ʿUyūn akhbār al-Riḍā

3 - حَدَّثَنا جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُور رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عامِر، عَن المُعَلَّى بن مُحَمَّد البَصَرِيِّ عَنِ الحَسَن بْنِ عَلِى الوَشَّاء، قالَ قُلْتُ: لابِي الحَسَن الرِّضا عَلَيْهِ السَّلامُ هَلْ تبقى الأَرْض بغير إِمام فَقالَ لا فَقُلْتُ فَإِنَّا نروى أَنَّها لا تبقى إِلاّ أَنْ يسخط اللَّه عَلَى العِبادِ فَقالَ لا تبقى إِذاً لَساخَت.

28-3 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Hussein ibn Muhammad ibn Aamir quoted on the authority of al-Mo’alla ibn Muhammad al-Basri, on the authority of Al-Hassan ibn Ali al-Washsha’, “I asked Abil Hassan Al-Ridha (s), ‘Will the Earth be left without a Divine Leader?’ The Imam (s) said, ‘No.’ I said, ‘It has been narrated for us that it will not be left without one. Otherwise God deals hard with the servants.’ The Imam (s) said, ‘It will not be left without a Divine Leader, otherwise it will take in all its residents.”

4 - حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه عَنِ الحَسَن بْنِ عَلِى الزيتونِي وَمُحَمَّدِ بْنِ أَحْمَدِ بْنِ أَبي قتادة عَنْ أَحْمَدِ بْنِ هِلالٍ، عَن سَعِيدُ بْنِ سُلَيْمان، عَن سُلَيْمان بْنِ جَعْفَر الحِمْيَريُّ سألت الرِّضا عَلَيْهِ السَّلامُ فَقُلْتُ: تخلو الأَرْض من حُجَّةَ؟ فَقالَ‏ عَلَيْهِ السَّلامُ لَوْ خَلَتْ الأَرْضُ طَرْفَةَ عَيْنٍ من حُجَّةٍ لَساخَت بِأهلِها.

28-4 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Al-Hassan ibn Ali al-Zaytooni and Muhammad ibn Ahmad ibn Abi Qatada, on the authority of Ahmad ibn Hilal, on the authority of Sa’eed ibn Soleiman, on the authority of Soleiman ibn Ja’far al-Ja’fari, “I asked Al-Ridha (s), ‘Will the Earth be left without a Proof?’ The Imam (s) said, ‘No. If the Earth is left without a Proof for even a moment, it will take in all its residents.’”

5 - حَدَّثَنا أَحْمَدِ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِم‏عَنْ عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ قالَ قُلْتُ لابِي الحَسَن الرِّضا عَلَيْهِ السَّلامُ يا ابْنِ رَسُولَ اللَّهِ ما تَقُولُ‏حَدِيث رَوى‏، عَن الصَّادِق‏ عَلَيْهِ السَّلامُ أَنَّهُ قالَ إِذَا خَرَجَ الْقَائِمُ قَتَلَ ذَرَارِيَّ قَتَلَةِ الْحُسَيْنِ‏ عَلَيْهِ السَّلامُ بِفِعَالِ آبَائِهَا فَقَالَ‏ عَلَيْهِ السَّلامُ هُوَكَذَلِكَ فَقُلْتُ وَقَوْلُ اللَّهِ عَزَّ وَجَلَّ وَلا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى‏ مَا مَعْنَاهُ قَالَ صَدَقَ اللَّهُ فِي جَمِيعِ أَقْوَالِهِ وَلَكِنْ ذَرَارِيُّ قَتَلَةِ الْحُسَيْنِ يَرْضَوْنَ بِأفعَالِ آبَائِهِمْ وَيَفْتَخِرُونَ بِهَا وَمَنْ رَضِيَ شَيْئاً كَانَ كَمَنْ أَتَاهُ وَلَوْ أَنَّ رَجُلاً قُتِلَ بِالْمَشْرِقِ فَرَضِيَ بِقَتْلِهِ رَجُلٌ بِالْمَغْرِبِ لَكَانَ الرَّاضِي عِنْدَ اللَّهِ عَزَّ وَجَلَّ شَرِيكَ الْقَاتِلِ وَإِنَّمَا يَقْتُلُهُمُ الْقَائِمُ‏ عَلَيْهِ السَّلامُ إِذَا خَرَجَ لِرِضَاهُمْ بِفِعْلِ آبَائِهِمْ قَالَ قُلْتُ لَهُ بِأَيِّ شَيْ‏ءٍ يَبْدَأُ الْقَائِمُ مِنْكُمْ إِذَا قَامَ قَالَ يَبْدَأُ بِبَنِي شَيْبَةَ فَيَقْطَعُ أَيْدِيَهُمْ لانَّهُمْ سُرَّاقُ بَيْتِ اللَّهِ عَزَّ وَجَلَّ.

