Trials & Divine Tests

وَ لَوْ أَرَادَ اللَّهُ جَلَّ ثَنَاؤُهُ بِأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الذِّهْبَانِ وَ مَعَادِنَ الْعِقْيَانِ‌[3] وَ مَغَارِسَ الْجِنَانِ وَ أَنْ يَحْشُرَ طَيْرَ السَّمَاءِ وَ وَحْشَ الْأَرْضِ مَعَهُمْ لَفَعَلَ وَ لَوْ فَعَلَ لَسَقَطَ الْبَلَاءُ وَ بَطَلَ الْجَزَاءُ وَ اضْمَحَلَّتِ الْأَنْبَاءُ وَ لَمَا وَجَبَ لِلْقَائِلِينَ أُجُورُ الْمُبْتَلَيْنَ‌[4] وَ لَا لَحِقَ الْمُؤْمِنِينَ ثَوَ

2. It is narrated that ’Amir al-Mu’minin once said in his sermon the following: “’Amir al-Mu’minin, ‘Alayhi al-Salam, has said that if Allah, Glorious is whose praise, wanted, He could have opened to His prophets the treasures of gold (stored), mines of pure growing gold, placed at their disposal, gardens of plantation

لَمَّا هَدَمَ الْحَجَّاجُ الْكَعْبَةَ فَرَّقَ النَّاسُ تُرَابَهَا فَلَمَّا صَارُوا إِلَى بِنَائِهَا فَأَرَادُوا أَنْ يَبْنُوهَا خَرَجَتْ عَلَيْهِمْ حَيَّةٌ فَمَنَعَتِ النَّاسَ الْبِنَاءَ حَتَّى هَرَبُوا فَأَتَوُا الْحَجَّاجَ فَأَخْبَرُوهُ فَخَافَ أَنْ يَكُونَ قَدْ مُنِعَ بِنَاءَهَا فَصَعِدَ الْمِنْبَرَ ثُمَّ نَشَدَ النَّاسَ وَ قَالَ أَنْشُدُ اللَّهَ عَبْداً[3] عِنْدَهُ مِمَّا ابْتُلِينَا بِهِ عِلْمٌ لَمَّا أَخْبَرَنَ

“When al-Hajjaj destroyed al-Ka‘bah, people scattered its soil. When they wanted to rebuild it, a serpent came out on them, stopped people from rebuilding and they ran away. They went to al-Hajjaj and informed him of the matter. He feared that its rebuilding might have been prohibited. He went on the pulpit and swore p

عَلَيْهِ الْجَزَاءُ لِأَنَّ الْآفَةَ جَاءَتْهُ مِنْ قِبَلِ الْحَرَمِ- قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ رَمَى صَيْداً خَارِجاً مِنَ الْحَرَمِ فِي الْحِلِّ فَتَحَامَلَ الصَّيْدُ حَتَّى دَخَلَ الْحَرَمَ فَقَالَ لَحْمُهُ حَرَامٌ مِثْلُ الْمَيْتَةِ.

“About a man who, is not in the state of Ihram, shoots from inside of al-Haram (the sacred area) a prey outside of al-Haram (the sacred area) and kills it, abu ‘Abd Allah (a.s.), has said, ‘There is ransom on him because calamity came upon the bird from al-Haram (the sacred area). I asked him (the Imam), about a man wh

إِذَا خَرَجْتَ فِي سَفَرٍ فَقُلِ- اللَّهُمَّ إِنِّي خَرَجْتُ فِي وَجْهِي هَذَا بِلَا ثِقَةٍ مِنِّي بِغَيْرِكَ وَ لَا رَجَاءٍ آوِي إِلَيْهِ إِلَّا إِلَيْكَ وَ لَا قُوَّةٍ أَتَّكِلُ عَلَيْهَا وَ لَا حِيلَةٍ أَلْجَأُ إِلَيْهَا إِلَّا طَلَبَ فَضْلِكَ وَ ابْتِغَاءَ رِزْقِكَ وَ تَعَرُّضاً لِرَحْمَتِكَ وَ سُكُوناً إِلَى حُسْنِ عَادَتِكَ‌[3] وَ أَنْتَ أَعْلَمُ بِمَا سَبَقَ لِي فِي عِلْمِكَ فِي سَفَرِي هَذَا مِمَّا أُحِبُّ أَ

“Abu ‘Abd Allah (a.s.), has said that when you come out for a journey say, ‘O Allah, I have come out in this direction without placing my trust in anyone other than You. I do not have any hope in anyone to which I incline except to You. I have no power to rely on, or any plan to use, except seeking favors from You. I s

قُلْتُ لَهُ الرَّجُلُ يَحُجُّ عَنْ أَخِيهِ أَوْ عَنْ أَبِيهِ أَوْ عَنْ رَجُلٍ مِنَ النَّاسِ هَلْ يَنْبَغِي لَهُ أَنْ يَتَكَلَّمَ بِشَيْ‌ءٍ قَالَ نَعَمْ يَقُولُ بَعْدَ مَا يُحْرِمُ- اللَّهُمَّ مَا أَصَابَنِي فِي سَفَرِي هَذَا مِنْ تَعَبٍ أَوْ شِدَّةٍ أَوْ بَلَاءٍ أَوْ شَعَثٍ فَأْجُرْ فُلَاناً فِيهِ وَ أْجُرْنِي فِي قَضَائِي عَنْهُ.[2] - مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَ

‘O Lord, for any fatigue, hardships, afflictions and shaken condition that I may have experienced on the way, grant reward to so and so and grant me reward for completing it on his behalf.’” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Muskan has narrated a similar Hadith.

