Al-‘Āmāli al-Ṣadūq

/Al-‘Āmāli al-Ṣadūq

الأمالي Al-‘Āmāli (The Dictations)

الشيخ الصدوق Al-Shaykh al-Ṣadūq

Al-‘Āmāli, or “The Dictations”, is a compilation of ḥadīths dictated by the great Abū Jaʿfar Moḥammed bin ʿAlī bin al-Ḥussain bin Mūsa bin Bābawayh al-Qummi, famously known as al-Shaykh al-Ṣadūq رضي الله عنه .

Al-‘Āmāli (also known as Majālis), recorded his regular Tuesday and Friday sessions in Nīšāpūr in 367-68/978-79. These dictations consist of miscellaneous traditions, but mostly accounts of the virtues of the Imāms. These include the virtues and moral character of the household of Moḥammed عليهم السلام and moral exhortations.

Translation Progress

8 of 97 Chapters Translated – 8%

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The First Assembly – Ḥadīth #1

From a chain up until Al-Shaykh al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رضي الله عنه) on the day of Friday, twelve nights left from [the month of] Rajab, the year 367, who said – it was narrated to me by the Shaykh Yaya bin Zayd bin al-ʿAbbās bin al-Walīd al-Bazāz in Kūfa, who said – it was narrated to us by my uncle ʿAlī bin al-ʿAbbās, who said – it was narrated to be by Ibrāhīm bin Bishr bin Khālīd al-ʿAbdi, who said – it was narrated to us by ʿAmru bin Khālīd, who said – it was narrated to us by Abū amza al-Thamāli,

from ʿAlī bin al-Ḥussain عليهما السلام, who said: Good speech increases wealth, expands sustenance, delays the time of death, makes one more lovable towards his family, and enters one into paradise.

أخبرنا الشيخ الامام الناقد، عين الدين، جمال الأئمة، فريد العصر، أبو القاسم أحمد بن حمزة النعيمي (أطال الله بقاءه)، أخبرنا الشيخ الامام العالم الزاهد موفق الدين، ركن الاسلام، أبو الحسن علي بن محمد بن أبي الحسن بن عبد الصمد التميمي (رضي الله عنه)، أخبرنا الشيخ الفقيه العالم زين الدين والدي، أخبرنا الشيخ الفقيه العالم الوالد أبو الحسن علي بن عبد الصمد بن محمد التميمي، أخبرنا السيد الجليل العالم أبو البركات علي بن الحسين العلوي الجوري (نور الله ضريحه) والشيخ أبو بكر محمد ابن أحمد بن علي (رحمه الله)، قالا: حدثنا الشيخ الفقيه أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي (رضي الله عنه) يوم الجمعة لاثنتي عشرة ليلة بقيت من رجب سنة سبع وستين وثلاثمائة، قال: حدثنا الشيخ يحيى بن زيد بن العباس بن الوليد البزاز بالكوفة، قال: حدثنا عمي علي بن العباس، قال: حدثنا إبراهيم بن بشر بن خالد العبدي، قال: حدثنا عمرو بن خالد، قال: حدثنا أبو حمزة الثمالي، عن علي بن الحسين (عليهما السلام)، قال: القول الحسن يثري المال، وينمي الرزق، وينسئ في الاجل، ويحبب إلى الأهل، ويدخل الجنة

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The First Assembly – Ḥadīth #2

From al-assan bin Moammed bin al-assan bin Ismāʿīl al-Sakūni in a dwelling in Kūfa who said – it was narrated to us by Ibrāhīm bin Moammed  bin Yaya al-Nisābūri, who said – it was narrated to us by Abū Jaʿfar ibn al-Sirri and Abū Nar bin Mūsa bin Ayūb al-Khilāl, who said – it was narrated to us by ʿAlī bin Saʿīd, who said it was narrated to us by Dhamarah bin Shawdhib, from Maar, from Shahr bin owshab, from Abī Huraira, who said:

Whoever fasts on the twenty eighth day of Dhul-Ḥijjah, Allāh writes for him [the reward] of sixty months. It (the twenty eighth day of Dhul-Ḥijjah) is the day of Ghadīr Khum, when the Messenger of Allāh صلى الله عليه وآله took the hand of ʿAlī bin Abī Ṭālib عليه السلام and said: “Do I not have preference [in authority] over the believers [than themselves]?” they replied: “Yes, Oh Messenger of Allāh.” He [then] said: “Whosoever I am the master (mawla) of, then ʿAlī is his master.”
Thereafter, ʿUmar [bin al-Khaṭṭāb] said to him (Alī): “Well, well, Oh son of Abī Ṭālib, you have become my master and the master of all Muslims.”
Allāh, Mighty and Majestic, then sent down the ayah: {Today I have perfected your religion for you.}1

1. Al-Mā’ida (5:3)

حدثنا الحسن بن محمد بن الحسن بن إسماعيل السكوني في منزله بالكوفة، قال: حدثني إبراهيم بن محمد بن يحيى النيسابوري، قال: حدثنا أبو جعفر ابن السري وأبو نصر بن موسى بن أيوب الخلال، قال: حدثنا علي بن سعيد، قال: حدثنا ضمرة بن شوذب، عن مطر، عن شهر بن حوشب، عن أبي هريرة، قال: من صام يوم ثمانية عشر من ذي الحجة، كتب الله له صيام ستين شهرا، وهو يوم غدير خم، لما أخذ رسول الله  (صلى الله عليه وآله) بيد علي بن أبي طالب (عليه السلام) وقال: يا أيها الناس، ألست أولى بالمؤمنين؟ قالوا: نعم يا رسول الله، قال: من كنت مولاه فعلي مولاه، فقال له عمر: بخ بخ يا بن أبي طالب، أصبحت مولاي ومولى كل مسلم، فأنزل الله عز وجل: (اليوم أكملت لكم دينكم)

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The First Assembly – Ḥadīth #3

It was narrated to us by Abū al-Qāim al-assan bin Moammed al-Sakūni, who said – it was narrated to us from al-Khadhrami, who said – it was narrated to us by Yaya al-Hamāni, who said – it was narrated to be by Abū ʿOwānah, from Abī Balj, from ʿAmru bin Maymūn, from ibn ʿAbbās who said:

The Messenger of Allāh صلى الله عليه وآله said: “ʿAlī is the Master (wali) of every believer after me.”

حدثنا أبو القاسم الحسن بن محمد السكوني، قال: حدثنا الحضرمي، قال: حدثنا يحيى الحماني، قال: حدثنا أبو عوانة، عن أبي بلج، عن عمرو بن ميمون، عن ابن عباس، قال: قال رسول الله (صلى الله عليه وآله): علي ولي كل مؤمن بعدي

 

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The First Assembly – Ḥadīth #4

It was narrated to us by al-assan bin ʿAbd Allāh bin Saʿīd al-ʿAskari, who said – it was narrated to us by Abū Bakr Moammed bin al-assan bin Darīd, who said – it was narrated to us by Abū al-atm, from al-ʿAtabi (i.e. Moammed bin ʿUbayd Allāh), from his father, who said – and it was also reported to us that ʿAbd Allāh bin Shabīb al-Bari, who said – it was narrated to us by Zakariyya bin Yaya al-Monqari, who said – it was narrated to us by al-ʿAlā’ bin al-Fadhl,1 from his father, from his grandfather, who said – Qays bin ʿĀim said:

I visited the Prophet صلى الله عليه وآله with a group of people from the tribe of Tamīm, and we entered and with him was al-Ṣalṣal bin al-Dalhamas. I said to him: “Oh Prophet of Allāh, advise us on a topic that will benefit us, for we are a people who dwell in the desert wasteland.”
The Messenger of Allāh صلى الله عليه وآله said: “Oh Qays, indeed with conceit comes humiliation, and indeed with life comes death, and indeed with this worldly life (al-Dunya) comes the afterlife (al-Ākhira), and indeed for everything there is accountability, and over everything there is a guardian, and indeed for every good [deed] there is a reward, and for every evil [deed] there is a punishment, and for every appointed term it is written.
“Indeed it is a certainty there will be for you, Oh Qays, a companion who will be buried with you and he will be alive, and you will be buried with him while you are dead. So, if he was honourable, he will honour you, and if he was depraved, he will degrade you. Then he will not be resurrected except with you, and you will not be resurrected except with him. You will not be questioned except through him, so do not take him [as a companion] anyone other than a righteous [person]. Indeed, for if he were righteous, you will find cordiality in him, but if he were depraved, you would not feel desolate except from him. He (the companion) is your deeds.”
He (the narrator) said: “Oh Prophet of Allāh صلى الله عليه وآله, I would love that these words were to be put in a few verses of poetry, so that we glorify them upon those arabs who are nearby to us, and also preserve it. So the Prophet6ordered Ḥisān to do so.”
He (al-Ṣalṣal bin al-Dalhamas)2 said: “At this point, I embarked on pondering over a poetry that was similar to this exhortation, so I settled upon a statement before Ḥisān arrived, so I said: Oh Messenger of Allāh صلى الله عليه وآله, I have arranged some verses that I consider consistent what you want, so I recited to Qays:

You choose your company by your actions so that,
you have a companion in your grave by what you have done,

And after death you have no alternative,
on the day men are called forth – so he accepts,

So if you were busy with anything – do not let it be,
that you are busy with anything other than makes Allāh pleased,

For mankind does not accompany anyone after his death,
or even before his death – except in his deeds,

Indeed a man is only a guest with his people,
he resides with them for a short time – and then leaves.”

1. In some transcripts it is al-ʿAlā’ bin Moḥammed bin al-Fadhl
2. According to certain transcripts it is made clear that the speaker of this particular line, and the poetry, is none other than al-Ṣalṣal bin al-Dalhamas, which is why at the end of this statement, before the poetry, he says “so I recited to Qays”.

حدثنا الحسن بن عبد الله بن سعيد العسكري، قال: حدثنا أبو بكر محمد بن الحسن بن دريد، قال: أخبرنا أبو حاتم، عن العتبي – يعني محمد بن عبيد الله – عن أبيه، قال: وأخبرنا عبد الله بن شبيب البصري، قال: حدثنا زكريا بن يحيى المنقري، قال: حدثنا العلاء بن الفضل ، عن أبيه، عن جده، قال: قال قيس بن عاصم: وفدت مع جماعة من بني تميم إلى النبي (صلى الله عليه وآله) فدخلت وعنده الصلصال بن الدلهمس ، فقلت: يا نبي الله، عظنا موعظة ننتفع بها، فإنا قوم نعمر في البرية. فقال رسول الله (صلى الله عليه وآله): (يا قيس، إن مع العز ذلا، وإن مع الحياة موتا، وإن مع الدنيا آخرة، وإن لكل شئ حسيبا، وعلى كل شئ رقيبا، وإن لكل حسنة ثوابا، ولكل سيئة عقابا، ولكل أجل كتابا، وإنه لا بد لك – يا قيس – من قرين يدفن معك وهو حي، وتدفن معه وأنت ميت، فإن كان كريما أكرمك، وإن كان لئيما أسلمك، ثم لا يحشر إلا معك، ولا تبعث إلا معه، ولا تسأل إلا عنه، فلا تجعله إلا صالحا، فإنه إن صلح أنست به، وإن فسد لا تستوحش إلا منه، وهو فعلك. فقال: يا نبي الله، أحب أن يكون هذا الكلام في أبيات من الشعر، نفخر به على من يلينا من العرب، وندخره. فأمر النبي (صلى الله عليه وآله) من يأتيه بحسان. قال: فأقبلت أفكر فيما أشبه هذه العظة من الشعر، فاستتب لي القول قبل مجئ حسان، فقلت: يا رسول الله، قد حضرتني أبيات أحسبها توافق ما تريد. فقلت لقيس :

تخير خليطا من فعالك إنما * * قرين الفتى في القبر ما كان يفعل
ولا بد بعد الموت من أن تعده * * ليوم ينادى المرء فيه فيقبل
فإن كنت مشغولا بشئ فلا تكن * * بغير الذي يرضى به الله تشغل
فلن يصحب الانسان من بعد موته * * ومن قبله إلا الذي كان يعمل
ألا إنما الانسان ضيف لأهله * * يقيم قليلا بينهم ثم يرحل

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The First Assembly – Ḥadīth #5

It was narrated to us by Āmed bin Yaya al-Makattib, who said – it was narrated to us by Moammed bin al-Qāim, who said – it was narrated to us by Āmed bin Saʿīd al-Dimishqi, who said – it was narrated to be by al-Zubair bin Bukār, who said – it was narrated to us by Moammed bin al-Dhaḥḥāk, from Nawfil bin ʿAmārah, who said:

Quṣay bin Kalāb exhorted his sons, and said: “Oh my sons, beware of drinking wine, for even though it improves the condition of the bodies, it destroys the minds.”

حدثنا أحمد بن يحيى المكتب، قال: حدثنا محمد بن القاسم، قال: حدثنا أحمد بن سعيد الدمشقي قال: حدثنا الزبير بن بكار، قال: حدثنا محمد بن الضحاك، عن نوفل بن عمارة، قال: أوصى قصي بن كلاب بنيه، فقال: يا بني، إياكم وشرب الخمر، فإنها إن أصلحت الأبدان، أفسدت الأذهان

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The First Assembly – Ḥadīth #6

It was narrated to us by ʿAlī bin al-ussain bin Shuqayr bin Yaʿqūb bin al-ārith bin Ibrahīm al-Hamdāni in a dwelling in Kūfa who said – it was narrated to us by Abū ʿAbd Allāh Jaʿfar bin Āmed bin Yūsuf al-‘Azdi, who said – it was narrated to us by Bazraj al-Khanā who said – it was narrated to us by ʿAmru bin al-Yasʿ, from Shuʿayb al-adād who said:

I heard al-Ṣādiq عليه السلام say: “Our sayings are difficult [to understand], and perceived difficult. None can bear [our sayings] except:

  1. An Angel of close proximity
  2. A Mursil Prophet
  3. A Believer whose heart has been tested by Allāh for Imaan (belief)
  4. A well-fortified city.”

ʿAmru said: “I said to Shuʿayb: “Oh Abū al-Ḥassan, what is ‘A well-fortified city’?” He said: He said: “I asked al-Ṣādiq عليه السلام so he replied to me ‘the united heart.1’”

1. Al-Majlisi رحمه الله says: A united heart, meaning a heart that cannot be broken down by doubt, desires, nor do baseless fantasies and misguiding myths enter it. The difference between this and the third type is either the way it is expressed (i.e. if you wish describe it like this or if you wish describe it like that) or the first type (i.e. number 3) is referring to the complete believer, and the second (i.e. number 4) are the others who are not complete (in their belief). [Bihār al-‘Anwār, al-Wasā’ Publications, Beirut (Lebanon), 3rd Print, Printed 1983, Volume 2, Page 183]

حدثنا علي بن الحسين بن شقير بن يعقوب بن الحارث بن إبراهيم الهمداني في منزله بالكوفة، قال: حدثنا أبو عبد الله جعفر بن أحمد بن يوسف الأزدي، قال: حدثنا علي بن بزرج الحناط، قال: حدثنا عمرو بن اليسع، عن شعيب الحداد، قال: سمعت الصادق جعفر بن محمد (عليه السلام) يقول: إن حديثنا صعب مستصعب، لا يحتمله إلا ملك مقرب، أو نبي مرسل أو عبد امتحن الله قلبه للايمان، أو مدينة حصينة. قال عمرو: فقلت لشعيب: يا أبا الحسن، وأي شئ المدينة الحصينة؟ قال: فقال: سألت الصادق (عليه السلام) عنها، فقال لي: القلب المجتمع

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The First Assembly – Ḥadīth #7

It was reported to us by Abū al-ussain Moammed bin Hārūn al-Zanjāni, who said – it was narrated to us by Muʿādh al-Mathna al-ʿanbari, who said – it was narrated to us by ʿAbd Allāh bin ‘Asmā’, who said – it was narrated to us by Juwayriyyah, from Sufyān al-Thowry, from Mansūr, from Abī Wā’il, from Wahb bin Munabbih, who said:

I found in some of the books of Allāh, Mighty and Majestic, that Yūsuf عليه السلام journeyed through in his caravan and came across the wife of al-ʿAziz while she was sitting upon a rubbish dump. She said: “All praise is due to Allāh, who made the rulers as slaves, due to their disobedience – and the slaves as rulers, due to their obedience. Destitution has struck us, so be charitable towards us.”
Yūsuf عليه السلام said: “Belittling the bounties infects its perpetuity, so turn to what makes pure, the filthy transgressions.1 Indeed, the location [that you will find] the answer [to you supplication of returning the bounties] is in the sanctifying of the hearts [from filthy transgressions] and the purifying of the deeds.”
She replied: “I have not yet embodied myself in the state of an abstainer of sin, and I am ashamed that Allāh sees me in the position of supplication while the eye has not yet shed a tear, nor has the body conveyed its regret.”
Yūsuf عليه السلام said to her: “So struggle [for it]! The path [of repentance] is an achievable goal, before time runs out and the fixed term comes to an end.”
She said: That is my conviction, and you will come to know it, if you stay after me.”
He then ordered for her a quintal of gold. She said: “Sustenance is inasmuch as one needs, I am not one [who desires] to return to affluence, while I am imprisoned to resentment.”
A son of Yūsuf said to Yūsuf: “Oh father, who is this person that has broken my heart (lit. frangmented my liver), and has made my heart softened for her?”
He said: “This is a brokenhearted creature, within the ropes of requital.”
Thereafter, Yūsuf عليه السلام married her, and found her to be a virgin. He said: “How so, while you had a spouse?”
She said: “He was limited with destitute movement, while his urinary tract was severely cold.”