28-5 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abdul Salam ibn Salih al-Harawi, “I asked Abil Hassan Al-Ridha (s), ‘O son of the Prophet of God! What is your opinion about the following tradition narrated on the authority of As-Sadiq (s)? (The traditions says,) When the Riser (s) comes, he (s) will kill the offspring of Al-Hussein’s (s) murderers.’ The Imam (s) said, ‘That is right.’ Then I asked, ‘Then what is the meaning of the following which the Honorable the Exalted God says? ‘…Every soul draws the meed of its acts on none but itself:..’ The Imam (s) said, ‘God is honest in all which He says. However, the offspring of the murderers of Al-Hussein (s) will even be pleased with the deeds of their forefathers. They will be even proud of it. Whoever is pleased with something is like one who has actually performed that deed. If someone gets killed in the East and someone else in the West is pleased that he was killed, then he will be considered to be a partner in that crime in the sight of the Honorable the Exalted God. The Riser (Imam al-Mahdi) (s) will kill them for being pleased with their forefathers’ murders when he (s) rises.’ I asked, ‘What will the Riser (s) who is from you do first when he (s) rises?’ The Imam (s) said, ‘At first he (s) will cut off the hands of the children of Shayba since they are the thieves of the House of God - the Honorable the Exalted.’”

6 - حَدَّثَنا مُحَمَّدِ بْنِ إِبْراهيمِ بْنِ إِسْحاق رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ أحْمَد الهَمْدانِيَّ قالَ‏عَلِىِّ بْنِ الحَسَن بْنِ عَلِىِّ بْنِ فضال، عَن أَبيهِ، عَن أَبي الحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ أَنَّهُ كَأَنِّي بِالشِّيعَةِ عِنْدَ فَقْدِهِمُ الثَّالِثَ مِنْ وُلْدِي يَطْلُبُونَ الْمَرْعَى فَلا يَجِدُونَهُ قُلْتُ لَهُ وَلِمَ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ لانَّ إِمَامَهُمْ يَغِيبُ عَنْهُمْ فَقُلْتُ وَلِمَ قَالَ لِئَلا يَكُونَ فِي عُنُقِهِ لاحَدٍ بَيْعَةٌ إِذَا قَامَ بِالسَّيْفِ.

28-6 Muhammad ibn Ibrahim ibn Ishaq - may God be pleased with him - narrated that Muhammad ibn Ahmad al-Hamdani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father that Abil Hassan Ali ibn Musa Al-Ridha (s) said, “I see my followers when they will not find the third from my progeny. They will be looking for someone to take charge of their affairs, but they will find no one to do so.” I asked, “O son of the Prophet of God! Why?” The Imam (s) said, “That is because their Divine Leader will become absent.” I asked, “Why?” The Imam (s) said, “That is because when he (s) rises with the sword, no one’s pledge of allegiance is binding upon him.”

