Justice

دَخَلَ عَبْدُ اللَّهِ بْنُ قَيْسٍ الْمَاصِرُ عَلَى أَبِي جَعْفَرٍ ع فَقَالَ- أَخْبِرْنِي عَنِ الْمَيِّتِ لِمَ يُغَسَّلُ غُسْلَ الْجَنَابَةِ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع لَا أُخْبِرُكَ فَخَرَجَ مِنْ عِنْدِهِ فَلَقِيَ بَعْضَ الشِّيعَةِ فَقَالَ لَهُ الْعَجَبُ لَكُمْ يَا مَعْشَرَ الشِّيعَةِ تَوَلَّيْتُمْ هَذَا الرَّجُلَ وَ أَطَعْتُمُوهُ وَ لَوْ دَعَاكُمْ إِلَى عِبَادَتِهِ لَأَجَبْتُمُوهُ وَ قَدْ سَأَلْتُهُ عَنْ مَسْأَلَ

1. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ibrahim ibn ‘Ishaq from Muhammad ibn Sulayman al-Daylamiy from his father who has said the following: “Abu ‘Abd Allah (a.s.), has said that once ‘Abd Allah ibn Qays al-Masir visited abu Ja’far (a.s.), and said, ‘Tell me why a dead body is given Ghusl (bath) because o

حَضَرَ أَبُو جَعْفَرٍ ع جَنَازَةَ رَجُلٍ مِنْ قُرَيْشٍ وَ أَنَا مَعَهُ وَ كَانَ فِيهَا عَطَاءٌ[3] فَصَرَخَتْ صَارِخَةٌ فَقَالَ عَطَاءٌ لَتَسْكُتِنَّ أَوْ لَنَرْجِعَنَّ قَالَ فَلَمْ تَسْكُتْ فَرَجَعَ عَطَاءٌ قَالَ فَقُلْتُ‌ لِأَبِي جَعْفَرٍ ع إِنَّ عَطَاءً قَدْ رَجَعَ قَالَ وَ لِمَ قُلْتُ صَرَخَتْ هَذِهِ الصَّارِخَةُ فَقَالَ لَهَا لَتَسْكُتِنَّ أَوْ لَنَرْجِعَنَّ فَلَمْ تَسْكُتْ فَرَجَعَ فَقَالَ امْضِ بِنَا فَلَوْ أَن

“Once abu Ja’far (a.s.), joined a funeral procession for a man from Quraysh while I was with him. ‘ Ata’ (ibn Rabah) was also there. A woman began to cry loudly. ‘ Ata’ said, ‘You should calm down or I must leave.’ She did not calm down and ‘Ata’ returned. I then said to abu Ja’far (a.s.), that ’Ata’ has returned.’ He

قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّ امْرَأَتِي وَ امْرَأَةَ ابْنِ مَارِدٍ تَخْرُجَانِ فِي الْمَأْتَمِ فَأَنْهَاهُمَا فَتَقُولُ لِيَ امْرَأَتِي إِنْ كَانَ حَرَاماً فَانْهَنَا عَنْهُ حَتَّى نَتْرُكَهُ وَ إِنْ لَمْ يَكُنْ حَرَاماً فَلِأَيِّ شَيْ‌ءٍ تَمْنَعُنَاهُ فَإِذَا مَاتَ لَنَا مَيِّتٌ لَمْ يَجِئْنَا أَحَدٌ قَالَ فَقَالَ أَبُو الْحَسَنِ ع عَنِ الْحُقُوقِ تَسْأَلُنِي كَانَ أَبِي ع يَبْعَثُ أُمِّي وَ أُمَّ فَرْوَةَ تَقْض

“Once I said to abu al-Hassan (a.s.), ‘My wife and the wife of ibn Marid went to join a memorial service, and I tried to stop them but my wife said, “If it is unlawful then stop us so we desist, but if it is not unlawful then why should you stop us? If one of us will die no one will come to us.”’ Abu al-Hassan (a.s.),

لَمَّا مَاتَ ذَرُّ بْنُ أَبِي ذَرٍّ مَسَحَ أَبُو ذَرٍّ الْقَبْرَ بِيَدِهِ ثُمَّ قَالَ رَحِمَكَ اللَّهُ يَا ذَرُّ وَ اللَّهِ إِنْ كُنْتَ بِي بَارّاً وَ لَقَدْ قُبِضْتَ وَ إِنِّي عَنْكَ لَرَاضٍ أَمَا وَ اللَّهِ مَا بِي فَقْدُكَ وَ مَا عَلَيَّ مِنْ غَضَاضَةٍ[3] وَ مَا لِي إِلَى أَحَدٍ سِوَى اللَّهِ مِنْ حَاجَةٍ وَ لَوْ لَا هَوْلُ الْمُطَّلَعِ‌[4] لَسَرَّنِي أَنْ أَكُونَ مَكَانَكَ وَ لَقَدْ شَغَلَنِي الْحُزْنُ لَكَ عَنِ

“When Dharr, son of abu Dharr passed away, abu Dharr wiped his grave with his hand and said, ‘May Allah grant you mercy, O Dharr, by Allah, you were kind to me and I am satisfied with you. By Allah, I am not disappointed due to your death and I do not need anyone beside Allah. Had it not been for fear from the next lif

كَانَ رَسُولُ اللَّهِ ص عِنْدَ عَائِشَةَ ذَاتَ لَيْلَةٍ فَقَامَ يَتَنَفَّلُ فَاسْتَيْقَظَتْ عَائِشَةُ فَضَرَبَتْ بِيَدِهَا فَلَمْ تَجِدْهُ فَظَنَّتْ أَنَّهُ قَدْ قَامَ إِلَى جَارِيَتِهَا فَقَامَتْ تَطُوفُ عَلَيْهِ فَوَطِئَتْ عُنُقَهُ ص وَ هُوَ سَاجِدٌ بَاكٍ يَقُولُ سَجَدَ لَكَ سَوَادِي وَ خَيَالِي وَ آمَنَ بِكَ فُؤَادِي أَبُوءُ إِلَيْكَ بِالنِّعَمِ وَ أَعْتَرِفُ لَكَ بِالذَّنْبِ الْعَظِيمِ عَمِلْتُ سُوءاً وَ ظَلَمْتُ

“Abu Ja’far (a.s.), has said, ‘Once, the Holy Prophet, when he was with ‘A’ishah, during the night decided to perform optional Salah (prayer). ‘A’ishah woke up and searched around for him with her hand but did not find him. She thought he might have gone to her slave girl. She got up searching around and stepped on his