وصلى الله على رسوله محمد وآله وسلم

1. Al-Majlisi رحمه الله says: “so turn to what makes pure, the filthy transgressions.” Means to return through repentance, and regret, and seeking forgiveness and make amends for what has happened in the past so that Allāh returns his blessings upon you. [Bihār al-‘Anwār, al-Wasā’ Publications, Beirut (Lebanon), 3rd Print, Printed 1983, Volume 12, Page 254]

أخبرنا أبو الحسين محمد بن هارون الزنجاني، قال: حدثنا معاذ بن المثنى العنبري، قال: حدثنا عبد الله بن أسماء، قال: حدثنا جويرية، عن سفيان الثوري، عن منصور، عن أبي وائل، عن وهب بن منبه، قال: وجدت في بعض كتب الله عز وجل: أن يوسف (عليه السلام) مر في موكبه على امرأة العزيز وهي جالسة على مزبلة، فقالت: الحمد لله الذي جعل الملوك بمعصيتهم عبيدا، وجعل العبيد بطاعتهم ملوكا، أصابتنا فاقة فتصدق علينا. فقال يوسف (عليه السلام): غموط النعم سقم دوامها، فراجعي ما يمحص عنك دنس الخطيئة، فإن محل الاستجابة قدس القلوب وطهارة الأعمال.فقالت: ما اشتملت بعد على هيئة التأثم ، وإني لأستحيي أن يرى الله لي موقف استعطاف ولما تهريق العين عبرتها، ويؤدي الجسد ندامته. فقال لها يوسف: فجدي، فالسبيل هدف الامكان قبل مزاحمة العدة ونفاد المدة. فقالت: هو عقيدتي، وسيبلغك إن بقيت بعدي. فأمر لها بقنطار من ذهب، فقالت: القوت بتة ، ما كنت لأرجع إلى الخفض وأنا مأسورة في السخط. فقال بعض ولد يوسف ليوسف: يا أبه، من هذه التي قد تفتت لها كبدي، ورق لها قلبي؟ قال: هذه دابة الترح في حبال الانتقام. فتزوجها يوسف (عليه السلام)، فوجدها بكرا، فقال: أنى وقد كان لك بعل؟! فقالت: كان محصورا بفقد الحركة وصرد المجاري).

وصلى الله على رسوله محمد وآله وسلم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Second Assembly – Ḥadīth #1

It was narrated to us by al-Shaykh, al-Faqih al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رحمه الله ) who said – it was narrated to us by Moammed bin Ibrāhīm bin ‘Isāq, who said – it was narrated to us by ʿAbd al-ʿAzīz ibn Yaḥya al-Baṣri, who said – it was narrated to us al-Mughīra bin Moammed, who said – it was narrated to us by Jābir bin Salamah, who said – it was narrated to us by Ḥussain bin Ḥassan, from ʿĀmr al-Sirāj, from Salām al-Khathʿami:

From Abī Jaʿfar, Moḥammed bin ʿAlī al-Bāqir عليه السلام who said: “Whoever fasts from [the month of] Rajab one single day – from its beginning, or its middle, or its end – Allāh obligates the Paradise for him, and assigns for him to be with us in our ranks on the Day of Judgement.
Whoever fasts two days from [the month of] Rajab, it is said to him: “Begin your deeds [afresh], for He has forgiven you for what has passed.”
Whoever fasts three days from [the month of] Rajab, it is said to him: “He has forgiven you for what has passed and what is to come, so intercede for whomever you desire, from the sinners of your brothers and the people of your acquaintance.”
Whoever fasts seven days from [the month of] Rajab, the doors of the Seven Fires are locked from him.
Whoever fasts eight days from [the month of] Rajab, the eight doors of the Heavens are opened for him, so he enters it from any of them which he desires.”

حدثنا الشيخ الفقيه أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي ( رحمه الله ) ، قال : حدثنا محمد بن إبراهيم بن إسحاق ، قال : حدثنا عبد العزيز ابن يحيى البصري ، قال : حدثنا المغيرة بن محمد ، قال : حدثني جابر بن سلمة ، قال : حدثنا حسين بن حسن ، عن عامر السراج ، عن سلام الخثعمي ، عن أبي جعفر محمد ابن علي الباقر ( عليه السلام ) ، قال : من صام من رجب يوما واحدا ، من أوله أو وسطه أو آخره ، أوجب الله له الجنة ، وجعله معنا في درجتنا يوم القيامة ، ومن صام يومين من رجب ، قيل له : استأنف العمل ، فقد غفر لك ما مضى ، ومن صام ثلاثة أيام من رجب ، قيل له : قد غفر لك ما مضى وما بقي ، فاشفع لمن شئت من مذنبي إخوانك وأهل معرفتك ، ومن صام سبعة أيام من رجب ، أغلقت عنه أبواب النيران السبعة ، ومن صام ثمانية أيام من رجب ، فتحت له أبواب الجنة الثمانية ، فيدخلها من أيها شاء

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Second Assembly – Ḥadīth #2

It was narrated to us by Jaʿfar bin Moḥammed bin Mansūr رحمه الله who said – it was narrated to us by al-Ḥussain bin Moḥammed bin ʿAmmār, from his uncle ʿAbd Allāh bin ʿAmmār, from Moḥammed bin Abī ʿUmayr, who said – it was narrated to us by a group of our mashayakh (pl. shaykh), from them was ‘Ābān bin ʿUthmān, and Hishām bin Sālim, and Moḥammed bin Ḥamrān:

From al-Ṣādiq عليه السلام who said: I am astonished at the one who is frightened by four, while he does not seek refuge in four:
(1) I am astonished at the one who is afraid of the enemies, why he does not seek refuge in the words of the Most High: {Sufficient for us is Allāh, and [He is] the best Disposer of affairs.}1, for I have heard Allāh, Mighty and Majestic, say after it: {So they returned with favor from Allāh and bounty, no harm having touched them.}2
(2) And I am astonished by the one who is distressed, why he does not seek refuge in the words of words of the Most High: {There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.}3, for I have heard Allāh, Mighty and Majestic, say after it: {So We responded to him and saved him from the distress. And thus do We save the believers.}4
(3) And I am astonished by the one who has been duped, why he does not seek refuge in the words of words of the Most High: {And I entrust my affair to Allāh. Indeed, Allāh is Seeing of [His] servants.}5 for I have heard Allāh, Mighty and Majestic, say after it: {So Allāh protected him from the evils they plotted}6
(4) And I am astonished by the one who desires this worldly life and its adornments, why he does not seek refuge in the words of words of the Most High: {What Allāh willed; there is no power except in Allāh}7, for I have heard Allāh, Mighty and Majestic, say after it: {Although you see me less than you in wealth and children, It may be that my Lord will give me [something] better than your garden}8, and “It may be”[in this ayah] necessitates obligation (i.e. it will be).

1. ‘Āli ʿImrān (3:173)
2. ‘Āli ʿImrān (3:174)
3. Al-‘Anbyā’ (21:87)
4. Al-‘Anbyā’ (21:88)
5. Ghāfir (40:44)
6. Ghāfir (40:45)
7. Al-Kahf (18:39)
8. Al-Kahf (18:39-40)

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، قال: حدثني جماعة من مشايخنا، منهم أبان بن عثمان، وهشام بن سالم، ومحمد بن حمران، عن الصادق (عليه السلام)، قال: عجبت لمن فزع من أربع كيف لا يفزع إلى أربع: عجبت لمن خاف العدو كيف لا يفزع إلى قوله تعالى: ﴿حسبنا الله ونعم الوكيل﴾! فإني سمعت الله عز وجل يقول بعقبها: ﴿فانقلبوا بنعمة من الله وفضل لم يمسسهم سوء﴾ ، وعجبت لمن اغتم كيف لا يفزع إلى قوله تعالى: ﴿لا إله إلا أنت سبحانك إني كنت من الظالمين﴾! فإني سمعت الله عز وجل يقول بعقبها: ﴿فاستجبنا له ونجيناه من الغم وكذلك ننجي المؤمنين﴾ ، وعجبت لمن مكر به كيف لا يفزع إلى قوله تعالى: ﴿وأفوض أمري إلى الله إن الله بصير بالعباد﴾! فإني سمعت الله عز وجل يقول بعقبها: ﴿فوقاه الله سيئات ما مكروا﴾ ، وعجبت لمن أراد الدنيا وزينتها كيف لا يفزع إلى قوله تعالى: ﴿ما شاء الله لا قوة إلا بالله﴾! فإني سمعت الله عز وجل يقول بعقبها: ﴿إن ترن أنا أقل منك مالا وولدا * فعسى ربى أن يؤتين خيرا من جنتك﴾ وعسى موجبة

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Second Assembly – Ḥadīth #3

It was narrated to us by Moammed bin Mūsā bin al-Mutawakil ; who said – it was narrated to us by ʿAlī bin Ibrāhīm bin Hāshim, who said – it was narrated to us by my father, from al-Rayyān bin al-ult, from ʿAlī bin Mūsā al-Ridha, from his father, from his forefathers, from ‘Amīr al-Mu’minīn عليهم السلام who said, the Messenger of Allāh صلى الله عليه وآله said:1

Allāh, Might and Majestic, said: “The one who elucidates my speech with his opinion, did not [truly] believe in me; and the one who likens me to my creations, did not [truly] have cognizance of me; and the one who uses deductive analogy (qiyās) in my religion (dīn), is not [truly] upon my religion.”

1. This ḥadīth has a reliable chain. (Āṣif al-Moḥsini, Hādi al-Najafi)

حدثنا محمد بن موسى بن المتوكل (رحمه الله)، قال: حدثنا علي بن إبراهيم بن هاشم، قال: حدثنا أبي، عن الريان بن الصلت، عن علي بن موسى الرضا، عن أبيه، عن آبائه، عن أمير المؤمنين (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): قال الله عز وجل: ما آمن بي من فسر برأيه كلامي، وما عرفني من شبهني بخلقي، وما على ديني من استعمل القياس في ديني

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Second Assembly – Ḥadīth #4

It was narrated to my by my father ; who said – it was narrated to us by Saʿd bin ʿAbd Allāh, who said – it was narrated to us by Ibrāhīm ibn Hāshim, from ʿAlī bin Muʿbid, from al-Ḥussain bin Khālid, from ʿAlī bin Mūsa al-Ridha, from his father, from his forefathers, from ‘Amīr al-Mu’minīn عليه السلام who said:

The Messenger of Allāh صلى الله عليه وآله said: “Whosoever does not believe in my pond1, then Allāh will not lead him to my pond; and whosoever does not believe in my intercession, then Allāh does not extend my intercession to him.”
He صلى الله عليه وآله then said: “My intercession is limited to only those within my nation (ummah) who commit great sins; and as for those who are doers of good (al-Musanīn), there is no difficulty upon them.”
Al-Ḥussain bin Khālid said: “Oh son of the Messenger of Allāh, then what is the meaning of the words of Allāh, Mighty and Majestic: {and they cannot intercede except on behalf of one whom He approves?}2

1. The pond of al-Kawthar, gifted to the Prophet صلى الله عليه وآله, see Qur’ān 108
2. Al-‘Anbiyyā’ (21:28)

حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، قال: حدثنا إبراهيم ابن هاشم، عن علي بن معبد، عن الحسين بن خالد، عن علي بن موسى الرضا، عن أبيه، عن آبائه، عن أمير المؤمنين عليهم السلام، قال: قال رسول الله (صلى الله عليه وآله): من لم يؤمن بحوضي فلا أورده الله حوضي، ومن لم يؤمن بشفاعتي فلا أناله الله شفاعتي، ثم قال (صلى الله عليه وآله): إنما شفاعتي لأهل الكبائر من أمتي، فأما المحسنون فما عليهم من سبيل. قال الحسين بن خالد: فقلت للرضا (عليه السلام): يا بن رسول الله، فما معنى قول الله عز وجل: ﴿ولا يشفعون إلا لمن ارتضى﴾؟ قال: لا يشفعون إلا لمن ارتضى الله دينه

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Second Assembly – Ḥadīth #5

It was narrated to us by Al-ussain bin Aḥmed رحمه الله who said – it was narrated to us by my father, who said – it was narrated to us by Moammed bin Abī al-Ṣuhbān, who said – it was narrated to us by Abū Aḥmed Moammed bin Ziyād al-Azdi, who said – it was narrated to us by ‘Ābān al-‘Aḥmar, from al-Ṣādiq, Jaʿfar bin Moammed7:

A man came to him (al-Ṣādiq, Jaʿfar bin Moḥammed عليه السلام) and said: “By my father and my mother, may they be your ransom, oh son of the Messenger of Allāh, advise me of some exhortations.”
He replied عليه السلام:  “If Allāh, Blessed and High, is the guarantor of sustenance, then what is your anxiety for? And if sustenance is apportioned, then what is stinginess for? And if the reckoning is promised, then what is hoarding for? And if the reward is from Allāh, then what is indolence for? And if the recompense1 from Allāh is promised, then what is niggardliness for? And if the punishment from Allāh is the fire, then what is sinning for? And of death is a reality (i.e. inevitable), then what is joy for? And if the exposition [of your deeds] for Allāh is a reality, then what is astuteness for? And if Satan is the enemy, then what is heedlessness for? And if the passageway upon al-irā is a reality, then what is conceit for? And if everything is by decree and ordainment, then what is sorrow for? And if this worldly life is transient, then what is your repose with it for?

1. The reward Allāh repays his servant for spending in his way. Hence, if Allāh repays in manifold for what a person spends in his way (such as charity), then what is the benefit of being stingy?

حدثنا الحسين بن أحمد ( رحمه الله ) ، قال : حدثنا أبي ، قال : حدثنا محمد ابن أبي الصهبان ، قال : حدثنا أبو أحمد محمد بن زياد الأزدي ، قال : حدثني أبان الأحمر ، عن الصادق جعفر بن محمد ( عليه السلام ) : أنه جاء إليه رجل ، فقال له : بأبي أنت وأمي يا بن رسول الله ، علمني موعظة . فقال ( عليه السلام ) : إن كان الله تبارك وتعالى قد تكفل بالرزق ، فاهتمامك لماذا ؟ وإن كان الرزق مقسوما ، فالحرص لماذا ؟ وإن كان الحساب حقا ، فالجمع لماذا ؟ وإن كان الثواب من الله ، فالكسل لماذا ؟ وإن كان الخلف من الله عز وجل حقا ، فالبخل لماذا ؟ وإن كانت العقوبة من الله عز وجل النار ، فالمعصية لماذا ؟ وإن كان الموت حقا ، فالفرح لماذا ؟ وإن كان العرض على الله عز وجل حقا ، فالمكر لماذا ؟ وإن كان الشيطان عدوا ، فالغفلة لماذا ؟ وإن كان الممر على الصراط حقا ، فالعجب لماذا ؟ وإن كان كل شئ بقضاء وقدر ، فالحزن لماذا ؟ وإن كانت الدنيا فانية ، فالطمأنينة إليها لماذا

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Second Assembly – Ḥadīth #6

It was narrated to us by al-Ḥassan bin Moammed bin Saʿīd al-Hashimi, who said – it was narrated to us by Furāt bin Ibrāhīm al-Kūfi, who said – it was narrated to us by Moammed bin ʿAlī bin Maʿmar, who said – it was narrated to us by Aḥmed bin ʿAlī al-Ramali, who said – it was narrated to us by Moammed bin Mūsa, who said – it was narrated to us by Yaʿqūb bin ‘Isāq al-Marūzi, who said – it was narrated to us by ʿAmru bin Mansūr, who said – it was narrated to us by ‘Ismāʿīl bin ‘Ābān, from Yaḥya bin Abī Kathīr, from his father, from Abī Hārūn al-ʿAbdi, from Jābir bin ʿAbd Allāh al-Anāri, who said:

The Messenger of Allāh صلى الله عليه وآله said: ʿAlī bin Abī Ṭālib is the first of my nation (ummah) to submit [i.e. become a Muslim], and the greatest of them (the ummah) in knowledge, and the most correct in religion (dīn), and best in certainty, and most tolerant in tolerance, and most generous of hands, and most courageous of hearts, and he is the Imām and the Khalifah after me.

حدثنا الحسن بن محمد بن سعيد الهاشمي، قال: حدثنا فرات بن إبراهيم الكوفي، قال: حدثنا محمد بن علي بن معمر، قال: حدثنا أحمد بن علي الرملي، قال: حدثنا محمد بن موسى، قال: حدثنا يعقوب بن إسحاق المروزي، قال: حدثنا عمرو بن منصور، قال: حدثنا إسماعيل بن أبان، عن يحيى بن أبي كثير، عن أبيه، عن أبي هارون العبدي، عن جابر بن عبد الله الأنصاري، قال: قال رسول الله (صلى الله عليه وآله): علي بن أبي طالب أقدم أمتي سلما، وأكثرهم علما، وأصحهم دينا، وأفضلهم يقينا، وأحلمهم حلما، وأسمحهم كفا، وأشجعهم قلبا، وهو الامام والخليفة بعدي

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Second Assembly – Ḥadīth #7

It is narrated to us by my father; who said – it was narrated to us by Ibrāhīm bin ʿAmrūs al-Hamdāni, who said – it was narrated to us by Abū ʿAlī Al-Ḥassan bin ‘Ismāʿīl al-Qaḥtubi, who said, it was narrated to us by Saʿīd bin al-Ḥakam bin Abī Maryam, from his father, from al-`Awzāʿi, from Yaḥya bin Abī Kathīr, from ʿAbd Allāh bin Murra, from Salamah bin Qays, who said:

The Messenger of Allāh صلى الله عليه وآله said: [The similitude of] ʿAlī in the Seven Heavens is like the Sun during the daytime on the Earth; and upon the Earthly sky, like the moon during the night-time on the Earth. Allāh has given ʿAlī a portion of fadhl,1 for if it [the portion] where to be split up for the all people of the Earth, it would accommodate.2 He gave him a portion of apprehension, for if it [the portion] where to be split up for the all people of the Earth, it would accommodate.3
The likeness of his clemency is the clemency of Lūṭ, and his character the character of [Prophet] Yaḥya, and his asceticism the asceticism of `Ayūb, and his generosity the generosity of Ibrāhīm, and his splendour the splendour of Sulaymān bin Dāwūd, and his strength the strength of Dāwūd. For him is a name written upon every periapt in Paradise.
With him my Lord has promised me, and for him was good news with me. ʿAlī is praised with The Truth, and purified amongst the Angels, my confidant and chosen one, my phenomenon and my lantern, my paradise and my comrade.
My Lord, Mighty and Majestic, has intimately paired me with him, so I asked my Lord not to seize him before me, and asked him to seize him as a martyr.
I was admitted into Paradise, and saw the pure ones of ʿAlī greater than there are leaves of trees, and castles comparable in quantity to mankind.
I am from ʿAlī, and ʿAlī is from me. Whoever loves ʿAlī has in fact loved me. Love for ʿAlī is a blessing, and following him is a favour, the Angels professed belief in him, and the righteous of the jinn rejoice over him.
No person walked upon the Earth after me, except that he (ʿAlī) is more honourable than him, in esteem, honour, and approach – never was he rash, nor lax in regards to corruption, nor was he obstinate.
The Earth carried him, so it blessed him. None after me came out of the stomach of a female, who had a more honourable exit (birth) than him. No rank was approached by him except that it was honourable. Allāh descended upon him wisdom, and increased him apprehension. He assembles the Angels while he does not see it. If Allāh were to send revelation upon anyone after me, he would have sent revelation upon him.
Allāh has adorned with him the gatherings, and honoured with him the militaries, and enriched with him the lands, and glorified with him the armies.
His likeness is the likeness of the sacred house of Allāh, it is visited and does not visit. His likeness is the likeness of the moon, if it emerges, it lights up the darkness. His likeness is the likeness of the sun, if it emerges it illuminates the world. Allāh described him in His book, and praised him in his ayāt, and depicted in him his signs, bestowed upon him his status.
So he is the noble if alive, and the martyr if dead.

