Reviving Al-Islaam

When to Call by Kunya or Name

2012-03-05T20:27:00.002-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth where Imām al-Kādhim (عليه السلام) says if a person is present in your company then you should call him by his kunya (i.e. Abū so and so, or Umm so and so), and if the person is not in your company then you call him by his name, when referring to that person.

It is customary in Arab cultures that if you do not have a child, then you make up a kunya to be called.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ع قَالَ إِذَا كَانَ الرَّجُلُ حَاضِراً فَكَنِّهِ وَ إِذَا كَانَ غَائِباً فَسَمِّهِ

From Mu`ammar bin Khalād from Abī al-Ḥasan (عليه السلام) said: “When the man is present (in your company) then call him by his kunyā’, and if he is absent then call him by his name”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 671, ḥadīth # 2

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 578

Authority Only Comes from the Ahlul Bayt

2012-02-25T16:50:00.005-08:00

Here is a Ḥasan (Good) ḥadīth that says there is no authority and knowledge except that it comes from the Ahl al-Bayt (عليهم السلام). Also, within this ḥadīth is the famous mutawātir ḥadīth of Imām `Alī (عليه السلام) where he tells the people “Salūnī (Ask me) whatever you wish”.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ لَهُ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ يَسْأَلُهُ عَنْ قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع سَلُونِي عَمَّا شِئْتُمْ فَلَا تَسْأَلُونِّي عَنْ شَيْ‏ءٍ إِلَّا أَنْبَأْتُكُمْ بِهِ قَالَ إِنَّهُ لَيْسَ أَحَدٌ عِنْدَهُ عِلْمُ شَيْ‏ءٍ إِلَّا خَرَجَ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ ع فَلْيَذْهَبِ النَّاسُ حَيْثُ شَاءُوا فَوَ اللَّهِ لَيْسَ الْأَمْرُ إِلَّا مِنْ هَاهُنَا وَ أَشَارَ بِيَدِهِ إِلَى بَيْتِهِ

From Zurārah said, I was with Abī Ja`far (عليه السلام) and a man from the people of al-Kūfa asked him about the saying of Amīr al-Mu’minīn (عليه السلام), ‘Salūnī (Ask me) whatever you wish, and you will not ask me about a thing except that I inform you of it’. He (عليه السلام) said: ‘No one has with him knowledge of a thing except that is comes from Amīr al-Mu’minīn (عليه السلام). So people can go wherever they desire, by Allāh, there is no authority (right) except from here, and he pointed with his hand to his house (i.e. Ahl al-Bayt (عليهم السلام))’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 1, pg. 399, ḥadīth # 2

Grading:

1. Al-Majlisī said this hadeeth is Ḥasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 4, pg. 308

Reward for Visiting Any of the Imams

2012-02-14T06:38:00.003-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth that says that visiting any of the A’immah (عليهم السلام) is like the reward for visiting al-Husayn (عليه السلام). This means the reward for visiting any of the A’immah (عليهم السلام) is the same as the reward for visiting Imām al-Ḥusayn (عليه السلام).

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فِي ثَوَابِ الْأَعْمَالِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ قُلْتُ لِلرِّضَا ع مَا لِمَنْ أَتَى قَبْرَ أَحَدٍ مِنَ الْأَئِمَّةِ ع قَالَ لَهُ مِثْلُ مَا لِمَنْ أَتَى قَبْرَ أَبِي عَبْدِ اللَّهِ ع قُلْتُ مَا لِمَنْ زَارَ قَبْرَ أَبِي الْحَسَنِ ع قَالَ مِثْلُ مَا لِمَنْ زَارَ قَبْرَ أَبِي عَبْدِ اللَّهِ ع
From al-Ḥasan bin `Alī al-Washshā‘ said, I said to al-Riḍā (عليه السلام), ‘What is (the reward) for one who comes to the grave of one of the A’immah (عليهم السلام)?’ He (عليه السلام) said to him: ‘Like what is (the reward) of the one who comes to the grave of Abī `Abd Allāh (al-Ḥussayn).’ I (al-Washshā’) said: ‘What is (the reward) for the one who visits the grave of Abī al-Ḥasan (Mūsa al-Kādhim)?’ He (عليه السلام) said: ‘Like what is (the reward) of the one who comes to the grave of Abī `Abd Allāh (al-Ḥusayn)’
Source:

1. Al-Sadūq, Thawāb al-`Amāl, (Qum: al-Manshūrāt al-Sharīf al-Raḍī, 2^nd ed., 1406), pg. 98, ḥadīth # 1

Grading:

1. `Āsif al-Muḥsinī said this ḥadīth is Mu`tabar (Authentic)
à Mashra`ah Bihār al-Anwaar, (Beirut: Mu’assasah al-`Ārif lil-Matbū`āt, 2^nd ed., 1426) vol. 2, pg. 481

Reward for Visiting Imam al-Kadhim

2012-02-14T06:26:00.001-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth that says that visiting the grave of Imām Mūsa al-Kādhim, in al-Kādhimayn or al-Kādhimiyyah, is like visiting the grave of Imām al-Husayn (عليه السلام). This means visiting the grave of Imām Mūsa al-Kādhim has the same reward as visiting the grave of Imām al-Husayn (عليه السلام).

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الرِّضَا ع قَالَ سَأَلْتُهُ عَنْ زِيَارَةِ قَبْرِ أَبِي الْحَسَنِ ع مِثْلُ قَبْرِ الْحُسَيْنِ ع قَالَ نَعَمْ

From al-Ḥasan bin `Alī al-Washshā’ from al-Riḍa (عليه السلام) said, ‘I asked him (عليه السلام) about ziyārah (visitation) of grave Abī al-Ḥasan (Mūsa al-Kādhim), is it like (visiting) the grave al-Ḥusayn (عليه السلام)?’ He (عليه السلام) said: ‘Yes’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 4, pg. 540, ḥadīth # 583

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 18, pg. 311

Dua for Leaving Your Home

2012-01-26T21:01:00.000-08:00

Here are six Authentic hadīth on what we can say when we leave our house. Each du`ā’ is different, so you can choose which one you would like to recite when you leave your house.

Supplication # 1

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَرَّازِ عَنْ أَبِي حَمْزَةَ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع يُحَرِّكُ شَفَتَيْهِ حِينَ أَرَادَ أَنْ يَخْرُجَ وَ هُوَ قَائِمٌ عَلَى الْبَابِ فَقُلْتُ إِنِّي رَأَيْتُكَ تُحَرِّكُ شَفَتَيْكَ حِينَ خَرَجْتَ فَهَلْ قُلْتَ شَيْئاً قَالَ نَعَمْ إِنَّ الْإِنْسَانَ إِذَا خَرَجَ مِنْ مَنْزِلِهِ قَالَ حِينَ يُرِيدُ أَنْ يَخْرُجَ

From Abī Ḥamzah said, I saw Abā `Abd Allāh (عليه السلام) moving his lips when he wanted to leave and he was standing at the door. I said: ‘I see you moving your lips when you want to leave, did you say something?’ He (عليه السلام) said: ‘Yes, when a man leaves from his house he should say when he wants to leave:

«اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ» ثَلَاثاً

«Allāhu Akbar Allāhu Akbar» - three (times)

«بِاللَّهِ أَخْرُجُ وَ بِاللَّهِ أَدْخُلُ وَ عَلَى اللَّهِ أَتَوَكَّلُ» ثَلَاثَ مَرَّاتٍ

«By Allāh I leave, and By Allāh I enter, and I (place my) trust in Allāh» - three times

«اللَّهُمَّ افْتَحْ لِي فِي وَجْهِي هَذَا بِخَيْرٍ وَ اخْتِمْ لِي بِخَيْرٍ وَ قِنِي شَرَّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ»

«O Allāh, open my direction for me with this goodness, and seal this with goodness, and protect me from every evil beast that you take by your control. My lord is upon the right path»

لَمْ يَزَلْ فِي ضَمَانِ اللَّهِ عَزَّ وَ جَلَّ حَتَّى يَرُدَّهُ اللَّهُ إِلَى الْمَكَانِ الَّذِي كَانَ فِيهِ

He will be in the protection of Allāh (عَزَّ وَ جَلَّ) until Allāh returns him to his place (house) that which he was in (before)

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 540, ḥadīth # 1

Grading:

1. Al-Majlisī said this hadeeth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 319

Supplication # 2

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ أَتَيْتُ بَابَ عَلِيِّ بْنِ الْحُسَيْنِ ع فَوَافَقْتُهُ حِينَ خَرَجَ مِنَ الْبَابِ فَقَالَ

From Abī Ḥamzah al-Thumālī said, I came to the door of `Alī bin al-Ḥussayn (عليه السلام) to accept him (i.e. greet him), when he was leaving from the door he (عليه السلام) said:

«بِسْمِ اللَّهِ آمَنْتُ بِاللَّهِ وَ تَوَكَّلْتُ عَلَى اللَّهِ»
«In the name of Allāh, I belive in Allāh, and I (place my) trust in Allāh»

ثُمَّ قَالَ يَا أَبَا حَمْزَةَ إِنَّ الْعَبْدَ إِذَا خَرَجَ مِنْ مَنْزِلِهِ عَرَضَ لَهُ الشَّيْطَانُ فَإِذَا قَالَ بِسْمِ اللَّهِ قَالَ الْمَلَكَانِ كُفِيتَ فَإِذَا قَالَ آمَنْتُ بِاللَّهِ قَالا هُدِيتَ فَإِذَا قَالَ تَوَكَّلْتُ عَلَى اللَّهِ قَالا وُقِيتَ فَيَتَنَحَّى الشَّيْطَانُ فَيَقُولُ بَعْضُهُمْ لِبَعْضٍ كَيْفَ لَنَا بِمَنْ هُدِيَ وَ كُفِيَ وَ وُقِيَ قَالَ ثُمَّ قَالَ اللَّهُمَّ إِنَّ عِرْضِي لَكَ الْيَوْمَ ثُمَّ قَالَ يَا أَبَا حَمْزَةَ إِنْ تَرَكْتَ النَّاسَ لَمْ يَتْرُكُوكَ وَ إِنْ رَفَضْتَهُمْ لَمْ يَرْفُضُوكَ قُلْتُ فَمَا أَصْنَعُ قَالَ أَعْطِهِمْ مِنْ عِرْضِكَ لِيَوْمِ فَقْرِكَ وَ فَاقَتِكَ

He (عليه السلام) said: ‘O Abā Ḥamzah, When a servant leaves from his house shayṭan comes to him, and if he says: ‘In the name of Allāh’, two angels will say: ‘That is enough for you.’ And when he says: ‘I believe in Allāh’. They say: ‘You are guided’ And when he says ‘I trust Allāh’ They say: ‘You are protected’ then shayṭān gives upon you and says to some of them ‘What can we do to the one who is guided, sufficed and protected?’ He (the narrator) said, then he (عليه السلام) said: ‘O Allāh, my self-respect is with you today’ then He (عليه السلام) said: ‘O Abā Ḥamzah, if you (try) abandon the people, they will not abandon you, and if reject them, they will not reject you’ I said: ‘What can I do?’ he (عليه السلام) said: ‘Give them from your self-respect for today (when) you will be impoverished and needy’
Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 541, ḥadīth # 2

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 321

Supplication # 3

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي حَمْزَةَ قَالَ اسْتَأْذَنْتُ عَلَى أَبِي جَعْفَرٍ ع فَخَرَجَ إِلَيَّ وَ شَفَتَاهُ تَتَحَرَّكَانِ فَقُلْتُ لَهُ فَقَالَ أَ فَطَنْتَ لِذَلِكَ يَا ثُمَالِيُّ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ إِنِّي وَ اللَّهِ تَكَلَّمْتُ بِكَلَامٍ مَا تَكَلَّمَ بِهِ أَحَدٌ قَطُّ إِلَّا كَفَاهُ اللَّهُ مَا أَهَمَّهُ مِنْ أَمْرِ دُنْيَاهُ وَ آخِرَتِهِ قَالَ قُلْتُ لَهُ أَخْبِرْنِي بِهِ قَالَ نَعَمْ مَنْ قَالَ حِينَ يَخْرُجُ مِنْ مَنْزِلِهِ

From Abī Hamzah (عليه السلام) said: I took permission for Abī Ja`far (عليه السلام), and he came out to me, and his lips were moving. I asked (about it) to him, so he (عليه السلام) said: ‘Did you notice that, O Thumālī?’ I said: Yes, may I be your ransom’ He (عليه السلام) said: ‘I, by Allāh, I say the words no one has ever spoke, except Allāh has sufficed him in what is important to him from the affairs of his world, and his hereafter’ He (al-Thumālī ) said, I said to him: ‘Inform me of it’ He (عليه السلام) said: ‘Yes, whoever when leaving from his home says:

«بِسْمِ اللَّهِ حَسْبِيَ اللَّهُ تَوَكَّلْتُ عَلَى اللَّهِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ أُمُورِي كُلِّهَا وَ أَعُوذُ بِكَ مِنْ خِزْيِ الدُّنْيَا وَ عَذَابِ الْآخِرَةِ»
«In the name of Allāh, Allāh is enough for me, I (place my) trust in Allāh. O Allāh I ask you for you in all my affairs, and I seek refuge in you from humiliation of this world, and the punishment of the hereafter»

كَفَاهُ اللَّهُ مَا أَهَمَّهُ مِنْ أَمْرِ دُنْيَاهُ وَ آخِرَتِهِ

Allāh will be sufficient for him in what is important to him from the affairs of his world, and his hereafter
Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 541, ḥadīth # 3

Grading:

1. Al-Majlisī said this hadeeth is Muwaththaq (Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 323

Supplication # 4

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ قَالَ حِينَ يَخْرُجُ مِنْ بَابِ دَارِهِ

From Abī Baṣīr from Abī Ja`far (عليه السلام): ‘Whoever says when leaving from the door of his house:

«أَعُوذُ بِمَا عَاذَتْ بِهِ مَلَائِكَةُ اللَّهِ مِنْ شَرِّ هَذَا الْيَوْمِ الْجَدِيدِ الَّذِي إِذَا غَابَتْ شَمْسُهُ لَمْ تَعُدْ مِنْ شَرِّ نَفْسِي وَ مِنْ شَرِّ غَيْرِي وَ مِنْ شَرِّ الشَّيَاطِينِ وَ مِنْ شَرِّ مَنْ نَصَبَ لِأَوْلِيَاءِ اللَّهِ وَ مِنْ شَرِّ الْجِنِّ وَ الْإِنْسِ وَ مِنْ شَرِّ السِّبَاعِ وَ الْهَوَامِّ وَ مِنْ شَرِّ رُكُوبِ الْمَحَارِمِ كُلِّهَا أُجِيرُ نَفْسِي بِاللَّهِ مِنْ كُلِّ شَرٍّ»
«I seek refuge with what the Angels of Allāh seek refigure from the evil of this new day, which when His Sun disappears, it will not come back. (I seek protection) from the evil of myself, and from the evil of others, and from the evils of the shayāṭīn (pl. of shayṭān), and from the evil of whoever naṣb (hate) the walī of Allāh, and from the evil of the Jinn, and Man, and from the evil of the beats, and reptiles, and from the evil of the composition of all the harām (thing). I employ myself with Allāh from every evil»

غَفَرَ اللَّهُ لَهُ وَ تَابَ عَلَيْهِ وَ كَفَاهُ الْهَمَّ وَ حَجَزَهُ عَنِ السُّوءِ وَ عَصَمَهُ مِنَ الشَّرِّ

Allāh will pardon him, and forgive him, and suffice him in what is important, and restrain him from badness and protect him from evil
Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 541-542, ḥadīth # 4

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 324

Supplication # 5

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَقُلْ

From Mu`āwiyah bin `Ammār from Abī `Abd Allāh (عليه السلام) said: ‘When you leave from your home, then say:

«بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ مَا خَرَجْتُ لَهُ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا خَرَجْتُ لَهُ اللَّهُمَّ أَوْسِعْ عَلَيَّ مِنْ فَضْلِكَ وَ أَتْمِمْ عَلَيَّ نِعْمَتَكَ وَ اسْتَعْمِلْنِي فِي طَاعَتِكَ وَ اجْعَلْ رَغْبَتِي فِيمَا عِنْدَكَ وَ تَوَفَّنِي عَلَى مِلَّتِكَ وَ مِلَّةِ رَسُولِكَ ص»

«In the name of Allāh, I (place my) trust in Allāh, there is strength and no power except by Allāh. O Allāh, I ask you for good of what I come out, and I seek refuge in you from evil, and I have come out. O Allāh, expand for me from Your grace, and complete upon me your blessing, and apply me in obey You, and make me desire in what is from You, allow me to die upon Your religion, and the religion of Your Messenger (صلى الله عليه وآله وسلم)»

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 542, ḥadīth # 5

Grading:

1. Al-Majlisī said this hadeeth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 325

Supplication # 6

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ حِينَ يَخْرُجُ مِنْ مَنْزِلِهِ عَشْرَ مَرَّاتٍ لَمْ يَزَلْ فِي حِفْظِ اللَّهِ عَزَّ وَ جَلَّ وَ كِلَاءَتِهِ حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ

`Umar bin Yazīd said, Abū `Abd Allāh (عليه السلام) said: ‘Whoever recites ‘Qul Huwa Allāhu Aḥad’ (Surah al-Ikhlāṣ) ten times when he leaves from his house, he will continue to be in the protection of Allāh (عَزَّ وَ جَلَّ) and in His custody until he returns to his house’
Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 542, ḥadīth # 8

Grading:

1. Al-Majlisī said this hadeeth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 327

Dua for Traveling

2012-01-25T22:20:00.000-08:00

Here are two Authentic ḥadīth on what to say when you are about to travel. The first ḥadīth is Ṣaḥīḥ (Authentic) and the second ḥadīth is Muwaththaq (Reliable).

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَبَّاحٍ الْحَذَّاءِ قَالَ قَالَ أَبُو الْحَسَنِ ع إِذَا أَرَدْتَ السَّفَرَ فَقِفْ عَلَى بَابِ دَارِكَ وَ اقْرَأْ فَاتِحَةَ الْكِتَابِ أَمَامَكَ وَ عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ أَمَامَكَ وَ عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ وَ قُلْ أَعُوذُ بِرَبِّ النَّاسِ وَ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ أَمَامَكَ وَ عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ ثُمَّ قُلِ ثُمَّ قَالَ

From Ṣabbāḥ said, Abū al-Ḥasan (عليه السلام) said: ‘When you want to travel, stop at the door of your house

1.) And recite Sūrah al-Fātiḥah (Chapter 1) to your front, to your right and to your left.

2.) And (recite) Sūrah al-Iklāṣ (Chapter 112) to your front, to your right and to your left.

3.) And (recite) Surah al-Nās (Chapter 114) and Surah al-Falaq (Chapter 113) to your front, to your right and to your left.

Then he says:

«اللَّهُمَّ احْفَظْنِي وَ احْفَظْ مَا مَعِي وَ سَلِّمْنِي وَ سَلِّمْ مَا مَعِي وَ بَلِّغْنِي وَ بَلِّغْ مَا مَعِي بَلَاغاً حَسَناً»

“O Allāh, protect me and what is with me, and, and grant me safety and what is with me, and allow me to reach (my destination) and what is with me with a good reaching”

أَ مَا رَأَيْتَ الرَّجُلَ يُحْفَظُ وَ لَا يُحْفَظُ مَا مَعَهُ وَ يَسْلَمُ وَ لَا يَسْلَمُ مَا مَعَهُ وَ يَبْلُغُ وَ لَا يَبْلُغُ مَا مَعَهُ

Then he (عليه السلام) said: ‘Have you not seen a man protected, but what is with him not protected? And granted safety, but what is with him not granted safety? And he reaches, but what is with him not reach?’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 543, ḥadīth # 9

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 327

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ ع قَالَ إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فِي سَفَرٍ أَوْ حَضَرٍ فَقُلْ

From al-Ḥasan bin al-Jahm from Abī al-Hasan (عليه السلام) said: ‘When you leave from you home for traveling or arrive (at home), he says:

«بِسْمِ اللَّهِ آمَنْتُ بِاللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ»

“In the name of Allāh, I believe in Allāh, I trust Allāh as whatever Allāh wills, and there is no strength and no power except by Allāh”

فَتَلَقَّاهُ الشَّيَاطِين َتَنْصَرِفُ وَ تَضْرِبُ الْمَلَائِكَةُ وُجُوهَهَا وَ تَقُولُ مَا سَبِيلُكُمْ عَلَيْهِ وَ قَدْ سَمَّى اللَّهَ وَ آمَنَ بِهِ وَ تَوَكَّلَ عَلَيْهِ وَ قَالَ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

The shayāṭīn (pl. of shaytān) that (try) to meet him they leave him, and the angels hit their faces and say: ‘There is no way for you to him, and he has named Allāh, and he believes in Him, and he (places) his trust upon Him, and he said: ‘What Allāh wills, there is no strength and no power except by Allāh’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 543-544, ḥadīth # 12

Grading:

1. Al-Majlisī said this hadeeth is Muwaththaq Kal-Ṣaḥīḥ (Reliable like Ṣaḥīḥ)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 329

Mercy of Allah, Part 3

2012-01-24T20:17:00.000-08:00

Here are three authentic ḥadīth that talks about the great Mercy that Allāh (عَزَّ وَ جَلَّ) has bestowed upon us. All three ḥadīth say the same thing, which is:

1,) If someone intends to do a good deed, and does not go through with it, he will be rewarded with one good deed because of his intention.

2.) If someone intents to do a good deed, and does go through with it, he will be rewarded with ten good deeds.

3.) If someone intends to do a bad deed, and does not go through with it, nothing will be written against him.

4.) If someone intends to do a bad deed, and does go through with it, only one bad deed will be written against him.

The first ḥadīth gives us the conversation that Ādam (عليه السلام) had with Allāh (عَزَّ وَ جَلَّ) after he was created.

The second ḥadīth essentially says the same thing as the first, but within this ḥadīth it talks about if you do commit a bad deed, then you have seven hours to seek forgiveness from Allāh. I have discussed the delaying of sins being written down for seven hours in another blog post. (Click here: http://www.revivingalislam.com/2010/10/repent-before-your-seven-hours-are-up.html). This ḥadīth also says that if you do a good deed, it will erase the bad deed you have done.

The third ḥadīth says the same thing as the first and second ḥadīth.

I have made two posts prior to this one on the Mercy of Allāh: (Click links below)

1. Mercy of Allāh

2. Mercy of Allāh to the Believers

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ«» بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ آدَمَ ع قَالَ يَا رَبِّ سَلَّطْتَ عَلَيَّ الشَّيْطَانَ وَ أَجْرَيْتَهُ مِنِّي مَجْرَى الدَّمِ فَاجْعَلْ لِي شَيْئاً فَقَالَ يَا آدَمُ جَعَلْتُ لَكَ أَنَّ مَنْ هَمَّ مِنْ ذُرِّيَّتِكَ بِسَيِّئَةٍ لَمْ تُكْتَبْ عَلَيْهِ فَإِنْ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَ مَنْ هَمَّ مِنْهُمْ بِحَسَنَةٍ فَإِنْ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ فَإِنْ هُوَ عَمِلَهَا كُتِبَتْ لَهُ عَشْراً قَالَ يَا رَبِّ زِدْنِي قَالَ جَعَلْتُ لَكَ أَنَّ مَنْ عَمِلَ مِنْهُمْ سَيِّئَةً ثُمَّ اسْتَغْفَرَ لَهُ غَفَرْتُ لَهُ قَالَ يَا رَبِّ زِدْنِي قَالَ جَعَلْتُ لَهُمُ التَّوْبَةَ أَوْ قَالَ بَسَطْتُ لَهُمُ التَّوْبَةَ حَتَّى تَبْلُغَ النَّفْسُ هَذِهِ قَالَ يَا رَبِّ حَسْبِي

From Ibn Bukayr from Abī `Abd Allāh or Abī Ja`far (عليه السلام) said: Verily Ādam (عليه السلام) said: ‘O Lord, you have made shayṭān have mastery over me, and he (shayṭān) flows in my bloodstream, so make something for me’ So He said: ‘O Ādam, I will make for you that whoever intends from your progeny a bad (deed), he will not have anything written against him, and If does the act, a bad (deed) will be written against him. And whoever from them intends to do a good (deed), and if he does not do it, a good (deed) will be written for him, and if he does it, ten good deeds will be written for him’ He (Ādam) said: ‘O Lord, give me more!’ He said: ‘I have made for you that whoever from them does a bad deed, then seeks forgives for it, I will forgive him’ He (Ādam) said: ‘O Lord, give me more!’ He said: ‘I have made for them tawbah (repentance) or (the Imām said) He said: ‘I have expanded for them tawbah (repentance) until the sould reaches this (i.e. throat) He (Ādam) said: ‘O Lord, this is enough for me’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 440, hadeeth # 1

Grading:

1. Al-Majlisī said this hadeeth is Ḥasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 15, pg. 311

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فَضْلِ بْنِ عُثْمَانَ الْمُرَادِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ مَنْ كُنَّ فِيهِ لَمْ يَهْلِكْ عَلَى اللَّهِ بَعْدَهُنَّ إِلَّا هَالِكٌ يَهُمُّ الْعَبْدُ بِالْحَسَنَةِ فَيَعْمَلُهَا فَإِنْ هُوَ لَمْ يَعْمَلْهَا كَتَبَ اللَّهُ لَهُ حَسَنَةً بِحُسْنِ نِيَّتِهِ وَ إِنْ هُوَ عَمِلَهَا كَتَبَ اللَّهُ لَهُ عَشْراً وَ يَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا فَإِنْ لَمْ يَعْمَلْهَا لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ هُوَ عَمِلَهَا أُجِّلَ سَبْعَ سَاعَاتٍ وَ قَالَ صَاحِبُ الْحَسَنَاتِ لِصَاحِبِ السَّيِّئَاتِ وَ هُوَ صَاحِبُ الشِّمَالِ لَا تَعْجَلْ عَسَى أَنْ يُتْبِعَهَا بِحَسَنَةٍ تَمْحُوهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ (هود -: 114 -) أَوِ الِاسْتِغْفَارِ فَإِنْ هُوَ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمَ الْغَيْبِ وَ الشَّهَادَةِ الْعَزِيزَ الْحَكِيمَ الْغَفُورَ الرَّحِيمَ ذَا الْجَلَالِ وَ الْإِكْرَامِ وَ أَتُوبُ إِلَيْهِ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ مَضَتْ سَبْعُ سَاعَاتٍ وَ لَمْ يُتْبِعْهَا بِحَسَنَةٍ وَ اسْتِغْفَارٍ قَالَ صَاحِبُ الْحَسَنَاتِ لِصَاحِبِ السَّيِّئَاتِ اكْتُبْ عَلَى الشَّقِيِّ الْمَحْرُومِ

From Faḍl (Fuḍayl) bin `Uthmān al-Murādī said I heard Abā `Abd Allāh (عليه السلام) say, the Messenger of Allāh (صلى الله عليه وآله وسلم) said: ‘Whoever has four (things) in him, you will not be destroyed by Allāh unless you are of the destroyed ones: A servant intends to do a good action, and if he does not do it, Allāh will write for him the good (deed) because of his good intention. And if he does the action, Allāh will written for him ten (good deeds). If he intends to do a bad action, and he does not do it, He will not write anything against him, but if he does the action Allāh will delay seven hours (in order for him to repent). And the owner (angel) for the good (deeds) will say to the owner (angel) of the bad deeds, and he will be the people of the left, ‘Do not hurry maybe he might pursue a good (deed) that will erase it (the bad deed).’ For verily Allāh (عَزَّ وَ جَلَّ) says: “The good (deeds) take away the bad (deeds)” (11:114) or seek forgiveness (for it). And if he said: “I seek forgives from Allāh, who no one deserves to be worshiped except Him, He knows the unseen (ghayb) and the manifest. He is the Most Majestic, the Most Wise, the Forgiving, the Mericiful, Glorious and Honourable, and I repent to Him”, He will not write anything against him, if the seven hours passes up and he does not pursue a good (deed) and seeks forgiveness. The owner (angel) of the good (deeds) will say to the owner (angel) of the bad (deeds): ‘Write against the miserable and deprived!’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 429-430, hadeeth # 4

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 11, pg. 293

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالْحَسَنَةِ وَ لَا يَعْمَلُ بِهَا فَتُكْتَبُ لَهُ حَسَنَةٌ وَ إِنْ هُوَ عَمِلَهَا كُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ وَ إِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا فَلَا يَعْمَلُهَا فَلَا تُكْتَبُ عَلَيْهِ

From Abī Baṣīr from Abī `Abd Allāh (عليه السلام) said: “Verily, the mu’min (believer) intends to do a good (deed), but he does not act by it, then a good (deed) will be written for him. And if he acts upon it, ten good (deeds) will be written for him. If a mu’min intends to do a bad (deed) and act upon it, but if he does not act upon it, there will be nothing written against him”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 428-429, hadeeth # 2

Grading:

1. Al-Majlisī said this hadeeth is Muwaththaq (Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 11, pg. 292

Four Things Complete a Meal

2012-01-22T16:19:00.000-08:00

Here is a Muwaththaq (Reliable) ḥadīth from the Prophet (صلى الله عليه وآله وسلم) that gives us the four characteristics that make your food “complete”.

