سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ نَبِيٍّ جَاءَ قَطُّ إِلَّا بِمَعْرِفَةِ حَقِّنَا وَ تَفْضِيلِنَا عَلَى مَنْ سِوَانَا.
"There has never been a prophet who came except with the knowledge of our rights and our preeminence over others."
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ كُنْتُمْ حَيْثُ كُنْتُمْ فِي الْأَظِلَّةِ فَقَالَ يَا مُفَضَّلُ كُنَّا عِنْدَ رَبِّنَا لَيْسَ عِنْدَهُ أَحَدٌ غَيْرُنَا فِي ظُلَّةٍ خَضْرَاءَ نُسَبِّحُهُ وَ نُقَدِّسُهُ وَ نُهَلِّلُهُ وَ نُمَجِّدُهُ وَ مَا مِنْ مَلَكٍ مُقَرَّبٍ وَ لَا ذِي رُوحٍ غَيْرُنَا حَتَّى بَدَا لَهُ فِي خَلْقِ الْأَشْيَاءِ فَخَلَقَ مَا شَاءَ كَيْفَ شَاءَ مِنَ الْمَلَائِكَةِ وَ غَيْرِهِمْ ثُمَّ أَنْهَى عِلْ
“Once I asked Abu ‘Abdallah (AS), “How did you exist when you existed in the shadows?” The Imam (AS) said, “O Mufadhal, we were in the presence of our Lord and there was no one else in the green shadow. We spoke of His Glory, Holiness, acknowledged Him as the Lords and spoke of His Majesty. There was no angel even of t
إِنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ مَثَّلَ لِي أُمَّتِي فِي الطِّينِ وَ عَلَّمَنِي أَسْمَاءَهُمْ كَمَا عَلَّمَ آدَمَ الْأَسْماءَ كُلَّها فَمَرَّ بِي أَصْحَابُ الرَّايَاتِ فَاسْتَغْفَرْتُ لِعَلِيٍّ وَ شِيعَتِهِ إِنَّ رَبِّي وَعَدَنِي فِي شِيعَةِ عَلِيٍّ خَصْلَةً قِيلَ يَا رَسُولَ اللَّهِ وَ مَا هِيَ قَالَ الْمَغْفِرَةُ لِمَنْ آمَنَ مِنْهُمْ وَ أَنْ لَا يُغَادِرَ مِنْهُمْ صَغِيرَةً وَ لا كَبِيرَةً وَ لَهُمْ
“The Messenger of Allah has said, ‘Allah presented my ’Ummah (followers) to me in the realm of clay and taught me their names just as He had taught all the names to Adam. The (groups of) people of flags passed by and I prayed to ask forgiveness for Ali (AS) and his followers. My Lord has promised me a quality for the S
فِي خُطْبَةٍ لَهُ خَاصَّةً يَذْكُرُ فِيهَا حَالَ النَّبِيِّ وَ الْأَئِمَّةِ ع وَ صِفَاتِهِمْ فَلَمْ يَمْنَعْ رَبَّنَا لِحِلْمِهِ وَ أَنَاتِهِ وَ عَطْفِهِ مَا كَانَ مِنْ عَظِيمِ جُرْمِهِمْ وَ قَبِيحِ أَفْعَالِهِمْ أَنِ انْتَجَبَ لَهُمْ أَحَبَّ أَنْبِيَائِهِ إِلَيْهِ وَ أَكْرَمَهُمْ عَلَيْهِ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ ع فِي حَوْمَةِ الْعِزِّ مَوْلِدُهُ وَ فِي دَوْمَةِ الْكَرَمِ مَحْتِدُهُ غَيْرَ مَشُوبٍ حَسَبُهُ وَ
17. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Ishaq ibn Ghalib from Abu ‘Abdallah (AS) in a special sermon in which he has described the The Holy Prophet (AS) and the Imams (AS), and their qualities as follows: “The great sins and people’s bad deeds did not prevent
لَمَّا كَانَ الْيَوْمُ الَّذِي قُبِضَ فِيهِ- أَمِيرُ الْمُؤْمِنِينَ ع ارْتَجَ[2] الْمَوْضِعُ بِالْبُكَاءِ وَ دَهِشَ النَّاسُ كَيَوْمَ قُبِضَ النَّبِيُّ ص وَ جَاءَ رَجُلٌ بَاكِياً وَ هُوَ مُسْرِعٌ مُسْتَرْجِعٌ وَ هُوَ يَقُولُ الْيَوْمَ انْقَطَعَتْ خِلَافَةُ النُّبُوَّةِ حَتَّى وَقَفَ عَلَى بَابِ الْبَيْتِ الَّذِي فِيهِ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ رَحِمَكَ اللَّهُ يَا أَبَا الْحَسَنِ كُنْتَ أَوَّلَ الْقَوْمِ إِسْ
4. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Barqi from Ahmad ibn Zayd al-Naysaburi who has said that narrated to me ‘Umar ibn Ibrahim al-Hashimi from ‘Abd al-Malik ibn ‘Umar from ’Asid ibn Safwan the companion of the Messenger of Allah who has said the following. “On the day that Ami
لَمَّا وُلِدَتْ فَاطِمَةُ ع أَوْحَى اللَّهُ إِلَى مَلَكٍ فَأَنْطَقَ بِهِ لِسَانَ مُحَمَّدٍ ص فَسَمَّاهَا فَاطِمَةَ ثُمَّ قَالَ إِنِّي فَطَمْتُكِ بِالْعِلْمِ وَ فَطَمْتُكِ مِنَ الطَّمْثِ ثُمَّ قَالَ أَبُو جَعْفَرٍ ع وَ اللَّهِ لَقَدْ فَطَمَهَا اللَّهُ بِالْعِلْمِ وَ عَنِ الطَّمْثِ فِي الْمِيثَاقِ.
