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The meaning of fear and covet
حدثنا محمد بن إبراهيم بن إسحاق - رضي الله عنه - قال: أخبرنا أحمد بن محمد بن سعيد الهمداني، قال: حدثنا علي بن الحسن بن فضال، عن أبيه قال: قال الرضا عليه السلام في قول الله عز وجل: " هو الذي يريكم البرق خوفا وطمعا " قال: خوفا للمسافر، و طمعا للمقيم.
1. We were told by Muhammed bin Ibrahim bin Ishaq, may Allah be pleased with him, that he said: We were informed by Ahmad bin Sa’eed al-Hamdani, that he said: We were told by Ali bin Hasan bin Faddal, from his father, that he said: Al-Rida, peace be upon him, said with regards to the saying of Allah, Exalted and Glorious is He: «He is the One who shows you the lightning, out of fear and covet» (13:12). He said: Out of fear for the traveler, and out of covet for the lodging.
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The meaning of the good deed that makes the servant enter Paradise
حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثنا علي بن إبراهيم ابن هاشم، عن أبيه، عن داود بن سليمان، عن علي بن موسى الرضا، عن الصادق عليهم السلام قال: أوحى الله عز وجل إلى داود عليه السلام: أن العبد من عبادي ليأتيني بالحسنة فأدخله الجنة. قال: يا رب وما تلك الحسنة؟ قال: يفرج عن المؤمن كربته ولو بتمرة، فقال داود عليه السلام: حق على من عرفك أن لا يقطع رجاءه منك.
1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim ibn Hashim, from his father, from Dawud bin Sulayman, from Ali bin Musa al-Rida, from al-Sadiq, peace be upon them, that he said: Allah, Exalted and Glorious is He, revealed to Dawud , peace be upon him: Indeed, the servant from among My servant will, verily, come to me with one good deed, and I will make him enter Paradise. He said: O Lord, and what is that good deed? He said: That he relieves a believer from his anguish, even if by (the amount of) a date. Dawud, peace be upon him, then said: It is truly (a must) upon the one who knows You that he does not stop his hope from You.
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The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «O Allah, have mercy upon my successors» thrice
حدثنا أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن الحسين بن يزيد النوفلي، عن علي بن داود اليعقوبي، عن عيسى بن عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن أبيه، عن جده، عن علي [بن أبي طالب] عليه السلام قال: قال رسول الله صلى الله عليه وآله: اللهم ارحم خلفائي، اللهم ارحم خلفائي، اللهم ارحم خلفائي. قيل له: يا رسول الله ومن خلفاؤك؟ قال: الذين يأتون من بعدي يروون حديثي و سنتي.
1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Hussain bin Yazid al-Nawfali, from Ali bin Dawud al-Ya’qoubi, from Isa bin Abduullah bin Muhammed bin Umar bin Ali bin Abi Talib, from his father, from his grandfather, from Ali bin Abi Talib, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family: O Allah, have mercy upon my successors. O Allah, have mercy upon my successors. O Allah, have mercy upon my successors. It was said to him: O Messenger of Allah, and who are your successors? He said: Those who will come after me, narrate my narration and my tradition.
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The meaning of the perfection of the meal
حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عبد الله بن المغيرة، عن إسماعيل بن مسلم السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: الطعام إذا جمع أربع خصال فقد تم؟ إذا كان من حلال، وكثرت الأيدي عليه، وسمي الله تبارك وتعالى في أوله، وحمد في آخره.
1. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Abdullah bin Mughaira, from Isma’eel bin Muslim al-Sukuni, from Ja’far bin Muhammed, from his father, from his fathers, from Ali, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: If the meal has gathered four traits, it is perfected: if it is from what is allowable; the number of hands upon it are many; Allah, Blessed and Exalted is He, is named at its beginning; and that He is praised at its end.
