Kindness & Mercy

أَتَى أَمِيرَ الْمُؤْمِنِينَ ع رَجُلٌ بِالْبَصْرَةِ بِصَحِيفَةٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ انْظُرْ إِلَى هَذِهِ الصَّحِيفَةِ فَإِنَّ فِيهَا نَصِيحَةً فَنَظَرَ فِيهَا ثُمَّ نَظَرَ إِلَى وَجْهِ الرَّجُلِ فَقَالَ إِنْ كُنْتَ صَادِقاً كَافَيْنَاكَ وَ إِنْ كُنْتَ كَاذِباً عَاقَبْنَاكَ وَ إِنْ شِئْتَ أَنْ نُقِيلَكَ أَقَلْنَاكَ فَقَالَ بَلْ تُقِيلُنِي يَا أَمِيرَ الْمُؤْمِنِينَ فَلَمَّا أَدْبَرَ الرَّجُلُ قَالَ أَيّ

“A man in Basrah brought a Sahifah (a booklet) and said, ‘O ’Amir al-Mu’minin, look at this booklet; there is advice in it.’ He (the Imam) looked at it, then he looked at the face of the man and said, ’If you are truthful we compensate you; if you are not truthful we will penalize you, if you want us to release you we

وَقَعَ بَيْنَ رَجُلَيْنِ مِنْ بَنِي عَمِّي مُنَازَعَةٌ فِي مِيرَاثٍ فَأَشَرْتُ عَلَيْهِمَا بِالْكِتَابِ إِلَيْهِ‌[1] فِي ذَلِكَ لِيَصْدُرَا عَنْ رَأْيِهِ فَكَتَبَا إِلَيْهِ جَمِيعاً جَعَلَنَا اللَّهُ فِدَاكَ مَا تَقُولُ فِي امْرَأَةٍ تَرَكَتْ زَوْجَهَا وَ ابْنَتَهَا لِأَبِيهَا وَ أُمِّهَا وَ قُلْتُ جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُجِيبَنَا بِمُرِّ الْحَقِّ فَخَرَجَ إِلَيْهِمَا كِتَابٌ‌ بِسْمِ اللَّهِ الرَّحْمنِ

‘We pray to Allah to keep our souls in service for your cause, what do you say about the case of a woman who leaves behind her husband and her daughter from her father and mother?’ I said, ‘I pray to Allah to keep my soul in service for your cause, if you consider it proper answer us with the bitter truth.’ A letter ca

قُلْتُ مَا الْمُحْصَنُ رَحِمَكَ اللَّهُ قَالَ مَنْ كَانَ لَهُ فَرْجٌ يَغْدُو عَلَيْهِ وَ يَرُوحُ فَهُوَ مُحْصَنٌ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Sinan, from Ismail Bin Jabir, (It has been narrated) from Abu Ja’far asws , said, ‘I said, ‘What is the married man? may Allah azwj have Mercy on you asws .’ He asws said: ‘The one who has a relief (woman) for him he can go to day and night, so he

بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي مَلَإٍ مِنْ أَصْحَابِهِ إِذْ أَتَاهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي قَدْ أَوْقَبْتُ عَلَى غُلَامٍ فَطَهِّرْنِي فَقَالَ لَهُ يَا هَذَا امْضِ إِلَى مَنْزِلِكَ لَعَلَّ مِرَاراً هَاجَ بِكَ فَلَمَّا كَانَ مِنْ غَدٍ عَادَ إِلَيْهِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَوْقَبْتُ عَلَى غُلَامٍ فَطَهِّرْنِي فَقَالَ لَهُ يَا هَذَا امْضِ إِلَى مَنْزِلِكَ لَعَلَّ م

ع َلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي مَلَإٍ مِنْ أَصْحَابِهِ إِذْ أَتَاهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي قَدْ أَوْقَبْتُ عَلَى غُلَا

كَانَ عَلَى عَهْدِ أَمِيرِ الْمُؤْمِنِينَ ع رَجُلَانِ مُتَوَاخِيَانِ فِي اللَّهِ عَزَّ وَ جَلَّ فَمَاتَ أَحَدُهُمَا وَ أَوْصَى إِلَى الْآخَرِ فِي حِفْظِ بُنَيَّةٍ كَانَتْ لَهُ فَحَفِظَهَا الرَّجُلُ وَ أَنْزَلَهَا مَنْزِلَةَ وَلَدِهِ فِي اللُّطْفِ وَ الْإِكْرَامِ وَ التَّعَاهُدِ ثُمَّ حَضَرَهُ سَفَرٌ فَخَرَجَ وَ أَوْصَى امْرَأَتَهُ فِي الصَّبِيَّةِ فَأَطَالَ السَّفَرَ حَتَّى إِذَا أَدْرَكَتِ الصَّبِيَّةُ وَ كَانَ لَهَ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from one of his companions, raising it, said, ‘It was in the era of Amir Al-Momineen, two men had established brotherhood between themselves for the Sake of Allah azwj Mighty and Majestic. So, one of the two died and bequeathed to the other regarding the pro

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَمَةٌ زَنَتْ قَالَ تُجْلَدُ خَمْسِينَ قُلْتُ فَإِنْ عَادَتْ قَالَ تُجْلَدُ خَمْسِينَ قُلْتُ فَيَجِبُ عَلَيْهَا الرَّجْمُ فِي شَيْ‌ءٍ مِنَ الْحَالاتِ قَالَ إِذَا زَنَتْ ثَمَانَ مَرَّاتٍ يَجِبُ عَلَيْهَا الرَّجْمُ قُلْتُ كَيْفَ صَارَ فِي ثَمَانِ مَرَّاتٍ قَالَ لِأَنَّ الْحُرَّ إِذَا زَنَى أَرْبَعَ مَرَّاتٍ وَ أُقِيمَ عَلَيْهِ الْحَدُّ قُتِلَ فَإِذَا زَنَتِ الْأَمَةُ ثَمَانَ مَرَّاتٍ رُج