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن عبد الله بن المغيرة عن إسماعيل بن مسلم السكوني عن جعفر بن محمد عن أبيه عن آبائه عن علي ع قال قال رسول الله ص الطعام إذا جمع أربع خصال فقد تم إذا كان من حلال و كثرت الأيدي عليه و سمى الله تبارك و تعالى في أوله و حمد في آخره

From Ismā`īl bin Muslim al-Sakūnī from Ja`far bin Muhammad from his father from his fathers from `Alī (عليه السلام) said the Messenger of Allāh (صلى الله عليه وآله وسلم) said: ‘Food, when it has all four characteristics, then certainly it is complete: (1) When it is from halāl (2) You have many hands upon it (i.e. many people eating it) (3) Naming of Allāh (تبارك و تعالى) at its beginning (4) And praising (of Allāh) at its end’

Source:

1. Al-Sadūq, Ma`ānī al-Akhbār, ed. `Alī Akbar al-Ghaffārī (Qum: Mu’assasah al-Nashr al-Islāmi, 1379), pg. 375, ḥadīth # 1

Do Not Forget the Two Wajibs

2012-01-20T13:18:00.000-08:00

Here are two Ṣaḥīḥ (Authentic) aḥādīth about not forgetting the “two wājibs” (mandatory actions) and the end of every Salāh (prayer).

Note: In ḥadīth language when the Ahl al-Bayt (عليهم السلام) say the word “wājib” it does not always mean 100% mandatory, like the word farḍ. It can also mean “extremely mustaḥab”.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَا تَنْسَوُا الْمُوجِبَتَيْنِ أَوْ قَالَ عَلَيْكُمْ بِالْمُوجِبَتَيْنِ فِي دُبُرِ كُلِّ صَلَاةٍ قُلْتُ وَ مَا الْمُوجِبَتَانِ قَالَ تَسْأَلُ اللَّهَ الْجَنَّةَ وَ تَعُوذُ بِاللَّهِ مِنَ النَّارِ

From Zurārah said, Abū Ja`far (عليه السلام) said: ‘Do not forget the two wājibs’ or he (عليه السلام) said: ‘Upon you are two wājibs at the end of every salāh (prayer)’ I said: ‘And what are the two wājibs?’ He (عليه السلام) said: ‘You ask Allāh for Jannah, and you seek refuge with Allāh from the fire (i.e. Hell)’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 3, pg. 343-344, hadeeth # 19

Grading:

1. Al-Majlisī said this hadeeth is Ḥasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 15, pg. 177

أبي رحمه الله قال حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن حماد عن حريز عن زرارة قال قال أبو جعفر ع لا تنسوا الموجبتين أو قال عليكم بالموجبتين في دبر كل صلاة قلت و ما الموجبتان قال تسأل الله الجنة و تتعوذ به من النار

From Zurārah said, Abū Ja`far (عليه السلام) said: ‘Do not forget the two wājibs’ or he (عليه السلام) said: ‘Upon you are two wājibs at the end of every salāh (prayer)’ I said, ‘And what are the two wājibs’ He (عليه السلام) said: ‘You ask Allāh for Jannah, and you seek refuge with Him from the fire (i.e. Hell)’

Source:

1. Al-Sadūq, Ma`ānī al-Akhbār, ed. `Alī Akbar al-Ghaffārī (Qum: Mu’assasah al-Nashr al-Islāmi, 1379), pg. 183, ḥadīth # 1

Grading:

1. `Āsif al-Muḥsinī said this ḥadīth is Mu`tabar (Authentic)
à Mashra`ah Bihār al-Anwaar, (Beirut: Mu’assasah al-`Ārif lil-Matbū`āt, 2^nd ed., 1426) vol. 2, pg. 424

Meaning of Good in this World and the Hereafter

2012-01-20T12:08:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth regarding the tafsīr of an āyah of the Qur’ān we recite all the time in Qunūṭ (رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً). The āyah is in Sūrah al-Baqarah (2) : Verse 201, when Allāh (عَزَّ وَ جَلَّ) says that some people say “Our Lord, give us good in the world, and good in the hereafter”.

حدثنا محمد بن موسى بن المتوكل رحمه الله قال حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد عن الحسن بن محبوب عن جميل بن صالح عن أبي عبد الله ع في قوله عز و جل رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً قال رضوان الله و الجنة في الآخرة و السعة في الرزق و المعاش و حسن الخلق في الدنيا

From Jamīl bin Ṣāliḥ from Abī `Abd Allāh (عليه السلام) about His (عَزَّ وَ جَلَّ) words: “Our Lord, give us good in the world, and good in the hereafter” (2:201). He (عليه السلام) said: ‘The satisfaction of Allāh and the Jannah in the hereafter, the abundance in rizq (sustenance) and livelihood, and good manners in the world’

Source:

1. Al-Sadūq, Ma`ānī al-Akhbār, ed. `Alī Akbar al-Ghaffārī (Qum: Mu’assasah al-Nashr al-Islāmi, 1379), pg. 174-175, ḥadīth # 1

Grading:

1. `Āsif al-Muḥsinī said this ḥadīth is Mu`tabar (Authentic)
à Mashra`ah Bihār al-Anwaar, (Beirut: Mu’assasah al-`Ārif lil-Matbū`āt, 2^nd ed., 1426) vol. 2, pg. 357

2. Al-Hillī said this ḥadīth is Ṣaḥīḥ (Authentic)

à Muntaha al-Muttalab, vol. 2, pg. 998

3. Muhaqqiq al-Sabzawārī said this ḥadīth is Ṣaḥīḥ (Authentic)

à Kifāyah al-Aḥkām, ed. Murtada al-Wā’idī al-Arākī, (Qum: Muassasah al-Nashr al-Islmāmī, 1^st ed., 1423), vol. 1, pg. 416

Meaning of Munafiq

2012-01-19T21:38:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth on the meaning of the word munāfiq (Hypocrite).

حدثنا أبي رضي الله عنه قال حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن محمد بن أبي عمير عن عبد الله بن سنان قال كنا جلوسا عند أبي عبد الله ع إذ قال له رجل من الجلساء جعلت فداك يا ابن رسول الله أ تخاف علي أن أكون منافقا فقال له إذا خلوت في بيتك نهارا أو ليلا أ ليس تصلي فقال بلى فقال فلمن تصلي فقال لله عز و جل قال فكيف تكون منافقا و أنت تصلي لله عز و جل لا لغيره

From `Abd Allāh bin Sinān said, we were sitting with Abī `Abd Allāh when a man from the gathering said to him (عليه السلام), ‘May I be your ransom, O son of the Messenger of Allāh (صلى الله عليه وآله وسلم), I fear upon myself that I am a munāfiq. So he (عليه السلام) said to him: ‘If you are alone in your house by the day or night, do you not pray?’ So he said: ‘Yes’. Then he (عليه السلام) said: ‘And who do you pray to?’ So he said: ‘Allāh (عَزَّ وَ جَلَّ)’ Then he (عليه السلام) said: ‘So how can you be a munāfiq, and you pray to Allāh (عَزَّ وَ جَلَّ) and not other than Him’

Source:

1. Al-Sadūq, Ma`ānī al-Akhbār, ed. `Alī Akbar al-Ghaffārī (Qum: Mu’assasah al-Nashr al-Islāmi, 1379), pg. 142, ḥadīth # 1

Grading:

1. `Āsif al-Muḥsinī said this ḥadīth is Mu`tabar (Authentic)
à Mashra`ah Bihār al-Anwaar, (Beirut: Mu’assasah al-`Ārif lil-Matbū`āt, 2^nd ed., 1426) vol. 2, pg. 348

Bid'ah - The Worst Thing

2012-01-16T20:50:00.000-08:00

Here are two Ṣaḥīḥ (Authentic) ḥadīth that shows just how bad bid`ah is. The first ḥadīth says that it is the lowest/worst form of shirk (or, deception). The second ḥadīth says it is a thing that can make a servant become a kāfir (unbeliever).

حدثني محمد بن موسى بن المتوكل قال حدثني عبد الله بن جعفر الحميري عن محمد بن الحسين بن أبي الخطاب عن الحسن بن محبوب عن عبد الله بن سنان عن أبي حمزة الثمالي قال قلت لأبي جعفر ع ما أدنى النصب فقال أن يبتدع الرجل شيئا فيحب عليه و يبغض عليه

From Abī Hamzah al-Thumālī said, I said to Abī Ja`far (عليه السلام): ‘What is the lowest/worst (form) of shirk (or, deception)?’ So he (عليه السلام) said: ‘That a man innovates a thing, and upon it he loved, and upon it he hated’

Source:

1. Al-Sadūq, Thawāb al-`Amāl, (Qum: al-Manshūrāt al-Sharīf al-Raḍī, 2^nd ed., 1406), pg. 257

Grading:

1. Al-Majlisī I (al-Majlisī’s father) said this ḥadīth is Ṣaḥīḥ (Authentic)
à Rawḍah al-Muttaqqīn, 10 vols., (Qum: Mu’assasah al-Nashr al-Islāmiyyah, n.d.), vol. 9, pg. 326

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن ابن أبي عمير عن حماد عن الحلبي قال قلت لأبي عبد الله ع ما أدنى ما يكون به العبد كافرا قال أن يبتدع به شيئا فيتولى عليه و يتبرأ ممن خالفه

From al-Halabī said, I said to Abī `Abd Allāh (عليه السلام), ‘What is the least (thing) that makes a servant (`abd) become a kāfir (unbeliever)’ He (عليه السلام) said: ‘That something from him is innovated, and he (creates) allies upon it, and does bara’a (disassociates) from whoever opposes it’

Source:

1. Al-Sadūq, Ma`ānī al-Akhbār, ed. `Alī Akbar al-Ghaffārī (Qum: Mu’assasah al-Nashr al-Islāmi, 1379), pg. 393, ḥadīth # 43

Grading:

1. `Alī Namāzi al-Shahrūdī said this ḥadīth is Ṣaḥīḥ (Authentic)
à Mustadarak Safīnah al-Bihaar, 10 vols., (Qum: Mu’assasah al-Nashr al-Islāmiyyah, n.d.), vol. 1, pg. 304

2. `Āsif al-Muḥsinī said this ḥadīth as a Mu`tabar Sanad (Authentic Chain of Narrators)
à Mashra`ah Bihār al-Anwaar, (Beirut: Mu’assasah al-`Ārif lil-Matbū`āt, 2^nd ed., 1426) vol. 1, pg. 102

What Does Bakkah Mean in the Quran?

2012-01-15T01:40:00.000-08:00

Here is an article by Zeshan Zaveri (zzaveri from shiachat)

I have always asked myself why did Allāh (سبحانه و تعالى) use the word “Bakkah” in reference to the city of Makkah in Chapter 3 (Ali Imrān) verse 96 when Allāh (سبحانه و تعالى) states the following:

«إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَ هُدًى لِّلْعَالَمِينَ»

“Most sure the first house appointed for mankind is the one at Bakkah, blessed and a guided for the nations” (3:96)

Why does he selectively choose this word “Bakkah” even knowing that we Muslims will always refer to the Holy City as Makkah.

First of all what does the word “Bakkah” mean?

Here is a Hasan (Good) narration from the Imām al-Sādiq (عليه السلام) which gives the meaning of the word Bakkah.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَقُومُ أُصَلِّي بِمَكَّةَ وَ الْمَرْأَةُ بَيْنَ يَدَيَّ جَالِسَةٌ أَوْ مَارَّةٌ فَقَالَ لَا بَأْسَ إِنَّمَا سُمِّيَتْ بَكَّةَ لِأَنَّهَا تَبُكُّ فِيهَا الرِّجَالُ وَ النِّسَاءُ

From Mu`āwiyah bin `Ammār said, I said to Abī `Abd Allāh (عليه السلام) ‘I stand to pray in Makkah and a woman is sitting in front of me or she passes by.’ He (عليه السلام) said: ‘There is no problem. It is called Bakkah because men and women weep (cry) there.’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 4, pg. 526, hadeeth # 7

2. Al-Tūsī, Tahdhīb al-Aḥkām, 10 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 4^th Edition, 1407 AH), vol. 5, pg. 451, hadeeth # 220

Grading:

1. Al-Majlisī said this hadeeth is Hasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 18, pg. 222

Now in hindsight after the Imām has already explained it to us what Bakkah means it makes even more sense because the word “bukaa” or “bakaa” بكي in the Arabic language means to “cry” and “weep”. What is even more amazing is how the Imām (عليه السلام) was not asked directly about the meaning of the word “Bakkah”. He is being asked if it is ok to have a woman sitting or passing by him when he is praying in Makkah. The Imām (عليه السلام) has provided a treasure trove of knowledge with this response.