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The meaning of what Umm Salama wrote to Aisha when she wanted to go out to Basra
حدثنا محمد بن علي ماجيلويه - رضي الله عنه - قال: حدثني عمي [محمد بن أبي القاسم]، عن محمد بن علي الصيرفي القرشي الكوفي، قال: حدثنا نصر بن مزاحم المنقري، عن عمر بن سعد، عن أبي مخنف لوط بن يحيى، عن عقبة الأزدي، عن أبي أخنس الأرحبي قال: لما أرادت عائشة الخروج إلى البصرة كتبت إليها أم سلمة - رضي الله عنها - زوجة النبي صلى الله عليه وآله: أما بعد فإنك سدة بين رسول الله صلى الله عليه وآله وبين أمته وحجابه المضروب على حرمته وقد جمع القرآن ذيلك فلا تندحيه، وسكن عقيراك فلا تصحريها، [إن] الله من وراء هذه الأمة، قد علم رسول الله صلى الله عليه وآله مكانك لو أراد أن يعهد إليك لفعل، ولقد عهد، فاحفظي ما عهد فلا تخالفي فيخالف بك، واذكري قوله عليه السلام في نباح الكلاب بحوأب، وقوله " ما للنساء والغزو؟ " وقوله صلى الله عليه وآله: " انظري يا حميراء ألا تكوني أنت علت علت بل قد نهاك عن الفرطة في البلاد وإن عمود الاسلام لن يثاب بالنساء إن مال، ولن يرأب بهن إن صدع، حماديات النساء غض الابصار، وخفر الاعراض، وقصر الوهازة، ما كنت قائله لو أن رسول الله صلى الله عليه وآله عارضك ببعض الفلوات، ناصة قلوصا من منهل إلى آخر؟! إن بعين الله مهواك، وعلى رسول الله تردين، قد وجهت سدافته، وتركت عهيداه، لو سرت مسيرك هذا ثم قيل لي: " ادخلي الفردوس " لاستحييت أن ألقى رسول الله صلى الله عليه وآله هاتكة حجابا قد ضربه علي، اجعلي حصنك بيتك ورباعة الستر قبرك، حتى تلقيه، وأنت على تلك الحال أطوع ما تكونين لله ما لزمته، وأنصر ما تكونين للدين ما جلست عنه، لو ذكرتك بقول تعرفينه لنهشتني نهش الرقشاء المطرق. فقالت عائشة: ما أقبلني لوعظك، وما أعرفني بنصحك، وليس الامر على ما تظنين ولنعم المسير ومسيرا فزعت إلي فيه فئتان متشاجرتان، إن أقعد ففي غير حرج، وإن أنهض فإلى ما لا بد من الا زياد منه. فقالت أم سلمة: لو كان معتصما من زلة أحد * كانت لعائشة العتبى على الناس كم سنة لرسول الله دارسة * وتلو آي من القرآن مدارس قد ينزع الله من قوم عقولهم * حتى يكون الذي يقضى على الرأس.
