Overview

(Assalamualaikum) I know some great hadith apps for iOS if anyone's interested inshallah: 1. MyDailyHadith This is a great app which gives you a hadith with the source everyday. You can customise the notification times and favourite (save) hadiths. 2. Hadith Database This app is great for searching for hadiths from certain infallibles, or for certain topics. Sometimes the search engine doesn't work, but other than that it's great. You also get a random hadith everyday, but no notification. 3. Nahjul Balagha Not too sure if this counts, but it's still a great app with all of Nahjul Balagha on it. I recommend it to everyone. (Also see Sahifa Sajjadiya from the same app maker) 4. Imam Ali ((عليه السلام)) This isn't as good as the other ones, but anything with the words of Amirul Momineen (عليه السلام) is good. It's basically a collection of hadiths from Asadullah al-Ghalib (عليه السلام) 5. Shia+ This isn't a hadith app, but it helps with everyday life. Prayer times, daily du'as, du'as for different topics, days of the week and more. It has the Shia calendar and notifies you for special dates. The perfect app for a Shi'a. In fact, it was this app that encouraged me to recite Dua Ahd everyday. May Allah reward you all by the rights of Muhammad and Aali Muhammad

Bow down our head,heart and soul to the ever shining words of Amirul nomineen. Yaaaaa Aliiiiiiiiii,,,,,,Ali...Ali,,,

As Salaam alaikum,,Thank u for posting such a beautiful hadees.

Hadith al-Qudsi two “The Messenger of Allah (saw) has said that Allah, the Most Majestic, the Most Holy, has said, ‘Among My believing servants there are those whose religious lives can only be at their best with wealth, comfort and good health. I try them by means of wealth, comfort and good health and this makes their religious affairs to be in the best condition. Also among My believing servants there are those whose religious lives are only at their best with poverty, destitution and ailing health. I try them by means of poverty, destitution and ailing health and this helps their religious lives to be in the best condition. I know what is good for the religious matters of my believing servants. Among My believing servants there are those who strive to worship Me. They wake up from sleep leaving their comfortable pillow for Tahajjud (special prayer at night). They experiences fatigue and I allow slumber overcome them on one or two nights, a trial from Me to see if he continues, he goes to sleep and wakes up upset and angry over his own self. If I allow him to do the way he wants to worship, he may develop a sense of conceit (unwanted pride) that can lead him to mischief in his deeds. This may bring about his destruction. It can so happen due to his happiness with whatever his soul desires. He may begin to feel as if he has excelled all worshippers and has surpassed the limits of defective worship. In so doing he moves away from Me even though he thinks that he is getting closer to Me. Therefore, they must not rely on their good deeds that they do to receive rewards from Me. Even if they strive hard, tire themselves and finish their lives worshipping Me they fall short, in worshipping Me truly, in their quest for My generous rewards, My bounties in paradise and high positions near Me. They must only trust in My mercy, be happy with My generosity and always be hopeful about Me. In such cases My mercy will reach them as well as my approval and forgiveness and my pardon will provide them cover; I am Allah, the Most Beneficent, the Most Merciful, and thus I have taken such names.’” محمد بن يحيى ، عن أحمد بن محمد بن عيسى ، عن ابن محبوب ، عن داود الرقي ، عن أبي عبيدة الحذاء ، عن أبي جعفر عليه‌السلام قال قال رسول الله صلى‌الله‌عليه‌وآله قال الله عز وجل إن من عبادي المؤمنين عبادا لا يصلح لهم أمر دينهم إلا بالغنى والسعة والصحة في البدن فأبلوهم بالغنى والسعة وصحة البدن فيصلح عليهم أمر دينهم وإن من عبادي المؤمنين لعبادا لا يصلح لهم أمر دينهم إلا بالفاقة والمسكنة والسقم في أبدانهم فأبلوهم بالفاقة والمسكنة والسقم فيصلح عليهم أمر دينهم وأنا أعلم بما يصلح عليه أمر دين عبادي المؤمنين وإن من عبادي المؤمنين لمن يجتهد في عبادتي فيقوم من رقاده ولذيذ وساده فيتهجد لي الليالي فيتعب نفسه في عبادتي فأضربه بالنعاس الليلة والليلتين نظرا مني له وإبقاء عليه فينام حتى يصبح فيقوم وهو ماقت لنفسه زارئ عليها ـ ولو أخلي بينه وبين ما يريد من عبادتي لدخله العجب من ذلك فيصيره العجب إلى الفتنة بأعماله فيأتيه من ذلك ما فيه هلاكه لعجبه بأعماله ورضاه عن نفسه حتى يظن أنه قد فاق العابدين وجاز في عبادته حد التقصير فيتباعد مني عند ذلك وهو يظن أنه يتقرب إلي فلا يتكل العاملون على أعمالهم التي يعملونها لثوابي فإنهم لو اجتهدوا وأتعبوا أنفسهم وأفنوا أعمارهم في عبادتي كانوا مقصرين غير بالغين في عبادتهم كنه عبادتي فيما يطلبون عندي من كرامتي والنعيم في جناتي ورفيع درجاتي العلى في جواري ولكن فبرحمتي فليثقوا وبفضلي فليفرحوا وإلى حسن الظن بي فليطمئنوا فإن رحمتي عند ذلك تداركهم ومني يبلغهم رضواني ومغفرتي تلبسهم عفوي فإني أنا الله الرحمن الرحيم وبذلك تسميت. مختلف فيه صحيح على الظاهر. Hadith al-Qudsi three “Of the revelations that Allah, the Most Majestic, the Most Holy, sent to Moses ibn ‘Imran was as follows: ‘O, Moses, son of ‘Imran, I have not created anything more beloved to Me than My believing servant. I try him only because it is for his good. I give him good health just for his good. I hold back what is evil for him in favor of what is for his good. I know best in what conditions My servant works for his own best interest. He then must bear patience in My trials, appreciate My favors and agree with My decision. I count him among the truthful ones before Me if he acts according to My pleasure and obeys My command.’” محمد بن يحيى ، عن أحمد بن محمد بن عيسى ، عن الحسن بن محبوب ، عن مالك بن عطية ، عن داود بن فرقد ، عن أبي عبد الله عليه‌السلام أن فيما أوحى الله عز وجل إلى موسى بن عمران عليه‌السلام يا موسى بن عمران ما خلقت خلقا أحب إلي من عبدي Hadith al-Qudsi four “The Messenger of Allah [saw] has said, ‘Allah, the Most Blessed, the Most High, has said, “The doers of good deeds must not rely on their deeds alone to receive rewards from Me. If they strive and tire themselves (for a lifetime) to worship Me they still have shortcomings in their worship. They cannot reach the essence of worshipping Me to find what they look for. They cannot receive My grace and bounties in My paradise and high ranks near Me without My kindness. They must rely on My kindness, hope for My additional rewards, be comfortable in their hopefulness about Me. My kindness and mercy, in such cases, will reach them, from Me My gratification and forgiveness will close up to them, and My pardon will provide them cover. I am Allah, the Beneficent, the Merciful, and thus I have named Myself.”’” دة من أصحابنا ، عن أحمد بن محمد ، عن ابن محبوب ، عن داود بن كثير ، عن أبي عبيدة الحذاء ، عن أبي جعفر عليه‌السلام قال قال رسول الله صلى‌الله‌عليه‌وآله قال الله تبارك وتعالى لا يتكل العاملون على أعمالهم التي يعملونها لثوابي فإنهم لو اجتهدوا وأتعبوا أنفسهم أعمارهم في عبادتي كانوا مقصرين غير بالغين في عبادتهم كنه عبادتي فيما يطلبون عندي من كرامتي والنعيم في جناتي ورفيع الدرجات العلى في جواري ولكن برحمتي فليثقوا وفضلي فليرجوا وإلى حسن الظن بي فليطمئنوا فإن رحمتي عند ذلك تدركهم ومني يبلغهم رضواني ومغفرتي تلبسهم عفوي فإني أنا الله الرحمن الرحيم وبذلك تسميت. صحيح ومعلق على الخبر السابق Hadith al-Qudsi five Imam Al Ridha (as) has said: “Be hopeful about Allah, because Allah, the Most Majestic, the Most Holy, has said, ‘I deal according to the thinking of My believing servant toward Me. I am good to him if he thinks good about Me and I am not good to him if he does not think good about Me.’” محمد بن يحيى ، عن أحمد بن محمد بن عيسى ، عن محمد بن إسماعيل بن بزيع ، عن أبي الحسن الرضا عليه‌السلام قال أحسن الظن بالله فإن الله عز وجل يقول أنا عند ظن عبدي المؤمن بي إن خيرا فخيرا وإن شرا فشرا.: صحيح. Hadith al-Qudsi six “Abu ‘Abd Allah [Jaffer ibn Muhammed As Sadiq] (as) , has said: said, ‘It is written in the Torah, “O son of Adam, devote yourself to my worship and I will fill your heart with riches and will not leave you to your own quest. It is upon Me to meet your needs and fill your heart with fear from Me. If you do not devote yourself to My worship I will fill your heart with preoccupation in worldly matters, and then I will not meet your needs and will leave you up to your own pursuit.”’” عدة من أصحابنا ، عن أحمد بن محمد ، عن ابن محبوب ، عن عمر بن يزيد ، عن أبي عبد الله عليه‌السلام قال في التوراة مكتوب يا ابن آدم تفرغ لعبادتي أملأ قلبك غنى ولا أكلك إلى طلبك وعلي أن أسد فاقتك وأملأ قلبك خوفا مني وإن لا تفرغ لعبادتي أملأ قلبك شغلا بالدنيا ثم لا أسد فاقتك وأكلك إلى طلبك. صحيح

