ʿUyūn akhbār al-Riḍā

83 - حَدَّثَنا عَبْد الواحِدِ بْنِ مُحَمَّدِ بْنِ عَبْدُوسٍ العَطَّار النِيْسابُوري رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنامُحَمَّدِ بْنِ قُتَيْبَةَ النِيْسابُوري، عَن حَمْدانَ بْنِ سُلَيْمان، عَن عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ قُلْتُ لِلرِّضَا عَلَيْهِ السَّلامُ يَا ابْنَ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَدْ رُوِيَ، عَن آبَائِكَ‏ عَلَيْهِ السَّلامُ فِيمَنْ يُجَامِعُ فِي شَهْرِ رَمَضَانَ أَوْ أَفْطَرَ فِيهِ ثَلاثُ كَفَّارَاتٍ وَرُوِيَ عَنْهُمْ أَيْضاً كَفَّارَةٌ وَاحِدَةٌ فَبِأَيِّ الْخَبَرَيْنِ نَأْخُذُ قَالَ بِهِمَا جَمِيعاً مَتَى جَامَعَ الرَّجُلُ حَرَاماً أَوْ أَفْطَرَ عَلَى حَرَامٍ فِي شَهْرِ رَمَضَانَ فَعَلَيْهِ ثَلاثُ كَفَّارَاتٍ عِتْقُ رَقَبَةٍ وَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَإِطْعَامُ سِتِّينَ مِسْكِيناً وَقَضَاءُ ذَلِكَ الْيَوْمِ وَإِنْ كَانَ نَكَحَ حَلالاً أَوْ أَفْطَرَ عَلَى حَلالٍ فَعَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ وَقَضَاءُ ذَلِكَ الْيَوْمِ وَإِنْ كَانَ نَاسِياً فَلا شَيْ‏ءَ عَلَيْهِ.

28-83 Abdul Wahid Muhammad ibn Ubdoos al-Attar al-Neishaboori - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Hamdan ibn Soleiman al-Neishaboori, on the authority of Abdul Salam ibn Salih al-Harawi that he told Al-Ridha (s), “O son of the Prophet of God! There have been traditions on the authority of your forefathers that whoever makes love during the fasting of Ramadhan or breaks his fast should an expiation pay three times, while in other traditions it is said that he should only pay the fine. Which one must we act upon?” The Imam (s) said, “Both of them. Whoever illegitimately makes love during the fasting of Ramadhan or breaks his fast using some forbidden things to eat should pay an expiation three times: free one slave; fast for two consecutive months; and feed sixty poor people. He must also make up the fasting for that day. However, if he makes love with a legitimate wife or breaks his fast by eating some legitimate meals, then he should pay a fine and make up the fasting for that day. If he does so having forgotten that he is fasting, then there is no expiation, and he must not make up the fasting for that day.”

84 - حَدَّثَنا أَبي قالَ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الحَسَن بْنِ عَلِىِّ بْنِ فضال، عَن أَحْمَدِ بْنِ أشيم عَنِ الرِّضا عَلَيْهِ السَّلامُ قالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ لِمَ سَمَّوُا الْعَرَبُ أَوْلادَهُمْ بِكَلْبٍ وَنَمِرٍ وَفَهْدٍ وَأَشْبَاهِ ذَلِكَ قَالَ كَانَتِ الْعَرَبُ أَصْحَابَ حَرْبٍ فَكَانَتْ تُهَوِّلُ عَلَى الْعَدُوِّ بِأَسْمَاءِ أَوْلادِهِمْ وَيُسَمُّونَ عَبِيدَهُمْ فَرَجْ وَمُبَارَكْ وَمَيْمُونْ [فَرَجاً وَمُبَارَكاً وَمَيْمُوناً] وَأَشْبَاهَ ذَلِكَ يَتَيَمَّنُونَ بِهَا.

28-84 (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 Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali ibn Fadhdhal, on the authority of Ahmad ibn Ashyam that he asked Al-Ridha (s), “May I be your ransom! Why do the Arabs put such names as Dog, Tiger, Cheetah and the like on their children?” The Imam (s) replied, “It is because the Arabs were warriors and they wanted to frighten their enemies with these names. They also used to put such names as Comfort and Blessed on their slaves and thought this was a good omen.”

85 - حَدَّثَنا عَبْد الواحِدِ بْنِ مُحَمَّدِ بْنِ عَبْدُوسٍ النِيْسابُوري العَطَّار رَضـِىَ اللهُ عَنْهُ قـالَ:حَدَّثَنا مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ حَمْدانَ سُلَيْمان النِيْسابُوري، عَن عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ سَمِعْتُ أَبَا الحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ يَقُولُ أَفْعَالُ الْعِبَادِ مَخْلُوقَةٌ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ مَا مَعْنَى مَخْلُوقَةٌ قَالَ مُقَدَّرَةٌ.

28-85 Abdul Wahid Muhammad ibn Ubdoos al-Neishaburi al-Attar -may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutaybaquoted on the authority of Hamdan ibn Soleiman al-Neishaboori, on the authority of Abdul Salam ibn Salih al-Harawi that he had heard Abul Hassan Ali ibn Musa Al-Ridha (s) say, “The acts of the people are created.” Abdul Salam ibn Salih al-Harawi asked the Imam (s), “O son of the Prophet of God! What does created mean?” The Imam (s) said, “It means they are destined.”

