiman quoted Ali ibn Ja’far al-Baghdady, on the authority of Ja’far ibn Muhammad ibn Malik al-Kufy, on the authority of Al-Hassan ibn Rashid, on the authority of Ali ibn Salim, on the authority of his father that Aba Abdullah Ja’far ibn Muhammad as-Sadiq (MGB) said, “The least thing with which a man might lose his faith is to sit down with the Boasters74 , listen to them and acknowledge what they say. My father (MGB) narrated that his father (MGB) quoted on the authority of his grandfather (MGB) that God’s Prophet (MGB) said, ‘There are two groups of people in my nation who have not benefited from Islam at all. They are the Boasters75 and the Qadarites76 .’”

2-110 Al-Khalil ibn Ahmad narrated that Ibn Muni’a77 quoted Ibn Muni’a, on the authority of Al-Hassan ibn Arafeh, on the authority of Ali ibn Sabit, on the authority of Isma’il ibn Abi Ishaq, on the authority of Ibn Abi Layli, on the authority of Nafe’ah, on the authority of Ibn Umar that God’s Prophet (MGB) said, “There are two groups of people in my nation who have not benefited from Islam at all. They are the Marajites and the Qadarites78 .”

Animosity Would Bring about Two Sufferings

2-111 Ahmad ibn Ibrahim ibn al-Walid al-Salmy narrated that Abulfazl Muhammad ibn Ahmad al-Katib al-Neishaboory quoted through documents linking up to the Commander of the Faithful Ali ibn Abi Talib (MGB) that he (MGB) told his children, “O my children! Avoid animosity with the people, since they can be divided into two groups. Some of them are intelligent ones who would deceive you and some of them are ignorant ones who would rush to retaliate. What one says is like a male, while what is said in response is like a female. Once they mingle together there would be an inevitable outcome.” The Imam (MGB) then recited the following poem:

Whoever refuses to respond to the ignorant, his honor would be saved

Whoever is moderate with the base people has done the right thing

Whoever honors great men would be honored

Whoever belittles great men would not be honored.79

People Get Old, but Two Things Remain Young within Them

2-112 Abu Ahmad Muhammad ibn Ja’far al-Bandar al-Furqany in Furqan narrated that Abul Qasim Sa’id ibn Ahmad ibn Abi Salim quoted Abu Zakarya Yahya ibn al-Fazl al-Varraq, on the authority of Qutaybat ibn Sa’id, on the authority of Abu Awanah, on the authority of Qatadah, on the authority of Anas that God’s Prophet (MGB) said, “The Children of Adam (people) will get old, but two things still remain young within them: greed for wealth and greed for life.”

2-109 حدثنا محمد بن علي بن بشار القزويني رضي الله عنه قال: حدثنا المظفر بن أحمد، وعلي بن محمد بن سليمان قالا: حدثنا علي بن جعفر البغدادي، عن جعفر بن محمد بن مالك الكوفي، عن الحسن بن راشد، عن علي بن سالم، عن أبيه قال: قال أبوعبد الله جعفر بن محمد الصادق عليهما السلام: أدنى ما يخرج به الرجل من الايمان أن يجلس إلى غال فيستمع إلى حديثه ويصدقه على قوله، إن أبي حدثني، عن أبيه، عن جده عليهم السلام أن رسول الله صلى الله عليه وآله قال: صنفان من أمتي لا نصيب لهما في الاسلام: الغلاة والقدرية

2-110 أخبرني الخليل بن أحمد قال: أخبرنا ابن منيع قال: حدثنا الحسن بن عرفة قال: حدثنا علي بن ثابت، عن إسماعيل بن أبي إسحاق، عن ابن أبي ليلى، عن نافع، عن ابن عمر قال: قال رسول الله صلى الله عليه وآله: صنفان من امتي ليس لهما في الاسلام نصيب: المرجئة والقدرية

معاداة الرجال لا يخلو صاحبها من خصلتين

2-111 حدثنا أحمد بن إبراهيم بن الوليد السلمي قال: حدثنا أبوالفضل محمد ابن أحمد الكاتب النيسابوري باسناده رفعه إلى أمير المؤمنين علي بن أبي طالب عليه السلام أنه قال لبنيه: يا بني إياكم ومعاداة الرجال فانهم لا يخلون من ضربين: من عاقل يمكر بكم، أو جاهل يعجل عليكم، والكلام ذكر والجواب انثى، فاذا اجتمع الزوجان فلا بد من النتاج ثم أنشأ يقول :