Hadith al-Qudsi one “Allah, the Most Majestic, the Most Holy, has said, ‘I Swear by My Majesty, My Glory, My Greatness, Beauty and Height of My Highness, if anyone of My servant acts as I wish instead of his own wish in anything of worldly matters I will make him feel rich in his soul and concentrate on his affairs of the next life. I guarantee to provide his sustenance from the heavens and earth, and I will be for him (to support) in all of his dealings with each and every merchant.’” محمد بن يحيى ، عن أحمد بن محمد ، عن ابن محبوب ، عن العلاء بن رزين ، عن ابن سنان ، عن أبي حمزة ، عن أبي جعفر عليه‌السلام قال قال الله عز وجل وعزتي وجلالي وعظمتي وبهائي وعلو ارتفاعي لا يؤثر عبد مؤمن هواي على هواه في شيء من أمر الدنيا إلا جعلت غناه في نفسه وهمته في آخرته وضمنت السماوات والأرض رزقه وكنت له من وراء تجارة كل تاجر. صحيح

In the name of Allah, the Beneficent, the Merciful. This thread is a work in progress, to compile every reliable Hadith al-Qudsi from Kitab al-Kafi (Usul and Furu'). Al Qudsi traditions are from the Almighty and inspired to the Prophet (saw) who conveys the Hadith in his own words. Given these are attributed to Allah سُبْحَانَهُ وَ تَعَالَى and are , despite not being Quran/that kind of revelation, it is important to only select ones we can have some level of confidence with respect to the reliability of the particular tradition.

“Allah, the Most Majestic, the Most Holy, has said, ‘I Swear by My Majesty, My Glory, My Greatness, Beauty and Height of My Highness, if anyone of My servant acts as I wish instead of his own wish in anything of worldly matters I will make him feel rich in his soul and concentrate on his affairs of the next life. I guarantee to provide his sustenance from the heavens and earth, and I will be for him (to support) in all of his dealings with each and every merchant.’” محمد بن يحيى ، عن أحمد بن محمد ، عن ابن محبوب ، عن العلاء بن رزين ، عن ابن سنان ، عن أبي حمزة ، عن أبي جعفر عليه‌السلام قال قال الله عز وجل وعزتي وجلالي وعظمتي وبهائي وعلو ارتفاعي لا يؤثر عبد مؤمن هواي على هواه في شيء من أمر الدنيا إلا جعلت غناه في نفسه وهمته في آخرته وضمنت السماوات والأرض رزقه وكنت له من وراء تجارة كل تاجر. صحيح

Tradition twenty: “Amir al-Mu’minin (Ali ibn abu Talib) would say, ‘A deed with piety is never considered a little deed. How could it be considered little when it is the very thing with which deeds are accepted?’” محمد بن يحيى ، عن أحمد بن محمد ، عن محمد بن سنان ، عن فضيل بن عثمان ، عن أبي عبيدة ، عن أبي جعفر عليه‌السلام قال كان أمير المؤمنين صلوات الله عليه يقول لا يقل عمل مع تقوى وكيف يقل ما يتقبل. الحديث الخامس : ضعيف على المشهور. Tradition twenty-one: “Once Amir al-Mu’minin (Ali ibn abu Talib),entered the Mosque and at the door of the Mosque he met a man who was depressed and sad. Amir al- Mu’minin (Ali ibn abu Talib), recipient of divine supreme covenant, asked him ‘What has happened to you?’ He said, ‘It is due to the death of my father, mother and brother. O Amir al- Mu’minin, I am afraid my gall bladder may have ruptured.’ Amir al-Mu’minin (Ali ibn abu Talib), recipient of divine supreme covenant, said, ‘You must be pious before Allah and exercise patience. Tomorrow (on the Day of Judgment) you will proceed to Him. Patience in the issues (in life) is like a head to a body. If the head departs the body is destroyed, likewise, in the issues (of life), if patience departs the issues, all affairs (of life) are destroyed.’” علي ، عن أبيه ، عن جعفر بن محمد الأشعري ، عن عبد الله بن ميمون ، عن أبي عبد الله عليه‌السلام قال دخل أمير المؤمنين صلوات الله عليه المسجد فإذا هو برجل على باب المسجد كئيب حزين فقال له أمير المؤمنين عليه‌السلام ما لك قال يا أمير المؤمنين أصبت بأبي [ وأمي ] وأخي وأخشى أن أكون قد وجلت فقال له أمير المؤمنين عليه‌السلام عليك بتقوى الله والصبر تقدم عليه غدا والصبر في الأمور بمنزلة الرأس من الجسد فإذا فارق الرأس الجسد فسد الجسد وإذا فارق الصبر الأمور فسدت الأمور. كالسابق أيضا. Tradition twenty-two: “Amir al-Mu’minin (Ali ibn abu Talib),has said, ‘There are two kinds of patience: to exercise patience in hardship which is good and graceful, yet better than this is to exercise patience against the temptation of committing what Allah, the Most Majestic, the Most Holy, has prohibited one from doing. There are two ways of speaking of Allah: to speak of Allah the Most Majestic, the Most Holy, in suffering hardship, yet better than this is speaking of Allah (remembering Him) when facing temptation to commit what Allah has prohibited one from doing and one’s patience serves as a barrier.’” محمد بن يحيى ، عن أحمد بن محمد ، عن ابن سنان ، عن أبي الجارود ، عن الأصبغ قال قال أمير المؤمنين صلوات الله عليه الصبر صبران صبر عند المصيبة حسن جميل وأحسن من ذلك الصبر عند ما حرم الله عز وجل عليك والذكر ذكران ذكر الله عز وجل عند المصيبة وأفضل من ذلك ذكر الله عند ما حرم عليك فيكون حاجزا. ضعيف Tradition twenty-three: “Once Amir al-Mu’minin (Ali ibn abu Talib) entered the Mosque and at the door of the Mosque he met a man who was depressed and sad. Amir al- Mu’minin (Ali ibn abu Talib), recipient of divine supreme covenant, asked him ‘What has happened to you?’ He said, ‘It is due to the death of my father, mother and brother. O Amir al- Mu’minin, I am afraid my gall bladder may have ruptured.’ Amir al-Mu’minin (Ali ibn abu Talib), said, ‘You must be pious before Allah and exercise patience. Tomorrow (on the Day of Judgment) you will proceed to Him. Patience in the issues (in life) is like a head to a body. If the head departs the body is destroyed, likewise, in the issues (of life), if patience departs the issues, all affairs (of life) are destroyed.’” علي ، عن أبيه ، عن جعفر بن محمد الأشعري ، عن عبد الله بن ميمون ، عن أبي عبد الله عليه‌السلام قال دخل أمير المؤمنين صلوات الله عليه المسجد فإذا هو برجل على باب المسجد كئيب حزين فقال له أمير المؤمنين عليه‌السلام ما لك قال يا أمير المؤمنين أصبت بأبي [ وأمي ] وأخي وأخشى أن أكون قد وجلت فقال له أمير المؤمنين عليه‌السلام عليك بتقوى الله والصبر تقدم عليه غدا والصبر في الأمور بمنزلة الرأس من الجسد فإذا فارق الرأس الجسد فسد الجسد وإذا فارق الصبر الأمور فسدت الأمور. الحديث التاسع : كالسابق أيضا. Tradition twenty-four: “Amir al-Mu’minin (Ali ibn abu Talib), has said, ‘There are two kinds of patience: to exercise patience in hardship which is good and graceful, yet better than this is to exercise patience against the temptation of committing what Allah, the Most Majestic, the Most Holy, has prohibited one from doing. There are two ways of speaking of Allah: to speak of Allah the Most Majestic, the Most Holy, in suffering hardship, yet better than this is speaking of Allah (remembering Him) when facing temptation to commit what Allah has prohibited one from doing and one’s patience serves as a barrier.’” محمد بن يحيى ، عن أحمد بن محمد ، عن ابن سنان ، عن أبي الجارود ، عن الأصبغ قال قال أمير المؤمنين صلوات الله عليه الصبر صبران صبر عند المصيبة حسن جميل وأحسن من ذلك الصبر عند ما حرم الله عز وجل عليك والذكر ذكران ذكر الله عز وجل عند المصيبة وأفضل من ذلك ذكر الله عند ما حرم عليك فيكون حاجزا. الحديث الحادي عشر : ضعيف. Tradition twenty-five: Amir al-Mu’minin (Ali ibn abu Talib),has said, ‘A believer is easy to associate with and there is nothing good in one who does not associate with others or is associated with.’” عدة من أصحابنا ، عن سهل بن زياد ، عن جعفر بن محمد الأشعري ، عن عبد الله بن ميمون القداح ، عن أبي عبد الله عليه‌السلام قال قال أمير المؤمنين عليه‌السلام المؤمن مألوف ولا خير فيمن لا يألف ولا يؤلف. الحديث السابع عشر : ضعيف على المشهور.

