Al-Kāfi

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) تَرْكُ الْخَطِيئَةِ أَيْسَرُ مِنْ طَلَبِ التَّوْبَةِ وَكَمْ مِنْ شَهْوَةِ سَاعَةٍ أَوْرَثَتْ حُزْناً طَوِيلاً وَالْمَوْتُ فَضَحَ الدُّنْيَا فَلَمْ يَتْرُكْ لِذِي لُبٍّ فَرَحاً.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from certain individuals of his people from al- ‘Abbas al- Baqbaq who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, “Avoiding sin is easier than pleading for forgiveness. How many are the cases of very short period of lustful activities that cause prolonged sadness. Death disgraces the world (uncovers its worthlessness) and it has not left any happiness for the people of proper understanding.’”

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الله بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) إِنَّ الله إِذَا أَرَادَ بِعَبْدٍ خَيْراً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنَقِمَةٍ وَيُذَكِّرُهُ الإسْتِغْفَارَ وَإِذَا أَرَادَ بِعَبْدٍ شَرّاً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنِعْمَةٍ لِيُنْسِيَهُ الإسْتِغْفَارَ وَيَتَمَادَى بِهَا وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ بِالنِّعَمِ عِنْدَ الْمَعَاصِي.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Jundab from Sufyan ibn al-Samt who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘When Allah wills good for a servant upon his committing a sin He causes it to be followed by a misfortune to remind him of the need to plead for forgiveness. When Allah wills evil for a servant upon his committing a sin He causes it to be followed by his gaining bounties that make him forget the need to plead for forgiveness and continue in sin. This is indicated in the words of Allah, the Most Majestic, the Most Holy, ‘We gradually lead those who have called Our revelations mere lies, to destruction. Their destruction will be such that they will not even notice how it seized them.’ (7:182) This happens to them by means of His granting them bounties when they commit sins.’”

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) عَنِ الإسْتِدْرَاجِ فَقَالَ هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ فَيُمْلَى لَهُ وَتُجَدَّدُ لَهُ عِنْدَهَا النِّعَمُ فَتُلْهِيهِ عَنِ الإسْتِغْفَارِ مِنَ الذُّنُوبِ فَهُوَ مُسْتَدْرَجٌ مِنْ حَيْثُ لا يَعْلَمُ.

2. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from ibn Ri’ab from certain individuals of his people who has said the following: “Abu ‘Abd Allah (a.s.) was asked about al-‘Istidraj, (gradual steps). The Imam said, ‘It happens when a servant (of Allah) commits a sin he is given respite, new bounties come to him and he overlooks beseeching forgiveness for sins, thus, he is taken in gradual steps but he has not taken any notice of it.’”

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ قَالَ هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ فَتُجَدَّدُ لَهُ النِّعْمَةُ مَعَهُ تُلْهِيهِ تِلْكَ النِّعْمَةُ عَنِ الإسْتِغْفَارِ مِنْ ذَلِكَ الذَّنْبِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ‘Ammar ibn Marwan from Sama’a ibn Mehran who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘We gradually lead those who have called Our revelations mere lies to destruction. Their destruction will be such that they will not even notice how it seized them.’ (7:182) The Imam said, ‘It happens when a servant (of Allah) commits a sin, new bounties come to him which keeps him amused and he overlooks pleading for forgiveness for that sin.’”

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ كَمْ مِنْ مَغْرُورٍ بِمَا قَدْ أَنْعَمَ الله عَلَيْهِ وَكَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ الله عَلَيْهِ وَكَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ.

4. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from Sulayman (ibn Dawud) al-Minqari from Hafs ibn Ghiyath from Abu ‘Abdillah (a.s.) who has said the following: “How many are those who suffer losses due to the bounties that Allah grant them! How many are those who gradually move to destruction due to Allah’s covering their sins! How many are of the people misled due to other’s prais and applause for them!”’

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيهِما السَّلام) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) يَقُولُ إِنَّمَا الدَّهْرُ ثَلاثَةُ أَيَّامٍ أَنْتَ فِيمَا بَيْنَهُنَّ مَضَى أَمْسِ بِمَا فِيهِ فَلا يَرْجِعُ أَبَداً فَإِنْ كُنْتَ عَمِلْتَ فِيهِ خَيْراً لَمْ تَحْزَنْ لِذَهَابِهِ وَفَرِحْتَ بِمَا اسْتَقْبَلْتَهُ مِنْهُ وَإِنْ كُنْتَ قَدْ فَرَّطْتَ فِيهِ فَحَسْرَتُكَ شَدِيدَةٌ لِذَهَابِهِ وَتَفْرِيطِكَ فِيهِ وَأَنْتَ فِي يَوْمِكَ الَّذِي أَصْبَحْتَ فِيهِ مِنْ غَدٍ فِي غِرَّةٍ وَلا تَدْرِي لَعَلَّكَ لا تَبْلُغُهُ وَإِنْ بَلَغْتَهُ لَعَلَّ حَظَّكَ فِيهِ فِي التَّفْرِيطِ مِثْلُ حَظِّكَ فِي الأمْسِ الْمَاضِي عَنْكَ فَيَوْمٌ مِنَ الثَّلاثَةِ قَدْ مَضَى أَنْتَ فِيهِ مُفَرِّطٌ وَيَوْمٌ تَنْتَظِرُهُ لَسْتَ أَنْتَ مِنْهُ عَلَى يَقِينٍ مِنْ تَرْكِ التَّفْرِيطِ وَإِنَّمَا هُوَ يَوْمُكَ الَّذِي أَصْبَحْتَ فِيهِ وَقَدْ يَنْبَغِي لَكَ أَنْ عَقَلْتَ وَفَكَّرْتَ فِيمَا فَرَّطْتَ فِي الأمْسِ الْمَاضِي مِمَّا فَاتَكَ فِيهِ مِنْ حَسَنَاتٍ أَلا تَكُونَ اكْتَسَبْتَهَا وَمِنْ سَيِّئَاتٍ أَلا تَكُونَ أَقْصَرْتَ عَنْهَا وَأَنْتَ مَعَ هَذَا مَعَ اسْتِقْبَالِ غَدٍ عَلَى غَيْرِ ثِقَةٍ مِنْ أَنْ تَبْلُغَهُ وَعَلَى غَيْرِ يَقِينٍ مِنِ اكْتِسَابِ حَسَنَةٍ أَوْ مُرْتَدَعٍ عَنْ سَيِّئَةٍ مُحْبِطَةٍ فَأَنْتَ مِنْ يَوْمِكَ الَّذِي تَسْتَقْبِلُ عَلَى مِثْلِ يَوْمِكَ الَّذِي اسْتَدْبَرْتَ فَاعْمَلْ عَمَلَ رَجُلٍ لَيْسَ يَأْمُلُ مِنَ الأيَّامِ إِلا يَوْمَهُ الَّذِي أَصْبَحَ فِيهِ وَلَيْلَتَهُ فَاعْمَلْ أَوْ دَعْ وَالله الْمُعِينُ عَلَى ذَلِكَ.

1. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad all from al-Hassan ibn Mahbub from Ali ibn Ri’ab from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) would say, ‘Time consists of three days in the middle of which you live. Yesterday that has passed in history with all that was in it and it will never return. If you had done good deeds in it you do not feel sad about it’s passing into history and you feel happy about everything that you experienced in it. If you had acted extremely (bad) in it your regret is severe, for it’s passing into history, due to your acting extremely (bad). While you are in the day that you live, about tomorrow you are unaware, you do not know if you will ever reach it. Perhaps your share of acting extremely (bad) in it will be just as yesterday that has passed into history.’ “One of the three days has passed and in it you had acted extremely (bad). There is the day that you are waiting for and you are not sure if you will avoid acting extremely (bad) in it. What is left is the day in which you live and it is very proper for you to use your power of reason and think about your acting extremely (bad) yesterday that passed and of the good deeds that you missed to perform when you should have performed them and the evil deeds that you should have avoided. Despite this, about tomorrow you are not certain of reaching it and whether you will perform any good deeds in it or avoid committing evil deeds that deletes the good deeds. Thus, your position toward tomorrow is like your position toward yesterday. Therefore, you must act like one who has no hope in any of the days except the day and night in which he lives. Do good deeds and save and Allah is the supporter for such task.’”

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي الْحَسَنِ الْمَاضِي (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالَ لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ فَإِنْ عَمِلَ حَسَناً اسْتَزَادَ الله وَإِنْ عَمِلَ سَيِّئاً اسْتَغْفَرَ الله مِنْهُ وَتَابَ إِلَيْهِ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from abu al-Hassan (Ali ibn al-Husayn) (a.s.) who has said the following: “One who does not evaluate his deeds every day is not one of us. One must evaluate his deeds and pray to Allah to increase his good deeds, plead for forgiveness to Allah due to one’s committing evil deeds and turn to Him in repentance.”

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي النُّعْمَانِ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ يَا أَبَا النُّعْمَانِ لا يَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الأمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَلا تَقْطَعْ نَهَارَكَ بِكَذَا وَكَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ عَمَلَكَ وَأَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً أَحْسَنَ دَرَكاً وَلا أَسْرَعَ طَلَباً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي النُّعْمَانِ مِثْلَهُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’man from Ishaq ibn ‘Ammar from abu al-Nu’man al-‘Ijli from abu Ja’far (a.s.) who has said the following: “O abu al-Nu’man, do not allow people to deceive you about yourself; the matter will come to you and not to them. Do not spend your day in this and that; with you there is one who preserves your deeds for you. Do good deeds; I do not see anything of better result and remedy for the old sins then new good deeds.’” A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from certain individuals of our people from abu al- Nu’man a similar Hadith.

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ اصْبِرُوا عَلَى الدُّنْيَا فَإِنَّمَا هِيَ سَاعَةٌ فَمَا مَضَى مِنْهُ فَلا تَجِدُ لَهُ أَلَماً وَلا سُرُوراً وَمَا لَمْ يَجِئْ فَلا تَدْرِي مَا هُوَ وَإِنَّمَا هِيَ سَاعَتُكَ الَّتِي أَنْتَ فِيهَا فَاصْبِرْ فِيهَا عَلَى طَاعَةِ الله وَاصْبِرْ فِيهَا عَنْ مَعْصِيَةِ الله.

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from certain individuals of our people from Abu ‘Abdillah (a.s.) who has said the following: “Exercise patience in worldly matters; it is only an hour. You do not find any pain or happiness in whatever has passed. The hour that has not yet arrived is unknown to you in matters of its contents. The only time is the hour in which you live. Exercise patience in it to obey Allah and exercise patience in such time in the matters of disobedience to Allah.”

5ـ عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) احْمِلْ نَفْسَكَ لِنَفْسِكَ فَإِنْ لَمْ تَفْعَلْ لَمْ يَحْمِلْكَ غَيْرُكَ.

5. It is narrated from him (narrator of the Hadith above) from certain individuals of our people in a marfu’ manner who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Hold your soul responsible for yourself. If you did not do so others will not do for you.’”