“When Fatima (a.s.) was born Allah sent an angel to make the tongue of Muhammad (sw) call her ‘Fatima’. Then he said, “I set you free (from ignorance) with knowledge and set you free from menses.” Abu Ja‘far (a.s.) then said, “By Allah, He had set her free with knowledge (from ignorance) and from menses at the time uni
إِنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ الْأَنْصَارِيَّ كَانَ آخِرَ مَنْ بَقِيَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ[1] وَ كَانَ رَجُلًا مُنْقَطِعاً إِلَيْنَا أَهْلَ الْبَيْتِ وَ كَانَ يَقْعُدُ فِي مَسْجِدِ رَسُولِ اللَّهِ ص وَ هُوَ مُعْتَجِرٌ[2] بِعِمَامَةٍ سَوْدَاءَ وَ كَانَ يُنَادِي يَا بَاقِرَ الْعِلْمِ يَا بَاقِرَ الْعِلْمِ فَكَانَ أَهْلُ الْمَدِينَةِ يَقُولُونَ- جَابِرٌ يَهْجُرُ فَكَانَ يَقُولُ لَا وَ اللَّهِ مَا أَهْجُرُ
'Jabir ibn ‘Abdallah al-Ansari was last surviving of the companions of the Messenger of Allah. He was a devoted follower of us, Ahl al-Bayt. He would sit in the Mosque of the Messenger of Allah, wearing a black turban. He would call, 'O Baqir al-‘Ilm, O Baqir al-‘Ilm, (a person of deep knowledge)' The people of Medina
دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ لَهُ أَنْتُمْ وَرَثَةُ رَسُولِ اللَّهِ ص قَالَ نَعَمْ قُلْتُ رَسُولُ اللَّهِ ص وَارِثُ الْأَنْبِيَاءِ عَلِمَ كُلَّ مَا عَلِمُوا قَالَ لِي نَعَمْ قُلْتُ فَأَنْتُمْ تَقْدِرُونَ عَلَى أَنْ تُحْيُوا الْمَوْتَى وَ تُبْرِءُوا الْأَكْمَهَ وَ الْأَبْرَصَ قَالَ نَعَمْ بِإِذْنِ اللَّهِ ثُمَّ قَالَ لِيَ ادْنُ مِنِّي يَا أَبَا مُحَمَّدٍ فَدَنَوْتُ مِنْهُ فَمَسَحَ عَلَى وَجْهِي وَ عَلَى عَ
“Once I went to see abu Ja‘far (a.s.) and asked him, “Are you the heirs of the Messenger of Allah?” He said, “Yes, we are his heirs.” I then asked, “Was the Messenger of Allah the heir of the prophets and knew all that they knew?” He said to me, “Yes, it is true.” I then asked, “Do you have the power to bring the dead
لَمَّا حُمِلَ أَبُو جَعْفَرٍ ع إِلَى الشَّامِ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَ صَارَ بِبَابِهِ قَالَ لِأَصْحَابِهِ وَ مَنْ كَانَ بِحَضْرَتِهِ مِنْ بَنِي أُمَيَّةَ إِذَا رَأَيْتُمُونِي قَدْ وَبَّخْتُ مُحَمَّدَ بْنَ عَلِيٍّ ثُمَّ رَأَيْتُمُونِي قَدْ سَكَتُّ فَلْيُقْبِلْ عَلَيْهِ كُلُّ رَجُلٍ مِنْكُمْ فَلْيُوَبِّخْهُ ثُمَّ أَمَرَ أَنْ يُؤْذَنَ لَهُ فَلَمَّا دَخَلَ عَلَيْهِ أَبُو جَعْفَرٍ ع قَالَ بِيَدِهِ السَّلَام
“When abu Ja‘far (a.s.) was taken to al-Sham (Damascus) to the court of hisham ibn ‘Abd al-Malik. When arrived at his door he (Hisham) instructed his people from the Amawids, “When I will finish exasperating Muhammad ibn Ali (a.s.) and stop then each of you one after the other should reprimand and level blames on him.”
قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ سَعِيدُ بْنُ الْمُسَيَّبِ وَ الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَ أَبُو خَالِدٍ الْكَابُلِيُّ مِنْ ثِقَاتِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ وَ كَانَتْ أُمِّي مِمَّنْ آمَنَتْ وَ اتَّقَتْ وَ أَحْسَنَتْ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ* قَالَ وَ قَالَتْ أُمِّي قَالَ أَبِي يَا أُمَّ فَرْوَةَ إِنِّي لَأَدْعُو اللَّهَ لِمُذْنِبِي شِيعَتِنَا فِي الْيَوْمِ وَ اللَّيْلَةِ أَلْفَ
“Abu ‘Abdallah (a.s.) has said, ‘Sa‘id ibn al-Musayyib, al-Qasim ibn Muhammad Ibn Abi Bakr and Abu al-Khalid al-Kabuli were of the trusted and reliable companions of Ali ibn al-Husayn (a.s.).” The Imam (a.s.) has said, “My mother was a true believer, pious and a person of good deeds. Allah loves the people of good deed
كُنْتُ عِنْدَ أَبِي الْحَسَنِ مُوسَى ع إِذْ أَتَاهُ رَجُلٌ نَصْرَانِيٌّ وَ نَحْنُ مَعَهُ بِالْعُرَيْضِ[2] فَقَالَ لَهُ النَّصْرَانِيُّ أَتَيْتُكَ مِنْ بَلَدٍ بَعِيدٍ وَ سَفَرٍ شَاقٍّ وَ سَأَلْتُ رَبِّي مُنْذُ ثَلَاثِينَ سَنَةً أَنْ يُرْشِدَنِي إِلَى خَيْرِ الْأَدْيَانِ وَ إِلَى خَيْرِ الْعِبَادِ وَ أَعْلَمِهِمْ وَ أَتَانِي آتٍ فِي النَّوْمِ فَوَصَفَ لِي رَجُلًا بِعُلْيَا دِمَشْقَ فَانْطَلَقْتُ حَتَّى أَتَيْتُهُ فَكَ
“I was in the presence of abu al-Hassan Musa (a.s.) that a Christian man came to see him. At this time we were with him in al-‘Urayd. The Christian man said, “I have come to you from a far away place after a difficult journey. I have been praying to my Lord for thirty years to guide me to the best of the religions and
كُنْتُ عِنْدَ أَبِي إِبْرَاهِيمَ ع وَ أَتَاهُ رَجُلٌ مِنْ أَهْلِ نَجْرَانَ الْيَمَنِ مِنَ الرُّهْبَانِ وَ مَعَهُ رَاهِبَةٌ فَاسْتَأْذَنَ لَهُمَا الْفَضْلُ بْنُ سَوَّارٍ فَقَالَ لَهُ إِذَا كَانَ غَداً فَأْتِ بِهِمَا عِنْدَ بِئْرِ أُمِّ خَيْرٍ قَالَ فَوَافَيْنَا مِنَ الْغَدِ فَوَجَدْنَا الْقَوْمَ قَدْ وَافَوْا فَأَمَرَ بِخَصَفَةِ بَوَارِيَّ ثُمَّ جَلَسَ وَ جَلَسُوا فَبَدَأَتِ الرَّاهِبَةُ بِالْمَسَائِلِ فَسَأَلَتْ عَنْ