Tradition fifteen: “Amir al-Mu’minin (Ali ibn abu Talib) (as) once said from the pulpit, ‘No one among you can ever sense the taste of belief until he comes to know that whatever has happened right could not have happened wrong and whatever has happened wrong could not have happened right.’” الحسين بن محمد ، عن معلى بن محمد ، عن الوشاء ، عن أبان ، عن زرارة ، عن أبي عبد الله عليه‌السلام قال قال أمير المؤمنين صلوات الله عليه على المنبر لا يجد أحدكم طعم الإيمان حتى يعلم أن ما أصابه لم يكن ليخطئه وما أخطأه لم يكن ليصيبه. ضعيف على المشهور. Tradition sixteen: Once, Amir al-Mu’minin (Ali ibn abu Talib) (as) , during his court session, had sat leaning against a wall that was bent. Certain people asked him not to sit near the defective wall. Amir al-Mu’minin (Ali ibn abu Talib), recipient of divine supreme covenant, said, ‘This is like a man’s guarding his death,’ (Imam’s expression shows such guarding is useless). When the Imam moved away, the wall crumbled. The Imam said, ‘Amir al-Mu’minin (Ali ibn abu Talib), recipient of divine supreme covenant, would often do such and similar things and that was because of certainty.’” علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن زيد الشحام ، عن أبي عبد الله عليه‌السلام أن أمير المؤمنين صلوات الله عليه جلس إلى حائط مائل يقضي بين الناس فقال بعضهم لا تقعد تحت هذا الحائط فإنه معور فقال أمير المؤمنين صلوات الله عليه حرس امرأ أجله فلما قام سقط الحائط قال وكان أمير المؤمنين عليه‌السلام مما يفعل هذا وأشباهه وهذا اليقين. حسن كالصحيح Tradition seventeen: “Amir al-Mu’minin (Ali ibn abu Talib) (as) , has said, ‘A servant of Allah cannot sense the taste of belief until he comes to know that whatever has happened to him right could not have happened wrong and whatever has happened to him wrong could not have happened right. The one who can harm or benefit others is only Allah, the Most Majestic, the Most Holy.’” عنه ، عن علي بن الحكم ، عن صفوان الجمال ، عن أبي عبد الله عليه‌السلام قال كان أمير المؤمنين عليه‌السلام يقول لا يجد عبد طعم الإيمان حتى يعلم أن ما أصابه لم يكن ليخطئه وأن ما أخطأه لم يكن ليصيبه وأن الضار النافع هو الله عز وجل. صحيح Tradition eighteen: “One day during a war I looked on a man who was wearing two pieces of garment on him. I moved my horse nearer to him and I found him to be Amir al-Mu’minin (Ali ibn abu Talib) (as) and I said, ‘O Amir al-Mu’minin, is this a place (to be in with just two pieces of garment and no coats of arms)?’ The Imam said, ‘Yes, O Sa’id ibn al-Qays. For every servant of Allah there is a guard from Allah and a protecting angel to see that he will not fall off of a cliff or into a well, but when the appointed time comes for his death the angels just leave him alone to his own self.”’ محمد بن يحيى ، عن أحمد بن محمد بن عيسى ، عن الوشاء ، عن عبد الله بن سنان ، عن أبي حمزة ، عن سعيد بن قيس الهمداني قال نظرت يوما في الحرب إلى رجل عليه ثوبان فحركت فرسي فإذا هو أمير المؤمنين عليه‌السلام فقلت يا أمير المؤمنين في مثل هذا الموضع فقال نعم يا سعيد بن قيس إنه ليس من عبد إلا وله من الله حافظ وواقية معه ملكان يحفظانه من أن يسقط من رأس جبل أو يقع في بئر فإذا نزل القضاء خليا بينه وبين كل شيء. حسن Tradition nineteen: “Qanber, a worker for Ali (as) , loved Ali (as) intensely. Whenever Imam went out he followed him with a sword for protection. Once at night Imam Ali (as) saw Qanber and asked him, ‘What is the matter with you?’ He said, ‘O Amir al-Mu’minin, I follow you for your protection.’ The Imam said, ‘Qamber, what is the matter with you, are you protecting me from the people of the heavens or from the people of the earth?’ He said, ‘I do not protect you from the people of the heavens but I protect you from the people of the earth.’ The Imam said, ‘The people of the earth can do nothing to me without permission from Allah from the heavens. Qamber, go back home and he obeyed.’” محمد بن يحيى ، عن أحمد بن محمد ، عن علي بن الحكم ، عن عبد الرحمن العرزمي ، عن أبيه ، عن أبي عبد الله عليه‌السلام قال كان قنبر غلام علي يحب عليا عليه‌السلام حبا شديدا فإذا خرج علي صلوات الله عليه خرج على أثره بالسيف فرآه ذات ليلة فقال يا قنبر ما لك فقال جئت لأمشي خلفك يا أمير المؤمنين قال ويحك أمن أهل السماء تحرسني أو من أهل الأرض فقال لا بل من أهل الأرض فقال إن أهل الأرض لا يستطيعون لي شيئا إلا بإذن الله من السماء فارجع فرجع. مجهول