سَأَلْتُ أَبَا الْحَسَنِ الْمَاضِيَ ع عَمَّا أَقُولُ فِي سَجْدَةِ الشُّكْرِ فَقَدِ اخْتَلَفَ أَصْحَابُنَا فِيهِ فَقَالَ قُلْ وَ أَنْتَ سَاجِدٌ- اللَّهُمَّ إِنِّي أُشْهِدُكَ وَ أُشْهِدُ مَلَائِكَتَكَ وَ أَنْبِيَاءَكَ وَ رُسُلَكَ وَ جَمِيعَ خَلْقِكَ أَنَّكَ اللَّهُ رَبِّي وَ الْإِسْلَامَ دِينِي وَ مُحَمَّداً نَبِيِّي وَ عَلِيّاً وَ فُلَاناً وَ فُلَاناً إِلَى آخِرِهِمْ أَئِمَّتِي بِهِمْ أَتَوَلَّى وَ مِنْ عَدُوِّهِمْ أَ

“I asked abu al-Hassan (a.s.), about what to say in prostration for thanksgiving because our people are not of the same idea about it. He told me to say the following in a prostrating position: ‘O Lord, I beg You to bear witness, I beg Your angels, Your prophets, messengers and all of Your creatures to bear witness (to

خَرَجْتُ مَعَ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع إِلَى بَعْضِ أَمْوَالِهِ فَقَامَ إِلَى صَلَاةِ الظُّهْرِ فَلَمَّا فَرَغَ خَرَّ لِلَّهِ سَاجِداً فَسَمِعْتُهُ يَقُولُ بِصَوْتٍ حَزِينٍ وَ تَغَرْغَرُ دُمُوعُهُ‌[1]- رَبِّ عَصَيْتُكَ بِلِسَانِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَخْرَسْتَنِي وَ عَصَيْتُكَ بِبَصَرِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَكْمَهْتَنِي وَ عَصَيْتُكَ بِسَمْعِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَصْمَمْتَ

“Once I accompanied abu al-Hassan, Musa ibn Ja‘far, ‘Alayhim al-Salam, to see some of his properties. He readied himself for noontime Salah (prayer). When he finished he bowed down to prostrate before Allah. I heard him saying with a sad voice and tears causing an unevenness of sound in his throat, ‘O Lord, I have diso

كَانَ يَقُولُ فِي سُجُودِهِ- سَجَدَ وَجْهِيَ الْبَالِي لِوَجْهِكَ الْبَاقِي الدَّائِمِ الْعَظِيمِ سَجَدَ وَجْهِيَ الذَّلِيلُ لِوَجْهِكَ الْعَزِيزِ سَجَدَ وَجْهِيَ الْفَقِيرُ لِوَجْهِ رَبِّيَ الْغَنِيِّ الْكَرِيمِ الْعَلِيِّ الْعَظِيمِ رَبِّ أَسْتَغْفِرُكَ مِمَّا كَانَ وَ أَسْتَغْفِرُكَ مِمَّا يَكُونُ رَبِّ لَا تُجْهِدْ بَلَائِي رَبِّ لَا تُشْمِتْ بِي أَعْدَائِي رَبِّ لَا تُسِئْ قَضَائِي رَبِّ إِنَّهُ لَا دَافِعَ وَ ل

“Abu ‘Abd Allah (a.s.), in prostration would say the following: ‘(O Lord), my aging face has prostrated before Your ever remaining, eternal and great face. My submissive face has prostrated before Your majestic face. My poor face has prostrated before the self-sufficient, gracious, most High and great face of my Lord.

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الْمَسَاجِدِ الْمُظَلَّلَةِ أَ يُكْرَهُ الصَّلَاةُ فِيهَا قَالَ نَعَمْ وَ لَكِنْ لَا يَضُرُّكُمُ الْيَوْمَ وَ لَوْ قَدْ كَانَ الْعَدْلُ لَرَأَيْتُمْ كَيْفَ يُصْنَعُ فِي ذَلِكَ قَالَ وَ سَأَلْتُهُ أَ يُعَلِّقُ الرَّجُلُ السِّلَاحَ فِي الْمَسْجِدِ قَالَ نَعَمْ وَ أَمَّا فِي الْمَسْجِدِ الْأَكْبَرِ فَلَا فَإِنَّ جَدِّي‌ نَهَى رَجُلًا يَبْرِي مِشْقَصاً فِي الْمَسْجِدِ[1].

“Abu ‘Abd Allah (a.s.), once was asked about Masjid, which is made to also provide shadow, if performing Salah (prayer) therein is undesirable. He (the Imam) said, ‘Yes, it is as such but today it is not harmful for you. Had there been justice you would see how it is dealt with.’ He (the narrator) has said that he then

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الصَّلَاةِ فِي الْمَسَاجِدِ الْمُصَوَّرَةِ فَقَالَ أَكْرَهُ ذَلِكَ وَ لَكِنْ لَا يَضُرُّكُمْ ذَلِكَ الْيَوْمَ وَ لَوْ قَدْ قَامَ الْعَدْلُ رَأَيْتُمْ كَيْفَ يُصْنَعُ فِي ذَلِكَ.

“I once asked abu Ja‘far (a.s.), if it is permissible to perform Salah (prayer) in a Masjid with pictures. He (the Imam) said, ‘I dislike it, however, today it is not harmful to you. Had justice been established you would see how it is dealt with.’”

سَأَلْتُهُ‌[3] عَنْ رَجُلٍ كَانَ يُصَلِّي فَخَرَجَ الْإِمَامُ وَ قَدْ صَلَّى الرَّجُلُ رَكْعَةً مِنْ صَلَاةٍ فَرِيضَةٍ فَقَالَ إِنْ كَانَ إِمَاماً عَدْلًا فَلْيُصَلِّ أُخْرَى وَ يَنْصَرِفُ وَ يَجْعَلُهُمَا تَطَوُّعاً وَ لْيَدْخُلْ مَعَ الْإِمَامِ فِي صَلَاتِهِ كَمَا هُوَ وَ إِنْ لَمْ يَكُنْ إِمَامٌ عَدْلٌ فَلْيَبْنِ عَلَى صَلَاتِهِ كَمَا هُوَ وَ يُصَلِّي رَكْعَةً أُخْرَى مَعَهُ يَجْلِسُ قَدْرَ مَا يَقُولُ- أَشْهَدُ أ