“Once I was in the presence of abu Ibrahim (a.s.) that a monk and a nun from the people of Najran, Yemen came to see him. al-Fadl ibn Sawwar sought permission for them and the Imam (a.s.) said, “Tomorrow bring them to the well of ’Umm Khaayr.” The narrator has said that on the next day we went to see him and we found t
سَمِعْتُ الْعَبْدَ الصَّالِحَ يَنْعَى إِلَى رَجُلٍ نَفْسَهُ فَقُلْتُ فِي نَفْسِي وَ إِنَّهُ لَيَعْلَمُ مَتَى يَمُوتُ الرَّجُلُ مِنْ شِيعَتِهِ فَالْتَفَتَ إِلَيَّ شِبْهَ الْمُغْضَبِ فَقَالَ يَا إِسْحَاقُ قَدْ كَانَ رُشَيْدٌ الْهَجَرِيُّ يَعْلَمُ عِلْمَ الْمَنَايَا وَ الْبَلَايَا وَ الْإِمَامُ أَوْلَى بِعِلْمِ ذَلِكَ ثُمَّ قَالَ يَا إِسْحَاقُ اصْنَعْ مَا أَنْتَ صَانِعٌ فَإِنَّ عُمُرَكَ قَدْ فَنِيَ وَ إِنَّكَ تَمُوتُ إِ
“Once I heard the pious servant of Allah giving the news of his own death to a man. I thought that he might or might not know when a person from his Shi‘a (followers) would die. He turned to me as if angry and said, “O Ishaq, if Rashid al-Hajri possessed the knowledge of deaths and suffering, the necessity for such kno
لَمَّا انْقَضَى أَمْرُ الْمَخْلُوعِ[1] وَ اسْتَوَى الْأَمْرُ لِلْمَأْمُونِ كَتَبَ إِلَى الرِّضَا ع يَسْتَقْدِمُهُ إِلَى خُرَاسَانَ فَاعْتَلَّ عَلَيْهِ أَبُو الْحَسَنِ ع بِعِلَلٍ فَلَمْ يَزَلِ الْمَأْمُونُ يُكَاتِبُهُ فِي ذَلِكَ حَتَّى عَلِمَ أَنَّهُ لَا مَحِيصَ لَهُ وَ أَنَّهُ لَا يَكُفُّ عَنْهُ فَخَرَجَ ع وَ لِأَبِي جَعْفَرٍ ع سَبْعُ سِنِينَ فَكَتَبَ إِلَيْهِ الْمَأْمُونُ لَا تَأْخُذْ عَلَى طَرِيقِ الْجَبَلِ وَ قُم
7. Ali ibn Ibrahim has narrated from from Yasir al-Khadim and al-Rayyan ibn al-Salt all have said the following. “When the matter of the deposed Caliph (Amin) ended and it was established for al-Ma’mun he wrote to al-Rida asking to come to Khurasan. Abu al-Hassan (a.s.) in reply presented certain reason to justify his
مُحَمَّدٌ وَ كَانَ زَيْدِيّاً قَالَ: كُنْتُ بِالْعَسْكَرِ فَبَلَغَنِي أَنَّ هُنَاكَ رَجُلٌ مَحْبُوسٌ أُتِيَ بِهِ مِنْ نَاحِيَةِ الشَّامِ مَكْبُولًا[2] وَ قَالُوا إِنَّهُ تَنَبَّأَ[3] قَالَ عَلِيُّ بْنُ خَالِدٍ فَأَتَيْتُ الْبَابَ وَ دَارَيْتُ الْبَوَّابِينَ وَ الْحَجَبَةَ حَتَّى وَصَلْتُ إِلَيْهِ فَإِذَا رَجُلٌ لَهُ فَهْمٌ فَقُلْتُ يَا هَذَا مَا قِصَّتُكَ وَ مَا أَمْرُكَ قَالَ إِنِّي كُنْتُ رَجُلًا بِالشَّامِ أَعْبُد
“Muhammad who belonged to Zaydi sect said to me this. “I was in the army camp and I was told that there was a prisoner brought from the area of al-Sham (Syria) tied up and that he has proclaimed himself a prophet.” Ali ibn Khalid has said, “I went to him and found my way through the guards until I reached him. I found
خَرَجَ ع عَلَيَّ فَنَظَرْتُ إِلَى رَأْسِهِ وَ رِجْلَيْهِ لِأَصِفَ قَامَتَهُ لِأَصْحَابِنَا بِمِصْرَ فَبَيْنَا أَنَا كَذَلِكَ حَتَّى قَعَدَ وَ قَالَ يَا عَلِيُّ إِنَّ اللَّهَ احْتَجَّ فِي الْإِمَامَةِ بِمِثْلِ مَا احْتَجَّ فِي النُّبُوَّةِ فَقَالَ- وَ آتَيْناهُ الْحُكْمَ صَبِيًّا[1] قَالَ وَ لَمَّا بَلَغَ أَشُدَّهُ[2] وَ بَلَغَ أَرْبَعِينَ سَنَةً[3] فَقَدْ يَجُوزُ أَنْ يُؤْتَى الْحُكْمَ[4] صَبِيّاً وَ يَجُوزُ أَنْ
“He (abu Ja‘far Muhammad ibn Ali al-Rida (a.s.) came out to me and I looked at his head and legs so I would be able to describe him physically to our people in Egypt. I kept looking until he sat down and said, “ O Ali, Allah’s presentation of proofs in support of Imam’s Imamat (Leadership with Divine Authority) is the
دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع[3] فَقَالَ يَا مُحَمَّدُ حَدَثَ بِآلِ فَرَجٍ حَدَثٌ فَقُلْتُ مَاتَ عُمَرُ فَقَالَ الْحَمْدُ لِلَّهِ حَتَّى أَحْصَيْتُ لَهُ أَرْبَعاً وَ عِشْرِينَ مَرَّةً فَقُلْتُ يَا سَيِّدِي لَوْ عَلِمْتُ أَنَّ هَذَا يَسُرُّكَ لَجِئْتُ حَافِياً أَعْدُو إِلَيْكَ قَالَ يَا مُحَمَّدُ أَ وَ لَا تَدْرِي مَا قَالَ لَعَنَهُ اللَّهُ لِمُحَمَّدِ بْنِ عَلِيٍّ أَبِي قَالَ قُلْتُ لَا قَالَ خَاطَبَهُ فِي شَيْء
“Once I went to see abu al-Hassan (a.s.). He said, “O Muhammad, has something happened to the family of al-Faraj (the governor of al-Madina )?” I said, “Yes, ‘Umar (a member of al-Faraj family) has died.” The Imam (a.s.) said, “All thanks and praise belongs to Allah.” He said it twenty four times. I then said, “My mast