86 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ وَعَلِىِّ بْنِ عَبْدِاللَّه الوَرَّاقُ قالا حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه قالَ‏عَلِىِّ بْنِ الحُسَيْن الخِياطِ النِيْسابُوري قالَ: حَدَّثَني إِبْراهيمِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ مُوسَى بْنِ جَعْفَر، عَن ياسر الخادِم، عَن أَبي الحَسَن العسكري، عَن أَبيهِ، عَن جَدِّهِ عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ أَنَّهُ كانَ يلبس ثِيابِهِ ممايلي يَمِينِه فَإِذا لَبِسَ ثوبا جديدا دَعا بقدح من ماء فقرأ عَلَيْهِ َنا أَنْزَلَناه‏لَيْلَة القدر عَشَر مَرَّاتٍ وَقُلْ هُوَاللَّه أَحَد عَشَر مَرَّاتٍ وَقُلْ يا أَيُّهَا الكافِرون عَشَر مَرَّاتٍ ثُمَّ نضحه عَلى‏ ذلاكَ ِلثوب ثُمَّ قالَ من فَعَلَ هذا بثوبه من قَبْلُ أَن يلبسه لَمْ يزل فِي رغد من عيشه ما بَقِيَ مِنْهُ سلك.قالَ مُصَنِّفُ هذا الْكِتاب (ره) ياسر الخادِم قَدْ لقي الرِّضا عَلَيْهِ السَّلامُ وَحَدِيثِهِ، عَن أَبي الحَسَن العسكري غريب.

28-86 (The author of the book narrated) my father - may God be pleased with him - and Ali ibn Abdullah al-Warraq narrated that Sa’d ibn Abdullah quoted on the authority of Ali ibn Al-Hussein al-Khayyat al-Neishaboori, on the authority of Ibrahim Muhammad ibn Abdullah ibn Musa ibn Ja’far, on the authority of Yasir - the servant, on the authority of Abil Hassan Al-Askari (s), on the authority of his father (s), on the authority of Ali ibn Musa Al-Ridha (s) that Al-Ridha (s) used to put his clothes on from the right side. Whenever the Imam (s) wanted to put on a new article of clothing, he (s) asked for a bowl of water and recited the Quranic Chapter ‘Al-Qadr ten times, the Chapter ‘Al-Ikhlas ten times and the Chapter ‘Al-Kafirun ten times over it, poured the water on the piece of clothing and said, ‘Whoever does so before putting on a new item of clothing will have no difficulties in his life as long as the threads of it remain.’The author of this book (Sheikh Sadooq) said, “Yasir - the servant lived at the time of Al-Ridha (s). It is strange for him to have had narrated the above tradition on the authority of Abil Hassan Al-Askari (s).