أَصْبِحْ عَلَى طُهْرٍ بَعْدَ مَا تُصَلِّي الْفَجْرَ فَقِفْ إِنْ شِئْتَ قَرِيباً مِنَ الْجَبَلِ وَ إِنْ شِئْتَ حَيْثُ شِئْتَ فَإِذَا وَقَفْتَ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ اذْكُرْ مِنْ آلَائِهِ وَ بَلَائِهِ مَا قَدَرْتَ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ص وَ لْيَكُنْ مِنْ قَوْلِكَ- اللَّهُمَّ رَبَّ الْمَشْعَرِ الْحَرَامِ فُكَّ رَقَبَتِي مِنَ النَّارِ وَ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلَالِ وَ ادْرَأْ ع

4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that you must remain with a valid Wudu’ in the morning. After p

التَّكْبِيرُ أَيَّامَ التَّشْرِيقِ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الْعَصْرِ[2] مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ إِنْ أَنْتَ أَقَمْتَ بِمِنًى وَ إِنْ أَنْتَ خَرَجْتَ فَلَيْسَ عَلَيْكَ التَّكْبِيرُ وَ التَّكْبِيرُ أَنْ تَقُولَ- اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ

4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Takbir in the days of Tashriq is from Salat (prayer) of al-Zuhr on the day of

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ خَارِجٌ مِنَ الْكَعْبَةِ وَ هُوَ يَقُولُ- اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ حَتَّى قَالَهَا ثَلَاثاً ثُمَّ قَالَ- اللَّهُمَّ لَا تُجْهِدْ بَلَاءَنَا رَبَّنَا وَ لَا تُشْمِتْ بِنَا أَعْدَاءَنَا فَإِنَّكَ أَنْتَ الضَّارُّ النَّافِعُ ثُمَّ هَبَطَ فَصَلَّى إِلَى جَانِبِ الدَّرَجَةِ جَعَلَ الدَّرَجَةَ[5] عَنْ يَسَارِهِ مُسْتَقْبِلَ الْكَعْبَةِ لَيْسَ بَيْنَهَا وَ بَيْنَهُ أَحَدٌ ثُم

‘Allah is great beyond description. Allah is great beyond description.’ He (the Imam) said it three times; then said, “ 0 Lord, do not make our trial stressful, O Lord, do not make our enemies rejoice at our failure because You can cause harm and grant benefits.’ He (the Imam) then climbed down, performed Salat (prayer

قِيلَ لِلنَّبِيِّ ص مَا بَالُ الشَّهِيدِ لَا يُفْتَنُ فِي قَبْرِهِ فَقَالَ [النَّبِيُ‌] ص كَفَى بِالْبَارِقَةِ فَوْقَ رَأْسِهِ فِتْنَةً[2].

“Abu ‘Abd Allah (a.s.), has said that someone asked the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘Why is a martyr not examined and tried in his grave?’ The Holy Prophet, replied, ‘It is because the sword over his head is a sufficient examinition and tr

خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ أَمَّا بَعْدُ فَإِنَّهُ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ حَيْثُ مَا عَمِلُوا مِنَ الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ وَ إِنَّهُمْ لَمَّا تَمَادَوْا فِي الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ نَزَلَتْ بِهِمُ الْعُقُوبَاتُ فَأْمُرُوا بِالْمَعْرُوفِ وَ انْهَوْ

“Amir al-Mu’minin (a.s.), once delivered a sermon. He first praised and glorified Allah. Thereafter he said, ‘People before were destroyed because when they committed sins the Rabbis and Monks did not stop them from committing such deeds. When they continued committing disobedience and the Rabbis and Monks did not proh

سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ كَانَ رَسُولُ اللَّهِ ص يَقُولُ‌ إِذَا أُمَّتِي تَوَاكَلَتِ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ[2] فَلْيَأْذَنُوا بِوِقَاعٍ مِنَ اللَّهِ تَعَالَى.

“When my followers postpone asking others to do good and prohibit them from committing evil they, in so doing, allow affliction to befall upon them from Allah.’””

قَالَ لِي يَا مُفَضَّلُ مَنْ تَعَرَّضَ لِسُلْطَانٍ جَائِرٍ فَأَصَابَتْهُ بَلِيَّةٌ لَمْ يُؤْجَرْ عَلَيْهَا وَ لَمْ يُرْزَقِ الصَّبْرَ عَلَيْهَا.

“Abu ‘Abd Allah (a.s.), once said to me, ‘O Mufaddal, if one protests against an unjust ruler and he faces an affliction he will not receive any reward for such suffering nor is he granted any patience to bear in such suffering.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع- لِمُصَادِفٍ مَوْلَاهُ اتَّخِذْ عُقْدَةً أَوْ ضَيْعَةً فَإِنَّ الرَّجُلَ إِذَا نَزَلَتْ بِهِ النَّازِلَةُ أَوِ الْمُصِيبَةُ فَذَكَرَ أَنَّ وَرَاءَ ظَهْرِهِ مَا يُقِيمُ عِيَالَهُ كَانَ أَسْخَى لِنَفْسِهِ‌[1].

“Abu ‘Abd Allah, Alayhi al-Salam, once said to his Mawla’, Musadif, ‘Find some real property or goods; when man faces hardship or misfortune, and then finds out that behind him there is something for support of his family, he feels more generous to allow his soul to depart (his body).”’

الْحُكْرَةُ فِي الْخِصْبِ أَرْبَعُونَ يَوْماً وَ فِي الشِّدَّةِ وَ الْبَلَاءِ ثَلَاثَةُ أَيَّامٍ فَمَا زَادَ عَلَى الْأَرْبَعِينَ يَوْماً فِي الْخِصْبِ فَصَاحِبُهُ مَلْعُونٌ وَ مَا زَادَ عَلَى ثَلَاثَةِ أَيَّامٍ فِي الْعُسْرَةِ فَصَاحِبُهُ مَلْعُونٌ‌[5].