Tradition ten: Amir al-Mu’minin (Ali ibn abu Talib) (as) has said, ‘Over every truth there certainly is a reality and over every correct issue there is light.’” علي بن إبراهيم ، عن أبيه ، عن النوفلي ، عن السكوني ، عن أبي عبد الله عليه‌السلام قال قال أمير المؤمنين صلوات الله عليه إن على كل حق حقيقة وعلى كل صواب نورا. ضعيف على المشهور. Tradition eleven: Amir al-Mu’minin (Ali ibn abu Talib) (as) , has said, ‘Awaken your heart by thinking. Keep your side off the bed at night (meaning stand up for nightly prayers) and be pious before your Lord, Allah.’” علي بن إبراهيم ، عن أبيه ، عن النوفلي ، عن السكوني ، عن أبي عبد الله عليه‌السلام قال كان أمير المؤمنين عليه‌السلام يقول نبه بالتفكر قلبك وجاف عن الليل جنبك واتق الله ربك. ضعيف على المشهور. Tradition twelve: Amir al-Mu’minin (Ali ibn abu Talib) (as) , has said, ‘Awaken your heart by thinking. Keep your side off the bed at night (meaning stand up for nightly prayers) and be pious before your Lord, Allah.’” علي بن إبراهيم ، عن أبيه ، عن النوفلي ، عن السكوني ، عن أبي عبد الله عليه‌السلام قال كان أمير المؤمنين عليه‌السلام يقول نبه بالتفكر قلبك وجاف عن الليل جنبك واتق الله ربك. ضعيف على المشهور. Tradition thirteen: Amir al-Mu’minin (Ali ibn abu Talib) (as) has said, ‘Thinking leads to virtue and to acting virtuously.’” محمد بن يحيى ، عن أحمد بن محمد ، عن إسماعيل بن سهل ، عن حماد ، عن ربعي قال قال أبو عبد الله عليه‌السلام قال أمير المؤمنين صلوات الله عليه إن التفكر يدعو إلى البر والعمل به. ضعيف. Tradition fourteen: “Amir al-Mu’minin (Ali ibn abu Talib) (as) once said from the pulpit, ‘No one among you can ever sense the taste of belief until he comes to know that whatever has happened right could not have happened wrong and whatever has happened wrong could not have happened right.’” الحسين بن محمد ، عن معلى بن محمد ، عن الوشاء ، عن أبان ، عن زرارة ، عن أبي عبد الله عليه‌السلام قال قال أمير المؤمنين صلوات الله عليه على المنبر لا يجد أحدكم طعم الإيمان حتى يعلم أن ما أصابه لم يكن ليخطئه وما أخطأه لم يكن ليصيبه. ضعيف على المشهور.

Tradition eight: “Amir al-Mu’minin (Ali ibn abu Talib) (as), once addressed us at his home or - that he said - in the castle, and we were all gathered. He (may Allah’s favors be with him) issued a written order that was read to people. Others have narrated that ibn al-Kawwa asked Amir al- Mu’minin (Ali ibn abu Talib), to describe Islam, belief, rejection and hypocrisy. He then said, ‘(First I express my thanks to and praise of Allah), thereafter (I must say that) Allah, the Most Blessed, the Most High, established Islam and made its paths clear for the people coming in Islam. He gave strength to its corners against the enemies. He made it (to be a source of) dignity for those who love it, peace for those who enter therein, guidance for those who follow it, beauty for those who glorify it, protection for those who accept it, a stronghold for those who seek security, a rope for those who like to hold on to it, solid proof for those who speak from it, light for those who search for brightness, a rescuer for those who cry for help, a witness for those who fight for it, success for those who argue by the facts therein, knowledge for those who imbibe it, good report for those who narrate it, judgment for those who take it as the source of decrees, forbearance for those who experience it, a dress for those who contemplate on it, understanding for those who find good points in it, certainty for those who reason with it, insight for those who make a decision, a sign for those who take it as landmark, a good lesson for those who look for good lessons, salvation for those who affirm it, serenity for those who reform, success for those who come close to it, confidence for those who trust it, ease for those who make it the factor-in-charge of their affairs, advancement for those who do it well, goodness for those who come to it fast, a shield for those who bear patience, dressing for those who observe piety, a supporter for those who take it as a guide, a cave of protection for those who seek safety, peace and comfort for those who accept it, hope for those who believe it and self-sufficiency for those who are content. That is the truth. Its path is guidance, its narratives are honourable and its description is goodness. Its system is clear, its lighthouse shines, its lamp is clean and bright, its aims are high, its training is easy and its advancing is a great deal. Its advancing is quick and its disciplining painful. Its assets are sufficient and its staff honourable. Belief is its system, virtuous deeds are its lighthouse, laws and understanding are the sources of its light, the world is its arena and death is its end, the hereafter its reward, paradise its finish line, hell its resentment, piety its supplies and people of good deeds its soldiers. Through belief good deeds are found, with good deeds good understanding is achieved and with good understanding fear for death is felt and with death the world ends. With the world one reaches the Day of Judgment. On the Day of Judgment paradise is bedecked. Paradise is (the cause of) regret for people of hell. Hell is a good lesson for the pious people and piety is the foundation of belief.” علي بن إبراهيم ، عن أبيه ومحمد بن يحيى ، عن أحمد بن محمد بن عيسى وعدة من أصحابنا ، عن أحمد بن محمد بن خالد جميعا ، عن الحسن بن محبوب ، عن يعقوب السراج ، عن جابر ، عن أبي جعفر عليه‌السلام وبأسانيد مختلفة ، عن الأصبغ بن نباتة قال خطبنا أمير المؤمنين عليه‌السلام في داره أو قال في القصر ونحن مجتمعون ثم أمر صلوات الله عليه فكتب في كتاب وقرئ على الناس وروى غيره أن ابن الكواء سأل أمير المؤمنين عليه‌السلام عن صفة الإسلام والإيمان والكفر والنفاق فقال أما بعد فإن الله تبارك وتعالى ـ شرع الإسلام وسهل شرائعه لمن ورده وأعز أركانه لمن حاربه وجعله عزا لمن تولاه وسلما لمن دخله وهدى لمن ائتم به وزينة لمن تجلله وعذرا لمن انتحله وعروة لمن اعتصم به وحبلا لمن استمسك به وبرهانا لمن تكلم به ونورا لمن استضاء به وعونا لمن استغاث به وشاهدا لمن خاصم به وفلجا لمن حاج به وعلما لمن وعاه وحديثا لمن روى وحكما لمن قضى وحلما لمن جرب ولباسا لمن تدبر وفهما لمن تفطن ويقينا لمن عقل وبصيرة لمن عزم وآية لمن توسم وعبرة لمن اتعظ ونجاة لمن صدق وتؤدة لمن أصلح وزلفى لمن اقترب وثقة لمن توكل ورخاء لمن فوض وسبقة لمن أحسن وخيرا لمن سارع وجنة لمن صبر ولباسا لمن اتقى وظهيرا لمن رشد وكهفا لمن آمن وأمنة لمن أسلم ورجاء لمن صدق وغنى لمن قنع فذلك الحق سبيله الهدى ومأثرته المجد وصفته الحسنى فهو أبلج المنهاج مشرق المنار ذاكي المصباح رفيع الغاية يسير المضمار جامع الحلبة سريع السبقة أليم النقمة كامل العدة كريم الفرسان فالإيمان منهاجه والصالحات مناره والفقه مصابيحه والدنيا مضماره والموت غايته والقيامة حلبته والجنة سبقته والنار نقمته والتقوى عدته والمحسنون فرسانه فبالإيمان يستدل على الصالحات وبالصالحات يعمر الفقه وبالفقه يرهب الموت وبالموت تختم الدنيا وبالدنيا تجوز القيامة وبالقيامة تزلف الجنة والجنة حسرة أهل النار والنار موعظة المتقين والتقوى سنخ الإيمان صحيح بل ثلاثة أحاديث حسن وصحيحان Tradition nine: “Amir al-Mu’minin (Ali ibn abu Talib) (as), was asked about belief and he said, ‘Allah, the Most Majestic, the Most Holy, made belief upon four pillars: ‘Patience, Certainty, Justice and Jihad (hard work for the cause of Allah). ‘The Patience therein has four branches: nostalgia, fear, restraint and vigilance. One who has a longing for paradise forgets the worldly desires. One who has fear of hell abstains from unlawful things. One who exercises restraint in worldly matters the worldly hardships become easier for him, and one who is vigilant of death hastens to good deeds. ‘The Certainty therein is also of four branches. They consist of sharp understanding, proper application of wisdom, recognizing good lessons and knowledge of the traditions of the people of the past. One who possesses sharp understanding recognizes the matters of wisdom. One who applies wisdom properly recognizes the good lessons, and one who recognizes the good lessons recognizes the traditions, and one who recognizes traditions is like the one who has lived with the people of the past and has found proper and firm guidance. He has seen who found salvation and by what means they found. He has also seen those who were destroyed and things that destroyed them. Allah destroys only those who disobey Him and grants salvation for ones obedience to His commands. ‘The Justice therein is also of four branches. It is a matter of deep understanding, a huge body of knowledge, the bloom of wisdom and the garden of forbearance. One who has deep understanding has the ability to interpret all knowledge. One who has a huge body of knowledge knows the ways of wisdom, and one who is forbearing is not an extremist in his decrees and lives among the people with a good name. ‘The Jihad (hard work for the cause of Allah) therein, is also of four branches. They consist of helping others to perform their duties and to stay away from that which is prohibited, to speak the truth whenever needed and to shun sins and sinners. One who helps others to perform their duties has supported the believer. One who helps stop others from sinning has humiliated the hypocrites and has thwarted their wicked plans. One who speaks the truth at the right time, his is the winning side. One who shuns the sinners has used anger for Allah. One who becomes angry for Allah, Allah becomes angry for him. Such is belief, its pillars and branches.’” بالإسناد الأول ، عن ابن محبوب ، عن يعقوب السراج ، عن جابر ، عن أبي جعفر عليه‌السلام قال سئل أمير المؤمنين عليه‌السلام عن الإيمان فقال إن الله عز وجل جعل الإيمان على أربع دعائم على الصبر واليقين والعدل والجهاد فالصبر من ذلك على أربع شعب على الشوق والإشفاق والزهد والترقب فمن اشتاق إلى الجنة سلا عن الشهوات ومن أشفق من النار رجع عن المحرمات ومن زهد في الدنيا هانت عليه المصيبات ومن راقب الموت سارع إلى الخيرات واليقين على أربع شعب ـ تبصرة الفطنة وتأول الحكمة ومعرفة العبرة وسنة الأولين فمن أبصر الفطنة عرف الحكمة ومن تأول الحكمة عرف العبرة ومن عرف العبرة عرف السنة ومن عرف السنة فكأنما كان مع الأولين واهتدى إلى التي « هِيَ أَقْوَمُ » ونظر إلى من نجا بما نجا ومن هلك بما هلك وإنما أهلك الله من أهلك بمعصيته وأنجى من أنجى بطاعته والعدل على أربع شعب غامض الفهم وغمر العلم وزهرة الحكم وروضة الحلم فمن فهم فسر جميع العلم ومن علم عرف شرائع الحكم ومن حلم لم يفرط في أمره وعاش في الناس حميدا والجهاد على أربع شعب على الأمر بالمعروف والنهي عن المنكر والصدق في المواطن وشنآن الفاسقين فمن أمر بالمعروف شد ظهر المؤمن ومن نهى عن المنكر أرغم أنف المنافق وأمن كيده ومن صدق في المواطن قضى الذي عليه ومن شنئ الفاسقين غضب لله ومن غضب لله غضب الله له فذلك الإيمان ودعائمه وشعبه. صحيح وهو من تتمة الخبر السابق

