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In the Name of God بسم الله

Qa'im

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  1. I spoke to an astrophysicist about the possibility of a pole switch. She said that a pole switch would not result in a change in the direction of the rotation of the Earth. In other words, even if the poles switched, the Sun would still rise in the East and set in the West. That is, of course, unless we are just going by the compass' "north", which would point south after a pole switch. But whether that will fit the bill would depend on the skepticism of the reader. The astrophysicist confirmed that we are overdue for a pole flip, and that the magnetic north pole movement in the last ~150 years suggests that we may be at the precipice of a flip, I asked, in several different ways, if this would affect the rotation of the Earth, and she flat-out denied any connection. Of course, we humans have not experienced a polar flip before, and a lot of our technology will no longer work. That itself can be a sign of the Hereafter, as some have suggested that the world would return to medieval weaponry. We know that food shortages and such will also be a sign, though that can also happen without a pole flip. If the Earth were to stop rotating for a moment, it would probably end most life as we know it. Earth rotates at a very high speed, and a change in momentum would probably send us flying. This is, unless, the Earth's rotation speed declined very gradually. There is a hadith that suggests that this could happen (Dajjal's first day would feel like a year). But I don't know what natural mechanism can cause this to happen - and I'm not sure if the scientists know either. I wrote about an alternative interpretation to that hadith here: https://www.shiachat.com/forum/blogs/entry/136-the-sun-will-rise-from-where-it-set/
  2. Just some perspective on this issue: According to the 2018 General Social Survey's data on about 660 married people who shared details about how often they had sex in the past year: 5% had sex four or more times per week 16% had sex two to three times per week 25% had sex once a week 19% had sex two to three times per month 17% had sex once a month 7% had sex about once or twice in the past year 10% hadn't had sex in the past year This means that roughly 17% of folks are in a relatively sexless marriage. This includes couples that are elderly or ill. According to other studies, sex decreases with age and children. We should all educate ourselves on this matter This is why it is important to discuss these issues during the courting or engagement process. Some people have unrealistic expectations — whether that is thinking that sex is freely available, or that sex is unimportant and tertiary. Some women may be surprised to know that, had it not been for sex, few men would ever actually marry. One of the big motivations for a healthy man to commit to a life-long marriage is the possibility of regular sex. If it is less than once a month, then most men will question the point of the marriage. Sex is more important than the dishes or the laundry, so if a wife is prioritizing housework over intimacy, then many men will not be happy. In my personal anecdotal experience, ladies are not sexless for no reason. In two sexless marriages that I know of, the man is very unconfident, socially awkward, very vulnerable and insecure. These men are genuinely afraid of their wives. In those two cases, I could see how the women find difficulty feeling attracted to their partner. In another case I know, the woman took very good care of herself, but the man let himself go completely. He also would climax within seconds or minutes, leaving his wife unsatisfied with the overall experience. Unlike what some have suggested here, these things do matter to women. If you are middle aged and only having sex once or twice per month, that’s not bad. That is still within the middle point. But if it is less than that, they you will need to suss out the reason, and the reason may not be something they will openly and directly say. Some people genuinely have a low libido, in which case you can explore aphrodisiacs, scents, and general physical and mental health. Other people may be sexual with the right partner and prudish with the wrong partner. Maybe they are bored with repetition. Maybe they have a history of trauma or abuse. Maybe they don’t feel confident performing. Maybe they don’t feel physically attracted to you. There can be zillions of reasons. In conclusion, understand your partner’s love language and expectations. If sex is important to them but not important to you, then it may not work out.
  3. Hence why I brought up attractiveness. No one else did; but when someone is not having sex, it is worth exploring.
  4. This depends on marja`. Some stipulate that his first wife's permission is needed, which makes it halal.
  5. Yes, seriously. If his wife is not sleeping with him, and if he finds it difficult (at 50) to find women who would be in a relationship with him, then he has to consider his own attractiveness. Yes, "acceptable hygiene and health" and being "capable of communication" are big parts of attractiveness. Where did I say that attractiveness is purely aesthetic? And to say that most women do not care if a man is overweight/obese or lacking in wealth would be absurd. Perhaps you don't care, but most people do.
  6. If you're an attractive man, then finding a mut`a wife shouldn't be difficult. Especially if you are open to Muslim and Kitabi women in their 30s and 40s. If you're not an attractive man, then that may be why your wife is refusing intimacy. Work out, lose weight, work on your personality; do whatever you need to do.
  7. This would be less of an issue if more women would prioritize marriage during the best years of their fertility and youth. There are so many ladies in their mid-30s who are just now realizing that they want a family. It becomes harder to do so naturally, with a good monogamous partner, at that point in time. Yet, from 18-35, all they did was reject men, or give their best years to unserious men. All in the name of “progress”. As man in his early 30s, even I regret not using my university years to meet women. It becomes harder with age, we become less flexible to adaptation, we have less energy for children, and health problems begin to settle in. Many of us have been duped by the promise of prosperity — that we should use our best years writing essays and working low-paying jobs — rather than raising a family. As a man, I have less of a choice there, since I would need to be the breadwinner in a marriage. But for a woman, nothing is stopping you from marrying when you’re 20-25. That’s when you can choose the best quality man. Nowadays, you can even work from home while raising your kids, so you can still not miss a beat in your career while being married. I’m not sure why it takes till 35 for some ladies to “give up the dream”, realize that they’ve been lied to, and start scouring the earth for a man. Most of you will be too busy and too tired and too sick in your 40s to maintain a 9-5 job, young kids, and a husband. I’ve rarely seen someone do all 3 affectively at the same time — 2/3 maybe, but you will either slack at work, neglect your kids, or get totally out of shape. Trust me, I work in a female-dominated field, and I see this everyday. If you’ve somehow made it to 35, dodging every proposal, then you will have to settle in one way or another. Either by marrying a divorced man or a married man. Even you ladies wouldn’t want the 40 year old virgin guys out there, it’s no good for you. So learn from the mistakes of others and marry early. Even if you get divorced at 25, it is better in the marriage market to be a divorced 25 year old than a single 35 year old.
  8. I figured I may as well address a few more points: My position is that (1) Adam existed, (2) he was a prophet, (3) he was the forefather of all modern humans, (4) his creation was de-novo. If someone wants to reconcile that with a process of adaptation and speciation, that is fine and very well possible. Undoubtedly, there are vast similarities between anything living on Earth. A banana shares 60% of our DNA. We would not survive had it not been for our ability to interact with our surroundings. There wouldn't be a medical establishment had it not been for testing on mice. 6:38 confirms the similarity we have with animals as a sign for us. But our differences are also self-evident in the very reading and writing that we are doing now. “The example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, ‘Be,’ and he was.” (3:59) None of us have an issue with Jesus being born without a father, even though this is arguably a greater impossibility than the creation of Adam. As others have said before, we have literally billions of case studies around us of people being born only with a father and mother. We also have millions of examples of people born out of wedlock. Inference to the best explanation may bring us to the wrong conclusion — an accusation against Mary. So if God can create Jesus without a father, then He can surely create Adam de novo, without ancestors. This would be far from the only supernatural miracle in the Quran. Take for example this verse: “I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah.” (3:49) Jesus formed a bird from clay, de novo, much like the creation of Adam. There is no indication that this bird was completely different from other birds; it may have been very similar to (or exactly the same as) other species of birds that evolved in the natural process. Scientific sobriety however should not lead us to finding naturalistic explanations to all spiritual phenomena. Someone may say that Mary was a hermaphrodite who impregnated herself, but that’s not supported anywhere, despite the well known existence of hermaphrodites throughout human existence. Some may point to a natural land bridge that exists on the Red Sea. But that’s not the point — Allah could have made Moses cross the Atlantic Ocean if He wanted to. A miracle by definition is God bending the rules to intervene in our lives. They are not just benevolent, well-timed coincidences, they are the result of the mashi’a, irada, qadr, and qada of Allah. The greatest “impossibility” is existence itself, and Allah already created the universe from nothing. Everything else is small potatoes in comparison. Even if there was an intelligent, humanoid, pre-human specie on Earth, that does not contradict the Quran. In a sense, it may even confirm the pre-Adamic nasnās references, which is one of the traditional interpretations of 2:30 (see Tafsir al-Qummi). The nasnās were pre-Adamic humanoids mentioned in some reports; or the multiple “Adams” mentioned in others — both coming from imperfect sources nonetheless. What is undisputed is that humans do indeed have common ancestry, and there are even persons in recent human ancestral history (3,000-15,000 years ago) that all modern humans go back to. This is still subject to more research (see Mitochondrial Eve and Y Chromosome Adam, MRCA/IAP/ACA in genetics). Whether or not an unguided process of random variation and natural selection could account for all these complex changes in relatively short periods of time is a question that I'm not qualified to answer. I've only taken two courses on the subject, and there are people here that are better equipped to answer these questions. But much has changed in the last 12 years of research, and there are valid questions that need to be answered before we can understand where religion fits into all this (continuity/discontinuity theories for example). There are serious, unanswered questions on origin of life on Earth, the existence of information in DNA, the "Darwin-of-the-gaps", and the evolution of language. So, science must continue its work, and interesting questions must continue to be posed, without fear of alienation. That is the only way science can progress. Once we have some more definite answers, we can come to more definite scriptural conclusions.
  9. I remember placid very fondly. We spoke most in 2007-2008. I even had a friend that met him in person. I hope your family finds peace - we belong to Allah, and to Allah we will return.