“Abu ‘ Abd Allah (a.s.), has said, ’At a time when food is abundantly available, keeping food for forty days is considered hoarding, but at the time of shortages of food holding back food supplies for three days is considered hoarding. After forty days at a time when food is abundant a hoarder is condemned and at the t

قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَ‌ إِذَا أَرَدْتُ أَنْ أَجْمَعَ لِلْمُسْلِمِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ جَعَلْتُ لَهُ قَلْباً خَاشِعاً وَ لِسَاناً ذَاكِراً وَ جَسَداً عَلَى الْبَلَاءِ صَابِراً وَ زَوْجَةً مُؤْمِنَةً تَسُرُّهُ إِذَا نَظَرَ إِلَيْهَا وَ تَحْفَظُهُ إِذَا غَابَ عَنْهَا فِي نَفْسِهَا وَ مَالِهِ.

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from Ali ibn ‘Uqbah from Burayd ibn Mu‘awiyah al-‘Ijliy who has said the following: “Abu Ja‘far, Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your

قَالَ أَمِيرُ الْمُؤْمِنِينَ ص‌ إِيَّاكُمْ وَ تَزْوِيجَ الْحَمْقَاءِ فَإِنَّ صُحْبَتَهَا بَلَاءٌ وَ وُلْدَهَا ضِيَاعٌ.

’Beware of marriage with dimwitted ones, living with her is a tragedy and her children are a loss.’”

إِنَّ جَمَاعَةً مِنْ بَنِي أُمَيَّةَ فِي إِمَارَةِ عُثْمَانَ اجْتَمَعُوا فِي مَسْجِدِ رَسُولِ اللَّهِ ص فِي يَوْمِ جُمُعَةٍ وَ هُمْ يُرِيدُونَ أَنْ يُزَوِّجُوا رَجُلًا مِنْهُمْ وَ أَمِيرُ الْمُؤْمِنِينَ ع قَرِيبٌ مِنْهُمْ فَقَالَ بَعْضُهُمْ لِبَعْضٍ هَلْ لَكُمْ أَنْ نُخْجِلَ عَلِيّاً السَّاعَةَ نَسْأَلُهُ أَنْ يَخْطُبَ بِنَا وَ نَتَكَلَّمُ فَإِنَّهُ يَخْجَلُ وَ يَعْيَا بِالْكَلَامِ‌[1] فَأَقْبَلُوا إِلَيْهِ فَقَالُوا

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ibn Ri’ab who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that one day a group of banu ‘Umayyah during the time of the government of ‘Uthman came together in Masjid of the Messenger of Allah, O Allah,

سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُسْلِمَةِ يُصِيبُهَا الْبَلَاءُ فِي جَسَدِهَا إِمَّا كَسْرٌ أَوْ جِرَاحٌ فِي مَكَانٍ لَا يَصْلُحُ النَّظَرُ إِلَيْهِ وَ يَكُونُ الرِّجَالُ أَرْفَقَ بِعِلَاجِهِ مِنَ النِّسَاءِ أَ يَصْلُحُ لَهُ أَنْ يَنْظُرَ إِلَيْهَا قَالَ إِذَا اضْطُرَّتْ إِلَيْهِ فَيُعَالِجُهَا إِنْ شَاءَتْ.

“I once asked him (the Imam) (a.s.), about the case of a Muslim woman who is afflicted with a misfortune in her body, like a broken part or wound in a place to which looking is not proper and men are more gentle to treat it than women: if he can look at it. He (the Imam) said, ‘In an emergency he can treat her if she w

ذَكَرْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمَنْكُوحَ مِنَ الرِّجَالِ فَقَالَ لَيْسَ يُبْلِي اللَّهُ بِهَذَا الْبَلَاءِ أَحَداً وَ لَهُ فِيهِ حَاجَةٌ إِنَّ فِي أَدْبَارِهِمْ أَرْحَاماً مَنْكُوسَةً وَ حَيَاءُ أَدْبَارِهِمْ كَحَيَاءِ الْمَرْأَةِ قَدْ شَرِكَ فِيهِمُ ابْنٌ لِإِبْلِيسَ يُقَالُ لَهُ زَوَالٌ فَمَنْ شَرِكَ فِيهِ مِنَ الرِّجَالِ كَانَ مَنْكُوحاً وَ مَنْ شَرِكَ فِيهِ مِنَ النِّسَاءِ كَانَتْ مِنَ الْمَوَارِدِ وَ الْعَ

“Once I mentioned before abu ‘Abd Allah (a.s.), one who allows sexual intercourse in his anus. He (the Imam) said, ‘If Allah finds someone of any use at all He does not allow him to become involved in allowing sexual intercourse in his anus. In behind such people there is something like a womb of women upside down. The

جَاءَ رَجُلٌ إِلَى أَبِي فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي ابْتُلِيتُ بِبَلَاءٍ فَادْعُ اللَّهَ لِي فَقِيلَ لَهُ إِنَّهُ يُؤْتَى فِي دُبُرِهِ فَقَالَ مَا أَبْلَى اللَّهُ عَزَّ وَ جَلَّ بِهَذَا الْبَلَاءِ أَحَداً لَهُ فِيهِ حَاجَةٌ ثُمَّ قَالَ أَبِي قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي لَا يَقْعُدُ عَلَى إِسْتَبْرَقِهَا وَ حَرِيرِهَا مَنْ يُؤْتَى فِي دُبُرِهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Once a man came to my father and said, ‘O child of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, I am in an unfortunate condition; please pray for me to Allah.’ He was told that he allows sexual intercourse in hi

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع هَؤُلَاءِ الْمُخَنَّثُونَ مُبْتَلَوْنَ بِهَذَا الْبَلَاءِ فَيَكُونُ الْمُؤْمِنُ مُبْتَلًى وَ النَّاسُ يَزْعُمُونَ أَنَّهُ لَا يُبْتَلَى بِهِ أَحَدٌ لِلَّهِ فِيهِ حَاجَةٌ قَالَ نَعَمْ قَدْ يَكُونُ مُبْتَلًى بِهِ فَلَا تُكَلِّمُوهُمْ فَإِنَّهُمْ يَجِدُونَ لِكَلَامِكُمْ رَاحَةً قُلْتُ جُعِلْتُ فِدَاكَ فَإِنَّهُمْ لَيْسُوا يَصْبِرُونَ قَالَ هُمْ يَصْبِرُونَ وَ لَكِنْ يَطْلُبُونَ بِذَلِكَ ا

“This is concerning my question before abu ‘Abd Allah (a.s.), about the hermaphrodites who suffer because of this misfortune (sexual intercourse in their anus). Will a believing person suffer from this sickness and people think Allah does not allow one whom He finds of any benefit at all to suffer from this sickness. H

الْوَلَدُ فِتْنَةٌ.

