Qa'im

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  1. 45 - وباسناده إلى عبد الاعلى عن أبي عبد الله عليه السلام حديث طويل قال عليه السلام في آخره: والله يسمى بأسمائه وهو غير أسمائه والأسماء غيره، وفيه: واسم الله غير الله وكل شئ وقع عليه اسم شئ فهو مخلوق ما خلا الله. By its isnad to `Abd al-A`la from Abu `Abdillah عليه السلام, in a long hadith in which he عليه السلام said at its end: Allah is named by His names, but He is not His names, and His names are not Him. The name of Allah is not Allah. Everything that has a name is created, except Allah. 46 - وباسناده إلى عبد الله بن سنان قال سألت أبا عبد الله عليه السلام عن بسم الله الرحمن الرحيم؟فقال: الباء بهاء الله والسين سناء الله والميم مجد الله. وروى بعضهم. ملك الله والله اله كل شئ، الرحمن بجميع خلقه والرحيم بالمؤمنين خاصة وفى أصول الكافي مثله سواء. And by its isnad to `Abdillah b. Sinan. He said: I asked Abu `Abdillah عليه السلام about "In the name of Allah, the Beneficent, the Merciful". So he said: The ba' is Allah's magnificence (baha'), the seen is the Allah's splendour (sana'), and the meem is Allah's glory (majd). And some reports say: [Meem] is Allah's kingdom (mulk), and Allah is the God of everything. The Beneficent towards everything He created, and the Merciful towards the believers in particular. And the same report is in al-Kafi. 47 - وفى كتاب التوحيد باسناده إلى صفوان بن يحيى عمن حدثه عن أبي عبد الله عليه السلام انه سئل عن بسم الله الرحمن الرحيم؟فقال: الباء بهاء الله والسين سناء الله والميم ملك الله، قال: قلت الله؟قال: الألف آلاء الله على خلقه من النعيم بولايتنا، اللام الزام الله خلقه ولايتنا قلت، فالهاء؟قال: هو ان لمن خالف محمدا وآل محمد صلوات الله عليهم، قلت: الرحمن، قال بجميع العالم قلت: الرحيم؟قال: بالمؤمنين خاصة. In Kitab at-Tawheed: By its isnad to Safwan b. Yahya from he who narrated to him from Abu `Abdillah عليه السلام. He was asked about "In the name of Allah, the Beneficent, the Merciful." So he said: The ba' is Allah's magnificence (baha'), the seen is the Allah's splendour (sana'), and the meem is Allah's glory (majd). I said: [What about] Allah? He said: The alif are the heavenly favours (ala') upon His creation through our wilaya, and the lam is the dependency (ilzam) His creation has upon our wilaya. I said: And the ha'? He said: Shame (hawan) on those who oppose Muhammad and the Family of Muhammad صلوات الله عليهم. I said: The Beneficent? He said: Towards all of the people. I said: The Merciful? He said: Towards the believers in particular. - وباسناده إلى الحسن بن راشد عن أبي الحسن موسى بن جعفر عليه السلام قال. سألته عن معنى الله؟قال استولى على ما دق وجل. By its isnad to Abu'l Hasan b. Rashed from Abu'l Hasan Musa b. Ja`far عليه السلام. He said: I asked him about the meaning of Allah. He said: The master of everything, small and large. 49 - في كتاب معاني الأخبار باسناده إلى أبي إسحاق الخزاعي عن أبيه قال: دخلت مع أبي عبد الله عليه السلام على بعض مواليه يعوده، فرأيت الرجل يكثر من قول آه، فقلت له: يا أخي أذكر ربك واستغث به، فقال أبو عبد الله عليه السلام ان آه اسم من أسماء الله عز وجل، فمن قال: آه فقد استغاث بالله تبارك وتعالى. In Kitab Ma`ani al-Akhbar: By its isnad to Abu Is`haq al-Khuza`i from his father. He said: I and Abu `Abdillah عليه السلام entered upon one of his clients. I saw that the man would say ah [from yawning] often, so I said to him: O my brother! Remember your Lord, and seek refuge in Him [after yawning]. So Abu `Abdillah عليه السلام said: Ah is a name from the names of Allah عز وجل, so whomever says ah has sought refuge in Allah تبارك وتعالى.
  2. I don't think they consider saying the basmala after the Fatiha to be a sunna, but it is considered permissible. As for the basmala before the Fatiha, it is recited by Shafi`is but not by others, and some Sunnis don't consider 1:1 to be a verse in the Quran.
  3. 42 - في كتاب التوحيد عن أبي عبد الله عليه السلام حديث طويل وقد سأله بعض الزنادقة عن الله عز وجل، وفيه قال السائل: فما هو؟قال أبو عبد الله عليه السلام: هو الرب وهو المعبود وهو الله وليس قولي الله، اثبات هذه الحروف الف، لام، لام، ها، ولكن ارجع إلى معنى هو شئ خالق الأشياء وصانعها وقعت عليه هذه الحروف وهو المعنى الذي يسمى به الله والرحمن والرحيم والعزيز وأشباه ذلك من أسمائه وهو المعبود جل وعز. In Kitab at-Tawheed: From Abu `Abdillah عليه السلام in a long hadith in which a heretic asked him about Allah عز وجل, in which the questioner said: How is He? Abu `Abdillah عليه السلام said: He is the Lord, and He is that which is worshiped. He is Allah, but not the word "Allah". The basis of that are the letters alif, lam, lam, ha'. Instead, return to the meaning, which is that which created and designed everything. These letters signify Him, but He is that which they describe. Allah, the Beneficent, the Merciful, the Mighty, and similar names names, and He جل وعز is that which is worshiped. 43 - وباسناده إلى أمير المؤمنين عليه السلام أنه قال وقد سئل ما الفائدة في حروف الهجاء فقال علي عليه السلام ما من حرف الا وهو اسم من أسماء الله عز وجل. And by its isnad to Amir al-Mu'mineen عليه السلام. He said: He was asked about the benefit (purpose) of the letters of the alphabet, so he عليه السلام said: There is not a letter except that it is a name from the names of Allah عز وجل. 44 - وباسناده إلى هشام بن الحكم انه سأل أبا عبد الله عليه السلام: عن أسماء الله عز وجل واشتقاقها؟