  10. I am sorry that you have lost your faith. This happens to many people, and most of the people I have met have been able to bounce back from this. I came to Shi'a Islam as an adult, and so I have a different experience than you. Perhaps you coming here and listing your reasons is an attempt to understand these issues in more depth. I will try to answer a few points, at least to provide food for thought. 1. Most of the intimate details that pertain to the life of the Prophet Muhammad (s) have embedded lessons for our daily lives. The Quran acted as a guide for those in his lifetime, but it also mostly deals with realities that are relatable to the average believer. 2. "Trivial things" is subjective. Some may say, "The universe is 93 billion light-years in size, why would a God care about my private life?" By this logic, your public life shouldn't matter either. Murder is an insignificant event in a trillion-star universe with an endless amount of planets. And yet, we all agree that it is morally reprehensible. The size of an offense is also no measurement of its rightness or its wrongness. There are many big permissible things and small impermissible things, and vice versa. God is not someone on a far-away planet looking at us through a telescope. He created and sustains every atom of existence, and has concern over the lives of the smallest of creatures. Any system of morality that He puts in place is for our own benefit and not His. To Him, the dunya has the significance of the wing of a mosquito. And yet, He gave balance to both. 3. Why do you suppose that 5:106-107 would never happen? 4. The question of ethics (wife-beating, free man killing a slave) is very pertinent. What is the yardstick by which we measure good and evil? How are we to derive just laws? We live in a time that is dominated by utilitarian and liberal ethics, and yet there is much disagreement in liberalism on issues related to freedom and harm. For example: can you say with certainty that incest, if practiced safely, is morally wrong? Many secularist philosophers have a hard time answering this question. You believe in a God - that is good - so do you think this God cares about what happens in the universe, or no (Deism)? If the latter, then there would be no such thing as objective morality, because morality would just be a social construct coming out of culture. Murder would just be one group of molecules hitting another. We object to that. Liberalism also has constantly shifting definitions of morality - when I was born, liberal societies had very different views on issues like drugs, gay marriage, marital rape, and even the basic rights of the individual (COVID has changed that significantly). Many of these views are driven by states, markets, and mass media. So, when we analyze Islam through the lens of liberalism, we are really just using a stretchy ruler that constantly differs in size. For example: we have no record of anyone ever leaving or doubting Islam as a whole due to the famous "wife beating" verse until the 20th century. That is because the standard of morality in the 20th century has shifted, enshrining the rights and freedoms of the individual. This isn't always necessarily wrong, but it is, again, subjective and requires justification. What are our first principles and how did we come up with them? In our school, this "beating" is the last step (in a list of steps) in dealing with nushuz. It cannot be injurious, it cannot leave any marks, and it cannot be against the face - if it is, then the wife can go to the judge and hold her husband accountable. One tradition (I believe from Ibn Abbas) even used a miswak (tooth stick) to demonstrate that it is a gentle physical reminder rather than something designed to inflict pain. This today would be the equivalent of a slap on the wrist, shaking someone, pulling someone by the collar, or stepping on their foot, which few of us today would consider to be morally abhorrent. On the contrary, in liberal society, if you break the law, then strange policemen can subject you to any form of violence to contain you. The state has a full monopoly on violence, which comes at a cost. I am not a literary scholar in Arabic, so I cannot comment on specific literary i`jaz that are unique to the Quran alone. However, we can agree that there is no book like it, in that it produced a movement of bedouins that quickly became the largest civilization that the world had ever seen in less than a decade after its completion. It has been memorized word-for-word by millions of people, and it can be preserved and reproduced in a way that no other book can. 1400 years later, we don't know of a book or document that can be compared to that. If you'd like to see what non-Muslim experts of the Arabic language have said about the literary style of the Quran, then you can find the words of scholars like Sir Hamilton AR Gibb, Tor Andrae, or Edward Henry Palmer (Navid Kermani's book "God is Beautiful" compiles many of these). If Islam simply plagiarized the stories of previous religions, then why do the stories differ in key ways? For example, the Quranic Jesus is free from the pagan elements that were attributed to the story of the Christian Jesus. You gave an example about the Flood as well, which the Quran never says is global. It is important to note that Muhammad (s) never claimed to be bringing a new religion altogether. The Quran is mostly reminding people of familiar stories so that they may draw lessons from them. The Quranic stories are full of lessons on human frailty (Adam), economic justice (Shu`ayb), jealousy (Yusuf), standing up to oppressors (Musa), etc, Did the Quran copy the Flood narrative from other texts? The Flood narrative is universal. It is found in ancient Mesopotamian, Indic, Chinese, Greek, Norse, and even Aboriginal (American and Australian) cultures. Some of these cultures have been isolated for thousands of years, and probably didn't just copy the myth from one place to the other. What is likely is that they were all describing a massive event; one worth teaching and documenting on an intergenerational level for thousands of years. Perhaps the most pertinent archeological debate right now is on the Younger Dryas Impact Hypothesis. It is a debate that could change our understanding of history as we know it. If true, then there would have been a mass flood and extinction roughly 12,800 years ago, wiping out a prior civilization. - This is a lot, so let's start here, unless you think the other issues you mentioned are bigger or more serious.
  11. You are too kind - all praise and thanks is due to Allah. You might be thinking of "All the Perfumes of Arabia", as that one had the perfume bottle. "The Muhammadan Cure" has a green foresty cover.
  12. Thank you for your positive review! I would consider it a personal favour if you put your review on Amazon as well
  13. The Quran says that Maryam (عليه السلام) went "east" to give birth to `Isa (عليه السلام), and Kufa is almost directly east of Jerusalem. That said, a birth in Kufa is not corroborated in Christian, Jewish, or Sunni sources. Not that it needs to be, but Shia sources had their reasoning to uplift Kufa and Karbala, and we don't see strong narrations establishing a Kufan birth. It is more likely to have been made up than not. As for this chain, from what I can tell: al-Qasim ibn Muhammad is majhul, Sulayman b. Dawud is trustworthy, but he was probably a Sunni, and whether a Sunni would narrate this tradition depends on your level of skepticism, Hafs b. Ghiyath is trustworthy, but he was also a Sunni, and a judge of Harun al-Rashid from Baghdad.
  14. Here is my article on a possible birthdate: https://bliis.org/essay/jesus-birth-islam/
  15. I have gathered Sunni sources as well, especially from Hilyat al-Awliya and al-Bidaya wan Nihaya