أَخَذْتُ نُسْخَةَ كِتَابِ الْمُتَوَكِّلِ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ع مِنْ يَحْيَى بْنِ هَرْثَمَةَ فِي سَنَةِ ثَلَاثٍ وَ أَرْبَعِينَ وَ مِائَتَيْنِ وَ هَذِهِ نُسْخَتُهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* أَمَّا بَعْدُ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ عَارِفٌ بِقَدْرِكَ رَاعٍ لِقَرَابَتِكَ مُوجِبٌ لِحَقِّكَ يُقَدِّرُ مِنَ الْأُمُورِ فِيكَ وَ فِي أَهْلِ بَيْتِكَ مَا أَصْلَحَ اللَّهُ بِهِ حَالَكَ وَ حَالَهُمْ وَ
7. Muhammad ibn Yahya has narrated from a number of our people the following. “I took a copy of the letter of Al-Mutawakkil to abu al-Hassan (a.s.), the third from Yahya ibn Harthama in the year two hundred forty three that read as follows. “In the name of Allah, the Beneficent, the Merciful. Thereafter, Amir al-Mu’min
حُبِسَ أَبُو مُحَمَّدٍ عِنْدَ عَلِيِّ بْنِ نَارْمَشَ وَ هُوَ أَنْصَبُ النَّاسِ وَ أَشَدُّهُمْ عَلَى آلِ أَبِي طَالِبٍ وَ قِيلَ لَهُ افْعَلْ بِهِ وَ افْعَلْ[2] فَمَا أَقَامَ عِنْدَهُ إِلَّا يَوْماً حَتَّى وَضَعَ خَدَّيْهِ لَهُ وَ كَانَ لَا يَرْفَعُ بَصَرَهُ إِلَيْهِ إِجْلَالًا وَ إِعْظَاماً فَخَرَجَ مِنْ عِنْدِهِ وَ هُوَ أَحْسَنُ النَّاسِ بَصِيرَةً وَ أَحْسَنُهُمْ فِيهِ قَوْلًا.
“Abu Muhammad (a.s.) was imprisoned under the supervision of Ali ibn Narmasha who was extremely hostile towards the descendants of abu Talib. He was told to treat him (abu Muhammad (a.s.) as he (the guard) wished. He stayed with him only for day and the guard who was hostile towards him became so submissive before him
سَمِعْتُ أَبَا مُحَمَّدٍ غَيْرَ مَرَّةٍ يُكَلِّمُ غِلْمَانَهُ بِلُغَاتِهِمْ- تُرْكٍ وَ رُومٍ وَ صَقَالِبَةٍ فَتَعَجَّبْتُ مِنْ ذَلِكَ وَ قُلْتُ هَذَا وُلِدَ بِالْمَدِينَةِ وَ لَمْ يَظْهَرْ لِأَحَدٍ حَتَّى مَضَى أَبُو الْحَسَنِ ع وَ لَا رَآهُ أَحَدٌ فَكَيْفَ هَذَا أُحَدِّثُ نَفْسِي بِذَلِكَ فَأَقْبَلَ عَلَيَّ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَيَّنَ حُجَّتَهُ مِنْ سَائِرِ خَلْقِهِ بِكُلِّ شَيْءٍ وَ يُعْطِي
11. Ishaq has narrated from Ahmad ibn Muhammad al-Aqra‘ who has said that narrated to me abuhz Nasir al-Khadim the following. “I had heard many times that abu Muhammad (a.s.) to each of his Roman, Turkish and Saqaliba slaves in their own languages. It was astonishing to me and I would think that he is born in al-Madina
اخْتَلَجَ فِي صَدْرِي مَسْأَلَتَانِ أَرَدْتُ الْكِتَابَ فِيهِمَا إِلَى أَبِي مُحَمَّدٍ ع فَكَتَبْتُ أَسْأَلُهُ عَنِ الْقَائِمِ ع إِذَا قَامَ بِمَا يَقْضِي وَ أَيْنَ مَجْلِسُهُ الَّذِي يَقْضِي فِيهِ بَيْنَ النَّاسِ وَ أَرَدْتُ أَنْ أَسْأَلَهُ عَنْ شَيْءٍ لِحُمَّى الرِّبْعِ فَأَغْفَلْتُ خَبَرَ الْحُمَّى فَجَاءَ الْجَوَابُ سَأَلْتَ عَنِ الْقَائِمِ فَإِذَا قَامَ قَضَى بَيْنَ النَّاسِ بِعِلْمِهِ كَقَضَاءِ دَاوُدَ ع لَا ي
“Two issues would poke in my chest which made me to write to abu Muhammad (a.s.). I wrote about Al-Qa’im (the one who will rise with Divine Authority). “When he rise by what means he will judge among the people and where will be his court house?” I also wanted to ask him about alternating fever but I had missed to ment
شَكَكْتُ عِنْدَ مُضِيِّ أَبِي مُحَمَّدٍ ع وَ اجْتَمَعَ عِنْدَ أَبِي مَالٌ جَلِيلٌ فَحَمَلَهُ وَ رَكِبَ السَّفِينَةَ وَ خَرَجْتُ مَعَهُ مُشَيِّعاً فَوُعِكَ[1] وَعْكاً شَدِيداً فَقَالَ يَا بُنَيَّ رُدَّنِي فَهُوَ الْمَوْتُ وَ قَالَ لِيَ اتَّقِ اللَّهَ فِي هَذَا الْمَالِ وَ أَوْصَى إِلَيَّ فَمَاتَ فَقُلْتُ فِي نَفْسِي لَمْ يَكُنْ أَبِي لِيُوصِيَ بِشَيْءٍ غَيْرِ صَحِيحٍ أَحْمِلُ هَذَا الْمَالَ إِلَى الْعِرَاقِ وَ أَكْت
“At the time abu Muhammad (a.s.) passed away I had doubts. Large quantities of commodities (of religious dues) were accumulated with my father. He loaded them in a boat and himself also embarked. I was with him to say farewell to him. He began to feel severe fever and asked me to take him back home because he said, “It
خَرَجَ بِي نَاصُورٌ عَلَى مَقْعَدَتِي فَأَرَيْتُهُ الْأَطِبَّاءَ وَ أَنْفَقْتُ عَلَيْهِ مَالًا فَقَالُوا لَا نَعْرِفُ لَهُ دَوَاءً فَكَتَبْتُ رُقْعَةً أَسْأَلُ الدُّعَاءَ فَوَقَّعَ ع إِلَيَّ أَلْبَسَكَ اللَّهُ الْعَافِيَةَ وَ جَعَلَكَ مَعَنَا فِي الدُّنْيَا وَ الْآخِرَةِ قَالَ فَمَا أَتَتْ عَلَيَّ جُمْعَةٌ حَتَّى عُوفِيتُ وَ صَارَ مِثْلَ رَاحَتِي فَدَعَوْتُ طَبِيباً مِنْ أَصْحَابِنَا وَ أَرَيْتُهُ إِيَّاهُ فَقَالَ مَ
“A boil had grown on my heaps. I sought treament from several physicians and spent money but they said that they knew of no medicine for it. I then wrote a letter to him (the twelfth Imam (a.s.) requesting him to pray. He wrote back to me with his signature, “May Allah grant you good health and place you with us in thi