فقال: الله هو مشتق من اله، واله يقتضى مألوها، والاسم غير المسمى، فمن عبد الاسم دون المعنى فقد كفروا لم يعبد شيئا، ومن عبد الاسم والمعنى فقد أشرك وعبد الاثنين، ومن عبد المعنى دون الاسم فذلك التوحيد، أفهمت يا هشام؟قال قلت: زدني قال لله عز وجل تسعة وتسعون اسما فلو كان الاسم هو المسمى لكان كل اسم منها هو اله، ولكن الله عز وجل معنى يدل عليه بهذه الأسماء وكلها غيره، يا هشام الخبز اسم للمأكول، والماء اسم للمشروب، والثوب اسم للملبوس، والنار اسم للمحرق، أفهمت يا هشام فهما تدفع به وتنافر أعدائنا (17) والملحدين في الله والمشركين مع الله عز وجل غيره؟قلت: نعم، فقال: نفعك الله به وثبتك يا هشام، قال هشام فوالله ما قهرني أحد في التوحيد حينئذ حتى قمت مقامي هذا. By its isnad to Hisham b. al-Hakam. He asked Abu `Abdillah عليه السلام about the names of Allah and their derivations: Where is “Allah” derived from? He said: So he said to me: O Hisham, “Allah” is derived from “god” (ilah) and “the god” (al-ilah), that which has a servant (yaqtadi ma’looha). And a name is different from what is described; for whoever worships the name without the meaning has disbelieved and has worshiped nothing. And whoever worships the name and the meaning has disbelieved and has worshiped two things. Whoever worships the meaning without the name – that is monotheism (tawhid). Have you understood, O Hisham? He said: So I said: [Explain] further for me. He said: For Allah there are ninety-nine names; so if each name were a described thing, then each name from it would be a deity. However, Allah is the meaning that these names are indicative to, and they are all something other than Him. O Hisham, “bread” is the name of an edible, “water” is the name of a beverage, “cloth” is the name of what is worn, and “fire” is the name of what burns. Have you understood, O Hisham, with a comprehension that, by which, you can defend [our cause], and struggle against our enemies and those who have taken up [a deity] besides Allah عزوجل? So I said: Yes. He said: So he said: May Allah avail you by it and make you steadfast, O Hisham. Hisham said: By Allah, no one has overcome me in monotheism (tawhid) till this position I stand at (i.e. till this day).
  4. It's been more than two years and there's no way to watch the movie, the marketing team should be tarred and feathered
  5. I agree, I am only highlighting certain theological attitudes towards sex. Modern attitudes towards sex in the Muslim world are actually more Christian than traditional. As you noted, virginity is pretty much at the top of the list nowadays, whilst virginity in our pre-modern books was not put on a spiritual pedestal. The short chapter on marrying virgins in Wasa'il ash-Shi`a deals entirely with how virgin females are simply "desirable" to males in a worldly sense, rather than seeing them as purer or better in the faith. I didn't see any taboos attached to marrying non-virgins in our history, while marrying divorcees today is a no-no. Prolonged virginity is actually a negative thing, and our books have traditionally promoted early marriage, temporary marriage, foreplay - all of which are pretty much discouraged or not talked about in modern Muslim communities. Our fiqh books go into explicit detail about sex (it was openly discussed without shame), and the focus is mainly pleasing the woman, rather than shaming her (like in modern pornography). Having no concept of celibacy is a stark difference as well. Yes chastity is traditionally promoted, but it's not hard to stay chaste when you marry early, are allowed to divorce, are allowed to be polygamous, are allowed to keep concubines, etc. 20th century Muslim marriages are very Victorian - marriage is later, virginity is vital, monogamy and permanence are expected, engagements are practiced (which don't traditionally exist), weddings are lavish, proposals are decked out, and sex is a taboo topic for discussion (leading to a lot of "accidental" pregnancies in the first year of marriage). Pre-modern Islamic marriages were not nearly as nuclear and formal. My own great grandfather married nine times in his life, and kept four wives at the same time - just imagine that happening at the local mosque today.
  6. The difference ultimately stems from theology. Christianity classically, moreso than Islam, elevates the spirit and demotes the material. The early Church saw sex as a product of the Fall of Adam, and therefore not of heaven, and so it was seen as lowly and shameful. Some denominations prohibited the use of any form of birth control, and only paired sex with reproduction. Priests and nuns didn't marry, divorce was prohibited, and polygamy was prohibited. Not long ago, the white wedding dress symbolized virginity, and the role of the bridesmaid was to attest in the bride's virginity. On the other hand, our Prophet married, was polygamous, encouraged regular sex between partners, permitted divorce, discussed sexual ethics openly, and according to Shiism, allowed temporary marriage too. Virginity was not nearly as important as chastity. Modern Muslim Victorian-esque prudishness is more a product of colonialism than Islam.