“I once asked him (the Imam) (a.s.), about a man who performs Salah (prayer) and has completed only one Rak‘at of an obligatory Salah (prayer) that the Imam arrives. He (the Imam) said, ‘If he is an Imam who possesses the quality of justice, he performs one more Rak‘at, completes and makes it an optional Salah (prayer)

قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ يَوْمَ الْجُمُعَةِ سَيِّدُ الْأَيَّامِ يُضَاعِفُ اللَّهَ فِيهِ الْحَسَنَاتِ وَ يَمْحُو فِيهِ السَّيِّئَاتِ وَ يَرْفَعُ فِيهِ الدَّرَجَاتِ وَ يَسْتَجِيبُ فِيهِ الدَّعَوَاتِ وَ يَكْشِفُ فِيهِ الْكُرُبَاتِ وَ يَقْضِي فِيهِ الْحَوَائِجَ الْعِظَامَ وَ هُوَ يَوْمُ الْمَزِيدِ لِلَّهِ فِيهِ عُتَقَاءُ وَ طُلَقَاءُ مِنَ النَّارِ مَا دَعَا بِهِ أَحَدٌ مِنَ النَّاسِ وَ قَدْ عَرَفَ حَقَّهُ وَ حُرْمَ

5. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn abu Nasr who has said the following: “Abu al-Hassan al-Rida, ‘Alayhi al-Salam, has said, that the Messenger of Allah has said, ‘Friday is the master of days. On this day Allah increases good deeds and obliterates bad deeds, raises the degrees, answers prayer

إِنَّ لِلْجُمُعَةِ حَقّاً وَ حُرْمَةً فَإِيَّاكَ أَنْ تُضَيِّعَ أَوْ تُقَصِّرَ فِي شَيْ‌ءٍ مِنْ عِبَادَةِ اللَّهِ وَ التَّقَرُّبِ إِلَيْهِ بِالْعَمَلِ الصَّالِحِ وَ تَرْكِ الْمَحَارِمِ كُلِّهَا فَإِنَّ اللَّهَ يُضَاعِفُ فِيهِ الْحَسَنَاتِ وَ يَمْحُو فِيهِ السَّيِّئَاتِ وَ يَرْفَعُ فِيهِ الدَّرَجَاتِ قَالَ وَ ذَكَرَ أَنَّ يَوْمَهُ مِثْلُ لَيْلَتِهِ فَإِنِ اسْتَطَعْتَ أَنْ تُحْيِيَهَا بِالصَّلَاةِ وَ الدُّعَاءِ فَافْعَ

“Abu ‘Abd Allah (a.s.), has said, ‘For Friday there are rights and respect, you must not fail to observe them or have shortcomings in worshipping Allah or in striving to become nearer to Him through good deeds and through refraining from all prohibited matters. Allah on this day increases good deeds, obliterates bad de

سُئِلَ عَنْ يَوْمِ الْجُمُعَةِ وَ لَيْلَتِهَا فَقَالَ لَيْلَتُهَا غَرَّاءُ وَ يَوْمُهَا يَوْمٌ زَاهِرٌ وَ لَيْسَ عَلَى الْأَرْضِ يَوْمٌ تَغْرُبُ فِيهِ الشَّمْسُ أَكْثَرَ مُعَافًى مِنَ النَّارِ مِنْهُ مَنْ مَاتَ يَوْمَ الْجُمُعَةِ عَارِفاً بِحَقِّ أَهْلِ هَذَا الْبَيْتِ كَتَبَ اللَّهُ لَهُ بَرَاءَةً مِنَ النَّارِ وَ بَرَاءَةً مِنَ الْعَذَابِ وَ مَنْ مَاتَ لَيْلَةَ الْجُمُعَةِ أُعْتِقَ مِنَ النَّارِ.

“Someone asked abu Ja’far (a.s.), about Friday and its night. The Imam replied, ’Friday night is the finest; its day is brilliant. There is no other day in which sunset takes place with as many rescued from the fire as is on Friday. If one dies on Friday while fully acknowledging the rights of Ahl al-Bayt (people of th

إِذَا قُمْتَ بِاللَّيْلِ مِنْ مَنَامِكَ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي رَدَّ عَلَيَّ رُوحِي لِأَحْمَدَهُ وَ أَعْبُدَهُ فَإِذَا سَمِعْتَ صَوْتَ الدُّيُوكِ فَقُلْ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ سَبَقَتْ رَحْمَتُكَ غَضَبَكَ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي‌ وَ ارْحَمْنِي إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَإِذَا قُمْتَ

“Abu la’ far (a.s.), has said, ‘At the time you wake up, at night for prayer (Tahajjud) then say, “All praise belongs to Allah who has returned my spirit so I can praise and worship Him.” When you hear the rooster crow say, “He is free of all defects. He is most holy. He is the Lord of angels and the spirit. His mercy

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ أَ لَا أُعَلِّمُكَ شَيْئاً تَقُولُهُ فِي صَلَاةِ جَعْفَرٍ فَقُلْتُ بَلَى فَقَالَ إِذَا كُنْتَ فِي آخِرِ سَجْدَةٍ مِنَ الْأَرْبَعِ رَكَعَاتٍ فَقُلْ إِذَا فَرَغْتَ مِنْ تَسْبِيحِكَ- سُبْحَانَ مَنْ لَبِسَ الْعِزَّ وَ الْوَقَارَ سُبْحَانَ مَنْ تَعَطَّفَ بِالْمَجْدِ وَ تَكَرَّمَ بِهِ سُبْحَانَ مَنْ لَا يَنْبَغِي التَّسْبِيحُ إِلَّا لَهُ سُبْحَانَ مَنْ أَحْصَى كُلَّ شَيْ‌ءٍ عِلْمُهُ سُبْحَ

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abd Allah ibn abu al-Qasim who has narrated from those who narrated to him from abu Sa‘id al-Mada’iniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘Should I teach you something to say after Salah (prayer) of Ja‘far?’ I replied, ‘Y

مَنْ صَلَّى الْمَغْرِبَ وَ بَعْدَهَا أَرْبَعَ رَكَعَاتٍ وَ لَمْ يَتَكَلَّمْ حَتَّى يُصَلِّيَ عَشْرَ رَكَعَاتٍ يَقْرَأُ فِي كُلِّ رَكْعَةٍ بِالْحَمْدِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ كَانَتْ عِدْلَ عَشْرِ رِقَابٍ.

