Al-Husayn ibn Sa'id al-Kufi al-Ahwazi
Al-Husayn ibn Sa'id ibn Hammad ibn Mihran al-Ahwazi (epithet Abu Muhammad) 1 was originally from al-Kufah 2 but he moved with his brother al-Hasan ibn Sa'id to al-Ahwaz 3 and thus he became popular by the city's name (i.e. al-Ahwazi). (His brother) al-Hasan was known by the nickname “Dandan” and the two brothers were amongst the (descendents of the) companions of 'Ali ibn Al-Husayn [a.s]. 4
Al-Husayn ibn Sa'id lived in the times of Imam al-Rid(a, al-Jawad and al-Hadi [a.s], and he narrated traditions from them. For this reason, he is enumerated amongst their companions as can be found often in the books of biographies and of people who narrated traditions.
He has been praised and lauded by all the companions and scholars who have written concerning him; and they have extolled him as being trustworthy. For example, al-Shaykh al-Tusi has extolled him in his two books al-Rijal and al-Fihrist as has al-'Allamah al-Hilli in his al-Khulasah describing him as: “very trustworthy and illustrious.
” Abu Dawud also described him as: “trustworthy, of an exalted nature.” Ibn Nadim said (of him): “al-Hasan al-Ahwazi and Al-Husayn al-Ahwazi, the two sons of Sa'id are from the people of al-Kufah… most well-versed in their era in the knowledge of jurisprudence, traditions, virtues and other subjects from the sciences of the Shi'ah.”
Al-Majlisii has mentioned him in one of his books with the words: “… a principle amongst the main supports of the traditionists is the trustworthy Shaykh Al-Husayn ibn Sa'id al-Ahwazi; he is also the author of the Book of Asceticism (Kitab al-Zuhd) and the Book of the Believer (Kitab al-Mu'min).” 5
As mentioned earlier, the two brothers moved from al-Kufah to al-Ahwaz at one point in their lives in order to disseminate the teachings of the progeny of the Messenger of Allah and the children of Fatimah the Chaste [a.s] from whom Allah has removed all impurities and purified with a thorough purification. 6
The two brothers authored many books concerning the lawful and the forbidden as well as primers in various other sciences. Al-Kashi reports fifty books by al-Hasan alone and al-Najashi mentions thirty books between the two, saying: “The sons of Sa'id compiled excellent and useful books, and they are thirty in number.”
Al-Husayn joined hands with his brother al-Hasan in writing the thirty books but Al-Husayn is more renowned for them than his brother; and these books are:
1. Kitab al-Wudu' (The Book of Ablutions)
2. Kitab al-Salat (The Book of Prayers)
3. Kitab al-Zakat (The Book of Alms)
4. Kitab al-Sawm (The Book of Fasting)
5. Kitab al-Hajj (The Book of Pilgrimage)
6. Kitab al-Nikah (The Book of Marriage)
7. Kitab al-Talaq (The Book of Divorce)
8. Kitab al-`Itq wa'l-Tadbir wa'l-Mukatabah (The Book of Manumission of Slaves, Management and Correspondence)
9. Kitab al-Ayman wa'l-Nudhur (The Book of Oaths and Vows)
10. Kitab al-Tijarat wa'l-Ijarat (The Book of Trade and Leasing)
11. Kitab al-Khums (The Book of Islamic Tax)
12. Kitab al-Shahadat (The Book of Testimonies)
13. Kitab al-Sayd wa'l-Dhaba`ih (The Book of Game and Slaughtered Animals)
14. Kitab al-Makasib (The Book of Earnings)
15. Kitab al-Ashribah (The Book of Drinks)
16. Kitab al-Ziyarat (The Book of Pilgrimages)
17. Kitab al-Taqiyah (The Book of Dissimulation)
18. Kitab al-Radd `Ala'l-Ghulah (The Book of Refuting the Extremists)
19. Kitab al-Manaqib (The Book of Virtues)
20. Kitab al-Mathalib (The Book on Slandering)
21. Kitab al-Zuhd (The Book of Asceticism)
22. Kitab al-Muru'ah (The Book of Chivalry)
23. Kitab Huquq al-Mu'minin wa-Fadhlihim (The Book concerning the Rights and Excellencies of Believers)
24. Kitab Tafsir al-Qur'an (The Book of the Exegesis of the Qur'an)
25. Kitab al-Wasaya (The Book of Bequests)
26. Kitab al-Fara'idh (The Book of Obligations)
27. Kitab al-Hudud (The Book of Legal Punishments)
28. Kitab al-Diyat (The Book of Blood Money)
29. Kitab al-Malahim (The Book of Battles)
30. Kitab al-Du'a` (The Book of Supplications)
Al-Husayn ibn Yazid al-Surani used to say: “al-Hasan is a partner to his brother Al-Husayn in all of the latter's chain of narrators except concerning Zur'ah ibn Muhammad al-Had(rami and Fad(alah ibn Ayyub, where Al-Husayn used to narrate through his brother from these two.” 7
Their maternal uncle, Ja'far ibn Yahya ibn Sa'd al-Ahwal, was amongst the companions of Abu Ja'far al-Thani (Imam al-Jawad [a.s]). Thus, the members of this household were known for their profound faith in Allah, the Most High, and their sincerity towards Him; and also their true love for the Messenger of Allah and his pure progeny [a.s]. They were also well known for their prolonged striving for righteous actions and defending the truth against the ruling `Abbasid rulers of their ages, who used to banish or hound the believers amongst the Shi'ah of 'Ali and Al-Husayn [a.s].
Despite all the obstacles, the two brothers were active in all venues, fearing none in matters concerning Allah, and not giving a free rein to others. Courageously, they defended the rights of the pure chosen ones from the family of Muhammad [a.s], with words and actions, in a most evident manner.
From the treasures of the Ahl al-Bayt's knowledge, Al-Husayn ibn Sa'id propagated their teachings treating them like a precious and rare commodity. Thus did he do with a lofty spirit and sincere intention for the sake of the Honorable Lord that the number of those who love them and understand their trusteeship may multiply. In doing so, he became deserving of what has been narrated from the Ahl al-Bayt [a.s]:
“May Allah have mercy on the person who keeps our affairs alive.”
By reaching the message to others, he actually influenced a number of people and introduced them to Imam al-Rid(a [a.s] and thus their right path was completed and their perception and understanding were more balanced and equitable concerning the Book (i.e. Qur'an), the Holy Prophet and his family [a.s]. This was after they had been heedless of them or inimical, and opposed to following their path and in fact a comrade to their enemies.
Amongst these personalities that he influenced were: Ishaq ibn Ibrahim al-Had(ini, 'Ali ibn al-Rasan, 'Ali ibn Mahziyar, 'Abd Allah ibn Muhammad al-Had(ini and others. In due course, they began being of service and authored many books. All this was by the grace of Allah that He made him (Al-Husayn ibn Sa'id) the cause in a community's guidance. Due to Allah was his achievement and upon Allah rests his reward!