7 - حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىِّ بْنِ مُوسَى بْنِ جَعْفَر بْنِ أَبي جَعْفَر الكمندانِي، عَن‏مُحَمَّدِ بْنِ عِيسَى، عَن عَبْدُالْعَزِيز بْنِ المُهْتَدِي عَنِ الرِّضا عَلَيْهِ السَّلامُ قالَ إِنَّمَا يُغْسَلُ بِالأُشْنَانِ خَارِجُ الْفَمِ فَأَمَّا دَاخِلُ الْفَمِ فَلا يَقْبَلُ الْغَمَرَ.

28-7 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Musa ibn Ja’far ibn Abi Ja’far al-Komandani quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdul Aziz ibn al-Mohtadi, on the authority of Al-Ridha (s), “One must only wash the outside of the mouth with soap. The inside of the mouth does not get oily.”

8 - حَدَّثَنا الحُسَيْنِ بْنِ أَحْمَدِ بْنِ إِدْرِيس رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبي، عَن مُحَمَّدِ بْنِ أَحْمَدِ بْنِ يَحْيَى بْنِ عِمْران الأَشْعَرِيِّ، عَن إِبْراهيمِ بْنِ هاشِم وَغَيْرِهِ، عَن صَفْوان بْنِ يَحْيَى، عَن أَبي الحَسَن‏ عَلَيْهِ السَّلامُ أَنَّهُ قالَ نهى رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَن يجيب الرَّجُل أَحَداً وَهُوَعَلَى الغائط أَوْ يُكَلِّمَهُ حَتّى‏ يَفرَغُ.

28-8 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Ibrahim ibn Hashem and others, on the authority of Safwan ibn Yahya, on the authority of Abil Hassan Al-Ridha (s), “God’s Prophet (s) has admonished against talking with others or answering them while one is busy in the toilet.”

9 - حَدَّثَنا مُحَمَّدِ بْنِ القاسِم المفسّر المَعْرُوف بِأَبِي الحَسَنِ الجرجانِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا احمد بن الحَسَن الحُسَيْنِيِّ عَنِ الحَسَن بْنِ عَلِى، عَن أَبيهِ عن الرِّضا عَلَيْهِ السَّلامُ عَنْ أَبيهِ مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ قالَ قِيلَ للصادق‏ عَلَيْهِ السَّلامُ صِفْ لَنَا الْمَوْتَ قَالَ‏ عَلَيْهِ السَّلامُ لِلْمُؤْمِنِ كَأَطْيَبِ رِيحٍ يَشُمُّهُ فَيَنْعَسُ لِطِيبِهِ وَيَنْقَطِعُ التَّعَبُ وَالأَلَمُ كُلُّهُ عَنْهُ وَلِلْكَافِرِ كَلَسْعِ الأَفَاعِيِّ وَلَدْغِ الْعَقَارِبِ وَأَشَدَّ قِيلَ فَإِنَّ قَوْماً يَقُولُونَ إِنَّهُ أَشَدُّ مِنْ نَشْرٍ بِالْمَنَاشِيرِ وَقَرْضٍ بِالْمَقَارِيضِ وَرَضْخٍ بِالأَحْجَارِ وَتَدْوِيرِ قُطْبِ الأَرْحِيَةِ عَلَى الأَحْدَاقِ قَالَ كَذَلِكَ هُوَ عَلَى بَعْضِ الْكَافِرِينَ وَالْفَاجِرِينَ. أَلا تَرَوْنَ مِنْهُمْ مَنْ يُعَايِنُ تِلْكَ الشَّدَائِــدَ،فَذَلِكُمُ الَّذِي هُوَأَشَدُّ مِنْ هَذَا الامر عَذَابِ الآْخِرَةِ فَإِنَّهُ أَشَدُّ مِنْ عَذَابِ الدُّنْيَا قِيلَ فَمَا بَالُنَا نَرَى كَافِراً يَسْهُلُ عَلَيْهِ النَّزْعُ فَيَنْطَفِئُ وَهُوَيُحَدِّثُ وَيَضْحَكُ وَيَتَكَلَّمُ وَفِي الْمُؤْمِنِينَ أَيْضاً مَنْ يَكُونُ كَذَلِكَ وَفِي الْمُؤْمِنِينَ وَالْكَافِرِينَ مَنْ يُقَاسِي عِنْدَ سَكَرَاتِ الْمَوْتِ هَذِهِ الشَّدَائِدَ فَقَالَ مَا كَانَ مِنْ رَاحَةٍ لِلْمُؤْمِنِينَ هُنَاكَ فَهُوَتعجيلُ ثَوَابٍ وَمَا كَانَ مِنْ شَدِيدٍ فَتَمْحِيصُهُ مِنْ ذُنُوبِهِ لِيَرِدَ الآْخِرَةَ نَقِيّاً نَظِيفاً مُسْتَحِقّاً لِثَوَابِ الأَبَدِ لا مَانِعَ لَهُ دُونَهُ وَمَا كَانَ مِنْ سُهُولَةٍ هُنَاكَ عَلَى الْكَافِرِ فَلِيُوَفى أَجْرَ حَسَنَاتِهِ فِي الدُّنْيَا لِيَرِدَ الآْخِرَةَ وَلَيْسَ لَهُ إِلا مَا يُوجِبُ عَلَيْهِ الْعَذَابَ وَمَا كَانَ مِنْ شِدَّةٍ عَلَى الْكَافِرِ هُنَاكَ فَهُوَابْتِدَاءُ عَذَابِ اللَّهِ لَهُ ذَلِكُمْ بِأَنَّ اللَّهَ عَدْلٌ لا يَجُورُ قَالَ و قِيلَ لِلصَّادِقِ‏ عَلَيْهِ السَّلامُ أَخْبِرْنَا عَنِ الطَّاعُونِ فَقَالَ عَذَابُ اللَّهِ لِقَوْمٍ وَرَحْمَةٌ لآِخَرِينَ قَالُوا وَكَيْفَ تَكُونُ الرَّحْمَةُ عَذَاباً قَالَ أَمَا تَعْرِفُونَ أَنَّ نِيرَانَ جَهَنَّمَ عَذَابٌ عَلَى الْكُفَّارِ وَخَزَنَةُ جَهَنَّمَ مَعَهُمْ فِيهَا وَهِيَ رَحْمَةٌ عَلَيْهِمْ.