  16. I am humbled to announce the release of my new book, "The Good Shepherd: Jesus Christ in Islam". "The Good Shepherd" is a collection of sayings and stories of Jesus Christ from ancient Arabic sources, with Biblical cross-references. Rediscover the lost gospel in this retelling of the Greatest Story Ever Told. "The Good Shepherd" also includes an anthology of the Muslim Jesus from a diversity of Muslim, Christian, and Jewish authors. Jesus Christ offers otherworldly insight on wisdom, noble character, faith and spirituality, materialism, and the misuse of organized religion. The book includes over 200 citations from the most ancient and authoritative Muslim and Christian sources. This 310 page book is available in paperback and on Kindle. It will be made available on all of Amazon's subsidiaries in the coming days. I had several guest contributors for this book, including Mr. David Coolidge, Ms. Avellina Balestri, Ms. Tricia Pethic, Ms. Julia Kassem, El-Hajj Hisham Mahmoud, and two anonymous authors. Table of Contents: Introduction … Page 4 1. Jesus’ Birth and Childhood … … … … … … … Page 12 2. Jesus and John the Baptist … … … … … … … Page 22 3. The Failed Temptation … … … … … … … … Page 27 4. Jesus’ Miracles … … … … … … … … … … … Page 37 5. Worldliness and Materialism… … … … … … Page 49 6. The Value of Wisdom … … … … … … … … Page 80 7. Corrupt Scholars … … … … … … … … … … Page 92 8. God’s Revelations … … … … … … … … … … Page 98 9. Noble Character … … … … … … … … … … Page 129 10. Faith and Spirituality … … … … … … … … …Page 148 11. Ascension and Return … … … … … ... … … .. Page 169 12. Hail Mary, Mother of Christ … … … … ….. Page 186 13. Sharing Jesus, Sharing Earth … … … … … … Page 194 14. Meeting Jesus Again: A Jewish Perspective … Page 203 15. Reconciliation of Jew and Jesus Through Islam.Page 211 16. Spring is Christ, the Trees are Mary … … … …Page 216 17. The Call of the Christ … … … … … … … … Page 240 18. Zuhd and Jesus in the Qur’an … … … … … … Page 251 19. Digital Zuhd … … … … … … … … … … … Page 262 20. Jesus as the Messiah in Islam … … … … … … Page 268 21. Jesus Christ, merely a prophet? … … … … … Page 273 22. The Apostles, the Early Church, and Islam … Page 281 23. Muslim Perspectives on St. Paul … … … … … Page 293 24. The Antichrist … … … … … … … … … … … Page 303 This book really highlights the role of `Isa (عليه السلام) as a spiritual reformer in an established society. His sayings focus on God-consciousness, materialism, minimalism, humility, intention, spirituality, and tazkiya. The process of writing this book has improved my religious life in insurmountable ways. I hope that reading it will have the same affect on you. Any questions and comments are welcome! Please keep me in your prayers. https://www.amazon.com/Good-Shepherd-Jesus-Christ-Islam/dp/B09NH641BQ/
  17. 3 - حدثنا أبي (رضي اله عنه)، قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن عبيدالله بن عبد الله الدهقان، عن درست بن أبي منصور، عن عبد الله بن سنان، قال: قال أبو عبد الله الصادق (عليه السلام): لا تمزح فيذهب نورك، ولا تكذب فيذهب بهاؤك وإياك وخصلتين: الضجر، والكسل، فإنك إن ضجرت لم تصبر على حق، وإن كسلت لم تؤد حقا، قال: وكان المسيح (عليه السلام) يقول: من كثر همه سقم بدنه، ومن ساء خلقه عذب نفسه، ومن كثر كلامه كثر سقطه (2)، ومن كثر كذبه ذهب بهاؤه، ومن لاحى (3) الرجال ذهبت مروءته (4). My father (رضي الله عنه) narrated to us. He said: Sa`d b. `Abdullah narrated to us from Ibrahim b. Hashim from `Ubaydullah b. `Abdullah al-Dahqan from Darast b. Abi Mansur from `Abdullah b. Sinan. He said: Abu `Abdillah al-Sadiq (عليه السلام) said: Do not jest, or your light will dissipate. Do not lie, or your splendour will dissipate. Beware of two traits: (1) restlessness, and (2) laziness. If you are restless, you will not be able to bear a responsibility patiently; and if you are lazy, you will not be able to fulfill the right [of another]. He said: The Messiah (عليه السلام) would say: He whose worries multiply, his body becomes ill. He who worsens his character, his soul suffers. He whose speech multiplies, his errors multiply. He whose lying multiplies, his splendour dissipates. He who disputes men excessively, his chivalry dissipates. 7 - حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن إسماعيل بن مرار، عن يونس بن عبد الرحمن، عن علي بن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله الصادق (عليه السلام)، قال: إن الله عزوجل أوحى إلى عيسى بن مريم (عليه السلام): يا عيسى، ما أكرمت خليقة بمثل ديني، ولا أنعمت عليها بمثل رحمتي، اغسل بالماء منك ما ظهر، وداو بالحسنات ما بطن، فإنك إلي راجع، شمر فكل ما هو آت قريب، وأسمعني منك صوتا حزينا (2). My father (rh) narrated to us. He said: Sa`d b. `Abdullah narrated to us from Ibrahim b. Hashim from Isma`il b. Marrar from Yunus b. `Abd al-Rahman from `Ali b. Asbat from `Ali b. Abi Hamza from Abi Basir from Abi `Abdillah al-Sadiq (عليه السلام). He said: Allah revealed to `Isa b. Maryam (as): O `Isa! I have not honoured a creature with the like of My religion, and I have not blessed it with the like of My grace. Wash what is apparent with the water with you, and heal what is hidden with your good deeds, for you will be returning to Me. Gather [your affairs], for all that comes is nearby. Let Me hear a sorrowful voice from you. وكان نقش خاتم عيسى (عليه السلام) حرفين، اشتقهما من الانجيل: طوبي لعبد ذكر الله من أجله، وويل لعبد نسى الله من أجله. The etching on the ring of `Isa (عليه السلام) was two phrases taken from the Gospel: "Blessed is the servant who remembers Allah for his own sake, and woe is the servant who forgets Allah for his own sake (tuba li `abdin dhakarallah min ajlihi, wa waylun li `abdin nasiyallah min ajlih)."
  18. 1 - حدثنا الشيخ الفقيه أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي (رحمه الله)، قال: حدثنا الحسن بن عبد الله بن سعيد، قال: حدثنا عبد العزيز ابن يحيى، قال: حدثنا محمد بن سهل، قال: حدثنا عبد الله بن محمد البلوي، قال: حدثني إبراهيم بن عبيد الله، عن أبيه، عن زيد بن علي، عن أبيه، عن جده، عن علي (عليهم السلام) قال: سادة الناس في الدنيا الاسخياء، وفي الآخرة الاتقياء (1). Abu Ja`far Muhammad b. `Ali b. al-Husayn b. Musa b. Babuwayh al-Qummi (rh) narrated to us. He said: al-Hasan b. `Abdullah b. Sa`id narrated to us. He said: `Abd al-`Aziz b. Yahya narrated to us. He said: Muhammad b. Sahl narrated to us. He said: `Abdullah b. Muhammad al-Balwi narrated to us. He said: Ibrahim b. `Abdullah narrated to me from his father from Zayd b. `Ali from his father from his grandfather from `Ali (عليه السلام). He said: The masters of the people of this world are the generous; and [the masters] of the Hereafter are the pious. 2 - حدثنا أبي (رحمه الله)، قال: حدثنا علي بن إبراهيم، عن أبيه، عن الحسين بن يزيد، عن إسماعيل بن مسلم السكوني، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام)، قال: قال علي (عليه السلام): ما من يوم يمر على ابن آدم إلا قال له ذلك اليوم: يا بن آدم، أنا يوم جديد، وأنا عليك شهيد، فقل في خيرا، واعمل في خيرا، أشهد لك به يوم القيامة، فإنك لن تراني بعده أبدا (1). My father (rh) narrated to us. He said: `Ali b. Ibrahim narrated to us from his father from al-Husayn b. Yazid from Isma`il b. Muslim al-Sukuni from al-Sadiq Ja`far b. Muhammad from his father from his forefathers (عليه السلام). He said: `Ali (عليه السلام) said: There is not a day that comes by a son of Adam except that the day says to him: “O son of Adam! I am a new day, and I am a witness over you. So, say what is good and do what is good, and I will testify for you on the Day of Resurrection; for you will never see me again after it.” 3 - حدثنا محمد بن علي (رحمه الله)، قال: حدثني عمي محمد بن أبي القاسم، قال: حدثنا هارون بن مسلم، عن مسعدة بن زياد، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام) قال: قال علي (عليه السلام): إن للمرء المسلم ثلاثة أخلاء: فخليل يقول له: أنا معك حيا وميتا، وهو عمله، وخليل يقول له: أنا معك حتى تموت، وهو ماله، فإذا مات صار للورثة، وخليل يقول له: أنا معك إلى باب قبرك ثم أخليك، وهو ولده (2). Muhammad b. `Ali (rh) narrated to us. He said: My uncle Muhammad b. Abi’l Qasim narrated to me. He said: Harun b. Muslim narrated to us from Mas`ada b. Ziyad from al-Sadiq Ja`far b. Muhammad form his father from his forefathers (عليه السلام). He said: `Ali (عليه السلام) said: Surely, a Muslim person has three friends: (1) A friend that says to him: “I am with you, alive and dead” – that is his deeds. (2) A friend that says to him: “I am with you until you die” – that is his wealth, for when he dies, it is given in inheritance. (3) A friend that says to him: “I am with you until the gateway of your grave, then I will leave you” – that is his child. 4 - حدثنا جعفر بن علي الكوفي، قال: حدثنا الحسن بن علي بن عبد الله ابن المغيرة، عن جده عبد الله بن المغيرة، عن إسماعيل بن مسلم السكوني، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام)، قال: قال علي (عليه السلام): ما أنزل الموت حق منزلته من عد غدا من أجله (3). Ja`far b. `Ali al-Kufi narrated to us. He said: al-Hasan b. `Ali b. `Abdullah b. al-Mughira narrated to us from his grandfather `Abdullah b. al-Mughira from Isma`il b. Muslim al-Sakuni from al-Sadiq Ja`far b. Muhammad from his father from his forefathers (عليه السلام). He said: `Ali (عليه السلام) said: Death is not given its proper due if one considers tomorrow to be his. 9 - حدثنا جعفر بن محمد بن مسرور (رحمه الله)، قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير، عن عبد الله بن القاسم، عن الصادق جعفر بن محمد، عن أبيه، عن جده، عن علي (عليهم السلام)، قال: كن لما لا ترجو أرجى منك لما ترجو، فإن موسى بن عمران (عليه السلام) خرج يقتبس لاهله نارا، فكلمه الله عز وجل فرجع نبيا، وخرجت ملكة سبأ فأسلمت مع سليمان (عليه السلام)، وخرج سحرة فرعون يطلبون العزة لفرعون فرجعوا مؤمنين (1). Ja`far b. Muhammad b. Masrur (rh) narrated to us. He said: Al-Husayn b. Muhammad b. `Amer narrated to us from his uncle `Abdullah b. `Amer from Muhammad b. Abi `Umayr from `Abdullah b. al-Qasim from al-Sadiq Ja`far b. Muhammad from his father from his grandfather from `Ali (عليه السلام). He said: Be more hopeful in that which you have no hope than in that which you have hope. Surely, Musa b. `Imran (عليه السلام) went to fetch some fire for his family, yet Allah spoke to him and he returned [to them] as a prophet. The queen of Saba’ came out and accepted Islam with Sulayman (عليه السلام). The magicians of Pharaoh went out seeking glory for Pharaoh, yet they returned as believers. 