The Clay from which the Believers and Unbelievers are made (additional)

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud al-’Ijli from Zurara from Humran from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘As Allah, the Most Holy the Most High, created the creation. He created sweet water and a very salty water and then mixed the two together. Then He took a (kind of) clay from the surface of the earth and kneaded it intensely. He then said to the people of the right, as they crawled about like particles, “To paradise (you go) in peace.” He then said to the people of the left hand, “To the fire (you go) and I am not concerned.” Then He asked, “Am I not your Lord?” They all said, “Yes, You are our Lord we testify.” Allah said, “I make you to witness this) so that on the Day of Judgment you will not say, ‘We were unaware of this.’” (7:172) ‘Then He made the prophets to form the covenant. He asked them, “Am 1 not your Lord and is not this Muhammad, My messenger and is not this Ali, the commander of the believers?” They said, “Yes, it is just as You said.” This established their prophethood. He then made the ‘Ulu al-’Azm messengers to testify and acknowledge this fact: “I am your Lord, Muhammad is My messenger, Ali is the commander of the believers and his successors, recipients of divine supreme covenant, after him are people who possess My Authority and are the reservoir of My knowledge. That al-Mahdi (a.s.) is one whom I will make to lend support to My religion. Through him I will establish My kingdom on earth and make My enemies to face justice for their crimes. Through him I will make them to worship Me willingly or otherwise.” The prophets altogether said, “Yes, Lord we testify to these facts and bear witness.” Adam did not refuse and did not affirm (verbally) the fact about al-Mahdi (a.s.) so he was not included in the group of five ‘Ulu al-’Azm messengers of Allah. Adam did not have the resolve to affirm the facts about al-Mahdi (a.s.). Allah, the Majestic, the Glorious, has said in the Holy Quran, “We had made a covenant with Adam before but he forgot all about it and we did not find in him a firm resolve.” (20:115) He said that it was so but he ignored it. He then created a fire that blazed and told the people of the left hand to enter in the fire. They were afraid thereby. He said to the people of the right hand, “Enter in the fire.” They entered in the fire and it was cool and peaceful to them. The people of the left hand then said, “Lord, forgive us and reduce our sins.” The Lord said, “I have forgiven you but you must go in the fire.” They were afraid. Thus, with this the obedience, authority and disobedience came to take place.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Yahya al-Kahiliy who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘If you find a small quantity of water, then take away some water from the right, left and in front of you, then take a Wudu’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ibn al-Qaddah who has said the following: “Abu ‘ Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’Giving charity out of public sight extinguishes the anger of the Lord.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father and Afi ibn Muhammad af-Qasaniy all from al-Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqariy from Fudayl ibn ‘Iyad who has said the following: “This is concerning my question before abu ‘ Abd Allah (a.s.), It Jihad Sunnah (optional) or obligatory?’ He replied, ‘Jihad is of four kinds. Two kinds of Jihad are obligatory and there is an optional Jihad which cannot be established without obligatory Jihad. ‘Of the two obligatory Jihad is one’s Jihad (struggle) against his soul’s desires to disobey Allah, the Most Majestic, the Most Glorious, and this is the greatest form of Jihad. Jihad against the unbeliever (declared) enemies nearby is also obligatory. ‘The kind of optional Jihad, which cannot be established without an obligatory Jihad, is when it becomes obligatory upon the whole nation to fight the enemy; and if they disregard such Jihad torment descends upon them. This is the punishment for the nation. Only for the Imam this is optional. He faces the enemy with the support of the nation to fight. ‘The optional Jihad is every optional institution for the establishment of which one strives hard to accomplish and revive. Working and the pursuit of such task is of the most excellent deeds; it is reviving of a tradition. The Messenger of Allah has said, ‘Whoever establishes a noble tradition he gains the reward therefor and a reward equal to the reward of those who act upon such noble tradition up to the Day of Judgment without any reduction in the rewards of anyone of them.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn ’Isma‘il ibn Bazi‘ from Ibrahim ibn Mehzam from Ibrahim al-Karkhiy from a trustworthy man who narrated from certain persons of our people who have said the following: “I married in al-Madinah and abu ‘Abd Allah (a.s.), asked me, ‘How is your married life?’ I replied, ‘Every good thing that a man can see in a woman I found with her but she betrayed me.’ He (the Imam) asked, ‘How did she do so?’ I replied, ‘She gave birth to a girl.’ He (the Imam) said, ‘You may have disliked her but Allah, most Majestic, most Glorious, says, ‘Regardless of how you feel about your parents or children, you do not know which of them is more beneficial to you. Allah is All-knowing and All-wise. (4:11)’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Rib‘iy from Muhammad ibn Muslim who has narrated the following: “If one makes a will and appoints a certain person as the executor of the will who is not present in town he cannot refuse to accept the appointment, but if he is town he has the choice to accept or refuse it.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ahmad Bin Muhammad Bin Ahmad All Kufy, and he is Al-A’asmiy, from Abdul Wahid Bin Al-Sawwaf, from Muhammad Bin Ismail Al-Hamdany who has narrated the following: Abu Al-Hassan Musa (asws) having said: ‘Amir-ul-Momineen (asws) used to bequeath to his (asws) companions saying: ‘I (asws) bequeath you to fear Allah (azwj) for it is happiness for the truthful seeker, and a heavy shackle for the runaway fugitive. And be aware of the piety realising it within yourselves, and remember Allah (azwj) with a sincere Remembrance, being revived by it, and journey upon the path of salvation. Look at this world with the vision of the ascetics, the ones who have parted from it, for it dislodges its residents and causes distress to the affluent ones who (superficially) feel safe. Do not hope for those that are turned away from it, not knowing what it is that will come from it. So await patiently for the prosperity upon the arrival of the afflictions from it, and the survival from it up to the end. So its happiness is tainted with the grief, and the survival in it is up to the weakness and the fragility. So it is like a garden, the pasture of which is dense causing those who look at it, to wonder at it. Its drinks are sweet, its covering (soil) is good, its roots are excited in the ground, and its branches drip moisture until the grass reaches its due level. The scent gets triggered under the blades and gets separated from it in the morning, just as Allah (azwj) has Said: “[18:45] then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things.” Look at this world and the numerous things which cause you to wonder, and the scarcity of the things which benefit you’.

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ibn Muskan who has said that Muhammad ibn al- Muyassir has said the following: “I asked abu ‘Abd Allah (a.s.), ‘A man, after a sexual activity finds water on the way which is less than a Kur in quantity. He wants to take a bath but he does not have a bowl to pick up water with. His hands are dirty (but they are clean). What should he do?’ He (the Imam) said, ‘He may place his hand in it to take Wudu’ (to wash) then he takes a bath. Allah, the most Majestic, the most Glorious, has said, “He (Allah) has not made in religion anything that causes you hardships.’” (22:78)

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from Ali ibn Mirdas from Safwan ibn Yahya’ and al-Hassan ibn Mahbub from Hisham ibn Salim from ‘Ammar al-Sabatiy who has said the following: “Abu ’Abd Allah (a.s.), once said to me, ‘O ‘Ammar, giving charity, by Allah, out of public sight, is more virtuous than giving charity publicly. In the same way, worshipping Allah out of public sight is more virtuous than worshipping Him in public.’ ”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Through the same chain of narrator he has narrated from al-Minqariy from Hafs ibn Ghiyath who has said the following: “Abu ‘Abd Allah (a.s.), has said that once a man asked my father (a.s.), about the wars in which Amir al-Mu’minin, had taken part. The man asking the question was of our followers. Abu Ja‘far (a.s.), replied, ‘Allah sent Muhammad (a.s.), with five swords. Three of them are taken out of their sheath and they are not sheathed until war is no more. The day without war will not come until the sun rises from the west. When the sun rises from its westerly direction all people will enjoy peace on that day. On that day a soul’s belief will be of no benefit if it did not exist before or has not gained any good thereby. One of those swords is withheld and the other one remains in its sheath and he has uncovered it on people other than us but it is up to us to decide. ‘Allah, the Most Majestic, the Most Glorious has said, “Destroy the pagans wherever you find them; capture, detain them and set up surveillance over their activities. If they repent (accept the faith), perform Salat (prayer) and pay Zakat, they are your brothers in religion.” (9:11) The choice for such people is only acceptance of al-Islam