‘If one after performing Maghrib (Salah (prayer) soon after sunset), the four Rak‘at and before speaking to anyone performs ten Rak‘at Salah (prayer), recites al-Fatihah and Chapter 112 of the Holy Quran it is equal in reward to setting free of ten slaves.”

إِنَّ الْإِمَامَ يُعْطِي هَؤُلَاءِ جَمِيعاً لِأَنَّهُمْ يُقِرُّونَ لَهُ بِالطَّاعَةِ قَالَ قُلْتُ فَإِنْ كَانُوا لَا يَعْرِفُونَ فَقَالَ يَا زُرَارَةُ لَوْ كَانَ يُعْطِي مَنْ يَعْرِفُ دُونَ مَنْ لَا يَعْرِفُ لَمْ يُوجَدْ لَهَا مَوْضِعٌ وَ إِنَّمَا يُعْطِي مَنْ لَا يَعْرِفُ لِيَرْغَبَ فِي الدِّينِ فَيَثْبُتَ عَلَيْهِ فَأَمَّا الْيَوْمَ فَلَا تُعْطِهَا أَنْتَ وَ أَصْحَابُكَ إِلَّا مَنْ يَعْرِفُ فَمَنْ وَجَدْتَ مِنْ هَؤ

“Once we both asked abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, in the following verse of the Holy Quran. ‘Charity funds (zakat) are only for the poor, the destitute, and the tax collectors. (It is also for the) people whose hearts are inclined (toward Islam), the slaves, those who ca

إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الزَّكَاةَ كَمَا فَرَضَ الصَّلَاةَ وَ لَوْ أَنَّ رَجُلًا حَمَلَ الزَّكَاةَ فَأَعْطَاهَا عَلَانِيَةً لَمْ يَكُنْ عَلَيْهِ فِي ذَلِكَ عَيْبٌ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ لِلْفُقَرَاءِ مَا يَكْتَفُونَ بِهِ الْفُقَرَاءُ وَ لَوْ عَلِمَ أَنَّ الَّذِي فَرَضَ لَهُمْ لَا يَكْفِيهِمْ لَزَادَهُمْ وَ إِنَّمَا يُؤْتَى الْفُقَرَاءُ فِيمَا أُتُوا[1] م

“Abu ‘Abd Allah (a.s.), has said that Allah, the Most Majestic, the Most Glorious, has made paying zakat compulsory as He has made performing of Salah (prayer) obligatory. If a man pays zakat publicly, it is not a blamable thing to do. It is because Allah, the Most Majestic, the Most Glorious, has assigned a share in t

ذَكَرْتُ لِلرِّضَا ع شَيْئاً فَقَالَ اصْبِرْ فَإِنِّي أَرْجُو أَنْ يَصْنَعَ اللَّهُ لَكَ إِنْ شَاءَ اللَّهُ ثُمَّ قَالَ فَوَ اللَّهِ مَا أَخَّرَ اللَّهُ عَنِ الْمُؤْمِنِ مِنْ هَذِهِ الدُّنْيَا خَيْرٌ لَهُ مِمَّا عَجَّلَ لَهُ فِيهَا ثُمَّ صَغَّرَ الدُّنْيَا وَ قَالَ أَيُّ شَيْ‌ءٍ هِيَ ثُمَّ قَالَ إِنَّ صَاحِبَ النِّعْمَةِ عَلَى خَطَرٍ إِنَّهُ يَجِبُ عَلَيْهِ حُقُوقُ اللَّهِ فِيهَا وَ اللَّهِ إِنَّهُ لَتَكُونُ عَلَيَّ

“I mentioned something before al-Rida (a.s.), and he said, ’Exercise patience. I hope Allah will do something good for you if He so wills.’ He then said, ’By Allah, He does not delay anything from a believer of the worldly things unless it is better for him than to do it for him quickly.’ He then belittled worldly thin

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَا مِنْ عَبْدٍ يَمْنَعُ دِرْهَماً فِي حَقِّهِ إِلَّا أَنْفَقَ اثْنَيْنِ فِي غَيْرِ حَقِّهِ وَ مَا رَجُلٌ يَمْنَعُ حَقّاً مِنْ مَالِهِ إِلَّا طَوَّقَهُ اللَّهُ عَزَّ وَ جَلَّ بِهِ حَيَّةً مِنْ نَارٍ يَوْمَ الْقِيَامَةِ.

“I heard abu ‘Abd Allah (a.s.), say, ‘If one dirham of rights of a person is denied it can cause double of this much to be spent elsewhere. If anyone refuses to pay a right which is due on his wealth, Allah, the Most Majestic, the Most Glorious, because of this will cause a serpent of fire to curl around him on the Day

سَأَلْتُهُ عَنِ الرَّجُلِ يَجْتَمِعُ عِنْدَهُ مِنَ الزَّكَاةِ الْخَمْسُمِائَةِ وَ السِّتُّمِائَةِ يَشْتَرِي بِهَا نَسَمَةً وَ يُعْتِقُهَا[1] فَقَالَ إِذاً يَظْلِمَ قَوْماً آخَرِينَ حُقُوقَهُمْ ثُمَّ مَكَثَ مَلِيّاً ثُمَّ قَالَ إِلَّا أَنْ يَكُونَ عَبْداً مُسْلِماً فِي ضَرُورَةٍ فَيَشْتَرِيَهُ وَ يُعْتِقَهُ.

“I once asked abu ‘Abd Allah (a.s.), about a man who saves from Zakat five hundred or six hundred to buy a slave and set him free. He (the Imam) said, ‘So he does injustice to another group of people.’ He (the Imam) remained quiet for a while, then said, ‘However, if the slave is a Muslim in great need, then he can buy

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ فِي الزَّرْعِ حَقَّانِ حَقٌّ تُؤْخَذُ بِهِ وَ حَقٌّ تُعْطِيهِ قُلْتُ وَ مَا الَّذِي أُوخَذُ بِهِ وَ مَا الَّذِي أُعْطِيهِ قَالَ أَمَّا الَّذِي تُؤْخَذُ بِهِ فَالْعُشْرُ وَ نِصْفُ الْعُشْرِ وَ أَمَّا الَّذِي تُعْطِيهِ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ‌[2] يَعْنِي مِنْ حَصْدِكَ الشَّيْ‌ءَ بَعْدَ الشَّيْ‌ءِ وَ لَا أَعْلَمُهُ إِلَّا قَالَ الضِّغْثَ

‘On plantation there are two rights. One is that for which one is held responsible and the other is that which one must give. I then asked, ‘What is the right for which I am held responsible and what is that which I must give?’ He (the Imam) said, ‘The one for which you are held responsible is one out of ten or one out