5 - حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن الحسن بن موسى الخشاب، عن غياث بن كلوب، عن إسحاق بن عمار، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام): أن عليا (عليه السلام): كان يقول: ما من أحد ابتلي، وإن عظمت بلواه، بأحق بالدعاء من المعافى الذي لا يأمن البلاء (4). My father (rh) narrated to us. He said: Sa`d b. `Abdullah narrated to us from al-Hasan b. Musa al-Khashab from Ghiyath b. Kalub from Ishaq b. `Ammar from al-Sadiq Ja`far b. Muhammad from his father from his forefathers (عليه السلام). He said: `Ali (عليه السلام) would say: There is not one who is tested – even if his test is severe – who is more rightful to supplication than one who is well, who is not safe from being tested [at any point]. 15 - حدثنا محمد بن إبراهيم بن إسحاق (رحمه الله)، قال: حدثنا أبو أحمد عبد العزيز بن يحيى البصري، قال: حدثنا المغيرة بن محمد، قال: حدثني إبراهيم بن محمد بن عبد الرحمن الازدي سنة ست عشرة ومائتين، قال: حدثنا قيس بن الربيع ومنصور بن أبي الاسود، عن الاعمش، عن المنهال بن عمرو، عن عباد بن عبد الله، قال: قال علي (عليه السلام): ما نزلت من القرآن آية إلا وقد علمت أين نزلت، وفيمن نزلت، وفي أي شئ نزلت، وفي سهل نزلت، أو في جبل نزلت. قيل: فما نزل فيك؟ فقال: لولا أنكم سألتموني ما أخبرتكم، نزلت في هذه الآية: (إنما أنت منذر ولكل قوم هاد) (3)، فرسول الله المنذر، وأنا الهادي إلى ما جاء به (4). Muhammad b. Ibrahim b. Ishaq (rh) narrated to us. He said: Abu Ahmad `Abd al-`Aziz b. Yahya al-Basri narrated to us. He said: al-Mughira b. Muhammad narrated to us. He said: Ibrahim b. Muhammad b. `Abd al-Rahman al-Azdi narrated to me in the year 216 AH. He said: Qays b. al-Rabi` and Mansur b. Abi’l Aswad narrated to us from al-A`mash from al-Minhal b. `Amr from `Abbad b. `Abdullah. He said: `Ali (عليه السلام) said: No verse has been revealed from the Quran except that I know where it was revealed, regarding whom it was revealed, regarding what it was revealed, and whether it was revealed on a plain or on a mountain. It was said: What was revealed regarding you? So, he said: Had you not asked me, I would not have informed you. This verse was revealed regarding me: “Surely, you are but a warner, and for every people there is a guide” (13:7) – the Messenger of Allah is the warner, and I am the guide to what he has brought. 18 - حدثنا أحمد بن علي بن إبراهيم بن هاشم (رضي الله عنه)، قال: حدثنا أبي، عن أبيه إبراهيم بن هاشم، عن الحسين بن يزيد النوفلي، عن إسماعيل بن مسلم السكوني، عن الصادق جعفر بن محمد، عن أبيه، عن جده (عليهم السلام)، قال: قال علي (عليه السلام): إن على كل حق حقيقة، وعلى كل صواب نورا، فما وافق كتاب الله فخذوه، وما خالف كتاب الله فدعوه (6). Ahmad b. `Ali b. Ibrahim b. Hashim (رضي الله عنه) narrated to us. He said: My father narrated to us from his father Ibrahim b. Hashim from al-Husayn b. Yazid al-Nawfali from Isma`il b. Muslim al-Sukuni from al-Sadiq Ja`far b. Muhammad from his father from his grandfather (عليه السلام). He said: `Ali (عليه السلام) said: Over every truth there is a reality, and over every fact there is a light. So, take whatever agrees with the Book of Allah, and leave whatever contradicts the Book of Allah. 16 - حدثنا محمد بن الحسن بن أحمد بن الوليد (رضي الله عنه)، قال: حدثنا محمد بن الحسن الصفار، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن إبراهيم ابن عبد الحميد، عن سعد الاسكاف، [ عن زياد بن عيسى، عن أبي الجارود ] (1)، عن الاصبغ بن نباتة، عن علي (عليه السلام)، أنه كان يقول: من اختلف إلى المسجد أصاب إحدى الثمان: أخا مستفادا في الله، أو علما مستطرفا، أو آية محكمة، أو رحمة منتظرة، أو كلمة ترده عن ردى، أو يسمع كلمة تدله على هدى، أو يترك ذنبا خشية أو حياء (2). Muhammad b. al-Hasan b. Ahmad b. al-Walid (رضي الله عنه) narrated to us. He said: Muhammad b. al-Hasan al-Saffar narrated to us from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Ibrahim b. `Abd al-Hamid from Sa`d al-Askaf from Ziyad b. `Isa from Abi'l Jarud from al-Asbagh b. Nubata from `Ali (عليه السلام). He would say: Whoever frequents the mosques will gain one of eight things: (1) a brother who will assist him for Allah, (2) valuable knowledge, (3) a firm sign (ayatun muhkama), (4) an awaited mercy, (5) a word that will guide him away from falsehood, (6) hearing a word that will take him to guidance, (7) abandoning a sin out of humility [before Allah], or (8) modesty. 14 - حدثنا محمد بن عمر الحافظ، قال: حدثنا محمد بن الحسين بن حفص، قال: حدثنا إبراهيم بن إسماعيل، قال: حدثني أبي، عن أبيه، عن سلمة، عن أبي الصادق، قال: قال علي (عليه السلام): ديني دين النبي (صلى الله عليه وآله)، وحسبي حسب النبي، فمن تناول ديني وحسبي فإنما يتناول رسول الله (صلى الله عليه وآله) (1). Muhammad b. `Umar al-Hafith narrated to us. He said: Muhammad b. al-Husayn b. Hafs narrated to us. He said: Ibrahim b. Isma`il narrated to us. He said: My father narrated to me from his father from Salama from Abi’l Sadiq. He said: `Ali (عليه السلام) said: My religion is the religion of the Prophet (s), and my judgment is the judgment of the Prophet. So, whoever insults my religion and my judgment has surely insulted the Messenger of Allah (s). 9 - حدثنا أحمد بن محمد بن يحيى العطار (رحمه الله)، قال: حدثنا أبي، عن يعقوب بن يزيد، عن زياد بن مروان القندي، عن أبي وكيع، عن أبي إسحاق السبيعي، عن الحارث الاعور، عن علي (عليه السلام)، قال: لا يصلح من الكذب جد ولا هزل، ولا أن يعد أحدكم صبيه ثم لا يفي له، إن الكذب يهدي إلى الفجور، والفجور يهدي إلى النار، وما يزال أحدكم يكذب حتى يقال: كذب وفجر وما يزال أحدكم يكذب حتى لا يبقى في قلبه موضع إبرة صدق، فيسمى عند الله كذابا (3). Ahmad b. Muhammad b. Yahya al-`Attar (rh) narrated to us. He said: My father narrated to us from Ya`qub b. Yazid from Ziyad b. Marwan al-Qindi from Abi Waki` from Abi Ishaq al-Sabi`i from al-Harith al-A`war from `Ali (عليه السلام). He said: There is no good in lying nor in mockery, nor in promising your child something then failing to fulfill it. Lying leads to immorality, and immorality leads to the Fire. One of you may not stop lying until it is said: “he lies, and he has committed immorality.” One of you may not stop lying until there is not an iota of honesty in his heart, so he will be called a liar with Allah. 10 - حدثنا الحسن بن عبد الله بن سعيد العسكري، قال حدثنا محمد بن أحمد القشيري، قال: حدثنا أبو الحريش أحمد بن عيسى الكوفي، قال: حدثنا موسى ابن إسماعيل بن موسى بن جعفر، قال: حدثني أبي، عن أبيه، عن جده جعفر بن محمد، عن أبيه، عن جده، عن أبيه، عن علي (عليهم السلام)، في قول الله عز وجل: (ولا تنس نصيبك من الدنيا) (1)، قال: لا تنس صحتك وقوتك و فراغك وشبابك ونشاطك أن تطلب بها الآخرة (2). Al-Hasan b. `Abdullah b. Sa`id al-`Askari narrated to us. He said: Muhammad b. Ahmad al-Qushayri narrated to us. He said: Abu’l Harish Ahmad b. `Isa al-Kufi narrated to us. He said: Musa b. Isma`il b. Musa b. Ja`far narrated to us. He said: My father narrated to me from his father from his grandfather Ja`far b. Muhammad from his father from his grandfather from his father from `Ali (عليه السلام). Regarding the saying of Allah, “Do not forget your share of the world” (28:77), he said: Do not forget to seek the Hereafter during your good health, your strength, your free time, your youth, and your vitality. 7 - ثم قال علي (عليه السلام): كان فراش رسول الله (صلى الله عليه وآله) عباءة، وكانت مرفقته أدم، حشوها ليف، فثنيت له ذات ليلة، فلما أصبح قال: لقد منعني الفراش الليلة الصلاة، فأمر (صلى الله عليه وآله) أن يجعل بطاق واحد (4). Also, `Ali (عليه السلام) said: The bed of the Messenger of Allah (s) was a cloak. His furnishing was mud. His padding was fibre. I folded [his bed] for him one night [to double its thickness], and when he awoke in the morning, he said: “The bed had prevented me from the night prayer.” So, he (s) ordered that he [only] be given a single layer. 6 - حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، قال: حدثنا إبراهيم ابن هاشم، عن عبد الرحمن بن أبي نجران، عن عاصم بن حميد، عن محمد بن قيس، عن أبي جعفر (عليه السلام)، قال: كان علي (عليه السلام) كل بكرة يطوف في أسواق الكوفة سوقا سوقا ومعه الدرة على عاتقه، وكان لها طرفان، وكانت تسمى السبيبة (2)، فيقف على سوق سوق فينادي: يا معشر التجار، قدموا الاستخارة، وتبركوا بالسهولة، واقتربوا من المبتاعين، وتزينوا بالحلم، وتناهوا عن الكذب واليمين، وتجافوا عن الظلم، وأنصفوا المظلمومين، ولا تقربوا الربا، وأوفوا الكيل والميزان، ولا تبخسوا الناس أشياءهم، ولا تعثوا في الارض مفسدين. يطوف في جميع أسواق الكوفة، فيقول هذا، ثم يقول: تفنى اللذاذة ممن نال صفوتها * * من الحرام ويبقى الاثم والعار تبقى عواقب سوء في مغبتها * * لا خير في لذة من بعدها النار (3) My father (rh) narrated to us. He said: Sa`d b. `Abdullah narrated to us. He said: Ibrahim b. Hashim narrated to us from `Abd al-Rahman b. Abi Najran from `Asim b. Humayd from Muhammad b. Qays from Abi Ja`far (عليه السلام). He said: `Ali (عليه السلام) would go out every morning and patrol the marketplaces in Kufa, one market at a time. With him was a whip, which he carried on his shoulder. It had two strips, and it was called al-Sabsabiyya. He would stand at every market and call: “O merchants! Seek goodness [from Allah], conclude each transaction with ease, be close to the consumers, adorn yourselves with forbearance, abstain from swearing [false oaths], desist from lying, and abandon injustice. Relieve the oppressed, and do not come close to usury. Maintain proper measurement and balance. Do not undervalue the people's things, and do not spread corruption in the land.” He would roam through all the markets of Kufa and say this. Then, he would say: Pleasure will fade away when it is taken from the forbidden, What will remain is sin and embarrassment, Harsh punishment will remain as its consequence, There is no good in a pleasure that precedes the Fire.