Ali Bin Ibrahim, from his father, from Al Asbagh Bin Asbagh, from Muhammad Bin Suleyman, from Marwan Bin Muslim, from Ubeyd Bin Zurara, or from Bureyd Al Ajaly, the doubt is, from Muhammad who said, ‘I said to Abu Abdullah asws , ‘A slave woman commits adultery’. He asws said: ‘She would be whipped fifty’. I said, ‘So

شُهُودُ الزُّورِ يُجْلَدُونَ حَدّاً لَيْسَ لَهُ وَقْتٌ ذَلِكَ إِلَى الْإِمَامِ وَ يُطَافُ بِهِمْ حَتَّى يُعْرَفُوا فَلَا يَعُودُوا قُلْتُ لَهُ فَإِنْ تَابُوا وَ أَصْلَحُوا تُقْبَلُ شَهَادَتُهُمْ بَعْدُ قَالَ إِذَا تَابُوا تَابَ اللَّهُ عَلَيْهِمْ وَ قُبِلَتْ شَهَادَتُهُمْ بَعْدُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Sama’at who said, ‘The false testifiers would be whipped a Penalty ( Hadd ), there being no timing for it, that is up to the Imam asws , and they would be paraded with until they are recognised as such, so they would not repeat’. I said

أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع بِقَوْمٍ لُصُوصٍ قَدْ سَرَقُوا فَقَطَعَ أَيْدِيَهُمْ مِنْ نِصْفِ الْكَفِّ وَ تَرَكَ الْإِبْهَامَ وَ لَمْ يَقْطَعْهَا وَ أَمَرَهُمْ أَنْ يَدْخُلُوا دَارَ الضِّيَافَةِ وَ أَمَرَ بِأَيْدِيهِمْ أَنْ تُعَالَجَ فَأَطْعَمَهُمُ السَّمْنَ وَ الْعَسَلَ وَ اللَّحْمَ حَتَّى بَرَءُوا فَدَعَاهُمْ وَ قَالَ يَا هَؤُلَاءِ إِنَّ أَيْدِيَكُمْ قَدْ سَبَقَتْ إِلَى النَّارِ فَإِنْ تُبْتُمْ وَ عَلِمَ اللَّهُ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman Al Daylami, from Haroun Bin Al Jahm, from Muhammad Bin Muslim, Abu Ja’far asws has said: ‘They came to Amir Al-Momineen asws with a group who had stolen. So he asws cut their hands from half the palm, and left the thumb and did not cut it, and

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع فِي أَدَبِ الصَّبِيِّ وَ الْمَمْلُوكِ فَقَالَ خَمْسَةٌ أَوْ سِتَّةٌ وَ ارْفُقْ.

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman who said, ‘I spoke to Abu Abdullah asws regarding disiplining of the child and the owned (slave), so he asws said: ‘Five, or six, and be kind’.

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ وُجِدَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اللَّهِ ص صَحِيفَةٌ فَإِذَا فِيهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* إِنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ وَ الضَّارِبُ غَيْرَ ضَارِبِهِ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً لَمْ يَقْبَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Abu Is’haq Ibrahim Al Sayqal who said, ‘Abu Abdullah asws said to me: ‘A parchment was found to be in a handle of a sword of Rasool-Allah saww in which was (inscribed): ‘In the Name of Allah azwj the Beneficent, the Merciful. The most t

كُنْتُ شَاهِداً عِنْدَ الْبَيْتِ الْحَرَامِ وَ رَجُلٌ يُنَادِي بِأَبِي جَعْفَرٍ الْمَنْصُورِ وَ هُوَ يَطُوفُ وَ يَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَيْنِ الرَّجُلَيْنِ طَرَقَا أَخِي لَيْلًا فَأَخْرَجَاهُ مِنْ مَنْزِلِهِ فَلَمْ يَرْجِعْ إِلَيَّ وَ اللَّهِ مَا أَدْرِي مَا صَنَعَا بِهِ فَقَالَ لَهُمَا مَا صَنَعْتُمَا بِهِ فَقَالا يَا أَمِيرَ الْمُؤْمِنِينَ كَلَّمْنَاهُ فَرَجَعَ إِلَى مَنْزِلِهِ فَقَالَ لَهُمَا و

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Muhammad Bin Al Fuzayl, from Amro Bin Abu Al Miqdam who said, ‘I was present at the Sacred House (Kabah) and a man called out to Abu Ja’far Al Mansour (the Caliph), and he was circumambulating, and he was saying, ‘O commander of the f

مَا هَذِهِ الْجَمَاعَةُ فَقَالُوا هَذَا مُحَمَّدُ بْنُ شِهَابٍ الزُّهْرِيُّ اخْتَلَطَ عَقْلُهُ فَلَيْسَ يَتَكَلَّمُ فَأَخْرَجَهُ أَهْلُهُ لَعَلَّهُ إِذَا رَأَى النَّاسَ أَنْ يَتَكَلَّمَ فَلَمَّا قَضَى عَلِيُّ بْنُ الْحُسَيْنِ طَوَافَهُ خَرَجَ حَتَّى دَنَا مِنْهُ فَلَمَّا رَآهُ مُحَمَّدُ بْنُ شِهَابٍ عَرَفَهُ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع مَا لَكَ فَقَالَ وُلِّيتُ وِلَايَةً فَأَصَبْتُ دَماً فَقَتَلْتُ رَجُلً