إِنَّ أَرْضَ الْجِزْيَةِ لَا تُرْفَعُ عَنْهَا الْجِزْيَةُ وَ إِنَّمَا الْجِزْيَةُ عَطَاءُ الْمُهَاجِرِينَ وَ الصَّدَقَةُ لِأَهْلِهَا الَّذِينَ سَمَّى اللَّهُ فِي كِتَابِهِ وَ لَيْسَ لَهُمْ مِنَ الْجِزْيَةِ شَيْ‌ءٌ ثُمَّ قَالَ مَا أَوْسَعَ اللَّهُ الْعَدْلَ ثُمَّ قَالَ إِنَّ النَّاسَ يَسْتَغْنُونَ إِذَا عُدِلَ بَيْنَهُمْ وَ تُنْزِلُ السَّمَاءُ رِزْقَهَا وَ تُخْرِجُ الْأَرْضُ بَرَكَتَهَا بِإِذْنِ اللَّهِ تَعَالَى.

‘al-Jizyah is not terminated (abolished) from lands subject to al-Jizyah. Al-Jizyah is a gift for the immigrants and charity (Zakat) is for its deserving beneficiaries whom Allah has named in His book. They do not have any share in al-Jizyah.’ He (the Imam) then said, ‘How vast is Allah’s justice!’ He (the Imam) then s

قَالَ عَلِيٌّ ع‌ كَانُوا يَرَوْنَ أَنَّ الصَّدَقَةَ تُدْفَعُ بِهَا عَنْ الرَّجُلِ الظَّلُومِ.

“Abu ‘Abd Allah (a.s.), has said that Ali (a.s.), has said, ‘They (reliable people) were of the opinion that by giving charity, a man saves himself from suffering injustice.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِنَّ مِنْ بَقَاءِ الْمُسْلِمِينَ وَ بَقَاءِ الْإِسْلَامِ أَنْ تَصِيرَ الْأَمْوَالُ عِنْدَ مَنْ يَعْرِفُ فِيهَا الْحَقَّ وَ يَصْنَعُ فِيهَا الْمَعْرُوفَ فَإِنَّ مِنْ فَنَاءِ الْإِسْلَامِ وَ فَنَاءِ الْمُسْلِمِينَ أَنْ تَصِيرَ الْأَمْوَالُ فِي أَيْدِي مَنْ لَا يَعْرِفُ فِيهَا الْحَقَّ وَ لَا يَصْنَعُ فِيهَا الْمَعْرُوفَ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Isma‘il ibn ‘Abdul Khaliq al-Ju’fiy who has said the following: “Abu ‘ Abd Allah (a.s.), has said that one of the elements that preserve the Muslims and Islam is when wealth goes to those who understand that there are payable dues on w

أَتَى أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ رَهْطٌ مِنَ الشِّيعَةِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَخْرَجْتَ هَذِهِ الْأَمْوَالَ فَفَرَّقْتَهَا فِي هَؤُلَاءِ الرُّؤَسَاءِ وَ الْأَشْرَافِ وَ فَضَّلْتَهُمْ عَلَيْنَا حَتَّى إِذَا اسْتَوْسَقَتِ الْأُمُورُ[4] عُدْتَ إِلَى أَفْضَلِ مَا عَوَّدَكَ اللَّهُ مِنَ الْقَسْمِ بِالسَّوِيَّةِ وَ الْعَدْلِ فِي الرَّعِيَّةِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ تَ

“Once a group of Shi`a people came to ’Amir al-Mu’minin (a.s.), with the following request: ‘O ’Amir al-Mu’minin, we request you to distribute the wealth at your disposal (public treasury) among the chiefs and elite people. In so doing, they will receive preference, which will strengthen your affairs. Thereafter, you c

لَا تُوجِبْ عَلَى نَفْسِكَ الْحُقُوقَ وَ اصْبِرْ عَلَى النَّوَائِبِ وَ لَا تَدْخُلْ فِي شَيْ‌ءٍ مَضَرَّتُهُ عَلَيْكَ أَعْظَمُ مِنْ مَنْفَعَتِهِ لِأَخِيكَ.

‘You must not obligate your soul for others’ rights; you must exercise patience in difficulties; and you must not involve yourself in an affair where its harm to you is greater than its benefit for your brother (in belief).”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ أَحْسِنُوا جِوَارَ النِّعَمِ قُلْتُ وَ مَا حُسْنُ جِوَارِ النِّعَمِ قَالَ الشُّكْرُ لِمَنْ أَنْعَمَ بِهَا وَ أَدَاءُ حُقُوقِهَا.

‘Keep good neighborly relations with bounties/ I then asked, ‘How is that done?’ He (the Imam) said, ‘Thank the One who has granted bounties and pay the rights due on the bounties/”

قَرَأْتُ فِي كِتَابِ أَبِي الْحَسَنِ الرِّضَا إِلَى أَبِي جَعْفَرٍ ع يَا أَبَا جَعْفَرٍ بَلَغَنِي أَنَّ الْمَوَالِيَ إِذَا رَكِبْتَ أَخْرَجُوكَ مِنَ الْبَابِ الصَّغِيرِ فَإِنَّمَا ذَلِكَ مِنْ بُخْلٍ مِنْهُمْ لِئَلَّا يَنَالَ مِنْكَ أَحَدٌ خَيْراً وَ أَسْأَلُكَ بِحَقِّي عَلَيْكَ لَا يَكُنْ مَدْخَلُكَ وَ مَخْرَجُكَ إِلَّا مِنَ الْبَابِ الْكَبِيرِ فَإِذَا رَكِبْتَ فَلْيَكُنْ مَعَكَ ذَهَبٌ وَ فِضَّةٌ ثُمَّ لَا يَسْأَلُكَ

‘O abu Ja’far, I am told that the servants lead you out of the house through the small door so that no one receives any assistance from you and it is due to their stinginess. I ask you through my rights upon you; you must not use any other door for your exit or entrance besides the main door. When you want to ride, you

مَنْ يَضْمَنُ أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ أَنْفِقْ وَ لَا تَخَفْ فَقْراً وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَ أَفْشِ السَّلَامَ فِي الْعَالَمِ وَ اتْرُكِ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً.