Tradition five: “Amir al-Mu’minin (Ali ibn abu Talib) (as), would say, ‘O sons of Adam, if you want from the world that much that is sufficient for you, the little that is there will suffice you. However, if you are not satisfied with basic necessities but want more than the basic needs, then the whole thing that is there will not be sufficient for you.’” علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن هشام بن سالم ، عن أبي عبد الله عليه‌السلام قال كان أمير المؤمنين صلوات الله عليه يقول ابن آدم إن كنت تريد من الدنيا ما يكفيك فإن أيسر ما فيها يكفيك وإن كنت إنما تريد ما لا يكفيك فإن كل ما فيها لا يكفيك. : حسن كالصحيح Tradition six: “Amir al-Mu’minin (Ali ibn abu Talib) (as) has said: ‘I will describe Islam in a way that no one could have done before or would do after me except just as my description: ‘Islam is submission and submission is certainty. Certainty is affirmation (and confirmation). Affirmation is professing. Professing is action. Action and deeds are completion and remittance. A believer does not take his religion from his own personal opinion. It comes from his Lord and he accepts it. A believer finds his certainty in his deeds. An unbeliever finds his rejection in his deeds. I swear by the One in whose hands is my soul, they did not recognize their goal. Take a lesson from the case of the filthy deeds of the unbelievers and the hypocrites.’” عدة من أصحابنا ، عن أحمد بن محمد بن خالد ، عن بعض أصحابنا رفعه قال قال أمير المؤمنين عليه‌السلام لأنسبن الإسلام نسبة لا ينسبه أحد قبلي ولا ينسبه أحد بعدي إلا بمثل ذلك إن الإسلام هو التسليم والتسليم هو اليقين واليقين هو التصديق والتصديق هو الإقرار والإقرار هو العمل والعمل هو الأداء ، إن المؤمن لم يأخذ دينه عن رأيه ولكن أتاه من ربه فأخذه إن المؤمن يرى يقينه في عمله والكافر يرى إنكاره في عمله فو الذي نفسي بيده ما عرفوا أمرهم فاعتبروا إنكار الكافرين والمنافقين بأعمالهم الخبيثة. مرفوع Tradition seven: Amir al-Mu’minin (Ali ibn abu Talib) (as) has said, ‘Belief has four corner (stones): They are trust in Allah, having Allah as the person in charge of one’s affairs, to agree with the decision of Allah and to submit to the command of Allah, the Most Majestic, the Most Holy.’” لي بن إبراهيم ، عن أبيه ، عن النوفلي ، عن السكوني ، عن أبي عبد الله ، عن أبيه عليه‌السلام قال قال أمير المؤمنين صلوات الله عليه الإيمان له أركان أربعة التوكل على الله وتفويض الأمر إلى الله والرضا بقضاء الله والتسليم لأمر الله ضعيف على المشهور

Tradition one “Amir al Mu’minin (as) , has said, ‘Paradise is for those who maintain sincerity in worshipping Allah and in prayer to Him. Whatever they see does not occupy their heart. Whatever they hear does not make them forget to speak of Allah and they do not feel depressed because of what is given to others.’” عدة من أصحابنا ، عن سهل بن زياد ، عن علي بن أسباط ، عن أبي الحسن الرضا عليه‌السلام أن أمير المؤمنين صلوات الله عليه كان يقول طوبى لمن أخلص لله ضعيف على المشهور. Tradition two “Amir al-Mu’minin (Ali ibn abu Talib) (as) has said, ‘Of the signs of one’s interest in the rewards of the next life is his renunciation of immediate attraction of worldly matters. Renunciation of worldly matters does not reduce one’s share of what Allah, the Most Majestic, the Most Holy, has assigned for him despite his renunciation of worldly matters. One’s greed in immediate attraction of worldly matters does not increase anything for him even if he exercises greed. The real loser is one who is deprived from his share of the next life.” ٦ ـ علي ، عن أبيه ، عن ابن محبوب ، عن العلاء بن رزين ، عن محمد بن مسلم ، عن أبي عبد الله عليه‌السلام قال قال أمير المؤمنين عليه‌السلام إن علامة الراغب في ثواب الآخرة زهده في عاجل زهرة الدنيا أما إن زهد الزاهد في هذه الدنيا لا ينقصه مما قسم الله عز وجل له فيها وإن زهد ، وإن حرص الحريص على عاجل زهرة [ الحياة ] الدنيا لا يزيده فيها وإن حرص فالمغبون من حرم حظه من الآخرة. حسن كالصحيح. Tradition three Imam Jaffer as Sadiq (as) has said: It is in the book of Ali (as) ,[who has written]: ‘The example of the world is like a snake which is of soft touch and has deadly poison inside. People of reason stay away from it and ignorant children wish to feel it.’” علي بن إبراهيم ، عن أبيه ، عن عبد الله بن المغيرة ، عن غياث بن إبراهيم ، عن أبي عبد الله عليه‌السلام قال إن في كتاب علي صلوات الله عليه إنما مثل الدنيا كم ثل الحية ما ألين مسها وفي جوفها السم الناقع يحذرها الرجل العاقل ويهوي إليها الصبي الجاهل حسن موثق Tradition four: Amir al-Mu’minin (Ali ibn abu Talib) (as), wrote to one of his companions to advise him. “I recommend that you and I be pious before the One whose disobedience is not lawful. Besides Him, in no one else is placing any hope worthwhile. Sufficiency is not achieveable without Him. Whoever is pious before Allah, the Most Majestic, the Most Holy, is strong and satisfied with food and drink, his reason soars above the people of the world. His body is with the people of the world, but his heart and power of reason examine the next life. The light of his heart extinguishes what his eyes see of the love of the world. He considers unlawful things in it filthy and stays away from its doubtful things. He, I swear by Allah, suffers losses in even clean lawful matters except small pieces for the bare necessities that keep him standing to survive and clothes, to cover his privacy, of the roughest and thickest quality that he can find. He did not find anything in which to place his trust and hope in the needed circumstances, so he placed his trust and hope in the Creator of all things. He worked hard and struggled intensely, and suffered fatigue until his ribs appeared and his eyes sunk. Allah, then, in exchange for this, strengthened his body and intensified his power of reason. What He has stored for him in the next life is much greater. Reject the world. Love of the world makes one blind, deaf and dumb and it bends the necks in humiliation. Compensate for what is left of your life and do not leave your task for tomorrow or after tomorrow. Those who were before were destroyed because of their dependence on false hope and temptation, until the command of Allah came suddenly when they were neglectful. They were transferred on (pieces of) wood to their dark and narrow graves. Their children and family abandoned them there. He was then left to Allah with a submissive heart. Those who reject the world with firmness will face no defeat or betrayal. May Allah help us and you in obeying Him, and may Allah give us and you the opportunity to do what He likes.’ علي بن إبراهيم ، عن محمد بن عيسى ، عن يونس ، عن أبي جميلة قال قال أبو عبد الله عليه‌السلام كتب أمير المؤمنين عليه‌السلام إلى بعض أصحابه يعظه أوصيك ونفسي بتقوى من لا تحل معصيته ولا يرجى غيره ولا الغنى إلا به فإن من اتقى الله جل وعز وقوي وشبع وروي ورفع عقله عن أهل الدنيا فبدنه مع أهل الدنيا وقلبه وعقله معاين الآخرة فأطفأ بضوء قلبه ما أبصرت عيناه من حب الدنيا فقذر حرامها وجانب شبهاتها وأضر والله بالحلال الصافي إلا ما لا بد له من كسرة منه يشد بها صلبه وثوب يواري به عورته من أغلظ ما يجد وأخشنه ولم يكن له فيما لا بد له منه ثقة ولا رجاء فوقعت ثقته ورجاؤه على خالق الأشياء فجد واجتهد وأتعب بدنه حتى بدت الأضلاع وغارت العينان فأبدل الله له من ذلك قوة في بدنه وشدة في عقله وما ذخر له في الآخرة أكثر فارفض الدنيا فإن حب الدنيا يعمي ويصم ويبكم ويذل الرقاب فتدارك ما بقي من عمرك ولا تقل غدا أو بعد غد فإنما هلك من كان قبلك بإقامتهم على الأماني والتسويف حتى أتاهم أمر الله بغتة وهم غافلون فنقلوا على أعوادهم إلى قبورهم المظلمة الضيقة وقد أسلمهم الأولاد والأهلون فانقطع إلى الله بقلب منيب من رفض الدنيا وعزم ليس فيه انكسار ولا انخزال أعاننا الله وإياك على طاعته ووفقنا الله وإياك لمرضاته.