  7. 35 - في مجمع البينان وقال رسول الله صلى الله عليه وآله وسلم ان الله تعالى من على بفاتحة الكتاب فيها (16) من كنز الجنة فيها بسم الله الرحمن الرحيم الآية التي يقول الله تعالى فيها: " وإذا ذكرت ربك في القرآن وحده ولوا على أدبارهم نفورا). In Majma` al-Bayan: The Messenger of Allah صلى الله عليه وآله وسلم said: Surely, Allah تعالى favoured me with the Fatiha of the Book. In it are treasures from Paradise. In it is "In the name of Allah, the Beneficent, the Merciful" (1:1), the verse about which Allah تعالى says, "And when you mention your Lord alone in the Qur'an, they turn back in aversion." (17:46) 36 - في عيون الأخبار عن الرضا عليه السلام قال: والاجهار ببسم الله الرحمن الرحيم في جميع الصلوات سنة. In `Uyun al-Akhbar: From ar-Rida عليه السلام. He said: Saying "In the name of Allah, the Beneficent, the Merciful" aloud in every prayer is Sunna. 37 - وعن الرضا عليه السلام انه كان يجهر ببسم الله الرحمن الرحيم في جميع صلواته بالليل والنهار. And from ar-Rida عليه السلام: He used to say "In the name of Allah, the Beneficent, the Merciful" aloud in every prayer, at night and during the day. 38 - في كتاب الخصال عن الأعمش عن جعفر بن محمد عليهما السلام أنه قال: والاجهار ببسم الله الرحمن الرحيم في الصلاة واجب؟ In Kitab al-Khisal from al-A`mash from Ja`far b. Muhammad عليهما السلام. He said: Saying "In the name of Allah, the Beneficent, the Merciful" aloud in every prayer is obligatory. 39 - في عيون الأخبار حديث ذكرناه في ذكر قل هو الله أحد وفيه، قلت: الاحد الصمد، وقلت: لا يشبه شيئا، والله واحد والانسان واحد أليس قد تشابهت الوحدانية، قال: يا فتح أحلت ثبتك الله، انما التثنية في المعاني، فلما في الأسماء فهي واحدة وهي دلالة على المسمى. In `Uyun al-Akhbar: A hadith that we mentioned regarding qul huwallahu ahad, I said: The One, the Self-Subsisting. And I said: Nothing is like Him. Allah is One, and humanity is one, and [even] their oneness is not similar. He said: O Fat`h, may Allah make you steadfast. Likening is in meaning, but as for names, "one" is an indicator to that which is named. 40 - وباسناده إلى محمد بن سنان قال: سألت الرضا عليه السلام عن الاسم ما هو؟قال: صفة لموصوف. And by its isnad to Muhammad b. Sinan. He said: I asked ar-Rida عليه السلام about names, what are they? He said: A description of that which is described. 41 - وباسناده إلى الحسن بن علي بن فضال عن أبيه قال: سألت الرضا عليه السلام عن بسم الله قال: معنى قول القائل بسم الله أي اسم على نفسي بسمة من سمات الله عز وجل، وهي العبادة قال فقلت له: ما السمة؟قال العلامة. And by its isnad to al-Hasan b. `Ali b. Faddal from his father: He said: I asked ar-Rida عليه السلام about "In the name of Allah, the Beneficent, the Merciful." He said: ... (to be continued)
  8. I'm not particularly interested in peddling this topic, but the Prophet's marriage of `A'isha is only an issue if we make it into one. If we come to the topic assuming that such an action is shameful or immoral, then of course we will look for ways to make `A'isha older. But if we come at it neutrally and openly, then there would be no issue with the marriage whatsoever. It wasn't a life-death decision to marry `A'isha at 10, but who says it should be? Yes the Prophet could have waited, but why would he if what he did was moral? As of yet, there is no strong reason to assume that she was older - the main motivation for that argument is the Western 20th century notion that 10 is "too young". The gist of my argument is: 1. `A'isha was considered 9-10 by Kulayni, Bukhari, Tabari, Ibn Hajar, and Dhahabi. All reports say that she was menstruating before consummating her marriage, and that she and her parents consented to the marriage, and that it was a public affair. 10 is a normal age for women to hit puberty. 2. Revisions of `A'isha's age only came after 20th century criticisms by Western historians and colonialism/imperialism. Nobody even criticized this well-known marriage until 1905 and after. 3. Arguments that make `A'isha older are fallacious. I'm not saying that we are certain about her age, but based on the data we have, there is no valid reason to assume that she was older. 4. The Imams of Ahl al-Bayt have said that marrying at 9 is valid. Some reports even encourage marrying a woman by the time she menstruates. Of course, this is not obligatory, and marrying later is absolutely fine and in some ways better, but it is not immoral or shameful to marry young. 5. Modern secular notions of "marriageable age" and "consent" are highly subjective. Every state or province or country has different laws on what is the "right" age, and these laws are based entirely on the mood and culture of their population. In some countries, the marriage age for women is still very young. Islam says, a person is an adult once they hit puberty. As a society, we can decide if we'd like to marry later, but we cannot say it is haram or unethical to marry after puberty. We cannot superimpose modern secular ethics onto our reading of Islamic ethics or history. What we today consider "too old" or "too young" is not relevant at all. 6. The Imams did not consider marriage at 9-10 to be makrooh, haram, undesirable or shameful in any way. 7. While it is true that the Imams did not say `A'isha was 9-10, they did not deny it, even though this was the dominant view in their time. If this was considered scandalous, then the Imams would've likely addressed it. 8. The idea that `A'isha lied about her age to make the Prophet look bad assumes that `A'isha had the foresight to see 1,300 ahead of her time, because marrying at 9-10 was not controversial at her time. 9. According to the data we have on Sayyida Fatima, she also married sometime between 9 and 12. This was also a consented, public affair that has not been challenged or revised. So in conclusion, this is an issue where you'll just have to take it or leave it alone. If you'd like to assume that she was older for your own personal security, then that's fine, there is no harm in that. But, that conclusion is not based on anything except personal feelings.