The word “Bakkah” can be found in the Old Testament in Book of Psalms Chapter 84 verse 6 it says:

King James Version: Who passing through the valley of Baca make it a well; the rain also filleth the pools.

In most translations of the Old Testament, the word is usually left untranslated as Baca, but in some translations they have actually translated the word. Subhan Allāh, they have translated the word “Baca” as “weeping”. See the translations below.

American Standard Version - Passing through the valley of Weeping they make it a place of springs; Yea, the early rain covereth it with blessings.

New Living Translation - When they walk through the Valley of Weeping, it will become a place of refreshing springs. The autumn rains will clothe it with blessings.

Aramaic Bible in Plain English - They passed by the valley of weeping and they have made it a dwelling place, also blessings will cover The Lawgiver.

English Revised Version - Passing through the valley of Weeping they make it a place of springs; yea, the early rain covereth it with blessings.

World English Bible - Passing through the valley of Weeping, they make it a place of springs. Yes, the autumn rain covers it with blessings.

Young’s Literal Translation - Those passing through a valley of weeping, A fountain do make it, Blessings also cover the director.

Douay-Rheims Bible - In the vale of tears, in the place which be hath set.

Source:

1. http://bible.cc/psalms/84-6.htm

Glory to Allah! Even with all the Tahreef (distortion) done by the Jews and Christians to their books (Torah/Bible) the truth can never be completely removed. Futhermore, in the Quran Makkah is referred to as a valley as well.

If you take a look at Chapter 48 (FatH) verse 24 Allāh (سبحانه و تعالى) states the following.

«وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا»

“And He it is Who held back their hands from you and your hands from them in the valley of Mecca after He had given you victory over them; and Allah is Seeing what you do” (48:24)

Most translators of the Qur’ān have translated بِبَطْنِ مَكَّةَ as the “valley of Mecca”. (Click for More Translations)

So the Imām’s (عليه السلام) simple reply ended up tying in the actual meaning of the word “Bakkah” to its original roots when mentioned in the Book of Psalms (Zaboor) of Prophet Dāwud (عليه السلام). This is a perfect example of how Qur’ān and ḥadīth work together in a very harmonious manner in explaining each other.

Importance of Praying in the Masjid to the Prophet

2012-01-14T06:43:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth about how important praying in the masjid was to the Prophet (صلى الله عليه وآله وسلم).

وَ عَنْهُ عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ أُنَاساً كَانُوا عَلَى عَهْدِ رَسُولِ اللَّهِ ص أَبْطَئُوا عَنِ الصَّلَاةِ فِي الْمَسْجِدِ فَقَالَ رَسُولُ اللَّهِ ص لَيُوشِكُ قَوْمٌ يَدَعُونَ الصَّلَاةَ فِي الْمَسْجِدِ أَنْ نَأْمُرَ بِحَطَبٍ فَيُوضَعَ عَلَى أَبْوَابِهِمْ فَتُوقَدَ عَلَيْهِمْ نَارٌ فَتُحْرَقَ عَلَيْهِمْ بُيُوتُهُمْ

From Ibn Sinān from Abī `Abd Allāh (عليه السلام) said he heard him say: “Verily, people upon the covenant of the Messenger of Allāh (صلى الله عليه وآله وسلم) slacked from praying in the masjid. So the Messenger of Allāh (صلى الله عليه وآله وسلم) said: ‘People are on the verge of leaving praying in the masjid, so we will command firewood to be placed on their doors and burn fire upon them, and set fire over their houses (to those who don’t pray in the masjid)”

Source:

1. Al-Tūsī, Tahdhīb al-Aḥkām, 10 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 4^th Edition, 1407 AH), vol. 3, pg. 25, hadeeth # 6

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Milādh al-Akhyār, 16 vols., (Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406 AH), vol. 4, pg. 692

Suicide in Shia Islam

2012-01-12T22:10:00.000-08:00

Here are two Ṣaḥīḥ (Authentic) ḥadīth about the punishment for those who do intentionally kill themselves (i.e. suicide). The ḥadīth start with the same chain of narrators, but as they get closer to the respective compiler they branch off in different chains which is why I mentioned two chains.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ قَتَلَ نَفْسَهُ مُتَعَمِّداً فَهُوَ فِي نَارِ جَهَنَّمَ خَالِداً

From Abī Walād said, I heard Abā `Abd Allāh (عليه السلام) say: “Whoever kills himself, intentionally, he is in the fire of hell (jahannam), eternally!”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 7, pg. 45, hadeeth # 1

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 23, pg. 76

حدثني محمد بن موسى بن المتوكل قال حدثني عبد الله بن جعفر الحميري عن أحمد بن محمد عن الحسن بن محبوب عن أبي ولاد الحناط قال سمعت أبا عبد الله ع يقول من قتل نفسه متعمدا فهو في نار جهنم خالدا فيها

From Abī Walād al-Hanāt said, I heard Abā `Abd Allāh say: “Whoever kills himself, intentionally, he is in the fire of hell (jahannam), eternally!”

Source:

1. Al-Sadūq, Thawāb al-`Amāl wa `Iqāb al-`Amāl, (Qum: al-Manshūrāt al-Sharīf al-Raḍī, 2^nd ed., 1406), pg. 276, ḥadīth # 1

Punishment for Creating Bid'ah

2012-01-12T11:33:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth that shows the punishment one receives if he creates a bid`ah (innovates) in religion. It is one ḥadīth, fairly lengthy, so I broke it up into smaller portion for easier reading.

عقاب من ابتدع دينا

Punishment for Whoever Innovates in Religion

أبي ره قال حدثني سعد بن عبد الله عن يعقوب بن يزيد عن محمد بن أبي عمير عن هشام بن الحكم عن أبي عبد الله ع قال كان رجل في الزمن الأول طلب الدنيا من حلال فلم يقدر عليها فطلبها من حرام فلم يقدر عليها فأتاه الشيطان فقال يا هذا إنك قد طلبت الدنيا من حلال فلم تقدر عليها و طلبتها من حرام فلم تقدر عليها أ فلا أدلك على شي‏ء يكثر به مالك و دنياك و تكثر به تبعتك قال بلى

From Hishām bin al-Hakam from Abī `Abd Allāh (عليه السلام) said: “There was a man in the first age that sought the world from halāl (means), and he was not able to (obtain) it. So he sought it from harām (means), and he was not able to (obtain) it. Then al-Shaytān came to him and said: ‘O this, that you have sought the world from halāl and you not able to (obtain) it. And sought it from harām and you were not able to (obtain) it. Shall I not show you something that you will increase in your money, your world, and increase your followers?’ He (the man) said: ‘Yes’

قال تبتدع دينا و تدعو إليه الناس ففعل فاستجاب له الناس و أطاعوه و أصاب من الدنيا ثم إنه فكر فقال بئس ما صنعت ابتدعت دينا و دعوت الناس إليه و ما أرى لي توبة إلا أن آتي من دعوته إليه فأرده عنه

He (al-Shaytān) said: ‘You should innovate (in) religion, and you should call the people to it’ So he (the man) did it, and the people responded to him, and they obeyed him, and he became afflicted from the world, then he thought and said: ‘What have I done? I have innovated in religion, and called the people to it. I do not see tawbah (repentance) for me, except that I come to the one whom I called to it, and I have him reject it’.

فجعل يأتي أصحابه الذين أجابوه فيقول إن الذي دعوتكم إليه باطل و إنما ابتدعته فجعلوا يقولون كذبت هذا هو الحق و لكنك شككت في دينك فرجعت عنه فلما رأى ذلك عمد إلى سلسلة فوتد لها وتدا ثم جعلها في عنقه و قال لا أحلها حتى يتوب الله عز و جل علي فأوحى الله إلى نبي من الأنبياء قل لفلان و عزتي لو دعوتني حتى ينقطع أوصالك ما استجبت لك حتى ترد من مات مما دعوته إليه فرجع عنه

So he went to those companions who answered him saying: ‘Verily, that which I called to you is false (bātil), I only innovated it’ So they went about saying: ‘You have lied! This is the truth (haqq), but you have doubted in your religion’ Then they returned from him. When he (the man) saw that, he proceeded to fasten a chain then he put it (the chain) on his neck and said: ‘I will not unfasten it (the chain), until Allāh (عَزَّ وَ جَلَّ) forgives me.’ So Allāh revealed to a Prophet from the Prophets to say to so and so, ‘By My Glory, if you would have called Me until your joints broke, I would not answer you until you have dissuaded those who died upon what you have called him and he is returned from it (from the bid`ah)’

Source:

1. Al-Sadūq, Thawāb al-`Amāl, (Qum: al-Manshūrāt al-Sharīf al-Raḍī, 2^nd ed., 1406), pg. 257, ḥadīth # 1

Grading:

1. `Alī Namāzi al-Shahrūdī said this ḥadīth is Ṣaḥīḥ (Authentic)
à Mustadarak Safīnah al-Bihaar, 10 vols., (Qum: Mu’assasah al-Nashr al-Islāmiyyah, n.d.), vol. 6, pg. 474

2. Hadī al-Najafī said this ḥadīth is Ṣaḥīḥ Sanad (Authentic Chain of Narrators)

à Mawsū`ah Aḥādīth Ahl al-Bayt, vol. 2, pg. 273

Fajr and Isha in Jama'ah

2012-01-11T19:44:00.000-08:00

Here are two Ṣaḥīḥ (Authentic) ḥadīth about the punishment one receives if he does not pray al-Fajr and al-`Ishā’ in Jamā`ah (congregation). These ḥadīth are said to be referring to praying these two salāh specifically in congregation, based off of where al-Sadūq, al-Tūsi, Hurr al-`Aamili, al-Sistani and other scholars have put these ḥadīth.

عَنْهُ عَنِ النَّضْرِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ صَلَّى رَسُولُ اللَّهِ ص الْفَجْرَ فَأَقْبَلَ بِوَجْهِهِ عَلَى أَصْحَابِهِ فَسَأَلَ عَنْ أُنَاسٍ يُسَمِّيهِمْ بِأَسْمَائِهِمْ فَقَالَ هَلْ حَضَرُوا الصَّلَاةَ فَقَالُوا لَا يَا رَسُولَ اللَّهِ فَقَالَ أَ غُيَّبٌ هُمْ فَقَالُوا لَا فَقَالَ أَمَا إِنَّهُ لَيْسَ مِنْ صَلَاةٍ أَشَدَّ عَلَى الْمُنَافِقِينَ مِنْ هَذِهِ الصَّلَاةِ وَ الْعِشَاءِ وَ لَوْ عَلِمُوا أَيُّ فَضْلٍ فِيهِمَا لَأَتَوْهُمَا وَ لَوْ حَبْواً

From `Abd Allāh bin Sinān from Abī `Abd Allāh (عليه السلام) said, he heard him say: “The Messenger of Allāh (صلى الله عليه وآله وسلم) prayed al-Fajr, so he approached his companions and asked about people (that weren’t there) and he named them by their names. So he (عليه السلام) said: ‘Have they shown up for al-Salāh?’ So they (the companions) said: ‘No, O Messenger of Allāh’ So he (صلى الله عليه وآله وسلم) said: ‘Have they vanished?’ So they said: ‘No’ So he (عليه السلام) said: ‘None from the salāh is harder for the munāfiqīn (hypocrites) than this salāh (al-Fajr) and al-`Ishā’, and if they knew what merits are in them, they would come to it, even if they have to crawl’”

Source:

1. Al-Tūsī, Tahdhīb al-Aḥkām, 10 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 4^th Edition, 1407 AH), vol. 3, pg. 25, hadeeth # 5

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Milādh al-Akhyār, 16 vols., (Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406 AH), vol. 4, pg. 692

أبي ره قال حدثني سعد بن عبد الله عن أحمد بن محمد بن الحسن بن علي الوشاء عن عبد الله بن سنان عن أبي عبد الله ع قال صلى رسول الله ص الفجر فلما انصرف أقبل بوجهه على أصحابه فسأل عن أناس هل حضروا فقالوا لا يا رسول الله فقال أ غيب هم فقالوا لا فقال أما إنه ليس من صلاة أشد على المنافقين من هذه الصلاة و العشاء

From `Abd Allāh bin Sinān from Abī `Abd Allāh (عليه السلام) said: “The Messenger of Allāh prayed al-Fajr, and when he departed he approached his companions and asked about the people (that weren’t there), have they shown up? So they (the companions) said: ‘No, O Messenger of Allāh’. So he (صلى الله عليه وآله وسلم) said: ‘Have they vanished?’ So they said: ‘No’. So he (صلى الله عليه وآله وسلم) said: ‘None from the salāh is harder for the munāfiqīn (hypocrites) than this salāh (al-Fajr) and al-`Ishā’”

Source:

1. Al-Sadūq, Thawāb al-`Amāl, (Qum: al-Manshūrāt al-Sharīf al-Raḍī, 2^nd ed., 1406), pg. 232, ḥadīth # 1

Signs of Relief for the Shia

2012-01-11T12:55:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth that gives the timeline right before the coming of al-Qā’im (عليه السلام) and what happens afterwards. There is many things we can take from this ḥadīth, the first and foremost thing we can take is that the Shī`ahs will not have relief in this world until these events happen.

According to al-Majlisī’s Mir’āt al-`Uqūl in his commentary of this ḥadīth al-Shāmī is al-Sufyānī. This ḥadīth is very detailed in regards to the timeline just before and after the appearance of al-Qā’im (عليه السلام).

This ḥadīth also discussing the things that al-Qā’im (عليه السلام) will have with him that are from the Prophet (صلى الله عليه وآله وسلم).