“Abu ‘Abd Allah (a.s.), has said, ‘A child is a trial (mischief, attraction).”’

كَانَ رَسُولُ اللَّهِ ص إِذَا وُضِعَتِ الْمَائِدَةُ بَيْنَ يَدَيْهِ قَالَ- سُبْحَانَكَ اللَّهُمَّ مَا أَحْسَنَ مَا تَبْتَلِينَا سُبْحَانَكَ مَا أَكْثَرَ مَا تُعْطِينَا سُبْحَانَكَ مَا أَكْثَرَ مَا تُعَافِينَا اللَّهُمَّ أَوْسِعْ عَلَيْنَا وَ عَلَى فُقَرَاءِ الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ الْمُسْلِمِينَ وَ الْمُسْلِمَاتِ.

“The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when food was made available for him said, ‘O Lord, You are free of all defects, how good is Your trial for us. O Lord, You are free of all defects, and how great is what You have granted us, O Lord,

قَالَ النَّبِيُّ ص لِأَمِيرِ الْمُؤْمِنِينَ ع يَا عَلِيُّ افْتَتِحْ بِالْمِلْحِ فِي طَعَامِكَ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّهُ مَنِ افْتَتَحَ طَعَامَهُ بِالْمِلْحِ وَ خَتَمَهُ بِالْمِلْحِ دَفَعَ اللَّهُ عَنْهُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ أَيْسَرُهَا الْجُذَامُ.

“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, said to ’Amir al- Mu’minin, ‘O Ali, begin taking food with salt and end it with salt. It dispels seventy kinds of troubles of which the least serious is leprosy.”’

قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع يَا عَلِيُّ افْتَتِحْ طَعَامَكَ بِالْمِلْحِ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّ مَنِ افْتَتَحَ طَعَامَهُ بِالْمِلْحِ وَ خَتَمَ بِالْمِلْحِ عُوفِيَ مِنِ اثْنَيْنِ وَ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ مِنْهُ الْجُذَامُ وَ الْجُنُونُ وَ الْبَرَصُ.

“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, said to ’Amir al- Mu’minin, ‘O Ali, begin taking your food with salt and end it with salt. One who begins taking his food with salt and ends it with salt remains s

إِنِّي أُحِبُّ أَنْ أَسْتَفْتِحَ بِهِ الطَّعَامَ فَإِنَّهُ يَفْتَحُ السُّدَدَ وَ يُشَهِّي الطَّعَامَ وَ يَذْهَبُ بِالسُّبُلِ وَ مَا أُبَالِي إِذَا أَنَا افْتَتَحْتُ بِهِ مَا أَكَلْتُ بَعْدَهُ مِنَ الطَّعَامِ فَإِنِّي لَا أَخَافُ دَاءً وَ لَا غَائِلَةً فَلَمَّا فَرَغْنَا مِنَ الْغَدَاءِ دَعَا بِهِ أَيْضاً وَ رَأَيْتُهُ يَتَتَبَّعُ وَرَقَهُ عَلَى الْمَائِدَةِ وَ يَأْكُلُهُ وَ يُنَاوِلُنِي مِنْهُ وَ هُوَ يَقُولُ اخْتِمْ

“I once was with abu al-Hassan, al-Awwal on a table of food and he asked for sweet basil saying, ‘I like to begin my food with it because it opens up blockages, and strengthens one’s appetite for food and takes away al-Subul (the paths). If I begin my food with it I then do not mind what I eat thereafter of food; I wil

مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَجَاءَ عِنْدَ تِلْكَ النِّعْمَةِ بِمِزْمَارٍ فَقَدْ كَفَرَهَا وَ مَنْ أُصِيبَ بِمُصِيبَةٍ فَجَاءَ عِنْدَ تِلْكَ الْمُصِيبَةِ بِنَائِحَةٍ فَقَدْ كَفَرَهَا.

“Abu ‘Abd Allah (a.s.), has said, ‘If Allah grants a bounty to a person and that person comes to that bounty with a flute, he has not appreciated it; and if one is affected by a misfortune and he comes in such condition with mourning (professional mourner) he has disregarded it also.’” (Expressing joy and grief through

كُنَّا نَمْشِي مَعَ أَبِي عَبْدِ اللَّهِ ع وَ هُوَ يُرِيدُ أَنْ يُعَزِّيَ ذَا قَرَابَةٍ لَهُ بِمَوْلُودٍ لَهُ فَانْقَطَعَ شِسْعُ نَعْلِ أَبِي عَبْدِ اللَّهِ ع فَتَنَاوَلَ نَعْلَهُ مِنْ رِجْلِهِ ثُمَّ مَشَى حَافِياً فَنَظَرَ إِلَيْهِ ابْنُ أَبِي يَعْفُورٍ فَخَلَعَ نَعْلَ نَفْسِهِ مِنْ رِجْلِهِ وَ خَلَعَ الشِّسْعَ مِنْهَا وَ نَاوَلَهُ أَبَا عَبْدِ اللَّهِ ع فَأَعْرَضَ عَنْهُ كَهَيْئَةِ الْمُغْضَبِ ثُمَّ أَبَى أَنْ يَقْ