سليم العرض من حذر الجوابا ومن دارى الرجال فقد أصابا

ومن هـــاب الرجال تهيبوه ومن حقر الرجــــال فلن يهابا

يهرم ابن آدم ويشب منه اثنان

2-112 حدثنا أبوأحمد محمد بن جعفر البندار الفرغاني بفرغانة قال: حدثني أبوالقاسم سعيد بن أحمد بن أبي سالم قال: حدثنا أبوزكريا يحيى بن الفضل الوراق قال: حدثني قتيبة بن سعيد قال: حدثنا أبوعوانة، عن قتادة، عن أنس، عن النبي صلى الله عليه وآله قال: يهرم ابن آدم ويشب منه اثنان: الحرص على المال، والحرص على العمر

2-113 Al-Khalil ibn Ahmad al-Sejezy narrated that Muhammad ibn Mu’az quoted Al-Hussein ibn al-Hassan, on the authority of Abdullah ibn al-Mobarak, on the authority of Sho’abat ibn al-Haj’jaj, on the authority of Abi Qatadah, on the authority of Anas ibn Malik80 that God’s Prophet (MGB) said, “The Children of Adam (people) will get old or die, but two things still remain young in them: greed and aspirations.”

Two Characteristics Which Cause Two Things

2-114 Abul-Hassan Muhammad ibn Ahmad ibn Ali Asad Al-Asady narrated that Ahmad ibn Muhammad ibn al-Hassan al-Ameri quoted Ibrahim ibn Isa ibn Ubayd al-Sadoosi, on the authority of Suleiman ibn Amr, on the authority of Yahya ibn Abdullah ibn al-Hassan ibn al-Hassan, on the authority of his mother Fatimah - the daughter of Al-Hussein, on the authority of her father (MGB)81 that God’s Prophet (MGB) said, “Inclination towards this world would increase anxiety and grief. Abstinence from this world would comfort the heart and the body.”

The Two Things Which the Children of Adam Dislike

2-115 Al-Khalil ibn Ahmad narrated that Abul Abbas al-Suraj quoted Qutaybat, on the authority of Abdul Aziz, on the authority of Amr ibn Abi Amr, on the authority of Asim ibn Umar ibn Qatadat, on the authority of Mahmood ibn Lobayd that God’s Prophet (MGB) said, “There are two things which the Children of Adam dislike. They dislike death, while death is the relief of the believers from trials, and they dislike to have little wealth, while having little wealth would reduce the amount of Reckoning.”

The Prophet (MGB) Remained Silent in Two Instances

2-116 Judge Abu Sa’id Al-Khalil ibn Ahmad al-Sejezy narrated that Al-Hassan ibn Himdan quoted Abu Masood Isma’il ibn Masood, on the authority of Yazid - Zari’a, on the authority of Sa’id - who is Abi Urubeh, on the authority of Qatadat, on the authority of Al-Hassan, “Samrah ibn Jundab and Imran ibn Hussayn had a discussion with each other. Samrat narrated that he remembered two instances when the Prophet (MGB) remained silent: once after saying the Takbir (God is Great) in prayer and the second time after reciting the Opening Chapter of the Quran (Al-Fatiha82 ) and before bowing down in prayer.” Qatadat then said that the second instance of the Prophet’s (MGB) silence in what Samurah narrated was after saying ‘Qayr al-Maqzoobe va laz-Zaleen’ (…those whose (portion) is not wrath, and who go not astray)83 .

However, Imran ibn Hussayn rejected this. Then they both wrote a letter in this regard to Abi ibn Ka’ab and asked him about this. Abi ibn Ka’ab replied, “What Samurah has remembered is right.”