وصلى الله على رسوله محمد وآله وسلم

1. Fadhl (فضل): Priority, preference, favour.
2. i.e. the fadhl upon ʿAlī is equivalent to all people on Earth combined.
3. i.e. the apprehension of ʿAlī is equivalent to all people on Earth combined.

حدثنا أبي (رحمه الله)، قال: حدثنا إبراهيم بن عمروس الهمداني بهمدان، قال: حدثنا أبو علي الحسن بن إسماعيل القحطبي، قال: حدثنا سعيد بن الحكم بن أبي مريم، عن أبيه، عن الأوزاعي، عن يحيى بن أبي كثير، عن عبد الله بن مرة، عن سلمة بن قيس، قال: قال رسول الله (صلى الله عليه وآله): علي في السماء السابعة كالشمس بالنهار في الأرض، وفي السماء الدنيا كالقمر بالليل في الأرض، أعطى الله عليا من الفضل جزءا لو قسم على أهل الأرض لوسعهم، وأعطاه من الفهم جزءا لو قسم على أهل الأرض لوسعهم، شبهت لينه بلين لوط، وخلقه بخلق يحيى، وزهده بزهد أيوب، وسخاءه بسخاء إبراهيم، وبهجته ببهجة سليمان بن داود، وقوته بقوة داود. له اسم مكتوب على كل حجاب في الجنة، بشرني به ربي وكانت له البشارة عندي، علي محمود عند الحق، مزكى عند الملائكة، وخاصتي وخالصتي، وظاهرتي و مصباحي، وجنتي ورفيقي، آنسني به ربي عز وجل، فسألت ربي أن لا  يقبضه قبلي، وسألت أن يقبضه شهيدا، أدخلت الجنة فرأيت حور علي أكثر من ورق الشجر، وقصور علي كعدد البشر. علي مني وأنا من علي، من تولى عليا فقد تولاني، حب علي نعمة، واتباعه فضيلة، دان به الملائكة، وحفت به الجن الصالحون، لم يمش على الأرض ماش بعدي إلا كان هو أكرم منه عزا وفخرا ومنهاجا، لم يك قط عجولا، ولا مسترسلا لفساد، ولا متعندا، حملته الأرض فأكرمته، لم يخرج من بطن أنثى بعدي أحد كان أكرم خروجا منه، ولم ينزل منزلا إلا كان ميمونا، أنزل الله عليه الحكمة، وزاده بالفهم، تجالسه الملائكة ولا يراها، ولو أوحي إلى أحد بعدي لأوحي إليه، فزين الله به المحافل، وأكرم به العساكر، وأخصب به البلاد، وأعز به الأجناد، مثله كمثل بيت الله الحرام، يزار ولا يزور، ومثله كمثل القمر إذا طلع أضاء الظلمة، ومثله كمثل الشمس إذا طلعت أنارت الدنيا، وصفه الله في كتابه، ومدحه بآياته، ووصف فيه آثاره، وأجرى منازله، فهو الكريم حيا والشهيد ميتا.

 وصلى الله على رسوله محمد وآله وسلم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #01

It was narrated to us by al-Shaykh, al-Faqih al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رحمه الله) who said – it was narrated to us by ʿAbd al-Raḥmān bin Moammed bin Khālid, who said – it was narrated to us by Moammed ibn Darstowiyah al-Fārsi, who said – it was narrated to us by ʿAbd al-Raḥmān bin Moammed bin Manūr, who said – it was narrated to us by Abū Dāwūd al-Ṭiyāsi, who said – it was narrated to us by Shuʿba, who said – it was narrated to us by Ḥamād bin Abī Sulaymān, from ‘Anas, who said:

I heard the Prophet صلى الله عليه وآله say: Whoever fasts one day from [the month] of Rajab, with faith (‘Imān) and contentment, Allāh, Blessed and High, makes for him seventy trench (i.e. a barrier) between himself and the fire. The width of every trench is that of the distance between the Heavens and the Earth.

حدثنا الشيخ الفقيه أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي (رحمه الله)، قال: حدثنا عبد الرحمن بن محمد بن خالد، قال: حدثنا محمد ابن درستويه الفارسي، قال: حدثنا عبد الرحمن بن محمد بن منصور، قال: حدثنا أبو داود الطيالسي، قال: حدثنا شعبة، قال: حدثني حماد بن أبي سليمان، عن أنس، قال: سمعت النبي (صلى الله عليه وآله) يقول: من صام يوما من رجب إيمانا واحتسابا، جعل الله تبارك وتعالى بينه وبين النار سبعين خندقا، عرض كل خندق ما بين السماء والأرض

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #02

It was narrated to us by Moammed bin Ibrāhīm bin ‘Isāq رحمه الله who said, it was narrated to us by Amed bin Moammed al-Kūfi, from ʿAlī bin al-ussain bin ʿAlī bin fadhāl, from his father:

From Abī al-Ḥassan,  ʿAlī bin Mūsa al-Ridha عليه السلام who said: Whoever fasts the first day of [the month of] Rajab – yearning for the reward from Allāh, Mighty and Majestic – Paradise becomes obligatory for him.
Whoever fasts a day in the middle [of the month of Rajab], intercession [will be accepted] on behalf of as many people in the Rabīʿah and Modhar [tribes].
Whoever fasts a day from the end [of the month of Rajab], Allāh, Mighty and Majestic, renders him to be of the Kings of Paradise – and will have intercession [accepted] on behalf of his father, mother, son, daughter, brother, sister, paternal uncle, paternal aunt, maternal uncle, maternal aunt, friends and neighbours; even if within them are those whom the fire has been made obligatory upon them.

حدثنا محمد بن إبراهيم بن إسحاق (رحمه الله)، قال: حدثنا أحمد بن محمد الكوفي، عن علي بن الحسن بن علي بن فضال، عن أبيه، عن أبي الحسن علي ابن موسى الرضا (عليه السلام) قال: من صام أول يوم من رجب رغبة في ثواب الله عز وجل وجبت له الجنة، ومن صام يوما في وسطه شفع في مثل ربيعة ومضر، ومن صام يوما في آخره جعله الله عز وجل من ملوك الجنة، وشفعه في أبيه وأمه، وابنه وابنته، وأخيه وأخته، وعمه وعمته، وخاله وخالته، ومعارفه وجيرانه، وإن كان فيهم مستوجب للنار

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #03

It was narrated to us by al-assan bin ʿAbd Allāh bin Saʿīd, who said – it was reported to us by Moammed bin Amed bin amdān al-Qashayri, who said – it was narrated to us by al-Mughīra bin Moammed bin al-Muhlibm, who said – it was narrated to us by ʿAbd al-Ghaffār bin Moammed bin Kathīr al-Kalābi al-Kūfi, from ʿAmru bin Thābit, from Jābir, from Abī Jaʿfar Moammed bin ʿAlī bin al-ussain, from ʿAlī bin al-ussain, from his father عليهم السلام, who said:

The Messenger of Allāh صلى الله عليه وآله said: Love for me, and love for my Ahl al-Bayt is advantageous in seven locations, its enormity colossal.
(1) At death (al-Wafāh),
(2) at the grave (al-Qabr),
(3) at the resurrection (al-Nashūr),
(4) at the book1 (al-Kitāb),
(5) at the reckoning (al-Ḥisāb),
(6) at the scales2 (al-Mizān),
(7) at the bridge (al-irā).

1. Recording of deeds.
2. Scales of good deeds and bad deeds.

حدثنا الحسن بن عبد الله بن سعيد، قال: أخبرنا محمد بن أحمد بن حمدان القشيري، قال: حدثنا المغيرة بن محمد بن المهلب، قال: حدثنا عبد الغفار بن محمد بن كثير الكلابي الكوفي، عن عمرو بن ثابت، عن جابر، عن أبي جعفر محمد ابن علي بن الحسين، عن علي بن الحسين، عن أبيه (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): حبي وحب أهل بيتي نافع في سبعة مواطن، أهوالهن عظيمة: عند الوفاة، وفي القبر، وعند النشور، وعند الكتاب، وعند الحساب، وعند الميزان، وعند الصراط

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #04

It was narrated to us by Moammed bin al-ussain bin Amed bin al-Walīd رضي الله عنه who said – it was narrated to us by Moammed bin Al-assan al-affār, who said – it was narrated to us by Amed bin Abī ʿAbd Allāh al-Barqi, from ‘Ismāʿīl bin Mahrān, from Saif bin ʿUmayra, from Sulaymān bin Jaʿfar al-Najafi, from Moammed bin Muslim and others, from Abī Jaʿfar Moammed bin ʿAlī al-Bāqir عليه السلام:

The Messenger of Allāh صلى الله عليه وآله was asked about the elite of servants [of Allāh]. He said: “The one who when they do good deeds, they rejoice; and when they do bad deeds, they seek forgiveness; and when they are given, they express thankfulness; and when they are tested, they are patient; and when they are angered, they forgive.

حدثنا محمد بن الحسن بن أحمد بن الوليد (رضي الله عنه)، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن أبي عبد الله البرقي، عن إسماعيل بن مهران، عن سيف بن عميرة، عن سليمان بن جعفر النخعي، عن محمد بن مسلم وغيره، عن أبي جعفر محمد بن علي الباقر (عليه السلام)، قال: سئل رسول الله (صلى الله عليه وآله) عن خيار العباد، فقال: الذين إذا أحسنوا استبشروا، وإذا أساءوا استغفروا، وإذا أعطوا شكروا، وإذا ابتلوا صبروا، وإذا غضبوا غفروا

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #05

It was narrated to us by Moammed bin Mūsa bin al-Mutawakkil رحمه الله who said – it was narrated to us by ʿAlī bin al-ussain bin al-Saʿd Ābādi, from Amed bin Abī ʿAbd Allāh al-Barqi, from his father, from Zurʿah, from Samāʿa bin Mahrān:

From al-Ṣādiq, Jaʿfar bin Moḥammed, from his father عليهما السلام who said: “Any traveller who prays the Friday prayers with desire and love for it, Allāh, Mighty and Majestic, gives him the reward of one hundred Friday congregational prayers for the one remaining (i.e. not traveling).

حدثنا محمد بن موسى بن المتوكل (رحمه الله)، قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن زرعة، عن سماعة بن مهران، عن الصادق جعفر بن محمد، عن أبيه (عليهما السلام)، أنه قال: أيما مسافر صلى الجمعة رغبة فيها وحبا لها، أعطاه الله عز وجل أجر مائة جمعة للمقيم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #06

It was narrated to us by Moammed bin ʿAlī رحمه الله, from his uncle, Moammed bin Abī Qāṣim, from Moammed bin ʿAlī al-Kūfi, from Moammed bin Sinān, from Ziyād bin al-Mundhir, from Saʿīd bin Jubayr, from ‘ibn ʿAbbās, who said:

The Messenger of Allāh صلى الله عليه وآله said: The contravener to ʿAlī bin Abī Ṭālib after me is a disbeliever (kāfir), and the one who associates with him (al-mushrik bihi) is a polytheist (mushrik), and the lover of him is a believer, and the hater of him is a hypocrite, and the one who [keeps on] the tracks of his legacy is following [his way] (lit. the tracker of his trace is following), and the one at war with him is an apostate, and the rejecter of him is worthless (lit. void). ʿAlī is the light (nūr) of Allāh throughout the lands, and his proof (ujjah) upon his servants. ʿAlī is the sword of Allāh upon His enemies, and the heir to the knowledge of His Prophets. ʿAlī is the highest word of Allāh, and the word of his enemies is the lowest. ʿAlī is the Master of the Successors (Sayyid al-‘Awṣiyā’), and the successor of the Master of Prophets (Waṣi Sayyid al-‘Anbiyā’). ʿAlī is the Prince of Believers (‘Amīr al-Mu’minīn), and the Commander of al-Ghurr al-Muḥajjalīn,1 and the Imām of the Muslims. Allāh does not accept the belief (īmān), except with [believing in] his wilāyah and obedience [to him].

1. al-Ghurr al-Muajjalīn (الغر المحجلين): Ghurra is a speck of whiteness, and is often used to describe the beautiful white mark upon the forehead of a horse. A person who is aghar (أغر ) is a distinguished, eminent, or beautiful person, who – like a horse who is distinguished by his white marking – has a quality that makes them exceptionally remarkable in comparison to others. On the other hand ijl can also be translated as a sort of “whiteness”, and is often used to describe an ewe (female sheep) which is completely black, except for having white fore and hind shanks. ijl is also used to refer to a thing that goes around the foot such as an anklet or shackle. In combining the two words, al-Ghurr al-Muajjal is commonly used to refer to a good highbred horse, that has white marks upon its forehead and feet which highlights its beauty and honourable origins. In this context, it is said the believers will have these white marks (i.e. the light/nūr of faith and piety) upon their forehead, hands (or arms) and feet – which distinguish them, and their elevated ranks, with others. This will be a sign of beauty and honourable origins that others will yearn for. Thus, the commander of al-Ghurr al-Muajjalīn refers to ʿAlī being the commander of the believers, who will have the marks of whiteness upon their foreheads, hands, and feet. It is suggested that those parts of the body correlate directly with the places we perform ablution, and that our ablution is a means of “whitening” our foreheads, hands/arm, and feet, which we hope will be a marking that will distinguish us from others. This is in line with the supplication recommended during ablution while wiping our faces: ‘Oh Allāh! Whiten my face on the Day You whiten the faces and blacken the faces, and do not blacken my face on the Day you whiten the faces and blacken the faces’ (اللهم بيض وجهى يوم تبيض وجوه و تسود وجوه ولا تسود وجهى يوم تبيض وجوه وتسود وجوه).

حدثنا محمد بن علي (رحمه الله)، عن عمه محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن محمد بن سنان، عن زياد بن المنذر، عن سعيد بن جبير، عن ابن عباس، قال: قال رسول الله (صلى الله عليه وآله): المخالف على علي بن أبي طالب بعدي كافر، والمشرك به مشرك، والمحب له مؤمن، والمبغض له منافق، والمقتفي لأثره لاحق، والمحارب له مارق، والراد عليه زاهق، علي نور الله في بلاده، وحجته على عباده، علي سيف الله على أعدائه، ووارث علم أنبيائه، علي كلمة الله العليا، وكلمة أعدائه السفلى، علي سيد الأوصياء، ووصي سيد الأنبياء، علي أمير المؤمنين، وقائد الغر المحجلين، وإمام المسلمين، لا يقبل الله الايمان إلا بولايته وطاعته

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #07

It was narrated to us by Moammed bin al-Qāsim, who said – it was narrated to us by Yūsif bin Moammed bin Ziyād, and ʿAlī ibn Moammed bin Yasār, from Abū Yahmā, from al-assan bin ʿAlī bin Moammed bin ʿAlī bin Mūsa bin Jaʿfar bin Moammed bin ʿAlī bin al-ussain bin ʿAlī bin Abī Tālib عليهم السلام, from his father, from his forefather عليهم السلام, who said:

One day, The Messenger of Allāh صلى الله الله عليه وآله said to one of his companions: “Oh Servant of Allāh, love for the sake of Allāh, and hate for the sake of Allāh, and befriend for the sake of Allāh, and foster enmity for the sake of Allāh – for the guardianship of Allāh does is not reached except through that, nor will a man find the taste of belief (‘imān) even with the abundance of prayers and fasting, until he has that. Nowadays, brotherhood has become mostly for the sake of the worldly life. They love for its sake and hate for its sake. They will not gain any benefit from it from Allāh.”
So he said to him: “And how will I know if I have loved and harboured enmity for the sake of Allāh? Who is the friend of Allāh so that I befriend him, and who is his enemy so that I foster enmity for him?”
The Messenger of Allāh صلى الله الله عليه وآله pointed to ʿAlī عليه السلام and said: “Do you see him?” He said: “Yes.”
He said: “A friend of him is a friend of Allāh, so befriend him; and his enemy is the enemy of Allāh, so harbour enmity for him (the enemy). Befriend the friend of his even if it is the killer of father and son, and harbour enmity for his enemy even if it were your father and son.

حدثنا محمد بن القاسم، قال: حدثنا يوسف بن محمد بن زياد وعلي ابن محمد بن يسار، عن أبو يهما، عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب (عليهم السلام)، عن أبيه، عن آبائه (عليهم السلام)، قال: قال رسول الله (صلى الله الله عليه وآله) لبعض أصحابه ذات يوم: يا عبد الله، أحبب في الله وأبغض في الله، ووال في الله، وعاد في الله، فإنه لا تنال ولاية الله إلا بذلك، ولا يجد رجل طعم الايمان وإن كثرت صلاته وصيامه حتى يكون كذلك، وقد صارت مؤاخاة الناس يومكم هذا أكثرها في الدنيا، عليها يتوادون، وعليها يتباغضون، وذلك لا يغني عنهم من الله شيئا. فقال له: وكيف لي أن أعلم أني قد واليت وعاديت في الله عز وجل، فمن ولي الله عز وجل حتى أو إليه، ومن عدوه حتى أعاديه؟ فأشار له رسول الله (صلى الله عليه وآله) إلى علي (عليه السلام)، وقال: أترى هذا؟ فقال: بلى. قال: ولي هذا ولي الله فواله، وعدو هذا عدو الله فعاده، وال ولي هذا ولو أنه قاتل أبيك وولدك، وعاد عدو هذا ولو أنه أبوك وولدك

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #08

It was narrated to us by my father رحمه الله, who said, it was narrated to us by Saʿd bin ʿAbd Allāh, who said – it was narrated to us by Amed bin Moammed, from his father, from Moammed bin Ziyād al-‘Azdi, from Ābān and others:

From Abī ʿAbd Allāh [al-Ṣādiq] عليه السلام who said: I indeed have mercy upon three, and they deserve to have mercy.
(1) An honourable people who suffered humiliation after honour,
(2) A well-off person who has suffered a need after wealth,
(3) A scholar who is belittled by his people and the ignorant.

حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد، عن أبيه، عن محمد بن زياد الأزدي، عن أبان وغيره، عن أبي عبد الله (عليه السلام)، قال: إني لأرحم ثلاثة وحق لهم أن يرحموا: عزيز قوم أصابته مذلة بعد العز، وغني أصابته حاجة بعد الغنى، وعالم يستخف به أهله والجهلة

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #09

It was narrated to us by Moammed bin al-assan ;, who said – it was narrated to us by Moammed bin al-assan al-affār, who said – it was narrated to us by al-ʿAbbās bin Maʿrūf, from Moammed bin Sinān, from Ghayāth bin Ibrāhīm, from al-ādiq, Jaʿfar bin Moammed, from his father, from his forefathers عليهم السلام who said:

The Messenger of Allāh صلى الله عليه وآله said: If you do not assist the people with your financially, then [at least] assist them with your good character.

حدثنا محمد بن الحسن (رحمه الله)، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا العباس بن معروف، عن محمد بن سنان، عن غياث بن إبراهيم، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): إنكم لن تسعوا الناس بأموالكم، فسعوهم بأخلاقكم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Third Assembly – Ḥadīth #10

It was narrated to us by Aḥmed bin Moammed, who said – it was narrated to us by Moammed bin ʿAlī bin Yaya, who said – it was narrated to us by Abū Bakr bin Nāfiʿ who said – it was narrated to us by Umayyah bin Khālid, who said – it was narrated to us by amād bin Salamah, who said – it was narrated to us by ʿAlī bin Zayd, from ʿAlī bin al-ussain, who said – I heard my father narrate from his father ‘Amīr al-Mu’minīn, ʿAlī bin Abī Talib عليهم السلام who said:

I heard The Messenger of Allāh صلى الله عليه وآله say: “Oh ʿAlī, by the One who split the seed and evolved the human, you are the best of creations after me. Oh ʿAlī, you are my successor and `Imām of my nation (‘ummah). Whoever obeys you, obeys me; and whoever disobeys you, disobeys me.”

وصلى الله على رسوله محمد وآله وسلم

حدثنا أحمد بن محمد، قال: أخبرنا محمد بن علي بن يحيى، قال: حدثنا أبو بكر بن نافع، قال: حدثنا أمية بن خالد، قال: حدثنا حماد بن سلمة، قال: حدثنا علي بن زيد، عن علي بن الحسين، قال: سمعت أبي يحدث عن أبيه أمير المؤمنين علي بن أبي طالب (عليهم السلام) أنه قال: سمعت رسول الله (صلى الله عليه وآله) يقول: يا علي، والذي فلق الحبة وبرأ النسمة، إنك لأفضل الخليقة بعدي. يا علي، أنت وصيي وإمام أمتي، من أطاعك أطاعني، ومن عصاك عصاني

وصلى الله على رسوله محمد وآله وسلم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fourth Assembly – Ḥadīth #1

It was narrated to us by al-Shaykh, al-Faqih al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رحمه الله) who said – it was narrated to us by my father رحمه الله who said – it was narrated to us by ʿAbd Allāh bin al-assan al-Mu’adib, from Amed bin ʿAlī al-‘Abahāni, from Ibrāhīm bin Moammed al-Thaqafi, who said – it was narrated to us by Makhawal bin Ibrāhīm, who said – it was narrated to us by ʿAbd al-Ramān bin al-‘Aswad al-Yashkuri, from Moammed bin `Ubayd Allāh, from Salmān al-Fārsi رضي الله عنه, who said:

I asked The Messenger of Allāh صلى الله عليه وآله who is your successor from your nation (‘ummah), for a prophet is never sent except that he had a successor from his nation.
The Messenger of Allāh صلى الله عليه وآله said: “It has not been made clear to me yet.”
So I remained [alive] for as long as Allāh willed for me to remain, where therein I entered into the mosque, where The Messenger of Allāh صلى الله عليه وآله called me over and said: “Oh Salmān, you asked me about my successor from my nation, so do you know who was the successor of Mūsa in his nation?”
I said: “It was Yūshaʿ bin Nūn (Joshua), the youth (fatā).”
He said: “So do you know why he was made his successor?”
I said: “Allāh and His Messenger know best.”
He said: “He was made his successor because he was the most knowledgeable in his nation, after him. And my successor is the most knowledgeable in my nation after me, ʿAlī bin Abī Ṭālib.

حدثنا الشيخ الفقيه أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي (رحمه الله)، قال: حدثنا أبي (رحمه الله)، قال: حدثنا عبد الله بن الحسن المؤدب، عن أحمد بن علي الأصبهاني، عن إبراهيم بن محمد الثقفي، قال: حدثنا مخول بن إبراهيم، قال: حدثنا عبد الرحمن بن الأسود اليشكري، عن محمد بن عبيد الله، عن سلمان الفارسي (رضي الله عنه)، قال: سألت رسول الله (صلى الله عليه وآله): من وصيك من أمتك، فإنه لم يبعث نبي إلا كان له وصي من أمته؟ فقال رسول الله (صلى الله عليه وآله): لم يبين لي بعد. فمكثت ما شاء الله أن أمكث، ثم دخلت المسجد، فناداني رسول الله (صلى الله عليه وآله) فقال: يا سلمان، سألتني عن وصيي من أمتي، فهل تدري من كان وصي موسى من أمته؟ فقلت: كان وصيه يوشع بن نون فتاه. قال: فهل تدري لم كان أوصى إليه؟ فقلت: الله ورسوله أعلم. قال: أوصى إليه لأنه كان أعلم أمته بعده، ووصيي أعلم أمتي من بعدي علي بن أبي طالب

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fourth Assembly – Ḥadīth #2

It was narrated to us by Amed bin Ziyād, who said – it was narrated to us by ʿAlī bin Ibrāhīm bin Hāshim, who said – it was narrated to us by Jaʿfar bin Salamah al-‘Ahwāzi, from Ibrāhīm bin Moammed al-Thaqafi, who said – it was narrated to us by ʿUthmān bin Abī Shaybah, and Muraz bin Hishām, who said – it was narrated to us by Muṭṭalib bin Ziyād, from Layth bin Abī Salīm, who said:

The Prophet صلى الله عليه وآله was approached by ʿAlī, Fātima, al-Ḥassan, and al-Ḥussain عليهم السلام with each one saying: “I am more beloved to The Messenger of Allāh صلى الله عليه وآله. So he صلى الله عليه وآله took Fātima close to his stomach, and ʿAlī close to his back, and al-Ḥassan close to his right side, and al-Ḥussain close to his left side; and then he صلى الله عليه وآله said:  “You are all from me, and I am from you all.”

حدثنا أحمد بن زياد، قال: حدثنا علي بن إبراهيم بن هاشم، قال: حدثنا جعفر بن سلمة الأهوازي، عن إبراهيم بن محمد الثقفي، قال: حدثنا عثمان بن أبي شيبة، ومحرز بن هشام، قالا: حدثنا مطلب بن زياد، عن ليث بن أبي سليم، قال: أتى النبي (صلى الله عليه وآله) علي وفاطمة والحسن والحسين (عليهم السلام) كلهم يقول: أنا أحب إلى رسول الله (صلى الله عليه وآله). فأخذ (صلى الله عليه وآله) فاطمة مما يلي بطنه، وعليا مما يلي ظهره، والحسن عن يمينه، والحسين عن يساره، ثم قال (صلى الله عليه وآله): أنتم مني وأنا منكم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fourth Assembly – Ḥadīth #3

It was narrated to us by Moammed bin Mūsa bin al-Mutawakkil رحمه الله who said – it was narrated to us by Moammed bin Yaya al-ʿAṭṭār, who said – it was narrated to us by Moammed bin Amed bin Yaya bin ʿImrān al-‘Ashʿari, from Amed bin Hilāl, from ʿĪsa bin ʿAbd Allāh, from his father, from his grandfather, from his forefathers, who said:

The Messenger of Allāh صلى الله عليه وآله said: Whoever reads {Say: ‘He is God, One.}[1] at the time he takes to his bed, Allāh, Mighty and Majestic, forgives him his sins of fifty years.

[1] Ikhlās (112:1)

حدثنا محمد بن موسى بن المتوكل (رحمه الله)، قال: حدثنا محمد بن يحيى العطار، قال: حدثنا محمد بن أحمد بن يحيى بن عمران الأشعري، عن أحمد ابن هلال، عن عيسى بن عبد الله، عن أبيه، عن جده، عن آبائه، قال: قال رسول الله (صلى الله عليه وآله): من قرأ (قل هو الله أحد) حين يأخذ مضجعه، غفر الله عز وجل له ذنوب خمسين سنة

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fourth Assembly – Ḥadīth #4

It was narrated to me by Moammed bin al-ussain bin Amed bin al-Walīd رحمه الله who said – it was narrated to us by al-ussain bin ‘Ābān, from al-ussain bin Saʿīd, from al-Qāsim bin Moammed, from ‘Isāq ibn Harūn, from Harūn bin amza al-Ghanawi[1] who said:

I heard al-Ṣādiq, Jaʿfar bin Moḥammed عليه السلام say: Allāh, Blessed and High, designated four thousand angels at the grave of al-Ḥussain عليه السلام, covered in dust, crying until the Day of Judgement. Whoever visits, knowing his rights, they escort him until they reach a secure place. If he were to fall ill, they attent to him from early morning until evening. If he were to die, they are present at his funeral and seek forgiveness for him until the Day of Judgement.

[1] The last two narrators that are mentioned here are complete unknowns, ‘Isḥāq ibn Harūn, from Harūn bin Ḥamza al-Ghanawi. This hadith is narrated to us by al-Ṣadūq many times in this book and other books, and the chain has (instead of these two): from ‘Isḥāq bin Ibrāhīm, from Harūn bin al-Khārijah. On the apparent, it seems as this variant is the correct chain. See Ḥadīth 8 from the 69th Assembly of al-Āmāli.

حدثنا محمد بن الحسن بن أحمد بن الوليد (رحمه الله)، قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد، عن القاسم بن محمد، عن إسحاق ابن هارون، عن هارون بن حمزة الغنوي، قال: سمعت الصادق جعفر بن محمد (عليه السلام) يقول: وكل الله تبارك وتعالى بقبر الحسين (عليه السلام) أربعة آلاف ملك، شعثا غبرا، يبكونه إلى يوم القيامة، فمن زاره عارفا بحقه شيعوه حتى يبلغوه مأمنه، وإن مرض عادوه غدوة وعشيا، وإن مات شهدوا جنازته واستغفروا له إلى يوم القيامة

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fourth Assembly – Ḥadīth #5

It was narrated to us by ʿAlī bin Amed bin ʿAbd Allāh bin Amed bin Abī ʿAbd Allāh al-Barqi, who said – it was narrated to us by my father, from his grandfather Amed bin Abī ʿAbd Allāh, from amza bin ʿAbd Allāh al-Jaʿfari, from Jamīl bin Darrāj, from Abī amza al-Thumāli, who said:1

Al-Ṣādiq, Jaʿfar bin Moḥammed عليهما السلام, said: “Hope in Allāh, a [level of] hope that does not encourage you to disobey Him; and fear Allāh, a [level of] fear that does not leave you in despair of His Mercy.

1. This ḥadīth has a reliable chain. (Hādi al-Najafi)

حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي، قال: حدثنا أبي، عن جده أحمد بن أبي عبد الله، عن حمزة بن عبد الله الجعفري، عن جميل بن دراج، عن أبي حمزة الثمالي، قال: قال الصادق جعفر بن محمد (عليهما السلام) ارج الله رجاء لا يجرئك على معاصيه، وخف الله خوفا لا يؤيسك من رحمته

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fourth Assembly – Ḥadīth #6

It was narrated to us by Moammed bin ʿAlī رحمه الله, from Moammed bin Abī al-Qāsim, from Moammed bin ʿAlī al-Kūfi, from ʿĀmir bin Kathīr al-Sarrāj al-Nahdi, from Abī Jārūd, from Thābit Abī afiyyah, from the Master of Worshippers, Alī bin al-ussain, from the Master of Martyrs, al-ussain bin ʿAlī, from the Master of Successors, ‘Amīr al-Mu’minīn, ʿAlī bin Abī ālib عليهم السلام:

From the Master of Prophets, Moḥammed bin ʿAbd Allāh, the Seal of the Prophets صلى الله عليه وآله who said: Indeed, Allāh, Blessed and High, made obedience to me obligatory upon you, and forbid disobedience of me. He has made obligatory upon you the following of my commands; and made obligatory upon you the obedience of ʿAlī after me, from what was made obligatory in obedience to me, and forbid you from disobeying him from what was made forbidden in disobeying me. He has made him my brother, my vizier, my successor, and my heir. He is from me and I am from him. Love for him is faith (‘īmān) and hatred of him is disbelief (kufr). His love is my love, and his hatred is my hatred. He is the master (mawlā) of whomever I am the master of, and I am the master of every Muslim male and Muslim female. He and I are the fathers of this nation (ummah).

حدثنا محمد بن علي (رحمه الله) عن محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن عامر بن كثير السراج النهدي، عن أبي الجارود، عن ثابت بن أبي صفية، عن سيد العابدين علي بن الحسين، عن سيد الشهداء الحسين بن علي، عن سيد الوصيين أمير المؤمنين علي بن أبي طالب (عليهم السلام)، عن سيد النبيين محمد بن عبد الله خاتم النبيين (صلى الله عليه وآله) أنه قال: إن الله تبارك وتعالى فرض عليكم طاعتي، ونهاكم عن معصيتي، وأوجب عليكم اتباع أمري، وفرض عليكم من طاعة علي بعدي ما فرضه من طاعتي، ونهاكم من معصيته عما نهاكم عنه من معصيتي، وجعله أخي ووزيري ووصيي ووارثي، وهو مني وأنا منه، حبه إيمان وبغضه كفر، ومحبه محبي، ومبغضه مبغضي، وهو مولى من أنا مولاه، وأنا مولى كل مسلم ومسلمة، وأنا وإياه أبوا هذه الأمة

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fourth Assembly – Ḥadīth #7

It was narrated to us by Moammed bin Amed al-Sināni al-Mukattib رحمه الله, who said – it was narrated to us by Moammed ibn Abī ʿAbd Allāh al-Kūfi, who said – it was narrated to us by Mūsa bin ʿImrān al-Najafi, from his uncle al-ussain bin Yazīd, from ʿAlī bin Sālim, from his father, who said:

I entered upon al-Ṣādiq, Jaʿfar bin Moḥammed عليهما السلام during [the month of] Rajab with a few days of it remaining. When he looked upon me, he said: “Oh Sālim, did you fast during this month at all?”
I said: “No, by Allāh, oh son of The Messenger of Allāh.”
He said to me: “Then indeed you have missed out on a great reward, that none knows its sum except Allāh, Might and Majestic. Indeed, this month has been favoured by Allāh, and its sanctity glorified. He has made obligatory its noblesness for those who fast.”
He said: So I said to him: “Oh son of The Messenger of Allāh, if I fast from the days that remain, will I be victorious in with a portion of the reward of those who fast in it?”
He said: “Oh Sālim, who ever fasts a day from the end of this month, it will be a security for him from the intense intoxication of death, and a security for him from the horror of the rise and punishment in the graves.
“Whoever fasts two days from the end of this month, there will be for him a permit upon the bridge (al-irā).
“Whoever fasts three days from the end of this month, he will be secure on the Day of The Greatest Dread from its horror and intensity, and will be given an absolution from the fire.

حدثنا محمد بن أحمد السناني المكتب (رحمه الله)، قال: حدثنا محمد ابن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين بن يزيد، عن علي بن سالم، عن أبيه، قال: دخلت على الصادق جعفر بن محمد (عليهما السلام) في رجب وقد بقيت منه أيام، فلما نظر إلي قال لي: يا سالم، هل صمت في هذا الشهر شيئا؟ قلت: لا والله يا بن رسول الله. فقال لي: لقد فاتك من الثواب ما لم يعلم مبلغه إلا الله عز وجل، إن هذا شهر قد فضله الله وعظم حرمته، وأوجب للصائمين فيه كرامته. قال: فقلت له: يا بن رسول الله، فإن صمت مما بقي شيئا، هل أنال فوزا ببعض ثواب الصائمين فيه؟ فقال: يا سالم، من صام يوما من آخر هذا الشهر، كان ذلك أمانا له من شدة سكرات الموت، وأمانا له من هول المطلع وعذاب القبر، ومن صام يومين من آخر هذا الشهر، كان له بذلك جواز على الصراط، ومن صام ثلاثة أيام من آخر هذا الشهر، أمن يوم الفزع الأكبر من أهواله وشدائده، وأعطي براءة من النار

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fourth Assembly – Ḥadīth #8

It was narrated to us by Amed bin al-assan al-Qaān, who said – it was narrated to us by ʿAbd al-Ramān bin Moammed al-asani, who said – it was narrated to us by Amed bin ʿĪsa bin Abī Mūsa al-ʿAjali, who said – it was narrated to me by Moammed bin Amed bin ʿAbd Allāh bin Ziyād al-ʿArazmi, who said – it was narrated to me by ʿAlī bin ātim al-Munqari, who said – it was narrated to me by Sharīk, from Sālim al-Afus, from Saʿīd bin Jubair, from ibn ʿAbbās, who said:

The Messenger of Allāh صلى الله عليه وآله said to ʿAlī عليه السلام: “Oh ʿAlī, your Shiʿa are the ones who are victorious on the Day of Judgement, so whoever degrades one of them has in fact degraded you, and whoever degrades you has in fact degraded me, and whoever degrades – Allāh will enter him into the fire of Hell, abiding forever in it, and wretched is the destination.
Oh ʿAlī, you are from me and I am from you. Your spirit (rū) is from my spirit, and your clay is from my clay, and your Shiʿa were created from the remnant of your clay. Whoever loves them and has loved us, and whoever hates them has hated us. Whoever harbours enmity with them has harboured enmity with us, and whoever is cordial to them is cordial to us.
Oh ʿAlī, indeed your Shiʿa are forgiven for what is of their sins and blemishes.
Oh ʿAlī, I am the intercessor for your Shiʿa tomorrow when I am in the abode of The Praised One. So give glad tidings to them with this.
Oh ʿAlī, Your Shiʿa are the Shiʿa of Allāh, and your supporters are the supporters of Allāh, and your friends are the friends of Allāh, and your party is the party of Allāh.
Oh ʿAlī, the one who loves you is happy, and the one who harbours enmity is miserable.
Oh ʿAlī, for you is a treasure in Paradise, and you are the owner of the pinnacle of it.