Finally, Al-Husayn ibn Sa'id, the great traditionist, migrated to Qum where he put up with al-Hasan ibn Aban, and there he died. May Allah have mercy on him the day he was born, the day he passed away and the day He brings him back to life! May Allah resurrect him with those he loved. Amen, O' Lord of the Worlds!
In the Name of Allah; the Beneficent the Merciful
All praise is to Allah for having favored us with a pure faith like the faith in Him of the Prophets, the Messengers and the monotheists - those who truly know Him. And for having blessed us with a true conviction as have attested the archangels, the saints and the righteous.
And peace be on the Messengers, those who conveyed the message of their Lord while remaining patient over what befell upon them in their mission. These are they on whom are blessings and mercy from their Lord and these are the most rightly guided - neither shall they fear anymore nor shall they grieve.
And peace and blessings be on the best of Allah's creatures, the pure and the chosen ones; Muhammad and his family, the leaders of all creation; and peace and blessings be also on those who follow them in goodness, until the Day of Judgment; those who show patience and fortitude in their love for the Ahl al-Bayt, for which they are tormented, killed, burnt and expelled from their homes but still have not ceased holding on to their (Ahl al-Bayt's) rope. They are those concerning whom Imam al-Sadiq [a.s] 8 commented:
“We are patient but our Shi'ah are even more patient than us; and that is because we bear patience over what we know whilst they bear patience even over what the do not.” 9
These are indeed those who are true to the promise that Allah took from them.
And perpetual calamitous curses be upon all their enemies; those who seek to cheat Allah but in reality cheat themselves only. Thus, they carry on their backs the burden of all creation. Indeed, evil is what they bear.
In summary, faith (iman) has levels, degrees and a lofty status; and the true believers who have been tried and tested have specific characteristics that make them stand out from the rest of mankind like a luminous full-moon. The common man rejects them and deems them to be sick when in fact, they are not sick, but rather, out of awe for Allah, they are apprehensive. They (the true believers) appear confused and confounded. And yet, what confounds them is a mighty matter, of what has been revealed to them of the painful chastisement awaiting the criminals and everlasting bliss awaiting the righteous.
Every time they recite a passage of the Qur'an concerning the hereafter, they are, with regards to the verses of Paradise like one who has seen it and is in it enjoying its pleasures and they are, with regards to the verses concerning the Fire of hell like one who has seen it and abides in it tormented.
These are they whose eyes are wakeful in the dark of the night, fulfilling their obligation to their Creator until they are overcome with drowsiness; then they lie down on the ground, using their palm as a pillow. Their eyes cannot sleep out of fear of the Return, their bodies forsake their beds (to supplicate) and their lips hum with the remembrance of their Lord.
These are they whom Amir al-Mu'minin (the Commander of the Faithful, namely Imam 'Ali ibn Abi Talib [a.s]) described with the words:
“Their eyes are swollen due to weeping; their stomachs are hollow due to fasting; their colour is pale because of wakefulness; on their faces are the effects of the fearful. They are my brothers gone by. It is a right for us to long for them and lament their departure.”
As for the believer, every time he draws closer to his Lord by a degree, Allah surrounds him with a variety of misfortunes and afflictions. He is surrounded from every corner, and obstacles are erected for him from every side. Yet, have misfortunes inflicted anyone but the one who is sincere to Allah and believes in Him? And this continues in different forms and manners so that Allah may reward him amply.
The subject of the severity of afflictions and their types has been discussed in our book entitled 'al-Tamhis (The Testing)' so there is no need to repeat it here. This book has other traditions that will light up the path for the wayfarer and illumine the heart, feeding it from the spring of the Ahl al-Bayt [a.s]. They (the Ahl al-Bayt) are the most knowledgeable of the maladies of the soul and the whisperings of the devil; so they, naturally, are best suited to remove the illnesses with clear and unpolluted antidotes.
May Allah make us of those who hold on to the rope of their guardianship (Wilayah), and of those whose deeds are accepted, whose sins are forgiven and who are given glad tidings with a refreshing drink from the fountain of al-Kawthar - those who attain the intercession of the Ahl al-Bayt [a.s] on the Day when neither one's wealth nor children will be of any use, except one who comes with a free heart. And the last of our supplication is: All Praise is to Allah, Lord of the worlds.
1. It has been narrated that Zurarah said: I heard Abu Ja'far [a.s] saying:
“In the decree of Allah [M.G], 10 there is nothing but good for a believer.” 11
2. It has been narrated that al-Sadiq [a.s] said:
“For a Muslim, whatever Allah [M.G] has decreed is good, and if he comes to possess all that is in the East and West, it will still be good for him.”
Then, he recited this Verse: “So, Allah protected him from the evil of their plot. [Holy Quran 40/45]”
Then he (al-Sadiq) said: “By Allah, they overpowered him (i.e. the one intended in the previous Holy Verse) and killed him but what Allah protected him from was being overcome in his faith.” 12
3. It has been narrated that al-Sadiq [a.s] said:
“If a believer knew what reward lies for him in suffering tribulations, he would wish he could be cut into pieces with a scissor.” 13
4. It has been narrated that Sa'd ibn Tarif said: I was with Abu Ja'far [a.s] when Jamil al-Azraq came by to visit. They began talking about the afflictions of the Shi'ah and their tribulations; and Abu Ja'far [a.s] said: A group of people came to 'Ali ibn Al-Husayn [a.s] and 'Abd Allah ibn 'Abbas and asked them some questions similar to what you have put forth. So, they came to Al-Husayn ibn 'Ali [a.s] and asked him about the matter. Al-Husayn [a.s] said:
'By Allah (I swear), afflictions, poverty and being killed comes more swiftly to those who love us than racing horses or a torrential stream (rushing) to its end. And if that were not the case, we would deem you as not being one of us.' 14
5. It has been narrated that al-Asbagh ibn Nubatah said: I was seated with the Commander of the Faithful [a.s] when a man came to him and said: “By Allah, I love you (for the sake of Allah).” “You have spoken the truth”, 'Ali replied, “our essence is a treasure that Allah took a promise of from the progeny of Adam; therefore, be prepared to clothe yourself with poverty, for I heard the Messenger of Allah [a.s] saying: 'Ali: by Allah (I swear), poverty comes faster to those who love you than a river flowing to the bottom of a valley.” 15
6. It has been narrated that al-Fud(ayl ibn Yasar said: I heard Abu 'Abd Allah (al-Sadiq) [a.s] saying:
“There are more devils on a believer (trying to misguide him) than flies on a piece of meat.” 16
7. It has been narrated that one of the two (al-Baqir or al-Sadiq) [a.s] said:
“Any Muslim servant, who is tried by Allah [M.G] with a misfortune and bears patience, will receive the reward of one thousand martyrs.” 17
8. It has been narrated that Abu al-Hasan [a.s] said:
“Anyone of our Shi'ah who is afflicted by Allah with a trial and bears it with patience shall have the reward of one thousand martyrs.” 18
9. It has been narrated that Abu 'Abd Allah [a.s] said: Out of what Allah revealed to Musa (Prophet Moses) [a.s] is the following:
O Musa! I have not created a creation more beloved to Me than My believing servant. For verily I try him with what is good for him, I bestow on him what is good for him and I remove from him what is good for him. For I know better what is more proper for My servant. Therefore, let him be patient over My trials, be pleased with My decrees and give thanks for My blessings. I shall record him amongst the truthful ones with Me when he acts according to My pleasure and obeys My command. 19
10. It has been narrated that Abu 'Abd Allah [a.s] recounted: Prophet Musa [a.s], son of 'Imran, had a brother-in-faith whom he cared for, loved and respected. A man once came to this friend of Musa [a.s] and asked him to intercede on his behalf with a tyrant who happened to be a king of the Israelites. 'By Allah, I do not know him and have never asked him for a favor,' friend of Musa replied. 'What have you to lose,' the man persisted, 'Perhaps; Allah will fulfill my need through you.' So, he went off with the man without Musa's knowledge and approached the tyrannical king. When the tyrant saw him, he drew him close and showed him utmost respect. The latter asked the king for the man's favor and it was granted. Shortly thereafter, the king died. The people of his kingdom gathered in large numbers for his funeral and the marketplaces were shut.