2-113 أخبرني الخليل بن أحمد السجزي قال: أخبرنا محمد بن معاذ قال: حدثنا الحسين بن الحسن، عن عبد الله بن المبارك قال: أخبرنا شعبة بن الحجاج، عن قتادة، عن أنس بن مالك أن النبي صلى الله عليه وآله قال: يهلك أو قال: يهرم ابن آدم ويبقى منه اثنتان الحرص والامل

خصلتان تورث كل واحدة منهما خصلتين

2-114 حدثنا أبوالحسن محمد بن أحمد بن علي بن أسد الاسدي قال: حدثنا أحمد بن محمد بن الحسن العامري قال: حدثنا إبراهيم بن عيسى بن عبيد قال: حدثنا سليمان بن عمرو، عن عبد الله بن الحسن بن الحسن، عن امه فاطمة بنت الحسين، عن أبيها عليه السلام قال: قال رسول الله صلى الله عليه وآله: الرغبة في الدنيا تكثر الهم والحزن، والزهد في الدنيا يريح القلب والبدن

خصلتان يكرههما ابن آدم

2-115 أخبرني الخليل بن أحمد قال: أخبرنا أبوالعباس السراج قال: حدثنا قتيبة قال: حدثنا عبدالعزيز، عن عمرو بن أبي عمرو، عن عاصم بن عمر بن قتادة، عن محمود بن لبيد أن رسول الله صلى الله عليه وآله قال: شيئان يكرههما ابن آدم: يكره الموت والموت راحة للمؤمن من الفتنة، ويكره قلة المال وقلة المال أقل للحساب

كان لرسول الله صلى الله عليه وآله سكتتان

2-116 أخبرني القاضي أبوسعيد الخليل بن أحمد السجزي قال: حدثنا الحسن ابن حمدان قال: حدثنا أبومسعود إسماعيل بن مسعود قال: حدثنا يزيد وهوابن زريع - قال: حدثنا سعيد وهو ابن أبي عروبة - عن قتادة، عن الحسن أن سمرة بن جندب وعمران بن حصين تذاكرا فحدث سمرة أنه حفظ عن رسول الله صلى الله عليه وآله سكتتين: سكتة إذا كبر، وسكتة إذا فرغ من قراء‌ته عند ركوعه، ثم إن قتادة ذكر السكتة الاخيرة إذا فرغ من قراء‌ة "غير المغضوب عليهم ولا الضالين" أي حفظ ذلك سمرة وأنكره عليه عمران بن حصين قال: فكتبنا في ذلك إلى ابي بن كعب فكان في كتابه إليهما أو في رده عليهما أن سمرة قد حفظ

The compiler of the book - may God increase his honor - said, “The Prophet (MGB) remained silent for a short while after reciting the verses of the Quran and before saying Allahu Akbar (God is Great) to go into the state of bowing down in prayers so that there is a pause in between them. This means that the Prophet (MGB) neither said Amin (Amen) after reciting the Opening Chapter of the Holy Quran (Al-Fatiha84 ) quietly or loudly. As remaining silent doesn’t imply saying anything, this is a strong proof for the Shiites who oppose saying Amin (Amen) after reciting the Opening Chapter of the Holy Quran (Al-Fatiha85 ). And there is no strength save in God the Sublime the Great.”

2-117 Al-Khalil ibn Ahmad narrated that Ibn Sa’ed quoted Al-Ab’bas ibn Muhammad, on the authority of Oan ibn Am’marat al-Etri, on the authority of Ja’far ibn Suleiman, on the authority of Malik ibn Dinar, on the authority of Abdullah ibn Qalib, on the authority of Abi Sa’id al-Khidry that God’s Prophet (MGB) said, “There are two characteristics which cannot co-exist in a Muslim: stinginess and being bad-tempered.”

Two Characteristics Which Cannot Co-exist in One’s Heart

2-118 Al-Khalil ibn Ahmad al-Sejezy narrated that Ibn Sa’ed quoted Ishaq ibn Shahin, on the authority of Khalid ibn Abdullah, on the authority of Yusuf ibn Musa (ibn Rashid ibn Bilal al-Qat’tan), on the authority of Jarir (ibn Abdul Hamid), on the authority of Soheil (ibn Abi Salih), on the authority of Safvan, on the authority of Abi Yazid, on the authority of Abil Qa’aqa ibn al-Lajlah, on the authority of Abi Hurayrih that God’s Prophet (MGB) said, “Extreme miserliness and faith can never co-exist in one’s heart.”