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَتَى فَرَجُ شِيعَتِكُمْ قَالَ فَقَالَ إِذَا اخْتَلَفَ وُلْدُ الْعَبَّاسِ وَ وَهَى سُلْطَانُهُمْ وَ طَمِعَ فِيهِمْ مَنْ لَمْ يَكُنْ يَطْمَعُ فِيهِمْ وَ خَلَعَتِ الْعَرَبُ أَعِنَّتَهَا وَ رَفَعَ كُلُّ ذِي صِيصِيَةٍ صِيصِيَتَهُ وَ ظَهَرَ الشَّامِيُّ وَ أَقْبَلَ الْيَمَانِيُّ وَ تَحَرَّكَ الْحَسَنِيُّ وَ خَرَجَ صَاحِبُ هَذَا الْأَمْرِ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ بِتُرَاثِ رَسُولِ اللَّهِ ص فَقُلْتُ مَا تُرَاثُ رَسُولِ اللَّهِ ص قَالَ سَيْفُ رَسُولِ اللَّهِ وَ دِرْعُهُ وَ عِمَامَتُهُ وَ بُرْدُهُ وَ قَضِيبُهُ وَ رَايَتُهُ وَ لَامَتُهُ وَ سَرْجُهُ حَتَّى يَنْزِلَ مَكَّةَ فَيُخْرِجَ السَّيْفَ مِنْ غِمْدِهِ وَ يَلْبَسَ الدِّرْعَ وَ يَنْشُرَ الرَّايَةَ وَ الْبُرْدَةَ وَ الْعِمَامَةَ وَ يَتَنَاوَلَ الْقَضِيبَ بِيَدِهِ وَ يَسْتَأْذِنَ اللَّهَ فِي ظُهُورِهِ فَيَطَّلِعُ عَلَى ذَلِكَ بَعْضُ مَوَالِيهِ فَيَأْتِي الْحَسَنِيَّ فَيُخْبِرُهُ الْخَبَرَ فَيَبْتَدِرُ الْحَسَنِيُّ إِلَى الْخُرُوجِ فَيَثِبُ عَلَيْهِ أَهْلُ مَكَّةَ فَيَقْتُلُونَهُ وَ يَبْعَثُونَ بِرَأْسِهِ إِلَى الشَّامِيِّ فَيَظْهَرُ عِنْدَ ذَلِكَ صَاحِبُ هَذَا الْأَمْرِ فَيُبَايِعُهُ النَّاسُ وَ يَتَّبِعُونَهُ وَ يَبْعَثُ الشَّامِيُّ عِنْدَ ذَلِكَ جَيْشاً إِلَى الْمَدِينَةِ فَيُهْلِكُهُمُ اللَّهُ عَزَّ وَ جَلَّ دُونَهَا وَ يَهْرُبُ يَوْمَئِذٍ مَنْ كَانَ بِالْمَدِينَةِ مِنْ وُلْدِ عَلِيٍّ ع إِلَى مَكَّةَ فَيَلْحَقُونَ بِصَاحِبِ هَذَا الْأَمْرِ وَ يُقْبِلُ صَاحِبُ هَذَا الْأَمْرِ نَحْوَ الْعِرَاقِ وَ يَبْعَثُ جَيْشاً إِلَى الْمَدِينَةِ فَيَأْمَنُ أَهْلُهَا وَ يَرْجِعُونَ إِلَيْهَا

From Ya`qūb al-Sarrāj said, I said to Abī `Abd Allāh (عليه السلام): ‘When do your Shī`ahs get relief?’ So he (عليه السلام) said: ‘When there will be ikhtilāf (disagreement) with the children of al-`Abbās about their authority and greed among them. And those who did not show interest in them will show (interest). The `arabs will leave their reign lose, and whoever has a spur raises it. When the appearance of al-Shāmī, the drawing near of al-Yamānī, the movement of al-Hasanī, and the rise of the owner of this command (i.e. al-Qā’im) from al-Madīnah to Makkah with the legacy of the Messenger of Allāh (صلى الله عليه وآله وسلم).’ So I (narrator) said: ‘What legacy of the Messenger of Allāh (صلى الله عليه وآله وسلم)?’ He (عليه السلام) said: ‘The Messenger of Allāh’s (صلى الله عليه وآله وسلم) sword, his armor, his turban, his garment, his staff, his banner, his helmet and his saddle. He (عليه السلام) reaches Makkah, then he takes the sword from its sheath, and he wears the armor and hoists the banner. He (dresses) in the gown and turban, and he takes the staff with his hand, and seeks Allāh’s permission about his appearance. And he gets acquainted with few of his supporters, and al-Hasanī comes and informs him of the news. So al-Hasanī rushes to come out, but he is jumped by the people of Makkah, they kill him, and send his head to al-Shāmī. That is when the owner of this command (i.e. al-Qā’im) appears, the people do bay`ah (allegiance) to him, and they follow him. Al-Shāmī at that time sends an army to al-Madīnah, and Allāh (عَزَّ وَ جَلَّ) destroys them before reaching it (1). On that day the children of `Alī (عليه السلام) will flee from al-Madīnah to Makkah and stick with the owner of this command (i.e. al-Qā’im). The owner of this command (i.e. al-Qā’im) will approach near Iraq, and he (عليه السلام) will send an army to al-Madīnah whose people will believe in him, and return to it (al-Madīnah)”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 8, pg. 224-225, hadeeth # 285

Grading:

1. Al-Majlisī said this hadeeth is Hasan or Muwaththaq (Good or Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 26, pg. 156

Al-Majlisī says about the destroying of al-Shāmī’s army:

(1) أي قبل الوصول إلى المدينة بالبيداء يخسف الله به و بجيشه الأرض كما وردت به الأخبار المتظافرة.

”Means that before arriving to al-Madīnah, in the desert, Allāh will sink his army in the earth, like what is mention about it in the narration of al-Mutadhāfirah”

313 Companions of Mahdi

2012-01-11T11:03:00.000-08:00

Here is a Hasan or Muwaththaq (Good or Reliable) ḥadīth that tells us the number of companions that will be with al-Qā’im (عليه السلام). This ḥadīth says “a few over three hundred and ten men”, based off of other aḥādīth we can conclude that there will be three hundred and thirteen (313) men with al-Qā’im (عليه السلام) when he returns, inshā’Allāh. Also, this ḥadīth gives the tafsīr of an ayāh of the Qur’ān from Sūrah al-Baqarah (2) : Verse 148.

I have discussed at length Abū Khālid al-Kābūlī in another post, click here: http://www.revivingalislam.com/2010/12/73-sects-of-islam.html

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاسْتَبِقُوا الْخَيْراتِ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً قَالَ الْخَيْرَاتُ الْوَلَايَةُ وَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً يَعْنِي أَصْحَابَ الْقَائِمِ الثَّلَاثَمِائَةِ وَ الْبِضْعَةَ عَشَرَ رَجُلًا قَالَ وَ هُمْ وَ اللَّهِ الْأُمَّةُ الْمَعْدُودَةُ قَالَ يَجْتَمِعُونَ وَ اللَّهِ فِي سَاعَةٍ وَاحِدَةٍ قَزَعٌ كَقَزَعِ الْخَرِيفِ

From Abī Khālid (al-Kābūlī) from Abī Ja`far (عليه السلام) about the words of Allāh (عَزَّ وَ جَلَّ): “Hasten to al-khayrāt, wherever you are, Allāh will bring you together” (2:148). He (عليه السلام) said: “al-Khayrāt means al-Wilāyah. And His (تبارك و تعالى) saying, “Wherever you are, Allāh will bring you together” means the companions of al-Qā’im who will be a few (over) three hundred and ten men. He (عليه السلام): ‘By Allāh they are the nation of an insignificant amount.’ He (عليه السلام) said: ‘By Allāh, He will gather them in one hour like the cirrus clouds of autumn’”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 8, pg. 313, hadeeth # 487

Grading:

1. Al-Majlisī said this hadeeth is Hasan or Muwaththaq (Good or Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 26, pg. 412

Power of Fatiha to Raise the Dead Back Alive

2012-01-08T05:37:00.001-08:00

Here is a Hasan (Good) ḥadīth from Imām al-Sādiq (عليه السلام) that says do not be astonished if you were to read Sūrah al-Fātiḥah upon a dead person and he comes back to life. This shows the amazing power and the miracle of the Qur’ān.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَوْ قُرِئَتِ الْحَمْدُ عَلَى مَيِّتٍ سَبْعِينَ مَرَّةً ثُمَّ رُدَّتْ فِيهِ الرُّوحُ مَا كَانَ ذَلِكَ عَجَباً

From Mu`āwiyah bin `Ammār from Abī `Abd Allāh (عليه السلام) said: “If you read al-Hamd (al-Fātiḥah) upon a deceased 70 times, then his spirit is return in him (i.e. comes back to life), do not be amazed at that”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 623, hadeeth # 16

Grading:

1. Al-Majlisī said this hadeeth is Hasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 511

Breakdown of the isnaad (chain of narrators):

علي بن إبراهيم (`Alī bin Ibrāhīm al-Qummī) is thiqah (trustworthy) according to:

1. Al-Najaashee, Rijaal, pg. 260, person # 680

2. Ibn Dawood, Rijaal, pg. 237, person # 998

3. Al-Hillee, Al-KhulaaSah, pg. 100, person # 45

أبيه (Ibrāhīm bin Hāshim al-Qummī) is praised / thiqah according to:

1. Al-Najaashee, Rijaal, pg. 16, person # 18

2. Al-Toosi, Al-Fihrist, pg. 12, person # 6

3. Ibn Dawood, Rijaal, pg. 20, person # 43

4. Al-Hillee, Al-KhulaaSah, pg. 5, person # 9

ابن أبي عمير (Muhammad bin Abī `Umayr) is thiqah (trustworthy) according to:

1. Al-Najaashee, Rijaal, pg. 326, person # 887

2. Al-Toosi, Al-Fihrist, pg. 404, person # 618

3. Al-Toosi, Rijaal, pg. 265, person # 5413

4. Ibn Dawood, Rijaal, pg. 277, person # 1250

5. Al-Hillee, Al-KhulaaSah, pg. 140, person # 16

مُعَاوِيَةَ بْنِ عَمَّارٍ (Mu`āwiyah bin `Ammār) is thiqah (trustworthy) according to:

1. Al-Najaashee, Rijaal, pg. 411, person # 1096

2. Ibn Dawood, Rijaal, pg. 350, person # 1557

3. Al-Hillee, Al-KhulaaSah, pg. 166, person # 1

Visitation of the Dead to Their Families

2012-01-07T00:20:00.000-08:00

Here are two authentic ḥadīth about the deceased visiting their families. According to these aḥādīth, the deceased visits his family at least every Jumu`ah, during the beginning of dhuhr or shortly before that. Also, based on deceased’s merits and actions he can visit his family every day, every two days or every three days.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ الْمُؤْمِنَ لَيَزُورُ أَهْلَهُ فَيَرَى مَا يُحِبُّ وَ يُسْتَرُ عَنْهُ مَا يَكْرَهُ وَ إِنَّ الْكَافِرَ لَيَزُورُ أَهْلَهُ فَيَرَى مَا يَكْرَهُ وَ يُسْتَرُ عَنْهُ مَا يُحِبُّ قَالَ وَ مِنْهُمْ مَنْ يَزُورُ كُلَّ جُمْعَةٍ وَ مِنْهُمْ مَنْ يَزُورُ عَلَى قَدْرِ عَمَلِهِ

From Hafṣ bin al-Bakhtarī from Abī `Abd Allāh (عليه السلام) said: “Verily, the (dead) mu’min (believer) visits his family, and he see what he loves and he is veiled from what he dislikes. And verily, the (dead) kāfir (disbeliever) visits his family and sees what he dislikes and is veiled from what he likes.” He (عليه السلام) said: “And from them are those who visit every Jumu`ah, and from them are those who visit in proportion to his actions (a`māl)”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 3, pg. 230, hadeeth # 1

Grading:

1. Al-Majlisī said this hadeeth is Hasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 14, pg. 195

وَ سَأَلَ إِسْحَاقُ بْنُ عَمَّارٍ- أَبَا الْحَسَنِ الْأَوَّلَ ع- عَنِ الْمُؤْمِنِ يَزُورُ أَهْلَهُ فَقَالَ نَعَمْ قَالَ فِي كَمْ فَقَالَ عَلَى قَدْرِ فَضَائِلِهِمْ مِنْهُمْ مَنْ يَزُورُ فِي كُلِّ يَوْمٍ وَ مِنْهُمْ مَنْ يَزُورُ فِي كُلِّ يَوْمَيْنِ وَ مِنْهُمْ مَنْ يَزُورُ فِي كُلِّ ثَلَاثَةِ أَيَّامٍ قَالَ ثُمَّ رَأَيْتُ فِي مَجْرَى كَلَامِهِ أَنَّهُ يَقُولُ أَدْنَاهُمْ جُمْعَةً فَقَالَ لَهُ فِي أَيِّ سَاعَةٍ قَالَ عِنْدَ زَوَالِ الشَّمْسِ أَوْ قُبَيْلَ ذَلِكَ فَيَبْعَثُ اللَّهُ مَعَهُ مَلَكاً يُرِيهِ مَا يَسُرُّ بِهِ وَ يَسْتُرُ عَنْهُ مَا يَكْرَهُهُ فَيَرَى سُرُوراً وَ يَرْجِعُ إِلَى قُرَّةِ عَيْنٍ

And Isḥāq bin `Ammār asked Abā al-Hasan al-Awwal (عليه السلام) about a (dead) believer visiting his family? So he (عليه السلام) said: “Yes”. He (Isḥāq) said: “How often?” So he (عليه السلام) said: “It is in proportion to their merits, from them are those who visit every day, and from them are those who visit every two days, and from them are those who visit every three days”. He (Isḥāq) said: “I saw during the course of his speech, that he (عليه السلام) said: “They at least (come) on Jumu`ah.” So he (Isḥāq) said: “At what time?” He (عليه السلام) said: “During dhuhr (noon), or shortly before that. Allāh sends with him (the deceased) an angel, who makes him see what gladdens him, and conceals from him what he dislikes, so he perceives happiness and returns qurrah al-`ayn (i.e. delighted)”

Source:

1. Al-Sadūq, Man Lā Yaḥḍuruh al-Faqīh, 4 vols., (Qum: Mu’assasah al-Nashr al-Islāmiyyah, 2^nd Edition, 1413 AH), vol. 1, pg. 181, hadeeth # 542

Grading:

1. Al-Majlisī I (al-Majlisī’s father) said this hadeeth is Muwaththaq Kal-Ṣaḥīḥ (Reliable like a Ṣaḥīḥ)
à Lawām` Sāḥibqarānī, Farsi Edition, 8 vols., (Qum: Mu’assasah Ismā`iliyyaan lil-Taba`, 2^nd ed., 1414), vol. 12, pg. 548

Shaking Hands with Ahlul Kitab

2012-01-05T02:48:00.000-08:00

Here are two Authentic ḥadīth regarding shaking hands with the Ahl al-Kitāb. This is very important, especially in this day in age, because we interact with them so often. According to these aḥādīth, if you shake your hands with someone from the Ahl al-Kitāb (i.e. Jew, Christian or Zoroastrian) then you must wash your hands.