28-9 The interpreter Muhammad ibn Al-Qasim al-Jurjani known as Abil Hassan - may God be pleased with him - narrated that Ahmad ibn Al-Hassan Al-Husseini quoted on the authority of Al-Hassan ibn Ali (s), on the authority of his father Al-Ridha (s), on the authority of his father Musa ibn Ja’far al-Kadhim (s) that Imam As-Sadiq (s) was asked, “Please describe death for us.” He (s) said, “Death is like a good-scented flower for a believer. He smells it and faints due to its good scent and his pains stop. However, it is like a cobra or scorpion’s bite or even worse for an unbeliever.” Then the Imam (s) was asked, “Some people say that death is harder than being torn into pieces with a saw or scissors, being ground down into powder with stones, or having the eyes grounded in a mill.” The Imam (s) said, “It is so for some of the unbelievers and wrong-doers. Have you not seen any such people suffer? What is even worse than all these punishments is the chastisement of the Hereafter since it is evenharsher than the chastisements in this world.” Others asked, “Then why is it that we see some of the unbelievers die an easier death? They laugh, talk and then die. Some of the believers die in the same way. However, some of the believers and unbelievers experience these calamities at the time of death.” The Imam (s) replied, “The comfort for the believers is the expedition of his rewards. The hardships experienced by a believer at the time of death are in order to cleanse him of his sins, so that he may enter the Hereafter with purity and cleanliness, and deserve to receive eternal rewards without any obstacles in his way. The comfort for an unbeliever at the time of death is to achieve the granting of his rewards for his good deeds so that he may experience nothing, but chastisement when he enters the Hereafter. An unbeliever’s hardship at the time of death is a starting point for his chastisement. This is because God is Just and He does not oppress anyone.”The Imam (s) added, ‘As-Sadiq (s) was asked about the plague. He (s) said, ‘It is God’s punishment for some people and His Mercy upon others.’ He (s) was asked, ‘How could Punishment be Mercy?’ The Imam (s) said, ‘Don’t you know that the Fire of Hell is Punishment for the atheists, but it is God’s Mercy upon the Guardians of Hell?’