  19. 6 - حدثنا أبي (رضي الله عنه)، قال: حدثنا الحسين (5) بن موسى، عن محمد ابن الحسن الصفار، ولم يحفظ الحسين الاسناد، قال: قال لقمان لابنه: يا بني اتخذ ألف صديق، وألف قليل، ولا تتخذ عدوا واحدا، والواحد كثير، فقال أمير المؤمنين (عليه السلام): تكثر من الاخوان ما اسطعت إنهم * * عماد إذا ما استنجدوا وظهور وليس كثيرا ألف خل وصاحب * * وإن عدوا واحدا لكثير (6) My father (رضي الله عنه) narrated to us. He said: Al-Husayn b. Musa narrated to us from Muhammad b. al-Hasan al-Saffar. Al-Husayn did not memorize the isnad. He said: Luqman said to his son: O son! Take one thousand friends for yourself, for one thousand is few; and do not take one enemy for yourself, for one is too many. Amir al-Mu’minin (عليه السلام) said: Increase in brethren as much as you can, They are pillars and backs if you seek their help, One thousand friends and companions is not many, But one enemy is too many. 11 - وقال الصادق (عليه السلام): حدثني أبي، عن جدي (عليهما السلام): أن أمير المؤمنين (صلوات الله عليه)، قال: من لك يوما بأخيك كله (6)، وأي الرجال المهذب (7). Al-Sadiq (عليه السلام) said: My father narrated to me from my grandfather (عليه السلام). Amir al-Mu’minin (s) said: Which of your brothers is perfect? Which man is free of flaws? 1 - حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي (رضي الله عنه)، قال: حدثنا محمد بن موسى بن المتوكل (رضي الله عنه)، قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أحمد بن محمد بن أبي نصر البزنطي، عن أبي الحسن الموصلي، عن أبي عبد الله الصادق (عليه السلام)، قال: جاء حبر من الاحبار إلى أمير المؤمنين (1)، فقال: يا أمير المؤمنين، متى كان ربك؟ فقال له: ثكلتك أمك، ومتى لم يكن حتى يقال متى كان! كان ربي قبل القبل بلا قبل، ويكون بعد البعد بلا بعد، ولا غاية ولا منتهى لغايته، انقطعت الغايات عنه، فهو منتهى كل غاية (2). Abu Ja`far Muhammad b. `Ali b. al-Husayn b. Musa b. Babuwayh al-Qummi (رضي الله عنه) narrated to us. He said: Muhammad b. Musa b. al-Mutawakkil (رضي الله عنه) narrated to us. He said: `Ali b. al-Husayn al-Sa`d Abadi narrated to us from Ahmad b. Abi `Abdillah al-Barqi from Ahmad b. Abi `Abdillah al-Barqi from Ahmad b. Muhammad b. Abi Nasr al-Bazanti from Abi’l Hasan al-Mosuli from Abi `Abdillah al-Sadiq (عليه السلام). He said: A rabbi from the rabbis came to Amir al-Mu’minin and said: O Amir al-Mu’minin! When did your Lord come into existence? So, he said to him: May your mother mourn for you! When did He not existence so that it could be said “when did He come into existence”?! My Lord existed before the beginning, without a beginning. He will exist after the ending, without an ending. He will not terminate, and there is no conclusion to His eternity. He is severed from termination, so He is the end of every end.
  20. 5 - حدثنا الحسين بن عبد الله بن سعيد العسكري، قال: أخبرنا أبو إسحاق إبراهيم بن رعل (3) العبشمي، قال: حدثنا ثبيت بن محمد، قال: حدثنا أبو الاحوص المصري، قال: حدثنا جماعة من أهل العلم، عن الصادق جعفر بن محمد، عن أبيه، عن جده (عليهم السلام)، قال: بينما أمير المؤمنين (صلوات الله عليهم) في أصعب موقف بصفين، إذ قام إليه رجل من بني دودان، فقال: ما بال قومكم دفعوكم عن هذا الامر، وأنتم الاعلون نسبا، وأشد نوطا (4) بالرسول، وفهما بالكتاب والسنة؟ فقالت: سألت - يا أخا بني دودان - ولك حق المسألة، وذمام الصهر (5)، وإنك لقلق الوضين (6)، ترسل عن ذي مسد (7)، إنها إمرة شحت عليها نفوس قوم، وسخت عنها نفوس آخرين، ونعم الحكم الله. فدع عنك نهبا صيح في حجراته (1)، وهلم الخطب في ابن أبي سفيان، فلقد أضحكني الدهر بعد إبكائه (2). لا غرو إلا جارتي وسؤالها * * ألا هل لنا أهل سألت كذلك بئس القوم من خفضني (3)، وحاولوا الادهان في دين الله، فإن ترفع عنا محن البلوى أحملهم من الحق على مخضه، وأن تكن الاخرى (فلا تأس على القوم الفاسقين) (4) إليك عني، يا أخا بني دودان (5). Al-Husayn b. `Abdullah b. Sa`id al-`Askari narrated to us. He said: Abu Ishaq Ibrahim b. Ra`l al-`Abshami informed us. He said: Thubayt b. Muhammad narrated to us. He said: Abu’l Ahwas al-Misri narrated to us. He said: A group from the people of knowledge narrated to us from al-Sadiq Ja`far b. Muhammad from his father from his grandfather (عليه السلام). He said: Amir al-Mu’minin (عليه السلام) appeared at the most difficult stand in Siffin when a man from Bani Dudan went to him and said: What is the matter with your people who have pushed you away from this Order, even though you are the noblest in lineage, the closest to the Messenger, and the most knowing of the Quran and the Sunna? So, he said: You have asked – O brother from Bani Dudan, and you have the right to ask, and the right of kinship – and you are anxious and distressed, and you ask of something unintentionally. This is a time that has deprived the souls of one people and spoiled the souls of the other – and Allah is the best of judges. So, abandon the story of loss, which has left hues and cries in its place, and tend to the speeches of the son of Abi Sufyan, for time has made me laugh after it has made me weep. There is no wonder except in my neighbour and her question; alas, do we have anyone to ask this to the people that have lowered me? They have tried to slander the religion of Allah. If the trials and afflictions were lifted from us, I would carry them to the very core of the truth. But, if it happens to be otherwise, “then do not grieve over the transgressing people.” (5:26) To you, from me, O brother from Bani Dudan. 9 - حدثنا جعفر بن محمد بن مسرور، قال: حدثنا محمد بن عبد الله بن جعفر بن جامع الحميري، عن أبيه، عن محمد بن عبد الجبار، عن أبي أحمد محمد ابن زياد الازدي، عن أبان بن عثمان الاحمر، عن أبان بن تغلب، عن عكرمة، عن ابن عباس، قال: سمعت أمير المؤمنين علي بن أبي طالب (عليه السلام) يقول: طلبة هذا العلم على ثلاثة أصناف، ألا فاعرفوهم بصفاتهم وأعيانهم: صنف منهم يتعلمون للمراء والجدل (1)، وصنف منهم يتعلمون للاستطالة والختل (2)، وصنف منهم يتعلمون للفقه والعمل، فأما صاحب المراء والجدل، تراه مؤذيا مماريا للرجال في أندية المقال، قد تسربل بالتخشع، وتخلى من الورع، فدق الله من هذا حيزومه (3)، وقطع منه خيشومه، أما صاحب الاستطالة والختل، فإنه يستطيل على أشباهه من أشكاله، ويتواضع للاغنياء من دونهم، فهو لحلوائهم هاضم، ولدينه حاطم، فأعمى الله من هذا بصره وقطع من آثار العلماء أثره، وأما صاحب الفقه والعمل، تراه ذا كآبة وحزن، قد قام الليل في حندسه (4)، وقد انحنى في برنسه، يعمل ويخشى خائفا وجلا من كل أحد إلا من كل ثقة من إخوانه، فشد الله من هذا أركانه، وأعطاه يوم القيامة أمانه (5). Ja`far b. Muhammad b. Masrur narrated to us. He said: Muhammad b. `Abdullah b. Ja`far b. Jami` al-Himyari narrated to us from his father from Muhammad b. `Abd al-Jabbar from Abi Ahmad Muhammad b. Ziyad al-Azdi from Aban b. `Uthman al-Ahmar from Aban b. Taghlub from `Ikrama from Ibn `Abbas. He said: I heard Amir al-Mu’minin `Ali b. Abi Talib (عليه السلام) say: The seekers of knowledge are of three types. You can distinguish them from each other by their characteristics and signs. (1) One group are those who learn for insincere argumentation. (2) One group are those who learn for stonewalling and deception. (3) One group are those who learn for understanding and for acting by it. As for those of insincere argumentation, they bring harm and doubt to groups of men. They gown themselves in reverence, but they are void of piety. May Allah knock their chests and cut their noses. As for those who learn for stonewalling and deception, they obstruct those like them, and they humble themselves for the rich. Thus, they consume those for their sweetness, and they destroy their religion. May Allah blind them from their sight and sever their affect on the legacy of the scholars. As for the group who learn for understanding and for acting by it, they are seen melancholy and grieving. They stand in prayer in the darkness of the night, and they bow in their evening robes. They work [in good deeds], and they are cautious and afraid of everyone except their trusted brethren. May Allah strengthen their foundations and grant them safety on the Day of Resurrection.