I begin in the name of Allah, the Beneficent, the Merciful. The aim of this thread is to compile the traditions of Amir-ul-Mumineen, Ali ibn Abi talib (as). I'm simultaneously collecting the Prophetic traditions as well as the traditions of Imam Zain-Ul-Abideen (as), but this thread ought to suffice. The motivation is to post those traditions which contain a chain of narrators, so the perhaps this book can bring forth many narrations you won't find in Nahj-Ul-Balagah, or help corroborate what you may find in some cases. I have started from Volume 2 of al-Kafi, but i may back-track and start from Volume 1 once Volume 2 has been done. Some of these sermons, sayings, and speeches are absolutely sublime and i hope this can be of benefit. Gradings are taken from Mirat al-Uqul.

علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن هشام بن سالم ، عن أبي عبد الله عليه‌السلام قال كان أمير المؤمنين صلوات الله عليه يقول ابن آدم إن كنت تريد من الدنيا ما يكفيك فإن أيسر ما فيها يكفيك وإن كنت إنما تريد ما لا يكفيك فإن كل ما فيها لا يكفيك. “Amir al-Mu’minin (Ali ibn abu Talib), would say, ‘O sons of Adam, if you want from the world that much that is sufficient for you, the little that is there will suffice you. However, if you are not satisfied with basic necessities but want more than the basic needs, then the whole thing that is there will not be sufficient for you.’” حسن كالصحيح