وصلى الله على رسوله محمد وآله وسلم

حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسني، قال: أخبرنا أحمد بن عيسى بن أبي موسى العجلي، قال: حدثنا محمد ابن أحمد بن عبد الله بن زياد العرزمي، قال: حدثنا علي بن حاتم المنقري، قال: حدثنا شريك، عن سالم الأفطس، عن سعيد بن جبير، عن ابن عباس، قال: قال رسول الله (صلى الله عليه وآله) لعلي (عليه السلام): يا علي، شيعتك هم الفائزون يوم القيامة، فمن أهان واحدا منهم فقد أهانك، ومن أهانك فقد أهانني، ومن أهانني أدخله الله نار جهنم خالدا فيها وبئس المصير. يا علي، أنت مني وأنا منك، روحك من روحي، وطينتك من طينتي، وشيعتك خلقوا من فضل طينتنا، فمن أحبهم فقد أحبنا، ومن أبغضهم فقد أبغضنا، ومن عاداهم فقد عادانا، ومن ودهم فقد ودنا. يا علي، إن شيعتك مغفور لهم على ما كان فيهم من ذنوب وعيوب. يا علي، أنا الشفيع لشيعتك غدا إذا قمت المقام المحمود، فبشرهم بذلك. يا علي، شيعتك شيعة الله، وأنصارك أنصار الله، وأولياؤك أولياء الله وحزبك حزب الله. يا علي، سعد من تولاك، وشقي من عاداك، يا علي لك كنز في الجنة، وأنت ذو قرنيها.

 وصلى الله على رسوله محمد وآله وسلم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fifth Assembly – Ḥadīth #1

It was narrated to us by al-Shaykh, al-Faqih al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رحمه الله) who said – it was narrated to us by my father رحمه الله who said – it was narrated to us by Amed bin ‘Idris, who said – it was narrated to us by Moammed bin ʿĪsa bin ʿUbayd, from Yūnis bin ʿAbd al-Raḥmān, from ʿAbd Allāh bin al-Fadhl al-Hāshimi:

From al-Ṣādiq, Jaʿfar bin Moḥammed عليه السلام, who said: “The fasting of [the month of] Shaʿbān is hoarded for the servant [of Allāh] on the Day of Judgement. The servant [of Allāh] does not collect more of the fast in [the month of] Shaʿbān except that Allāh improves the condition of his living, and stops the evil of his enemies. The minimum for the one who fasts a single day of [the month of] Shaʿbān is that Paradise becomes obligatory for him.”

حدثنا الشيخ الفقيه أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي (رحمه الله)، قال: حدثنا أبي (رحمه الله)، قال: حدثنا أحمد بن إدريس، قال: حدثنا محمد بن عيسى بن عبيد، عن يونس بن عبد الرحمن، عن عبد الله بن الفضل الهاشمي، عن الصادق جعفر بن محمد (عليه السلام)، قال: صيام شعبان ذخر للعبد يوم القيامة، وما من عبد يكثر الصيام في شعبان إلا أصلح الله له أمر معيشته، وكفاه شر عدوه، وإن أدنى ما يكون لمن يصوم يوما من شعبان أن تجب له الجنة

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fifth Assembly – Ḥadīth #2

It was narrated to us by Moammed bin Ibrāhīm bin ‘Isāq رحمه الله who said, it was narrated to us by Amed bin Moammed al-Hamdāni, who said – it was narrated to us by ʿAlī bin al-assan bin ʿAlī bin Fadhāl, from his father, who said:

I heard ʿAlī bin Mūsa al-Ridha عليه السلام say: Whoever seeks forgiveness seventy times from Allāh, Blessed and High, in [the month of] Shaʿbān – Allāh forgives him his sins even if it was [numerous] like the number of stars.

حدثنا محمد بن إبراهيم بن إسحاق (رحمه الله)، قال: حدثنا أحمد بن محمد الهمداني، قال: أخبرنا علي بن الحسن بن علي بن فضال، عن أبيه، قال: سمعت علي بن موسى الرضا (عليه السلام) يقول: من استغفر الله تبارك وتعالى في شعبان سبعين مرة، غفر الله له ذنوبه ولو كانت مثل عدد النجوم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fifth Assembly – Ḥadīth #3

It was narrated to us by Jaʿfar bin ʿAlī bin al-ussain bin ʿAlī bin ʿAbd Allāh bin al-Mughīrah al-Kūfi, who said – it was narrated to us by my grandfather al-ussain bin ʿAlī, from his grandfather ʿAbd Allāh bin al-Mughīrah, who said – it was narrated to us by al-ussain bin ʿAlī bin Sayf, from ʿAmru bin Jamīʿ, from al-ādiq, Jaʿfar bin Moammed, from his father, from his forefathers عليهم السلام who said:

The Messenger of Allāh صلى الله عليه وآله said: “Whoever is filled with joy to meet Allāh, Mighty and Majestic, on the Day of Judgement and in his manuscript is the testimony of ‘There is no god but Allāh, and I am the Messenger of Allāh’, and that the doors of the eight Paradises are opened, and it is said to him: “Oh friend of Allāh, enter from whichever [door] you wish.” – then he is to say when he wakes up: “All praise is due to Allāh, who takes by the night with his Might, and brings by the day by his Mercy, new creation. Welcome to the guardians, and may Allāh preserve the writers” then he turns to his right and then his left, and says: “Write (both of you): ‘In the name of Allāh, The Entirely Merciful, The Especially Merciful, I bear witness that there is no god but Allāh, alone, no thing similar to him; and that Moḥammed is His Servant and Messenger; and I bear witness that the hour is coming, no doubt in it; and that Allāh raises those in the graves; and upon this I am raised and upon this I die; and upon this I am risen – Allāh willing. Oh Allāh, recite upon Moḥammed and his progeny greetings of Peace (al-Salām) on my behalf.””

حدثنا جعفر بن علي بن الحسن بن علي بن عبد الله بن المغيرة الكوفي، قال: حدثنا جدي الحسن بن علي، عن جده عبد الله بن المغيرة، قال: حدثنا الحسن بن علي بن يوسف، عن عمرو بن جميع، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): من سره أن يلقى الله عز وجل يوم القيامة وفي صحيفته شهادة أن لا إله إلا الله وأني رسول الله، وتفتح له أبواب الجنة الثمانية، ويقال له: يا ولي الله، ادخل من أيها شئت، فليقل إذا أصبح: الحمد لله الذي ذهب بالليل بقدرته، وجاء بالنهار برحمته خلقا جديدا، مرحبا بالحافظين، وحياهما الله من كاتبين، ويلتفت عن يمينه، ثم يلتفت عن شماله، ويقول اكتبا: بسم الله الرحمن الرحيم، إني أشهد أن لا إله إلا الله وحده لا شريك له، وأن محمدا عبده ورسوله، وأشهد أن الساعة آتية لا ريب فيها، وأن الله يبعث من في القبور، على ذلك أحيا وعليه أموت، وعلى ذلك ابعث إن شاء الله، اللهم اقرأ محمدا وآله مني السلام

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fifth Assembly – Ḥadīth #4

It was narrated to us by Moammed bin Ibrāhīm, who said – it was narrated to us by Abū Jaʿfar bin arīr al-abari, who said – it was narrated to us by Abū Moammed al-assan bin ʿAbd al-Wālid al-Khazāz, who said – it was narrated to me by ‘Ismāʿīl ibn ʿAlī al-Sindi, from Munīʿ bin al-ajāj, from ʿĪsa bin Mūsa, from Jaʿfar al-Amar, from Abī Jaʿfar, Moammed bin ʿAlī al-Bāqir عليه السلام who said – I heard Jābir bin ʿAbd Allāh al-Anari say:

The Messenger of Allāh صلى الله عليه وآله said: When the Day of Judgement comes, my daughter Fātima will be welcomed with a she-camel from the she-camels of Paradise, the adornment of the Heavens. Its halter is from wet pearls, its legs from green emeralds, its tail from scented musk, and its eyes from two red rubies. Upon it is a collar from light (nūr), its outside seen from its inside and its inside from its outside. Its inside is the Forgiveness of Allāh, and its outside is the Mercy of Allāh. Upon its head is a crown from light (nūr), for the crown is seventy nooks, each nook with pearls and corundum. It lights up just as the radiant star lights light up in the distant skies. Upon its right is seventy thousand angels, and upon its right seventy thousand angels, and Jibrā’īl is carrying the she-camel’s halter. He (Jibrā’īl) calls out with his loudest voice: “Lower your gaze, so that Fātima the daughter of the Prophet Moḥammed passes.” So then there will not remain on that day a prophet, nor a messenger, nor a truthful one, nor a martyr, except that they will lower their gaze so that Fātima the daughter of the prophet Moḥammed passes.
So she advances until she reached the Throne of her Lord, His Majesty be Exalted, and threw herself off her she-camel and said: “My God and my Master, judge between myself and those who oppressed me. Oh Allāh, judge between myself and those who killed my sons.”
Then the caller from the direction of Allāh, His Majesty be Exalted, [says]: “Oh my beloved, and daughter of my beloved, ask me and you are given, intercede and you will be interceded (i.e. accepted), by My Might and Majesty, I was not cheated by the oppression of an oppressor.”
She said: “Oh my God, my Master – [I interceded for] my progeny, the Shiʿa (followers) of my progeny, the ones who love me, and love my progeny.”
Then the caller from the direction of Allāh, His Majesty be Exalted, [says]: “Where are (i.e. bring forth) the progeny of Fātima, and her Shiʿa, and those who love her, and those who love her progeny?”
Then they are brought forth, for they were rounded up by the Angel of Mercy, whereupon Fātima brings them forth so that she enters then into Paradise.

حدثنا محمد بن إبراهيم، قال: حدثنا أبو جعفر محمد بن جرير الطبري، قال: حدثنا أبو محمد الحسن بن عبد الواحد الخزاز، قال: حدثني إسماعيل ابن علي السندي، عن منيع بن الحجاج، عن عيسى بن موسى، عن جعفر الأحمر، عن أبي جعفر محمد بن علي الباقر (عليه السلام) قال: سمعت جابر بن عبد الله الأنصاري يقول: قال رسول الله (صلى الله عليه وآله): إذا كان يوم القيامة تقبل ابنتي فاطمة على ناقة من نوق الجنة مدبجة الجنين، خطامها من لؤلؤ رطب، قوائمها من الزمرد الأخضر، ذنبها من المسك الأذفر، عيناها ياقوتتان حمراوان، عليها قبة من نور يرى ظاهرها من باطنها، وباطنها من ظاهرها، داخلها عفو الله، وخارجها رحمة الله، على رأسها تاج من نور، للتاج سبعون ركنا، كل ركن مرصع بالدر والياقوت، يضئ كما يضئ الكوكب الدري في أفق السماء، وعن يمينها سبعون ألف ملك، وعن شمالها سبعون ألف ملك، وجبرئيل آخذ بخطام الناقة، ينادي بأعلى صوته: غضوا أبصاركم حتى تجوز فاطمة بنت محمد. فلا يبقى يومئذ نبي ولا رسول ولا صديق ولا شهيد، إلا غضوا أبصارهم حتى تجوز فاطمة بنت محمد، فتسير حتى تحاذي عرش ربها جل جلاله، فتزج بنفسها عن ناقتها وتقول: إلهي وسيدي، احكم بيني وبين من ظلمني، اللهم احكم بيني وبين من قتل ولدي. فإذا النداء من قبل الله جل جلاله: يا حبيبتي وابنة حبيبي، سليني تعطى، واشفعي تشفعي، فوعزتي وجلالي لا جازني ظلم ظالم. فتقول: إلهي وسيدي ذريتي وشيعتي وشيعة ذريتي، ومحبي ومحبي ذريتي. فإذا النداء من قبل الله جل جلاله: أين ذرية فاطمة وشيعتها ومحبوها ومحبو ذريتها؟ فيقبلون وقد أحاط بهم ملائكة الرحمة، فتقدمهم فاطمة حتى تدخلهم الجنة

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Fifth Assembly – Ḥadīth #5

It was narrated to us by amza bin Moammed bin Amed bin Jaʿfar bin Moammed bin Zayd bin ʿAlī bin al-ussain bin ʿAlī bin Abī ālib عليهم السلام, who said – it was narrated to us by ʿAlī bin Ibrāhīm, from his father, from ʿAlī bin Maʿbad, from al-ussain bin Khālid, from Abī al-assan, ʿAlī bin Mūsa al-Ridha, from his father, from his forefathers عليهم السلام, who said:

The Messenger of Allāh صلى الله عليه وآله said: Whoever loves to board the Ark of Salvation, and cling onto the reliable grip, and hold firm onto the durable rope of Allāh, then [he should] love ʿAlī after me (i.e. my death), and have enmity with his enemies, and follow the guiding Imāms from his children, for they are my successors, heirs, and proofs of Allāh upon the creations after me. They are the masters of my nation (ummah), and guides for the God-Conscious towards Paradise. Their party is my party, and my party is the party of Allāh, and the party of their enemies is the party of Satan.

وصلى الله على رسوله محمد وآله وسلم

حدثنا حمزة بن محمد بن أحمد بن جعفر بن محمد بن زيد بن علي ابن الحسين بن علي بن أبي طالب (عليهم السلام)، قال: أخبرنا علي بن إبراهيم، عن أبيه، عن علي بن معبد، عن الحسين بن خالد، عن أبي الحسن علي بن موسى الرضا، عن أبيه، عن آبائه (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): من أحب أن يركب سفينة النجاة، ويستمسك بالعروة الوثقى، ويعتصم بحبل الله المتين، فليوال عليا بعدي، وليعاد عدوه، وليأتم بالأئمة الهداة من ولده، فإنهم خلفائي وأوصيائي وحجج الله على الخلق بعدي، وسادة أمتي، وقادة الأتقياء إلى الجنة، حزبهم حزبي، وحزبي حزب الله وحزب أعدائهم حزب الشيطان
وصلى الله على رسوله محمد وآله وسلم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Sixth Assembly – Ḥadīth #1

It was narrated to us by al-Shaykh, al-Faqih al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رحمه الله) who said – it was narrated to me by my father رحمه الله who said – it was narrated to me by Moammed bin Abī al-Qāsim, from Moammed bin ʿAlī al-Kūfi, from Nar bin Mazāim, from Abī ʿAbd al-Ramān, al-Masʿūdi, from al-ʿAlā’ bin Yazīd al-Qarashi, who said – al-ādiq, Jaʿfar bin Moammed عليهم السلام, said – it was narrated to me by my father, from his father, from his grandfather عليهم السلام, who said:

The Messenger of Allāh صلى الله عليه وآله said: [The month of] Shaʿbān is my month; and the month of Ramadhān is the month of Allāh, Mighty and Majestic. Therefore, whoever fasts one day from my month (Shaʿbān), I will be his intercessor on the Day of Judgement. Furthermore, whoever fasts two days from my month (Shaʿbān), his sins that have passed is forgiven. Furthermore, whoever fasts three days from my month (Shaʿbān), it is said to him: “Your deeds start afresh.” Furthermore, whoever fasts the month of Ramadhān, and guarded his private parts and his tongue, and refrained from harming people, Allāh forgives his sins from what has passed and what is to come, and is set free from the fire, and made permissible for him the world of tranquillity, and intercession is accepted from him, in quantity the like of the number of abundant sand-grains, for the sinners of the people of monotheism.

حدثنا الشيخ الفقيه الجليل أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي (رحمه الله)، قال: حدثنا أبي (رحمه الله)، قال: حدثني محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن نصر بن مزاحم، عن أبي عبد الرحمن المسعودي، عن العلاء بن يزيد القرشي، قال: قال الصادق جعفر بن محمد (عليهم السلام): حدثني أبي، عن أبيه، عن جده (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): شعبان شهري، وشهر رمضان شهر الله عز وجل، فمن صام يوما من شهري كنت شفيعه يوم القيامة، ومن صام يومين من شهري غفر له ما تقدم من ذنبه، ومن صام ثلاثة أيام من شهري قيل له: استأنف العمل، ومن صام شهر رمضان فحفظ فرجه ولسانه وكف أذاه عن الناس، غفر الله له ذنوبه ما تقدم منها وما تأخر وأعتقه من النار، وأحله دار القرار، وقبل شفاعته في عدد رمل عالج من مذنبي أهل التوحيد

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Sixth Assembly – Ḥadīth #2

It was narrated to us by Moammed bin Mūsa al-Mutawakkil رحمه الله who said – it was narrated to us by ʿAlī bin al-ussain al-Saʿd al-Ābādi, from Amed bin Abī ʿAbd Allāh al-Barqi, from ʿAbd al-ʿAdhīm bin ʿAbd Allāh al-assani, from Moammed bin ʿAlī bin Mūsa bin Jaʿfar bin Moammed bin ʿAlī bin al-ussain bin ʿAlī bin Abī ālib, from his father عليهم السلام, who said:

Mūsa bin Jaʿfar عليهما السلام entered upon Hārūn al-Rashīd, where he then softened his anger upon a man. He [Mūsa bin Jaʿfar] said: “Anger is [only] for [the sake of] Allāh, so do no become angry for Him (i.e. His sake) over and above His own anger.”

حدثنا محمد بن موسى بن المتوكل (رحمه الله)، قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن عبد العظيم بن عبد الله الحسني، عن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب، عن أبيه (عليهم السلام)، قال: دخل موسى بن جعفر (عليهما السلام) على هارون الرشيد، وقد استخفه الغضب على رجل، فقال له: إنما تغضب لله عز وجل، فلا تغضب له بأكثر مما غضب لنفسه

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Sixth Assembly – Ḥadīth #3

It was narrated to us by Moḥammed bin al-Ḥassan رحمه الله, from Moḥammed bin al-Ḥassan al-Ṣaffār, who said – it was narrated to us by al-ʿAbbās bin Maʿrūf, who said – it was narrated to us by Moḥammed bin Yaḥya al-Khazāz, from Ghiyāth bin Ibrāhīm, from al-Ṣādiq, Jaʿfar bin Moḥammed, from his father, from his grandfather عليهم السلام who said:

The Messenger of Allāh صلى الله عليه وآله passed by a people who were weightlifting with a rock. He said: “What is this [that you are doing]?”
They said: “So that we come to know with this who is the toughest and strongest of us.”
He صلى الله عليه وآله said: “Shall I inform you who is the toughest and strongest of you all?”
They said: “Yes, oh Messenger of Allāh.”
He said: “The toughest and strongest of you is the one who when is pleased, his pleasure does not enter him into sin or falsehood; and when he is angry, his anger does not take him from speaking the truth; and when he is empowered, he does not seize that in which he has no right over.”