“Once we were walking with abu ‘Abd Allah (a.s.), to (the house of) one of his relatives for offering condolences because of the death of their child. The strap and thong of the shoe of abu ‘Abd Allah (a.s.), broke, so he took his shoes in his hand and began to walk barefoot. Ibn abu Ya‘fur looked at him and took his s

خَرَجَ تَمِيمٌ الدَّارِيُّ وَ ابْنُ بَيْدِيٍّ وَ ابْنُ أَبِي مَارِيَةَ فِي سَفَرٍ وَ كَانَ تَمِيمٌ الدَّارِيُّ مُسْلِماً وَ ابْنُ بَيْدِيٍّ وَ ابْنُ أَبِي مَارِيَةَ نَصْرَانِيَّيْنِ وَ كَانَ مَعَ تَمِيمٍ الدَّارِيِّ خُرْجٌ لَهُ فِيهِ مَتَاعٌ وَ آنِيَةٌ مَنْقُوشَةٌ بِالذَّهَبِ وَ قِلَادَةٌ أَخْرَجَهَا إِلَى بَعْضِ أَسْوَاقِ الْعَرَبِ لِلْبَيْعِ فَاعْتَلَّ تَمِيمٌ الدَّارِيُّ عِلَّةً شَدِيدَةً فَلَمَّا حَضَرَهُ الْمَوْ

7. Ali ibn Ibrahim has narrated from his people in a marfu‘ manner has said the following: “Tamim al-Dariy, ibn Baydiy and ibn Mariya once left for a journey. Tamim al-Dariy was a Muslim but ibn Baydiy and ibn Mariya were Christians and they were with Tamim al-Dariy who had certain assets and utensils, which were decor

سَأَلَهُ بَعْضُ آلِ زُرَارَةَ عَنْ رَجُلٍ قَطَعَ لِسَانَ رَجُلٍ أَخْرَسَ [قَالَ‌] فَقَالَ إِنْ كَانَ وَلَدَتْهُ أُمُّهُ وَ هُوَ أَخْرَسُ فَعَلَيْهِ ثُلُثُ الدِّيَةِ وَ إِنْ كَانَ لِسَانُهُ ذَهَبَ بِهِ وَجَعٌ أَوْ آفَةٌ بَعْدَ مَا كَانَ يَتَكَلَّمُ فَإِنَّ عَلَى الَّذِي قَطَعَ لِسَانَهُ ثُلُثَ دِيَةِ لِسَانِهِ‌[1] قَالَ وَ كَذَلِكَ الْقَضَاءُ فِي الْعَيْنَيْنِ وَ الْجَوَارِحِ قَالَ هَكَذَا وَجَدْنَاهُ فِي كِتَابِ عَلِ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer, (It has been narrated) from Abu Ja’far asws , said, ‘One of the progeny of Zurara asked him asws about a man who cut the tongue of a mute man. So he asws said: ‘If i

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يُوصِي أَصْحَابَهُ وَ يَقُولُ أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا غِبْطَةُ الطَّالِبِ الرَّاجِي وَ ثِقَةُ الْهَارِبِ اللَّاجِي وَ اسْتَشْعِرُوا التَّقْوَى شِعَاراً بَاطِناً وَ اذْكُرُوا اللَّهَ ذِكْراً خَالِصاً- تَحْيَوْا بِهِ أَفْضَلَ الْحَيَاةِ وَ تَسْلُكُوا بِهِ طَرِيقَ النَّجَاةِ- انْظُرُوا فِي الدُّنْيَا نَظَرَ الزَّاهِدِ الْمُفَارِقِ لَهَا فَإِنَّهَا تُزِيلُ الثَّاوِيَ‌[1] الس

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

قُلْتُ‌ هَلْ أَتاكَ حَدِيثُ الْغاشِيَةِ قَالَ يَغْشَاهُمُ الْقَائِمُ بِالسَّيْفِ قَالَ قُلْتُ‌ وُجُوهٌ يَوْمَئِذٍ خاشِعَةٌ قَالَ خَاضِعَةٌ لَا تُطِيقُ الِامْتِنَاعَ قَالَ قُلْتُ‌ عامِلَةٌ قَالَ عَمِلَتْ بِغَيْرِ مَا أَنْزَلَ اللَّهُ قَالَ قُلْتُ‌ ناصِبَةٌ قَالَ نَصَبَتْ غَيْرَ وُلَاةِ الْأَمْرِ قَالَ قُلْتُ‌ تَصْلى‌ ناراً حامِيَةً قَالَ تَصْلَى نَارَ الْحَرْبِ فِي الدُّنْيَا عَلَى عَهْدِ الْقَائِمِ وَ فِي الْآخِرَةِ

Abu Abdullah (asws) having said when it was said to him (asws) “[88:1] Has not there come to you the news of the overwhelming calamity?”, he (asws) said: ‘They will be overwhelmed by the sword of the Rising One (Al-Qaim (asws))’. He said, ‘I said, (What about) “[88:2] Some faces, that Day, will be humiliated”?’ He (asw

كَتَبَ أَبُو جَعْفَرٍ ع إِلَى سَعْدٍ الْخَيْرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* أَمَّا بَعْدُ فَقَدْ جَاءَنِي كِتَابُكَ تَذْكُرُ فِيهِ مَعْرِفَةَ مَا لَا يَنْبَغِي تَرْكُهُ وَ طَاعَةَ مَنْ رِضَا اللَّهِ رِضَاهُ فَقُلْتَ مِنْ ذَلِكَ لِنَفْسِكَ مَا كَانَتْ نَفْسُكَ مُرْتَهَنَةً لَوْ تَرَكْتَهُ تَعْجَبُ‌[1] أَنَّ رِضَا اللَّهِ وَ طَاعَتَهُ وَ نَصِيحَتَهُ لَا تُقْبَلُ وَ لَا تُوجَدُ وَ لَا تُعْرَفُ إِلَّا فِي عِبَاد