Imam Hassan Mojtaba (PBUH) Imam Hassan Ibn Ali (Arabic: الحسن بن علي بن أبي طالب‎) born March 4, 625 CE (Ramadan 15th, 3 AH) – martyred March 9, 670 CE (Safar 7th, 50 AH) is an important figure in Islam. He is the son of Imam Ali (PBUH) and Lady Fatimah (PBUH). After his father’s martyrdom, he briefly succeeded him as Imam, the Caliph and leader of Muslims (before the Prophet’s martyrdom, Gad had determined 12 Successor of the prophet as Imam and leader) . Imam Hassan (PBUH) is 2nd Imam of Shia Muslims. Imam Hassan is also highly respected by the Sunni as the grandson of Prophet Muhammad (PBUH). Birth in Medina Imam Hassan (PBUH) was born in 625 A.D (15 Ramazan 3 A.H). According to Shia and Sunni sources, the Prophet (PBUH), upon the birth of his first grandson, was ordered by the archangel Gabriel to name him Hassan – a name not used in the pre-Islamic period. Prophet Muhammad (PBUH) also honored his grandson by reciting the Adhan & Iqāmah (the Islamic call to worship God, it contains testimony) in his ears, shaving his head, and sacrificing a ram for the sake of his birth. He grew up in a unique family, his mother was the best woman in the world and his father was the greatest man after the prophet Muhammad (PBUH), so he was taught best morals. As a growing youth, Imam Hassan (PBUH) saw his father on the battlefield defending Islam as well as preaching to a vast congregation of believers on the occasion of hajj and as a missionary of Islam to Yemen before retreating to a passive role in the matters of the state during the period of the first three caliphs after the demise of his grandfather, Prophet Muhammad (PBUH). There are also Hadith that state that Hassan (PBUH) and Hussain (PBUH) are the Masters of the youth in paradise and Hassan (PBUH) and his brother Hussain (PBUH) are Imams “whether they sit or stand”. Imam Hassan (PBUH) is one of five persons included in the Hadith of the Cloak. He is said to have been the first of the Prophet’s family to enter Yemeni Kisa after Prophet Muhammad and to have walked hand in hand with the Prophet as a child to testify to the truth of Islam at Mubahila. Imam Hassan (PBUH) was one of the guards defending Othman Ibn Affan (third caliph) when the attackers were going to kill Othman. He also was injured. When the third caliph was murdered by protesters in his palace, finally people understood no one couldn’t be better than Imam Ali (PBUH) to lead them, thus, Imam Ali was elected to lead the Muslims. Hassan (PBUH) assisted his father: When Abu Musa al-Ash’ari, the governor of Kufa, did not cooperate with Imam Ali (PBUH)’s delegation in order to stand against those who waged the Battle of Jamal, Imam Ali (PBUH) sent Ammar Ibn Yasir and Hassan (PBUH) with a letter to Kufa. Imam Hasan (PBUH) delivered a sermon in the Mosque of Kufa and managed to convince about 10,000 people to join and stand against the army of Nakithin (oath- breakers). Then participated actively in the battles of Basra, Siffin and Nahrawan alongside his father, demonstrating skill both as a soldier and a leader. Imamate Upon the martyrdom of Imam Ali (PBUH) in Kufa a new caliph had to be elected. According to Imam Ali’s appointment before his martyrdom the Imamate transfered to Imam Hassan (PBUH). So Kufi Muslims gave their allegiance to Imam Hassan (PBUH) without dispute. however, Muawiyah ibn Abi Sufyan, who had a long-running dispute with Imam Ali (PBUH), and always have been against the truth and verity not only didn’t give allegiance to Imam Hassan (PBUH), but summoned the commanders of his forces in Syria, Palestine, and Transjordan to join him in preparation for battle against Imam Hassan. There was no choice, thus the Imam gathered his army to defend. Near the battlefield, Muawiyah sent some men through the army of Muslims and they rumored Imam Hassan (PBUH) wants to give up the battle. Although, Imam Hassan (PBUH) wanted the army to follow his orders even if they did not agree with them, but some of the troops rebelled and attacked him through persuading by Muawiyah’s men. Imam Hassan (PBUH) was wounded but loyal soldiers surrounded him and managed to kill the mutineers. On the other hand, since Muawiyah was so miscreant, offered large sums of money and promises of vast properties and governorship of provinces to commanders of Imam Hassan’s army. Those commanders, who hadn’t deep faith, fooled by properties and not only they left the Imam but also they took their army and just some companions of Imam stayed beside him. In this situation, fight was not the right choice. Imam Hassan (PBUH) knew his army is not enough to fight against Muawiyah , in addition, engagement of Muslims in a battle against each other would mean a loss of many: Muawiyah also had his concerns about being forced into a battle thus, he sent two men from the Quraysh tribe to negotiate a settlement. It is mentioned in Sahih Al Bokhari, Volume 3, Book 49 (Peacemaking), Number 867: Narrated by Al-Hassan Al-Basri Muawiya sent two Quraysh men from the tribe of ‘Abd-i-Shams called ‘Abdu Rahman bin Sumura and Abdullah bin ‘Amir Bin Kuraiz to Imam Hassan “Go to this man (i.e. Imam Hassan (PBUH) ) and negotiate peace with him and talk and appeal to him.” So, they went to Imam Hassan and talked and appealed to him to accept peace. Imam Hassan (PBUH) said, “We, the offspring of ‘Abdul Muttalib, have got wealth and people have indulged in killing and corruption (and money only will appease them).” They said to Imam Hassan, “Muawiya offers you so and so, and appeals to you and entreats you to accept peace.” Imam Hassan (PBUH) said to them, “But who will be responsible for what you have said?” They said, “We will be responsible for it.” So, what-ever Imam Hassan asked they said, “We will be responsible for it for you.” So, Imam Hassan (PBUH) concluded a peace treaty with Muawiya but under some conditions. Shia scholars quote Hadith from later Shia Imams to the effect that Imam Hassan lacked the support to fight and win, so he ceded power to Muawiya. Muawiyah did not comply with the terms of the treaty, saying to the people of Kufa, “do you think I have taken power to teach you? No, I have taken power and if any one of you tries to disagree with me he shall pay the costly price of the loss of his head.” He carried out his ambition of keeping the power in his family by nominating his son Yazid as caliph after him. Some conditions of agreement Imam Hasaan asked Muawiah to follow Quran and the tradition of the prophet. However, when Muawiyah returned to Kufa said to the people: إني واللّه ما قاتلتكم لتصلّوا ولا لتصوموا ولا لتحجّوا ولا لتزكوا إنّكم لتفعلون ذلك. وإنّما قاتلتكم لأتأمّر عليكم، وقد أعطاني اللّه ذلك وأنتم كارهون “I didn’t sign agreement to make you pray, pay Zakat, go Hajj, no, but just to rule and patronize you.” كل شرط شرطته فتحت قدمى “Now, All conditions (between him and Imam Hassan) is under my feet (have no value anymore)” Imam Hassan (PBUH) said Muawiyah is not permitted to state Caliph after himself and Caliphate belongs to Imam Hassan. However after awhile Muawiyah stated Yazid as next Caliph by forcing, treating and killing people. Imam Hassan (PBUH) said Muawiyah ought not to insult or dishonor Imam Ali (pbuh). But Muawiyah in his first travel to Medina ordered to insult Imam Ali (pbuh) after each prayer and made it a tradition among Muslims. Imam Hassan (PBUH) wants Muawiyah to respect to the Shia (Muslim followers of Imams) rights and leave them in peace and safety. but Muawiyah did against this terms. As it was expected, Muawiyah ordered to kill Shia Muslims wherever they were found, even if two people testify someone is Shia, that person should be killed. Also he ordered to kill every baby or child who was named Ali. Imam Hassan (PBUH) returned to Medina. He lacked his moral support and had a hard time during his stay there after the peace treaty, with taunts and abuse from some of Muawiyah’s followers and the anger of his supporters for having relinquished the caliphate. He donated all his belongings completely twice in his lifetime. Also, he divided his property between himself and the poor people equally three times. He was famous in modesty, generosity, munificence, science and knowledge, bravery and many positive moral points. Martyrdom Imam Hassan (PBUH) martyred in Medina in 670 A.D (7 Safar 50 A.H). He is buried at the famous Jannat Al-Baqee cemetery across from the Masjid al-Nabi (Mosque of the Prophet). According to historians, Muawiyah wished to pass the caliphate to his own son Yazid, and saw Imam Hassan as an obstacle. According to the Shia and Sunni sources he secretly contacted Imam Hassan’s wife, Ja’da bint al-Ash’ath Ibn Qays, and incited her to poison her husband. Ja’da did as Muawiyah suggest, giving her husband poison mixed with honey when he came back home for Iftar(Muslims Iftar to finish fast). Ja’da was promised gold and marriage to caliph Yazid. Seduced by the promise of wealth and power, she poisoned her husband, and then hastened to the court of Muawiyah in Damascus to receive her reward. Muawiyah reneged on his promises. It is said that Ja’da lost his mind because of killing an Imam and also being rejected by Muawiyah. Also Sadi Khazraji has quoted that Tabari has narrated: وفي تاريخ الطبري أن الحسن بن علي رضي الله عنهما مات مسموما في أيام معاوية وكان عند معاوية كما قيل دهاء فدس إلى جعدة بنت الأشعث بن قيس وكانت زوجة الحسن رضي الله عنه شربة وقال لها إن قتلت الحسن زوجتك بيزيد. فلما توفي الحسن بعثت إلى معاوية تطلب قوله فقال لها في الجواب أنا أضن بيزيد. “It is written in Tarikh Al-Tabari that Hassan ibn Ali (PBUH) was poisoned in Muawieh era. Muawieh who was clever sent syrup to Ja’da bint al-Ash’ath, Imam Hassan’s wife, secretly and told her if you kill Hassan (PBUH), I will take you to marry with Yazid. When Hassan (PBUH) passed away, she sent someone to Moawieh to fulfill his promise, Moawieh respond her: I’m jealous about Yazid( I don’t give him to everyone), I don’t take a bride who has killed her husband” (Al-Sadi Al-Khazraji, Oyoon Al-Anba fi Tabaghat Al-Atba, volume1, page 174) However, unfortunately, this narration does not exist in new prints of the book Tarikh Al-Tabari and it is omitted from it by some depositaries. Imam Hassan (PBUH) had asked for his body to be taken to the prophet’s grave, so that he could pay his last respect. This caused armed opposition. As the funeral proceeded towards the grave of Prophet Muhammad some Umayyad mounted on horses obstructed it. Aisha bint Abu Bakr (one of the Prophet’s wives) appeared, riding a mule and shouting that the grave of Muhammad (PBUH) was in her house and she would not allow the grandson of Khadijah (the first wife of the Prophet and mother of Lady Fatimah) to be buried beside the Prophet. Then a shower of arrows fell on the coffin. Marwan was the governor of Medina at the time and objected on the grounds that Othman (third caliph) had not been allowed to be buried. There is a detailed account of the events in Ibn Katheer’s book Al-Bidayah wan-Nihayah: “It is narrated that Jabir bin ‘Abdullah saw Hassan Ibn Ali (PBUH) on the day of his martyrdom. Conflict almost broke out between Hassan Ibn Ali (PBUH) and Marwan Ibn Hakam after Imam Hassan (PBUH) instructed his brother to bury him with the Messenger of Allah, but if some battle or mishap were to occur because of it then he should be buried in Janat Al-Baqi. Marwan objected to allowing Imam Hassan (PBUH) to be buried with the Messenger. In fact Marwan never ceased to be the enemy of the Banu Hashim tribe until his death. As Jabar recalls:”That day I spoke to Hussain bin Ali (PBUH), I said: O Abu Abdullah! Fear Allah for your brother did not like to see conflict. Therefore bury him in al-Baqi , so he did” “Marwan Al-Ḥakam, who had been deposed the year before, swore that he would not allow Imam Hassan to be buried next to Prophet Mohammad (PBUH) with Abu Bakr and Omar as long as Othman was buried in al-Baqi … Muawiyah eventually rewarded Marwan for his stand by reappointing him governor of Medina “ After Imam Hassan’s martyrdom his Iraqi followers wrote to Imam Hussain (PBUH) pledging allegiance and proposing to remove Muawiya. because they were informed about Imams by the prophet’s narrations. The shrine containing Imam Hassan’s tomb was destroyed in 1925 during the conquest of Medina by Al-Saud tribes (Wahhabi). This was part of a general destruction of memorials in cemeteries for beliefs. In the eyes of Wahhabis, historical sites and shrines encourage “shirk” (the sin of idolatry or polytheism) and should be destroyed but it’s against Islam’s view. it’s provable that keeping these memorials and pilgrimage isn’t Shirk. Imam Hassan Mojtaba (PBUH) in Baqi cemetery. Wahhabi government of Saudi Arabia, don’t let the pilgrims to get close to the graves. They even don’t let Shia people make a Shrine there.