10 - حَدَّثَنا عَلِىِّ بْنِ أَحْمَدِ بْنِ عَبْدِ اللَّه بْنِ أَحْمَدِ بْنِ أَبي عَبْدِ اللَّه البَرْقِي وَمُحَمَّدِ بْنِ‏البَرْقِي وَمُحَمَّدِ بْنِ عَلِى ماجِيلوَيْه وَمُحَمَّدِ بْنِ عَلِىِّ بْنِ هاشِم وَعَلِىِّ بْنِ عِيسَى المجاور رَضِيَ اللَّهُ عَنْهُمْ قالُوا حَدَّثَنا عَلِىِّ بْنِ مُحَمَّدِ بْنِ ماجِيلوَيْه، عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ خالِد، عَن أَحْمَدِ بْنِ مُحَمَّد السَيّاريُّ، عَن عَلِىِّ بْنِ أَسْباط قالَ قُلْتُ لِلرِّضا عَلَيْهِ السَّلامُ قَالَ قُلْتُ لِلرِّضَا عَلَيْهِ السَّلامُ يَحْدُثُ الأَمْرُ لا أَجِدُ بُدّاً مِنْ مَعْرِفَتِهِ وَلَيْسَ فِي الْبَلَدِ الَّذِي أَنَا فِيهِ أَحَدٌ أَسْتَفْتِيهِ مِنْ مَوَالِيكَ قَالَ فَقَالَ‏ عَلَيْهِ السَّلامُ ائْتِ فَقِيهَ الْبَلَدِ فَاسْتَفْتِهِ فِي أَمْرِكَ فَإِذَا أَفْتَاكَ بِشَيْ‏ءٍ فَخُذْ بِخِلافِهِ فَإِنَّ الْحَقَّ فِيهِ.

28-10 Ali ibn Ahmad ibn Abdullah ibn Ahmad ibn Abi Abdullah al-Barqi, Muhammad ibn Musa al-Barqi, Muhammad ibn Ali Majiluwayh, Muhammad ibn Ali ibn Hashem and Ali ibn Isa al-Mojawir - may God be pleased with them - narrated that Ali ibn Muhammad Majiluwayh quoted on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of Ahmad ibn Muhammad al-Sayyari, on the authority of Ali ibn Asbat, “I told Al-Ridha (s), ‘There are times when I must know the decree on an issue which arises, but I am in another town where none of your followers are present from whom to ask.’ The Imam (s) said, ‘Go to that town’s jurisprudent and present your question. Act against whatever he decrees since that is the right thing to do.’”

11 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدِ بْنِ أَبي عَبْدِ اللَّه البَرْقِي، عَن عَلِىِّ بْنِ مُحَمَّد، عَن أَبي أَيُّوب المديني، عَن سُلَيْمان الجَعْفَرِيِّ عَنِ الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ، عَن آبائِهِ، عَن عَلِيِ‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّىاللهُ عَلَيْهِ وَآلِهِ الشَّيْبُ فِي مُقَدَّمِ الرَّأْسِ يُمْنٌ وَفِي الْعَارِضَيْنِ سَخَاءٌ وَفِي الذَّوَائِبِ شَجَاعَةٌ وَفِي الْقَفَا شُؤْمٌ.

28-11 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of Ali ibn Ayyoub al-Madini, on the authority of Soleiman al-Ja’fari, on the authority of Al-Ridha (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) said,“White hair in front of the head is a good omen, on the side of the face it is a sign of generosity, on the forehead it is a sign of braveness, and on the back of the head it is a bad omen.”