or destruction. Their properties and offspring are held and detained and are dealt with in the way the Messenger of Allah had done. He detained, forgave or released them in exchange for ransom. ‘The second sword is in matters of dealing with the taxpayers. Allah, the most Blessed, the most High, has said, “Speak to people good words.” (2:83). This verse was revealed about the tax payers. Later it was amended by the following verse, “Fight those, who do not believe in Allah and in the Day of Judgment and do not consider unlawful what Allah and His Messenger have made unlawful. Thus, they do not follow the true religion. However, they are of the followers of the book. (This is the case) until they agree to pay taxes by their own hands with humbleness.” (9:30) Those of them who live in the Muslims lands must pay taxes or be destroyed, their offspring detained and no Fay ’ (ransom) is accepted from them. But if they agree to pay taxes it becomes unlawful for us to detain them or touch their properties. It becomes lawful to marry from them. Those of such people who live in the war zones can be detained and their properties withheld. It is not lawful to marry from them and they are given the choices of either moving to the lands of the Muslims, pay taxes or be destroyed. ‘The third sword is to deal thereby with non- Arab pagans, such as al-Turk, al-Daylam and al-Khazar. Allah, the Most Majestic, the Most Glorious, in the beginning of the Chapter that speaks of “those who disbelieve” has stated their story and said, “It, then, is to strike their necks until they are subdued and captured, thereafter either freed as a favor or in exchange for ransom until the war is no more.” (47:4) His words, “freed as a favor” means after they are detained and His words, “or in exchange for ransom” means in exchange for protection of the interests of the Muslim people. In the case of such people the choice is either destruction or acceptance of al-Islam. It is not lawful for us to marry from them as long as they live in the war zone. ‘The withheld sword is to deal thereby with the rebels and people who raise the issue of interpretations of the texts of the law. Allah, the Most Majestic, the Most Glorious, has said, “If two groups of believers fight each other, you must establish reconciliation between them. If one group rebels against the other then you must fight the rebellious one until it submits to the command of Allah.” (49:9) When this was revealed the Messenger of Allah said, “Among you there will be those who fight to establish proper interpretation of (the text of law) just as their fighting to establish the revelation of the text of the law.” The Holy Prophet then was asked, “Who will be such fighters?” He (the Messenger of Allah) replied, “One who is stitching his shoes”, meaning thereby Amir al-Mu’minin (a.s.). ‘Ammar ibn Yasar has said, “I have fought under this banner alongside the Messenger of Allah three times and this is the fourth time. I swear by Allah, if they beat us to make us retreat even all the way to the twigs of Bahrain, we will still remain certain of our truthfulness and their following falsehood. Dealings by ’Amir al-Mu’minin ‘Alayhi al-Salam, with them were just like those of the Holy Prophet toward the people of Makkah on the day of its conquest. Their offspring were not detained, and he said, ‘Those who keep their doors closed are protected.’ Those who put down their arms are protected. So also did Amir al-Mu’minin (a.s.), on the day of Basra. He announced among them, ‘You must not detain any of their offspring, you must not attack the wounded, you must not pursue the fleeing and those who close their doors and put down their arms are all protected.’” ‘The sword in the sheath is the sword whereby retaliation for a slain person takes place. Allah, the Most Majestic, the Most Glorious, has said, “A soul for a soul and an eye for an eye . . .” (5:45) He has made it ready for the heirs of the slain person but the application of its rule is left up to us to decide. These are the swords that Allah sent to Muhammad. Whoever rejects them or anyone of them or anything of their characteristics or rules has rejected what Allah has revealed to Muhammad (SAW).’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman, from Abu ‘Abdillah (a.s.) who said, “The Messenger of Allah (sw) was a father of daughters.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn ’Isma‘il has narrated it from al-Fadf ibn Shadhan, from Ibn Abi ‘Umayr, from Rib‘iy, from Fudayl who has narrated the following: “It is about the case of a man who is appointed in a will as the executor a will. Abu ‘Abd Allah (a.s.), has said, ‘If the appointment is sent to him from another town he cannot refuse to accept the appointment, but if it is from the same town then it is up to him to accept or reject it.