This saying from Imam Mahdi AJ was posted at ShiaChat in the past: http://www.shiachat.com/forum/topic/235028912-imam-mahdi-as-quotes/

(٥ (٥ - محمد بن يعقوب عن علي بن محمد بن بندار عن إبراهيم بن إسحاق عن محمد بن سليمان الديلمي عن أبي يحيى الأسلمي عن أبي عبد الله (عليه السلام) قال: قال رسول الله (صلى الله عليه وآله): من اتى مكة حاجا ولم يزرني في المدينة جفوته يوم القيامة، ومن اتاني زائرا وجبت له شفاعتي ومن وجبت له شفاعتي وجبت له الجنة. 5-Muhammad bin Ya'qoub from Ali bin Muhammad bin Bandar from Ibrahim bin Ishaq from Muhammad bin Sulayman ad-Dilami from Abi Yahya al Aslami from Abi Abdillah (as): "Rasulullah (saw) said whoever goes to Mecca and does Hajj, but does not visit me in Medina, he will be estranged on the Day of Judgement, and he who visits me my intercession is obligatory for him, and whoever my intercession is obligatory for, Jannah is obligatory for him as well. -Tahdhib al Ahkam, Sheikh at-Tusi, Volume 6, Page 4, Hadith 5

Damn..... I heard that hadith is from a book Kamaluddin...... my memory is failing me but I'll look Inshallah brother

As far as newly occurring circumstances are concerned, you should refer to the narrators of our hadith, for they are my proof over you and I (asws) am Allah (azwj)’s Proof. [Letter of Imam-e-Zamana (ajfj) to his representative, quoted by al-Tabarsi, in his book Al-Ihtijaj al-Tabarsi, Vol. 2, pg. 469] Recognize the status of our (asws) Shia in accordance with how many good narrations they relate from us (asws), for we do not consider the ‘Faqih’ from them to be a ‘Faqih’ unless they are narrators of hadith (Muhaddith). It was said to him (asws), “Is a believer a narrator of hadith? He (asws) said: “He is an understanding one (mufhim: meaning the one who has fahm, which means understanding, the who uses his innate God-given ability to think, reflect and perceive the reality of things); and the understanding one is a narrator of hadith (al Mufhim al Muhaddith)”. [Imam Jafar al Sadiq (as), Wasail ul Shia, H. 33453]

I think you can find this hadith in "Taudith of Ayotullah Seestani" or any other Marja.

@Qa'im @Dhulfikar @Mansur Bakhtiari @Hassan- @Sindbad05 @Heavenly_Silk @E.L King I am trying to find a hadith which Ammar Nakshwani quoted in his lecture "History and Evolution of Taqleed". He said that Imam e Zamana (a.s) said during my occultaion if you have any problem go to people who quote us. Something like that. Do you guys know anything about this?

‫هللا‬ ‫رسول‬ ‫قال‬ :‫قال‬ ‫السالم‬ ‫عليه‬ ‫عبدهللا‬ ‫يب‬ ‫أ‬ ‫عن‬ ،‫القداح‬ ‫عن‬ ،‫عيىس‬ ‫بن‬ ‫حامد‬ ‫عن‬ ،‫بيه‬ ‫أ‬ ‫عن‬ ،‫براهمي‬ ‫ا‬ ‫بن‬ ‫عيل‬ :‫الاكيف‬ ]١/١ ٨ [ ‫به‬ ‫رضا‬ ‫العمل‬ ‫لطالب‬ ‫جنحَتا‬ ‫أ‬ ‫لتضع‬ ‫املالئكة‬ ‫ن‬ ‫وا‬ ‫اجلنة‬ ‫ىل‬ ‫ا‬ ‫طريقا‬ ‫به‬ ‫هللا‬ ‫سكل‬ ‫علام‬ ‫فيه‬ ‫يطلب‬ ‫طريقا‬ ‫سكل‬ ‫من‬ : ‫َل‬ ‫وأ‬ ‫عليه‬ ‫هللا‬ ‫صَل‬ ‫سائر‬ ‫عَل‬ ‫القمر‬ ‫كفضل‬ ‫العابد‬ ‫عَل‬ ‫العامل‬ ‫وفضل‬ ،‫البحر‬ ‫يف‬ ‫احلوت‬ ‫حىت‬ ‫الارض‬ ‫يف‬ ‫ومن‬ ‫السامء‬ ‫يف‬ ‫من‬ ‫العمل‬ ‫لطالب‬ ‫تغفر‬ ‫يس‬ ‫نه‬ ‫وا‬ ‫وافر‬ ‫حبظ‬ ‫خذ‬ ‫أ‬ ‫منه‬ ‫خذ‬ ‫أ‬ ‫مفن‬ ‫العمل‬ ‫ورثوا‬ ‫ولكن‬ ‫درهام‬ ‫وال‬ ‫دينارا‬ ‫يورثوا‬ ‫مل‬ ‫الانبياء‬ ‫ن‬ ‫ا‬ ‫الانبياء‬ ‫ورثة‬ ‫العلامء‬ ‫ن‬ ‫وا‬ ،‫البدر‬ ‫ليةل‬ ‫النجوم‬ [1/18] al-Kafi: Ali b. Ibrahim – his father – Hammad b. Isa – al-Qaddah – Abi Abdillah ‫عليه‬ ‫السالم‬ who said : «The messenger of Allah ‫َل‬ ‫أ‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صَل‬ said: Whoever treads a path seeking knowledge Allah makes him tread a path to paradise. The angels lay down their wings for the seeker of knowledge being pleased with him. They do seek forgiveness for the seeker of knowledge whatsoever is in heaven and whatsoever is on earth even the fish in the sea. The merit of the scholar over the worshipper is like the excellence of the moon over the rest of the stars on a full-moon night. The scholars are the inheritors of the prophets, the prophets do not leave behind silver or gold coins rather they leave behind knowledge so whomsoever partakes of it then he has obtained an abundant share« al-Kafi: 1/34; See also al-Amali of al-Saduq: 116 No. 9 where it is narrated with the following chain: al-Husayn b. Ibrahim – Ali b. Ibrahim – Ibrahim b. Hashim – Abdallah b. Maymun al-Qaddah

Bihar al Anwar 44 page 279 قالَ الصّادِقُ(علیه السلام): مَنْ دَمِعَتْ عَیْنُهُ فِینا دَمْعَهً لِدَمِ سُفِکَ لَنا أَوْ حَقٍّ لَنا نُقِصْناهُ أَوْ عِرْض انْتُهِکَ لَنا أَوْ لاَِحَد مِنْ شِیعَتِنا بَوَّأَهُ اللهُ تَعالى بِها فِی الْجَنَّهِ حُقُباً Al Sadiq (as): Whoever cries upon us or cries tears of blood for us, or the violation of our rights, or how they made a display of it, or one of our shia, Allah will have mercy upon him, in Jannah.

The Holy Prophet (S) said: Surely, there exists in the hearts of the Mu'mineen, with respect to the martyrdom of Husayn (A.S.), a heat that never subsides. Mustadrak al‑Wasail vol 10 pg. 318. The Holy Prophet (S) said: O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husayn (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise. Bihar al‑Anwar, vol. 44 pg. 193. Imam Ridha’ (A.S.) said: With the advent of the month of Muharram, my father Imam Kadhim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him. Amaali Saduq, pg. 111 Imam 'Ali Ibn al‑Husayn (A.S.) used to say: Every Mu'min, whose eyes shed tears upon the killing of Husayn Ibn 'Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of Paradise. Yanaabe'al‑Mawaddah, pg. 419.