12 - حَدَّثَنا أَبُو الفَضْلِ تَمِيمُ بْنِ عَبْدِ اللَّه بْنِ تَمِيمُ القُرَشِي الحِمْيَريُّ قالَ: حَدَّثَنا أَبي أَخْبَرَناعَلِيِّ أَحْمَدِ بْنِ عَلِى الأَنْصارِي قالَ: حَدَّثَنا أَبُو الصَّلْتِ عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ قالَ: سَمِعتُ عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ يَقُولُ أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ إِذَا أَصْبَحْتَ فَأَوَّلُ شَيْ‏ءٍ يَسْتَقْبِلُكَ فَكُلْهُ وَالثَّانِي فَاكْتُمْهُ وَالثَّالِثُ فَاقْبَلْهُ وَالرَّابِعُ فَلا تُؤْيِسْهُ وَالْخَامِسُ فَاهْرُبْ مِنْهُ قَالَ فَلَمَّا أَصْبَحَ مَضَى فَاسْتَقْبَلَهُ جَبَلٌ أَسْوَدُ عَظِيمٌ فَوَقَفَ وَقَالَ أَمَرَنِي رَبِّي أَنْ آكُلَ هَذَا وَبَقِيَ مُتَحَيِّراً ثُمَّ رَجَعَ إِلَى نَفْسِهِ فَقَالَ إِنَّ رَبِّي جَلَّ جَلالُهُ لا يَأْمُرُنِي إِلا بِمَا أُطِيقُ فَمَشَى إِلَيْهِ لِيَأْكُلَهُ فَكُلَّمَا دَنَا مِنْهُ صَغُرَ حَتَّى انْتَهَى إِلَيْهِ فَوَجَدَهُ لُقْمَةً فَأَكَلَهَا فَوَجَدَهَا أَطْيَبَ شَيْ‏ءٍ أَكَلَهُ ثُمَّ مَضَى فَوَجَدَ طَسْتاً مِنْ ذَهَبٍ فَقَالَ أَمَرَنِي رَبِّي أَنْ أَكْتُمَ هَذَا فَحَفَرَ لَهُ وَجَعَلَهُ فِيهِ وَأَلْقَى عَلَيْهِ التُّرَابَ ثُمَّ مَضَى فَالْتَفَتَ فَإِذَا الطَّسْتُ قَدْ ظَهَرَ فَقَالَ قَدْ فَعَلْتُ مَا أَمَرَنِي رَبِّي عَزَّ وَجَلَّ فَمَضَى فَإِذَا هُوَبِطَيْرٍ وَخَلْفَهُ بَازِيٌّ فَطَافَ الطَّيْرُ حَوْلَهُ فَقَالَ أَمَرَنِي رَبِّي أَنْ أَقْبَلَ هَذَا فَفَتَحَ كُمَّهُ فَدَخَلَ الطَّيْرُ فِيهِ فَقَالَ لَهُ الْبَازِيُّ أَخَذْتَ صَيْدِي وَأَنَا خَلْفَهُ مُنْذُ أَيَّامٍ فَقَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ أَمَرَنِي أَنْ لا أُؤْيِسَ هَذَا فَقَطَعَ مِنْ فَخِذِهِ قِطْعَةً فَأَلْقَاهَا إِلَيْهِ ثُمَّ مَضَى فَلَمَّا مَضَى إِذَا هُوَبِلَحْمِ مَيْتَةٍ مُنْتِنٍ مَدُودٍ فَقَالَ أَمَرَنِي رَبِّي عَزَّ وَجَلَّ أَنْ أَهْرُبَ مِنْ هَذَا فَهَرَبَ مِنْهُ وَرَجَعَ وَرَأَى فِي الْمَنَامِ كَأَنَّهُ قَدْ قِيلَ لَهُ إِنَّكَ قَدْ فَعَلْتَ مَا أُمِرْتَ بِهِ فَهَلْ تَدْرِي مَا ذَا كَانَ قَالَ لا قَالَ لَهُ أَمَّا الْجَبَلُ فَهُوَالْغَضَبُ إِنَّ الْعَبْدَ إِذَا غَضِبَ لَمْ يَرَ نَفْـسَهُ وَجَــهِلَ قَدْرَهُ مِنْ عِظَمِ الْغَضَبِ، فَإِذَا حَفِظَ نَفْسَهُ وَعَرَفَقَدْرَهُ وَسَكَنَ غَضَبُهُ كَانَتْ عَاقِبَتُهُ كَاللُّقْمَةِ الطَّيِّبَةِ الَّتِي أَكَلْتَهَا وَأَمَّا الطَّسْتُ فَهُوَالْعَمَلُ الصَّالِحُ إِذَا كَتَمَهُ الْعَبْدُ وَأَخْفَاهُ أَبَى اللَّهُ عَزَّ وَجَلَّ إِلا أَنْ يُظْهِرَهُ لِيُزَيِّنَهُ بِهِ مَعَ مَا يَدَّخِرُ لَهُ مِنْ ثَوَابِ الآْخِرَةِ وَأَمَّا الطَّيْرُ فَهُوَالرَّجُلُ الَّذِي يَأْتِيكَ بِنَصِيحَةٍ فَاقْبَلْهُ وَاقْبَلْ نَصِيحَتَهُ وَأَمَّا الْبَازِيُّ فَهُوَالرَّجُلُ الَّذِي يَأْتِيكَ فِي حَاجَةٍ فَلا تُؤْيِسْهُ وَأَمَّا اللَّحْمُ الْمُنْتِنُ فَهِيَ الْغِيبَةُ فَاهْرُبْ مِنْهَا.