It so happened that on the very same day, Musa's brother-in-faith passed away, too. He had a tendency to keep his house door shut and whenever Musa wanted to pay him a visit; he would simply let himself in. Now it came to pass that Musa forgot the man for three days. On the fourth day, he said to himself, 'I have neglected my brother for three days. I must visit him.' When he opened the door to let himself in, Musa found his friend dead and the creatures of the earth were feeding on his face.
'O Lord,' Musa called out, 'Your enemy died and You brought forth a multitude for his funeral, but when You caused Your friend to die, You let the creatures eat him up?'
'O Musa,' the Lord [M.G] replied, 'My friend begged this tyrant for a favor and he granted it; so, I gathered the people of his kingdom for his funeral (to honor him) as a reward for his having granted a believer's request and that he may go forth from the world whilst I owe him no reward. And as for this believer, I allowed the creatures of the earth to feed on him because of his having asked a tyrant for a favor; and it was not pleasing to Me that he should leave this world without any sin.' 20
11. It has been narrated that Abu Ja'far (al-Baqir) [a.s] said:
“When Allah decides to honor a servant but the servant has committed sins, He afflicts him with an ailment. If not that, He puts him in need; and if not that, He intensifies the severity of his death (in order that his sins may be forgiven). And when He decides to disgrace a person who has done some good, He bestows him with well-being. If not that, He amplifies his livelihood; and if not that, He makes his death easy.” 21
12. It has been narrated that Abu Ja'far (al-Baqir) [a.s] said: Allah [M.G] has said:
By My Honor! I do not take a servant of Mine from the world, if I intend mercy for him, until all his sins are removed—either by a straitening in his livelihood, by an affliction in his body or a fear that I cause him to experience. And if anything remains on him thereafter, I make his dying difficult.
Abu Ja'far [a.s] also said: Allah has also said:
By My Honor! If I intend to chastise a servant of Mine, I do not take him from the world until I compensate him fully for his good deeds—either by increasing his livelihood, by health in his body or by a sense of security that I cause him to experience. And if anything remains for him thereafter, I make his dying easy. 22
13. It has been narrated that Abu Ja'far [a.s] said:
A Prophet from the children of Israel once passed by a dead man half of whose body was buried under a wall and the other half was eaten by scavenger birds and wild dogs. Then he came to a city where one of its notables had died and had been placed on a bed adorned with velvet and surrounded by groups of people. So, he called to Allah [M.G] saying, 'O Lord, You are most surely a Just Judge and You do no injustice. That servant had never associated a partner to You even for a moment; yet You caused him to die such a (despicable) death. And this servant of Yours had never believed in You for even a moment; yet You have given him such an (honorable) death.' Allah [M.G] replied, 'My servant: I am indeed as You have said—a Just Judge who does no injustice. That (believing) servant had a sin left with Me; so, I caused him to die such a death that he may meet Me with nothing left on him (for punishment). And this (disbelieving) servant of mine had a good deed leftover with Me; so, I caused him to die thus that he may meet Me with nothing left for him with Me (as reward).' 23
14. It has been narrated from Ibn Abu 'Umayr through some of his companions that he said: 24
Prophet Musa [a.s] was once walking along the sea shore when a fisherman came by and prostrated himself before the Sun, uttering words of polytheism. Then he threw his fishing net in (to the sea) and drew it out filled (with fish). Then he threw it in again and once again it came out full. Once more he repeated this and once again it came out full until he was satisfied then he departed.
Then another man came along, performed the ablution and stood in prayer, praising and glorifying Allah. Then he flung his net in but drew it back empty. So he repeated it and again he met with no success. Once again, he threw his net in and this time he caught a small fish. So, he praised and thanked Allah and went off.
Seeing this, Musa [a.s] called out, 'O Lord! When Your servant came along and denied You, praying to the Sun and uttering blasphemy, his net was filled in with fish repeatedly until he was satisfied and left. And when Your believing servant came along, performed the ablution, prayed, glorified, praised and supplicated to You and then threw his net in, he received nothing but a small fish?'
So, Allah [M.G] revealed to him, 'O Musa! Look to your right.' Musa looked and it was revealed to him what Allah [M.G] had set aside (in reward) for the believing servant. Then it was said to him, 'O Musa, now look to your left.' And he saw what (punishment) was awaiting the disbelieving servant.
Then Allah [M.G] spoke, 'O Musa, (in reality) the one whom I gave did not benefit anything and nor did the one I denied lose anything.'
'O Lord!' responded Musa [a.s], '(Indeed) it is the duty of all that know You to be content with whatever You do (for them).' 25
15. It has been narrated that Ishaq ibn 'Ammar said: I heard Abu 'Abd Allah [a.s] saying:
The root of obedience to Allah is to be content with whatever Allah does to a person regardless of what he likes or dislikes. And whatever Allah does for a servant is always good. 26
16. Yunus ibn Ribat reported: I heard Abu 'Abd Allah [a.s] saying:
Verily, the people of truth have always had to endure difficulties. However, that is for a short period and everlasting well-being. 27
17. It has been narrated that Suma'ah said: I heard him (al-Sadiq [a.s]) saying:
Allah has allowed His friends to be the target of His enemies in this world. 28
18. Al-Mufad(d(al ibn 'Umar narrates: I was with Abu 'Abd Allah al-Sadiq [a.s] when a man came to him and said: “Some people say that when Allah loves a person, a caller from the heavens will declare that Allah loves that person and thus everyone must love him. But when He hates a person, a caller from the heavens will too declare that Allah hates that person and thus everyone must hate him.”
He [a.s] was reclining. He sat upright and said:
“It is not so. Rather, when Allah loves a person, He incites the people against him that they may say against him what is not true and he may thereby be rewarded whilst they may be punished for that. And when He despises a person, Allah pours love for him in the hearts of people so they may praise him for what he does not possess and thereby both they and he may be punished.”