  9. 27 - في عيون الأخبار باسناده إلى أمير المؤمنين عليه السلام حديث طويل وفيه قيل لأمير المؤمنين عليه السلام يا أمير المؤمنين أخبرنا عن بسم الله الرحمن الرحيم أهي من فاتحة الكتاب؟فقال نعم كان رسول الله صلى الله عليه وآله وسلم يقرأها ويعدها آية منها: ويقول: فاتحة الكتاب هي السبع المثاني. In `Uyun al-Akhbar: By its isnad to Amir al-Mu'mineen عليه السلام in a long hadith, in which it was said to Amir al-Mu'mineen عليه السلام: O Amir al-Mu'mineen, inform us about "In the name of Allah, the Beneficent, the Merciful" (1:1). Is it from the Fatiha of the Book? So he said: Yes, the Messenger of Allah صلى الله عليه وآله وسلم would recite it, and afterwards a verse from it. And he would say: The Fatiha of the Book is the Seven Oft-Coupled Verses. 28 - وباسناده عن الرضا عن آبائه عن علي عليهم السلام أنه قال: إن بسم الله الرحمن الرحيم آية من فاتحة الكتاب، وهي سبع آيات تمامها بسم الله الرحمن الرحيم. By its isnad from ar-Rida from his forefathers from `Ali عليهم السلام. He said: Surely, "In the name of Allah, the Beneficent, the Merciful" (1:1) is a verse from the Fatiha of the Book. It is seven verses, the best of which is "In the name of Allah, the Beneficent, the Merciful." (1:1) 29 - في الكافي علي بن إبراهيم عن محمد بن عيسى عن يونس عن معاوية بن عمار قال: قلت لأبي عبد الله عليهما السلام إذا قمت للصلاة أقرأ بسم الله الرحمن الرحيم في فاتحة الكتاب؟قال نعم قلت: فإذا قرأت فاتحة الكتاب أقرأ بسم الله الرحمن الرحيم مع السورة؟قال: نعم. In al-Kafi: `Ali b. Ibrahim from Muhammad b. `Isa from Yunus from Mu`awiya b. `Ammar. He said: I said to Abu `Abdillah عليه السلام: When I stand for prayer, do I recite "In the name of Allah, the Beneficent, the Merciful" (1:1) in the Fatiha of the Book? He said: Yes. I said: If I recite the Fatiha of the Book, do I recite "In the name of Allah, the Beneficent, the Merciful" (1:1) with the chapter? He said: Yes. 30 - محمد بن يحيى عن أحمد بن محمد عن علي بن مهزيار عن يحيى بن أبي عمران الهمداني قال: كتبت إلى أبى جعفر عليه السلام (11) جعلت فداك ما تقول في رجل ابتدأ ببسم الله الرحمن الرحيم في صلاته وحده في أم الكتاب فلما صار إلى غير أم الكتاب من السورة تركها فقال العباسي: (12) ليس بذلك بأس؟فكتب بخطه يعيدها مرتين على رغم أنفه يعنى العباسي Muhammad b. Yahya from Ahmad b. Muhammad from `Ali b. Mehzayar from Yahya b. Abi `Imran al-Hamadani. He said: I wrote to Abu Ja`far [the Second] عليه السلام: May I be your sacrifice! What do you say regarding a man who begins with "In the name of Allah, the Beneficent, the Merciful" (1:1) in his prayer in the Mother of the Book, then at the beginning of another chapter, he abandons it. [Hisham b. Ibrahim al-`Abbasi] said that there is no problem with that. So he wrote back in his handwriting: He repeats it twice. May he be humiliated - meaning, al-`Abbasi. 31 - محمد بن يحيى عن محمد بن الحسين عن محمد بن إسماعيل عن صالح بن عقبة عن أبي هارون المكفوف قال: قال أبو عبد الله عليه السلام: الحمد سبع آيات. Muhammad b. Yahya from Muhammad b. al-Husayn from Muhammad b. Isma`il from Salih b. `Uqba from Abu Harun al-Makfoof. He said: Abu `Abdillah عليه السلام said: al-Hamd is seven verses. 32 - محمد بن يحيى عن أحمد بن محمد عن الحسين بن سعيد عن القاسم بن محمد عن صفوان الجمال قال: صليت خلف أبي عبد عليه السلام أياما فكان إذا كانت صلاة لا يجهر فيها جهر (13) ببسم الله الرحمن الرحيم، وكان يجهر في السورتين جمعيا. Muhammad b. Yahya from Ahmad b. Muhammad from al-Husayn b. Sa`eed from al-Qasim b. Muhammad from Safwan al-Jammal. He said: I prayed behind Abu `Abdillah عليه السلام one day, in a silent prayer, and he said "In the name of Allah, the Beneficent, the Merciful" aloud for both chapters. 33 - علي بن إبراهيم عن أبيه عن ابن أبي عمير ومحمد بن إسماعيل عن الفضل بن شاذان عن ابن أبي عمير وصفوان بن يحيى جميعا عن معاوية بن عمار عن أبي عبد الله عليه السلام قال: فإذا جعلت رجلك في الركاب فقل: بسم الله الرحمن الرحيم بسم الله والله أكبر. `Ali b. Ibrahim from his father form Ibn Abi `Umayr and Muhammad b. Isma`il. And from al-Fadl b. Shadhan from Ibn Abi `Umayr and Safwan b. Yahya together from Mu`awiya b. `Ammar from Abu `Abdillah عليه السلام. He said: When you set foot to travel, say: "In the name of Allah, the Beneficent, the Merciful. In the name of Allah, and Allah is the Greatest." 34 - في تفسير علي بن إبراهيم وعن ابن أذينة قال: قال أبو عبد الله عليه السلام بسم الله الرحمن الرحيم أحق ما اجهر به، وهي الآية التي قال الله عز وجل (14) " وإذا ذكرت ربك في القرآن وحده ولوا على ادبارهم نفورا " (15). In Tafsir `Ali b. Ibrahim: And from Ibn Udhayna. He said: Abu `Abdillah عليه السلام said: "In the name of Allah, the Beneficent the Merciful" is the most rightful thing to say aloud, and it is the verse about which Allah عز وجل says, "And when you mention your Lord alone in the Qur'an, they turn back in aversion." (17:46)
  10. Read it everyday, even if it just one page per day. If you'd like to complete the Quran in the month of Ramadan, you need to recite 20 pages per day. You can divide it throughout the day, like 4 pages per salat. I learned tajweed by sitting with a teacher and reciting everyday for a few years. I first started with 1 page per day, because my Arabic was weak. Then, as I began learning how to read more fluidly, I went to 3 pages per day, then 5. Unfortunately nowadays I haven't been reading regularly, but inshaAllah I will restart in the month of Ramadan.