Jealousy Is Not Proper Except in Two Conditions

2-119 Al-Khalil ibn Ahmad narrated that Abu Ja’far Muhammad ibn Ibrahim al-Daybali quoted Abu Abdullah (who is Al-Hussein ibn al-Hassan al-Marvazy), on the authority of Sufyan, on the authority of Al-Zuhra, on the authority of Salim, on the authority of his father that God’s Prophet (MGB) said, “It is not proper to be jealous except in two conditions. The first case is to be jealous of a man to whom God has granted things and he gives some in charity day and night. The second case is to be jealous of a man to whom God has granted the Quran and he recites it during the day and the night.”

The Reason For The Twofold Love of The Prophet For Aqil

2-120 Abu Muhammad al-Hassan ibn Muhammad ibn Yahya ibn al-Hassan ibn Ja’far ibn Ubaydullah ibn al-Hussein ibn Ali ibn al-Hussein ibn Ali ibn Abi Talib (MGB) narrated that his grandfather Yahya ibn al-Hassan (MGB) quoted Ibrahim ibn Muhammad ibn Yusuf al-Moqad’dasi, on the authority

قال مصنف هذا الكتاب أدام الله عزه: إن النبي صلى الله عليه وآله إنما سكت بعد القراء‌ة لئلا يكون التكبير موصولا بالقراء‌ة، وليكون بين القراء‌ة والتكبير فصل، وهذا يدل على أنه لم يقل: آمين بعد فاتحة الكتاب سرا ولا جهرا لان المتكلم سرا وعلانية لا يكون ساكتا، وفي ذلك حجة قوية للشيعة على مخالفيهم في قولهم " آمين " بعد الفاتحة ولا قوة إلا بالله [العلي العظيم]

خصلتان لا يجتمعان في مسلم

2-117 أخبرني الخليل بن أحمد قال: حدثنا ابن صاعد قال: حدثنا العباس ابن محمد قال: حدثنا عون بن عمارة العنزي قال: حدثنا جعفر بن سليمان عن مالك بن دينار، عن عبد الله بن غالب، عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وآله: خصلتان لا تجتمعان في مسلم: البخل وسوء الخلق

خصلتان لا يجتمعان في قلب عبد

2-118 أخبرني الخليل بن أحمد السجزي قال: أخبرنا ابن صاعد قال: حدثنا إسحاق بن شاهين قال: حدثنا خالد بن عبد الله قال: حدثنا يوسف بن موسى قال: حدثنا جرير، عن سهيل عن صفوان، عن أبي يزيد، عن القعقاع بن اللجلاج، عن أبي هريرة، عن رسول الله صلى الله عليه وآله قال: لا يجتمع الشح والايمان في قلب عبد أبدا

لا حسد الا في اثنتين

2-119 أخبرني الخليل بن أحمد قال: أخبرنا أبوجعفر محمد بن إبراهيم الديبلي قال: حدثنا أبوعبد الله قال: حدثنا سفيان، عن الزهري، عن سالم، عن أبيه قال: قال رسول الله صلى الله عليه وآله: لا حسد إلا في اثنتين رجل آتاه الله مالا فهو ينفق منه آناء الليل وآناء النهار، ورجل آتاه الله القرآن فهو يقوم به آناء الليل وآناء النهار

علة محبة النبي صلى الله عليه وآله لعقيل بن أبى طالب حبين

2-120 حدثنا أبومحمد الحسن بن محمد بن يحيى بن الحسن بن جعفر بن عبيد الله بن الحسين بن علي بن الحسين بن علي بن أبي طالـب عليهم السلام قال: حدثنـي

of Ali ibn al-Hassan, on the authority of Ibrahim ibn Rostam, on the authority of Abi Hamzih al-Sakoony, on the authority of Jabir ibn Yazid al-Jo’afy, on the authority of Abdul Rahman ibn Sabit that God’s Prophet (MGB) told Aqil, “O Aqil! My love for you is twofold. I myself love you and I also love you since Abi Talib loves you.”

The Prophet (MGB) Was Pleased by Two Things

2-121 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted on the authority of Davood ibn al-Qasim, on the authority of Al-Hassan ibn Zayd that he had heard a group of the members of his household say, “When Ja’far ibn Abi Talib - may God be pleased with him - returned from Ethiopia where he had migrated to, it coincided with the conquering of Khaybar. The Prophet (MGB) stood up in front of him, kissed him on the forehead and said, ‘I do not know what has pleased me more? Is it the return of Ja’far or is it the conquering of Khaybar by God.’”

(The compiler of the book said,) ‘I have narrated the traditions in this regard in the book Faza’el Ja’far ibn Abi Talib.