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and Ibn Bukeyr and someone else who said, ‘Ali asws Bin Al-Husayn asws was in the circumambulation (of the Kaaba), so he asws looked at a group around the Masjid. So he asws said: ‘What is this group?’ So they said, ‘This is Muhammad Bin Shiha

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ‌ قَالَ يُكَفَّرُ عَنْهُ مِنْ ذُنُوبِهِ بِقَدْرِ مَا عَفَا مِنْ جِرَاحٍ أَوْ غَيْرِهِ قَالَ وَسَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْ‌ءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ أَداءٌ إِلَيْهِ بِإِحْسانٍ‌ قَالَ هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ فَيَنْبَغِي لِلطَّالِبِ أَنْ ي

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said, ‘I asked Abu Abdullah asws about the Words of Allah azwj Mighty and Majestic [5:45] but he who foregoes it, it shall be an ‘ كَفَّارَةٌ ’ expiation for him . He asws said: ‘It would expiate from him his

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا يُرَدُّ مِنَ الشُّهُودِ قَالَ فَقَالَ الظَّنِينُ وَ الْمُتَّهَمُ قَالَ قُلْتُ فَالْفَاسِقُ وَ الْخَائِنُ قَالَ ذَلِكَ يَدْخُلُ فِي الظَّنِينِ.

“I once asked abu ‘Abd Allah (a.s.), about the kind of witnesses whose testimony is rejected. He (the Imam) said, ‘Of such people are a pessimist and an accused.’ I then asked, ‘What about a sinful and a treacherous one?’ He (the Imam) said, ‘Such ones are included in “pessimist”.”’

الْقُضَاةُ أَرْبَعَةٌ ثَلَاثَةٌ فِي النَّارِ وَ وَاحِدٌ فِي الْجَنَّةِ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ لَا يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِالْحَقِّ وَ هُوَ لَا يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِالْحَقِّ وَ هُوَ يَعْلَمُ فَهُوَ فِي الْجَنَّةِ وَ قَالَ ع الْحُكْمُ حُكْمَانِ حُكْمُ اللَّهِ وَ حُكْمُ الْجَاهِلِيَّةِ فَمَنْ أَخْطَأَ حُ

“Abu ‘ Abd Allah (a.s.), has said, ‘Judges are of four kinds of whom three are in the fire and one is in the garden (paradises). There is a man who issues judgments unjustly and he knows it, so he is in the fire. There is a man who issues judgments unjustly but he does not know, he also is in the fire; and there is a m

قَالَ أَبُو جَعْفَرٍ ع‌ مَنْ أَفْتَى النَّاسَ‌ بِغَيْرِ عِلْمٍ‌ وَ لا هُدىً‌ مِنَ اللَّهِ لَعَنَتْهُ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْعَذَابِ وَ لَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ.

“Abu Ja’far (a.s.), has said, ‘If one issues fatwas without knowledge and guidance from Allah, all angels, of mercy and angels of suffering condemn him and the sin of those who follow his fatwas will be attached to him.’”

الْأَيْمَانُ ثَلَاثٌ يَمِينٌ لَيْسَ فِيهَا كَفَّارَةٌ وَ يَمِينٌ فِيهَا كَفَّارَةٌ وَ يَمِينٌ‌ غَمُوسٌ تُوجِبُ النَّارَ فَالْيَمِينُ الَّتِي لَيْسَ فِيهَا كَفَّارَةٌ الرَّجُلُ يَحْلِفُ بِاللَّهِ عَلَى بَابِ بِرٍّ أَنْ لَا يَفْعَلَهُ فَكَفَّارَتُهُ أَنْ يَفْعَلَهُ وَ الْيَمِينُ الَّتِي تَجِبُ فِيهَا الْكَفَّارَةُ الرَّجُلُ يَحْلِفُ عَلَى بَابِ مَعْصِيَةٍ أَنْ لَا يَفْعَلَهُ فَيَفْعَلُهُ فَتَجِبُ عَلَيْهِ الْكَفَّارَةُ

“Abu ‘Abd Allah (a.s.), has said, ‘Swearing is of three kinds. There is one kind of swearing, which does not require expiation, the kind that requires expiation, and the false swearing which causes the fire. The kind, which does not require expiation, is the swearing in which one has sworn by Allah for a good cause not

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ لَيْسَ كُلُّ يَمِينٍ فِيهَا كَفَّارَةٌ أَمَّا مَا كَانَ مِنْهَا مِمَّا أَوْجَبَ اللَّهُ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَ فَلَيْسَ عَلَيْكَ فِيهَا الْكَفَّارَةُ وَ أَمَّا مَا لَمْ يَكُنْ مِمَّا أَوْجَبَ اللَّهُ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَهُ فَإِنَّ عَلَيْكَ فِيهِ الْكَفَّارَةَ.

“I once heard abu ‘Abd Allah (a.s.), saying, ‘Every kind of oath does not make one liable to expiation. If the matter is what Allah has made obligatory on you to do and you take an oath not to do it but you do it there is no expiation on you. If it is not of the matters that Allah has made obligatory on you to do and y

قُلْتُ لِأَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع الْيَمِينُ الَّتِي تَلْزَمُنِي فِيهَا الْكَفَّارَةُ فَقَالا مَا حَلَفْتَ عَلَيْهِ مِمَّا لِلَّهِ فِيهِ طَاعَةٌ أَنْ تَفْعَلَهُ فَلَمْ تَفْعَلْهُ فَعَلَيْكَ فِيهِ الْكَفَّارَةُ وَ مَا حَلَفْتَ عَلَيْهِ مِمَّا لِلَّهِ فِيهِ الْمَعْصِيَةُ فَكَفَّارَتُهُ تَرْكُهُ وَ مَا لَمْ يَكُنْ فِيهِ مَعْصِيَةٌ وَ لَا طَاعَةٌ فَلَيْسَ هُوَ بِشَيْ‌ءٍ[1].