28-12 Abul Fadhl Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Abu Ali Ahmad ibn Ali Al-Ansari, on the authority of Abul Salt Abdul Salam ibn Salih al-Harawi that he had heard Ali ibn Musa Al-Ridha (s) say, “The Honorable the Exalted God revealed the following to one of His Prophets, ‘When you leave the house in the morning, eat the first thing that you encounter, hide the second thing, accept the third thing, do not disappoint the fourth, and escape from the fifth. At first when he left the house in the morning, he encountered a big black mountain. He said to himself that the Exalted the Magnificent God had ordered him to eat it, and wondered how to do it. He then thought that God would not order him to do what was beyond his power. So he moved towards the mountain. The closer he got to the mountain, the smaller it became. When he finally reached it, it had turned into a small bite to eat. He ate it, and it was really delicious. He continued to go on until he reached a golden pan. He said to himself that God had ordered him to hide it. He dug a ditch, threw the golden pan in the ditch, covered it up with dirt, and started to go on his way again. But then he noticed that the pan was visible out of the ground. He said to himself that he had done what God had ordered him to and continued to go on. Then he suddenly saw a bird being pursued by a falcon trying to hunt it. The falcon was flying around the bird. The Prophet remembered that God had ordered him to accept this one. He opened his sleeve and the bird entered it. The falcon told the Prophet (s), ‘You have caught the prey that I was after for a few days.’ Then he remembered that God had ordered him not to disappoint this one. Then he cut off a piece of the bird’s leg and threw it to the falcon. He continued to go on, and saw a piece of rotten meat. He remembered that God had ordered him to escape from this one, so he escaped from it. When he had returned home he went to sleep, and had a dream. He was told, ‘You performed your mission, and did whatever you were instructed to do. Do you know what the philosophy behind all these issues is?’ He said, ‘No.’ He was told, ‘That mountain was anger. Whenever one gets angry, he does not see himself and does not realize his situation. If he restrains himself, recognizes his position and quenches his anger, the endis like a delicious bite which he eats. The golden pan is indeed man’s good deeds which are better to hide. However, God will make them apparent so that he is adorned by them, and he will receive the reward in the Hereafter. The bird, however, is like a man who advises you, and you should accept his advice. The falcon is like a man who comes to you and asks you to fulfill his needs. You should not disappoint him. The rotten meat is like gossip which you should avoid.’”