“Abu ‘Abd Allah (a.s.), has said that one who is ready to guarantee to do four things will get four guaranteed homes in Paradise. They are: spending (for deserving causes) without fear from poverty, yielding to justice for people even against one’s own-self, offering greetings of peace loud and clearly in the world, an

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع قُلْتُ قَوْمٌ عِنْدَهُمْ فُضُولٌ وَ بِإِخْوَانِهِمْ حَاجَةٌ شَدِيدَةٌ وَ لَيْسَ تَسَعُهُمُ الزَّكَاةُ أَ يَسَعُهُمْ أَنْ يَشْبَعُوا وَ يَجُوعَ إِخْوَانُهُمْ فَإِنَّ الزَّمَانَ شَدِيدٌ فَقَالَ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَحْرِمُهُ فَيَحِقُّ عَلَى الْمُسْلِمِينَ الِاجْتِهَادُ فِيهِ وَ التَّوَاصُلُ وَ التَّعَاوُنُ عَلَيْهِ وَ الْمُوَاسَاةُ لِأَهْ

“Once I explained before abu ‘Abd Allah (a.s.), about a people who are affluent, but have certain ones among them who are extremely needy. Zakat is not enough for them. ‘Can these affluent people live satisfied while their people suffer from hunger in such a difficult time?’ The Imam said, ‘The Muslims are each other’s

ادْعُ بِهَذَا الدُّعَاءِ فِي شَهْرِ رَمَضَانَ مُسْتَقْبِلَ دُخُولِ السَّنَةِ[1]- وَ ذَكَرَ أَنَّهُ مَنْ دَعَا بِهِ مُحْتَسِباً مُخْلِصاً لَمْ تُصِبْهُ فِي تِلْكَ السَّنَةِ فِتْنَةٌ وَ لَا آفَةٌ يُضَرُّ بِهَا دِينُهُ وَ بَدَنُهُ وَ وَقَاهُ اللَّهُ عَزَّ ذِكْرُهُ شَرَّ مَا يَأْتِي بِهِ تِلْكَ السَّنَةَ- اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي دَانَ لَهُ كُلُّ شَيْ‌ءٍ وَ بِرَحْمَتِكَ الَّتِي‌ وَسِعَتْ كُلَّ شَيْ‌

3. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Ali ibn Ri’ab from ‘Abd al-Salih, ‘Alayhi al-Salam, who has said the following: “Say the following prayer in the month of Ramadan to welcome the year. Whoever says this prayer, expecting reward for it (from Allah), and with sincerity, no illness or cr

قَالَ لِي‌ يَوْماً يَا زُهْرِيُّ مِنْ أَيْنَ جِئْتَ فَقُلْتُ مِنَ الْمَسْجِدِ قَالَ فِيمَ كُنْتُمْ قُلْتُ تَذَاكَرْنَا أَمْرَ الصَّوْمِ فَاجْتَمَعَ رَأْيِي وَ رَأْيُ أَصْحَابِي عَلَى أَنَّهُ لَيْسَ مِنَ الصَّوْمِ شَيْ‌ءٌ وَاجِبٌ إِلَّا صَوْمُ شَهْرِ رَمَضَانَ فَقَالَ يَا زُهْرِيُّ لَيْسَ كَمَا قُلْتُمْ الصَّوْمُ عَلَى أَرْبَعِينَ وَجْهاً فَعَشَرَةُ أَوْجُهٍ مِنْهَا وَاجِبَةٌ كَوُجُوبِ شَهْرِ رَمَضَانَ وَ عَشَرَةُ أَو

1. Ali ibn Ibrahim has narrated from his father from af-Qasim ibn Muhammad af-Jawhariy from Sulayman ibn Dawud from Sufyan ibn ‘Uyaynah from af-Zuhriy who has said the following: “Ali ibn al-Husayn, ‘Alayhi al-Salam, one day asked me, ‘O Zuhriy, where from are you coming?’ I replied, ’I am coming from the Masjid.’ He t

إِنَّ أُمِّي كَانَتْ جَعَلَتْ عَلَى نَفْسِهَا لِلَّهِ عَلَيْهَا نَذْراً إِنْ كَانَ اللَّهُ رَدَّ عَلَيْهَا بَعْضَ وُلْدِهَا مِنْ شَيْ‌ءٍ كَانَتْ تَخَافُ عَلَيْهِ أَنْ تَصُومَ ذَلِكَ الْيَوْمَ الَّذِي يَقْدَمُ فِيهِ مَا بَقِيَتْ فَخَرَجَتْ مَعَنَا مُسَافِرَةً إِلَى مَكَّةَ فَأَشْكَلَ عَلَيْنَا لَمْ نَدْرِ أَ تَصُومُ أَمْ تُفْطِرُ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَلِكَ وَ أَخْبَرْتُهُ بِمَا جَعَلَتْ عَلَى نَفْسِ

“My mother had placed upon herself from Allah to fast a certain day if Allah returned one of her children safely from the danger of which she was afraid, and she would then fast the day her child came back. She did not stay; instead came out with us for Makkah and it became difficult for us because we did not know whet

قُلْتُ جُعِلْتُ فِدَاكَ لِلْمُسْلِمِينَ عِيدٌ غَيْرَ الْعِيدَيْنِ قَالَ نَعَمْ يَا حَسَنُ أَعْظَمُهُمَا وَ أَشْرَفُهُمَا قُلْتُ وَ أَيُّ يَوْمٍ هُوَ قَالَ هُوَ يَوْمٌ نُصِبَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ فِيهِ عَلَماً لِلنَّاسِ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا يَنْبَغِي لَنَا أَنْ نَصْنَعَ‌ فِيهِ قَالَ تَصُومُهُ يَا حَسَنُ وَ تُكْثِرُ الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ وَ تَبَرَّأُ إِل

I said to him: ’May I be sacrificed for you, is there another ‘Id for the Muslims, besides the two ‘Ids?‘ He replied, ‘Yes, O Hassan, there is a greater and more important ‘Id than these.’ I then asked, ‘And what day is that?’ He replied, ‘It is the day when ’Amir al-Mu’minin (a.s.) was appointed as the banner and ligh

أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ- وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يَذْهَبُ بِالشَّكِّ عَنِّي وَ تُرْضِيَنِي بِمَا قَسَمْتَ لِي وَ آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ

2. Ahmad ibn Muhammad has narrated from Ali ibn al-Husayn from Muhammad ibn ‘Isa from Ayyub ibn Yaqtin or others from ’A’immah, recipients of divine supreme covenant, who have said the following: “During the first night of the last ten nights of the month of Ramadan, recite this prayer. ‘O the One, (You have the power)