Then he said: “Who was more loved by Allah than Yahya ibn Zakariya (Prophet Jonah son of Prophet Zachariah)? Yet, all those who were around him were against him until they did with him what they did (i.e. they killed him). And who (also) was more loved by Allah than Al-Husayn ibn 'Ali [a.s]? People turned against him until they killed him! And who was more despised by Allah than Abu … and …? It is not (true) what they have said.” 29
19. It has been narrated that Zayd al-Shahham said: al-Sadiq [a.s] said:
When Allah loves a person, He turns people against him.12
20. It has been narrated that Abu Hamzah said: I heard Abu Ja'far [a.s] saying:
Verily, Allah took a covenant from the believer that he would bother with four types of afflictions. The first and the easiest of these is a fellow believer who envies him; the second is a hypocrite who follows his tracks; the third is a devil who tries to tempt and mislead him; and the fourth is an infidel from whom he felt safe but who strives to fight him. What remains of a believer after (all) this?” 30
21. ?amran narrated that Abu Ja'far [a.s] said:
A believer is so honorable before Allah that if he were to ask Him for Paradise and all it contains, He would give it to him -and this would not decrease anything in His Kingdom- but if he were to ask Him of this world, even the space that his feet occupy, He may deny him. And a disbeliever is so contemptuous before Allah that if he were to ask Him for the world and all it contains, He would give it to him -and this would make no difference in His Kingdom- but if he were to ask Him of Paradise, even the space that his feet occupy, He would deny him.
Indeed, Allah presents a believer with afflictions just like a man presents his family with gifts and He protects him (from what is harmful for him) like a doctor protects the sick.” 31
22. It has been reported by Abu Hamzah that Abu Ja'far [a.s] said:
Allah has some chosen ones amongst His creatures whom He spares from afflictions. He keeps them alive in well-being, sustains them in well-being, causes them to die in a state of well-being, shall resurrect them in well-being and admit them into Paradise in well-being. 32
23. It has been narrated that Muhammad ibn 'Ajlan said: I heard Abu 'Abd Allah [a.s] saying:
Indeed, Allah has amongst His creatures some (special) servants; whenever an affliction descends from the heavens or a deficiency in sustenance, He drives it towards them. And whenever (there is) well-being or ample sustenance, He diverts it from them. (And) if the light (nur) of one of them were to be divided between all the inhabitants of the earth, it would suffice them. 33
24. It has been narrated that Yazid ibn Khalifah said that Abu 'Abd Allah [a.s] said:
Allah never decrees anything for a believer but that He makes His decree the best for him. 34
25. It has been narrated that Abu 'Abd Allah [a.s] said:
Allah keeps a believer away from what He dislikes even if he (the believer) longs for it, just as a man keeps a camel away from a flock it does not belong to. 35
26. It has been also narrated that Abu 'Abd Allah [a.s] said:
Verily the Lord maintains a believer; no forty days pass but that He presents him either with an ailment in his body, or with an affliction in his family and wealth, or any other affliction of the world, that He may thereby reward him for that. 36
27. It has been narrated that Ibn Hamran said: I heard him (i.e. al-Sadiq [a.s]) say:
No forty nights pass for a believer without something befalling him for which he is rewarded - the least of which is an anxiety whose cause he does not understand. 37
28. It has been also narrated that Abu 'Abd Allah [a.s] said:
No forty days pass for a believer without the Glorious and most High Lord presenting him with pain in his body or loss of wealth, or an affliction for which Allah rewards him. 38
29. It has been also narrated that Abu 'Abd Allah [a.s] said:
A believer never escapes one of three (problems) if not all three! Either a family member who shuts him out, or a neighbor who troubles him, or a person he meets on his way to work (who troubles him). Even if a believer were (to isolate himself) on a mountain top, Allah would send a devil to bother him. And Allah provides for him (the believer) comfort from his faith.”
30. It has been narrated that Muhammad ibn Muslim said: I heard Abu 'Abd Allah [a.s] saying:
No forty nights pass for a believer except a matter befalls him that grieves him and reminds him (of Allah). 39
31. It has been narrated that Abu al-Sabah reported: I was with Abu 'Abd Allah [a.s] when a man complained to him saying, 'My son and my brothers have cut themselves off from me and my (fellow Muslim) brothers have (also) alienated themselves from me.'
'Truth (haqq) has a dynasty,' replied Abu 'Abd Allah [a.s], 'and so does falsehood (batil). And in each one of them, the other is disgraced. During the rule of falsehood, the least affliction that befalls a believer is that his sons and brothers break ties with him and his (fellow Muslim) brothers abandon him. And if a believer experiences a life of ease and comfort in the dynasty of falsehood, he will be afflicted in his physical body, wealth or family until Allah purifies him of the luxury that he had acquired in order that his share may thereby be reserved in the dynasty of truth. Therefore be patient and rejoice.” 40
32. It has been narrated that 'Ali ibn Al-Husayn and Abu Ja'far [a.s] said:
The soul of a (dead) believer is asked - when it is being washed (for funeral), 'Would it please you to be returned to the body that you resided in?' It would reply, 'What am I to do with (more) afflictions, loss and grief?' 41
33. It has been narrated that Abu Ja'far [a.s] said that the Messenger of Allah [a.s] said: Allah [M.G] says:
O World! Visit My believing servant with all kinds of afflictions in what he is preoccupied with in his worldly affairs and strain his means of livelihood and do not be lax with him lest he seeks refuge in you. 42
34. Al-Sabbah ibn Siyabah narrated: I asked Abu 'Abd Allah [a.s], 'The affliction that befalls a believer is it because of a sin?'
'No,' he replied, 'It is so that He (Allah) may hear his wails and complains and supplications for which good deeds are recorded for him and misdeeds are wiped out from him, and a treasure is amassed for him for the Day of Resurrection.' 43
35. It has been narrated that Abu 'Abd Allah [a.s] said:
Allah [M.G] speaks apologetically to his destitute (believing) servant in this world - like a brother explaining himself to a brother - saying, 'Nay, I swear by My Might and My Glory, I did not impoverish you to disgrace you. Raise this veil and look at what I have given you in compensation for this world.' So, when the veil is removed for him and he sees what Allah has substituted for him in exchange for this world, he will exclaim, 'I have not been harmed, O Lord, seeing what You have given me in exchange.' 44
36. It has been narrated that Abu 'Abd Allah [a.s] said:
The best of 'gulps' is anger that is swallowed despite being unbearable; for the greatest reward comes with the greatest affliction. Allah never loved a people but that He tried them (with afflictions). 45
37. Abu 'Abd Allah [a.s] narrated that the Prophet [a.s] said: Allah [M.G] has said:
Amongst My believing servants there are those whose religious affairs are not set right except by wealth, affluence and health; so, I give them these as their lot that the affairs of their religion may be set right.