  11. 16 - عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن محمد بن علي، عن الحسن بن علي، عن يوسف بن عبد السلام عن سيف بن هارون مولى آل جعدة، قال: قال أبو عبد الله عليه السلام: اكتب بسم الله الرحمن الرحيم من أجود كتابك ولا تمد الباء حتى ترفع السين (6). Several of our companions from Ahmad b. Muhammad b. Khalid from Muhammad b. `Ali from al-Hasan b. `Ali from Yusuf b. `Abd as-Salam from Sayf b. Harun the slave of the family of Ja`da. He said: Abu `Abdillah عليه السلام said: Write "In the name of Allah, the Beneficent, the Merciful" with your finest handwriting, and do not extend the ba', so that the seen may be lifted. (Meaning, make the seen visible, and do not extend the ba' to the meem as done in shorthand) 17 - عنه عن علي بن الحكم عن الحسن بن السرى عن أبي عبد الله عليه السلام قال: لا تكتب بسم الله الرحمن الرحيم الفلان، ولا بأس أن تكتب على ظهر الكتاب لفلان. From him from `Ali b. al-Hakam from al-Hasan b. as-Sirri from Abu `Abdillah عليه السلام. He said: Do not write "In the name of Allah, the Beneficent, the Merciful" addressing a person. But, there is no problem writing it at the back of a letter to a person. 18 - عدة من أصحابنا عن سهل بن زيادة عن إدريس الحارثي عن محمد بن سنان عن مفضل بن عمر قال: قال أبو عبد الله عليه السلام: احتجبوا (7) من الناس كلهم ببسم الله الرحمن الرحيم وبقل هو الله أحد، اقرأها عن يمينك وعن شمالك ومن بين يديك ومن خلفك ومن فوقك ومن تحتك، وإذا دخلت على سلطان جائر فاقرأها حين تنظر إليه ثلاث مرات، واعقد بيدك اليسرى ثم لا تفارقها حتى تخرج من عنده. Several of our companions from Sahl b. Ziyad from Idris al-Harithi from Muhammad b. Sinan from al-Mufaddal b. `Umar. He said: Abu `Abdillah عليه السلام said: Veil yourselves from all of the people with "In the name of Allah, the Beneficent, the Merciful" and with qul huwallahu ahad. Recite them to your right, your left, your front, your back, above you, and below you. If you enter upon an oppressive ruler, then recite it three times when you look at him and clench your left hand, and do not let go until you leave him. 19 - في كتاب التوحيد باسناده إلى أبي عبد الله عليه السلام حديث طويل وفيه قال رسول الله صلى الله عليه وآله وسلم: من حزنه أمر يتعاطاه فقال بسم الله الرحمن الرحيم، وهو يخلص لله (8) ويقبل بقلبه إليه، لم ينفك من إحدى اثنتين اما بلوغ حاجته في الدنيا، واما تعدله عند ربه وتدخر لديه، وما عند الله خير وأبقى للمؤمنين. In Kitab at-Tawheed: By its isnad to Abu `Abdillah عليه السلام in a long hadith in which he said: The Messenger of Allah صلى الله عليه وآله وسلم said: Whomever is aggrieved by a matter that afflicts him, and says "In the name of Allah, the Beneficent, the Merciful" while he is sincere to Allah and accepts Him into his heart, one of two things will happen: (1) Either his need will be fulfilled in this world, (2) Or it will be compensated with his Lord and he will be delivered; and what is with Allah is better and more abiding for the believer. 20 - وفيه عن الصادق عليه السلام حديث طويل وفيه، ولربما ترك بعض شيعتنا في افتتاح أمره بسم الله الرحمن الرحيم فيمتحنه الله عز وجل بمكروه لينبهه على شكر الله تبارك وتعالى والثناء عليه، ويمحق عنه وصمة تقصيره (9) عند تركه قول بسم الله الرحمن الرحيم. From as-Sadiq عليه السلام, in a long hadith in which [he says]: If one of our Shi`a abandons "In the name of Allah, the Beneficent, the Merciful" (1:1) in his Fatiha, Allah عز وجل tests him with adversity to teach him to be thankful to Allah تبارك وتعالى and to pay tribute to Him. That erases the blemish of his shortcoming for his abandonment of the saying "In the name of Allah, the Beneficent, the Merciful." 21 - في تهذيب الأحكام محمد بن علي بن محبوب عن محمد بن الحسين عن محمد بن حماد ابن زيد عن عبد الله بن يحيى الكاهلي عن أبي عبد الله عن أبيه عليهما السلام قال: بسم الله الرحمن الرحيم أقرب إلى اسم الله الأعظم من ناظر العين إلى بياضها. In Tahdheeb al-Ahkam: Muhammad b. `Ali b. Mahbub from Muhammad b. al-Husayn from Muhammad b. Hammad b. Zayd from `Abdillah b. Yahya al-Kahili from Abu `Abdillah from his father عليهما السلام. He said: "In the name of Allah, the Beneficent, the Merciful" is closer to the Greatest Name of Allah than a pupil is to its sclera. 22 - في مهج الدعوات بإسنادنا إلى محمد بن الحسن الصفار من كتاب فضل الدعاء باسناده إلى معاوية بن عمار عن الصادق عليه السلام أنه قال: بسم الله الرحمن الرحيم اسم الله الأكبر - أو قال: الأعظم. In Mahj ad-Da`wat: By its isnad to Muhammad b. al-Hasan as-Saffar from the book of Fadl on supplications, by its isnad to Mu`awiya b. `Ammar from as-Sadiq عليه السلام. He said: "In the name of Allah, the Beneficent, the Merciful" is the Best Name of Allah - or he said: The Greatest. 23 - وبرواية ابن عباس قال صلى الله عليه وآله وسلم بسم الله الرحمن الرحيم اسم من أسماء الله الأكبر وما بينه وبين اسم الله الأكبر، الا كما بين سواد العين وبياضها. And in the report of Ibn `Abbas: He صلى الله عليه وآله وسلم said: "In the name of Allah, the Beneficent, the Merciful" is a name from the best names of Allah. [The distance] between it and the Best Name of Allah is like that of the blackness of the eye from its whiteness. 24 - في تهذيب الأحكام محمد بن علي بن محبوب عن العباس عن محمد بن أبي عمير عن أبي أيوب عن محمد بن مسلم قال سألت أبا عبد الله عليه السلام عن السبع المثاني والقرآن العظيم هي الفاتحة؟قال نعم قلت: بسم الله الرحمن الرحيم من السبع المثاني؟قال: نعم هي أفضلهن. In Tahdheeb al-Ahkam: Muhammad b. `Ali b. Mahbub from al-`Abbas from Muhammad b. Abi `Umayr from Abu Ayyub from Muhammad b. Muslim. He said: I asked Abu `Abdillah عليه السلام about "the Seven Oft-Coupled verses and the Great Qur'an" (15:87) - is it the Fatiha? He said: Yes. I said: Is "In the name of Allah, the Beneficent, the Merciful" one of the Seven Oft-Coupled verses? He said: Yes, it is the best of them. 25 - في عيون الأخبار باسناده إلى محمد بن سنان عن الرضا عليه السلام قال: إن بسم الله الرحمن الرحيم أقرب إلى اسم الله الأعظم من سواد العين إلى بياضها. In `Uyun al-Akhbar: By its isnad to Muhammad b. Sinan from ar-Rida عليه السلام. He said: Surely, "In the name of Allah, the Beneficent, the Merciful" is closer to the Greatest Name of Allah than the blackness of the eye is from its whiteness. 