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي الصَّوْمِ فَإِنَّهُ قَدْ رُوِيَ أَنَّهُمْ لَا يُوَفَّقُونَ لِصَوْمٍ فَقَالَ أَمَا إِنَّهُ قَدْ أُجِيبَتْ دَعْوَةُ الْمَلَكِ فِيهِمْ قَالَ فَقُلْتُ وَ كَيْفَ ذَلِكَ جُعِلْتُ فِدَاكَ قَالَ إِنَّ النَّاسَ لَمَّا قَتَلُوا الْحُسَيْنَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَلَكاً يُنَادِي أَيَّتُهَا الْأُمَّةُ الظَّالِمَةُ الْقَاتِلَةُ عِتْرَةَ نَبِيِّ

“I once asked abu Ja‘far, the 2nd (a.s.), ‘I pray to Allah to keep my soul in service for your cause, what do you say about fasting? It is narrated that they never unite in the matter of fasting? He (the Imam) said, ‘It is because the prayer of the angel is answered about them? I (the narrator) then asked, ‘How is that

قَالَ: يَا عَبْدَ اللَّهِ مَا مِنْ عِيدٍ لِلْمُسْلِمِينَ- أَضْحًى وَ لَا فِطْرٍ إِلَّا وَ هُوَ يُجَدِّدُ لآِلِ مُحَمَّدٍ فِيهِ حُزْناً قُلْتُ وَ لِمَ ذَاكَ قَالَ لِأَنَّهُمْ يَرَوْنَ حَقَّهُمْ فِي يَدِ غَيْرِهِمْ.

“Abu Ja’far (a.s.), has said, ‘O ‘Abdullah, there is no ‘Id for the Muslims, neither al-Adha’ nor al-Fitr, except that it renews sadness for the family of Muhammad.’ I then asked, ‘Why is it so?’ He (the Imam) replied, ‘Because they see their rights in the hands of others.”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الِاعْتِكَافِ بِبَغْدَادَ فِي بَعْضِ مَسَاجِدِهَا فَقَالَ لَا اعْتِكَافَ إِلَّا فِي مَسْجِدِ جَمَاعَةٍ قَدْ صَلَّى فِيهِ إِمَامٌ عَدْلٌ بِصَلَاةِ جَمَاعَةٍ وَ لَا بَأْسَ أَنْ يُعْتَكَفَ فِي مَسْجِدِ الْكُوفَةِ وَ الْبَصْرَةِ وَ مَسْجِدِ الْمَدِينَةِ وَ مَسْجِدِ مَكَّةَ.

“I once asked abu ‘Abd Allah (a.s.), about performing Ttikaf in a certain Masjid of Baghdad. He (the Imam) said, ’Without a Masjid in which Salat (prayer) in congregation is held behind a just Imam, Ttikaf is not valid. It is not harmful to do Ttikaf in Masjid of al-Kufah, in al- Basrah, in al-Madinah or Makkah.’”

إِنَّ الْعَرَبَ لَمْ يَزَالُوا عَلَى شَيْ‌ءٍ مِنَ الْحَنِيفِيَّةِ يَصِلُونَ الرَّحِمَ وَ يَقْرُونَ الضَّيْفَ وَ يَحُجُّونَ الْبَيْتَ وَ يَقُولُونَ اتَّقُوا مَالَ الْيَتِيمِ فَإِنَّ مَالَ الْيَتِيمِ عِقَالٌ‌[1] وَ يَكُفُّونَ عَنْ أَشْيَاءَ مِنَ الْمَحَارِمِ مَخَافَةَ الْعُقُوبَةِ وَ كَانُوا لَا يُمْلَى لَهُمْ إِذَا انْتَهَكُوا الْمَحَارِمَ وَ كَانُوا يَأْخُذُونَ مِنْ لِحَاءِ شَجَرِ الْحَرَمِ‌[2] فَيُعَلِّقُونَهُ فِي أ

19. It is narrated that Ma‘d ibn ‘Adnan was afraid of the disappearance of landmarks of the Sacred area, so he placed special markings and he was the first to do so. Thereafter, Jurhum became dominant over the care taking of the House. They, generation after generation, were the caretakers until they became rebellious

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ مَنْ دَخَلَهُ كانَ آمِناً قَالَ إِذَا أَحْدَثَ الْعَبْدُ فِي غَيْرِ الْحَرَمِ جِنَايَةً ثُمَّ فَرَّ إِلَى الْحَرَمِ لَمْ يَسَعْ لِأَحَدٍ أَنْ يَأْخُذَهُ فِي الْحَرَمِ وَ لَكِنْ يُمْنَعُ مِنَ السُّوقِ وَ لَا يُبَايَعُ وَ لَا يُطْعَمُ وَ لَا يُسْقَى وَ لَا يُكَلَّمُ فَإِنَّهُ إِذَا فُعِلَ ذَلِكَ بِهِ يُوشِكُ أَنْ يَخْرُجَ فَيُؤْخَذَ وَ إِذَا جَنَى فِي الْحَرَمِ جِنَايَة

“I once asked abu ‘Abd Allah (a.s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘Whoever enters it (al-Haram, the sacred area) gains immunity.(3:96) He (the Imam) said, ‘If a servant (of Allah) commits a crime outside al-Haram (the sacred area) then flees to al- Haram, no one can arrest him inside

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ مَنْ يُرِدْ فِيهِ‌ بِإِلْحادٍ بِظُلْمٍ‌[1] قَالَ كُلُّ ظُلْمٍ إِلْحَادٌ وَ ضَرْبُ الْخَادِمِ فِي غَيْرِ ذَنْبٍ مِنْ ذَلِكَ الْإِلْحَادِ.

‘One who is found therein in deviation and injustice. . . .’ (22:24) He (the Imam) said, ‘All forms of injustice is deviation, causing harms to a servant without sin is of such deviation.”’

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ مَنْ يُرِدْ فِيهِ بِإِلْحادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذابٍ أَلِيمٍ‌ فَقَالَ كُلُّ ظُلْمٍ يَظْلِمُهُ الرَّجُلُ نَفْسُهُ بِمَكَّةَ مِنْ سَرِقَةٍ أَوْ ظُلْمِ أَحَدٍ أَوْ شَيْ‌ءٍ مِنَ الظُّلْمِ فَإِنِّي أَرَاهُ إِلْحَاداً وَ لِذَلِكَ كَانَ يُتَّقَى أَنْ يُسْكَنَ الْحَرَمُ.