‘In the Name of Allah (azwj), the Beneficent, the Merciful. Having said that, your letter came to me (asws) in which you have asked how much it is necessary to learn and the obedience to the one (asws) whose pleasure is the Pleasure of Allah (azwj). So then you had said to yourself, then you will not be blamed if you t

خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ آدَمَ لَمْ يَلِدْ عَبْداً وَ لَا أَمَةً وَ إِنَّ النَّاسَ كُلَّهُمْ أَحْرَارٌ وَ لَكِنَّ اللَّهَ خَوَّلَ بَعْضَكُمْ بَعْضاً فَمَنْ كَانَ لَهُ بَلَاءٌ فَصَبَرَ فِي الْخَيْرِ فَلَا يَمُنَّ بِهِ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَلَا وَ قَدْ حَضَرَ شَيْ‌ءٌ وَ نَحْنُ مُسَوُّونَ فِيهِ بَيْنَ الْأَسْوَدِ وَ الْأَحْمَرِ فَقَ

‘O you people! Surely, Adam (as) did not give birth to a slave or a bondmaid, and that all of the people are free, but Allah (azwj) Made some to be in authority over the others. So the one who had an affliction and he bore it patiently in goodness so he should not consider by it as a favour to Allah (azwj) Mighty and M

سَمِعْتُ كَلَاماً يُرْوَى عَنِ النَّبِيِّ ص وَ عَنْ عَلِيٍّ ع وَ عَنِ ابْنِ مَسْعُودٍ فَعَرَضْتُهُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ هَذَا قَوْلُ رَسُولِ اللَّهِ ص أَعْرِفُهُ قَالَ قَالَ رَسُولُ اللَّهِ ص الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ وَ أَكْيَسُ الْكَيْسِ التُّقَى وَ أَحْمَقُ الْحُمْقِ الْفُجُورُ وَ شَرُّ الرَّوِيِّ رَوِيُّ الْكَذِبِ‌[6] وَ شَرُّ الْأُمُورِ مُحْدَث

The Messenger (saww) of Allah (azwj) said: ‘The wretched one is the one who is wretched in the womb of his mother, and a happy one is the one who heeds the advice given to the others. And the most intelligent one of the intelligent ones is the one who is pious, and the most stupid of the stupid ones is the immoral. The

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ لَا تَذْكُرُوا سِرَّنَا بِخِلَافِ عَلَانِيَتِنَا وَ لَا عَلَانِيَتَنَا بِخِلَافِ سِرِّنَا حَسْبُكُمْ أَنْ تَقُولُوا مَا نَقُولُ وَ تَصْمُتُوا عَمَّا نَصْمُتُ إِنَّكُمْ قَدْ رَأَيْتُمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْ لِأَحَدٍ مِنَ النَّاسِ فِي خِلَافِنَا خَيْراً إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‌ فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ‌ أَنْ تُصِيبَهُمْ ف

‘Do not mention our (asws) secrets opposite to what we (asws) say publicly, and do not publicise us (asws) opposite to our (asws) secrets. It suffices for you all that you should say what we (asws) say, and remain silent about what we have observed silence on. You have seen that Allah (azwj) Mighty and Majestic have ne

إِنَّ لِلَّهِ عَزَّ وَ جَلَّ رِيَاحَ رَحْمَةٍ وَ رِيَاحَ عَذَابٍ فَإِنْ شَاءَ اللَّهُ أَنْ يَجْعَلَ الْعَذَابَ مِنَ الرِّيَاحِ رَحْمَةً[2] فَعَلَ قَالَ وَ لَنْ يَجْعَلَ الرَّحْمَةَ مِنَ الرِّيحِ عَذَاباً قَالَ وَ ذَلِكَ أَنَّهُ لَمْ يَرْحَمْ قَوْماً قَطُّ أَطَاعُوهُ وَ كَانَتْ طَاعَتُهُمْ إِيَّاهُ وَبَالًا عَلَيْهِمْ إِلَّا مِنْ بَعْدِ تَحَوُّلِهِمْ عَنْ طَاعَتِهِ‌[3] قَالَ كَذَلِكَ فَعَلَ بِقَوْمِ يُونُسَ لَمَّا آمَ

Abu Ja’far (asws) said that ‘Allah (azwj) has winds of Mercy as well as winds of Punishment. So if Allah (azwj) Desires that He (azwj) Turns the winds of Punishment into the winds of Mercy, He (azwj) Does it, but He (azwj) never Makes (winds of ) Mercy to be turned into the wind of Punishment’. He (asws) said: ‘And it

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ قَالَ‌ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ ثَلَاثَ مَرَّاتٍ كَفَاهُ اللَّهُ عَزَّ وَ جَلَّ تِسْعَةً وَ تِسْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ أَيْسَرُهُنَّ الْخَنْقُ.

Abu Ja’far (asws) has narrated that Rasool Allah (saww) said: ‘The one who says: ‘بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ’ ‘There is no Power and no Mighty except by Allah (azwj) the High, the Magnificent’, three times, Allah (azwj) Mighty and Majestic woul

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي لَا أَكَادُ أَلْقَاكَ إِلَّا فِي السِّنِينَ فَأَوْصِنِي بِشَيْ‌ءٍ آخُذُ بِهِ قَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ صِدْقِ الْحَدِيثِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ اعْلَمْ أَنَّهُ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ مَعَهُ وَ إِيَّاكَ أَنْ تُطْمِحَ نَفْسَكَ إِلَى مَنْ فَوْقَكَ‌[1] وَ كَفَى بِمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ ص- فَلا تُعْجِبْكَ‌ أَمْوالُهُمْ وَ لا أَوْل

"I do not get to meet you for many years at a time so bequeath me something that I can hold on to." He (as) said, "I commend to you Taqwa (fear) of Allah, restraint (from sins) and striving (in worship). Beware of setting [your sight] on the one who is above you (i.ecoveting what he has of wealth). It should be suffici