26 - في كتاب علل الشرايع باسناده إلى الصادق عليه السلام حديث طويل يقول فيه عليه السلام بعدان حكى عن النبي صلى الله عليه وآله وسلم ما رأى إذ عرج به وعلة الاذان والافتتاح: فلما فرغ من التكبيرة والافتتاح قال الله عز وجل الآن وصلت إلى اسمى (10) فسم باسمي، فقال: " بسم الله الرحمن الرحيم " فمن أجل ذلك جعل بسم الله الرحمن الرحيم في أول السورة ثم قال له. احمدني فقال: الحمد لله رب العالمين " وقال النبي صلى الله عليه وآله وسلم في نفسه شكرا، فقال الله يا محمد قطعت حمدي فسم باسمي، فمن أجل ذلك جعل في الحمد " الرحمن الرحيم " مرتين فلما بلغ و " لا الضالين " قال النبي صلى الله عليه وآله وسلم: الحمد لله رب العالمين شكرا، فقال الله العزيز الجبار قطعت ذكرى فسم باسمي فمن أجل ذلك جعل بسم الله الرحمن الرحيم بعد الحمد في استقبال السورة الأخرى. In Kitab `Ilal ash-Shara'i`: By its isnad to as-Sadiq عليه السلام, in a long hadith in which he عليه السلام spoke about what the Prophet صلى الله عليه وآله وسلم saw when he ascended, regarding the reasoning for the adhan and the Fatiha: When he finished the takbeer and the Fatiha, Allah عز وجل said: Now, you have arrived to My name, so call Me by My name. So he said: "In the name of Allah, the Beneficent, the Merciful" (1:1). So for that reason, He placed "In the name of Allah, the Beneficent, the Merciful" at the beginning of the chapter. Then, He said to him: Praise me. So he said: "Praise be to Allah, the Lord of the Worlds" (1:2). The Prophet صلى الله عليه وآله وسلم said to himself: Thank You [O Allah]. So Allah said: O Muhammad! You have severed My praise, so say My name. And for that reason, He placed "The Beneficent, the Merciful" (1:3) twice in al-Hamd. When "nor those who went astray" (1:7) was said, the Prophet صلى الله عليه وآله وسلم said: Praise be to Allah, the Lord of the Worlds, thank You. So Allah, the Mighty and Powerful, said: You have severed My remembrance, so say My name. And for that reason, He placed "In the name of Allah, the Beneficent, the Merciful" at the beginning of the next chapter. to be continued
  12. 10 - حدثنا محمد بن القاسم المفسر المعروف بأبي الحسن الجرجاني رضي الله عنه قال: حدثنا يوسف بن محمد بن زياد، وعلي بن محمد بن سيار عن أبويهما، عن الحسن ابن علي عن أبيه علي بن محمد عن أبيه محمد بن علي، عن أبيه الرضا عن آبائه عن علي عليهم السلام أنه قال سمعت رسول الله صلى الله عليه وآله وسلم يقول: إن الله تبارك وتعالى قال لي: يا محمد " ولقد آتيناك سبعا من المثاني والقرآن العظيم " فأفرد الامتنان على بفاتحة الكتاب، وجعلها بإزاء القرآن العظيم، وان فاتحة الكتاب أشرف ما في كنوز العرش، وان الله عز وجل خص محمدا وشرفه بها، ولم يشرك معه فيها أحدا من أنبيائه ما خلا سليمان عليه السلام، فإنه أعطاه منها " بسم الله الرحمن الرحيم " ألا تراه يحكى عن بلقيس حين قالت: " انى القى إلى كتاب كريم انه من سليمان وانه بسم الله الرحمن الرحيم " ألا فمن قرأها معتقدا لموالاة محمد وآله الطيبين منقادا لأمرهما، مؤمنا بظاهرهما وباطنهما، أعطاه الله تعالى بكل حرف منها حسنة: كل واحدة منها أفضل له من الدنيا وما فيها من أصناف أموالها وخيراتها، ومن استمع إلى قارئ يقرأها كان له قدر ما للقاري، فليستكثر أحدكم من هذا الخير المعرض لكم، فإنه غنيمة لا يذهبن أوانه، فيبقى في قلوبكم الحسرة. Muhammad b. al-Qasim al-Mufassir, also known as Abu'l Hasan al-Jarjani رضي الله, narrated to us. He said: Yusuf b. Muhammad b. Ziyad and `Ali b. Muhammad b. Sayyar narrated to us from their fathers from al-Hasan b. `Ali from his father `Ali b. Muhammad from his father Muhammad b. `Ali from his father ar-Rida from his forefathers from `Ali عليهم السلام. He said: I heard the Messenger of Allah صلى الله عليه وآله وسلم say: Surely, Allah تبارك وتعالى said to me: O Muhammad! "We have given you the Seven Oft-Coupled verses and the Great Qur'an" (15:87), so be grateful to Me through the Fatiha of the Book, and put it at the beginning of the Great Qur'an. Surely, the Fatiha of the Book is more honourable than the treasures of the Throne. Surely, Allah عز وجل has chosen Muhammad and honoured him with it, and no prophet shares [any of that] that honour except Sulayman عليه السلام, for he was given "In the name of Allah, the Beneficent, the Merciful" (27:30), which is seen in the story of Balqees, who said, "It is from Sulayman, and it reads: In the name of Allah, the Beneficent, the Merciful." (27:30). Surely, whomever recites it, whilst aligned with Muhammad and his Righteous Family, acting by their orders, and believing in their apparent and esoteric [teachings], Allah تعالى will give him a deed for every letter: each of which is better than this world and everything in it, from its wealth to its goodness. Whomever listens to a reciter who recites it will be given the same reward at the reciter. So, you should increase this good thing that has been given to you, for it is a treasure that does not disappear with time, and it will remain in your repentant hearts. 11 - في تفسير العياشي عن يونس بن عبد الرحمن عمن رفعه قال: سألت أبا عبد الله عليه السلام عن قول الله " ولقد آتيناك سبعا من المثاني والقرآن العظيم " قال: هي سورة الحمد وهي سبع آيات منها: " بسم الله الرحمن الرحيم " وانما سميت المثاني لأنها تثنى في الركعتين. In Tafsir al-`Ayashi: From Yunus b. `Abd ar-Rahman from whom he raised it from. He said: I asked Abu `Abdillah عليه السلام about the saying of Allah, "We have given you the Seven Oft-Coupled verses and the Great Qur'an" (15:87). He said: It is Surat al-Hamd, which is seven verses. "In the name of Allah, the Beneficent, the Merciful." (1:1) is from it. It was called Oft-Coupled because it is recited in each of the two units of prayer. 12 - عن أبي حمزة عن أبي جعفر عليه السلام قال.سرقوا أكرم آية في كتاب الله: " بسم الله الرحمن الرحيم ". From Abu Hamza from Abu Ja`far عليه السلام. He said: They have removed the most noble verse from the Book of Allah, "In the name of Allah, Beneficent, the Merciful." (1:1) 13 - عن صفوان الجمال قال: قال أبو عبد الله عليه السلام: ما أنزل الله من السماء كتابا الا وفاتحته " بسم الله الرحمن الرحيم " وانما كان يعرف انقضاء السورة بنزول بسم الله الرحمن الرحيم ابتداءا للأخرى. From Safwan al-Jammal. He said: Abu `Abdillah عليه السلام said: Allah did not reveal a Book except that its beginning was "In the name of Allah, the Beneficent, the Merciful." (1:1) And it was known that a chapter was over with "In the name of Allah, the Beneficent, the Merciful" and another one began. 14 - في الكافي محمد بن يحيى عن علي بن الحسين بن علي عن عبادة بن يعقوب عن عمرو بن مصعب عن فرات بن أحنف عن أبي جعفر عليه السلام قال: سمعته يقول: أول كل كتاب نزل من السماء بسم الله الرحمن الرحيم فإذا قرأت بسم الله الرحمن الرحيم فلا تبالي أن لا تستعيذ، وإذا قرأت بسم الله الرحمن الرحيم سترتك فيما بين السماوات والأرض. In al-Kafi: Muhammad b. Yahya from `Ali b. al-Husayn b. `Ali from `Ubada b. Ya`qub from `Amr b. Mus`ab from Furat b. Ahnaf from Abu Ja`far عليه السلام. He said: I heard him say: The beginning of every book revealed from the heavens is "In the name of Allah, the Beneficent, the Merciful." So if you recite "In the name of Allah, the Beneficent, the Merciful", do not fear needing to seek refuge. If you recite "In the name of Allah, the Beneficent, the Merciful", it will shield you from everything in the heavens and the Earth. 15 - في أصول الكافي محمد بن يحيى عن أحمد بن محمد عن عمر بن عبد العزيز عن جميل بن دراج قال: قال أبو عبد الله عليه السلام لا تدع بسم الله الرحمن الرحيم وإن كان بعده شعر In Usul al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from `Umar b. `Abd al-`Azeez from Jameel b. Darraj. He said: Abu `Abdillah عليه السلام said: Do not write "In the name of Allah, the Beneficent, the Merciful" if poetry comes after it. (to be continued)
  13. 9 - في عيون الأخبار حدثنا محمد بن القاسم المفسر الأسترآبادي رضي الله عنه قال: حدثنا يوسف بن محمد بن زياد، وعلي بن محمد بن سيار عن أبويهما، عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب، عن أبيه علي بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن موسى الرضا، عن أبيه موسى بن جعفر، عن آبائه عن أمير المؤمنين عليهم السلام قال: قال رسول الله صلى الله عليه وآله قال الله عز وجل: قسمت فاتحة الكتاب بيني وبين عبدي فنصفها لي ونصفها لعبدي، ولعبدي ما سأل، إذا قال العبد: بسم الله الرحمن الرحيم قال الله جل جلاله: بدأ عبدي باسمي وحق على أن أتمم له أموره وأبارك له في أحواله فإذا قال: الحمد لله رب العالمين قال جل جلاله: حمدني عبدي وعلم أن النعم التي له من عندي، وان البلايا التي دفعت عنه فبتطولي (5) أشهدكم انى أضيف له إلى نعم الدنيا نعم الآخرة، وادفع عنه بلايا الآخرة كما دفعت عنه بلايا الدنيا وإذا قال: الرحمن الرحيم قال الله جل جلاله: شهد لي عبدي انى الرحمن الرحيم، أشهدكم لأوفرن من رحمتي حظه، ولأجزلن من عطائي نصيبه، فإذا قال: مالك يوم الدين قال الله تعالى: أشهدكم كما اعترف انى انا الملك يوم الدين لأسهلن يوم الحساب حسابه، ولا تجاوزن عن سيئاته، فإذا قال العبد: إياك نعبد قال الله عز وجل: صدق عبدي، إياي يعبد أشهدكم لأثيبنه على عبادته ثوابا يغبطه كل من خالفه في عبادته لي: فإذا قال: وإياك نستعين قال الله تعالى: بي استعان، والى التجأ، أشهدكم لأعيننه على أمره، ولأغيثنه في شدايده ولآخذن بيده يوم نوائبه، فإذا قال: اهدنا الصراط المستقيم إلى آخر السورة قال الله جل جلاله: هذا العبدي ولعبدي ما سأل، فقد استجبت لعبدي وأعطيته ما أمل، وآمنته مما وجل منه. In `Uyun al-Akhbar: Muhammad b. al-Qasim al-Mufassir al-Astarabadi رضي الله عنه narrated to us. He said: Yusuf b. Muhammad b. Ziyad and `Ali b. Muhammad b. Sayyar together from al-Hasan b. `Ali b. Muhammad b. `Ali b. Musa b. Ja`far b. Muhammad b. `Ali b. al-Husayn b. `Ali b. Abi Talib from his father `Ali b. Muhammad from his father Muhammad b. `Ali from his father `Ali b. Musa ar-Rida form his father Musa b. Ja`far form his forefathers from Amir al-Mu'mineen عليهم السلام. He said: The Messenger of Allah صلى الله عليه وآله said: Allah عز وجل said: I have divided the Fatiha of the Book between Me and My servant. Half of it is for Me, and half of it is for My servant. For My servant is whatever he asks. When the servant says: "In the name of Allah, the Beneficent, the Merciful" (1:1), Allah جل جلاله says: "My servant has begun with My name, and it is My responsibility to fulfill his affairs and to bless him in his condition." When he says: "Praise be to Allah, the Lord of the Worlds" (1:2), He جل جلاله says: "My servant has praised Me, and he knows that the blessings that he has are from Me, and that the calamities that have been deflected from him were due to My power. I testify to you that I will offer him the good of this world and the good of the Hereafter, and I will deflect the calamities of the Hereafter from him just as I deflect the calamities of this world from him." When he says: "The Beneficent, the Merciful" (1:3), Allah جل جلاله says: "My servant has testified that I am the Beneficent and the Merciful. I testify to you that I will set some of My mercy in his omen, and I will grant him a share of My bestowal." When he says: "Master of the Day of Judgment" (1:4), Allah تعالى says: "I testify that just as you recognize that I am the Master of the Day of Judgment, I will ease his judgment, and not punish him for his sins." When he says: "You do we worship" (1:5), Allah عز وجل says: "He worships Me. I testify to you that I will reward him with a blessing for everyone that goes against him due to his worship of Me." When he says: "and from You do we seek help" (1:5), Allah تعالى says: "He seeks help in Me. I testify to you that I will support him in his affairs, I will assist him in his hardships, and I will take him by his hand in his moments of destitution." When he says: "Guide us to the straight path" (1:6) to the end of the chapter, Allah جل جلاله says: "This is My servant, and for My servant is whatever he asks. I have answered My servant, and I have given him whatever he has hoped for. I have secured him from what is greater than him."