1. We were told by Muhammed bin Ali Majilawayh, may Allah be pleased with him, that he said: I was told by my paternal uncle, Muhammed bin Abi’l-Qasem, from Muhammed bin Ali al-Sayrafi al-Qurashi al-Kufi, that he said: We were told by Nasr bin Muzahim al-Manqari, from Umar bin Sa’d, from Abu Mukhnif, Lut bin Yahya, from ‘Uqba al-Azdi, from Abu Akhnas al-Arhubi, that he said: When Aisha wanted to go out to Basra, Umm Salama, may Allah be pleased with her, the wife of the Prophet, Allah’s blessings be upon him and his Family, wrote to her: To proceed, you are, indeed, an obstacle between the Messenger of Allah, Allah’s blessings be upon him and his Family, and between his nation, and (you are) his veil that is cast on his sanctity. The Qur’an had gathered that for you, so dot open it, and it declared that you should remain in the core (of your home), so do not make it to be in the desert. Indeed, Allah is behind this nation. Certainly, the Messenger of Allah, Allah’s blessings be upon him and his Family, knew your place. If he wanted to bequeath to you, he would surely have done, and he has certainly bequeathed, so preserve what he was bequeathed, and so not oppose, lest that you oppose your Lord. <br> Moreover, remember the saying of him, peace be upon him, with regards to the barking of the dogs of Haw’ab, and his saying: «What is it for women to (engage in) conquest?» And the saying of him, Allah’s blessings be upon him and his Family: «Look, O Humaira, be careful that you deviate». Rather, he had forbidden you to march in the lands. Indeed, the pillar of Islam will never be upright through women if it inclines, nor will it be fulfilled through them if it is cut. The utmost acts of women is to lower the gazes, to maintain reticence in their bodies and to lessen their stepping. What would you say if the Messenger of Allah, Allah’s blessings be upon him and his Family, had met you in some open lands, while you are wandering uphill from one spot to another? Indeed, your desire is observed by the Eye of Allah, and you will return to (be judged before) Allah’s Messenger. You have removed his cover and abandoned the oath to him. If I had marched this march of yours and it would then be said to me: «Enter the Highest Paradise» I would be embarrassed from meeting Allah’s Messenger, Allah’s blessings be upon him and his Family, having violated a veil he had cast over me. Make your shield to be your house and the layered veil your grave, until you meet him. You will be, while you are in that condition, the most obedient you can be to Allah with regards to what He has bound upon you, and (you would be) the most supporting you can be to the Religion, if you were to sit (by abstaining) from it. If I was to remind you of a saying that you know, you would have bit me like the biting of a dotted snake. Aisha then said: How accepting am I to your advice, and how knowledgeable am I of your sincerity. The matter is not as you assume. How good of a march is a march in which two quarreling fractions advanced to me; if I am to sit (by not marching), it will be of no discomfort, and if I am to rise (by marching), it would be towards that which is a must to increase from. Umm Salama then said: If it was adhering strongly from (falling unto) the slip of anyone, Aisha would have the legitimacy to blame the people. How many traditions of Allah’s Messenger have become extinguished, After (the interpretation of) verses of the Qur’an were extinguished? Allah might remove from a people their intellects, Until it is that which finishes off the head.
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The chapter of rare meanings
حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن عبد الحميد بن أبي العلاء قال: قال أبو عبد الله عليه السلام: إن الشرك أخفى من دبيب النمل. وقال: منه تحويل الخاتم ليذكر الحاجة وشبه هذا.
1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ya’qoub bin Yazid, from Muhammed bin Abi ‘Umayr, from Abdul-Hamid bin Abi’l-‘Alaa’, that he said: Abu Abdillah, peace be upon him, said: Indeed, polytheism is more concealed than the creeping of ants. He also said: Among (the applications of) it is to turn a ring in order for one to remember a need, and the like of this.
حدثنا محمد بن الحسن - رحمه الله - قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد، عن ابن أبي عمير، عن علي بن عقبة، عن أبي خالد القماط، عن حمران، قال: قلت لأبي جعفر عليه السلام: قول الله عز وجل: " من أجل ذلك كتبنا على بني إسرائيل أنه من قتل نفسا بغير نفس أو فساد في الأرض فكأنما قتل الناس جميعا " وإنما قتل واحدا؟ فقال: يوضع في موضع من جهنم إليه منتهى شدة عذاب أهلها لو قتل الناس جميعا كان إنما يدخل ذلك المكان، ولو كان قتل واحدا كان إنما يدخل ذلك المكان، قلت: فإن قتل آخر؟ قال: يضاعف عليه.
2. We were told by Muhammed bin Hasan, may Allah grant him mercy, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Ibn Abi ‘Umayr, from Ali bin ‘Uqba, from Abu Khalid al-Qammat, from Hamran, that he said: I said to Abu Ja’far, peace be upon him. The saying of Allah, Exalted and Glorious is He: «Due to that, We prescribed upon the sons of Isra’eel that whoever kills a life without (retaliation for) another life, or due to (the causing of) corruption on earth, it is as if he has killed all people» (5:32) whereas one only kills one? He said: He will placed in a spot of Hell to which ends the utmost severity of the torment of its people if one was to kill all people. He will then only enter that place. If he had killed one, he would only enter that place. I said: And if he kills another? He said: It shall be doubled upon him.