The ProphetGranted Two Thigs to Al-Hassan and Al-Hussein

2-122 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted az-Zubayr ibn Abu Bakr, on the authority of Ibrahim ibn Hamzih az-Zubayri, on the authority of Ibrahim ibn Ali al-Ra’fe’ee, on the authority of his father, on the authority of his grandmother Bint Abi Ra’feh, “When the Prophet of God (MGB) was ill and about to perish, Fatimah (MGB) - the daughter of God’s Prophet (MGB), Al-Hassan (MGB) and Al-Hussein (MGB) were with the Prophet (MGB). Fatimah (MGB) said, ‘O Prophet of God! They are your (grand)children! Grant them something as inheritance.’ The Prophet (MGB) said, ‘I grant Al-Hassan my majesty and mastery, and grant Al-Hussein my bravery and benevolence.’”

2-123 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God have Mercy upon him - narrated that his grandfather quoted Muhammad ibn Ali, on the authority of Abdullah ibn al-Hassan ibn Muhammad and Hussein ibn Ali ibn Abdullah ibn Abi Ra’feh, on the authority of his father, on the authority of one of the elders among the Helpers (Ansar) who linked it up to Zaynab - the daughter of Abi Ra’feh, on the authority of her mother that Fatimah (MGB) said, “O Prophet of God! They are your (grand)children! Grant them something.” The Prophet (MGB) said, “I grant Al-Hassan my majesty and mastery, and grant Al-Hussein my bravery and benevolence.’

2-124 Al-Hassan ibn Muhammad ibn Yahya al-Alavi - may God be pleased with him - narrated that his grandfather quoted Muhammad ibn Ja’far, on the authority of his father, on the authority of Ibrahim ibn Muhammad, on the authority of Safvan ibn Suleiman that the Prophet (MGB) said, “Regarding

جدي يحيى بن الحسن قال: حدثني إبراهيم بن محمد بن يوسف المقدسي قال: حدثنا علي ابن الحسن، عن إبراهيم بن رستم، عن أبي حمزة السكوني، عن جابر بن يزيد الجعفي عن عبدالرحمن بن سابط قال: كان رسول الله صلى الله عليه وآله يقول لعقيل: إني لاحبك يا عقيل حبين حبا لك وحبا لحب أبي طالب لك

امران سر بهما النبي صلى الله عليه وآله

2-121 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا داود بن القاسم قال: حدثنا الحسن بن زيد قال: سمعت جماعة من أهل بيتي يقولون: إن جعفر بن أبي طالب رضي الله عنه لما قدم من أرض الحبشة وكان بها مهاجرا وذلك يوم فتح خيبر، قام إليه النبي صلى الله عليه وآله فقبل بين عينيه ثم قال: ما أدري بأيهما أنا أسر: بقدوم جعفر، أو بفتح خيبر. وقد أخرجت الاخبار التي رويتها في هذا المعنى في كتاب فضائل جعفر بن أبي طالب عليه السلام

نحل النبي صلى الله عليه وآله الحسن والحسين خصلتين

2-122 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا الزبير بن أبي بكر قال: حدثني إبراهيم بن حمزة الزبيري، عن إبراهيم ابن علي الرافعي، عن أبيه، عن جدته بنت أبي رافع قالت: أتت فاطمة بنت رسول الله صلى الله عليه وآله بابنيها الحسن والحسين عليهما السلام إلى رسول الله صلى الله عليه وآله في شكواه الذي توفي فيه، فقالت: يا رسول الله هذان ابناك فورثهما شيئا قال: أما الحسن فان له هيبتي وسؤددي وأما الحسين فان له جرأتي وجودي

2-123 حدثنا الحسن بن محمد بن يحيى العلوي - رحمه الله - قال: حدثني جدي قال: حدثني محمد بن علي قال: حدثنا عبد الله بن الحسن بن محمد وحسين بن علي بن عبد الله بن أبي رافع قال:أخبرني أبي عن شيخ من الانصار يرفعه إلى زينب بنت ابن أبي رافع، عن أمها قالت: قالت فاطمة عليها السلام: يا رسول الله هذان ابناك فانحلهما، فقال رسول الله صلى الله عليه وآله: أما الحسن فنحلته هيبتي وسؤددي، وأما الحسين فنحلته سخائي وشجاعتي

2-124 حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال: حدثني جدي قال: حدثنا محمد بن جعفر قال: حدثني أبي، عن إبراهيم بن محمد، عن صــفوان بن

Al-Hassan, I have granted him my grandeur and patience, and regarding Al-Hussein, I have granted him my benevolence and compassionateness.”