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ يَا حَسَنُ إِذَا نَزَلَتْ بِكَ نَازِلَةٌ فَلَا تَشْكُهَا إِلَى أَحَدٍ مِنْ أَهْلِ الْخِلَافِ وَ لَكِنِ اذْكُرْهَا لِبَعْضِ إِخْوَانِكَ فَإِنَّكَ لَنْ تُعْدَمَ خَصْلَةً مِنْ أَرْبَعِ خِصَالٍ إِمَّا كِفَايَةً بِمَالٍ وَ إِمَّا مَعُونَةً بِجَاهٍ أَوْ دَعْوَةً فَتُسْتَجَابُ أَوْ مَشُورَةً بِرَأْيٍ. خُطْبَةٌ لِأَمِيرِ الْمُؤْمِنِينَ ع‌

‘O Hassan! If a calamity were to descend upon you, do not complain about it to any one from the opposition, but mention it to one of your brothers, for you will not be benefit from one of the four qualities – either sufficiency by wealth, or assistance by prestige, or an Answered supplication, or consultation by opinio

هَؤُلَاءِ قَوْمٌ مِنْ شِيعَتِنَا ضُعَفَاءُ لَيْسَ عِنْدَهُمْ مَا يَتَحَمَّلُونَ بِهِ إِلَيْنَا فَيَسْمَعُونَ حَدِيثَنَا وَ يَقْتَبِسُونَ مِنْ عِلْمِنَا فَيَرْحَلُ قَوْمٌ فَوْقَهُمْ‌[6] وَ يُنْفِقُونَ أَمْوَالَهُمْ وَ يُتْعِبُونَ أَبْدَانَهُمْ حَتَّى‌ يَدْخُلُوا عَلَيْنَا فَيَسْمَعُوا حَدِيثَنَا فَيَنْقُلُونَهُ إِلَيْهِمْ فَيَعِيهِ هَؤُلَاءِ[1] وَ تُضَيِّعُهُ هَؤُلَاءِ فَأُولَئِكَ الَّذِينَ يَجْعَلُ اللَّهُ عَزَّ ذِكْ

‘It was narrated to us with an unbroken chain going up to Abu Abdullah (asws) regarding His (azwj) Statement, Mighty is His (azwj) Mention: “[65:2] and whoever is careful of (his duty to) Allah, He will make for him an outlet [65:3] And He provides for him from (sources) he never could imagine”. He (asws) said: ‘These

قَالَ لَمَّا سَيَّرَ عُثْمَانُ أَبَا ذَرٍّ إِلَى الرَّبَذَةِ[7] شَيَّعَهُ أَمِيرُ الْمُؤْمِنِينَ وَ عَقِيلٌ وَ الْحَسَنُ وَ الْحُسَيْنُ ع وَ عَمَّارُ بْنُ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ فَلَمَّا كَانَ عِنْدَ الْوَدَاعِ قَالَ أَمِيرُ الْمُؤْمِنِينَ‌ ع يَا أَبَا ذَرٍّ إِنَّكَ إِنَّمَا غَضِبْتَ لِلَّهِ عَزَّ وَ جَلَّ- فَارْجُ مَنْ غَضِبْتَ لَهُ إِنَّ الْقَوْمَ خَافُوكَ عَلَى دُنْيَاهُمْ وَ خِفْتَهُمْ عَلَى دِينِكَ فَأَرْ

When Uthman exiled Abu Dharr to Al-Rabadha, Amir-ul-Mu'minin (a.s.), and Aqil (as), and al-Hasan (asws), and Al-Husayn (asws), and Ammar Bin Yasser bid farewell to him. So when they were inside the valley, Amir-ul-Mu'minin (asws) said; ‘O Abu Dharr! You were angry for the Sake of Allah, so have hope from His Anger. The

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌[3] وُكِلَ الرِّزْقُ بِالْحُمْقِ وَ وُكِلَ الْحِرْمَانُ بِالْعَقْلِ وَ وُكِلَ الْبَلَاءُ بِالصَّبْرِ[4].

The sustenance is allocated to the foolishness, and the deprivation to the intellect, and the affliction to the patience’.

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شَيْ‌ءٌ يُرْوَى عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ كَانَ يَقُولُ ثَلَاثٌ يُبْغِضُهَا النَّاسُ وَ أَنَا أُحِبُّهَا أُحِبُّ الْمَوْتَ وَ أُحِبُّ الْفَقْرَ وَ أُحِبُّ الْبَلَاءَ فَقَالَ إِنَّ هَذَا لَيْسَ عَلَى مَا يَرْوُونَ إِنَّمَا عَنَى الْمَوْتُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الْحَيَاةِ فِي مَعْصِيَةِ اللَّهِ وَ الْبَلَاءُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ

I said to Abu Abdullah (asws) something which had been reported from Abu Dharr (ar), that he (ar) had said, ‘Three things which the people hate but I (ar) love those. I (ar) love the death, and I (ar) love the poverty, and I (ar) love the afflictions’. So he (asws) said: ‘This is not as how they are reporting it. But,

سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ‌ تُؤْتَى بِالْمَرْأَةِ الْحَسْنَاءِ يَوْمَ الْقِيَامَةِ الَّتِي قَدِ افْتُتِنَتْ فِي حُسْنِهَا فَتَقُولُ يَا رَبِّ حَسَّنْتَ خَلْقِي حَتَّى لَقِيتُ مَا لَقِيتُ فَيُجَاءُ بِمَرْيَمَ ع فَيُقَالُ أَنْتِ أَحْسَنُ أَوْ هَذِهِ قَدْ حَسَّنَّاهَا فَلَمْ تُفْتَتَنْ وَ يُجَاءُ بِالرَّجُلِ الْحَسَنِ الَّذِي قَدِ افْتُتِنَ فِي حُسْنِهِ فَيَقُولُ يَا رَبِّ حَسَّنْتَ خَلْقِي حَتَّى لَقِيتُ مِن