1 - حَدَّثَنا أَبُو أحْمَد الحَسَن بْنِ عَبْدِ اللَّه بْنِ سَعِيدُالعسكري قالَ أَخْبَرنا أَبُو القاسِم عَبْدِ اللَّه بن مُحَمَّدبن عَبْد العَزِيز بْنِ منيع قالَ: حَدَّثَني إِسْمَاعِيل بْنِ مُحَمَّدِ بْنِ إِسْحاق بْنِ جَعْفَرِ بْنِ‏عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ بِمَدِينَة الرَّسُول قـالَ: حَدَّثَني عَلِىِّ بْنِ مُـوسَى بْـنِجَعْفَرِ بْنِ مُحَمَّد، عَن مُوسَى بْنِ جَعْفَر، عَن جَعْفَرِ بْنِ مُحَمَّد، عَن أَبيهِ، عَن عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ قالَ: قالَ الحَسَن بْنِ عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِ السَّلامُ سَأَلْتُ خَالِي هِنْدَ بْنَ أَبِي هَالَةَ، عَن حِلْيَةِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَكَانَ وَصَّافاً لِلنَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَقَالَ: كَانَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَخْماً مُفَخَّماً يَتَلألأ وَجْهُهُ تَلالُؤَ الْقَمَرِ لَيْلَةَ الْبَدْرِ. أَطْوَلَ مِنَ الْمَرْبُوعِ وَأَقْصَرَ مِنَ الْمُشَذَّبِ، عَظِيمَ الْهَامَةِ رَجِلَ الشَّعْرِ، إِنِ انْفَرَقَتْ عَقِيقَتُهُ فَرَقَ وَإِلاّ فَلا يُجَاوِزُ شَعْرُهُ شَحْمَةَ أُذُنَيْهِ إِذَا هُوَ وَفَّرَهُ، أَزْهَرَ اللَّوْنِ وَاسِعَ الْجَبِينِ أَزَجَّ الْحَوَاجِبِ سَوَابِغَ فِي غَيْرِ قَرَنٍ بَيْنَهُمَا لَهُ عِرْقٌ يُدِرُّهُ الْغَضَبُ أَقْنَى الْعِرْنِينِ، لَهُ نُورٌ يَعْلُوهُ يَحْسَبُهُ مَنْ لَمْ يَتَأَمَّلْهُ أَشَمَّ كَثَّ اللِّحْيَةِ سَهْلَ الْخَدَّيْنِ ضَلِيعَ الْفَمِ أَشْنَبَ مُفَلَّجَ الأَسْنَانِ دَقِيقَ الْمَسْرُبَةِ كَأَنَّ عُنُقَهُ جِيدُ دُمْيَةٍ فِي صَفَاءِ الْفِضَّةِ مُعْتَدِلَ الْخَلْقِ بَادِناً مُتََماسِكاً سَوَاءَ الْبَطْنِ وَالصَّدْرِ بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ ضَخْمَ الْكَرَادِيسِ أَنْوَرَ الْمُتَجَرِّدِ مَوْصُولَ مَا بَيْنَ اللَّبَّةِ وَالسُّرَّةِ بِشَعْرٍ يَجْرِي كَالْخَطِّ عَارِيَ الثَّدْيَيْنِ وَالْبَطْنِ مِمَّا سِوَى ذَلِكَ أَشْعَرَ الذِّرَاعَيْنِ وَالْمَنْكِبَيْنِ وَأَعَالِيَ الصَّدْرِ طَوِيلَ الزَّنْدَيْنِ رَحْبَ الرَّاحَةِ شَثْنَ الْكَفَّيْنِ وَالْقَدَمَيْنِ سَائِلَ الأَطْرَافِ سَبْطَ الْقَصَبِ خُمْصَانَ الأَخْمَصَيْنِ مَسِيحَ الْقَدَمَيْنِ يَنْبُو عَنْهُمَا الْمَاءُ إِذَا زَالَ زَالَ قَلْعاً يَخْطُو تَكَفُّؤاً وَيَمْشِي هَوْناً ذَرِيعَ الْمِشْيَةِ إِذَا مَشَى كَأَنَّمَا يَنْحَطُّ فِي صَبَبٍ وَإِذَا الْتَفَتَ الْتَفَتَ جَمِيعاً خَافِضَ الطَّرْفِ نَظَرُهُ إِلَى الأَرْضِ أَطْوَلُ مِنْ نَظَرِهِ إِلَى السَّمَاءِ جُلُّ نَظَرِهِ الْمُلاحَظَةُ يَبْدُرُ مَنْ لَقِيَهُ بِالسَّلامِ.قَالَ: قُلْتُ فَصِفْ لِي مَنْطِقَهُ. فَقَالَ كَانَ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُوَاصِلَ الأَحْزَانِ دَائِمَ الْفِكْرِ لَيْسَتْ لَهُ رَاحَةٌ وَلا يَتَكَلَّمُ فِي غَيْرِ حَاجَةٍ يَفْتَتِحُ الْكَلامَ وَيَخْتِمُهُ بِأَشْدَاقِهِ يَتَكَلَّمُ بِجَوَامِعِ الْكَلِمِ فَصْلاً لا فُضُولَ فِيهِ وَلا تَقْصِيرَ دَمِثاً لَيْسَ بِالْجَافِي وَلا بِالْمَهِينِ تَعْظُمُ عِنْدَهُ النِّعْمَةُ وَإِنْ دَقَّتْ لا يَذُمُّ مِنْهَا شَيْئاً غَيْرَ أَنَّهُ كَانَ لا يَذُمُّ ذَوَّاقاً وَلا يَمْدَحُهُ وَلا تُغْضِبُهُ الدُّنْيَا وَمَا كَانَ لَهَا فَإِذَا تُعُوطِيَ الْحَقُّ لَمْ يَعْرِفْهُ أَحَدٌ وَلَمْ يَقُمْ لِغَضَبِهِ شَيْ‏ءٌ حَتَّى يُنْتَصَرَ لَهُ إِذَا أَشَارَ أَشَارَ بِكَفِّهِ كُلِّهَا وَإِذَا تَعَجَّبَ قَلَبَهَا وَإِذَا تَحَدَّثَ اتَّصَلَ بِهَا يَضْرِبُ بِرَاحَتِهِ الُْيمْنَى بَاطِنَ إِبْهَامِهِ الْيُسْرَى وَإِذَا غَضِبَ أَعْرَضَ وَأَشَاحَ وَإِذَا فَرِحَ غَضَّ طَرْفَهُ جُلُّ ضِحْكِهِ التَّبَسُّمُ يَفْتَرُّ عَن مِثْلِ حَبِّ الْغَمَامِ قَالَ الْحَسَنُ فَكَتَمْتُهَا الْحُسَيْنَ زَمَاناً ثُمَّ حَدَّثْتُهُ فَوَجَدْتُهُ قَدْ سَبَقَنِي إِلَيْهِ وَسَأَلَهُ عَمَّا سَأَلْتُهُ عَنْهُ وَوَجَدْتُهُ قَدْ سَأَلَ أَبَاهُ عَنْ مَدْخَلِ النَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَمَخْرَجِهِ وَمَجْلِسِهِ وَشَكْلِهِ فَلَمْ يَدَعْ مِنْهُ شَيْئاً قَالَ الْحُسَيْنُ‏ عَلَيْهِ السَّلامُ سَأَلْتُ أَبِي‏ عَلَيْهِ السَّلامُ عَنْ مَدْخَلِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقَالَ كَانَ دُخُولُهُ لِنَفْسِهِ مَأْذُوناً لَهُ فِي ذَلِكَ فَإِذَا أَوَى إِلَى مَنْزِلِهِ جَزَّأَ دُخُولَهُ ثَلاثَةَ أَجْزَاءٍ جُزْءٍ لِلَّهِ وَجُزْءٍ لاهْلِهِ وَجُزْءٍ لِنَفْسِهِ ثُمَّ جَزَّأَ جُزْءَهُ بَيْنَهُ وَبَيْنَ النَّاسِ فَيَرُدُّ ذَلِكَ بِالْخَاصَّةِ عَلَى الْعَامَّةِ وَلا يَدَّخِرُ عَنْهُمْ مِنْهُ شَيْئاً وَكَانَ مِنْ سِيرَتِهِ فِي جُزْءِ الأُمَّةِ إِيثَارُ أَهْلِ الْفَضْلِ بِإِذْنِهِ وَقَسْمُهُ عَلَى قَدْرِ فَضْلِهِمْ فِي الدِّينِ فَمِنْهُمْ ذُو الْحَاجَةِ وَمِنْهُمْ ذُو الْحَاجَتَيْنِ وَمِنْهُمْ ذُو الْحَوَائِجِ فَيَتَشَاغَلُ بِهِمْ وَيَشْغَلُهُمْ فِيَما أَصْلَحَهُمْ وَالأُمَّةَ مِنْ مَسْأَلَتِهِ عَنْهُمْ وَإِخْبَارِهِمْ بِالَّذِي يَنْبَغِي وَيَقُولُ لِيُبْلِغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ وَأَبْلِغُونِي حَاجَةَ مَنْ لا يَقْدِرُ عَلَى إِبْلاغِ حَاجَتِهِ فَإِنَّهُ مَنْ أَبْلَغَ سُلْطَاناً حَاجَةَ مَـنْلا يَقْدِرُ عَلَى إِبْلاغِهَا ثَبَّتَ اللَّهُ قَدَمَيْهِ يَوْمَ الْقِيَامَةِ لا يَذْكُرُ عِنْدَهُ إِلا ذَلِكَ وَلا يُقَيِّدُ [يُقِيلُ‏] مِنْ أَحَدٍ عَثْرَةً يَدْخُلُونَ رُوَّاداً وَلا يَفْتَرِقُونَ إِلا عَنْ ذَوَاقٍ وَيَخْرُجُونَ أَدِلَّةً فَسَأَلْتُهُ عَنْ مَخْرَجِ رَسُولِ اللَّهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ كَيْفَ كَانَ يَصْنَعُ فِيهِ فَقَالَ كَانَ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَخْزُنُ لِسَانَهُ إِلا عَمَّا يَعْنِيهِ وَيُؤْلِفُهُمْ وَلا يُنَفِّرُهُمْ وَيُكْرِمُ كَرِيمَ كُلِّ قَوْمٍ وَيُوَلِّيهِ عَلَيْهِمْ وَيُحَذِّرُ النَّاسَ وَيَحْتَرِسُ مِنْهُمْ مِنْ غَيْرِ أَنْ يَطْوِيَ عَنْ أَحَدٍ بُشْرَهُ وَلا خُلُقَهُ وَيَتَفَقَّدُ أَصْحَابَهُ وَيَسْأَلُ النَّاسَ عَمَّا فِي النَّاسِ وَيُحَسِّنُ الْحَسَنَ وَيُقَوِّيهِ وَيُقَبِّحُ الْقَبِيحَ وَيُوهِنُهُ مُعْتَدِلَ الأَمْرِ غَيْرَ مُخْتَلِفٍ لا يَغْفُلُ مَخَافَةَ أَنْ يَغْفُلُوا أَوْ يَمِيلُوا وَلا يُقَصِّرُ عَنِ الْحَقِّ وَلا يَجُوزُهُ الَّذِينَ يَلُونَهُ مِنَ النَّاسِ خِيَارُهُمْ أَفْضَلُهُمْ عِنْدَهُ أَعَمُّهُمْ نَصِيحَةً لِلْمُسْلِمِينَ وَأَعْظَمُهُمْ عِنْدَهُ مَنْزِلَةً أَحْسَنُهُمْ مُوَاسَاةً وَمُوَازَرَةً قَالَ وَسَأَلْتُهُ عَنْ مَجْلِسِهِ فَقَالَ كَانَ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لا يَجْلِسُ وَلا يَقُومُ إِلا عَلَى ذِكْرٍ وَلا يُوطِنُ الأَمَاكِنَ وَيَنْهَى عَنْ إِيطَانِهَا وَإِذَا انْتَهَى إِلَى قَوْمٍ جَلَسَ حَيْثُ يَنْتَهِي بِهِ الَْمجْلِسُ وَيَأْمُرُ بِذَلِكَ وَيُعْطِي كُلَّ جُلَسَائِهِ نَصِيبَهُ وَلا يَحْسَبُ أَحَدٌ مِنْ جُلَسَائِهِ أَنَّ أَحَداً أَكْرَمُ عَلَيْهِ مِنْهُ مَنْ جَالَسَهُ صَابَرَهُ حَتَّى يَكُونَ هُوَالْمُنْصَرِفَ عَنْهُ مَنْ سَأَلَهُ حَاجَةً لَمْ يَرْجِعْ إِلا بِهَا أَوْ بِمَيْسُورٍ مِنَ الْقَوْلِ قَدْ وَسِعَ النَّاسَ مِنْهُ خُلُقُهُ وَصَارَ لَهُمْ أَباً وَصَارُوا عِنْدَهُ فِي الْحَقِّ سَوَاءً مَجْلِسُهُ مَجْلِسُ حِلْمٍ وَحَيَاءٍ وَصِدْقٍ وَأَمَانَةٍ لا تُرْفَعُ فِيهِ الأَصْوَاتُ وَلا تُؤْبَنُ فِيهِ الْحُرَمُ وَلا تُنْثَى فَلَتَاتُهُ مُتَعَادِلِينَ مُتَوَاصِلِينَ فِيهِ بِالتَّقْوَى مُتَوَاضِعِينَ يُوَقِّــرُونَالْكَبِيرَ وَيَرْحَمُونَ الصَّغِيرَ وَيُؤْثِرُونَ ذَا الْحَاجَةِ وَيَحْفَظُونَ الْغَرِيبَ فَقُلْتُ فَكَيْفَ كَانَتْ سِيرَتُهُ فِي جُلَسَائِهِ فَقَالَ كَانَ دَائِمَ الْبِشْرِ سَهْلَ الْخُلُقِ لَيِّنَ الْجَانِبِ لَيْسَ بِفَظٍّ وَلا صَخَّابٍ وَلا فَحَّاشٍ وَلا عَيَّابٍ وَلا مَدَّاحٍ يَتَغَافَلُ عَمَّا لا يَشْتَهِي فَلا يُؤْيِسُ مِنْهُ وَلا يُخَيِّبُ فِيهِ مُؤَمِّلِيهِ قَدْ تَرَكَ نَفْسَهُ مِنْ ثَلاثٍ الْمِرَاءِ وَالإِكْثَارِ وَمَا لا يَعْنِيهِ وَتَرَكَ النَّاسَ مِنْ ثَلاثٍ كَانَ لا يَذُمُّ أَحَداً وَلا يُعَيِّرُهُ وَلا يَطْلُبُ عَوْرَتَهُ وَلا عَثَرَاتِهِ وَلا يَتَكَلَّمُ إِلا فِيَما رَجَا ثَوَابَهُ إِذَا تَكَلَّمَ أَطْرَقَ جُلَسَاؤُهُ كَأَنَّمَا عَلَى رُءُوسِهِمُ الطَّيْرُ وَإِذَا سَكَتَ تَكَلَّمُوا وَلا يَتَنَازَعُونَ عِنْدَهُ الْحَدِيثَ مَنْ تَكَلَّمَ أَنْصَتُوا لَهُ حَتَّى يَفْرُغَ حَدِيثُهُمْ عِنْدَهُ حَدِيثُ أُولَيهُمْ يَضْحَكُ مِمَّا يَضْحَكُونَ مِنْهُ وَيَتَعَجَّبُ مِمَّا يَتَعَجَّبُونَ مِنْهُ وَيَصْبِرُ لِلْغَرِيبِ عَلَى الْجَفْوَةِ فِي مَسْأَلَتِهِ وَمَنْطِقِهِ حَتَّى أَنْ كَانَ أَصْحَابُهُ لَيَسْتَجْلِبُونَهُمْ وَيَقُولُ إِذَا رَأَيْتُمْ طَالِبَ الْحَاجَةِ يَطْلُبُهَا فَارْفِدُوهُ وَلا يَقْبَلُ الثَّنَاءَ إِلا مِنْ مُكَافِئٍ وَلا يَقْطَعُ عَلَى أَحَدٍ كَلامَهُ حَتَّى يَجُوزَ [يَجُوزَهُ] فَيَقْطَعَهُ بِنَهْيٍ أَوْ قِيَامٍ قَالَ فَسَأَلْتُهُ عَنْ سُكُوتِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقَالَ كَانَ سُكُوتُهُ عَلَى أَرْبَعٍ عَلَى الْحِلْمِ وَالْحَذَرِ وَالتَّقْدِيرِ وَالتَّفْكِيرِ فَأَمَّا التَّقْدِيرُ فَفِي تَسْوِيَةِ النَّظَرِ وَالاسْتَِماعِ بَيْنَ النَّاسِ وَأَمَّا تَفَكُّرُهُ فَفِيَما يَبْقَى وَيَفْنَى وَجُمِعَ لَهُ الْحِلْمُ فِي الصَّبْرِ فَكَانَ لا يُغْضِبُهُ شَيْ‏ءٌ وَلا يَسْتَفِزُّهُ وَجُمِعَ لَهُ الْحَذَرُ فِي أَرْبَعٍ أَخْذِهِ الْحَسَنَ لِيُقْتَدَى بِهِ وَتَرْكِهِ الْقَبِيحَ لِيُنْتَهَى عَنْهُ وَاجْتِهَادِهِ الرَّأْيَ فِي صَلاحِ أُمَّتِهِ وَالْقِيَامِ فِيَما [بِمَا] جَمَعَ لَهُمْ خَيْرَ الدُّنْيَا وَالآْخِرَةِ.وَقَدْ رُوِيَتْ هذِهِ الصِّفَة عَنْ مَشايِخ بأسانيد مختلفة قَدْ أَخْرَجْتُها فِي كِتاب النُّبُوَّة وَإِنَّما ذَكَرْتُ من طرقي إِلَيْها ما كانَ فِيها عَنِ الرِّضا عَلَيْهِ السَّلامُ لانَّ هذا الْكِتاب مُصَنِّفُ فِي ذكر عيون أَخْبارِه‏ عَلَيْهِ السَّلامُ وَقَدْ أَخْرَجْتُ تفسيرها فِي كِتاب معانِي الأخْبار.