It Is Not Proper For One to Stay Awake After the Night Prayer Except for Two People

2-125 Al-Khalil ibn Ahmad narrated that Abul Abbas al-Suraj quoted Abdullah ibn Umar, on the authority of Vaki’a ibn al-Jar’rah, on the authority of Sufyan, on the authority of Mansoor (ibn al-Mua’tamar ibn Abdullah ibn Rabi’ah al-Kufy), on the authority of Khasamat (ibn Abdul Rahman), on the authority of Abdullah (ibn Mas’ood) that God’s Prophet (MGB) said, “It is not proper to stay awake after the night prayer except for two people: one who wants to pray, and one who is traveling.”

The Two Main Causes of Going to Hell and the Two Main Causes of Going to Paradise

2-126 Al-Khalil ibn Ahmad narrated that Ibn Mu’az quoted on the authority of Al-Hussein al-Marvazy, on the authority of Muhammad ibn Ubayd, on the authority of Davood al-Awedi, on the authority of his father, on the authority of Abi Hurayrih that the Prophet (MGB) said, “The two main two reasons why some people from my nation will go to Hell are the two cavities.” The Prophet (MGB) was asked, “O Prophet of God! What do you mean by the two cavities?” The Prophet replied, “Stomach and sex.” The Prophet (MGB) added, “And the two main reasons for entry into Paradise are fearing God and having a good temper.”

The Honorable the Exalted God Would Not Give His Servants Two Fears And Two Securities

2-127 Al-Khalil ibn Ahmad narrated that Ibn Mu’az quoted Al-Hussein al-Marvazy, on the authority of Abdullah, on the authority of (ibn) Oan, on the authority of Al-Hassan that God’s Prophet (MGB) said, “God the Blessed the Sublime swore by His Honor and Grandeur that He would not give His servants (that is the people) two fears and two securities. If a person is not afraid of Me in this world, I will scare him on the Resurrection Day, and if he is afraid of Me in this world, I will make him secure on the Resurrection Day.”

Two Things Improve This Nation And Two Destroy It

2-128 Abul-Hassan Muhammad ibn Ahmad ibn Ali Asad Al-Asady narrated that Ahmad ibn Muhammad ibn al-Hassan al-Ameri quoted Ibrahim ibn Isa ibn Ubayd al-Sadoosi, on the authority of Suleiman ibn Amr, on the authority of Abdullah ibn Hassan ibn Hassan ibn Ali, on the authority of his mother Fatimah - the daughter of Al-Hussein (MGB), on the authority of his father (MGB)86 that God’s Prophet (MGB) said, “The first two things that would improve this nation are abstinence and certitude, and the last two things that would destroy it are stinginess and having high aspirations.”

سليمان أن النبي صلى الله عليه وآله قال: أما الحسن فأنحله الهيبة والحلم، وأما الحسين فأنحله الجود والرحمة

لا سهر بعد العشاء الاخرة الا لاحد رجلين

2-125 أخبرني الخليل بن أحمد قال: أخبرنا أبوالعباس السراج قال: حدثنا عبد الله بن عمر قال: حدثنا وكيع بن الجراح، عن سفيان، عن منصور عن خيثمة، عن عبد الله عن رسول الله صلى الله عليه وآله قال: لا سمر بعد العشاء الآخرة إلا لاحد رجلين: مصل أو مسافر

اکثر ما يدخل به الامه النار شيئتان واکثر ما يدخل به الجنه شيئتان

2-126 أخبرني الخليل بن أحمد قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي، قال: حدثنا محمد بن عبيد قال: حدثنا داود الاودي عن أبيه، عن أبي هريرة، عن النبي صلى الله عليه وآله قال: إن أول ما يدخل به النار من امتي الاجوفان، قالوا: يا رسول الله وما الاجوفان قال: الفرج والفم، وأكثر ما يدخل به الجنة تقوى الله وحسن الخلق