“I once asked abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, about the kind of oath for which I owe expiation. They said, ‘It is when you take an oath for an act in which there is obedience to Allah if you do it and you do not do it, then there is expiation on you. If you take an oath for an act in which there is d

سَأَلْتُهُ عَمَّا يُكَفَّرُ مِنَ الْأَيْمَانِ فَقَالَ مَا كَانَ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَهُ فَلَيْسَ عَلَيْكَ شَيْ‌ءٌ إِذَا فَعَلْتَهُ وَ مَا لَمْ يَكُنْ عَلَيْكَ وَاجِباً أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ ثُمَّ فَعَلْتَهُ فَعَلَيْكَ الْكَفَّارَةُ.

“I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of the kind of oath which requires one to pay an expiation. He (the Imam) said, ‘It is when you are obligated to do something and you take an oath not to do it but you do it then there is nothing on you when you do it.

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ شَيْ‌ءٍ الَّذِي فِيهِ الْكَفَّارَةُ مِنَ الْأَيْمَانِ فَقَالَ مَا حَلَفْتَ عَلَيْهِ مِمَّا فِيهِ الْبِرُّ فَعَلَيْهِ الْكَفَّارَةُ إِذَا لَمْ تَفِ بِهِ وَ مَا حَلَفْتَ عَلَيْهِ مِمَّا فِيهِ الْمَعْصِيَةُ فَلَيْسَ عَلَيْكَ فِيهِ الْكَفَّارَةُ إِذَا رَجَعْتَ عَنْهُ وَ مَا كَانَ سِوَى ذَلِكَ مِمَّا لَيْسَ فِيهِ بِرٌّ وَ لَا مَعْصِيَةٌ فَلَيْسَ بِشَيْ‌ءٍ.

“I once asked abu ‘Abd Allah (a.s.), about the kind of oath that makes expiation obligatory. He (the Imam) said, ‘If you take an oath for doing something which is a virtuous deed, there is expiation if you do not do it. If you take an oath to do something which is an act of disobedience you do not owe anything if you d

سَأَلْتُهُ عَنِ الرَّجُلِ يُقْسِمُ عَلَى الرَّجُلِ فِي الطَّعَامِ لِيَأْكُلَ فَلَمْ يَطْعَمْ هَلْ عَلَيْهِ فِي ذَلِكَ الْكَفَّارَةُ وَ مَا الْيَمِينُ الَّتِي تَجِبُ فِيهَا الْكَفَّارَةُ فَقَالَ الْكَفَّارَةُ فِي الَّذِي يَحْلِفُ عَلَى الْمَتَاعِ أَنْ لَا يَبِيعَهُ وَ لَا يَشْتَرِيَهُ ثُمَّ يَبْدُو لَهُ فِيهِ فَيُكَفِّرُ عَنْ يَمِينِهِ وَ إِنْ حَلَفَ عَلَى شَيْ‌ءٍ وَ الَّذِي عَلَيْهِ إِتْيَانُهُ خَيْرٌ مِنْ تَرْكِهِ ف

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who takes an oath for a man to eat food but does not eat; if there is expiation on him and the kind of oath that makes expiation obligatory. He (the Imam) said, ‘Expiation is obligatory when one takes an oath not to sell an asset or buy but then he changes hi

فِي كَفَّارَةِ الْيَمِينِ عِتْقُ رَقَبَةٍ أَوْ إِطْعَامُ عَشَرَةِ مَسَاكِينَ‌ مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ‌ وَ الْوَسَطُ الْخَلُّ وَ الزَّيْتُ وَ أَرْفَعُهُ الْخُبْزُ وَ اللَّحْمُ وَ الصَّدَقَةُ مُدٌّ مُدٌّ مِنْ حِنْطَةٍ لِكُلِّ مِسْكِينٍ وَ الْكِسْوَةُ ثَوْبَانِ فَمَنْ لَمْ يَجِدْ فَعَلَيْهِ الصِّيَامُ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ‌[4].

About the case of expiation due to an oath which is freeing a slave, or feeding ten destitute person of the average kind of food for your family or clothing them, abu ‘Abd Allah (a.s.), has said, ‘The average kind of food is vinegar and oil, and a high quality is bread and meat. Charity is one mud (a certain measuremen

سَأَلْتُ أَبَا جَعْفَرٍ ع- عَمَّنْ وَجَبَتْ عَلَيْهِ الْكِسْوَةُ فِي كَفَّارَةِ الْيَمِينِ قَالَ ثَوْبٌ يُوَارِي بِهِ عَوْرَتَهُ.

“I once asked abu Ja‘far (a.s.), about the case of a man who must clothe the needy because of expiation due to oath. He (the Imam) said, ‘ It is a kind of clothing which can cover his privacy.’”

هُوَ كَمَا يَكُونُ إِنَّهُ يَكُونُ فِي الْبَيْتِ مَنْ يَأْكُلُ أَكْثَرَ مِنَ الْمُدِّ وَ مِنْهُمْ مَنْ يَأْكُلُ أَقَلَّ مِنَ الْمُدِّ فَبَيْنَ ذَلِكَ وَ إِنْ شِئْتَ جَعَلْتَ لَهُمْ أُدْماً وَ الْأُدْمُ أَدْنَاهُ الْمِلْحُ وَ أَوْسَطُهُ الْخَلُّ وَ الزَّيْتُ وَ أَرْفَعُهُ اللَّحْمُ.