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isma’il from Salih ibn ‘Aqaba from ‘Abd Allah ibn Muhammad al-Ju’fi and ‘Aqaba together from abu Ja’far (a.s.) who has said the following: “Allah, the Majestic, the Glorious, created the creation. He created His most beloved ones from that which He loved most. What was most beloved to Him was the fact that he created His most beloved ones from the clay of paradise. He created those whom He hated most from that which he hated most. What was most hated to Him was the fact that he created from the clay of the fire and then sent them to the shadows. I asked him, ‘What are the shadows?’ He replied, ‘Have you not seen your own shadow in a sunny day that looks like a thing but is nothing? Allah then raised from them the prophets who called them to believe in Allah, the Majestic, the Glorious, as mentioned in His, words, “When you ask them who has created them they will say, ‘Allah.” (31:25) He then called them to express their belief in the prophets. Some expressed their belief as such and others among them did not do so. He then called them to express their (Wala’) belief and support to us (A hi al-Bayt). I swear by Allah, those whom He loved expressed their belief that we were the people who possess Divine Authority and only those whom He hated refused to express such beliefs as it is said in the following verse of the Holy Quran. “They do not express faith in what they before had refused to have faith in.’” (7:101) Abu Ja’far (a.s.) then said, ‘Rejection (to have faith in us) was then.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan from Hammad from Hariz from those who reported to him who has said the following: “Abu ‘Abd Allah (a.s.), has said that as long as water overwhelms the smell of a dead animal you can take Wudu’ with it and drink it, but when the smell changes as well as its taste, then do not take Wudu’ with it and do not drink it.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Safwan ibn Yahya from ‘Abd Allah ibn al-Walid al-Wassafiy who has said the following: “Abu Ja’far (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’Giving charity out of public sight extinguishes the anger of the Lord, Allah, the most Blessed, the most High.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah once mobilized a group of people against the enemy. When they returned back he said, ’I welcome a people who have just come back after completion of the minor Jihad and who yet have to complete the major Jihad.’ Someone then asked, ‘What is the major Jihad, O Messenger of Allah?’ He replied, ‘It is Jihad against the desires of one’s own soul to disobey Allah.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Aban ibn ‘Uthman from Muhammad al-Wasitiy from Abu ‘Abdillah (a.s.) who said, “Ibrahim (a.s.) asked his Lord to give him a daughter who will weep and mourn for him after his death.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Ali ibn al-Hakam from Sayf ibn ’Amirah from Mansur ibn Hazim who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘If a man makes a will in which he appoints his brother as the executor when he is absent, he cannot refuse the appointment for if he was present and refused, another person could have been appointed as the executor.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from ‘Abd Allah ibn Sinan who has said the following: “A man asked abu ‘Abd Allah (a.s.), when I was present, about a pond of water where a dead animal was found. He (the Imam) said, ‘If water is overwhelming and there is no smell in it, then you can take Wudu’ with it.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Hisham ibn al-Hakam from Jarud who has said the following: “I once said to Abu ‘Abd Allah (a.s.), that I have several daughters. He (the Imam) said, ‘Perhaps you wish that they die. You must take notice that if you wished that they die and they died, you will have no reward and will meet Allah, most Majestic, most Glorious, as a disobedient person.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Qasim ibn al-Fudayl from Rib’iy from al-Fudayl who has narrated the following: “About the case of a man who is appointed as the executor of the will abu ‘Abd Allah (a.s.), has said, ‘If the appointment is sent from one town to another town he cannot refuse to accept the appointment.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I asked abu ‘Abd Allah (a.s.), about a (pond of) water which is not running and has a dead animal in it. ‘How can one cleanse oneself with such water?’ He (the Imam) said, ‘You can take Wudu’ from the other side and not from the side of the dead animal.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah (saww) has said, ‘The best of children are daughters, who are kind, serving, comforting, blessed and nursing (their parents).”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Flisham ibn Salim who has narrated the following: “About the case of a man who is appointed as the executor in a will but he dislikes it, abu ‘Abd Allah (a.s.), has said, ‘He must not betray him in such condition.