29-1 Abu Ahmad Al-Hassan ibn Abdullah ibn Sa’eed Al-Askari narrated that Abul Qasim Abdullah Muhammad ibn Abdul Aziz ibn Manee’ quoted - in Medina al-Rasul (Medina) - Isma’il ibn Muhammad ibn Ishaq ibn Ja’far ibn Muhammad ibn Ali ibn Al-Hussein (s), on the authority of Ali ibn Musa ibn Ja’far ibn Muhammad (s), on the authority of Musa ibn Ja’far ibn Muhammad (s), on the authority of Ja’far ibn Muhammad (s),on the authority of his father (s), on the authority of Ali ibn Al-Hussein (s), on the authority of Al-Hassan ibn Ali ibn Abi Talib (s), “I asked my maternal uncle, Hind ibn Abi Hala, about the looks of God’s Prophet (s). He was good at describing the looks of God’s Prophet (s). He said, ‘God’s Prophet (s) was magnificent. His face shined as bright as the full moon (on the fourteenth night of the month). He was taller than the medium-sized people and shorter than the thin and tall people. He had a big head. His hair was neither too curly nor was it too soft and straight. He (s) parted his hair when it grew long. Otherwise he left it alone. Whenever his hair grew long, he never let it grow lower than his earlobes. His complexion was shining brightly. He had a broad forehead. His eyebrows were long and curved, yet they were hairy but not attached to each other. Whenever he (s) got angry, the veins between his eyebrows got swelled up. His nose was slim and slightly raised in the middle. He possessed an illumination which always accompanied him in such a way that whoever did not ponder carefully over him thought he (s) was haughty.His beard was short but bushy. His cheeks were flat and thin. His mouth was big, and his teeth were bright white. He had a thin layer of hair extending from his chest down to his belly button. His neck looked like a silver jar. He had a balanced build. His body was strong, and his chest and stomach were in line with each other. He had wide muscular shoulders. His body was brilliant white. There was a thin layer of hair from his neck down to his belly button, but his lower chest and stomach had no hair. However, his upper chest and shoulders were hairy. His elbows were large, his palms were sturdy, his hands and feet were rough. His hands and legs were coordinated and his bones were straight without any crookedness. The sole of his feet were curved, and his heels were not chubby such that water passed under his feet and was not blocked.When he (s) moved he took firm steps. He leaned to one side slightly, and walked fast but gently as if he was moving fast downhill. When he turned to the right or left, he turned his whole body around. He lowered his eyes and looked to the Earth more than he looked up to the sky. He never stared, and greeted everyone he (s) saw.’Al-Hassan ibn Ali ibn Abi Talib (s) added, ‘I asked him to tell me about the Prophet’s sayings. Hind ibn Abi Hala replied, ‘He (s) was always sad and was continuously thinking. He was never comfortable. He never spoke when not necessary. He was careful about when to start and when to stop talking. He never talked too much or too little. His words were to the point. He never said vulgar things. He always highly valued other people’s kindness and affection, even if it was very little. He never blamed any of them. He neither spoke good of nor spoke bad of the taste of food. He never got angry about the world. However, when there was a question of rights, nothing could stifle his anger until he established the right. He used all of his hand to point to things. He used to turn around his hands when he was surprised. He used to bring his right hand close to his left hand, and touch the palm of his left hand with his right thumb when he spoke. He used to turn his face around when he got angry. He used to look down when he was happy. Most of the time his laughter was just limited to a smile. He looked splendid when he laughed and also his white teeth could be seen.’Al-Hassan ibn Ali ibn Abi Talib (s) added, ‘I hid this from Al-Hussein (s) for sometime, and then narrated it for him. However, I discovered that he (s) had already asked about the Prophet (s). I found out that he (s) had even asked our father (Ali ibn Abi Talib (s)) about the Prophet’s way of coming in, going out, sitting and his looks. He (s) had not left anything out.’Al-Hussein (s) said, ‘I asked my father (s) about God’s Prophet (s) way of coming in. He (s) said, ‘Only the Prophet (s) was allowed to go in and out from his place of entrance. When the Prophet (s) went home, he divided his time into three portions. One portion was for the Sublime God. Another portion was for his family, and the third portion was for himself. He (s) divided his own personal time into two parts - between himself and the people. First the elite entered and then the other people. He never withheld anything from them. Regarding the nation, he (s) preferred the noble ones by giving them a portion of his time according to their degree of nobility in religion. Some had only one request, others had two or more. He attended to their needs and pleased them by saying what would improve their affairs and the affairs of the nation. He also asked them about their health. He (s) would also ask those present to inform those who were absent, and to convey to him (s) the requests ofthe people who had no access to him (s). He (s) said that on the Resurrection Day, God will firmly establish the steps of whoever presents the requests of a needy one who cannot be present before the ruler. Nothing but these needs were presented to him. He did not accept any other thing to be presented there. He (s) always entered like the seeking scout with a full hand and knowing the religion, and left having guided the people.’’Al-Hussein (s) said, ‘I asked my father (s) about how God’s Prophet (s) after he left.’ He (s) said, ‘God’s Prophet (s) kept quiet except about what was relevant to him. He (s) sought the love of the people and never drove the people away from himself. He honored the noblest person in each tribe and appointed him as its head. He avoided the people without them feeling that they were not welcome. He asked about his companions and how they were doing. He asked the people about their affairs. He used to acknowledge good deeds and denounce wicked deeds without any exaggerations or underestimations. He was moderate. He was never negligent, fearing that the people might become negligent or get tired. He never forsook the right. His companions were of the best of the good-doing Muslims. To him the one who did the most good was the noblest. Whoever was more sympathetic and more helpful with others had a higher rank in his opinion.’’Al-Hussein (s) added, ‘I asked my father (s) about his meetings. My father (s) said, ‘The Prophet (s) was always remembering God in his meetings, whether he sat down or stood up. He never held meetings in public places and admonished against doing so. He always took a back seat whenever he attended a meeting. He always recommended this. He always treated his companions equally, so that no one thought that others were more honored than he is. Whenever he had company, he waited until they got up and left the meeting. Whoever asked him for something returned with full hands, or received a gentle verbal response. His manners were the same with everyone. He was like a kind father for the people. Everyone was the same in his sight as far as the right was concerned.His meetings were meetings of patience, shyness, honesty and trustworthiness. No one raised his voice there. No one was disrespected. No one’s faults were divulged. Everyone was humble to others due to piety.They respected the elder ones. They were kind with the younger ones. They preferred the needy to themselves and safeguarded the strangers.’’Al-Hussein (s) added, ‘I asked my father (s) about the way the Prophet (s) treated his companions? My father (s) said, ‘He was always cheerful, good tempered and easy-going. He was neither stern nor was he very harsh. He neither yelled nor did he swear. He never found faults with others. He neither made fun of anyone nor did he praise anyone. He ignored what he disliked. No one got disappointed with him. Those who placed hopes in him were never deprived. He never did the following three things with the people. He never blamed anyone; he never pursued the people’s minor faults or private affairs; and he only talked about things which he hoped deserved a good reward. Everyone was silent whenever he spoke. Others spoke only when he was silent. No one interrupted others’ words in his presence. When someone was talking in his presence, others remained silent until he finished talking, then they continued on. He laughed at whatever made others laugh. He got surprised at whatever made others get surprised. He was patient with strangers who did not talk or act properly. Even his companions sought such people (to assist them). The Prophet (s) used to tell them to assist needy persons who are trying to fulfill their needs when they see them. The Prophet (s) never accepted the praise of those weak in faith or the hypocrites. He never interrupted anyone unless they stopped talking themselves or the time passed by in which case he would get up to leave and the talk ended.’’Al-Hussein (s) added, ‘I asked my father (s) about the silence of God’s Prophet. My father (s) said, ‘The Prophet’s silence was due to four reasons: patience, avoidance and caution, testing and measurement, and thinking. Testing and measurement were done in the form of equally listening to and looking at different people. His thinking concerned the lasting and ephemeral affairs. He was patient and perseverant. He never got angry about anything and lose his temper. He acted with extreme caution in four situations: doing good deeds so that others follow suit; abandoning wicked deeds so that others abandon such deeds too; struggling to improve the affairs of his nation and attempting to do what was for the good of this world and the Hereafter for all. May God’s Blessings be upon him and his Holy Household.’’”(The author of the book Sheikh Sadooq said,) I have seen this tradition narrated by various Sheikhs with different chains of narrations which I have mentioned in my book Nubowwa. However, I have narrated the one on the authority of Al-Ridha (s) here since this book is about the best of his (s) traditions. I have included the interpretation of this tradition in my book Ma’ani al-Akhbar.