حدثنا محمد بن الحسن (رحمه الله)، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا العباس بن معروف، قال: حدثنا محمد بن يحيى الخزاز، عن غياث بن إبراهيم، عن الصادق جعفر بن محمد، عن أبيه، عن جده (عليهم السلام)، قال: مر رسول الله (صلى الله عليه وآله) بقوم يربعون حجرا، قال: ما هذا؟ قالوا: نعرف بذلك أشدنا وأقوانا. فقال (صلى الله عليه وآله): ألا أخبركم بأشدكم وأقواكم؟ قالوا: بلى، يا رسول الله. قال: أشدكم وأقواكم الذي إذا رضي لم يدخله رضاه في إثم ولا باطل، وإذا سخط لم يخرجه سخطه من قول الحق، وإذا قدر لم يتعاط ما ليس له بحق

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Sixth Assembly – Ḥadīth #4

It was narrated to us by Moḥammed bin Aḥmed al-Sināni, who said – it was narrated to us by Moḥammed bin Abī ʿAbd Allāh al-Kūfi, from Mūsa bin ʿImrān al-Najafi, from his uncle, al-Ḥussain bin Yazīd al-Nawfili, from Moḥammed bin Sinān, from al-Mufadhal bin ʿUmar, from Yūnis bin Ṭibiyān:

From al-Ṣādiq Jaʿfar bin Moḥammed عليهم السلام, who said: Dubious are the acts of worship done publicly. Indeed, it was narrated to me from my father, from his grandfather, from ʿAlī عليهم السلام that The Messenger of Allāh صلى الله عليه وآله said: The best of worshippers is the one who establishes the requisites; and the most generous of people is he who fulfills the taxing of his wealth; and the most ascetic of people is he who abstains from the forbidden; and the most god-conscious of people is he who speaks the truth, be it for him or against him; and the most just of people is he who is pleased for others what pleases himself; and hates for others what he hates for himself; and the most sagacious of people is the one who is greater in his remembrance of death; and the most envious of people is the one who when under the dirt (i.e. in his grave) he is assured of the punishment and prays for the reward; and the most heedless of people is the one who never learns his lesson from the changes in the worldly life from one moment to another; and the people who are in greatest of danger in this worldly life, is the one who do not take this worldly life as a danger for himself; and the most knowledgeable of people is the one who adds the knowledge of the people to his own knowledge; and the bravest of people is the one who conquers his desires; and the most prestigious of people is the one who has the most knowledge; and the least prestigious of people is the one who has the least knowledge; and the least of people in delectation is the envious; and the least of people in comfort is the miser; and the most miserable of people is the one who is miserable in what Allāh, Mighty and Majestic, has ordained for him; and the foremost of people with truth, is the one who is knowledgeable in it; and the least of people in sacredness is the transgressor; and the least of people in fulfilling [obligations] are the kings; and the least of people in trustworthiness is the king and the poorest of people is the greedy; and the richest of people is the one who is not a prisoner to niggardliness; and the best of people in faith (‘īmān) is the one who is best in character; and the most noble of people is the most god-conscious; and the greatest of people in worth is the one who leaves what does not concern him; and the most pious of people is the one who avoids deputations even if he was in the right; and the least of people in virility is the one who is a liar; and the most wretched of people are the kings; and the most abominable of people is the haughty; and the greatest of people in struggle & striving is the one who abandons the sins; the most forbearing of people is the one who flees from the ignorant of people; and the happiest of people is the one who migles with the noble of people; and the most intellectual of people is the one greatest in caring for the people; and the foremost of people in accusations is the one who sits with the people of accusations; and the most inordinate of people is the one who kills other than his killer, or strikes other than the one who struck him; and the foremost of people in forgiveness is the one who is the most considerate in the punishment; and the one who has most right for punishment is the one who is an insolent slanderer; and the most humiliated of people is the one who degrades other people; and the most resolute of people is the one who is best at swallowing his anger; and the most righteous of people is the one who betters the people; and the best of people is the one whom the people benefit from.

حدثنا محمد بن أحمد السناني، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن موسى بن عمران النخعي، عن عمه الحسين بن يزيد النوفلي، عن محمد بن سنان، عن المفضل بن عمر، عن يونس بن ظبيان، عن الصادق جعفر بن محمد (عليهم السلام)، أنه قال: الإشهار بالعبادة ريبة، إن أبي حدثني عن أبيه، عن جده، عن علي (عليهم السلام): أن رسول الله (صلى الله عليه وآله) قال: أعبد الناس من أقام الفرائض، وأسخى الناس من أدى زكاة ماله، وأزهد الناس من اجتنب الحرام، وأتقى الناس من قال الحق فيما له وعليه، وأعدل الناس من رضي للناس ما يرضى لنفسه، وكره لهم ما يكره لنفسه، وأكيس الناس من كان أشد ذكرا للموت، وأغبط الناس من كان تحت التراب قد أمن العقاب ويرجو الثواب، وأغفل الناس من لم يتعظ بتغير الدنيا من حال إلي حال، وأعظم الناس في الدنيا خطرا من لم يجعل للدنيا عنده خطرا، وأعلم الناس من جمع علم الناس إلى علمه، وأشجع الناس من غلب هواه، وأكثر الناس قيمة أكثرهم علما، وأقل الناس قيمة أقلهم علما، وأقل الناس لذة الحسود، وأقل الناس راحة البخيل، وأبخل الناس من بخل بما افترض الله عز وجل عليه، وأولى الناس بالحق أعلمهم به. وأقل الناس حرمة الفاسق، وأقل الناس وفاء الملوك، وأقل الناس صديقا الملك وأفقر الناس الطمع، وأغنى الناس من لم يكن للحرص أسيرا، وأفضل الناس إيمانا أحسنهم خلقا، وأكرم الناس أتقاهم، وأعظم الناس قدرا من ترك ما لا يعنيه، وأورع الناس من ترك المراء وإن كان محقا، وأقل الناس مروءة من كان كاذبا، وأشقى الناس الملوك، وأمقت الناس المتكبر، وأشد الناس اجتهادا من ترك الذنوب. وأحلم الناس من فر من جهال الناس، وأسعد الناس من خالط كرام الناس، وأعقل الناس أشدهم مداراة للناس، وأولى الناس بالتهمة من جالس أهل التهمة، وأعتى الناس من قتل غير قاتله، أو ضرب غير ضاربه، وأولى الناس بالعفو أقدرهم على العقوبة، وأحق الناس بالذنب السفيه المغتاب، وأذل الناس من أهان الناس، وأحزم الناس أكظمهم للغيظ، وأصلح الناس أصلحهم للناس، وخير الناس من انتفع به الناس

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Sixth Assembly – Ḥadīth #5

It was narrated to us by Moḥammed bin ʿAlī رحمه الله, from his uncle, Moḥammed bin Abī Qāsim, from Moḥammed bin ʿAlī al-Kūfi, from Moḥammed bin Sinān, from al-Mufadhal, from Jābir bin Yazīd, from Abī Zubayr al-Makki, from Jābir bin ʿAbd Allāh al-Ansāri, who said:

The Messenger of Allāh صلى الله عليه وآله said: Indeed Allāh, Blessed and High, chose me and selected me and made me a Messenger, and descended upon me the master of books (i.e. the Qur’ān). So I said: “Oh my God and oh my Master, Indeed You sent Mūsa to Firʿown (Pharaoh), so he asked you to make along with him his brother – Hārun – his Vizier, where through him his support is strengthened, and his words are validated. So I ask you, my God and my Master, to make for me from my family a Vizier, where through him my support is strengthened.”
So Allāh made for me ʿAlī a Vizier and brother, and put bravery in his heart, and the garb of dread upon his enemies. He is the first to have believed in me, and the first in ascribing oneness in Allāh along with me. I asked for this from my Lord, Mighty and Majestic, so he gave it to me. He (ʿAlī) is the Master of Successors; adhering to him is bliss; and death with obedience to him is martyrdom; and his name is within the Torāh, coupled with my name; and his wife – The Great Truthful One (al-Ṣaddiqat al-Kubra) – is my daughter, and his sons – The Masters of the Youth of the People of Paradise – are my sons; and he, and they, are the Imāms after them and the Proofs (Ḥujaj) of Allāh upon the creation after the Prophets; and they are the doors of knowledge in my nation (ummah). Whoever follows them is saved from the fire, and whoever emulates them is guided to the straight path (Ṣirāt al-Mustaqīm). Allāh, Mighty and Majestic, does not gift love for them to a servant – except that he is [also] entered by Allāh into the Paradise.

وصلى الله على رسوله محمد وعلى أهل بيت الأخيار

 حدثنا محمد بن علي (رحمه الله)، عن عمه محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن محمد بن سنان، عن المفضل، عن جابر بن يزيد، عن أبي الزبير المكي، عن جابر بن عبد الله الأنصاري، قال: قال النبي (صلى الله عليه وآله): إن الله تبارك وتعالى اصطفاني واختارني وجعلني رسولا، وأنزل علي سيد الكتب، فقلت: إلهي وسيدي، إنك أرسلت موسى إلى فرعون، فسألك أن تجعل معه أخاه هارون وزيرا، تشد به عضده، وتصدق به قوله، وإني أسألك يا سيدي وإلهي أن تجعل لي من أهلي وزيرا، تشد به عضدي. فجعل الله لي عليا وزيرا وأخا، وجعل الشجاعة في قلبه، وألبسه الهيبة على عدوه، وهو أول من آمن بي وصدقني، وأول من وحد الله معي، وإني سألت ذلك ربي عز وجل فأعطانيه. فهو سيد الأوصياء، اللحوق به سعادة، والموت في طاعته شهادة، واسمه في التوراة مقرون إلى اسمي، وزوجته الصديقة الكبرى ابنتي، وابناه سيدا شباب أهل الجنة ابناي، وهو وهما والأئمة بعدهم حجج الله على خلقه بعد النبيين، وهم أبواب العلم في أمتي، من تبعهم نجا من النار، ومن اقتدى بهم هدي إلى صراط مستقيم، لم يهب الله عز وجل محبتهم لعبد إلا أدخله الله الجنة.
وصلى الله على رسوله محمد وعلى أهل بيت الأخيار

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Seventh Assembly – Ḥadīth #1

It was narrated to us by al-Shaykh, al-Faqih al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رحمه الله) who said – it was narrated to us by Moḥammed bin Ibrāhīm bin Aḥmed al-Maʿādhi, who said – it was narrated to us by Moḥammed bin al-Ḥussain, who said – it was narrated to us by Abū al-ḤassanʿAlī bin Moḥammed bin ʿAlī, who said – it was narraed to us by al-Ḥassan bin Moḥammed al-Marūzi, from his father, from Yaḥya bin ʿAyāsh, who said – it was narrated to us by ʿAlī bin ʿĀṣim al-Wāsaṭi, who said – it was reported to me by ʿAṭā’ bin al-Sā’ib, from Saʿīd bin Jubayr, from ibn ʿAbbās, who said:

The Messenger of Allāh صلى الله عليه وآله said – after his companions are recited some merits of Shaʿbān: “It is an honourable month and it is my month. The carriers of the throne venerate it, and know its rights. It is a month in which the sustenance of a believer increases in preparation for the month of Ramadhān. The heavens are adorned. It was named [the month of] Shaʿbān because the sustenance of a believer is branched out and multiplied [Tasha’ab]. It is a month the good deeds are multiplied 70 fold. [It is a month that] the evils are disposed, and the sins are forgiven, and the good deeds are accepted. [It is a month that] al-Jabbar [Allāh, the Compeller] the Majestic is boastful [of his servants in this month] because of their worship. He [Allāh] looks upon their fasting and standing [in prayer] and boasts [about them] to the carriers of the Throne.”
ʿAlī bin Abī Ṭālib عليه السلام stood and said: “My mother and Father be sacrificed for you oh Messenger of Allāh, share some of its merits with us, so that we may increase our desire to fast and stand [in prayer], and we struggle [to the path] of the Majestic, Mighty and Majestic is He!”
The Prophet صلى الله عليه وآله said: “Whoever fasts the first day of Shaʿbān, Allāh rights for him 70 good deeds, deeds that would equate to worship for a year.
Whoever fasts two days from Shaʿbān, his grave sins are disposed of.
Whoever fasts three days from Shaʿbān, he will be raised 70 degrees in heaven with Rubies.
Whoever fasts four days from Shaʿbān, his sustenance will be broadened.
Whoever fasts five days from Shaʿbān, worship will be made beloved to him.
Whoever fasts six days from Shaʿbān, seventy shades of adversities are turned away.
Whoever fasts seven days from Shaʿbān, he is protected from Iblis and his armies in each era and time.
Whoever fasts eight days from Shaʿbān, he will not leave this world until he is given to drink from the sacred pools
Whoever fasts nine days from Shaʿbān, Munkar and Nakeer will show kindness to him when they question him.
Whoever fasts ten days from Shaʿbān, Allāh expands his grave by 70 cubits x 70 cubits.
Whoever fasts eleven days from Shaʿbān, a beacon of light will strike upon his grave.
Whoever fasts twelve days from Shaʿbān, 90,000 angels visit him at his grave until the trumpet is blown.
Whoever fasts thirteen days from Shaʿbān, the angels of the seven heavens seek forgiveness for him.
Whoever fasts fourteen days from Shaʿbān, all the animals [such as] lions and even the whale in the sea are inspired to seek forgiveness for him.
Whoever fasts fifteen days from Shaʿbān, the Lord of Might calls out: ‘By My Might and Honour, I will not burn him with fire.’
Whoever fasts sixteen days from Shaʿbān, seventy seas of fire are turned off for him.
Whoever fasts seventeen days from Shaʿbān, all the doors of fire are locked up for him.
Whoever fasts eighteen days from Shaʿbān, all the doors of paradise are opened up for him.
Whoever fasts nineteen days from Shaʿbān, he will be given 70,000 castles in paradise made from rubies.
Whoever fasts twenty days from Shaʿbān, he will wed 70,000 ḥūr al-ʿayn [heavenly wives].
Whoever fasts twenty-one days from Shaʿbān, he will be welcomed by the angels and they will wipe their wings upon him.
Whoever fasts twenty-two days from Shaʿbān, he will wear seventy thousand garments of silk and brocade.
Whoever fasts twenty-three days from Shaʿbān, an animal made from light will come to him and will fly and carry him to the heavens.
Whoever fasts twenty-four days from Shaʿbān, he is accompanied with 70,000 of the people of monotheism.
Whoever fasts twenty-five days from Shaʿbān, he is given a complete disassociation from hypocrisy.
Whoever fasts twenty-six days from Shaʿbān, the Mighty and Majestic writes for him a pass [to cross] al-Ṣirāt [the bridge one must pass to reach paradise].
Whoever fasts twenty-seven days from Shaʿbān, Allāh writes for him a complete disassociation from the fire.
Whoever fasts twenty-eight days from Shaʿbān, his face will be jubilant on the day of judgement.
Whoever fasts twenty-nine days from Shaʿbān, he will attain the greatest pleasure of Allāh.
Whoever fasts thirty days from Shaʿbān, Jibrā’īl will call to him from in front of the Throne: ‘Oh person, perform your deeds from fresh, for you have been forgiven your sins of past and future.’”
So The Majestic, Mighty and Majestic, says: “If your sins were as much as the stars of the sky, and the drops of rain, and the leaves of the trees, and the amount of grains of sand and soil, and the days of this world; I have forgiven you for them.’
And this is not beyond Allāh [to reward you] for your fasting in the month of Shaʿbān.
Ibn ʿAbbās said: “This is for the month of Shaʿbān.”

  حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى ابن بابويه القمي ( رحمه الله ) ، قال : حدثنا محمد بن إبراهيم بن أحمد المعاذي ، قال : حدثنا محمد بن الحسين ، قال : حدثنا أبو الحسن علي بن محمد بن علي ، قال : حدثنا الحسن بن محمد المروزي ، عن أبيه ، عن يحيى بن عياش ، قال : حدثنا علي بن عاصم الواسطي ، قال : أخبرني عطاء بن السائب ، عن سعيد بن جبير ، عن ابن عباس ، قال : قال رسول الله ( صلى الله عليه وآله ) وقد تذاكر أصحابه عنده فضائل شعبان ، فقال : شهر شريف ، وهو شهري ، وحملة العرش تعظمه وتعرف حقه ، وهو شهر تزاد فيه أرزاق المؤمنين كشهر رمضان ، وتزين فيه الجنان ، وإنما سمي شعبان لأنه تتشعب فيه أرزاق المؤمنين ، وهو شهر العمل فيه مضاعف ، الحسنة بسبعين ، والسيئة محطوطة ، والذنب مغفور ، والحسنة مقبولة ، والجبار جل جلاله يباهي فيه بعباده ، وينظر إلى صوامه وقوامه ، فيباهي بهم حملة العرش . فقام علي بن أبي طالب ( عليه السلام ) فقال : بأبي أنت وأمي يا رسول الله ، صف لنا شيئا من فضائله لنزداد رغبة في صيامه وقيامه ، ولنجتهد للجليل عز وجل فيه . فقال النبي ( صلى الله عليه وآله ) : من صام أول يوم من شعبان كتب الله له سبعين حسنة ، الحسنة تعدل عبادة سنة ، ومن صام يومين من شعبان حطت عنه السيئة الموبقة ، ومن صام ثلاثة أيام من شعبان رفع له سبعون درجة في الجنان من در وياقوت ، ومن صام أربعة أيام من شعبان وسع عليه في الرزق ، ومن صام خمسة أيام من شعبان حبب إلى العباد ، ومن صام ستة أيام من شعبان صرف عنه سبعون لونا من البلاء ، ومن صام سبعة أيام من شعبان عصم من إبليس وجنوده دهره وعمره ، ومن صام ثمانية أيام من شعبان لم يخرج من الدنيا حتى يسقى من حياض القدس ، ومن صام تسعة أيام من شعبان عطف عليه منكر ونكير عندما يسائلانه ، ومن صام عشرة أيام من شعبان وسع الله عليه قبره سبعين ذراعا . ومن صام أحد عشر يوما من شعبان ضرب على قبره إحدى عشرة منارة من نور ، ومن صام اثني عشر يوما من شعبان زاره في قبره كل يوم تسعون ألف ملك إلى النفخ في الصور ، ومن صام ثلاثة عشر يوما من شعبان استغفرت له ملائكة سبع سماوات ، ومن صام أربعة عشر يوما من شعبان ألهمت الدواب والسباع حتى الحيتان في البحور أن يستغفروا له ، ومن صام خمسة عشر يوما من شعبان ناداه رب العزة : وعزتي وجلالي لا أحرقك بالنار ، ومن صام ستة عشر يوما من شعبان أطفئ عنه سبعون بحرا من النيران ، ومن صام سبعة عشر يوما من شعبان غلقت عنه أبواب النيران كلها ، ومن صام ثمانية عشر يوما من شعبان فتحت له أبواب الجنان كلها ، ومن صام تسعة عشر يوما من شعبان أعطي سبعين ألف قصر من الجنان من در وياقوت ، ومن صام عشرين يوما من شعبان زوج سبعين ألف زوجة من الحور العين . ومن صام أحدا وعشرين يوما من شعبان رحبت به الملائكة ومسحته بأجنحتها ، ومن صام اثنين وعشرين يوما من شعبان كسي سبعين ألف حلة من سندس وإستبرق ، ومن صام ثلاثة وعشرين يوما من شعبان أتي بدابة من نور عند خروجه من قبره ، فيركبها طيارا إلى الجنة ، ومن صام أربعة وعشرين يوما من شعبان شفع في سبعين ألفا من أهل التوحيد ، ومن صام خمسة وعشرين يوما من شعبان أعطي براءة من النفاق ، ومن صام ستة وعشرين يوما من شعبان كتب الله عز وجل له جوازا على الصراط ، ومن صام سبعة وعشرين يوما من شعبان كتب الله له براءة من النار ، ومن صام ثمانية وعشرين يوما من شعبان تهلل وجهه يوم القيامة ، ومن صام تسعة وعشرين يوما من شعبان نال رضوان الله الأكبر ، ومن صام ثلاثين يوما من شعبان ناداه جبرئيل من قدام العرش : يا هذا ، استأنف العمل عملا جديدا ، فقد غفر لك ما مضى وتقدم من ذنوبك والجليل عز وجل يقول : لو كان ذنوبك عدد نجوم السماء وقطر الأمطار وورق الشجر ، وعدد الرمل والثرى ، وأيام الدنيا لغفرتها لك وما ذلك على الله بعزيز بعد صيامك شهر شعبان. قال ابن عباس : هذا لشهر شعبان