And amongst the servants there are those whose religious affairs are not set right except by hunger, poverty and disease; so, I afflict them with hunger, poverty and disease so that the affairs of their religion may be set right for them. 46
38. It has been narrated that Abu 'Abd Allah [a.s] said:
Allah has taken a pledge from the believer that his words will be belied and that he would not be able to avenge himself against his enemy. 47
39. It has been narrated that Abu Ja'far [a.s] said:
When Allah loves a person, He chokes him with afflictions until he is immersed in them completely and trials flow towards him copiously. Then when he calls out to Him, He (Allah) replies, 'I am here My servant, here I am! If I wished to hasten towards you what you are asking for, then indeed I am able to do it; but what I have amassed for you (for the hereafter) is better for you.' 48
40. It has been narrated that Abu Hamzah said that Abu 'Abd Allah [a.s] said:
O Thabit! When Allah loves a person, He pours afflictions on him and rains them heavily on him. And (all the while) we pass our days and nights with him (unaware of his suffering). 49
41. It is narrated that Abu 'Abd Allah [a.s] said:
The disciples of 'Isa (Prophet Jesus [a.s]) complained to him about what they were suffering at the hands of others. He said to them, 'Believers have always been despised. Their faith is like a wheat kernel - how sweet its taste is but how severe its treatment (in the process of purification) is!' 50
42. It has been narrated that 'Abd al-A`la ibn A'yun said: I heard Abu 'Abd Allah [a.s] saying:
If you intend to be my brothers and my companions, then prepare yourselves for enmity and hatred of people otherwise, you are not my companions. 51
43. Muhammad ibn 'Ajlan reported: I was with my master Abu 'Abd Allah [a.s] when a man complained to him (of a need). 'Be patient,' he [a.s] told him, 'for Allah will give you relief.' Then he (al-Sadiq [a.s]) remained silent for a while. Then he turned towards the man and said, 'Tell me about the prison of Al-Kufah, how is it?' 'May Allah protect you,' the man replied, 'It is confining in space, putrid in smell and its inmates are in the worst of conditions.' 'But you are in a prison too,' retorted Abu 'Abd Allah [a.s], 'Do you expect to be at ease? Do you not know that the world is a prison for the believer?' 52
44. It is narrated that Abu 'Abd Allah [a.s] said:
Verily, when Allah loves a person, He sends him an angel saying, 'Strike him with disease and intensify afflictions on him; and every time he is relieved of one trial, afflict with another that is more severe, and be hard on him - until he starts remembering Me, for I long to hear his supplications and his voice calling out to Me' And when He despises a person, He appoints him an angel and says, 'Keep him healthy and provide for him that he may not remember Me; for I do not wish to hear his voice.' 53
45. It has been narrated that Abu 'Abd Allah [a.s] said:
A person may have a status with his Lord that he cannot attain to by his actions. Therefore, he is tried with his body or tried with his possessions, or he is tried with his children. And if he bears patience, Allah raises him to that status. 54
46. It has been reported that Abu Ja'far [a.s] said that the Prophet [a.s] said:
How wonderful the believer is! Whatever Allah decrees is always good for him. When he is afflicted, he bears patience and when he is bestowed, he gives thanks. 55
47. It has been reported that Abu Ja'far [a.s] said:
Allah gives this world to the one He loves as well as the one He despises. But He gives the hereafter only to the one He loves. And if a believer were to ask the Lord for a foot of land in this world, He may deny him; but if he were to ask for the hereafter, He would give him whatever he would wish. He gives the disbeliever whatever he wishes in this world but if he were to ask for a foot of land in the hereafter, He would not give that to him. 56
48. It has been related that Abu 'Abd Allah [a.s] said: Allah [M.G] says:
Whatever I divert and keep away from My believing servant, I make it good for him. So, let him be pleased with My decree, and let him bear patience over My trials, and let him give thanks over My blessings - and I shall record him amongst the truthful ones. 57
49. It has been narrated that Abu 'Abd Allah [a.s] said: The Messenger of Allah [a.s] laughed once until his teeth were showing, 'Will you not ask me why I am laughing?' he asked. 'Indeed, O Messenger of Allah,' inquired the people.
'I am amazed at a Muslim, whatever Allah decrees for him will always turn out good for him in the end,' he said. 58
50. Abu 'Abd Allah [a.s] said:
Sometimes, a person has a certain level (reserved for him) with Allah that he does not attain except by one of two characteristics: either by an ailment in his body or by the loss of his assets. 59
51. Zurarah narrated: I was seated in the presence of Abu 'Abd Allah [a.s] when he was asked concerning the words of Allah [M.G]: Whoever brings a good deed, he shall have ten like it… [Holy Quran 6/160], 'Does it apply to those whom do not confess of this affair (of Wilayah)?'
'It is exclusively for believers,' he replied. 60
52. Ya'qub ibn Shu'aib reports: I heard him (Abu 'Abd Allah [a.s] saying:
Allah has not taken it on Himself to reward anyone for good deeds except the believers. 61
53. It has been reported that Abu 'Abd Allah [a.s] said:
When a believing servant does good, Allah multiplies for him his deed - for every deed seven hundred times; and that is the meaning of Allah's words: And Allah multiplies for whom He pleases. [Holy Quran 2/261] 62
54. It has been reported that Abu 'Abd Allah [a.s] said:
A believer's light shines for the inhabitants of the heavens like stars shining for the inhabitants of the earth.
He also said: A believer is a friend of Allah; he helps Him and works for Him and he does not say concerning Allah anything but the truth; and he does not fear anyone other than Him.
He also said: When two believers meet and shake hands, Allah does not cease looking at them and their sins continue to fall off them until they part. 63
55. It has been related that Abu Ja'far [a.s] said:
Allah is beyond description, and how can He be described while He has said, 'And they did not estimate Allah with the estimation that is due to Him. [Holy Quran 6/91]' Thus, He is greater than any description said to Him.