  21. I think it means something like "opposer". That would be a big project in and of itself. My focus is on translating the book, and inshallah another person out there could do a full grading of it (if it hasn't been done).
  22. It is Manaf, but in some dialects, dhammas are often arbitrarily added to the first syllable of words (like ‘Umran instead of ‘Imran).
  23. 897 / 2 - حدثني محمد بن الحسن بن أحمد بن الوليد، قال: حدثني محمد ابن الحسن الصفار، قال: حدثنا علي بن حسان الواسطي، عن عمه عبد الرحمن بن كثير الهاشمي، عن جعفر بن محمد، عن أبيه (عليه السلام)، قال: قام رجل من أصحاب أمير المؤمنين (عليه السلام) يقال له همام وكان عابدا، فقال له: يا أمير المؤمنين، صف لي المتقين حتى كأني أنظر إليهم، فتثاقل أمير المؤمنين (عليه السلام) عن جوابه، ثم قال له: ويحك يا همام، اتق الله، وأحسن، فإن الله مع الذي اتقوا والذين هم محسنون. فقال همام: يا أمير المؤمنين، أسألك بالذي أكرمك بما خصك به وحباك وفضلك بما آتاك وأعطاك لما وصفتهم لي. فقام أمير المؤمنين (عليه السلام) قائما على قدميه (1) فحمد الله وأثنى عليه، وصلى على النبي وآله، ثم قال: أما بعد، فإن الله عزوجل خلق الخلق حيث خلقهم غنيا عن طاعتهم، آمنا لمعصيتهم، لانه لا تضره معصية من عصاه منهم، ولا تنفعه طاعة من أطاعه منهم، وقسم بينهم معايشهم، ووضعهم من (2) الدنيا مواضعهم، وإنما أهبط الله آدم وحواء (عليهما السلام) من الجنة عقوبة لما صنعا، حيث نهاهما فخالفاه، وأمرهما فعصياه. فالمتقون فيها من أهل الفضائل، منطقهم الصواب، وملبسهم الاقتصاد، ومشيهم التواضع. خشعوا (3) لله عزوجل بالطاعة فتهبوا (4)، فهم غاضون أبصارهم عما حرم الله عليهم، واقفين أسماعهم على العلم، نزلت أنفسهم منهم في البلاء كالتي نزلت منهم الرخاء، رضا منهم عن الله بالقضاء، ولولا الآجال التي كتب الله (1) عليهم لم تستقر أرواحهم في أجسادهم طرفة عين، شوقا إلى الثواب، وخوفا من العقاب. عظم الخالق في أنفسهم، ووضع (2) ما دونه في أعينهم، فهم والجنة كمن رآها، فهم فيها متكئون، وهم والنار كمن رآها، فهم فيها معذبون، قلوبهم محزونة، وشرورهم مأمونة، وأجسادهم نحيفة، وحوائجهم خفيفة، وأنفسهم عفيفة، ومؤنتهم من الدنيا عظيمة، صبروا أياما قصارا أعقبتهم راحة طويلة، تجارة مربحة يسرها لهم رب كريم، أرادتهم الدنيا فلم يريدوها، وطلبتهم فأعجزوها. أما الليل فصافون أقدامهم، تالين لاجزاء القرآن، يرتلونه ترتيلا، يحزنون به أنفسهم، ويستثيرون به دواء دائهم ويهيج أحزانهم، بكاء على ذنوبهم ووجع كلوم جراحهم، فإذا مروا بآية فيها تخويف، أصغوا إليها مسامع قلوبهم وأبصارهم، فاقشعرت منها جلودهم، ووجلت منها قلوبهم، فظنوا أن صهيل جهنم وزفيرها وشهيقها في أصول آذانهم، وإذا مروا بآية فيها تشويق ركنوا إليها طمعا، وتطلعت انفسهم إليها شوقا، وظنوا أنها نصب أعينهم، جاثين على أوساطهم، يمجدون جبارا عظيما، مفترشين جباههم وأكفهم وركبهم وأطراف أقدامهم، تجري دموعهم على خدودهم، يجأرون إلى الله في فكاك رقابهم. أما النهار فحلماء علماء بررة أتقيا، قد براهم الخوف، فهم أمثال القداح، ينظر إليهم الناظر فيحسبهم مرضى وما بالقوم من مرض، أو يقول: قد خولطوا فقد خالط القوم أمر عظيم، إذا فكروا في عظمة الله وشدة سلطانه مع ما يخالطهم من ذكر الموت وأهوال القيامة، فزع ذلك قلوبهم، فطاشت حلومهم، وذهلت عقولهم، فإذا استفاقوا بادروا إلى الله عزوجل بالاعمال الزكية. لا يرضون لله بالقليل، ولا يستكثرون له الجزيل، فهم لانفسهم متهمون، ومن أعمالهم مشفقون، إن زكي أحدهم خاف مما يقولون، ويستغفر الله مما لا يعلمون، وقال: أنا أعلم بنفسي من غيري، وربي أعلم مني بنفسي (1)، اللهم لا تؤاخذني بما يقولون، و اجعلني خيرا مما يظنون، واغفر لي مالا يعلمون، فإنك علام الغيوب، وساتر العيوب. ومن علامة أحدهم أنك ترى له قوة في دين، وحزما في لين، وإيمانا في يقين، وحرصا على العلم، وفهما في فقه، وعلما في حلم، وكسبا في رفق، وشفقة في نفقة، وقصدا في غنى، وخشوعا في عبادة، وتجملا في فاقة، وصبرا في شدة، و رحمة للمجهود، وإعطاه في حق، ورفقا في كسب، وطلبا للحلال، ونشاطا في الهدى، وتحرجا عن الطمع، وبرأ في استقامة، وإغماضا عند شهوة. لا يغره ثناء من جهله، ولا يدع إحصاء عمله (2)، مستبطئا لنفسه في العمل، ويعمل الاعمال الصالحة وهو على وجل، يمسي وهمه الشكر، ويصبح وشغله الذكر، يبيت حذرا لما حذر من الغفلة، فرحا لما أصاب من الفضل والرحمة، إن استصعب عليه نفسه لم يعطها سؤلها فيما فيه مضرته، ففرحه فيما يخلد ويدوم، وقرة عينه فيما لا يزول، ورغبة فيما يبقى، وزهادته فيما يفنى، يمرج العلم بالحم، ويمزج الحلم بالعقل. تراه بعيد كسله، دائما نشاطه، قريبا أمله، قليلا زلوله، متوقعا أجله، خاشعا قلبه، ذاكرا ربه، خائفا ذنبه، قانعة نفسه، متغيبا جهله، سهلا أمره، حريزا لدينه، ميتة شهوته، كاظما غيظه، صافيا خلقه، آمنا منه جاره، ضعيفا كبره، متينا صبره، كثيرا ذكره، محكما أمره. لا يحدث بما يؤتمن عليه الاصدقاء ولا يكتم شهادته الاعداء، ولا يعمل شيئا من الحق، رياء، ولا يتركه حياء الخير منه مأمول، والشر منه مأمون، إن كان من الغافلين كتب من الذاكرين، وإن كان من الذاكرين لم يكتب من الغافلين. يعفو عمن ظلمه، ويعطي من حرمه، ويصل من قطعه، ولا يعزب حلمه، ولا يعجل فيما يريبه، ويصفح عما قد تبين له، بعيدا جهله، لينا قوله، غائبا مكره، قريبا معروفه، صادقا قوله، حسنا فعله، مقبلا خيره، مدبرا شره، فهو في الزلازل وقور، وفي المكاره صبور، وفي الرخاء شكور، لا يحيف على من يبغض، ولا يأثم فيمن يحب، ولا يدعي ما ليس له، ولا يجحد حقا هو عليه، يعترف بالحق قبل أن يشهد عليه، لا يضيع ما استحفظ، ولا يتنابز بالالقاب، لا يبغي على أحد، ولا يهم بالحسد، ولا يضر بالجار، ولا يشمت بالمصائب، سريع إلى الصواب، مؤد للامانات، بطئ عن المنكرات. يأمر بالمعروف، وينهى عن المنكر، لا يدخل في الامور بجهل، ولا يخرج عن الحق بعجز، إن صمت لم يغمه الصمت، وإن نطق لم يقل خطأ، وإن ضحك لم يعد صوته سمعه، قانعا بالذي قدر له، لا يجمع به الغيظ، ولا يغلبه الهوى، ولا يقهره الشح، ولا يطمع فيما ليس له، يخالط الناس ليعلم، ويصمت ليسلم، ويسأل ليفهم، ويبحث ليعلم، لا ينصت للخير ليفخر به، ولا يتكلم به ليتجبر على من سواه، إن بغي عليه صبر حتى يكون الله [ هو ] (1) الذي ينتقم له. نفسه منه في عناء والناس منه في راحة، أتعب نفسه لآخرة، وأراح الناس من نفسه، بعده ممن تباعد عنه زهد ونزاهة، ودونه ممن دنا منه لين ورحمة، فليس تباعده بكبر ولا عظمة، ولا دنوه لخديعة ولا خلابة (2)، بل يقتدي بمن كان قبله من أهل الخير، فهو إمام لمن خلفه من أهل البر. قال: فصعق همام صعقة كانت نفسه فيها، فقال أمير المؤمنين (عليه السلام): أما والله لقد كنت أخافها عليه. وأمر به فجهز وصلى عليه، وقال: هكذا تصنع المواعظ البالغة بأهلها. فقال قائل: فما بالك أنت يا أمير المؤمنين؟ فقال: ويلك! إن لكل أجلا لن يعدوه، وسببا لا يجاوزه، فمهلا لا تعد، فإنه إنما نفث هذا القول على لسانك الشيطان (1). Muhammad b. al-Hasan b. Ahmad b. al-Walid narrated to me. He said: Muhammad b. al-Hasan al-Saffar narrated to me. He said: `Ali b. Hassan al-Wasiti narrated to us from his uncle `Abd al-Rahman b. Kathir al-Hashimi from Ja`far b. Muhammad from his father (عليه السلام). He said: A man from the companions of Amir al-Mu’minin (عليه السلام) called Hammam, who was a worshiper, stood up and said: O Amir al-Mu’minin! Describe the Godfearing ones to me in such a way that it is as though I am looking at them. So, Amir al-Mu’minin (عليه السلام) did not reply. Then, he said to him: Woe to you, Hammam, fear Allah and beautify, for Allah is with the Godfearing who beautify. So, Hammam said: O Amir al-Mu’minin! I ask you by Him who honoured you with that which He distinguished you with, and preferred you with what He gave you, and granted you with what you describe to me. So, Amir al-Mu’minin (عليه السلام) stood on his feet, praised Allah and commended Him, blessed the Prophet and his Family, then said: As for that which comes after: Surely, Allah created the creation, and He was needless of their obedience and safe from their disobedience; for the disobedience of one who disobeys Him does not harm Him, and the obedience of one who obeys Him does not benefit Him. He apportioned their livelihood between them and placed them in their position in the world. Surely, Allah only caused Adam and Hawwa’ (عليه السلام) to fall from Paradise as a punishment for what they had done when He prohibited them [from the fruit] and they defied Him; when He commanded them and they disobeyed Him. The pious therein (in the world) are of the people of virtue – their logic is sound, their apparel is prudence, and their sojourn is humility. They humble themselves before Allah through obedience, and they empty themselves [of this world]. They lower their gaze from that which Allah forbade them from. Their ears are set upon knowledge. They remedy their souls in calamity just as they remedy their souls in tranquility. They are content with the predestination of Allah. Had it not been for the time that Allah has ordained for