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Seventh Assembly – Ḥadīth #2

It was narrated to us by my father رحمه الله, who said – it was narrated to us by Saʿd bin ʿAbd Allāh, from al-Haytham bin Abī Masrūq al-Nahdi, from al-Ḥussain bin ʿIlwān, from ʿAmru bin Thābit, from his father, from Saʿd bin Ṭurayf, from Aṣbagh bin Nabātah, who said:

One day, ‘Amīr al-Mu’minīn عليه السلام said upon the mimbar of al-Kūfa: “I am the Master of Successors, and the heir to the Master of the Prophets. I am the Imām of the Muslims, and the Commander of the god-conscious, and the Master (Mawla) of the believers, and the husband of the Master of the Women of the Worlds. I am the wearer of the ring on the right, and the one with a mark of soil on the forehead. I am the one who migrated the two migrations, and paid allegiance the two allegiances. I am the champion (Ṣaḥeb) of Badr and Hunayn. I am the striker of two swords, and the bearer of two horses. I am the inheritor of the knowledge of the foremost, and the proof (ḥujjah) of Allāh upon the worlds after the Prophets, and Moḥammed bin ʿAbd Allāh صلى الله عليه وآله, the Seal of the Prophets. The people of my partisanship have mercy upon them, and the people of my enemies are cursed. Indeed, my darling, Messenger of Allāh صلى الله عليه وآله used to always say to me: ‘Oh ʿAlī, love for you is god-consciousness (taqwa) and belief (‘imān), and hatred of you is disbelief (kufr) and hypocrisy (nifāq). I am the house of wisdom, and you are its keys. Liar is the one who claims that he loves me, while he hates you.'”

وصلى الله على محمد وآله الطاهرين

حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن الهيثم بن أبي مسروق النهدي، عن الحسين بن علوان، عن عمرو بن ثابت، عن أبيه، عن سعد بن طريف، عن الأصبغ بن نباتة، قال: قال أمير المؤمنين (عليه السلام) ذات يوم على منبر الكوفة: أنا سيد الوصيين، ووصي سيد النبيين، أنا إمام المسلمين، وقائد المتقين، ومولى المؤمنين، وزوج سيدة نساء العالمين، أنا المتختم باليمين، والمعفر للجبين، أنا الذي هاجرت الهجرتين، وبايعت البيعتين، أنا صاحب بدر وحنين، أنا الضارب بالسيفين، والحامل على فرسين، أنا وارث علم الأولين، وحجة الله على العالمين بعد الأنبياء، ومحمد بن عبد الله (صلى الله عليه وآله) خاتم النبيين، أهل موالاتي مرحومون، وأهل عداوتي ملعونون، ولقد كان حبيبي رسول الله (صلى الله عليه وآله) كثيرا ما يقول لي: يا علي، حبك تقوى وإيمان، وبغضك كفر ونفاق، وأنا بيت الحكمة، وأنت مفتاحه، وكذب من زعم أنه يحبني ويبغضك
وصلى الله على محمد وآله الطاهرين

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Seventh Assembly – Ḥadīth #3

And on this day, after the assembly, it was narrated to us by by al-Shaykh, al-Jalīl, al-Ṣadūq (Abū Jaʿfar Moḥammed bin ʿAlī bin al-Ḥussain bin Mūsa bin Bābawayh al-Qummi رحمه الله), who said – it was narrated to us by Moḥammed bin ʿAlī al-Mājīluwayh رحمه الله, who said – it was narrated to us by my uncle, Moḥammed bin ʿAlī bin Abī Qāsim, from Moḥammed bin ʿAlī al-Kūfi, from Moḥammed bin Sinān, from al-Mufadhal bin ʿUmar, from Jābir bin Yazīd, from Saʿīd  bin al-Musayb, from ʿAbd al-Raḥmān bin Sumarah, who said:

I said: Oh Messenger of Allāh, guide me to salvation!
He replied: “Oh ibn Sumarah, when desires differ and opinions vary, then turn to ʿAlī bin Abī Ṭālib, for he is the Imām of my nation (ummah), and my representative (khalifah) over them after me, and he is the distinguisher (al-Farūq) who differentiates truth and falsehood. Whoever asks him, is answered; and who ever takes him as a guide, is guided; and whoever seeks truth from him, will find it; and whoever eagerly desires guidance from him, will find it; and whoever seeks refuge with him, will be secure; and whoever clings on to him, will be saved; and whoever follows his way is guided. Oh bin Sumarah, at peace is the one who submits to him and is his partisan; and destroyed is the one who rejects him and bears enmity with him. Oh bin Sumarah, indeed ʿAlī is from me, his spirit (rūḥ) is from my spirit, and his clay is from my clay. He is my brother and I am his brother. He is the husband of my daughter Fātima, the Master of the Women of the First of them and the Last of them. Indeed, from him is the Imāms of my nation, and the Masters of Youth of the People of Paradise – al-Ḥassan al-Ḥussain, and the nine from the children of al-Ḥussain; the ninth of them is the Qā’im of my nation. He will fill the Earth with equity and justice, just as it was filled with oppression and injustice.”

وصلى الله على رسوله محمد وآله أجمعين

 وفي هذا اليوم بعد المجلس حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي (رحمه الله)، قال: حدثنا محمد بن علي ماجيلويه (رحمه الله)، قال: حدثنا عمي محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن محمد بن سنان، عن المفضل بن عمر، عن جابر بن يزيد، عن سعيد بن المسيب، عن عبد الرحمن بن سمرة، قال: قلت: يا رسول الله، أرشدني إلى النجاة. فقال: يا ابن سمرة، إذا اختلفت الأهواء، وتفرقت الآراء، فعليك بعلي بن أبي طالب، فإنه إمام أمتي، وخليفتي عليهم من بعدي، وهو الفاروق الذي يميز بين الحق والباطل، من سأله أجابه، ومن استرشده أرشده، ومن طلب الحق من عنده وجده، ومن التمس الهدى لديه صادفه، ومن لجأ إليه آمنه، ومن استمسك به نجاه، ومن اقتدى به هداه. يا بن سمرة، سلم من سلم له ووالاه، وهلك من رد عليه وعاداه. يا بن سمرة، إن عليا مني، روحه من روحي، وطينته من طينتي، وهو أخي وأنا أخوه، وهو زوج ابنتي فاطمة سيدة نساء العالمين من الأولين والآخرين، إن منه إمامي أمتي، وسيدي شباب أهل الجنة الحسن والحسين، وتسعة من ولد الحسين، تاسعهم قائم أمتي، يملأ الأرض قسطا وعدلا كما ملئت جورا وظلما
وصلى الله على رسوله محمد وآله أجمعين

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Eighth Assembly – Ḥadīth #1

It was narrated to us by al-Shaykh, al-Faqih al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رحمه الله), who said – it was narrated to us by Moḥammed bin Ibrāhīm bin ‘Isḥāq رحمه الله, who said – it was narrated to us by Aḥmed bin Moḥammed al-Hamdāni, from ʿAlī bin al-Ḥussain bin Fadhāl, from his father, who said:

I asked ʿAlī bin Mūsa al-Ridha عليه السلام about the night in the middle of [the month of] Shaʿbān.
He said: It is a night that Allāh the necks are liberated from the fire, and in it He forgives the great sins.
I said: Is there in it any additional prayers [exclusive or unique to it compared to] the remaining nights?
He said: There is nothing specific appointed in it, however, if you like to do a voluntary act in it, then for you there is the prayers of Jaʿfar bin Abī Ṭālib عليه السلام; and increase in it the remembrance of Allāh, Mighty and Majestic; and seek forgiveness and supplicate – for indeed, my father عليه السلام used to say ‘the supplications in it (this night) are answered.’
I said to him: Verily, the people say: ‘it is, indeed, the Night of Records (al-Ṣakāk).
He عليه السلام replied: That is the Night of Power (al-Qadr) in the month of Ramadhān.

حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى ابن بابويه الفقيه (رحمه الله)، قال: حدثنا محمد بن إبراهيم بن إسحاق (رحمه الله)، قال: حدثنا أحمد بن محمد الهمداني، عن علي بن الحسن بن فضال، عن أبيه، قال: سألت علي بن موسى الرضا (عليه السلام) عن ليلة النصف من شعبان. قال: هي ليلة يعتق الله فيها الرقاب من النار، ويغفر فيها الذنوب الكبائر. قلت: فهل فيها صلاة زيادة على سائر الليالي؟ فقال: ليس فيها شئ موظف، ولكن إن أحببت أن تتطوع فيها بشئ فعليك بصلاة جعفر بن أبي طالب (عليه السلام)، وأكثر فيها من ذكر الله عز وجل، ومن الاستغفار والدعاء، فإن أبي (عليه السلام) كان يقول: الدعاء فيها مستجاب. قلت له: إن الناس يقولون: إنها ليلة الصكاك؟ فقال (عليه السلام): تلك ليلة القدر في شهر رمضان

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Eighth Assembly – Ḥadīth #2

It was narrated to us by my father رحمه الله, who said – it was narrated to us by ʿAbd Allāh bin Jaʿfar al-Ḥumairi, who said – it was narrated to us by Yaʿqūb bin Yazīd, from Moḥammed bin Abī ʿUmayr, from Hishām bin Sālim, from Sulaymān bin Khālid, from al-Ṣādiq Jaʿfar bin Moḥammed, from his father, from his forefathers:1

‘Amīr al-Mu’minīn عليه السلام said: All good is contained with three traits.
1. Observation
2. Silence
3. Utterance
For each observation that does not have within it a lesson, is negligence; and each [moment] of silence that does not have within it contemplation, is inattentiveness; and each utterance that does not have within it remembrance [of Allāh], is garrulity. So glad tidings (ṭūba) for the one whose observation is admonition, and his silence is contemplation, and his utterance is remembrance [of Allāh], and he cries over his faults, and saves people from their evil.

1. The ḥadīth has a reliable chain (Āṣif al-Moḥsini, Moḥammed Taqi al-Majlisi I)

حدثنا أبي ( رحمه الله ) ، قال : حدثنا عبد الله بن جعفر الحميري ، قال : حدثنا يعقوب بن يزيد ، عن محمد بن أبي عمير ، عن هشام بن سالم ، عن سليمان بن خالد ، عن الصادق جعفر بن محمد ، عن أبيه ، عن آبائه ( عليهم السلام ) : أن أمير المؤمنين ( عليه السلام ) ، قال : جمع الخير كله في ثلاث خصال : النظر ، والسكوت ، والكلام ، فكل نظر ليس فيه اعتبار فهو سهو ، وكل سكوت ليس فيه فكرة فهو غفلة ، وكل كلام ليس فيه ذكر فهو لغو ، فطوبى لمن كان نظره عبرا ، وسكوته فكرا ، وكلامه ذكرا ، وبكى على خطيئته ، وأمن الناس شره

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Eighth Assembly – Ḥadīth #3

It was narrated to us by Aḥmed bin al-Ḥassan al-Qaṭṭān, who said – it was narrated to us by Moḥammed bin Saʿīd bin Abī Shaḥamah, who said – it was narrated to us by Abū Moḥammed ʿAbd Allāh bin Saʿīd bin Hāshim al-Qanāni al-Baghdādi – the year 185 – who said – it was narrated to us by Aḥmed bin Ṣāliḥ, who said – it was narrated to us by Ḥassān bin ʿAbd Allāh al-Wāsiṭi, who said – it was narrated to us by ʿAbd Allāh bin Lahīʿa, from Abī Qabīl, from ʿAbd Allāh bin ʿUmar, who said:

The Messenger of Allāh صلى الله عليه وآله said: It was from the asceticism of Yaḥya bin Zakariyyah عليهما السلام that he arrived at the Sacred House (Bayt al-Muqaddas). He looked at the sedulous of the Rabbis and the Monks, upon them course shirts from [animal] hair and woolen burnouses; and if they felt a desire they would render at their clavicle and place upon it chains, and shackle it up to the masts of the mosque.
When he observed this, he went to his mother, and said: Oh my dear mother, weave for me a course shirt from (animal) hair, and a woolen burnous, so that I may go to the Sacred House, so I can worship Allāh along with the Rabbis and Monks.
His mother replied to him: Not until the Prophet of Allāh comes to me and orders me to do so.
So when Zakariyyah عليه السلام entered, she informed him of what Yaḥya said. Zakariyyah to him: Oh my dear son, what invites you to this, for you are only a young child!
He replied to him: Oh my dear father, have you not seen one who is younger than me, and he has already tasted death?
He (Zakariyyah) said: Yes.
Then he said to his mother: Weave for me a course shirt from (animal) hair, and a woolen burnous.
So she did so. Then he put the course shirt upon his body, and placed the burnous upon his head, and then went forth to the Sacred House.
He proceeded to worship Allāh, Mighty and Majestic, along with the Rabbis and Monks until the course shirt made of [animal] hair ate his meat. One day he looked at emaciation of his body, and began to cry. Thereupon, Allāh, Mighty and Majestic, revealed to him: Oh Yaḥya, do you cry from what has emaciated of your body! By my Might and Majesty, if you were to suddenly come upon the fire for a moment, you would [even have preferred to] clothe yourself with an iron shirt in preference to that which is woven.1 So he cried until the tears ate the meat off his cheek, and his molar teeth became apparent to those looking on. His mother was informed of this. Zakariyyah met with and gathered the Rabbis and Monks. They informed him of the eroding of his cheeks. He said: I was not aware of this.
Then Zakariyyah said: Oh my dear son, what invites you to this? For indeed, I only asked my Lord to give you to me so that you would be the apple of my eye (lit. a coolness to my eyes).
He replied: You ordered me to do this, oh my dear father.
He said: When was this, oh my dear son?
He replied: Did you not say: ‘Verily, between the Paradise and the Fire is an obstacle; none shall overcome it except those who cry out of Allāh.
He said: Yes. So strive and struggle, and your condition is different to my condition.
Thereupon, Yaḥya arose and wriggled off his shirt, and his mother took it. She said: Do you give me permission, my dear son, that I take for you two pieces of felted wool, so that I can conceal your molar teeth, and dry your tears?
He replied to her: As you wish.
So she took two pieces of felted wool to conceal his molar teeth and dry his tears, whereupon he cried until they became damn from the tears of his eyes, so he pulled his sleeves up (lit. laid bare his arms), then took them and wrung them; whereupon the tears flowed down between his fingers. Zakariyyah looked to his son, and to the tears of his eyes, and raised his head towards the skies and said: Oh Allāh, indeed, this is my son; and these are the tears of his eyes, and you are the Most Merciful of the Merciful.
When Zakariyyah عليه السلام want to preach to the Children of Israel, he would turn to his right and his left, and if he would see Yaḥya عليه السلام, he would not make mention of Paradise, nor the Fire. One day, he sat while preaching to the Children of Israel, and Yaḥya came with his head wrapped in a loose flowing garment (ʿabā’), and he sat within a packed crowd of the people. Zakariyyah turned right and left, and did not see Yaḥya, so he began to say: It was narrated to my by my beloved Jibrā’īl عليه السلام, from Allāh, Blessed and High, that in Hell there is a mountain which is called al-Sakrān (The Intoxicated). In the roots of that mountain is a canyon which is called al-Ghadhbān (The Angry), it is angered with the anger of The Entirely Merciful (al-Raḥmān), Blessed and High. Within that canyon is a pit, formed over one hundred years. Within that pit are coffins made of fire. Within those coffins are boxes made of fire, and chains of fire, and iron collars of fire.
Thereupon, Yaḥya عليه السلام raised his head and said: Woe! I have been heedless of al-Sakrān!
Then he ran off (lit. exited) in no particular direction. Zakariyyah عليه السلام got up from the sitting and entered upon the mother of Yaḥya, and said to her: Oh mother of Yaḥya, get up and search for Yaḥya, for indeed I am fearful that we do not see Yaḥya except that he has tasted death!
So she got up and left in search of him, until she came upon a group of young men from the Children of Israel. They said to her: Oh mother of Yaḥya, where do you seek?
She said: I seek in searching my son, Yaḥya. The fire was mentioned in front of him, so he ran off in no particular direction.
So the mother of Yaḥya carried on, with the young men alongside her until she passed by a sheep Shepherd. She said to him: Oh Shepherd, have you seen a young man, who has such and such characteristics?
He replied to her: Perhaps you are searching for Yaḥya bin Zakariyyah?
She said: Yes, that is my son, The fire was mentioned in front of him, so he ran off in no particular direction.
He said: Indeed, I just left him while he was at such and such mountain pass, soaking his feet in the water, raising his gaze to the skies – saying: ‘By your Might, my Master, I will not taste the cold drink until I see my status with you.’
His mother then approached him, and when the mother Yaḥya of saw him, she sat close to him, and took his head and put it on her chest while she pleaded to Allāh that he would come with her until they reached their home. So he went with her until they reached their home. The mother Yaḥya said to him: Can you take off your shirt made of [animal] hair and wear this shirt made of wool, for it is softer?
He did so, and cooked for her lentils. He ate and was satisfied, then slept. Sleep overcame him and did not arise for prayers; whereupon it was called out to him in his sleep: ‘Oh Yaḥya bin Zakariyyah, Do you desire a dwelling better than my dwelling, and a proximity better than my proximity [to me]?! So awaken!’
So he got up, and said: Oh Lord, decrease my slip-up, my God, for by your Might, I will not be shaded by a shade, except that of the Sacred House.
He then said to his mother: Hand me my shirt made of [animal] hair, for I have come to know that you will both lead me to destruction.
So his mother handed over his shirt, and clinged onto him. Zakariyyah said to her: Oh mother of Yaḥya, leave him, for it has been unveiled to my son by the veil of his heart, and will not benefit from this living.
So Yaḥya got up, and wore his shirt, and placed his burnous upon his head, then advanced to the Sacred House, and began worshipping Allāh along with the Rabbis and Monks, until the event of the things that happened to him.