There is another ḥadīth that states when you shake your hands with a dhimmī you do not wash your hands, but you wipe your hands upon dirt or a wall, and if it is a nāṣibī then you wash your hands. This ḥadīth is Da`īf (weak) because one of the narrators (`Alī bin Mu`ammar) is majhūl (unknown). Also, this cannot be used for your everyday Ahl al-Kitāb, because the ḥadīth specifically states dhimmī.

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع فِي مُصَافَحَةِ الْمُسْلِمِ الْيَهُودِيَّ وَ النَّصْرَانِيَّ قَالَ مِنْ وَرَاءِ الثَّوْبِ فَإِنْ صَافَحَكَ بِيَدِهِ فَاغْسِلْ يَدَكَ

From Abī Baṣīr from one of them (عليه السلام) about a Muslim shaking hands with a Jew or a Christian? He (عليه السلام) said: “(Do it) From behind a cloth, and if you shake his hand (without a cloth), then wash your hands”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 650, hadeeth # 10

Grading:

1. Al-Majlisī said this hadeeth is Muwaththaq (Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 548

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلٍ صَافَحَ رَجُلًا مَجُوسِيّاً قَالَ يَغْسِلُ يَدَهُ وَ لَا يَتَوَضَّأُ

From Muhammad bin Muslim from Abī Ja`far (عليه السلام) about a man shaking hands with a Zoroastrian man? He (عليه السلام) said: “Wash your hands, but you do not (need) to do wuḍū’”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 650, hadeeth # 12

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 548

al-Mukhtar al-Thaqafi, The Liar

2012-01-02T20:17:00.001-08:00

Here is a Ṣaḥīḥ or Hasan (Authentic or Good) ḥadīth that says al-Mukhtār al-Thaqafī used to lie against (or, about) `Alī bin al-Ḥussayn (عليه السلام).

I have posted earlier that al-Mukhtār al-Thaqafī has a Ṣaḥīḥ (Authentic) ḥadīth that praises the action that al-Mukhtār did by avenging the deaths of Karbalā’. Click here: http://www.revivingalislam.com/2010/12/al-mukhtar-al-thaqafi_16.html

I was under the impression that all of the ḥadīth in condemnation of al-Mukhtār were da`īf (weak). I was unfortunately relying on al-Khoei’s grading, but after careful research I was wrong.

One might think that these two ḥadīth contradict each other, when this is not the case at all. This is very easily reconcilable. The Ahl al-Bayt (عليه السلام) have praised al-Mukhtār for his “action” for avenging the deaths at Karbalā’, they have never praised al-Mukhtār the person. This ḥadīth, on the other hand, condemns al-Mukhtār the person and calls him a liar. Others might try to say this was said under taqiyyah, when this is not the case at all, since both these ḥadīth are easily reconcilable.

When you research the life of al-Mukhtār bin Abī `Ubaydah al-Thaqafī you will see that he was one of the leaders of the Kaysāniyyah sect. The Kaysāniyyahs were those who believed that Muhammad bin al-Hanafiyyah was the Imām after his father. The sect was called Kaysāniyyah because al-Mukhtār’s laqab (nickname) was Kaysān. (For more information on this see: al-Nawabakhtī, Firaq al-Shī`ah, pg. 33, # 55).

According to the al-Mukhtāriyyah (sub-sect of the Kaysāniyyah) sect: "Muhammad bin al-Hanafiyyah is Imām al-Mahdi, and he was the successor of Imām `Ali. And no one from the Ahl al-Bayt can oppose him, and no one can rise up against his (Muhammad bin al-Hanafiyyah's) Imāmate, and no one can use his sword except with his (Muhammad bin al-Hanafiyyah's) permission."

Source:

1. Al-Nawabakhti, Firaq al-Shi'a, Chapter: "Imamate of Muhammad bin al-Hanafiyya", pg. 38

To prove that al-Mukhtār bin Abī `Ubaydah al-Thaqafī was the leader of the Kaysāniyyah sect, here are two videos from the famous TV series by Iran Mukhtār Nameh (Narratives of Mukhtār), with English Subtitles.

First Video:
al-Mukhtār asking permission from Muhammad bin al-Hanafiyyah for the uprising. (Click link below to watch video and continue until 43:50)
http://www.youtube.com/watch?feature=player_detailpage&v=7xi7eIfg6jg#t=2408s

Second Video:
al-Mukhtār shows a letter from Muhammad bin al-Hanafiyyah to Ibrahim bin Malik al-Ashtar and it is signed "Muhammad al-Mahdi". Ibrahim bin Malik says that Muhammad bin al-Hanafiyyah always signs his letter "Muhammad bin `Ali", and not as "Muhammad al-Mahdi". al-Mukhtār says it is a "secret" between Muhammad bin al-Hanafiyyah and him. (Click link below to watch video and continue until 8:30)
http://www.youtube.com/watch?feature=player_detailpage&v=ba-mwo_awbw#t=355s

I have felt the need to make a post about al-Mukhtār for a very long time, because unfortunately, some of our Shee`ahs are getting misguided and swayed by this new phenomenon TV series by Iran titled Mukhtār Nameh (Narratives of Mukhtār). If you were to watch this TV series, by the time you finish watching it you will be under the impression that al-Mukhtār was a “good” guy, when it is farther from the truth.

(Taken from my personal copy of al-Kashī’s al-Rijāl, (Beirut, Mu’assasah al-`Amalī lil-Matbū`āt, 1^st ed., 1430), pg. 97)

(Click to enlarge)

محمد بن الحسن و عثمان بن حامد، قالا حدثنا محمد بن يزداد الرازي، عن محمد بن الحسين بن أبي الخطاب، عن عبد الله المزخرف، عن حبيب الخثعمي، عن أبي عبد الله (ع) قال كان المختار يكذب على علي بن الحسين (عليهما السلام

From Habīb al-Khath`amī from Abī `Abd Allāh (عليه السلام) said: “al-Mukhtār used to lie against (or, about) `Alī bin al-Ḥussayn (عليه السلام)”

Source:

1. Al-Kashī, al-Kashī, ed. Sayyid Mahdi al-Rijā’ī, (Qum: Mu’assasah Ālī al-Bayt al-Aḥyā’ al-Turāth, 1404), pg. 340, ḥadīth # 198

Grading:

1. Muqaddis al-Ardabili said this hadeeth is Hasan Tarīq wāḍiḥ al-matn (Through a Good Path (chain), with clear text)à Jāmi` al-Ruwāt, 2 vols., (Qum: Maktabah Ayatullah al-Mar`ashi, 1403), vol. 2, pg. 221

2. `Alī al-Burujerdi said this hadeeth is Hasan Tarīq (Good Path (chain))àTarā’if al-Maqāl, (Qum: Maktabah Ayatullah al-Mar`ashi, 1^st ed., 1410) vol. 2, pg. 590

3. `Āsif al-Muḥsinī said There is No Problem in its Chain à Mashra`ah Bihār al-Anwaar, (Beirut: Mu’assasah al-`Ārif lil-Matbū`āt, 2^nd ed., 1426) vol. 2, pg. 159

Al-Khoei says in his Mu`jam Rijāl al-ḥadīth that this ḥadīth is da`īf (weak). (See: al-Khoei, Mu`jam Rijāl al-ḥadīth, vol. 19, pg. 105). Now if you look throughout al-Khoei’s Mu`jam and go by his standards, you will see that he has contradicted his own standards and gradings.

Breakdown of the isnaad (chain of narrators):

عثمان بن حامد (`Uthmān bin Ḥāmid) is thiqah (trustworthy) according to:

1. Al-Ṭūsī, Rijāl, pg. 429, person # 6163

2. Al-Hillee, Al-KhulaaSah, pg. 126, person # 3

3. Al-Khoei, Mu`jam Rijāl al-ḥadīth, vol. 11, pg. 106, person # 7573

محمد بن يزداد الرازي (Muhammad bin Yazdād al-Rāzī) is فلا بأس به (And There is No problem with him) according to:

1. Al-Kashī, Rijāl, pg. 530 – 531, hadeeth # 1014

2. Ibn Dawūd, Rijāl, pg. 388

3. Al-Khoei, Mu`jam Rijāl al-ḥadīth, vol. 18, pg. 245 – 247 (Al-Khoei is authenticating a ḥadīth with Muhammad bin Yazdād al-Rāzi in it)

محمد بن الحسين بن أبي الخطاب (Muhammad bin al-Ḥussayn bin Abī al-Khattāb) is thiqah (trustworthy) according to:

1. Al-Najāshī, Rijāl, pg. 334, person # 897

2. Al-Ṭūsī, Rijāl, pg. 400, person # 608

3. Al-Ṭūsī, al-Fihrist, pg. 379, person # 5615

4. Al-Hilli, al-Khulāṣah, pg. 141, person # 19

5. Al-Khoei, Mu`jam Rijāl al-ḥadīth, vol. 15, pg. 291, person # 10554

عبد الله المزخرف (`Abd Allāh bin Muhammad al-ḥajjāl al-Mazkharaf) is thiqah (trustworthy) according to:

1. Al-Najāshī, Rijāl, pg. 226, person # 595

2. Al-Ṭūsī, Rijāl, pg. 360, person # 5332

3. Al-Hilli, Rijāl, pg. 105, person # 18

4. Al-Khoei, Mu`jam Rijāl al-ḥadīth, vol. 10, pg. 301, person # 7095

حبيب الخثعمي (Habīb bin al-Mu`allil al-Kath`amī) is thiqah (trustworthy) according to:

1. Al-Najāshī, Rijāl, pg. 141, person # 368

2. Al-Hillee, Al-KhulaaSah, pg. 62, person # 4

3. Al-Khoei, Mu`jam Rijāl al-ḥadīth, vol. 4, pg. 224, person # 2570

About Muhammad bin Yazdād al-Rāzī

There is an authentic narration that is taken by all scholars in al-Kashī’s Rijāl, pg. 530 – 531, ḥadīth # 1014, that Muhammad bin Mas`ūd al-`Ayyāshī says فلا بأس به (And there is no problem in him) about Muhammad bin Yazdād al-Rāzī.

When you look through al-Khoei’s Mu`jam Rijāl al-ḥadīth, you will find al-Khoei never weakens or call him (Muhammad bin Yazdād al-Rāzī) majhūl (unknown). Rather, you see al-Khoei take his narrations. Here is an example:

محمد بن الحسن البراثي و عثمان قالا: حدثنا محمد بن يزداد، عن محمد بن الحسين، عن الحجال، عن أبي مالك الحضرمي، عن أبي العباس البقباق قال

After this narration al-Khoei says أقول: هذه الرواية صحيحة (I say: This narration is Ṣaḥīḥ (Authentic)). (See: al-Khoei, Mu`jam Rijāl al-ḥadīth, vol. 18, pg. 245-246)

About فلا بأس به (And There is No Problem in him)

Scholars through majority of Shī`ah Islām have taken the words لا بأس به as a form of tawtheeq (authenticity) or madḥ (praise), not only al-Khoei:

1. Al-Bihbahani, al-Fawaa’id al-Waheed, pg. 31-32

2. `Iddah al-Rijāl, vol. 1, pg. 122-123

3. Mulla `Alī al-Tihrani, Tawḍeeh al-Maqāl, pg. 203

4. Al-Mamaqānī, Miqbās al-Hidaayah, vol. 2, pg. 228

5. Hasan bin `Abd al-Samad al-Hā’irī, Wusūl al-Akhyār, pg. 192

6. Sayyid al-Dāmād, al-Rawāshiḥ al-Samāwiyyah, pg. 60

7. Muhammad `Alī al-Mu`allim, Usool `Ilm al-Rijāl, vol. 1, pg. 50

As you can see this ḥadīth is Ṣaḥīḥ or Hasan and there is no doubt about its authenticity. After studying this narration and compare it with the life of al-Mukhtār al-Thaqafī it is obvious that the A’immah (عليهم السلام) praised him for his action of killing the killers of Karbalā’, but al-Mukhtār as a person has be condemned heavily in this authentic narration and history books.

How Evil Are Those Who Fought Ali?

2012-01-02T02:27:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth from Imām al-Bāqir (عليه السلام) in which he says that those who fought Imām `Alī (عليه السلام) (i.e. Jamal, Siffīn, Nahrawan) were worse than those who fought the Messenger of Allāh (صلى الله عليه وآله وسلم). Imām al-Bāqir (عليه السلام) gives the reasoning why that is so in the ḥadīth as well.

يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ ضُرَيْسٍ قَالَ تَمَارَى النَّاسُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ بَعْضُهُمْ حَرْبُ عَلِيٍّ شَرٌّ مِنْ حَرْبِ رَسُولِ اللَّهِ ص وَ قَالَ بَعْضُهُمْ حَرْبُ رَسُولِ اللَّهِ ص شَرٌّ مِنْ حَرْبِ عَلِيٍّ ع قَالَ فَسَمِعَهُمْ أَبُو جَعْفَرٍ ع فَقَالَ مَا تَقُولُونَ فَقَالُوا أَصْلَحَكَ اللَّهُ تَمَارَيْنَا فِي حَرْبِ رَسُولِ اللَّهِ ص وَ فِي حَرْبِ عَلِيٍّ ع فَقَالَ بَعْضُنَا حَرْبُ عَلِيٍّ ع شَرٌّ مِنْ حَرْبِ رَسُولِ اللَّهِ ص وَ قَالَ بَعْضُنَا حَرْبُ رَسُولِ اللَّهِ ص شَرٌّ مِنْ حَرْبِ عَلِيٍّ ع فَقَالَ أَبُو جَعْفَرٍ ع لَا بَلْ حَرْبُ عَلِيٍّ ع شَرٌّ مِنْ حَرْبِ رَسُولِ اللَّهِ ص فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ حَرْبُ عَلِيٍّ ع شَرٌّ مِنْ حَرْبِ رَسُولِ اللَّهِ ص قَالَ نَعَمْ وَ سَأُخْبِرُكَ عَنْ ذَلِكَ إِنَّ حَرْبَ رَسُولِ اللَّهِ ص لَمْ يُقِرُّوا بِالْإِسْلَامِ وَ إِنَّ حَرْبَ عَلِيٍّ ع أَقَرُّوا بِالْإِسْلَامِ ثُمَّ جَحَدُوهُ

From Durays said: ’The people were arguing before Abī Ja`far (عليه السلام). Some of them said that the people who fought `Alī (عليه السلام) were more evil than the people who fought the Messenger of Allāh (صلى الله عليه وآله وسلم). And some of them say that those who fought the Messenger of Allāh (صلى الله عليه وآله وسلم) were more evil than the people who fought `Alī (عليه السلام).’ He (Durays) said: Abū Ja`far(عليه السلام) heard them and he (عليه السلام) said: ‘What are you saying?’. So they said: ‘May Allāh keep you well, we are arguing about the people who fought the Messenger of Allāh (صلى الله عليه وآله وسلم) and about those who fought `Alī (عليه السلام)’. So some of us say the people who fought `Alī (عليه السلام) were more evil than those who fought the Messenger of Allāh (عليه السلام). And so of us say the people who fought the Messenger of Allāh (صلى الله عليه وآله وسلم) were more evil than those who fought `Alī (عليه السلام). So Abū Ja`far (عليه السلام) said: “No, rather those who fought `Alī (عليه السلام) were more evil.” So I said to him (عليه السلام): “May I be in your ransom, the people who fought `Alī (عليه السلام) were worse than those who fought the Messenger of Allāh (صلى الله عليه وآله وسلم)?” He (عليه السلام) said: “Yes, I will inform you about that. Verily, those who fought the Messenger of Allāh (صلى الله عليه وآله وسلم) did not acknowledge Islām, and those who fought `Alī (عليه السلام) acknowledged Islām then they rejected it”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 8, pg. 252, hadeeth # 353

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 26, pg. 228

Will of the Prophet to Ali

2012-01-02T00:07:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth from Imām al-Sādiq (عليه السلام) telling us the wasiyyah (will) of the Prophet (صلى الله عليه وآله وسلم) to Imām `Alī (عليه السلام).

وَصِيَّةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لِأَمِيرِ الْمُؤْمِنِينَ ع

Will (Advise) of the Prophet (صلى الله عليه وآله وسلم) to Amīr al-Mu’minīn (عليه السلام)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ فِي وَصِيَّةِ النَّبِيِّ ص لِعَلِيٍّ ع أَنْ قَالَ يَا عَلِيُّ أُوصِيكَ فِي نَفْسِكَ بِخِصَالٍ فَاحْفَظْهَا عَنِّي ثُمَّ قَالَ اللَّهُمَّ أَعِنْهُ أَمَّا الْأُولَى فَالصِّدْقُ وَ لَا تَخْرُجَنَّ مِنْ فِيكَ كَذِبَةٌ أَبَداً وَ الثَّانِيَةُ الْوَرَعُ وَ لَا تَجْتَرِئْ عَلَى خِيَانَةٍ أَبَداً وَ الثَّالِثَةُ الْخَوْفُ مِنَ اللَّهِ عَزَّ ذِكْرُهُ كَأَنَّكَ تَرَاهُ وَ الرَّابِعَةُ كَثْرَةُ الْبُكَاءِ مِنْ خَشْيَةِ اللَّهِ يُبْنَى لَكَ بِكُلِّ دَمْعَةٍ أَلْفُ بَيْتٍ فِي الْجَنَّةِ وَ الْخَامِسَةُ بَذْلُكَ مَالَكَ وَ دَمَكَ دُونَ دِينِكَ وَ السَّادِسَةُ الْأَخْذُ بِسُنَّتِي فِي صَلَاتِي وَ صَوْمِي وَ صَدَقَتِي أَمَّا الصَّلَاةُ فَالْخَمْسُونَ رَكْعَةً وَ أَمَّا الصِّيَامُ فَثَلَاثَةُ أَيَّامٍ فِي الشَّهْرِ- الْخَمِيسُ فِي أَوَّلِهِ وَ الْأَرْبِعَاءُ فِي وَسَطِهِ وَ الْخَمِيسُ فِي آخِرِهِ وَ أَمَّا الصَّدَقَةُ فَجُهْدَكَ حَتَّى تَقُولَ قَدْ أَسْرَفْتُ وَ لَمْ تُسْرِفْ وَ عَلَيْكَ بِصَلَاةِ اللَّيْلِ وَ عَلَيْكَ بِصَلَاةِ الزَّوَالِ وَ عَلَيْكَ بِصَلَاةِ الزَّوَالِ وَ عَلَيْكَ بِصَلَاةِ الزَّوَالِ وَ عَلَيْكَ بِتِلَاوَةِ الْقُرْآنِ عَلَى كُلِّ حَالٍ وَ عَلَيْكَ بِرَفْعِ يَدَيْكَ فِي صَلَاتِكَ وَ تَقْلِيبِهِمَا وَ عَلَيْكَ بِالسِّوَاكِ عِنْدَ كُلِّ وُضُوءٍ وَ عَلَيْكَ بِمَحَاسِنِ الْأَخْلَاقِ فَارْكَبْهَا وَ مَسَاوِي الْأَخْلَاقِ فَاجْتَنِبْهَا فَإِنْ لَمْ تَفْعَلْ فَلَا تَلُومَنَّ إِلَّا نَفْسَكَ

From Mu`āwiyah bin `Ammār said, I heard Abā `Abd Allāh (عليه السلام) say: “In the will of the Prophet (صلى الله عليه وآله وسلم) to `Alī (عليه السلام) that he (صلى الله عليه وآله وسلم) said: ‘O `Alī, I advise you about characteristics about yourself that you must preserve them from me.’ Then he (صلى الله عليه وآله وسلم) said: ‘O Allāh, (help) him.

1. First, speak the truth, and do not let a lie leave from you, ever.

2. Second, al-Wara` (Piety), and do not dare do disloyalty, ever.

3. Third, Fear in Allāh in His mentioning, as if you see Him.

4. Fourth, Weep a lot from the fear of Allāh, and for every tear a thousand houses will be built for you in al-Jannah

5. Fifth, give your fortune and your blood for your religion.

6. Sixth, take a hold of my Sunnah in my Salāh, my fasting, my charity. As for al-salāh it is 50 rakk`ah (units). As for fasting, it is three days in a month, first Thursdays (of the month), the middle Wednesdays (of the month) and the last Thursday (of the month). As for charity, it is your effort, until you say, ‘I (have given) excessively’, but it is not excessive.

7. And upon you is the night prayer (salāh al-layl). And upon you is noon prayer, and upon you is the noon prayer, and upon you is the noon prayer.

8. And upon you is the recitation (tilāwah) of the Qur’ān in every situation.

9. And upon you is the raising of your hands in your salāh, and turning them

10. And upon you is siwāk (brushing teeth) with every wudū’

11. And upon you are beautiful manners (al-akhlāq) and possess them, and avoid bad manners.

And if you do not do this, then do not blame (anyone) except yourself’”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 8, pg. 79, hadeeth # 33

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 25, pg. 180

Supplication for Long Life and Rizq

2012-01-01T23:00:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) du `ā’ (supplication) by Imām al-Bāqir (عليه السلام) for increasing our rizq (sustenance) and prolonging our life.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلِ

From Muhammad bin Muslim from Abī Ja`far said, he (عليه السلام) said:

اللَّهُمَّ أَوْسِعْ عَلَيَّ فِي رِزْقِي وَ امْدُدْ لِي فِي عُمُرِي وَ اغْفِرْ لِي ذَنْبِي وَ اجْعَلْنِي مِمَّنْ تَنْتَصِرُ بِهِ لِدِينِكَ وَ لَا تَسْتَبْدِلْ بِي غَيْرِي

“O Allāh, expand me in my rizq (sustenance), and extend me in my life, and forgive me for my sins, and make me from those who prevail in Your religion, and do not substitute me with others”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 589, hadeeth # 27

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 464

2. Bahbūdi said this hadeeth is Ṣaḥīḥ (Authentic)
à Ṣaḥīḥ al-Kāfī, vol. 1, pg. 151

Swearing by Other Than Allah

2011-12-31T04:27:00.000-08:00

Unfortunately, as Shee`ahs we hear some of our brethren say “I swear by Fātimah” or “I swear by `Alī”. Even some of our shee`ah scholars argue the “wahhabis” in attempt to prove that it is permissible to swear by other than Allāh. Major shee`ah scholars such as Ja`far al-Subhānī have argued for the swearing upon other than Allāh using the Qur’ān and Sunni ḥadīth.

Click here: http://www.al-islam.org/wahhabism/18.htm

Click here: http://www.imamreza.net/eng/imamreza.php?id=9289

Is this action endorsed by the Ahl al-Bayt (عليهم السلام)? What do the Ahl al-Bayt (عليهم السلام) have to say about those Qur’ānic verses? What do the Ahl al-Bayt (عليهم السلام) say about swearing (taking oath) by other than Allāh?

Tafsīr of the Ahl al-Bayt (عليهم السلام) Regarding Those Verses

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ اللَّيْلِ إِذا يَغْشى‏ (الليل -: 1 -) وَ النَّجْمِ إِذا هَوى‏ (النجم -: 1 -) وَ مَا أَشْبَهَ ذَلِكَ فَقَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ أَنْ يُقْسِمَ مِنْ خَلْقِهِ بِمَا شَاءَ وَ لَيْسَ لِخَلْقِهِ أَنْ يُقْسِمُوا إِلَّا بِهِ

From Muhammad bin Muslim said, I said to Abī Ja`far (عليه السلام) about the words of Allāh (عَزَّ وَ جَلَّ): «By the night when it covers» (Sūrah al-Layl (92):Verse 1) & «By the star when it goes down» (Sūrah al-Najm (53):Verse 1), and what is similar to that. So he (عليه السلام) said: “Verily, Allāh (عَزَّ وَ جَلَّ) swears from His creation by what He wills, and it is not for his creations that they swear except by Him (عَزَّ وَ جَلَّ)”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 7, pg. 449, hadeeth # 1

Grading:

1. Al-Majlisī said this hadeeth is Hasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 24, pg. 330

Swearing by Other than Allāh

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَحْلِفُوا إِلَّا بِاللَّهِ وَ مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ فَلْيَرْضَ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ فَلَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ

From Abī Hamzah from `Alī bin al-Ḥussayn (عليه السلام) said, said the Messenger of Allāh (صلى الله عليه وآله وسلم) said: “Do not swear (take an oath) except by Allāh, and whoever swears by Allāh, is truthful. And whoever swears to him by Allāh, he (should) accept. And whoever swears to him by Allāh, and he does not accept, he is not from Allāh (عَزَّ وَ جَلَّ)”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 7, pg. 438, hadeeth # 1

Grading:

1. Al-Majlisī said this hadeeth is Hasan or Muwaththaq (Good or Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 24, pg. 312

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَرَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ لَمْ يَصْدُقْ فَلَيْسَ مِنَ اللَّهِ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ عَزَّ وَ جَلَّ فَلْيَرْضَ وَ مَنْ لَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ

From Abī Ayūb al-Khazzāz from Abī `Abd Allāh (عليه السلام) said: “And whoever swears (takes an oath) by Allāh, he is truthful, and whoever does not (believe) he truthful is not from Allāh, and one must agree with an oath by Allāh, and if he does do so he is not from Allāh”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 7, pg. 438, hadeeth # 2

Grading:

1. Al-Majlisī said this hadeeth is Muwaththaq (Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 24, pg. 313

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا أَرَى أَنْ يَحْلِفَ الرَّجُلُ إِلَّا بِاللَّهِ فَأَمَّا قَوْلُ الرَّجُلِ لَابَ لِشَانِئِكَ فَإِنَّهُ مِنْ قَوْلِ أَهْلِ الْجَاهِلِيَّةِ وَ لَوْ حَلَفَ الرَّجُلُ بِهَذَا وَ أَشْبَاهِهِ لَتُرِكَ الْحَلْفُ بِاللَّهِ فَأَمَّا قَوْلُ الرَّجُلِ يَا هَيَاهْ وَ يَا هَنَاهْ فَإِنَّمَا ذَلِكَ لِطَلَبِ الِاسْمِ وَ لَا أَرَى بِهِ بَأْساً وَ أَمَّا قَوْلُهُ لَعَمْرُ اللَّهِ وَ قَوْلُهُ لَا هَاهُ فَإِنَّمَا ذَلِكَ بِاللَّهِ عَزَّ وَ جَلَّ

From al-Halabī from Abī `Abd Allāh (عليه السلام) said: “I do not believe that a man should swear (take an oath) except by Allāh. As for the saying of man “Lāb li-shāni’ika”, and it is form the words of the people of Jāhiliyyah, and if a man swears by this, and other than this, he has abandoned swearing by Allāh, and as for a man saying “Ya Hayāhu” and “Ya Hanāhu” is only that he is seeking for the name, and there is no problem in it” And for the saying of “la`amr Allāh” and his saying “Lā Hāhu” and furthermore that is by Allāh”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 7, pg. 449, hadeeth # 2

Grading:

1. Al-Majlisī said this hadeeth is Hasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 24, pg. 330

How to Increase One's Life

2011-12-28T23:29:00.000-08:00

Here is a Muwaththaq (Reliable) ḥadīth on how severing and being undutiful to your relatives can bring your death closer. In order for us to increase our life, we should not sever or be undutiful to our relatives (i.e. parents, uncles, aunts, cousins, etc.).