وبهذا الاسناد، عن الحسين بن سعيد، عن فضالة، عن أبان، عن إسحاق بن إبراهيم الصقيل، قال: قال أبو عبد الله عليه السلام: وجد في ذؤابة سيف رسول الله صلى الله عليه وآله صحيفة فإذا فيها [مكتوب]: بسم الله الرحمن الرحيم إن أعتى الناس على الله يوم القيامة من قتل غير قاتله، ومن ضرب غير ضاربه، ومن تولى غير مواليه، فهو كافر بما أنزل الله تعالى على محمد صلى الله عليه وآله. ومن أحدث حدثا أو آوى محدثا لم يقبل الله تعالى منه يوم القيامة صرفا ولا عدلا، قال: ثم قال: تدري ما يعني بقوله: " من تولى غير مواليه "؟ قلت: ما يعني به؟ قال: يعنى أهل الدين. والصرف: التوبة في قول أبي جعفر عليه السلام، والعدل: الفداء في قول أبى عبد الله عليه السلام.
3. With this chain of narrators, from Hussain bin Sa’eed, from Fadala, from Aban, from Ishaq bin Ibrahim al-Sayqal, that he said: Abu Abdillah, peace be upon him, said: It was found on the top of the sword of Allah’s Messenger, Allah’s blessings be upon him and his Family, a journal, and in it was written: «In the Name of Allah, the Merciful to all, the Merciful in particular. Indeed, the most unruly of people in the sight of Allah on the Day of Resurrection is the one kills other than his killer, who hits other than his hitter and who befriends other than his allies. He is disbelieving in what Allah, Exalted is He, has sent down unto Muhammed, Allah’s blessings be upon him and his Family. Furthermore, the one who performs a sin or gives refuge to a sinner, Allah, Exalted is He, will not accept from him ransom, nor dispursal. He said: He then said: Do you know the meaning of his saying: «who befriends other than his allies»? I said: What does he mean with it? He said: He means the people of religion. The ransom is repentance, according to the saying of Abu Ja’far, peace be upon him, and the dispursal is redemption, according to the saying of Abu Abdillah, peace be upon him.
وبهذا الاسناد، عن الحسين بن سعيد، عن عثمان بن عيسى، عن سماعة، قال: سألته عن قول الله عز وجل: " ومن قتل مؤمنا متعمدا فجزاؤه جهنم " قال: من قتل مؤمنا على دينه فذاك المتعمد الذي قال الله عز وجل في كتابه: " وأعد له عذابا أليما " قلت: فالرجل يقع بينه وبين الرجل شئ فيضربه بسيفه فيقتله؟ قال: ليس ذلك المتعمد الذي قال الله عز وجل.
4. With this chain of narrators, from Hussain bin Sa’eed, from Uthman bin Isa, from Sama’a, that he said: I asked him about the saying of Allah, Exalted and Glorious is He: «And the one who kills a believer intentionally, his reward is Hell» (4:93) He said: The one who kills a believer due to his religion, that is the intentional about whom Allah, Exalted and Glorious is He, in His Book: «and He has prepared for him a painful torment.» (4:93) I said: And (what about) a man to whom it occurs something between him and another man, and so he hits him with his sword and kills him. He said: That is not the intentional about whom Allah, Exalted and Glorious is He, spoke.
وبهذا الاسناد، عن الحسين بن سعيد، عن حماد بن عيسى، عن أبي السفاتج عن أبي عبد الله عليه السلام في قول الله عز وجل: " ومن يقتل مؤمنا متعمدا فجزاؤه جهنم " قال: جزاؤه جهنم إن جازاه.
5. With this chain of narrators, from Hussain bin Sa’eed, from Hammad bin Isa, from Abu’l-Safatij, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «And the one who kills a believer intentionally, his reward is Hell» (4:93). He said: His reward is Hell when He is to reward him.
