The Second Assembly

//The Second Assembly

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 […]

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 #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 […]

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

It was narrated to us by al-Shaykh, al-Faqih 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 Ibrāhīm bin ‘Isḥāq, 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 Moḥammed, 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 #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 #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 #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

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