I heard Abu Abdullah (as) saying: ‘On the Day of Judgement, a beautiful woman who had done Fitna (mischief) due to her beauty will be brought. So she will say, ‘O Lord! You created me beautiful until I did what I did.‘ So Maryam (as) will come and it will be said to her, ‘Are you more beautiful or her? She had beauty i

الْغَبَرَةُ عَلَى مَنْ أَثَارَهَا هَلَكَ الْمَحَاضِيرُ[4] قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْمَحَاضِيرُ قَالَ الْمُسْتَعْجِلُونَ أَمَا إِنَّهُمْ لَنْ يُرِيدُوا إِلَّا مَنْ يَعْرِضُ لَهُمْ ثُمَّ قَالَ يَا أَبَا الْمُرْهِفِ أَمَا إِنَّهُمْ لَمْ يُرِيدُوكُمْ بِمُجْحِفَةٍ[5] إِلَّا عَرَضَ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ بِشَاغِلٍ ثُمَّ نَكَتَ أَبُو جَعْفَرٍ ع فِي الْأَرْضِ ثُمَ‌ قَالَ يَا أَبَا الْمُرْهِفِ قُلْتُ لَبَّيْكَ

The dust will be upon the one who raises it. Destroyed are the ‘الْمَحَاضِيرُ’ Mahazeyr!’ I said, ‘May I be sacrificed for you (asws), and who are the Mahazeyr?’ He (asws) said: ‘The hasty ones. But, they do not want anyone except for the one who duels with them’. Then (Imam (asws)) said: ‘O Abu Al-Murhaf, if they want

قَامَ رَسُولُ اللَّهِ‌ ص عَلَى التَّلِّ الَّذِي عَلَيْهِ مَسْجِدُ الْفَتْحِ فِي غَزْوَةِ الْأَحْزَابِ فِي لَيْلَةٍ ظَلْمَاءَ قَرَّةٍ[1] فَقَالَ مَنْ يَذْهَبُ فَيَأْتِيَنَا بِخَبَرِهِمْ وَ لَهُ الْجَنَّةُ فَلَمْ يَقُمْ أَحَدٌ ثُمَّ أَعَادَهَا فَلَمْ يَقُمْ أَحَدٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ع بِيَدِهِ‌[2] وَ مَا أَرَادَ الْقَوْمُ أَرَادُوا أَفْضَلَ مِنَ الْجَنَّةِ ثُمَّ قَالَ مَنْ هَذَا فَقَالَ حُذَيْفَةُ فَقَالَ أَ

Abu Abdullah (asws) has said: ‘The Rasool Allah (saww) stood upon the mound on which is the Masjid Al-Fatah during the military expedition of Al-Ahzaab is (built), on a dark cold night. So he (saww) said: ‘Who will go and bring their news to us, and the Paradise will be for him’. No one stood up. He (saww) then repeate

قُلْتُ لَهُ إِنَّ بَعْضَ أَصْحَابِنَا يَفْتَرُونَ وَ يَقْذِفُونَ مَنْ خَالَفَهُمْ‌[3] فَقَالَ لِي الْكَفُّ عَنْهُمْ أَجْمَلُ ثُمَّ قَالَ وَ اللَّهِ يَا أَبَا حَمْزَةَ إِنَّ النَّاسَ كُلَّهُمْ أَوْلَادُ بَغَايَا مَا خَلَا شِيعَتَنَا قُلْتُ كَيْفَ لِي بِالْمَخْرَجِ مِنْ هَذَا فَقَالَ لِي يَا أَبَا حَمْزَةَ كِتَابُ اللَّهِ الْمُنْزَلُ يَدُلُّ عَلَيْهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ لَنَا- أَهْلَ الْبَيْتِ سِ

لَمَّا وُلِدَ النَّبِيُّ ص جَاءَ رَجُلٌ مِنْ أَهْلِ الْكِتَابِ إِلَى مَلَإٍ مِنْ قُرَيْشٍ فِيهِمْ هِشَامُ بْنُ الْمُغِيرَةِ وَ الْوَلِيدُ بْنُ الْمُغِيرَةِ وَ الْعَاصُ بْنُ هِشَامٍ وَ أَبُو وَجْزَةَ بْنُ أَبِي عَمْرِو بْنِ أُمَيَّةَ وَ عُتْبَةُ بْنُ رَبِيعَةَ فَقَالَ‌ ______________________________ «بقية الحاشية من الصفحة الماضية» و سلم أن خل بين قومي و بين ميرتهم. و كان ثمامة حين أسلم قال: يا رسول اللّه و اللّه لقد

دَخَلْتُ عَلَيْهِ يَوْماً فَأَلْقَى إِلَيَّ ثِيَاباً وَ قَالَ يَا وَلِيدُ رُدَّهَا عَلَى مَطَاوِيهَا فَقُمْتُ بَيْنَ يَدَيْهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع رَحِمَ اللَّهُ الْمُعَلَّى بْنَ خُنَيْسٍ فَظَنَنْتُ أَنَّهُ شَبَّهَ قِيَامِي بَيْنَ يَدَيْهِ بِقِيَامِ الْمُعَلَّى بَيْنَ يَدَيْهِ ثُمَّ قَالَ أُفٍّ لِلدُّنْيَا أُفٍّ لِلدُّنْيَا إِنَّمَا الدُّنْيَا دَارُ بَلَاءٍ يُسَلِّطُ اللَّهُ فِيهَا عَدُوَّهُ عَلَى وَلِيِّهِ

I came up to Abu Abdullah (asws) one day, so he (asws) presented to me a piece of cloth and said: ‘O Waleed, fold this upon its corners’. So I stood up in front of him (asws). Abu Abdullah (asws) said: ‘May Allah (azwj) have Mercy on Moalla Bin Khunays’. So I though he (asws) is comparing my standing in front of him (a