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I asked abu ‘Abd Allah (a.s.), ‘Is it permissible to take Wudu’ with water which is discolored?’ He (the Imam) said, ‘You can do so but if you find other water cleanse yourself with it.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Ali ibn al-Hakam from abu al-‘Abbas al- Zayyat from Hamzah ibn Humran in a marfu‘ manner has said the following: “A man once was with the Holy Prophet (saww) and he informed him about the birth of a child but his face changed. The Holy Prophet asked him, ‘What is the matter with you?’ He (the Messenger of Allah) said, ‘Say that it is good.’ He then said, ‘I left and my wife was in labor. I am informed that she has given birth to a girl.’ The Holy Prophet said, ‘The earth carries her weight, the sky provides her shadow, Allah gives her sustenance and she is a sweet smelling flower: you enjoy her fragrance.’ He (the Messenger of Allah) then said this to his companions: ‘One who has one daughter carries a heavy load, one who has two daughters is like scorched land that begs for rain from Allah and one who has three daughters is exempt from Jihad (serving in the army) and all hardships. One who has four daughters, then O slaves of Allah you must help him, O slaves of Allah you must give him a loan and O slaves of Allah you must have mercy on him.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn al-Rayyan who has narrated the following: “I once wrote to abu al-Hassan (a.s.), about the case of a man who asks his father to accept his appointment as the executor of his will; if he can refuse to accept the appointment. He (the Imam) signed the answer that said, ‘He cannot refuse.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

Then he turned to his companions and said, "Whoever has a daughter is overburdened, and whoever has two daughters, oh, let him seek Allah's help. And whoever has three daughters, jihad and all hardships are lifted from him, and whoever has four daughters, oh servants of Allah, help him, oh servants of Allah, lend him, oh servants of Allah, have mercy on him." And from him, from Ali ibn Muhammad al-Qasani, from Abu Ayyub Suleiman ibn Muqbil al-Madaini, from Suleiman ibn Ja'far al-Ja'fari, from Abu al-Hasan al-Ridha (as), who said, "The Messenger of Allah (sw) said, 'Indeed, Allah, the Blessed and Exalted, is more compassionate towards females than He is towards males. And no man brings joy to a woman with whom he has a relationship except that Allah will bring him joy on the Day of Resurrection.'"

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. It is narrated from the narrator of the previous Hadith from certain persons who narrated to him from Ahmad ibn ‘Abd al-Rahim from certain persons of his people who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Daughters are good deeds and sons are bounties. Reward comes only from good deeds and for bounties one will be held for questioning.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

9. Ahmad ibn Muhammad al-‘Asemiy has narrated from Ali ibn al-Hassan al-Taymuliy from Ali ibn Asbat from his father from al-Jarud ibn al-Mundhir who has said the following: “Abu ‘Abd Allah (a.s.), once said to me, ‘I am told a girl is born to you whom you dislike. What has she brought upon you? She is a sweet smelling flower you enjoy and her sustenance is guaranteed, besides, the Messenger of Allah was a father of girls.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam from ‘Umar ibn Yazid who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah (saww) has said, 'One who supports three daughters or three sisters, paradise becomes obligatory for him.’ It then was asked, ‘O Messenger of Allah, what happens if one supports just two?’ He (the Messenger of Allah) replied, ‘Even if they are just two.’ It then was asked, ‘O Messenger of Allah, what happens if it is only one?’ He (the Messenger of Allah) replied, ‘Even if she is just one.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

11. A number of our companions narrated from Ahmad ibn Muhammad ibn Khalid, from several of his companions, from al-Hasan ibn Ali ibn Yusuf, from al-Hasan ibn Said al-Lakhmi, who said: "A man from our companions had a girl born to him, so he entered upon Abu Abdillah al-Sadiq (as) and saw him displeased. Abu Abdillah (as) said to him, 'What would you say if Allah, the Blessed and Exalted, inspired you to choose what He would choose for you or for yourself?' He replied, 'I would say, O Lord, choose for me.' He said, 'Indeed, Allah has chosen for you.' Then he said, 'The boy whom the scholar killed, who was with Musa (as), is the saying of Allah, the Mighty and Majestic: 'So We intended that their Lord should substitute for them a better one in purity and closer in mercy.' Allah replaced them with a girl who gave birth to seventy prophets.'"