The Prophet [a.s] is also beyond description; how can such a servant be described while Allah [M.G] has elevated and drawn him near to Himself making obedience to him on this earth like obedience to Himself! Thus, Allah [M.G] has said, 'Whatever the Messenger gives you, accept it; and from whatever he forbids you, keep back [Holy Quran 59/7]' i.e. whoever has obeyed this (Prophet) has in fact obeyed Me and whoever has disobeyed him has disobeyed Me? We, too, are beyond description; for how can those from whom Allah has removed impurity, which is polytheism, be described? The believer is also beyond description. When a believer meets his brother in faith and shakes hands with him, Allah continues to gaze at them whilst sins fall off them like leaves falling off a tree. 64
56. It has been related that Malik al-Juhni said: I visited Abu Ja'far [a.s] with some thoughts in my mind. He preempted me saying:
O Malik! Have a good opinion of Allah and do not imagine that you are excessive in your affair (of following the Ahl al-Bayt). O Malik, it is beyond your capacity to describe the Messenger of Allah [a.s] and similarly you cannot describe us and similarly you cannot describe a believer. O Malik, when a believer meets his brother (in faith) and shakes his hand, Allah does not stop gazing at them; and sins continue to fall off them until they part without any sins on them. How then can you possibly describe one who is (of) such (greatness before Allah)? 65
57. It has been reported that Abu 'Abd Allah [a.s] said:
When two believers meet, one hundred mercies are showered between them—ninety nine of these go to the one who loves the other more. 66
58. It has been reported that Abu 'Ubaydah said: I accompanied Abu Ja'far [a.s] to Makkah, and whenever he broke his journey, he shook hands with me; and when he commenced, he shook hands with me. So, I said to him, 'May I be ransomed for you! Perhaps you do this for a reason?' 'Indeed,' he replied, 'Whenever a believer meets his brother (in faith) and shakes hands with him, they part absolved of sins.' 67
59. It has been narrated that Abu 'Abd Allah [a.s] said:
Just as people are not able to describe the real essence of Allah [M.G], similarly they cannot describe the true nature of the Messenger of Allah [a.s]; and just as they are unable to describe the true nature of the Messenger of Allah [a.s], similarly they cannot possibly grasp the essential being of an Imam; and just as they cannot possibly grasp the essential being of an Imam, similarly they can never understand the true nature of a believer. 68
60. It has been related that Safwan al-Jammal said: I heard him (al-Sadiq [a.s]) saying:
Whenever two believers meet and shake hands, the more faithful of them would be the one who loved the other more. And no two believers ever met, shook hands, remembered Allah and then parted except that Allah forgave them. 69
61. It has been related that Abu 'Abd Allah [a.s] said:
Archangel Gabriel descended to the Prophet [a.s] and said:
O Muhammad! Your Lord says: One who humiliates My believing servant confronts Me with war. 70 My believing servant has never drawn closer to Me with anything better than fulfilling the obligatory acts; and indeed, he performs the supererogatory acts for Me until I love him. So, when I love him, I become his ears that he hears with, his eyes that he sees with, his hands that he grasps with and his legs that he walks with. 71 There is nothing I hesitate in doing like in taking the life of My believing servant. He dislikes death and I dislike causing him pain. 72 Yet amongst the believers there are some who will not be well except by destitution and if I were to surround them with wealth, it would be evil for them; and amongst them are some who are not well except in affluence and if I were to surround them with poverty, it would be evil for them. 73 Sometimes, My servant asks Me to fulfill a need (he has), but I deny him because of what is best for him. 74
62. It has been related that Abu Ja'far [a.s]: Allah [M.G] has said:
One who humiliates My friend has prepared for a battle with Me. And a servant has never drawn close to Me with anything better than what I have made obligatory on him; and indeed, he draws closer to Me with supererogatory actions until I love him. And when I love him, I become his ears that he hears with, his eyes that he sees with, his hands that he grasps with and his legs that he walks with. If he calls upon Me, I answer him; and if He asks from Me, I grant him. There is nothing I hesitate in doing like in taking the life of a believer. He dislikes death and I dislike causing him pain. 75
63. It has been reported that Abu 'Abd Allah [a.s] said: Allah [M.G] says:
One who humiliates My friend has set out to fight Me; and I am the swiftest in coming to My friends' aid. I do not hesitate in doing anything except in taking the life of My believing servant. I would love to meet him but he dislikes death; so, I avert it from him (for a while). He asks Me and I give him; he calls upon Me and I answer him. And if in this world there was none but one believing servant, he would suffice Me in place of all My other creation and I would make for him his faith a companion so that he would never need the company of others. 76
64. It has been reported that Abu Ja'far [a.s] said:
If the sins of a believer were as much as the sand in the desert or the froth of the sea, Allah would forgive them all; but do not become bold (in sinning, mistaking His Mercy for weakness). 77
65. It has been reported that Abu 'Abd Allah [a.s] said:
A believer dies with his sins forgiven; by Allah, all of them. 78
66. It has been related that Abu al-Samit said: I visited Abu 'Abd Allah [a.s] and he said (to me), 'O Abu al-Samit, glad tidings, glad tidings again, and again glad tidings.' Then he said to me, 'O Abu al-Samit, most surely Allah forgives a believer even if he were to come (to Him) with sins like of this and like of that' and he pointed to the domes. 'Even if he were to come with sins of a magnitude like those domes?' I asked. 'Indeed, by Allah, even if it were like those domes, indeed, by Allah,' he repeated twice.”
67. It has been reported that a companion said: I met Abu Ja'far [a.s] and said to him, 'I have a request.' He answered, 'Meet me in Makkah.' So, I met him there and said, 'Son of Allah's Messenger, I have a request?' 'Meet me in Mina,' he replied. So, I met him in Mina and said, 'Son of Allah's Messenger, I have a request.' 'Tell me of your request', he said. 'Son of Allah's Messenger, I have committed a sin that is only between me and Allah. No one else knows of it. And I hold you in too high an esteem to reveal it before you.'
'On the Day of Resurrection', Abu Ja'far [a.s] responded, 'Allah will manifest (His Presence) to His believing servant and recount for him his sins one by one. Then He will pardon them for him. None shall know of this, neither an archangel nor a prophet ever sent.'
According to another tradition, the Imam continued, 'And He will conceal for him his sins that he hates to see revealed. Then He shall say to his sins: Transform to good deeds! And that is the meaning of the words of Allah: '… So, these are they of whom Allah changes their evil deeds to good ones. [Holy Quran 25/70]' 79
68. It has been reported that Abu 'Abd Allah [a.s] said:
A disbeliever calls out (for his needs) and Allah says, 'Hasten his wish to him,' out of aversion for his voice. And a believer supplicates for his needs and Allah says, 'Delay his wish,' out of a longing for his voice. So, on the Day of Resurrection, Allah will say (to the believer), 'You asked Me for such-and-such and I delayed answering you; so, your reward (for the delay) is such-and-such.' A believer will at that time wish any of his supplications had been never answered in the world when he sees how excellent the reward is. 80
69. It has been reported that Abu 'Abd Allah [a.s] said:
Indeed, when a believer calls upon Allah, He replies him.