them, their souls would not remain in their bodies for [the duration of] a twinkling of the eye out of desire for reward and fear of punishment. The greatness of the Creator is in their souls, and everything else is insignificant in their eyes. It is as though they could see Paradise and are reclining in it. It is as though they could see the Fire and are suffering in it. Their hearts are in grief, their evil is harmless, their bodies are thin, their needs are trivial, their souls are pure, and their restraint from this world is great. They are patient for a short number of days, followed by [a] long [period of] rest – [it is a] good trade that the Generous Lord eased for them. This world wanted them, but they did not want it; it sought them, but they escaped it. At night, they line up their legs and recite and hymn sections (ajza’) of the Quran. With it, they bring grief to their souls, and they use it to treat their ailments, the agitation of their grief, their weeping over their sins, and the pain of their wounds. When they come across a verse that frightens, they attend to it with their hearts and their sights. Their skin shudders from it, their hearts tremble from it, and they feel as though the roar, exhalation, and inhalation of Hell is in their ears. When they come across a verse that gives glad tidings, they incline toward it with hope, their souls [almost] leave [their body] out of desire for it, and they feel as though it is before their eyes. They kneel, glorifying the Great and Powerful God, [prostrating with] their foreheads, hands, knees, and the tips of their feet. Their tears flow down their cheeks, pleading to Allah that He unfastens their necks. In the day, they are wise, scholarly, righteous, and pious. Fear has made them thin like arrows. When one looks at them, he will think that they are ill, even though they are not ill; or he will say: “they are bewildered”, and [yes,] they are bewildered by a great matter. When they think about the greatness of Allah and the intensity of His power along with their bewilderment at the thought of death and the horrors of the Resurrection, their hearts panic. So, their thoughts become overwhelmed and their minds become astounded. When they awake, they hasten to Allah with pure deeds. They are not satisfied with doing few deeds for Allah, and they do not regard their many deeds as great. They cast blame on their own selves, and they pity their own deeds. If one of them is praised [by the people], he fears what they say, and he repents to Allah for what they do not know about, and he says: “I know more about myself than others, and Allah knows more about me than myself. O Allah! Do not hold me account to what they say, make me better than what they think, and forgive me of that which they do not know about me, for You are the Knower of the Unseen and the Concealer of Flaws.” One of their signs is that you will see that they have strength in religion, determination with leniency, faith with certainty, protectiveness over knowledge, the comprehension of understanding, knowledge with forbearance, favourable in good times, sorrowful in loss, moderate when they are wealthy, humble in worship, elegant in poverty, patient in tough times, graceful in effort, giving in the rights [of others], friendly in good times, seeking the permissible, lively in guidance, ashamed of greediness, healed by uprightness, and neglectful of desires. He is not deceived by the compliments of those ignorant of him, and he does not stop counting his deeds. He takes his time in his deeds, and he does righteous deeds whilst he is fearful. When he sleeps, his concern is gratitude, and when he awakes, he busies himself with the remembrance [of Allah]. He sleeps with caution lest he becomes heedless, and he becomes happy when he receives bounties and grace. When his soul burdens him, he does not give it that which ails it. His happiness is in the Immortal and the Everlasting. The joy of his eye is in Him who does not recede. His desire is in Him who remains. He is ascetic to that which is fleeting. He intertwines knowledge with forbearance, and he intertwines forbearance with intellect. You find him far removed from laziness, for he is always active. He inclines toward hope. He makes few slips. He is expectant of his death. He humbles his heart. He remembers his Lord. He fears his sin. He is content in his soul. His ignorance is absent. His demeanor is easygoing. He is protective of his religion. His lust is deadened. He withholds his wrath. His character is serene. His neighbours are safe from him. His arrogance is feeble. His patience is strong. His remembrance [of his Lord] is much. He is orderly. He does not speak about that which his friends have entrusted him with, and he does not hide what he sees of the enemy. He does not do the right thing to flaunt. Modesty never leaves him. Goodness is expected from him, and [people consider themselves] safe from his evil. When he is heedless, he is considered among those who remember; and when he is considered among those who remember, he will not be considered heedless. He forgives those who wrong him, he gives to those who deprive him, and he connects to those who cut him off. He does not cease in his forbearance. He does not come down on those who doubt him, and he pardons them once they see him [properly]. His ignorance is far removed. His speech is tender. His plotting is absent. His established virtues are imminent. His speech is honest. His actions are beautiful. His goodness is accepted [by Allah]. He has turned away from evil. In earthquakes, he is solemn. In bad times, he is patient. In relaxation, he is thankful. He does not treat one that he hates unfairly. He does not harm one that he loves. He does not claim what does not belong to him. He does not deny a right that he must give [to others]. He confesses to the truth before witnesses testify against him. He does not lose what he is entrusted with. He does not call people by hateful nicknames. He does not betray anyone. He does not concern himself with envy. He does not harm the neighbour. He does not gloat over misfortunes. He is quick to reason. He fulfills trusts. He avoids evil. He enjoins in the established virtues and prohibits evil. He does not enter matters ignorantly, and he does not depart from the truth out of weakness. When he is silent, silence does not overwhelm him, and when he speaks, he does not speak wrongly. When he laughs, his voice is not heard. He is content with what has been apportioned for him. Anger does not build up in him, nor is he overcome by desire. He is not overwhelmed by scarcity, nor does he covet that which is not his. He mixes with the people so that he may learn. He is silent so that he may be peaceable. He asks so that he may understand. He seeks so that he may learn. He does not harken to goodness to seek pride from it, nor does he speak of it to coerce others to behave like him. When he is betrayed, he is patient, so that Allah may be the one to seek vengeance for him. He troubles over himself, while the people are at rest because of him. He tires himself for the Hereafter, while the people are at rest because of him. His keeping away from those who distance themselves from him is asceticism and purification. His nearness to those who draw near to him is lenience and grace. Thus, his distancing is not out of arrogance or haughtiness, nor is his nearness out of trickery or manipulation. Rather, he behaves like the people of goodness before him, and thusly, he becomes an example for the people of righteousness after him. He said: So, Hammam swooned to the point where his soul passed with it. So, Amir al-Mu’minin (عليه السلام) said: By Allah, I feared that this may happen to him. So, he called for his [funeral] preparation and prayed over him. Then, he said: This is what goodly exhortations do when they reach their rightful audience. So, a person said: Why hasn’t this happened to you, Amir al-Mu’minin? So, he said: Woe to you! For every person is an apportioned time that cannot be surpassed and a cause that cannot be exceeded. So, be at ease, and do not repeat this, for Satan has placed this saying upon your tongue. 