لا يجمع الله عز وجل علی عبده خوفين ولا امنين

2-127 أخبرني الخليل بن أحمد قال: أخبرنا ابن معاذ قال: حدثنا الحسين المروزي قال: حدثنا عبد الله قال: أخبرنا [ابن] عون، عن الحسن قال: قال رسول الله صلى الله عليه وآله: قال الله تبارك وتعالى وعزتي وجلالي لا أجمع على عبدي خوفين، ولا أجمع له أمنين، فاذا أمنني في الدنيا أخفته يوم القيامة، وإذا خافني في الدنيا آمنته يوم القيامة

صلاح اول هذه الامة بخصلتين وهلاك آخرها بخصلتين

2-128 حدثنا أبوالحسن محمد بن أحمد بن علي بن أسد الاسدي قال: حدثنا أحمد بن محمد بن الحسن العامري قال: حدثنا إبراهيم بن عيسى بن عبيد السدوسي قال: حدثنا سليمان بن عمرو، عن عبد الله بن حسن بن حسن بن علي، عن امه فاطمة بنت الحسين، عن أبيها عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن صلاح أول هذه الامة بالزهد واليقين، وهلاك آخرها بالشح والامل

Notes

1. In some versions we read Al-Qazi.

2. Defecation, farting, urination, ejaculation, menses and spotting.

3. Denied and not thanked for.

4. By which the people are tested.

5. We read Yahya al-Tavil Sahibn al-Misri in the Al-Navadir chapter on At-Tahzib in the book Aj-Jahhad.’

6. The Al-Muhlibs were the family from the noble ones of the Shayban clan who were supporters of the Umayyads. They were the heads of the army and governors of the states in the Umayyads government. Muhlib ibn Abi Safreh and Yazid ibn Muhlib are two of the most famous of them.

7. Hashemite is the Latin version of the Arabic Hashemi and traditionally refers to those belonging to the Bani Hashim, or "clan of Hashim", a clan within the larger Quraysh tribe.

8. Hypocrites.

9. In some versions we read ‘Abu Muni’a.’

10. In some versions we read ‘Abu Muni’a.’

11. Ibn Ayoob.

12. Al-Sakoony.

13. The pilgrimage occurs from the 6th to the 12th day of Dhul-Hijja, the 12th month of the Islamic calendar.

14. "Speak fairly to the people." [The Holy Quran: Baqara 2:83]

15. Meaning that he is content.

16. The Holy Quran: Al-Hajj 22:19.

17. An Arabic word meaning benevolent.

18. Imam Musa Kazim (MGB).

19. Al-Ash’ari.

20. Georgia, known from 1990 to 1995 as the Republic of Georgia, is a country to the east of the Black Sea in the south Caucasus. A former republic of the Soviet Union, it shares borders with Russia in the north and Turkey, Armenia, Azerbaijan in the south.

21. See footnote for 1-21.

22. In another tradition we read that God says, “I am the third party in any partnership as long as the partners do not cheat each other. However, I will leave the partnership as soon as they cheat each other.”

23. The procedure laid down for divorce requires that divorce should be pronounced, during the period of cleanness, and must be followed by iddah, a waiting period of about three months; and during this period the woman should remain in the house of her husband, and the parties may re-establish marital relations. In the case of women who do not menstruate, the iddah is three months, and in the case of pregnant women it lasts till delivery. There is no iddah when the divorce takes place before the parties have come together.

After the iddah has passed away, the parties may remarry. But the option for re-establishment of marital relations and remarriage is limited to two occasions, if the husband after benefiting of the permission on two occasions resorts to divorce a third time the divorce becomes irrevocable and reconciliation cannot be effected, nor can the parties remarry. An exception in this case is, however, made when the wife has married another husband and becomes eligible again for marriage through a divorce, or any other reason.

24. Meaning that good and sincere friends are very hard to find.

25. The pilgrimage occurs from the 6th to the 12th day of Dhul-Hijja, the 12th month of the Islamic calendar.

26. or Maysar (ibn Abdul Aziz).