1. After tasting the pain of the fire, you would even prefer an iron shirt over a woven shirt and would not complain, when comparing the pain he is currently feeling with the course shirt made from [animal] hair to the torment of the fire.

حدثنا أحمد بن الحسن القطان ، قال حدثنا محمد بن سعيد بن أبي شحمة ، قال : حدثنا أبو محمد عبد الله بن سعيد بن هاشم القناني البغدادي سنة خمس وثمانين ومائتين ، قال : حدثنا أحمد بن صالح ، قال : حدثنا حسان بن عبد الله الواسطي ، قال : حدثنا عبد الله بن لهيعة ، عن أبي قبيل ، عن عبد الله بن عمر ، قال : قال رسول الله ( صلى الله عليه وآله ) : كان من زهد يحيى بن زكريا ( عليهما السلام ) أنه أتى بيت المقدس ، فنظر إلى المجتهدين من الأحبار والرهبان ، عليهم مدارع الشعر وبرانس الصوف ، وإذا هم قد خرقوا تراقيهم ، وسلكوا فيها السلاسل ، وشدوها إلى سواري المسجد ، فلما نظر إلى ذلك أتى أمه فقال : يا أماه ، انسجي لي مدرعة من شعر وبرنسا من صوف حتى آتي بيت المقدس ، فأعبد الله مع الأحبار والرهبان . فقالت له أمه : حتى يأتي نبي الله وأؤامره في ذلك . فلما دخل زكريا ( عليه السلام ) أخبرته بمقالة يحيى ، فقال له زكريا : يا بني ، ما يدعوك إلى هذا وإنما أنت صبي صغير ! فقال له : يا أبه ، أما رأيت من هو أصغر سنا مني وقد ذاق الموت ؟ قال : بلى ، ثم قال لامه : انسجي له مدرعة من شعر وبرنسا من صوف ، ففعلت . فتدرع المدرعة على بدنه ، ووضع البرنس على رأسه ، ثم أتى بيت المقدس ، فأقبل يعبد الله عز وجل مع الأحبار حتى أكلت مدرعة الشعر لحمه ، فنظر ذات يوم إلى ما قد نحل من جسمه فبكى ، فأوحى الله عز وجل إليه : يا يحيى ، أتبكي مما قد نحل من جسمك ! وعزتي وجلالي لو اطلعت على النار اطلاعة لتدرعت مدرعة الحديد فضلا عن المنسوج ، فبكى حتى أكلت الدموع لحم خديه ، وبدا للناظرين أضراسه ، فبلغ ذلك أمه ، فدخلت عليه ، وأقبل زكريا واجتمع الأحبار والرهبان ، فأخبروه بذهاب لحم خديه ، فقال : ما شعرت بذلك . فقال زكريا : يا بني ، ما يدعوك إلى هذا ؟ إنما سألت ربي أن يهبك لي لتقر بك عيني . قال : أنت أمرتني بذلك يا أبه ، قال : ومتى ذلك يا بني ؟ قال : ألست القائل : إن بين الجنة والنار لعقبة لا يجوزها إلا البكاءون من خشية الله ؟ قال : بلى ، فجد واجتهد وشأنك غير شأني . فقام يحيى ، فنفض مدرعته ، فأخذته أمه ، فقالت : أتأذن لي – يا بني – أن أتخذ لك قطعتي لبود تواريان أضراسك ، وتنشفان دموعك ؟ فقال لها : شأنك . فاتخذت له قطعتي لبود تواريان أضراسه ، وتنشفان دموعه ، فبكى حتى ابتلتا من دموع عينيه ، فحسر عن ذراعيه ، ثم اخذهما فعصرهما ، فتحدرت الدموع من بين أصابعه ، فنظر زكريا إلى ابنه وإلى دموع عينيه ، فرفع رأسه إلى السماء فقال : اللهم إن هذا ابني ، وهذه دموع عينيه ، وأنت أرحم الراحمين . وكان زكريا ( عليه السلام ) إذا أراد أن يعظ بني إسرائيل يلتفت يمينا وشمالا ، فإن رأى يحيى ( عليه السلام ) لم يذكر جنة ولا نارا ، فجلس ذات يوم يعظ بني إسرائيل ، وأقبل يحيى قد لف رأسه بعباءة ، فجلس في غمار الناس ، والتفت زكريا يمينا وشمالا فلم ير يحيى ، فأنشأ يقول : حدثني حبيبي جبرئيل ( عليه السلام ) عن الله تبارك وتعالى : أن في جهنم جبلا يقال له السكران ، في أصل ذلك الجبل واد يقال له الغضبان ، يغضب لغضب الرحمن تبارك وتعالى ، في ذلك الوادي جب قامته مائة عام ، في ذلك الجب توابيت من نار ، في تلك التوابيت صناديق من نار ، وثياب من نار ، وسلاسل من نار ، وأغلال من نار ، فرفع يحيى ( عليه السلام ) رأسه فقال : وا غفلتاه من السكران ، ثم أقبل هائما على وجهه ، فقام زكريا ( عليه السلام ) من مجلسه فدخل على أم يحيى ، فقال لها : يا أم يحيى ، قومي فاطلبي يحيى ، فإني قد تخوفت أن لا نراه إلا وقد ذاق الموت . فقامت فخرجت في طلبه حتى مرت بفتيان من بني إسرائيل ، فقالوا لها : يا أم يحيى ، أين تريدين ؟ قالت : أريد أن أطلب ولدي يحيى ، ذكرت النار بين يديه فهام على وجهه ، فمضت أم يحيى والفتية معها حتى مرت براعي غنم ، فقالت له : يا راعي ، هل رأيت شابا من صفته كذا وكذا ؟ فقال لها : لعلك تطلبين يحيى بن زكريا ؟ قالت : نعم ، ذاك ولدي ، ذكرت النار بين يديه فهام على وجهه ، فقال : إني تركته الساعة على عقبة ثنية كذا وكذا ، ناقعا قدميه في الماء رافعا بصره إلى السماء ، يقول : وعزتك مولاي ، لا ذقت بارد الشراب حتى أنظر إلى منزلتي منك . وأقبلت أمه ، فلما رأته أم يحيى دنت منه ، فأخذت برأسه فوضعته بين ثدييها ، وهي تناشده بالله أن ينطلق معها إلى المنزل ، فانطلق معها حتى أتى المنزل ، فقالت له أم يحيى : هل لك أن تخلع مدرعة الشعر وتلبس مدرعة الصوف ، فإنه ألين ؟ ففعل ، وطبخ له عدس ، فأكل واستوفى ونام ، فذهب به النوم فلم يقم لصلاته ، فنودي في منامه : يا يحيى بن زكريا ، أردت دارا خيرا من داري وجوارا خيرا من جواري ! فاستيقظ فقام فقال : يا رب أقلني عثرتي ، إلهي فوعزتك لا استظل بظل سوى بيت المقدس . وقال لامه : ناوليني مدرعة الشعر ، فقد علمت أنكما ستورداني المهالك . فتقدمت أمه فدفعت إليه المدرعة وتعلقت به فقال لها زكريا : يا أم يحيى ، دعيه فإن ولدي قد كشف له عن قناع قلبه ، ولن ينتفع بالعيش . فقام يحيى فلبس مدرعته ، ووضع البرنس على رأسه ، ثم أتى بيت المقدس ، فجعل يعبد الله عز وجل مع الأحبار ، حتى كان من أمره ما كان

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Eighth Assembly – Ḥadīth #4

It was narrated to us by Moḥammed bin ʿAlī رحمه الله, who said – it was narrated to us by my uncle, Moḥammed bin al-Qāsim, from Moḥammed bin ʿAlī al-Kūfi, from Moḥammed bin Sinān, from al-Mufadhal bin ʿUmar, from Thābit bin Abī Ṣafiyyah, from Saʿīd bin Jubayr, from ʿAbd Allāh bin ʿAbbās, who said:

The Messenger of Allāh صلى الله عليه وآله said: Oh people, who is better than Allāh as an orator, and more truthful than Allāh in speech? Oh people, indeed your Lord, His Majesty be Exalted, ordered me to establish for you ʿAlī as a chief, an Imām, a caliph, a successor, and that I take him as a brother and vizier. Oh people, indeed ʿAlī is the door of guidance after me, and the caller to my Lord, and he is the righteous of the believers {And who is better in speech than one who calls to Allah and does righteousness and says, “Indeed, I am of the Muslims.”}1 Oh People, indeed ʿAlī is from me, his sons are my sons, and he is the husband of my beloved. His mandate is my mandate, and his admonition is my admonition. Oh people, upon you is your obedience to him and refraining from disobeying him; for indeed, obedience to him is obedience to me, and disobedience to him is disobedience to me. Oh people, indeed ʿAlī is the truthful one (ṣadīq) of this nation, and the one who distinguishes truth from falsehood (farūq), and its spokesman. Indeed, he is its Hārūn (Aaron), its Yūshaʿ (Joshua), its Āṣif and its Shamʿūn (Shamūn). Indeed, he is the door of its humbleness, and the ark of its salvation. Indeed, he is its Ṭālūt and its Dhul-Qarnayn. Oh people, he is trial of all creation, and the mighty proof, and the great sign, and the Imām of the people of this worldly dwelling (al-Dunya), and the firm handle. Oh people, indeed, ʿAlī is with the truth, and the truth is with ʿAlī, and ʿAlī is its (the truth’s) tongue. Oh people, indeed, ʿAlī is the divider of the Fire, his friend cannot be entered into the Fire, nor can his enemy be saved from it. Indeed, he is the divider of the Paradise, his enemy cannot be entered into it, nor can his friend be displaced from it. Oh my companions, indeed I have given you admonishment, and conveyed my Lords message; however, you do not like those who admonish. I say this declaration of mine, and i seek forgiveness from Allāh for myself, and for you all.

1. Fuṣṣilat (41:33)

حدثنا محمد بن علي ( رحمه الله ) ، قال : حدثنا عمي محمد بن أبي القاسم ، عن محمد بن علي الكوفي ، عن محمد بن سنان ، عن المفضل بن عمر ، عن ثابت بن أبي صفية ، عن سعيد بن جبير ، عن عبد الله بن عباس قال : قال رسول الله ( صلى الله عليه وآله ) : معاشر الناس ، من أحسن من الله قيلا ، وأصدق من الله حديثا ؟ معاشر الناس ، إن ربكم جل جلاله أمرني أن أقيم لكم عليا علما وإماما وخليفة ووصيا ، وأن أتخذه أخا ووزيرا . معاشر الناس ، إن عليا باب الهدى بعدي ، والداعي إلى ربي ، وهو صالح المؤمنين ( ومن أحسن قولا ممن دعا إلى الله وعمل صالحا وقال إنني من المسلمين ) . معاشر الناس إن عليا مني ، ولده ولدي ، وهو زوج حبيبتي ، أمره أمري ، ونهيه نهيي . معاشر الناس ، عليكم بطاعته واجتناب معصيته ، فإن طاعته طاعتي ومعصيته معصيتي . معاشر الناس ، إن عليا صديق هذه الأمة وفاروقها ومحدثها ، إنه هارونها ويوشعها وآصفها وشمعونها ، إنه باب حطتها ، وسفينة نجاتها ، وإنه طالوتها وذو قرنيها . معاشر الناس ، إنه محنة الورى ، والحجة العظمى ، والآية الكبرى ، وإمام أهل الدنيا ، والعروة الوثقى . معاشر الناس ، إن عليا مع الحق ، والحق معه ، وعلى لسانه . معاشر الناس ، إن عليا قسيم النار ، لا يدخل النار ولي له ، ولا ينجو منها عدو له ، إنه قسيم الجنة ، لا يدخلها عدو له ، ولا يزحزح عنها ولي له . معاشر أصحابي ، قد نصحت لكم ، وبلغتكم رسالة ربي ، ولكن لا تحبون الناصحين . أقول قولي هذا واستغفر الله لي ولكم

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Ninth Assembly – Ḥadīth #1

It was narrated to us by al-Shaykh, al-Faqih al-adūq (Abū Jaʿfar Moammed bin ʿAlī bin al-ussain bin Mūsa bin Bābawayh al-Qummi رحمه الله), who said – it was narrated to us by al-Ḥassan bin ʿAbd Allāh bin Saʿīd, who said – it was narrated to us by ʿAbd al-ʿAzīz ibn Yaḥya, who said – it was narrated to us by Moḥammed bin Sahl, who said – it was narrated to us by ʿAbd Allāh bin Moḥammed al-Baluway, who said – it was narrated to us by Ibrāhīm bin ʿUbayd Allāh, from his father, from Zayd bin ʿAlī, from his father, from his grandfather:

from ʿAlī عليهم السلام, who said: The Masters of people in this worldly life (al-Dunya) are the bountiful; and in the next life (al-Ākhira) are the god-conscious.

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 الأسخياء ، وفي الآخرة الأتقياء

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Ninth Assembly – Ḥadīth #2

It was narrated to me by Moḥammed bin al-Ḥassan رحمه الله, who said – it was narrated to me by ʿAbd Allāh bin Jaʿfar al-Ḥumayri, who said – it was narrated to us by Hārūn bin Muslim, from Masʿuda bin Ṣadaqa, from al-Ṣādiq Jaʿfar bin Moḥammed, from his father, from his forefathers, from ʿAlī bin Abī Ṭālib عليهم السلام, who said:

The Messenger of Allāh صلى الله عليه وآله said: For a believer upon another believer are seven obligatory rights, [established] from Allāh, Mighty and Majestic. Upon him [are the following]:
1. Loftiness for him in his sight.
2. Love for him in his heart (lit. breasts).
3. Support (lit. comfort) for him in his wealth.
4. He forbids backbiting about him.
5. He visits him while he is ill.
6. He convoys at his funeral.
7. He does not speak about him after his death, except good.

حدثنا محمد بن الحسن ( رحمه الله ) ، قال : حدثنا عبد الله بن جعفر الحميري ، قال : حدثنا هارون بن مسلم ، عن مسعدة بن صدقة ، عن الصادق جعفر بن محمد ، عن أبيه ، عن آبائه ، عن علي بن أبي طالب ( عليهم السلام ) ، قال : قال رسول الله ( صلى الله عليه وآله ) : للمؤمن على المؤمن سبعة حقوق واجبة من الله عز وجل عليه : الإجلال له في عينه ، والود له في صدره ، والمواساة له في ماله ، وأن يحرم غيبته ، وأن يعوده في مرضه ، وأن يشيع جنازته ، وأن لا يقول فيه بعد موته إلا خيرا

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Ninth Assembly – Ḥadīth #3

It was narrated to us by al-Ḥussain bin Aḥmed bin Idrīs رحمه الله , who said – it was narrated to us by my father, who said – it was narrated to us by Ibrāhīm bin Hāshim, from Moḥammed bin Sinān, who said – it was narrated to us by Abū Jārūd Ziyād bin al-Mundhir, from Saʿīd bin Jubayr, from ibn ʿAbbās, who said:

The Messenger of Allāh صلى الله عليه وآله said: the Wilāyah of ʿAlī bin Abī Ṭālib is the Wilāyah of Allāh, and love for him is worship of Allāh, and following him is prescribed by Allāh, and his friends are the friends of Allāh, and his enemies are the enemies of Allāh, and war with him is war with Allāh, and peace with him is peace with Allāh, Mighty and Majestic.

حدثنا الحسين بن أحمد بن إدريس ( رحمه الله ) ، قال : حدثنا أبي ، قال : حدثنا إبراهيم بن هاشم ، عن محمد بن سنان ، قال : حدثنا أبو الجارود زياد بن المنذر ، عن سعيد بن جبير ، عن ابن عباس ، قال : قال رسول الله ( صلى الله عليه وآله ) : ولاية علي بن أبي طالب ولاية الله ، وحبه عبادة الله ، واتباعه فريضة الله ، وأوليائه أولياء الله ، وأعداؤه أعداء الله ، وحربه حرب الله ، وسلمه سلم الله عز وجل

Al-‘Āmāli, Al-Shaykh al-Ṣadūq, The Ninth Assembly – Ḥadīth #4

It was narrated to us by ʿAlī bin Aḥmed al-Daqqāq رحمه الله, who said – it was narrated to us by Moḥammed bin Hārūn al-Ṣufi, from ʿUbayd Allāh bin Mūsa al-Rawiyāni, from ʿAbd al-ʿAdhīm bin ʿAbd al-Ḥassani, from Sulaymān bin Jaʿfar al-Jaʿfari, who said – I heard Mūsa bin Jaʿfar عليهما السلام say: It was narrated to me by my father, from his father, from the Master of Worshippers, ʿAlī bin al-Ḥussain, from the Master of the Martyrs, al-Ḥussain bin ʿAlī ibn Abī Ṭālib عليهم السلام, who said: 

‘Amīr al-Mu’minīn عليه السلام passed by a man who was speaking in an obtrusive manner. So he stopped next to him, and then said: Indeed you are dictating to your guardian [angels] a letter to your Lord, so speak about that which concerns you, and do not speak about that which does not concern you.

 

حدثنا علي بن أحمد الدقاق ( رحمه الله ) ، قال : حدثنا محمد بن هارون الصوفي ، عن عبيد الله بن موسى الروياني ، عن عبد العظيم بن عبد الحسني ، عن سليمان بن جعفر الجعفري ، قال : سمعت موسى بن جعفر ( عليهما السلام ) يقول : حدثني أبي ، عن أبيه ، عن سيد العابدين علي بن الحسين ، عن سيد الشهداء الحسين بن علي ابن أبي طالب ( عليهم السلام ) ، قال : مر أمير المؤمنين علي بن أبي طالب ( عليه السلام ) برجل يتكلم بفضول الكلام ، فوقف عليه ، ثم قال : إنك تملي على حافظيك كتابا إلى ربك ، فتكلم بما يعنيك ودع ما لا يعنيك

Chapter translation incomplete.

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