1 - ما حَدَّثَنا بِهِ أَبُو الحَسَن مُحَمَّدِ بْنِ القاسِم المفسر الجرجانِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ الحَسَن الحُسَيْنِيِّ عَنِ الحَسَن بْنِ عَلِى عَنْ أَبيهِ، عَن مُحَمَّدِ بْنِ عَلِى، عَن أَبيهِ الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ قالَ نُعِيَ إِلَى الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلامُ ابْنُهُ إِسْمَاعِيلُ بْنُ جَعْفَرٍ وَهُوَأَكْبَرُ أَوْلادِهِ وَهُوَيُرِيدُ أَنْ يَأْكُلَ وَقَدِ اجْتَمَعَ نُدَمَاؤُهُ فَتَبَسَّمَ ثُمَّ دَعَا بِطَعَامِهِ وَقَعَدَ مَعَ نُدَمَائِهِ وَجَعَلَ يَأْكُلُ أَحْسَنَ مِنْ أَكْلِهِ سَائِرَ الأَيَّامِ وَيَحُثُّ نُدَمَاءَهُ وَيَضَعُ بَيْنَ أَيْدِيهِمْ وَيَعْجَبُونَ مِنْهُ أَنْ لا يَرَوْا لِلْحُزْنِ أَثَراً فَلَمَّا فَرَغَ قَالُوا يَا ابْنَ رَسُولِ اللَّهِ لَقَدْ رَأَيْنَا عَجَباً أُصِبْتَ بِمِثْلِ هَذَا الابْنِ وَأَنْتَ كَمَا نَرَى قَالَ وَمَا لِي لا أَكُونُ كَمَا تَرَوْنَ وَقَدْ جَاءَنِي خَبَرُ أَصْدَقِ الصَّادِقِينَ أَنِّي مَيِّتٌ وَإِيَّاكُمْ إِنَّ قَوْماً عَرَفُوا الْمَوْتَ فَجَعَلُوهُ نُصْبَ أَعْيُنِهِمْ وَلَمْ يُنْكِرُوا مَنْ تَخْطَفُهُ الْمَوْتُ مِنْهُمْ وَسَلَّمُوا لامْرِ خَالِقِهِمْ عَزَّ وَجَلَّ.