“This is about the meaning of the words of Allah, most Majestic, most Glorious. ‘. . . it is of the average kind of food that you provide to your family.’ Abu ‘ Abd Allah (a.s.), has said, ‘It is just as it is at home. Certain people eat one mud (a certain measurement) and certain others less or in between. If you like

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ‌ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ‌ فَقَالَ مَا تَقُوتُونَ بِهِ عِيَالَكُمْ مِنْ أَوْسَطِ ذَلِكَ قُلْتُ وَ مَا أَوْسَطُ ذَلِكَ فَقَالَ الْخَلُّ وَ الزَّيْتُ وَ التَّمْرُ وَ الْخُبْزُ تُشْبِعُهُمْ بِهِ مَرَّةً وَاحِدَةً قُلْتُ‌ كِسْوَتُهُمْ‌ قَالَ ثَوْبٌ وَاحِدٌ.

“I once asked abu Ja’far (a.s.), about, ‘. . . the average kind of food that you provide for your family.’ He (the Imam) said, ‘It is the kind of food which you feed your family, it must be of the middle of the two, high and low, quality that you provide for your family.’ I then asked, ‘What is the middle of such food?

سَأَلْتُهُ عَنْ كَفَّارَةِ النَّذْرِ فَقَالَ كَفَّارَةُ النَّذْرِ كَفَّارَةُ الْيَمِينِ وَ مَنْ نَذَرَ هَدْياً فَعَلَيْهِ نَاقَةٌ يُقَلِّدُهَا وَ يُشْعِرُهَا وَ يَقِفُ بِهَا بِعَرَفَةَ وَ مَنْ نَذَرَ جَزُوراً فَحَيْثُ شَاءَ نَحَرَهُ‌[1].

“I once asked abu ‘Abd Allah (a.s.), about the expiation because of a vow and commitment. He (the Imam) said, ‘Kaffarah (expiation) for a vow and commitment is like the expiation because of an oath. If one makes a vow and commitment to offer an animal for sacrifice he must find a camel, he must mark and collar it and s

سَأَلْتُهُ عَنِ الرَّجُلِ يُظَاهِرُ مِنِ امْرَأَتِهِ يَجُوزُ عِتْقُ الْمَوْلُودِ فِي الْكَفَّارَةِ فَقَالَ كُلُّ الْعِتْقِ يَجُوزُ فِيهِ الْمَوْلُودُ إِلَّا فِي كَفَّارَةِ الْقَتْلِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ[1] يَعْنِي بِذَلِكَ مُقِرَّةً قَدْ بَلَغَتِ الْحِنْثَ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who involves himself in al- Zihar against his wife; if it is permissible to free a newborn slave for Kaffarah (expiation). He (the Imam) said, ‘Every kind of Kaffarah (expiation) that requires freeing of a slave, freeing of a newborn slave is sufficient for i

أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع خَطَبَ النَّاسَ بِالْمَدِينَةِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ كَانَ حَيّاً بِلَا كَيْفٍ‌[1] وَ لَمْ يَكُنْ لَهُ كَانٌ وَ لَا كَانَ لِكَانِهِ كَيْفٌ وَ لَا كَانَ لَهُ أَيْنٌ وَ لَا كَانَ فِي شَيْ‌ءٍ وَ لَا كَانَ عَلَى شَيْ‌ءٍ وَ لَا ابْتَدَعَ لِكَانِهِ مَكَاناً وَ لَا قَوِيَ بَعْدَ مَا كَوَّنَ شَيْئاً وَ لَا كَانَ ضَعِيفاً قَبْلَ أَنْ يُكَوِّنَ شَيْئاً وَ لَا كَ

Amir-ul-Momineen (asws) gave a sermon to the people at Al-Medina. Amir-ul-Momineen (asws) said: ‘All Praise is due to Allah (azwj) besides Whom (azwj) there is no god but Him (azwj). He (azwj) was Alive without (dependence on) any quality and without reliance on anything but on Himself (azwj) to exist nor can there be

كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ أَبُو بَصِيرٍ وَ قَدْ خَفَرَهُ النَّفَسُ‌[6] فَلَمَّا أَخَذَ مَجْلِسَهُ قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا مُحَمَّدٍ مَا هَذَا النَّفَسُ الْعَالِي فَقَالَ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ كَبِرَ سِنِّي وَ دَقَّ عَظْمِي وَ اقْتَرَبَ أَجَلِي مَعَ أَنَّنِي لَسْتُ أَدْرِي مَا أَرِدُ عَلَيْهِ مِنْ أَمْرِ آخِرَتِي فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَ

‘I was in the presence of Abu Abdullah (asws), when Abu Baseer came up to him (asws), and he was panting. So when he took his seat, Abu Abdullah (asws) said to him: ‘O Abu Muhammad, what is this heavy breathing for?’ He said, ‘May I be sacrificed for you (asws), O son (asws) of the Messenger (saww) of Allah (azwj), gre

كَتَبَ أَبُو جَعْفَرٍ ع إِلَى سَعْدٍ الْخَيْرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* أَمَّا بَعْدُ فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ فَإِنَّ فِيهَا السَّلَامَةَ مِنَ التَّلَفِ وَ الْغَنِيمَةَ فِي الْمُنْقَلَبِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقِي بِالتَّقْوَى عَنِ الْعَبْدِ مَا عَزَبَ عَنْهُ عَقْلُهُ‌[3] وَ يُجْلِي بِالتَّقْوَى عَنْهُ عَمَاهُ وَ جَهْلَهُ وَ بِالتَّقْوَى نَجَا نُوحٌ وَ مَنْ مَعَهُ فِي السَّفِينَةِ وَ