“I once asked abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, ‘We will make one who is found there with deviation with injustice to taste painful punishment.’ (22:24) He (the Imam) said, ‘Every injustice that a man does to himself in Makkah, like stealing, injustice to others or any form

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ قَتَلَ رَجُلًا فِي الْحِلِّ ثُمَّ دَخَلَ الْحَرَمَ فَقَالَ لَا يُقْتَلُ وَ لَا يُطْعَمُ وَ لَا يُسْقَى وَ لَا يُبَايَعُ وَ لَا يُؤْوَى حَتَّى يَخْرُجَ مِنَ الْحَرَمِ فَيُقَامَ عَلَيْهِ الْحَدُّقُلْتُ فَمَا تَقُولُ فِي رَجُلٍ قَتَلَ فِي الْحَرَمِ أَوْ سَرَقَ قَالَ يُقَامُ عَلَيْهِ الْحَدُّ فِي الْحَرَمِ صَاغِراً إِنَّهُ لَمْ يَرَ لِلْحَرَمِ حُرْمَةً وَ قَدْ قَالَ اللَّهُ تَع

“I once asked abu ‘Abd Allah (a.s.), about a man who has killed another man in non- sacred area but then entered the sacred area. He (the Imam) said, ‘He must not be killed, fed, given drink, dealt with for buying and selling or given protection and lodging until he comes out of the sacred area, so that he is brought t

مَنْ نَظَرَ إِلَى الْكَعْبَةِ بِمَعْرِفَةٍ فَعَرَفَ مِنْ حَقِّنَا وَ حُرْمَتِنَا مِثْلَ الَّذِي عَرَفَ مِنْ حَقِّهَا وَ حُرْمَتِهَا غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ وَ كَفَاهُ هَمَّ الدُّنْيَا وَ الْآخِرَةِ.

“The one who looks at the Kabah with an understanding, so he recognises from our rights and our sanctity, is like the one who recognises from it (Kabah’s) rights, and its Sanctity. Allah would Forgive for him his sins, and suffice him for the concerns of the world and the Hereafter.“

أَوْصَى إِلَيَّ أَخِي بِجَارِيَةٍ كَانَتْ لَهُ مُغَنِّيَةٍ فَارِهَةٍ[3] وَ جَعَلَهَا هَدْياً لِبَيْتِ اللَّهِ‌ الْحَرَامِ فَقَدِمْتُ مَكَّةَ فَسَأَلْتُ فَقِيلَ ادْفَعْهَا إِلَى بَنِي شَيْبَةَ وَ قِيلَ لِي غَيْرُ ذَلِكَ مِنَ الْقَوْلِ فَاخْتُلِفَ عَلَيَّ فِيهِ فَقَالَ لِي رَجُلٌ مِنْ أَهْلِ الْمَسْجِدِ أَ لَا أُرْشِدُكَ إِلَى مَنْ يُرْشِدُكَ فِي هَذَا إِلَى الْحَقِّ قُلْتُ بَلَى قَالَ فَأَشَارَ إِلَى شَيْخٍ جَالِسٍ فِ

“My brother in his will made a beautiful singer slave-girl a gift to the Bayt of Allah al-Haram (the Sacred House of Allah). I then went to Makkah and asked about it. I was told to give her to banu Shaybah. In addition, other things were said to me. It became confusing to me. One man from the Masjid asked me, ‘Can I sh

كُنْتُ أَحُجُّ فِي كُلِّ سَنَةٍ فَلَمَّا كَانَ فِي سَنَةٍ شَدِيدَةٍ أَصَابَ النَّاسَ فِيهَا جَهْدٌ[1] فَقَالَ لِي أَصْحَابِي لَوْ نَظَرْتَ إِلَى مَا تُرِيدُ أَنْ تَحُجَّ الْعَامَ بِهِ فَتَصَدَّقْتَ بِهِ كَانَ أَفْضَلَ قَالَ فَقُلْتُ لَهُمْ وَ تَرَوْنَ ذَلِكَ قَالُوا نَعَمْ قَالَ فَتَصَدَّقْتُ تِلْكَ السَّنَةَ بِمَا أُرِيدُ أَنْ أَحُجَّ بِهِ وَ أَقَمْتُ قَالَ فَرَأَيْتُ رُؤْيَا لَيْلَةَ عَرَفَةَ وَ قُلْتُ وَ اللَّهِ ل

“I would perform Hajj every year. One year in which people suffered severe hardships, my people told me to consider my performing Hajj that year; that I should instead of spending for Hajj, give it in charity. It can be more beneficial than performing Hajj. I then asked them, ‘Do you think that is right?’ They replied,

أَنْ تَغِيبَ قَالَ رَسُولُ اللَّهِ ص يَا بِلَالُ قُلْ لِلنَّاسِ فَلْيُنْصِتُوا فَلَمَّا نَصَتُوا[1] قَالَ رَسُولُ اللَّهِ ص إِنَّ رَبَّكُمْ تَطَوَّلَ عَلَيْكُمْ فِي هَذَا الْيَوْمِ فَغَفَرَ لِمُحْسِنِكُمْ وَ شَفَّعَ مُحْسِنَكُمْ فِي مُسِيئِكُمْ فَأَفِيضُوا مَغْفُوراً لَكُمْ قَالَ وَ زَادَ غَيْرُ الثُّمَالِيِّ أَنَّهُ قَالَ إِلَّا أَهْلَ التَّبِعَاتِ- فَإِنَّ اللَّهَ عَدْلٌ يَأْخُذُ لِلضَّعِيفِ مِنَ الْقَوِيِّ فَلَمَّ

“A man once said to Ali ibn al-Husayn (a.s.), ‘You have given up Jihad because it is harsh, but you have attached yourself to Hajj because it is comfortable.’ He (the Imam) who was leaning sat up straight and said, ‘Fie upon you. Have you not heard what the Messenger of Allah, O Allah, grant compensation to Muhammad an

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- ذَوا عَدْلٍ مِنْكُمْ‌[2] قَالَ الْعَدْلُ رَسُولُ اللَّهِ ص وَ الْإِمَامُ مِنْ بَعْدِهِ ثُمَّ قَالَ هَذَا مِمَّا أَخْطَأَتْ بِهِ الْكُتَّابُ.[3]

“I once asked abu ‘Abd Allah (a.s.), about the meaning of the words of Allah, the Most Majestic, the Most Glorious, ‘Two just people among you. . .’ (5:96) He (the Imam) said, ‘The just person is a reference to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Yo