  14. 1 - في مجمع البيان روى جعفر بن محمد عن أبيه عن آبائه عن النبي صلى الله عليه وآله لما أراد الله عز وجل ان ينزل فاتحة الكتاب وآية الكرسي وشهد الله و " قل اللهم مالك الملك " إلى قوله " بغير حساب " تعلقن بالعرش وليس بينهن وبين الله حجاب، وقلن: يا رب تحبطنا دار الذنوب والى من يعصيك ونحن معلقات بالطهور والقدس فقال: وعزتي وجلالي مامن عبد قرأ كن في دبر كل صلاة الا أسكنته حظيرة القدس على ما كان فيه، ونظرت إليه (1) بعيني المكنونة في كل يوم سبعين نظرة، والا قضيت له في كل يوم سبعين حاجة أدناها المغفرة، والا أعذته من كل عدو ونصرته عليه، ولا يمنعه من دخول الجنة الا الموت (2). In Majma` al-Bayan: Ja`far b. Muhammad reported from his father from his forefathers from the Prophet صلى الله عليه وآله. When Allah عز وجل wanted to reveal the Fatiha of the Book, Ayat al-Kursi, 3:18, and 3:26-28, they were attached to the Throne, and there was no barrier between them and Allah. They said: O Lord, will you send us down to the abode of sin and disobedience of You, while we are attached to purity and holiness? So He said: By My majesty and My glory! There is not a servant who recites you after every prayer except that I will settle him in a holy dwelling wherever he is, look to him seventy times with My hidden eye everyday, fulfill seventy of his needs - the lowest of which is forgiveness, and support him over every enemy. Nothing will prevent him from entering Paradise except death. 2 - في كتاب ثواب الأعمال باسناده قال أبو عبد الله عليه السلام: اسم الله الأعظم مقطع في أم الكتاب (3). In Thawab al-A`mal: By its isnad to Abu `Abdillah عليه السلام. He said: The Greatest Name of Allah is divided throughout the Mother of the Book (al-Fatiha). 3 - في كتاب الخصال عن أبي عبد الله عليه السلام قال: رن إبليس أربع رنات (4) أولهن يوم لعن، وحين أهبط إلى الأرض، وحين بعث محمد صلى الله عليه وآله على حين فترة من الرسل، وحين أنزلت أم الكتاب. In Kitab al-Khisal: From Abu `Abdillah عليه السلام. He said: Iblees screamed four times: (1) The day he was cursed, (2) When he was sent down to the Earth, (3) When Muhammad صلى الله عليه وآله was sent after a period of cessation of messengers, (4) When the Mother of the Book was revealed. 4 - عن الحسن بن علي عليهما السلام في حديث طويل قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم عن أشياء، فكان فيما سأله أخبرنا عن سبع خصال أعطاك الله من بين النبيين، وأعطى أمتك من بين الأمم، فقال النبي صلى الله عليه وآله: أعطاني الله عز وجل فاتحة الكتاب إلى قوله: صدقت يا محمد، فما جزاء من قرأ فاتحة الكتاب؟فقال رسول الله صلى الله عليه وآله من قرأ فاتحة الكتاب أعطاه الله تعالى بعدد كل آية نزلت من السماء ثواب تلاوتها From al-Hasan b. `Ali عليهما السلام in a long hadith: A group of Jews came to the Messenger of Allah صلى الله عليه وآله, and the most knowledgeable of them asked him about things. One of the things he asked was: Inform us of the seven characteristics that Allah has given you that He did not give to the prophets, and what He has given to your Umma that He has not given to the nations. So the Prophet صلى الله عليه وآله said: Allah عز وجل has given me the Fatiha of the Book - until he (the Jewish man) said: You have spoken the truth, O Muhammad. What is the reward for one who recites the Fatiha of the Book? So the Messenger of Allah صلى الله عليه وآله said: Whomever recites the Fatiha of the Book, for each verse, Allah تعالى will give him the reward of every verse He has ever revealed from the heavens. 5 - عن جابر عن النبي صلى الله عليه وآله حديث طويل يقول فيه عليه السلام حاكيا عن الله تعالى وأعطيت أمتك كنزا من كنوز عرشي فاتحة الكتاب. From Jabir from the Prophet صلى الله عليه وآله in a long hadith in which he صلى الله عليه وآله related from Allah تعالى: And I have given your Umma a treasure from the treasures of My Throne, the Fatima of the Book. 6 - في أصول الكافي محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد ابن إسماعيل بن بزيع عن عبد الله بن الفضل النوفلي رفعه قال: ما قرأت الحمد على وجع سبعين مرة الا سكن. In Usul al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from Muhammad b. Isma`il b. Bazee` from `Abdillah b. al-Fadl an-Nawfali who raised it [to the Prophet]. He said: al-Hamd is not recited upon a pain seventy times except that it relieves it. 7 - محمد بن يحيى، عن أحمد بن محمد، عن محمد بن سنان، عن سلمة بن محرز قال: سمعت أبا جعفر عليه السلام يقول: من لم يبرأه الحمد لم يبرأه شئ. Muhammad b. Yahya from Ahmad b. Muhammad from Muhammad b. Sinan from Salama b. Mahraz. He said: I heard Abu Ja`far عليه السلام say: Whomever is not cured with al-Hamd will not be cured from anything. 8 - عن علي بن إبراهيم عن أبيه عن ابن أبي عمير عن معاوية بن عمار عن أبي عبد الله عليه السلام قال: لو قرأت الحمد على ميت سبعين مرة ثم ردت فيه الروح ما كان ذلك عجبا. From `Ali b. Ibrahim from his father from Ibn Abi `Umayr from Mu`awiya b. `Ammar from Abu `Abdillah عليه السلام. He said: If al-Hamd were recited upon the dead seventy times, and the soul returned to it, that would not be surprising. http://www.hodaalquran.com/rbook.php?id=6516&mn=1#_ftn4 (to be continued)
  15. I came to this topic thinking that you punched him ("fist contact").