كَتَبَ أَبِي بِخَطِّهِ كِتَاباً فَوَرَدَ جَوَابُهُ ثُمَّ كَتَبْتُ بِخَطِّي فَوَرَدَ جَوَابُهُ ثُمَّ كَتَبَ بِخَطِّهِ رَجُلٌ مِنْ فُقَهَاءِ أَصْحَابِنَا فَلَمْ يَرِدْ جَوَابُهُ فَنَظَرْنَا فَكَانَتِ الْعِلَّةُ أَنَّ الرَّجُلَ تَحَوَّلَ قَرْمَطِيّاً قَالَ الْحَسَنُ بْنُ الْفَضْلِ فَزُرْتُ الْعِرَاقَ وَ وَرَدْتُ طُوسَ وَ عَزَمْتُ أَنْ لَا أَخْرُجَ إِلَّا عَنْ بَيِّنَةٍ مِنْ أَمْرِي وَ نَجَاحٍ مِنْ حَوَائِجِي وَ لَوِ احْ
13. Al-Hassan ibn al-Fadl ibn Yazid al-Yamani has said the following. “My father wrote in his own had writing he received back a response. I then wrote in my own hand writing I also received back a response. One of our Fuqaha’ (scholar of law) wrote in his own hand writing but he did not receive any response. We then b
كَانَ رَجُلٌ مِنْ نُدَمَاءِ روزحسنى[2] وَ آخَرُ مَعَهُ فَقَالَ لَهُ هُوَ ذَا يَجْبِي الْأَمْوَالَ وَ لَهُ وُكَلَاءُ وَ سَمَّوْا جَمِيعَ الْوُكَلَاءِ فِي النَّوَاحِي وَ أُنْهِيَ ذَلِكَ إِلَى عُبَيْدِ اللَّهِ بْنِ سُلَيْمَانَ الْوَزِيرِ فَهَمَّ الْوَزِيرُ بِالْقَبْضِ عَلَيْهِمْ فَقَالَ السُّلْطَانُ اطْلُبُوا أَيْنَ هَذَا الرَّجُلُ فَإِنَّ هَذَا أَمْرٌ غَلِيظٌ فَقَالَ عُبَيْدُ اللَّهِ بْنُ سُلَيْمَانَ نَقْبِضُ عَلَى ال
30. Al-Husayn ibn al-Hassan al-‘Alawi has said the following. “A man who was an informer for Ruz Hassani with another man with him once said to Ruz, “This man (al-Mahdi (a.s.) is out there. Money is collected for him. He has representatives in many places. They mentioned his representatives by their names in different
شَهِدْتُ جِنَازَةَ أَبِي بَكْرٍ يَوْمَ مَاتَ وَ شَهِدْتُ عُمَرَ حِينَ بُويِعَ وَ عَلِيٌّ ع جَالِسٌ نَاحِيَةً فَأَقْبَلَ غُلَامٌ يَهُودِيٌّ جَمِيلُ الْوَجْهِ بَهِيٌّ عَلَيْهِ ثِيَابُ حِسَانٌ وَ هُوَ مِنْ وُلْدِ هَارُونَ حَتَّى قَامَ عَلَى رَأْسِ عُمَرَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْتَ أَعْلَمُ هَذِهِ الْأُمَّةِ بِكِتَابِهِمْ وَ أَمْرِ نَبِيِّهِمْ قَالَ فَطَأْطَأَ عُمَرُ رَأْسَهُ فَقَالَ إِيَّاكَ أَعْنِي وَ أَ
“I was present in the funeral procession of abu Bakr the day it took place. I was also present when ‘Umar took oath of allegiance and Ali (a.s.) was sitting on the side. A young, good looking, well dressed Jewish boy came. He was a descendant of Harun and he stood (on a place that was) above ’Umar and asked, “O Amir al
كُنْتُ حَاضِراً لَمَّا هَلَكَ أَبُو بَكْرٍ وَ اسْتَخْلَفَ عُمَرَ أَقْبَلَ يَهُودِيٌّ مِنْ عُظَمَاءِ يَهُودِ يَثْرِبَ وَ تَزْعُمُ يَهُودُ الْمَدِينَةِ أَنَّهُ أَعْلَمُ أَهْلِ زَمَانِهِ حَتَّى رُفِعَ إِلَى عُمَرَ فَقَالَ لَهُ يَا عُمَرُ إِنِّي جِئْتُكَ أُرِيدُ الْإِسْلَامَ فَإِنْ أَخْبَرْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ فَأَنْتَ أَعْلَمُ أَصْحَابِ مُحَمَّدٍ بِالْكِتَابِ وَ السُّنَّةِ وَ جَمِيعِ مَا أُرِيدُ أَنْ أَسْأَلَ
“I was (in the city of al-Madina) when abu Bakr was no more and he appointed ‘Umar as his successor. Once one of the great Jewish men of Yathrib came to ‘Umar. The Jewish people of the city of al-Madina thought that he (‘Umar) was the most knowledgeable person of his time.He came to ‘Umar and said, “O ‘Umar, I have com
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْعَنْبَرِ وَ غَوْصِ اللُّؤْلُؤِ فَقَالَ ع عَلَيْهِ الْخُمُسُ[3]. كَمَلَ الْجُزْءُ الثَّانِي مِنْ كِتَابِ الْحُجَّةِ مِنْ كِتَابِ الْكَافِي وَ يَتْلُوهُ كِتَابُ الْإِيمَانِ وَ الْكُفْرِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ السَّلَامُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ. (تنبيه) [في توضيح حديث احتجاج الصادق عليه السّلام على الزّنديق الذي وعدناه توضيحه في ص
لَوْ عَلِمَ النَّاسُ كَيْفَ ابْتِدَاءُ الْخَلْقِ مَا اخْتَلَفَ اثْنَانِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ كُنْ مَاءً عَذْباً أَخْلُقْ مِنْكَ جَنَّتِي وَ أَهْلَ طَاعَتِي وَ كُنْ مِلْحاً أُجَاجاً أَخْلُقْ مِنْكَ نَارِي وَ أَهْلَ مَعْصِيَتِي ثُمَّ أَمَرَهُمَا فَامْتَزَجَا فَمِنْ ذَلِكَ صَارَ يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَ الْكَافِرُ الْمُؤْمِنَ ثُمَّ أَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ
“Had people known how the beginning of the creation was, no one would have disagreed with another person. Allah, the Majestic, the Glorious, before creating the creatures said, ‘Be a sweet water so I create from you My paradise and people who obey My commands. Be very salty water; from you I create My fire and those wh
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَيْثُ خَلَقَ الْخَلْقَ خَلَقَ مَاءً عَذْباً وَ مَاءً مَالِحاً أُجَاجاً فَامْتَزَجَ الْمَاءَانِ فَأَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ فَعَرَكَهُ عَرْكاً شَدِيداً فَقَالَ لِأَصْحَابِ الْيَمِينِ وَ هُمْ كَالذَّرِّ يَدِبُّونَ إِلَى الْجَنَّةِ بِسَلَامٍ وَ قَالَ لِأَصْحَابِ الشِّمَالِ إِلَى النَّارِ وَ لَا أُبَالِي ثُمَّ قَالَ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى شَهِدْنا أَنْ تَقُولُو