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ أَبِي ع يَقُولُ نَعُوذُ بِاللَّهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ وَ تُقَرِّبُ الْآجَالَ وَ تُخْلِي الدِّيَارَ وَ هِيَ قَطِيعَةُ الرَّحِمِ وَ الْعُقُوقُ وَ تَرْكُ الْبِرِّ

From Isḥāq bin `Ammār said, I heard Abā `Abd Allāh (عليه السلام) say: “My father (عليه السلام) would say: ‘We seek protection in Allāh from the sins which hasten ones extinction, and brings death near and deserts homes, and it is severing and being undutiful to the relatives, and the abandoning of al-birr (virtuous deeds)’”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 448, hadeeth # 2

Grading:

1. Al-Majlisī said this hadeeth is Hasan Muwaththaq (Good or Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 11, pg. 341

Du'a for Sickness

2011-12-27T04:28:00.000-08:00

Here are four authentic aḥādīth from the Ahl al-Bayt (عليهم السلام) that tells us what to say when we are sick.

ḥadīth #1

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ دَاوُدَ بْنِ زُرْبِيٍّ قَالَ مَرِضْتُ بِالْمَدِينَةِ مَرَضاً شَدِيداً فَبَلَغَ ذَلِكَ أَبَا عَبْدِ اللَّهِ ع فَكَتَبَ إِلَيَّ قَدْ بَلَغَنِي عِلَّتُكَ فَاشْتَرِ صَاعاً مِنْ بُرٍّ ثُمَّ اسْتَلْقِ عَلَى قَفَاكَ وَ انْثُرْهُ عَلَى صَدْرِكَ كَيْفَمَا انْتَثَرَ وَ قُلِ

From Dawūd bin Zurbī said, I was sick in Madīnah, extremely sick, and Abā `Abd Allāh (عليه السلام) was informed about it. So he (عليه السلام) wrote to me: ‘I am been informed of your sickness, you (should) purchase a Sā`ā (about 3 kg) of wheat, then lie upon your back, and sprinkle it (the wheat) upon your chest, however, (when) you sprinkle it, say:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي إِذَا سَأَلَكَ بِهِ الْمُضْطَرُّ كَشَفْتَ مَا بِهِ مِنْ ضُرٍّ وَ مَكَّنْتَ لَهُ فِي الْأَرْضِ وَ جَعَلْتَهُ خَلِيفَتَكَ عَلَى خَلْقِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُعَافِيَنِي مِنْ عِلَّتِي

“O Allāh, I ask You by Your name with which when a helpless person asks You, You remove what is from the hardships, and empower him on the earth, and make him Your khalīfah over Your creations, and send salāh (prayers) upon Muhammad and the family of Muhammad, and heal me from this sickness”

ثُمَّ اسْتَوِ جَالِساً وَ اجْمَعِ الْبُرَّ مِنْ حَوْلِكَ وَ قُلْ مِثْلَ ذَلِكَ وَ اقْسِمْهُ مُدّاً مُدّاً لِكُلِّ مِسْكِينٍ وَ قُلْ مِثْلَ ذَلِكَ قَالَ دَاوُدُ فَفَعَلْتُ ذَلِكَ فَكَأَنَّمَا نُشِطْتُ مِنْ عِقَالٍ وَ قَدْ فَعَلَهُ غَيْرُ وَاحِدٍ فَانْتَفَعَ بِهِ

Then you sit straight, and gather the wheat around you, and say like what you (just) said. And distribute a handful of it (the wheat), for every handful to the poor, say what you (just) said.’ Dawūd (bin Zurbī) said: ‘I did that, and it was as if I was free from a rope. And other did it and benefited from it’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 564, hadeeth # 2

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 429

ḥadīth #2

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ اشْتَكَى بَعْضُ وُلْدِهِ فَقَالَ يَا بُنَيَّ قُلِ اللَّهُمَّ اشْفِنِي بِشِفَائِكَ وَ دَاوِنِي بِدَوَائِكَ وَ عَافِنِي مِنْ بَلَائِكَ فَإِنِّي عَبْدُكَ وَ ابْنُ عَبْدِكَ

From al-Ḥussayn bin Nu`aym from Abī `Abd Allāh (عليه السلام) said: “One of his (عليه السلام) sons complained (of a sickness) So he (عليه السلام) said: ‘O my son, say:

اللَّهُمَّ اشْفِنِي بِشِفَائِكَ وَ دَاوِنِي بِدَوَائِكَ وَ عَافِنِي مِنْ بَلَائِكَ فَإِنِّي عَبْدُكَ وَ ابْنُ عَبْدِكَ

‘O Allāh, cure me, with Your cure, and (provide) me medicine with Your Medicine, and relieve me from Your misfortune. For I am Your servant, and son of Your servant’

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 565, hadeeth # 3

Grading:

1. Al-Majlisī said this hadeeth is Hasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 430

ḥadīth #3

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِذَا اشْتَكَى الْإِنْسَانُ فَلْيَقُلْ

From al-Thumālī from Abī Ja`far (عليه السلام) said: “When a man complains (of a sickness), he should say:

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مُحَمَّدٌ رَسُولُ اللَّهِ ص أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ عَلَى مَا يَشَاءُ مِنْ شَرِّ مَا أَجِدُ

“In the Name of Allāh, by Allāh and Muhammad the Messenger of Allāh, I seek protection with the glory of Allāh, and I seek protection with power of Allāh over what He wills from the evils of what I feel”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 567, hadeeth # 13

Grading:

1. Al-Majlisī said this hadeeth is Muwaththaq (Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 433

ḥadīth # 4

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ هِشَامٍ الْجَوَالِيقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع يَا مُنْزِلَ الشِّفَاءِ وَ مُذْهِبَ الدَّاءِ أَنْزِلْ عَلَى مَا بِي مِنْ دَاءٍ شِفَاءً

From Hishām al-Jawāliqī from Abī `Abd Allāh (عليه السلام) (said to say this if you are sick):

يَا مُنْزِلَ الشِّفَاءِ وَ مُذْهِبَ الدَّاءِ أَنْزِلْ عَلَى مَا بِي مِنْ دَاءٍ شِفَاءً

“O sender of cures, remover of sickness, send upon me what is from the cures of my sickness”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 567, hadeeth # 14

Grading:

1. Al-Majlisī said this hadeeth is Muwaththaq (Reliable)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 433

Du'a Upon Someone Who is Sick

2011-12-26T23:46:00.000-08:00

Here is a Ṣaḥīḥ (Authentic) ḥadīth that tells us what to say to a person who is sick; you say this supplication seven times.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ إِذَا دَخَلْتَ عَلَى مَرِيضٍ فَقُلْ...سَبْعَ مَرَّاتٍ

From Zurārah from one of them (عليه السلام) said: “When you enter upon a sick person, say seven times:

أُعِيذُكَ بِاللَّهِ الْعَظِيمِ رَبِّ الْعَرْشِ الْعَظِيمِ مِنْ شَرِّ كُلِّ عِرْقٍ نَفَّارٍ وَ مِنْ شَرِّ حَرِّ النَّارِ

‘I seek protection for you with Allāh, the great Lord of the great throne, from every evil swelling vein, and from the evil of the heat of the fire’”

Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 566-567, hadeeth # 12

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 433

Salat Duha is Bid'ah

2011-12-26T12:00:00.000-08:00

Here are Authentic aḥādīth from the Ahl al-Bayt (عليهم السلام) that says that salat al-duha is a bid`ah (innovation) and the Prophet (صلى الله عليه وآله وسلم) forbade it and never prayed it.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ص أَنَّ رَسُولَ اللَّهِ ص قَالَ صَلَاةُ الضُّحَى بِدْعَةٌ

From Zurārah and al-Fuḍayl from Abī Ja`far (عليه السلام) and Abī `Abd Allāh (عليه السلام), that the Messenger of Allāh (صلى الله عليه وآله وسلم) said: “Salāh al-ḍuḥa is a bid`ah”
Source:

1. Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 3, pg. 453, hadeeth # 9

Grading:

1. Al-Majlisī said this hadeeth is Hasan (Hasan)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 15, pg. 418

رَوَى بُكَيْرُ بْنُ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَا صَلَّى رَسُولُ اللَّهِ ص الضُّحَى قَطُّ

It is narrated from Bukayr bin A`yan from Abī Ja`far (عليه السلام) said: “The Messenger of Allāh (صلى الله عليه وآله وسلم) never prayed al-ḍuḥa”
Source:

1. Al-Sadūq, Man Lā Yaḥḍuruh al-Faqīh, (Qum: Mu’assasah al-Nashr al-Islāmī, 3^rd ed., 1413), vol. 1, pg. 565, ḥadīth # 1561

Grading:

1. Al-Majlisī I (al-Majlisī’s father) said this hadeeth is Hasan Kal-Ṣaḥīḥ (Good like Ṣaḥīḥ)
à Rawḍah al-Mutaqqīn, 13 vols., (Qum: Mu’assasah al-Thuqāfiyyah al-Islāmiyyah, 2^nd ed., 1406), vol. 2, pg. 829

الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ ابْنِ مُسْلِمٍ وَ الْفُضَيْلِ قَالُوا سَأَلْنَاهُمَا عَنِ الصَّلَاةِ فِي رَمَضَانَ نَافِلَةً بِاللَّيْلِ جَمَاعَةً فَقَالَا إِنَّ النَّبِيَّ ص كَانَ إِذَا صَلَّى الْعِشَاءَ الْآخِرَةَ انْصَرَفَ إِلَى مَنْزِلِهِ ثُمَّ يَخْرُجُ مِنْ آخِرِ اللَّيْلِ إِلَى الْمَسْجِدِ فَيَقُومُ فَيُصَلِّي فَخَرَجَ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ لِيُصَلِّيَ كَمَا كَانَ يُصَلِّي فَاصْطَفَّ النَّاسُ خَلْفَهُ فَهَرَبَ مِنْهُمْ إِلَى بَيْتِهِ وَ تَرَكَهُمْ فَفَعَلُوا ذَلِكَ ثَلَاثَ لَيَالٍ فَقَامَ فِي الْيَوْمِ الرَّابِعِ عَلَى مِنْبَرِهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ الصَّلَاةَ بِاللَّيْلِ فِي شَهْرِ رَمَضَانَ النَّافِلَةَ فِي جَمَاعَةٍ بِدْعَةٌ وَ صَلَاةَ الضُّحَى بِدْعَةٌ أَلَا فَلَا تَجْتَمِعُوا لَيْلًا فِي شَهْرِ رَمَضَانَ لِصَلَاةِ اللَّيْلِ وَ لَا تُصَلُّوا صَلَاةَ الضُّحَى فَإِنَّ ذَلِكَ مَعْصِيَةٌ أَلَا وَ إِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ وَ كُلَّ ضَلَالَةٍ سَبِيلُهَا إِلَى النَّارِ ثُمَّ نَزَلَ وَ هُوَ يَقُولُ قَلِيلٌ فِي سُنَّةٍ خَيْرٌ مِنْ كَثِيرٍ فِي بِدْعَةٍ

From Zurārah and Ibn Muslim and al-Fuḍayl, they said, we asked him (عليه السلام) about salāh in (the month of) Ramaḍān in the night in congregation (jamā `ah). He (عليه السلام) said: “Verily, the Prophet (صلى الله عليه وآله وسلم) used to pray ishā’, he would depart to his house, then he would leave in the final part of the night to the Masjid and stand and pray in the first night in the Month of Ramaḍān, and the people lined up behind him and he (صلى الله عليه وآله وسلم) would run away from them to his house and (kept) abandoning them (after) they did this for three nights (straight). And he stood up on the fourth day on his minbar, and praised Allāh and commended Him, then he (صلى الله عليه وآله وسلم) said: “O People, verily the nāfilah salāh at night in the Month of Ramaḍān in congregation is bid`ah, and salāh al-ḍuḥa is bid`ah. And do not congregate at night in the month of Ramaḍān, and do not pray salāh al-ḍuḥa, for verily that it is a sin. And Verily, every bid`ah is astray, and everything astray leads to the fire”. Then he descended (the pulpit) and he (صلى الله عليه وآله وسلم) said: “Few (actions) in sunnah is better than many (actions) in bid`ah”

Source:

1. Al-Tūsī, Tahdhīb al-Aḥkām, 10 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 4^th Edition, 1407 AH), vol. 3, pg. 69-70, hadeeth # 29

Grading:

1. Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Milādh al-Akhyār, 16 vols., (Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406 AH), vol. 5, pg. 28

How to Say Mahdi's Name

2011-12-25T09:23:00.000-08:00

As we have many ḥadīth that gives the prohibition of naming the 12^th Imām (عليه السلام), so how should we mention him (عليه السلام) then? Here is a Hasan (Good) ḥadīth on how we should say the mention him (عليه السلام).

حدثنا محمد بن الحسن رضي الله عنه قال حدثنا سعد بن عبد الله قال حدثنا أبو جعفر محمد بن أحمد العلوي عن أبي هاشم داود بن القاسم الجعفري قال سمعت أبا الحسن صاحب العسكر ع يقول الخلف من بعدي ابني الحسن فكيف لكم بالخلف من بعد الخلف فقلت و لم جعلني الله فداك فقال لأنكم لا ترون شخصه و لا يحل لكم ذكره باسمه قلت فكيف نذكره قال قولوا الحجة من آل محمد ص

From Abī Hāshim Dāwud bin al-Qāsim al-Ja`farī said I heard Abā al-Hasan Sāhib al-`Askarī (al-Hādī) say: “The successor after me is my son al-Hasan (al-`Askarī), and what will do you with the successor after (my) successor?” I said: “May Allāh make me your sacrifice, why?” So he (عليه السلام) said: “Because you will not see him physically, and it is not permissible to mention him by his (عليه السلام) name” So I said: “How should we mention him (عليه السلام)?” He (عليه السلام) said: “Say: ‘The Proof from the Family of Muhammad’ (al-Hujjah min Aali Muhammad)”

Source:

1. `Alī bin Bābuwayh al-Qummī, al-Imām wa al-Tabṣirah (Qum: Madrisah al-Imām al-Mahdī, 1^st ed., 1404), pg. 118

2. al-Sadūq, Kamāl al-Dīn, ed. `Alī Akbar al-Ghaffāri, (Qum: Mu’assasah al-Nashr al-Islāmi, 1405), ch. 37, pg. 381, ḥadīth # 5