In the Name of Allah (azwj), the Beneficent, the Merciful. Having said that, I (asws) hereby bequeath to you to fear Allah (azwj) for therein is safety from destruction and a gain during the returning (to Allah (azwj)). Allah (azwj) Mighty and Majestic Protects the servant by means of his piety from whatever his intell

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 صَلَّى عَلَى النَّبِيِّ ص ثُمَّ قَالَ أَلَا إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ خَلَّتَانِ‌[5] اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ أَلَا إِنَّ الدُّنْيَا قَدْ تَرَحَّلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدْ تَرَحَّلَتْ مُقْبِلَةً وَ لِكُلِّ وَا

إِنَّ مَوْلًى لِأَمِيرِ الْمُؤْمِنِينَ ع سَأَلَهُ مَالًا فَقَالَ يَخْرُجُ عَطَائِي فَأُقَاسِمُكَ هُوَ فَقَالَ لَا أَكْتَفِي وَ خَرَجَ إِلَى مُعَاوِيَةَ فَوَصَلَهُ فَكَتَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع يُخْبِرُهُ بِمَا أَصَابَ مِنَ الْمَالِ فَكَتَبَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع أَمَّا بَعْدُ فَإِنَّ مَا فِي يَدِكَ مِنَ الْمَالِ قَدْ كَانَ لَهُ أَهْلٌ قَبْلَكَ وَ هُوَ صَائِرٌ إِلَى أَهْلِهِ بَعْدَكَ وَ إِنَّمَا

‘A slave of Amir-ul-Momineen (asws) asked him (asws) for some wealth, so he (asws) said: ‘When my (asws) share comes to me (asws) I (asws) will distribute it to you’. He said, ‘I am not content’, and he went to Muawiya who gave it to him. So he wrote to Amir-ul-Momineen (asws) informing him (asws) of what he had receiv

كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَعِظُ النَّاسَ وَ يُزَهِّدُهُمْ فِي الدُّنْيَا وَ يُرَغِّبُهُمْ فِي أَعْمَالِ الْآخِرَةِ بِهَذَا الْكَلَامِ فِي كُلِّ جُمُعَةٍ فِي مَسْجِدِ رَسُولِ اللَّهِ ص وَ حُفِظَ عَنْهُ وَ كُتِبَ كَانَ يَقُولُ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ وَ اعْلَمُوا أَنَّكُمْ‌ إِلَيْهِ تُرْجَعُونَ* فَ تَجِدُ كُلُّ نَفْسٍ‌ ما عَمِلَتْ‌ فِي هَذِهِ الدُّنْيَا مِنْ خَيْرٍ مُحْضَراً وَ ما عَمِلَتْ مِنْ سُوءٍ

29. Narrated to me Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father altogether from Al-Hassan Bin Mahboub, from Abdullah Bin Ghalib Al-Asady from his father, from Saeed Bin Al-Musayyab who said: ‘Ali Bin Al-Husayn (asws) used to advise the people and to make them to be ascetic i

بَيْنَا أَنَا مَعَ أَبِي جَعْفَرٍ ع وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ إِذْ أَقْبَلَ شَيْخٌ يَتَوَكَّأُ عَلَى عَنَزَةٍ لَهُ‌[1] حَتَّى وَقَفَ عَلَى بَابِ الْبَيْتِ فَقَالَ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ ثُمَّ سَكَتَ فَقَالَ أَبُو جَعْفَرٍ ع وَ عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ ثُمَّ أَقْبَلَ الشَّيْخُ بِوَجْهِهِ عَلَى أَهْلِ الْبَيْتِ وَ قَالَ السَّلَ

30. Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Is’haq Bin Ammar who said, ‘Narrated to me a man from our companions’, from Al-Hakam Bin Uteyba who said: ‘I was with Abu Ja’far (asws) and the house was full of its people when an old man (Sheykh) came up leaning upon his goat (for

كَانَ رَجُلٌ يَبِيعُ الزَّيْتَ وَ كَانَ يُحِبُّ رَسُولَ اللَّهِ ص حُبّاً شَدِيداً كَانَ إِذَا أَرَادَ أَنْ يَذْهَبَ فِي حَاجَتِهِ لَمْ يَمْضِ حَتَّى يَنْظُرَ إِلَى رَسُولِ اللَّهِ ص وَ قَدْ عُرِفَ ذَلِكَ مِنْهُ فَإِذَا جَاءَ تَطَاوَلَ لَهُ حَتَّى يَنْظُرَ إِلَيْهِ حَتَّى إِذَا كَانَتْ ذَاتُ يَوْمٍ دَخَلَ عَلَيْهِ فَتَطَاوَلَ لَهُ رَسُولُ‌ اللَّهِ ص حَتَّى نَظَرَ إِلَيْهِ ثُمَّ مَضَى فِي حَاجَتِهِ فَلَمْ يَكُنْ بِأَسْ

‘There was a man who used to sell oil, and he used to love the Messenger of Allah with intense love. Whenever he intended to go for his business needs, he would never do it unless he looked at the Messenger of Allah first. He became well known for that for he would stretch himself above others so that he could look at

قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ لَقَدْ تَرَكْنَا أَسْوَاقَنَا انْتِظَاراً لِهَذَا الْأَمْرِ حَتَّى لَيُوشِكُ الرَّجُلُ مِنَّا أَنْ يَسْأَلَ فِي يَدِهِ فَقَالَ يَا [أَبَا] عَبْدِ الْحَمِيدِ أَ تَرَى مَنْ حَبَسَ نَفْسَهُ عَلَى اللَّهِ لَا يَجْعَلُ اللَّهُ لَهُ مَخْرَجاً بَلَى وَ اللَّهِ لَيَجْعَلَنَّ اللَّهُ لَهُ مَخْرَجاً رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا قُلْتُ أَصْلَحَكَ اللَّهُ إِنَّ هَؤُلَاءِ الْمُرْجِئَةَ ي