“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 l
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَخْرَجَ ذُرِّيَّةَ آدَمَ ع مِنْ ظَهْرِهِ[4] لِيَأْخُذَ عَلَيْهِمُ الْمِيثَاقَ بِالرُّبُوبِيَّةِ لَهُ وَ بِالنُّبُوَّةِ لِكُلِّ نَبِيٍّ فَكَانَ أَوَّلَ مَنْ أَخَذَ لَهُ عَلَيْهِمُ الْمِيثَاقَ بِنُبُوَّتِهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ص ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ لآِدَمَ انْظُرْ مَا ذَا تَرَى قَالَ فَنَظَرَ آدَمُ ع إِلَى ذُرِّيَّتِهِ وَ
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 descendent
سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ[3] قَالَ الْحَنِيفِيَّةُ مِنَ الْفِطْرَةِ الَّتِي فَطَرَ اللَّهُ النَّاسَ عَلَيْها لا تَبْدِيلَ لِخَلْقِ اللَّهِ- قَالَ فَطَرَهُمْ عَلَى الْمَعْرِفَةِ بِهِ قَالَ زُرَارَةُ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ
“I asked him (a.s.) about the words of Allah, the Majestic, the Glorious, ‘They are humble before Allah and they do not consider anything as partners of Allah.’ The Imam said, ‘Humbleness comes from the nature with which Allah has created all people and there is no change in the creation of Allah.’ The Imam also said,
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي بِدَعَائِمِ الْإِسْلَامِ الَّتِي لَا يَسَعُ أَحَداً التَّقْصِيرُ عَنْ مَعْرِفَةِ شَيْءٍ مِنْهَا الَّذِي مَنْ قَصَّرَ عَنْ مَعْرِفَةِ شَيْءٍ مِنْهَا فَسَدَ دِينُهُ وَ لَمْ يَقْبَلِ [اللَّهُ] مِنْهُ عَمَلَهُ وَ مَنْ عَرَفَهَا وَ عَمِلَ بِهَا صَلَحَ لَهُ دِينُهُ وَ قَبِلَ مِنْهُ عَمَلَهُ وَ لَمْ يَضِقْ[1] بِهِ مِمَّا هُوَ فِيهِ لِجَهْلِ شَيْءٍ مِنَ الْأُمُورِ جَهِلَهُ فَ
“Once I said to Abu ‘Abdillah (a.s.) ‘Teach me, please, the basic principles of Islam that are necessary for everyone to know to his limits of understanding, and if he fails to learn them to the necessary levels his religion is destroyed and Allah does not accept his deeds. What is the limit of learning about the deeds
دَخَلَ رَجُلٌ عَلَى أَبِي جَعْفَرٍ ع وَ مَعَهُ صَحِيفَةٌ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع هَذِهِ صَحِيفَةُ مُخَاصِمٍ يَسْأَلُ[1] عَنِ الدِّينِ الَّذِي يُقْبَلُ فِيهِ الْعَمَلُ فَقَالَ رَحِمَكَ اللَّهُ هَذَا الَّذِي أُرِيدُ فَقَالَ أَبُو جَعْفَرٍ ع شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً ص عَبْدُهُ وَ رَسُولُهُ وَ تُقِرَّ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ الْوَلَايَةُ لَنَ
13. It is narrated from him (narrator of the Hadith above) from Mu’alla ibn Muhammad from al-Washsha’ from Aban from Isma’il al-Ja’fi who has said the following: “Once a man came to abu Ja’far, recipient of divine supreme covenant. He had a book with him. Abu Ja’far said, ‘This is the book of a polemicist who wants to
إِنَّ [أُ] نَاساً تَكَلَّمُوا فِي هَذَا الْقُرْآنِ بِغَيْرِ عِلْمٍ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ- هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ[2]- الْآيَةَ فَ
Abu Ja’far (a.s.) has said, ‘Certain people have spoken from this Holy Quran without knowledge. It is because Allah, the Most Holy, the Most High, has said, “It is Allah Who has revealed the Book to you in which certain verses are clear statements (that accept no interpretation), and these are the fundamental ideas of
قُلْتُ لَهُ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يَقْبَلُ اللَّهُ شَيْئاً إِلَّا بِهِ قُلْتُ وَ مَا هُوَ قَالَ- الْإِيمَانُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً قَالَ قُلْتُ أَ لَا تُخْبِرُنِي عَنِ الْإِيمَانِ أَ قَوْلٌ هُوَ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ فَقَالَ الْإِيمَانُ عَمَلٌ
1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that narrated to us abu ‘Amr al-Zubayri who has said the following: “I said to abu ‘Abd Allah (a.s.) ‘O scholar, tell me which deed is more virtuous before Allah?’ He said, ‘It is the deed without which Allah does
سَأَلَ رَجُلٌ الْعَالِمَ ع فَقَالَ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يُقْبَلُ عَمَلٌ إِلَّا بِهِ فَقَالَ وَ مَا ذَلِكَ قَالَ الْإِيمَانُ بِاللَّهِ الَّذِي هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً[1] وَ أَسْنَاهَا حَظّاً وَ أَشْرَفُهَا مَنْزِلَةً قُلْتُ أَخْبِرْنِي عَنِ الْإِيمَانِ أَ قَوْلٌ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ قَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْ
7. Certain individuals of our people have narrated from Ali ibn ‘Abbas from Ali ibn Maysir from Hammad ibn al-Nusaybi who has said the following: “A man asked the scholar (a.s.) ‘O scholar, tell me which deed is more virtuous before Allah?’ He said, ‘It is the deed without which Allah does not accept any deed.’ He aske
قُلْتُ لَهُ إِنَّ لِلْإِيمَانِ دَرَجَاتٍ وَ مَنَازِلَ يَتَفَاضَلُ الْمُؤْمِنُونَ فِيهَا عِنْدَ اللَّهِ قَالَ نَعَمْ قُلْتُ صِفْهُ لِي رَحِمَكَ اللَّهُ حَتَّى أَفْهَمَهُ قَالَ إِنَّ اللَّهَ سَبَّقَ بَيْنَ الْمُؤْمِنِينَ كَمَا يُسَبَّقُ بَيْنَ الْخَيْلِ يَوْمَ الرِّهَانِ[1] ثُمَّ فَضَّلَهُمْ عَلَى دَرَجَاتِهِمْ فِي السَّبْقِ إِلَيْهِ فَجَعَلَ كُلَّ امْرِئٍ مِنْهُمْ عَلَى دَرَجَةِ سَبْقِهِ لَا يَنْقُصُهُ فِيهَا مِنْ حَ
“I asked Abu ‘Abdillah (a.s.) ‘Are there degrees and stages of belief in which the believers may excel in the sight of Allah?’ He said, ‘Yes, there are.’ 1 then said, ‘Explain to me, please, may Allah grant you favors, so I can understand.’ The Imam said, ‘Allah has set a contest among the believers like the contest se
إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْإِيمَانَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلٌ مُحْتَمِلٌ وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ ثُمَّ قَالَ لَا
“Abu ‘Abd Allah (a.s.) has said, ‘Allah, the Most Majestic, the Most Holy, made belief in seven shares: virtue, truthfulness, certainty, compliance, loyalty, knowledge and forbearance. He then distributed it among the people. Whoever received all seven shares is perfect and heavy. He has given to certain people one sha
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَوْ عَلِمَ النَّاسُ كَيْفَ خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى هَذَا الْخَلْقَ لَمْ يَلُمْ أَحَدٌ أَحَداً[1]- فَقُلْتُ أَصْلَحَكَ اللَّهُ فَكَيْفَ ذَاكَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ أَجْزَاءً بَلَغَ بِهَا تِسْعَةً وَ أَرْبَعِينَ جُزْءاً ثُمَّ جَعَلَ الْأَجْزَاءَ أَعْشَاراً فَجَعَلَ الْجُزْءَ عَشْرَةَ أَعْشَارٍ ثُمَّ قَسَمَهُ بَيْنَ الْخَلْقِ فَجَعَلَ فِ
“I heard Abu ‘Abdillah (a.s.) saying, ‘Had the people known how Allah, the Most Blessed, the Most High, has created this creation no one would blame others.’ 1 then said, ‘May Allah grant you well being, how is that?’ The Imam said, ‘Allah, the Most Blessed, the Most High, created parts numbering ninety-four parts. He
يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانِي خِصَالٍ وَقُوراً عِنْدَ الْهَزَاهِزِ[1] صَبُوراً عِنْدَ الْبَلَاءِ شَكُوراً عِنْدَ الرَّخَاءِ قَانِعاً بِمَا رَزَقَهُ اللَّهُ- لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الْعَقْلَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ الْبِرَّ
“A believer should have eight qualities. He is dignified in turbulent times. He is patient in afflicting conditions. He is thankful in prosperous life. He is content with what Allah has granted him. He does not do injustice to the enemies. He does not overburden friends. His own body is tired due to his efforts and peo
رَفَعَ إِلَى رَسُولِ اللَّهِ ص[4] قَوْمٌ فِي بَعْضِ غَزَوَاتِهِ فَقَالَ مَنِ الْقَوْمُ[5] فَقَالُوا مُؤْمِنُونَ يَا رَسُولَ اللَّهِ قَالَ وَ مَا بَلَغَ مِنْ إِيمَانِكُمْ قَالُوا الصَّبْرُ عِنْدَ الْبَلَاءِ وَ الشُّكْرُ عِنْدَ الرَّخَاءِ وَ الرِّضَا بِالْقَضَاءِ فَقَالَ رَسُولُ اللَّهِ ص حُلَمَاءُ[6] عُلَمَاءُ كَادُوا مِنَ الْفِقْهِ أَنْ يَكُونُوا أَنْبِيَاءَ إِنْ كُنْتُمْ كَمَا تَصِفُونَ فَلَا تَبْنُوا مَا لَا تَسْ
“A people came to the Messenger of Allah during one of the armed expeditions and he asked who are these people? They said, ‘Believers, O Messenger of Allah.’ He then asked, ‘What is the degree of your belief?’ They replied, ‘It is patience in hardships, thankfulness in prosperous life and agreement with the decision of
خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي دَارِهِ أَوْ قَالَ فِي الْقَصْرِ وَ نَحْنُ مُجْتَمِعُونَ ثُمَّ أَمَرَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَكُتِبَ فِي كِتَابٍ وَ قُرِئَ عَلَى النَّاسِ وَ رَوَى غَيْرُهُ أَنَّ ابْنَ الْكَوَّاءِ[2] سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ صِفَةِ الْإِسْلَامِ وَ الْإِيمَانِ وَ الْكُفْرِ وَ النِّفَاقِ فَقَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى- شَرَعَ الْإِسْلَامَ وَ سَهَّلَ شَ
1. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa and a number of our people have narrated from Ahmad ibn Muhammad ibn Khalid all from al-Hassan ibn Mahbub from Ya’qub al-Sarraj from Jabir from Abu Ja’far (a.s.) and through various chain of narrators from Asbagh ib
سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنِ الْإِيمَانِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْإِيمَانَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ فَالصَّبْرُ مِنْ ذَلِكَ عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الْإِشْفَاقِ[8] وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا[9] عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ[10
1. Through the same chain of narrators as the above Hadith it is narrated from ibn Mahbub from Ya’qub al-Sarraj from Jabir from abu Ja’far (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) was asked about belief and he said, ‘Allah, the Most Majestic, the Most Holy, made belief upon four p
اسْتَقْبَلَ رَسُولُ اللَّهِ ص حَارِثَةَ بْنَ مَالِكِ بْنِ النُّعْمَانِ الْأَنْصَارِيَّ فَقَالَ لَهُ كَيْفَ أَنْتَ يَا حَارِثَةَ بْنَ مَالِكٍ فَقَالَ يَا رَسُولَ اللَّهِ مُؤْمِنٌ حَقّاً فَقَالَ لَهُ رَسُولُ اللَّهِ ص لِكُلِّ شَيْءٍ حَقِيقَةٌ فَمَا حَقِيقَةُ قَوْلِكَ فَقَالَ يَا رَسُولَ اللَّهِ عَزَفَتْ نَفْسِي عَنِ الدُّنْيَا فَأَسْهَرَتْ لَيْلِي وَ أَظْمَأَتْ هَوَاجِرِي وَ كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي- [وَ]
‘The Messenger of Allah once met Harithah ibn Malik al- Nu’man al-Ansari and asked him, ‘How are you, O Harithah ibn Malik?’ He replied, ‘O Messenger of Allah, I am a believer in a real sense.’ The Messenger of Allah then asked, ‘Everything has a reality and essence. What are the reality and essence of your words?’ “He
سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ كَانَ فِي الْكَنْزِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ كانَ تَحْتَهُ كَنْزٌ لَهُما كَانَ فِيهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَحْزَنُ وَ عَجِبْتُ لِمَنْ رَأَى الدُّنْيَا وَ تَقَلُّبَهَا بِأَهْلِهَا كَيْفَ يَرْكَنُ إِلَيْهَا[2] وَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ ا
‘In the name of Allah, the Beneficent, the Merciful, strange to me is the case of a person who is certain of the coming of death but he feels happy. Strange to me is the case of a person who is certain of the strict measurement of Allah but he feels depressed. Strange to me is the case of a person who is aware of all t
يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ.
“One who has proper understanding about Allah must not feel that Allah procrastinates in sending his sustenance or accuse Him in His decisions.”
سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ[3] فَقَالَ التَّوَكُّلُ عَلَى اللَّهِ دَرَجَاتٌ مِنْهَا أَنْ تَتَوَكَّلَ عَلَى اللَّهِ فِي أُمُورِكَ كُلِّهَا فَمَا فَعَلَ بِكَ كُنْتَ عَنْهُ رَاضِياً تَعْلَمُ أَنَّهُ لَا يَأْلُوكَ خَيْراً وَ فَضْلًا وَ تَعْلَمُ أَنَّ الْحُكْمَ فِي ذَلِكَ لَهُ فَتَوَكَّلْ عَلَى اللَّهِ بِتَفْوِيضِ ذَلِكَ إِلَيْهِ وَ ثِقْ بِهِ فِيهَا وَ
“I asked abu al-Hassan 1 st (a.s.) about the words of Allah, the Most Majestic, the Most Holy: ‘Whoever trusts Allah, He is enough protection against all (harms).’ (65:3) ‘‘The Imam said, ‘Trust in Allah is of several degrees. One level of such trust is to trust Him in all matters. Whatever He does, you must remain hap
كُنَّا فِي مَجْلِسٍ نَطْلُبُ فِيهِ الْعِلْمَ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ أَصْحَابِنَا مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ فُلَاناً فَقَالَ إِذاً وَ اللَّهِ لَا تُسْعَفُ[1] حَاجَتُكَ وَ لَا يَبْلُغُكَ أَمَلُكَ وَ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ مَا عَلَّمَكَ رَحِمَكَ اللَّهُ قَالَ إِنَّ أَبَا عَبْدِ اللَّهِ ع حَدَّثَنِي أَنَّهُ قَرَأَ فِي بَعْضِ الْكُتُبِ أَنَّ ا
“We were in a gathering to seek knowledge and education. During one of the journeys I was left without any resources for my expenditures. A certain individual of my friends was concerned about who would look after my needs. I said, ‘So and so will look after my needs.’ He then said, ‘I swear by Allah, you will not get
قَالَ أَبُو عَبْدِ اللَّهِ ع يَا إِسْحَاقُ خَفِ اللَّهَ كَأَنَّكَ تَرَاهُ وَ إِنْ كُنْتَ لَا تَرَاهُ فَإِنَّهُ يَرَاكَ[1] فَإِنْ كُنْتَ تَرَى أَنَّهُ لَا يَرَاكَ فَقَدْ كَفَرْتَ وَ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ يَرَاكَ ثُمَّ بَرَزْتَ لَهُ بِالْمَعْصِيَةِ فَقَدْ جَعَلْتَهُ مِنْ أَهْوَنِ النَّاظِرِينَ عَلَيْكَ[2].
“Once Abu ‘Abdillah (a.s.) said, ‘O Ishaq, have fear of Allah as if you see Him. Even if you do not see Him He sees you. If you think that He does not see you, you have certainly rejected belief. If you believe that He sees you and you disobey Him you have considered Him as the most insignificant observer.”’