30-1 Abul Hassan Muhammad ibn Al-Qasim al-Jirjani the interpreter - 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 (s), on the authority of his father Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), “When the news of the death of Isma’il ibn Ja’far, the oldest son of Imam As-Sadiq (s), was given to Imam As-Sadiq (s), he was busy eating food with his friends. He smiled and asked the food to be served. He sat with his friends, ate the food and warmly insisted that his friends eat even more than on other occasions. The people were surprised at not seeing any signs of grief on his face. When they finished the meal, the people said, ‘O Son of the Prophet! We are amazed by this situation. Your son has died and you are acting this way.’ The Imam (s) said, ‘Why should I not be this way, while I have been given the news of the most honest messengers? You and I will also die. There are some people who have recognized death, have prepared themselves for it, do not deny the (existence) of one who has been taken away by death, and submit themselves to the will of God.’”

2 - وَبِهذَا الإسناد عَنِ الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ قالَ كَانَ قَوْمٌ مِنْ خَوَاصِّ الصَّادِقِ‏ عَلَيْهِ السَّلامُ جُلُوساً بِحَضْرَتِهِ فِي لَيْلَةٍ مُقْمِرَةٍ مُصْحِيَةٍ فَقَالُوا يَا ابْنَ رَسُولِ اللَّهِ مَا أَحْسَنَ أَدِيمَ هَذِهِ السَّمَاءِ وَأَنْوَرَ هَذِهِ النُّجُومَ وَالْكَوَاكِبَ فَقَالَ الصَّادِقُ‏ عَلَيْهِ السَّلامُ إِنَّكُمْ لَتَقُولُونَ هَذَا وَإِنَّ الْمُدَبِّرَاتِ الأَرْبَعَةَ جَبْرَئِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ وَمَلَكَالْمَوْتِ‏ عَلَيْهِ السَّلامُ يَنْظُرُونَ إِلَى الأَرْضِ فَيَرَوْنَكُمْ وَإِخْوَانَكُمْ فِي أَقْطَارِ الأَرْضِ وَنُورُكُمْ إِلَى السَّمَاوَاتِ وَإِلَيْهِمْ أَحْسَنُ مِنْ نُورِ هَذِهِ الْكَوَاكِبِ وَإِنَّهُمْ لَيَقُولُونَ كَمَا تَقُولُونَ مَا أَحْسَنَ أَنْوَارَ هَؤُلاءِ الْمُؤْمِنِينَ.