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

12. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Musa from Ahmad ibn al-Fadl who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Sons are bounties and daughters are good deeds, Allah questions one about the bounties but for the good deeds He gives good rewards.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from Hisham ibn Salim from Habib al-Sajistani who has said the following: “I heard abu Ja’far (a.s.) saying, ‘There was a time when Allah, the Majestic, the Glorious, took the descendents of Adam from his back to establish a covenant with them to testify that He is their Lord and to believe in the prophethood of all the prophets. The first among the prophets whose prophethood Allah wanted them to accept through a covenant was Muhammad ibn ‘Abd Allah, recipient of divine supreme covenant. Allah, the Majestic, the Glorious, then said to Adam, “Look (to find) what you can see.” ‘The Imam then said, “Adam then looked and saw his descendents appearing as small particles that filled the sky. Adam then said, ‘Lord, how huge in number my descendents are! For what purpose have You created them and for what reason did You make them to establish a covenant with You?’” Allah, the Majestic, the Glorious, replied, “So that they worship Me and do not consider anything else as My equal and so that they believe in My messengers and follow them (for guidance).” Adam then asked, “Lord, why is it that I see certain ones of the particles are greater, others have a great deal of lights, yet others among them have very little light and still others among them have no lights at all?” Allah, the Majestic, the Glorious, replied, “Thus, I have created them to place them to test in every condition that they will live.” Adam then asked, “My Lord, will You grant me permission to speak so I may express myself?” Allah, the Majestic the Glorious said, “Speak up; your spirit is from My spirit but your nature is different from My being.” Adam then asked, “Lord, had You created them all just like each other, by the same measure, the same nature, of likewise design, of the same color, of equal life span, of equal amount of means of living they would not act against each other. No jealousy, animosity and differences would exist among them over anything.” Allah, the Majestic, the Glorious, said, “O Adam, through My spirit you just spoke and due to the weakness of your nature you made an effort to give an opinion about that of which you have no knowledge. I Am the Creator of the world. I knowingly have created each one different from the others and through My Own way I will make My commands to take effect and they will continue existing through My plans and measures. There will be no changes in My creation. I have created the Jinn and human beings only to worship Me. I have created paradise for those who obey and worship Me and follow My messengers. I have no regrets in what 1 have done. I have created the fire for those who disbelieve, disobey Me and do not follow My messengers and I have no regrets in it. I have created you and your descendents not because I ever need you or your descendents in anyway or form. I have created you and created them to test you and test them to see which ones among you do good deeds in the worldly life before your deaths. For this reason I have created the world and the life thereafter, life, death, obedience, disobedience, paradise and the fire. This is how I willed in My measure and plan. Through My all-pervasive knowledge in them I have placed differences in their forms, bodies, colors, lifespan, means of living, obedience and disobedience. I, thus, have made certain ones of them to be unfortunate or very fortunate. Certain ones among them will have eyesight or be blind, others among them will be of short size or tall ones, beautiful or otherwise, knowledgeable or ignorant, wealthy or poor, obedient or disobedient, of good health or suffering from illness, of defective bodies or free of bodily defects. In this way those of perfect bodies will look at the defective ones and thank Me for the perfect body that 1 have given them and those with defective bodies will look at the perfect ones and will pray to Me and ask Me to grant them good health and exercise patience when and in the way I test them. Thus, I will grant them good rewards. The wealthy ones after looking to the poor ones will thank Me and appreciate My favors. When the poor ones look to the wealthy ones they pray to Me and ask Me favors. It is as such so that the believers will look to the unbelievers and thank Me for the guidance that I have granted them. For such reasons I have created them. I test them in ease and in hardships and in good health that I grant them and in the matters with which I test them, in the matters of what I grant them and in the matters that 1 refuse them. I am Allah, the powerful King. It is all up to Me to allow all of My measures and plans to take form or change them as I wish to the time that I wish. I may change the sequel of the timing of my measures and plans and allow, that which comes first to come last and vice versa. I am Allah, and I execute whatever I will. I am not questioned for whatever I do but 1 question My creatures about their deeds.’””

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.