(The reporter) said: I stared at him in amazement. Then the Imam [a.s] said:
Indeed, Allah bestows amply on His creatures. 81
70. It has been reported that Abu al-Bilad from his father, from one of the scholars that he said: When a believer dies, his two angels ascend (to the heavens) and say, 'O Lord, so-and-so has passed away.' So He (Allah) says (to them), 'Descend and pray besides his grave, magnifying and glorifying Me until the Day of Resurrection, and record your actions for him (as his reward).' 82
71. It has been reported that Abu 'Abd Allah [a.s] said:
A believer's dream is a part of seventy parts of prophethood. And amongst them are some who have been given one-third. 83
72. It has been reported that Abu 'Abd Allah [a.s] said:
When Allah loves a person, He safeguards him, places contentment in his soul and sets aside reward as his lot. And when He despises him, He leaves him to his own soul and fixes want as his destiny. 84
73. Ibn Abu al-Bilad reported that Abu 'Abd Allah [a.s] said:
A person sometimes supplicates and the Lord [M.G] says, 'O Gabriel, withhold his need.' So, he suspends it (the prayer) between the heavens and the earth out of the yearning of Allah to hear his voice. 85
74. It has been reported that Abu 'Abd Allah [a.s] said:
Allah [M.G] created the essence of a believer from the essence of the Prophets. Thus, it can never become wicked. 86
75. It has been related that Safwan al-Jammal said: I heard Abu 'Abd Allah [a.s] saying:
The death of a believer leaves a gap in religion. 87
76. It has been reported that Abu 'Abd Allah [a.s] said:
The deed of a believer goes forth and makes preparations for him in Paradise just like a man who sends ahead his servant to furnish and spread out things for him.” Then he [a.s] recited Allah's saying, “And whoever does good, they prepare (good) for their own souls. [Holy Quran 30/44]” 88
77. It has been reported that Abu 'Abd Allah [a.s] said:
Allah drives away a believer from what He dislikes just like a man who chases away a stray camel that does not belong to his flock. 89
78. It has been reported that Abu Ja'far [a.s] said:
When two believers meet and shake hands, Allah puts His Hand in between and it is shaken by the one who loves the other the most. 90
79. It has been reported that Abu 'Abd Allah [a.s] said:
Just as there is nothing to gain from polytheism, there is nothing to lose with faith. 91
80. It has been reported that Abu Ja'far [a.s] said: Allah [M.G] says:
There is nothing I hesitate to do like taking the soul of My believing servant for I would love to meet him whilst he despises death; so, I conceal it from him. If there was none on the earth except one believer, he would suffice for Me instead of all My creation and I would make for him from his faith a companion so that he too would need the company of no one. 92
81. It has been reported that Abu 'Abd Allah [a.s] said:
Any believer who dies in isolation and there is no one to mourn him, that spot of the earth where he used to worship Allah mourns for him, his garments weep for him, the portals of the heavens through which his deeds used to ascend weep for him and the two angels appointed to him cry for him. 93
82. It has been narrated that one of them (al-Baqir or al-Sadiq [a.s]) said:
Verily, the sins of a believer are forgiven. So, let the believer make a fresh start. But this privilege is only for the people of faith (ahl al-iman). 94
83. It has been reported that Ishaq ibn 'Ammar said: I heard him (al-Sadiq [a.s]) saying:
Allah has (some) creatures that He keeps away from trials. He creates them in well-being, gives them life in well-being, grasps their souls in well-being and causes them to enter Paradise in well-being. 95
84. It has been reported that Abu 'Abd Allah [a.s] said:
Believers are like brothers from one father and mother; when one of them is struck, the others lose sleep. 96
85. It has been reported that Abu Ja'far or Abu 'Abd Allah [a.s] said:
Believers are brothers of one another, like one physical body from which when one part is lost, the whole body becomes affected. 97
86. It has been reported that Abu 'Abd Allah [a.s] said:
A believer is a brother to (another) believer like one body; when one part of it suffers, the pain is found all over the body; for their souls are from the Spirit of Allah [M.G]. The soul of a believer has a stronger bond to the Spirit of Allah than the bond of Sun rays to the Sun. 98
87. Jabir reported:
I sighed in the presence of Abu Ja'far [a.s] and said, 'Son of Allah's Messenger, sometimes I feel afflicted for no apparent reason or I am overcome with a condition of grief such that my family and friends see it on my face.' 'Indeed, Jabir,' he replied. 'Why is that, O son of Allah's Messenger? I asked. 'What will you do knowing it?' he asked. 'I would love to know,' I replied.
'O Jabir,' he then said, 'Allah [M.G] created the believers from the earth of Paradise and brought about their souls from the breeze of Paradise. Believers are thus full brothers; so, when one soul amongst this group of souls is afflicted in any place, the rest are depressed, for they are one.' 99
88. It has been reported that Abu Ja'far [a.s] said:
Believers are full brothers. That is because Allah [M.G] created the believers from the earth of Paradise and brought about their forms from the breeze of Paradise. For that reason, they are full brothers. 100
89. It has been reported that Abu 'Abd Allah [a.s] said:
Souls are grouped in batches; they look out for each other like horses. They feel familiar with those whom they know well and disagree with those whom they disapprove of. If a believer entered a mosque filled with people amongst whom there was but one another believer, his soul would incline towards that believer until he would go and sit besides him. 101
90. It has been reported that Abu 'Abd Allah [a.s] said:
Nay, by Allah! A believer is not a true believer ever until he acts as the body of his brother; when one vein in it is struck, it evokes the rest of the body. 102
91. It has been reported that Abu 'Abd Allah [a.s] said:
For everything, there is a thing that gives it comfort; and a believer finds rest in the company of his fellow believer just as a bird finds comfort amongst its own kind. 103
92. It has been reported that Abu 'Abd Allah [a.s] said:
The believers in their reverence, affection and compassion for each other are like one body; when it falls ill, it affects all over with restlessness and fever.” 104
93. It has been reported that al-Mu'alla ibn Khunays said: I said to Abu 'Abd Allah [a.s], 'What is the right of a believer on a fellow believer?' 'I feel sympathy for you,' he replied, 'I fear that you would know and not act upon it and you would neglect it and not safeguard it.' I said, 'There is no power and no strength except with Allah!'
Believers have seven obligatory rights incumbent on each other,' Abu 'Abd Allah [a.s] said, 'each of these rights are mandatory on brothers-in-faith to fulfill. If he (a believer) omits any right from these, he has come out of the guardianship of Allah and has forsaken obedience to Him. The simplest of these rights is that you should love for him (your brother-in-faith) what you love for yourself and you should despise for him what you despise for yourself. The second is that you should help him with your self, your wealth, your tongue, your hands and your feet. The third is that you should pursue what pleases him and avoid his displeasure and obey his command. The fourth is that you should be his eyes, his guide and his mirror. The fifth is that you should not fill your stomach whilst he is hungry,
you should not be quenched whilst he is thirsty and you should not clothe yourself whilst he is naked. The sixth is that if you should have a servant whilst he does not have one and you should have a maid to serve you and he does not have a maid to serve him; you should send over your servant to wash his clothes and prepare his food and bedding. The seventh is that you keep his vows, answer his calls, respond when he invites you, visit him when he is ill and accompany his bier; and if he should have a need, you should rush to fulfill it and not give him the trouble to ask you for it.
When you have done all these, then your friendship unites with his friendship and his friendship with yours.
Another tradition has reported that Mu'alla said that the Imam added, 'When you have done that, your friendship is then joined to his; and his friendship is joined to Allah's.' 105
94. It has been related that 'Isa ibn Abu Mansur said: 'Abd Allah ibn Abu Ya'fur, 'Abd Allah ibn Talha and I were with Abu 'Abd Allah [a.s] when he spoke unprompted:
'O Ibn Abu Ya'fur, the Messenger of Allah [a.s] has said: One who has six qualities shall be (placed) before Allah [M.G] and on His right side.' 'May I be ransomed for you! What are they?” asked Ibn Abu Ya'fur.