30-2 According to the same documentation, it has been narrated on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), “A group of As-Sadiq’s friends were sitting around the Imam (s) one night, when the moon was shining and the stars were bright. They said, ‘O Son of the Prophet of God! How brilliant is the sky and how bright the stars are?’ As-Sadiq (s) said, ‘That is what you say. However, the four agent angels Gabriel, Michael, Israfil and the Angel of Death lookthat is shining from you which is much brighter than that of these stars. They say the same thing about you that you just said about the stars: How good is the brightness of these believers!’”

3 - وَبِهذَا الإسناد عَنِ الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ قالَ: جَاءَ رَجُلٌ إِلَى الصَّادِقِ‏ عَلَيْهِ السَّلامُ فَقَالَ قَدْ سَئِمْتُ الدُّنْيَا فَأَتَمَنَّى عَلَى اللَّهِ الْمَوْتَ فَقَالَ تَمَنَّ الْحَيَاةَ لِتُطِيعَ لا لِتَعْصِيَ فَلانْ تَعِيشَ فَتُطِيعَ خَيْرٌ لَكَ مِنْ أَنْ تَمُوتَ فَلا تَعْصِيَ وَلا تُطِيعَ.

30-3 According to the same documentation, it has been narrated on the authority of Al-Ridha (s) on the authority of his father Musa ibn Ja’far (s), “A man went to see As-Sadiq (s) and said, ‘I am fed up with this world and ask God for my death.’ The Imam (s) told him, ‘It is better that you ask God to live so that you can obey Him. It is better for you to live and obey God, than to die and have neither disobeyed or obeyed God.’”

4 - وَبِهذَا الإسناد عَنِ الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ قالَ: قالَ الصَّادِق‏ عَلَيْهِ السَّلامُ: إِنَّ الرَّجُلَ لَيَكُونُ بَيْنَهُ وَبَيْنَ الْجَنَّةِ أَكْثَرُ مِمَّا بَيْنَ الثَّرَى إِلَى الْعَرْشِ لِكَثْرَةِ ذُنُوبِهِ فَمَا هُوَإِلا أَنْ يَبْكِيَ مِنْ خَشْيَةِ اللَّهِ عَزَّ وَجَلَّ نَدَماً عَلَيْهَا حَتَّى يَصِيرَ بَيْنَهُ وَبَيْنَهَا أَقْرَبُ مِنْ جَفْنَتِهِ إِلَى مُقْلَتِه.

30-4 According to the same documentation, it has been narrated on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s) that As-Sadiq (s) said, “There are times when one’s sins create a distance between a servant (i.e. a person) and Paradise equal from here to the Throne (of God). However, it may be that he repents of his many sins and cries, fearing the Honorable the Exalted God so much that the distance between him and Paradise becomes less than the distance between the eyelids and the black part of the eyes.”

5 - وَبِهذَا الإِسناد عَنِ الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ قالَ: 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 فَهِيَ رَحْمَةٌ عَلَيْهِمْ.

30-5 According to the same documentation, it has been narrated on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), “As-Sadiq (s) was asked about the plague. The Imam (s) said, ‘It is God’s punishment for some people and His Mercy upon others.’ They 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 is God’s Mercy upon the Guardians of Hell.’”