I said Abu Ja’far (asws), ‘May Allah (azwj) Keep you (asws) well. We have left our markets (businesses) so as to wait for this matter (Al-Qaim (asws)), to the extent that one of us is about to ask by his hand (beg)’. He (asws) said: ‘O Abu Abdul Hameed, Have you see that the one who confines himself to Allah (azwj) tha

بَعَثَ أَبُو عَبْدِ اللَّهِ ع غُلَاماً لَهُ فِي حَاجَةٍ فَأَبْطَأَ فَخَرَجَ أَبُو عَبْدِ اللَّهِ ع عَلَى أَثَرِهِ لَمَّا أَبْطَأَ عَلَيْهِ فَوَجَدَهُ نَائِماً فَجَلَسَ عِنْدَ رَأْسِهِ يُرَوِّحُهُ حَتَّى انْتَبَهَ فَلَمَّا انْتَبَهَ قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا فُلَانُ وَ اللَّهِ مَا ذَاكَ لَكَ تَنَامُ اللَّيْلَ وَ النَّهَارَ لَكَ اللَّيْلُ وَ لَنَا مِنْكَ النَّهَارُ.

‘Abu Abdullah (asws) sent one of his (asws) servants on an errand. He was delayed. So Abu Abdullah (asws) went out to see why he had been delayed. He (asws) found him sleeping. So he (asws) sat near to his head and caressed it (and waited) until he woke up. So when he was awake, Abu Abdullah (asws) said to him: ‘O so a

سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنِ الرِّيَاحِ الْأَرْبَعِ الشَّمَالِ وَ الْجَنُوبِ وَ الصَّبَا وَ الدَّبُورِ وَ قُلْتُ إِنَّ النَّاسَ يَذْكُرُونَ أَنَّ الشَّمَالَ مِنَ الْجَنَّةِ وَ الْجَنُوبَ مِنَ النَّارِ فَقَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ جُنُوداً مِنْ رِيَاحٍ يُعَذِّبُ بِهَا مَنْ يَشَاءُ مِمَّنْ عَصَاهُ وَ لِكُلِّ رِيحٍ مِنْهَا مَلَكٌ مُوَكَّلٌ بِهَا فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُعَذِّبَ قَوْماً بِ

‘I asked Abu Ja’far (asws) about the four types of winds – the North, the South, Al-Saba and Al-Dabour, and I said that the people are mentioning that the North (wind) is from the Paradise, and the South (wind) is from the Fire’. So he (asws) said: ‘Allah (azwj) has armies of winds by which He (azwj) Punishes whomsoeve

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

لِنَبِيِّهِ ص- وَ ذَكِّرْ فَإِنَّ الذِّكْرى‌ تَنْفَعُ الْمُؤْمِنِينَ‌[6].

When the people belied the Rasool (saww) Allah (azwj), Allah (azwj) Blessed and High Decided to Destroy the people of the earth except for Ali (asws) and no one else by His (azwj) Statement: “[51:54] Then turn your back upon them for you are not to blame”. Then Changed it for them so He (azwj) was Merciful to the Belie

إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْجَنَّةَ قَبْلَ أَنْ يَخْلُقَ النَّارَ وَ خَلَقَ الطَّاعَةَ[1] قَبْلَ أَنْ يَخْلُقَ الْمَعْصِيَةَ وَ خَلَقَ الرَّحْمَةَ قَبْلَ الْغَضَبِ وَ خَلَقَ الْخَيْرَ قَبْلَ الشَّرِّ وَ خَلَقَ الْأَرْضَ قَبْلَ السَّمَاءِ وَ خَلَقَ الْحَيَاةَ قَبْلَ الْمَوْتِ وَ خَلَقَ الشَّمْسَ قَبْلَ الْقَمَرِ وَ خَلَقَ النُّورَ قَبْلَ الظُّلْمَةِ.

Abu Ja’far (asws) said: ‘Allah (azwj) Created the Paradise before He (azwj) Created the Fire, and Created the obedience before He (azwj) Created the disobedience, and Created the Mercy before the Anger, and Created the good before the evil, and Created the earth before the sky, and Created the life before the death, an

قَالَ النَّبِيُّ ص‌ مَا خَلَقَ اللَّهُ جَلَّ وَ عَزَّ خَلْقاً إِلَّا وَ قَدْ أَمَّرَ عَلَيْهِ آخَرَ يَغْلِبُهُ فِيهِ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ الْبِحَارَ السُّفْلَى فَخَرَتْ وَ زَخَرَتْ‌[4] وَ قَالَتْ أَيُّ شَيْ‌ءٍ يَغْلِبُنِي فَخَلَقَ الْأَرْضَ فَسَطَحَهَا عَلَى ظَهْرِهَا فَذَلَّتْ ثُمَّ قَالَ‌ إِنَّ الْأَرْضَ فَخَرَتْ وَ قَالَتْ أَيُّ شَيْ‌ءٍ يَغْلِبُنِي فَخَلَقَ الْجِبَالَ فَأَثْب

The Prophet (saww) said: ‘Allah (azwj) Mighty and Majestic did not Create a creature except that He (azwj) Commanded another one to overcome it, and that Allah (azwj) Blessed and High, when He (azwj) Created the deeper ocean, it prided itself and moved its waves and said, ‘Which thing can overcome me?’ So He (azwj) Cre

أَنَّ النَّبِيَّ ص قَالَ: ارْحَمُوا عَزِيزاً ذَلَّ وَ غَنِيّاً افْتَقَرَ وَ عَالِماً ضَاعَ فِي زَمَانِ جُهَّالٍ‌[2].