27. Some people used to say this during the Tashahhud in the middle of their prayers.

28. This refers to Adam being thrown out of Paradise.

29. Imam al-Baqir (MGB).

30. The Holy Quran: Furqan 25:67.

31. The Holy Quran: Saffat 37:102.

32. The Holy Quran: Nahl 16:40.

33. God said in the Holy Quran, “Do not marry, from now on, the ex-wives of your fathers.” [The Holy Quran: Al-Nisaa 4:22]

34. God said in the Holy Quran, “Know that whatever property you may gain, one fifth belongs to Allah, the Messenger, the kindred, orphans, the needy and those who need money while on a journey.” [The Holy Quran: Al-Anfal 8:41]

35. The Holy Quran: Baqara 2:133.

36. The Holy Quran: Saffat 37:107.

37. Imam as-Sadiq (MGB).

38. Imam al-Baqir (MGB).

39. Imam as-Sadiq (MGB).

40. Imam al-Baqir (MGB).

41. Imam al-Hassan ibn Ali (MGB).

42. Of the End of Time and the coming of the Resurrection Day.

43. Imam as-Sadiq (MGB)

44. Imam al-Baqir (MGB)

45. Hashemite is the Latin version of the Arabic Hashemi and traditionally refers to those belonging to the Bani Hashim, or "clan of Hashim", a clan within the larger Quraysh tribe.

46. Tanbour refers to a certain musical instrument, a kind of malodine with cords of brass wire, which is played with a plectrum.

47. Al-Ash’ari.

48. A form of perfume

49. Imam As-Sajjad (MGB)

50. The Holy Quran: Waqea 56:1.

51. The Holy Quran: Waqea 56:2.

52. The Holy Quran: Waqea 56:3.

53. The Holy Quran: Waqea 56:3.

54. people

55. The Holy Quran: Rahman 55:19-20.

56. The Holy Quran: Rahman 55:21.

57. Al-Kauthar or the Pool in Heaven.

58. Saqalayn

59. Al-Kauthar or the Pool in Heaven

60. From somewhere in Damascus to somewhere in Baghdad.

61. Saqalayn

62. Abil Hassain Uthman ibn Asim al-Asadi al-Kufi

63. Lucky jewelry: a piece of jewelry worn to provide protection against evil, injury, disease or bad luck. Lucky object: an ordinary object that is supposed to provide protection against bad luck or negative forces. An object worn, especially around the neck, as a charm against evil or injury.

64. A mass of short fine hairs or fibers

65. See footnote for 1-21.

66. Who is Abu Hamzih al-Somali

67. Saint Ab’bas the son of Imam Ali ibn Abi Talib (MGB)

68. Where Imam Al-Hussein (MGB) and all his companions were martyred.

69. In some versions ‘known as hil’

70. In Sahih Muslim it is followed by “in my house.”

71. referring to Hafs ibn Umar ibn al-Harith Abi Umar al-Howzi

72. Al-Shoa’bat ibn al-Hujjaj.

73. Who is Nasr ibn Imran al-Zaba’ee al-Basri

74. “Boasters” refers to three groups of people: 1) Those who boast about Ali (MGB) and consider him to be God. 2) Those who boast about the members of the household of the Prophet (MGB), and attribute to them characteristics which they do not attribute to themselves. 3) Those who believe that the recognition of the Imam will make us needless of performing all acts of worship and all the obligatory deeds. Thus by relying on our love for the members of the household of the Prophet (MGB) they abandon making ablutions, saying prayers, fasting, paying the alms-tax and performing the Hajj pilgrimage to the Ka’ba.

75. “Boasters” refers to three groups of people: 1) Those who boast about Ali (MGB) and consider him to be God. 2) Those who boast about the members of the household of the Prophet (MGB), and attribute to them characteristics which they do not attribute to themselves. 3) Those who believe that the recognition of the Imam will make us needless of performing all acts of worship and all the obligatory deeds. Thus by relying on our love for the members of the household of the Prophet (MGB) they abandon making ablutions, saying prayers, fasting, paying the alms-tax and performing the Hajj pilgrimage to the Ka’ba.

76. The Qadarites believed that all their deeds and actions are created by themselves and God has no control over them.

77. In some versions we read ‘Abu Muni’a.’

78. The Qadarites believed that all their deeds and actions are created by themselves and God has no control over them.

79. It seems that these are Imam Ali’s (MGB) own poems.

80. See footnote for 1-103.

81. Imam Al-Hussein (MGB).

82. The Holy Quran: Chapter 1.

83. The Holy Quran: Al-Fatiha 1:7.

84. The Holy Quran: Chapter 1.

85. The Holy Quran: Chapter 1.

86. Imam Al-Hussein (MGB)


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