2 - حدثنا علي بن عيسى المجاور (رحمه الله)، قال: حدثنا علي بن محمد ابن بندار، عن أبيه، عن محمد بن علي المقري، عن محمد بن سنان، عن مالك بن عطية، عن ثوير بن سعيد، عن أبيه سعيد بن علاقة، عن الحسن البصري، قال: صعد أمير المؤمنين علي بن أبي طالب (عليه السلام) منبر البصرة فقال: أيها الناس، انسبوني، فمن عرفني فلينسبني، وإلا فأنا أنسب نفسي، أنا زيد بن عبد مناف بن عامر بن عمرو ابن المغيرة بن زيد بن كلاب، فقام إليه ابن الكواء فقال: يا هذا، ما نعرف لك نسبا غير أنك علي بن أبي طالب بن عبد المطلب بن هاشم بن عبد مناف بن قصي بن كلاب. فقال له: يا لكع، إن أبي سماني زيدا باسم جده قصي، وإن اسم أبي عبد مناف فغلبت الكنية على الاسم، وإن اسم عبد المطلب عامر فغلب اللقب على الاسم، واسم هاشم عمرو فغلب القلب على الاسم، واسم عبد مناف المغيرة فغلب اللقب على الاسم، وإن اسم قصي زيد فسمته العرب مجمعا - لجمعه إياها من البلد الاقصى إلى مكة - فغلب اللقب على الاسم (2). `Ali b. `Isa al-Mujawar (rh) narrated to us. He said: `Ali b. Muhammad b. Bandar narrated to us from his father from Muhammad b. `Ali al-Muqri from Muhammad b. Sinan from Malik b. `Atiyya from Thuwayr b. Sa`id from his father Sa`id b. `Alaqa from al-Hasan al-Basri. He said: Amir al-Mu’minin (عليه السلام) climbed the pulpit of Basra and said: O people! Tell me about my lineage, for whoever recognizes me should tell me about my lineage. If not, then I will speak about my own lineage. I am Zayd b. `Abd Manaf b. `Amer b. `Amr b. al-Mughira b. Zayd b. Kilab. So, Ibn al-Kawa’ stood and said to him: O you! We do not know of a lineage for you other than that you are `Ali b. Abi Talib b. `Abd al-Muttalib b. Hashim b. `Abd Manaf b. Qusay b. Kilab. So, he said to him: O Laka`! Surely, my father named me Zayd after his grandfather Qusay. The name of my father is `Abd Manaf, but the agnomen (kunya) overcame the name [in popularity]. The name of `Abd al-Muttalib is `Amer, but the agnomen overcame the name. The name of Hashim is `Amr, but the agnomen overcame the name. The name of `Abd Manaf is al-Mughira, but the agnomen overcame the name. The name of Qusay is Zayd, but the Arabs called him by a merged name because he gathered them from the furthest land (al-balad al-aqsa) to Mecca, so the agnomen overcame the name. 9 - حدثنا محمد بن إبراهيم بن إسحاق (رضي الله عنه)، قال: حدثنا أحمد بن محمد الهمداني، قال: أخبرنا المنذر بن محمد، قال: حدثنا جعفر بن سليمان، عن عبد الله بن الفضل، عن سعد بن طريف، عن الاصبغ بن نباتة، قال: قال أمير المؤمنين (عليه السلام) في بعض خطبه: أيها الناس، اسمعوا قولي واعقلوه عني، فإن الفراق قريب، أنا إمام البرية، ووصي خير الخليقة، وزوج سيدة نساء هذه الامة، وأبو العترة الطاهرة والائمة الهادية، أنا أخو رسول الله، ووصيه، ووليه، ووزيره، وصاحبه، وصفيه، وحبيبه، وخليله، أنا أمير المؤمنين، وقائد الغر المحجلين، وسيد الوصيين، حربي حرب الله، وسلمي سلم الله، وطاعتي طاعة الله وولايتي ولاية الله، وشيعتي أولياء الله، وأنصاري أنصار الله. والذي خلقني ولم أك شيئا، لقد علم المستحفظون من أصحاب محمد (صلى الله عليه وآله) أن الناكثين والقاسطين والمارقين ملعونون على لسان النبي الامي، وقد خاب من افترى (1). Muhammad b. Ibrahim b. Ishaq (رضي الله عنه) narrated to us. He said: Ahmad b. Muhammad al-Hamadani narrated to us. He said: Al-Mundhir b. Muhammad informed us. He said: Ja`far b. Sulayman narrated to us from `Abdullah b. al-Fadl from Sa`d b. Turayf from al-Asbagh b. Nubata. He said: Amir al-Mu’minin (عليه السلام) said in one of his sermons: O people! Listen to my words and think for my sake, for surely, the separation is near. I am the Imam of humanity, the deputy of the best vicegerent, the husband of the Mistress of the Women of this Nation, and the father of the pure progeny and the Imams of Guidance. I am the brother of the Messenger of Allah, his deputy, his supporter, his vizier, his companion, his elite one, his beloved, and his friend. I am the Commander of the Faithful, the Leader of the shining believers, and the Master of Deputies. My war is Allah’s war, and my peace is Allah’s peace. Obedience to me is obedience to Allah, my wilaya is the wilaya of Allah, my Shi`a are the friends of Allah, and my supporters are the supporters of Allah. By Him who created me when I was nothing, the preservers from the companions of Muhammad (s) know that the oath breakers, deviators, and apostates were cursed upon the tongue of the Ummi Prophet; and those who were cursed will be let down. 1 - حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى ابن بابويه القمي (رضي الله عنه)، قال: حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن عيسى بن عبيد اليقطيني، قال: حدثنا يونس بن عبد الرحمن، قال: حدثنا الحسن بن زياد العطار، قال: حدثنا سعد بن طريف، عن الاصبغ بن نباتة، قال: قال أمير المؤمنين علي بن أبي طالب (عليه السلام): تعلموا العلم، فإن تعلمه حسنة، ومدارسته تسبيح، والبحث عنه جهاد، وتعليمه من لا يعلمه صدقة، وهو عند الله لاهله قربة، لانه معالم الحلال والحرام، وسالك بطالبه سبيل الجنة، وهو أنيس في الوحشة، وصاحب في الوحدة، وسلاح على الاعداء، وزين الاخلاء، يرفع الله به أقواما يجعلهم في الخير أئمة يقتدي بهم، ترمق أعمالهم، وتقتبس آثارهم، وترغب الملائكة في خلتهم، يمسحونهم بأجنحتهم في صلاتهم، لان العلم حياة القلوب، ونور الابصار من العمى، وقوة الابدان من الضعف، ينزل الله حامله منازل الابرار، ويمنحه مجالسة الاخيار في الدنيا والآخرة، بالعلم يطاع الله ويعبد، وبالعلم يعرف الله ويوحد، وبالعلم توصل الارحام، وبه يعرف الحلال والحرام، والعلم إمام العقل، والعقل تابعه، يلهمه الله السعداء، ويحرمه الاشقياء (1). Abu Ja`far Muhammad b `Ali b. al-Husayn b. Musa b. Babuwayh al-Qummi (رضي الله عنه) narrated to us. He said: My father (th) narrated to us. He said: Sa`d b. `Abdullah narrated to us. He said: Muhammad b. `Isa b. `Ubayd al-Yaqtini narrated to us. He said: Yunus b. `Abd al-Rahman narrated to us. He said: Al-Hasan b. Ziyad al-`Attar narrated to us. He said: Sa`d b. Turayf narrated to us from al-Asbagh b. Nubata. He said: Amir al-Mu’minin `Ali b. Abi Talib (عليه السلام) said: Learn knowledge, for surely, learning it is a good deed, studying it is glorification, and researching it is jihad. Teaching it to one who does not know it is charity. Bearing it is a way to seek the nearness of Allah, for it is the knowledge of the permissible and the forbidden. Going out in search for it is a path to Paradise. It is affable in loneliness, a companion in solitude, a weapon against the enemies, and it is the best of friends. Through it, Allah raises people, and He makes them leaders to be followed in goodness. Their deeds are admired, their sayings are quoted, and the angels desire their friendship. They wipe them with their wings when they pray, because knowledge is the lifeforce of the heart, the illumination of sight from blindness, and the strength of the bodies from weakness. Allah will settle its bearer in righteous homes, and He will grant him the company of the elect in this world and the Hereafter. By knowledge, Allah is obeyed, and by knowledge, Allah is recognized.
  24. Umm Salama asked the Prophet Muhammad [s], "May my father and mother be sacrificed for you! If a woman married two different men in her life, and they both died, and they went to Paradise, which of the two will she be with?" The Prophet replied, "O Umm Salama, she will choose the one who had more beautiful character and was better to his family. O Umm Salama, surely, beautiful character will achieve the good of this world and the Hereafter." 110 - في كتاب الخصال عن موسى بن إبراهيم عن أبيه رفعه باسناده رفعه إلى رسول الله صلى الله عليه وآله ان أم سلمة قالت له: بأبي أنت وأمي، المرأة يكون لها زوجان فيموتان فيدخلان الجنة لأيهما تكون؟فقال: يا أم سلمة تخير أحسنهما خلقا و خيرهما لأهله، يا أم سلمة ان حسن الخلق ذهب بخير الدنيا والآخرة. (al-Khisal)
  25. May Allah bless you, reward you, forgive your sins, protect you and your loved ones, grant you the shafa`a of Aal Muhammad, and bring you into Paradise without penalty for this wonderful work. I will share it in my circles inshaAllah.
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