The Prophet (saww) said: ‘Be merciful towards a mighty one who has been humbled, and a rich one who has become poor, and a scholar who is wasted in the era of the ignorant ones.

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِأَصْحَابِهِ يَوْماً لَا تَطْعُنُوا[3] فِي عُيُوبِ مَنْ أَقْبَلَ إِلَيْكُمْ بِمَوَدَّتِهِ وَ لَا تُوَقِّفُوهُ عَلَى سَيِّئَةٍ يَخْضَعُ لَهَا فَإِنَّهَا لَيْسَتْ مِنْ أَخْلَاقِ رَسُولِ اللَّهِ ص وَ لَا مِنْ أَخْلَاقِ أَوْلِيَائِهِ قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ خَيْرَ مَا وَرَّثَ الْآبَاءُ لِأَبْنَائِهِمُ الْأَدَبُ لَا الْمَالُ فَإِنَّ الْمَالَ يَذْهَبُ وَ الْأَدَب

I heard Abu Abdullah (asws) saying to his (asws) companions one day: ‘Do not find faults with the one who comes to you with his cordiality, and do not let him remain upon the sins which he is indulging in, for it is not from the morals of the Rasool Allah (saww), nor is it from the morals of his (asws) friends. He (the

قَالَ لِي أَبِي‌ إِنَّ فِي الْجَنَّةِ نَهَراً يُقَالُ لَهُ جَعْفَرٌ عَلَى شَاطِئِهِ الْأَيْمَنِ‌[2] دُرَّةٌ بَيْضَاءُ فِيهَا أَلْفُ قَصْرٍ فِي كُلِّ قَصْرٍ أَلْفُ قَصْرٍ- لِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ ص وَ عَلَى شَاطِئِهِ الْأَيْسَرِ دُرَّةٌ صَفْرَاءُ فِيهَا أَلْفُ قَصْرٍ فِي كُلِّ قَصْرٍ أَلْفُ قَصْرٍ- لِإِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ ع.

Abu Al-Hassan Musa (asws) having said; ‘My (asws) father (asws) said to me (asws) that in the Paradise is a river called Ja’far. On its right bank is a white pearl in which are a thousand castles. In each of the castles are a thousand castles for Muhammad (saww) and the Progeny (asws) of Muhammad (saww). And upon its l

أَنَّهُ ذَكَرَ هَذِهِ الْخُطْبَةَ- لِأَمِيرِ الْمُؤْمِنِينَ ع يَوْمَ الْجُمُعَةِ الْحَمْدُ لِلَّهِ أَهْلِ الْحَمْدِ وَ وَلِيِّهِ وَ مُنْتَهَى الْحَمْدِ وَ مَحَلِّهِ الْبَدِي‌ءِ الْبَدِيعِ الْأَجَلِّ الْأَعْظَمِ الْأَعَزِّ الْأَكْرَمِ الْمُتَوَحِّدِ بِالْكِبْرِيَاءِ وَ الْمُتَفَرِّدِ بِالْآلَاءِ الْقَاهِرِ بِعِزِّهِ وَ الْمُسَلِّطِ بِقَهْرِهِ الْمُمْتَنِعِ بِقُوَّتِهِ الْمُهَيْمِنِ بِقُدْرَتِهِ وَ الْمُتَعَالِي فَوْقَ

All Praise is for Allah (azwj) Who (azwj) is Deserving of all Praise and is the Guardian of it, and all Praise ends to Him (azwj) in its rightful place, the Initiator, and Inventor, the Majestic, the Magnificent, the Mighty, the Benevolent, the only One for the Greatness, and the Unique One for the Highness, the Omnipo

الْحَزْمُ فِي الْقَلْبِ‌[4] وَ الرَّحْمَةُ وَ الْغِلْظَةُ فِي الْكَبِدِ وَ الْحَيَاءُ فِي الرِّيَةِ. وَ - فِي حَدِيثٍ آخَرَ لِأَبِي جَمِيلَةَ الْعَقْلُ مَسْكَنُهُ فِي الْقَلْبِ.

218. Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, and Al-Hassan Bin Ali Bin Fazzaal, from Abu Jameela, who has narrated the following: Abu Abdullah (asws) said: ‘الْحَزْمُ’ Firmness is in the heart, and the ‘الرَّحْمَةُ وَ الْغِلْظَةُ’ compassion and the harshness is in the

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ قَوْلِ اللَّهِ تَعَالَى- وَ إِذا مَسَّ الْإِنْسانَ ضُرٌّ دَعا رَبَّهُ مُنِيباً إِلَيْهِ‌[2] قَالَ نَزَلَتْ فِي أَبِي الْفَصِيلِ إِنَّهُ كَانَ رَسُولُ اللَّهِ ص عِنْدَهُ سَاحِراً فَكَانَ إِذَا مَسَّهُ الضُّرُّ يَعْنِي السُّقْمَ دَعَا رَبَّهُ مُنِيباً إِلَيْهِ يَعْنِي تَائِباً إِلَيْهِ مِنْ قَوْلِهِ فِي رَسُولِ اللَّهِ ص مَا يَقُولُ- ثُمَّ إِذا خَوَّلَهُ‌ نِعْمَةً مِنْهُ‌ يَعْنِي ا

I asked Abu Abdullah (asws) about the Statement of Allah (azwj) the High: “[39:8] And when distress afflicts a man he calls upon his Lord turning to Him frequently”, he (asws) said: ‘This was Revealed regarding Abu Al-Faseyl, who used to consider the Rasool Allah (saww) as a sorcerer. And when distress afflicted him, m