The Imam [a.s] said, 'The first is that a Muslim should love for his brother-in-faith what he loves for the dearest person in his family; and a Muslim should detest for his brother what he detests for the dearest in his family; and he should be sincere to him.'
At this point, Ibn Abu Ya'fur wept and asked, 'How should he be sincere to him?'
'O' Ibn Abu Ya'fur,' the Imam [a.s] responded, 'when the brother-in-faith is in a state of anxiety, he should share his anxiety; and if he is joyful, he should share his joy. If he is grieved, he should share his grief; and if he is able to relieve him of distress, he should do so, otherwise he should pray to Allah for him.
Then, Abu 'Abd Allah [a.s] said, 'These three qualities are for you and the remaining three qualities are for us: you should recognize our superiority, you should tread in our footsteps, and you should await for our future rule. So, whoever has had all these qualities shall be before Allah; and by their radiance, those below them will be illumined. As for those who shall be on the right side of Allah, they shall be such that if others happen to see their status, they would find life unbearable because of what they would witness of the former's superiority.'
So, Ibn Abu Ya'fur asked, 'Why would they not be seen by others if they were on the right side of Allah?'
The Imam [a.s] replied, 'They shall be covered with the light of Allah. Have you not heard the tradition that the Messenger of Allah [a.s] used to say: Indeed, the Believers shall be on the right side and before Allah, and their faces shall be whiter than snow and more radiant than the shining Sun? And people will ask: Who are they? And it will be said: These are those who loved each other for the sake of Allah.' 106
95. It has been reported that Abu 'Abd Allah [a.s] said:
By Allah (I swear), never has Allah been worshipped with anything better than fulfilling the rights of a believer. A believer has more rights than the Ka'bah. 107
And he said: “A believer is the brother of the other believer; his eyes and his guide. He neither cheats him nor deserts him. 108 And of the rights of a Muslim on another Muslim is that he should not eat his fill while his brother is hungry, he should not drink water while his brother is thirsty and should not dress himself while his brother has no clothes. How great the right of a Muslim on his Muslim brother is! 109
The Imam [a.s] also said: “Love for your Muslim brother what you love for yourself. If you are in need, ask him; and when he asks you, give him. Do not tire doing good to him as he does not tire for you. Be a support to him for he is a support to you. When he is away, safeguard his interests in his absence; and when he is present, visit him, show him respect and honor him, for he is from you and you are from him. If he is angry with you, do not leave him until you have removed his resentment. If good befalls him, thank Allah; and if he is afflicted, compensate him, relieve him of it and help him. 110
96. It has been reported that Abu 'Abd Allah [a.s] said:
A believer is a brother to another believer and it is his right that he should counsel him, sympathize with him and prevent his enemies from harming him. 111
97. It has been reported that Abu 'Abd Allah [a.s] said:
Allah has never been worshipped with anything better than fulfilling the right of a believer. 112
98. It has been reported that Abu 'Abd Allah [a.s] said: The Prophet [a.s] said:
A Muslim is a brother to the other Muslim; he must not betray him, desert him, disgrace him, excommunicate him nor backbite him. 113
99. It has been reported that Abu 'Abd Allah [a.s] said:
Amongst the rights of a Muslim is that when he sneezes, Allah's Name be invoked (to bless him); if he is in pain, he should be relieved of it; if he is sick, he should be visited; and if he dies, his bier should be accompanied. 114
100. It has been reported that Abu Ja'far [a.s] said:
A group of Muslims left on a journey and lost their way. They were overcome with severe thirst; they began using the earth for ablution and sought shelter under a tree. An old man dressed in white came to them and said, 'Rise. You have nothing to worry about. Here is water.' So, they rose and drank until their thirst was quenched. They then asked, 'Who are you, may Allah have mercy on you?' He said, 'I am of the Jinn who paid allegiance to the Messenger of Allah [a.s]. I heard him saying, 'A believer is a brother to a believer, his eyes and his guide.' So, it is not right for you to perish in my presence.' 115
101. It has been narrated that Suma'ah said: I asked him concerning people who have excess wealth whilst their brothers-in-faith have a severe need; and the money from the zakat did not suffice them; and it was not proper that they were satiated while their brothers remained hungry. For the times were hard. So, the Imam [a.s] said:
A Muslim is the brother of the other Muslim. He does not do injustice to him nor does he desert him or deprive him. It is the duty of Muslims to strive for him (i.e. the poor Muslim), to be sympathetic and to help those in need. They should be merciful to each other as Allah has commanded them just as the community of Ansar during the era of the Messenger of Allah [a.s]. 116
102. It has been narrated that the Imam [a.s] was asked, 'There are some among us who have only one day's food with them while some others have one month's food with them. But some of us have one year's food with them. Now, should those men who have one day's food give their food to those who have none or those who have one month's food to those who have only one day's food and so on?'
The Imam [a.s] said, 'There is no obligation; but those who are benevolent are superior. Allah says about His chosen creatures: 'They prefer others to their own selves even if they themselves need it. [Holy Quran 59/9]' If someone does not like to be benevolent, he will be condemned. But the hand which gives is superior to that which takes. Charity should begin with the nearest one.' 117
103. It has been reported that Abu Ja'far [a.s] asked:
Does any of you come to his brother, put his hand in his pocket and takes what he wants; and the other one does not stop him?'
I (the narrator) said, 'I do not know of that (happening) amongst us.' So, Abu Ja'far [a.s] said, 'Then (you have achieved) nothing.'
'Then (we are) doomed!' I exclaimed.
'The community (of believers) have not attained maturity in their understanding yet,' he remarked. 118
104. It has been reported that Amir al-Mu'minin [a.s] said:
'Allah, in His Book, has made forbearance obligatory on the righteous.' Some asked, 'What does forbearance constitute?'
'It is when you request others for those who are less needy than you yourself,' he replied. 119 Concerning the words of Allah [M.G]: 'They prefer others to themselves even if they themselves are needy [Holy Quran 59/9],' he [a.s] said, 'Do not prefer yourself to him (i.e. your brother-in-faith) in what he is in greater need of than you.' 120
105. It has been reported that Abu 'Abd Allah [a.s] said:
A Muslim is a brother to the other Muslim; he must not do injustice to him, desert him, disgrace him, backbite him, deprive him nor cheat him. 121
He also said: It is the right of a Muslim on his (Muslim) brother that he greets him when they meet, comes to see him when he is ill, guards his interest in his absence, blesses him when he sneezes, answers him when he calls him and attends his funeral when he dies. 122
106. It has been related that Abu Ja'far [a.s] said to Abu Isma'il, 'O Abu Isma'il: do your acquaintances who possess an excess dress give it to their friend who does not possess any until he would possess one?' 'No,' I replied. 'What if such a person does not possess a loincloth; will they send him one until he would be able to possess one?' he asked. 'No,' I replied. He then slapped his hand on his thigh and said, 'These are thus not brothers!' 123
107. It has been reported that Abu 'Abd Allah [a.s] said:
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