108. The Exceptional Narrations

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1 حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ قَالَ لِي إِنَّ عِنْدَكُمْ أَوْ قَالَ فِي قُرْبِكُمْ لَفَضِيلَةً مَا أُوتِيَ أَحَدٌ مِثْلَهَا وَ مَا أَحْسَبُكُمْ تَعْرِفُونَهَا كُنْهَ مَعْرِفَتِهَا وَ لَا تُحَافِظُونَ عَلَيْهَا وَ لَا عَلَى الْقِيَامِ بِهَا وَ إِنَّ لَهَا لَأَهْلًا خَاصَّةً قَدْ سُمُّوا لَهَا وَ أُعْطُوهَا بِلَا حَوْلٍ مِنْهُمْ وَ لَا قُوَّةٍ إِلَّا مَا كَانَ مِنْ صُنْعِ اللَّهِ لَهُمْ وَ سَعَادَةٍ حَبَاهُمُ اللَّهُ بِهَا وَ رَحْمَةٍ وَ رَأْفَةٍ وَ تَقَدُّمٍ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هَذَا الَّذِي وَصَفْتَ لَنَا وَ لَمْ تُسَمِّهِ قَالَ زِيَارَةُ جَدِّيَ الْحُسَيْنِ بْنِ عَلِيٍّ (ع) فَإِنَّهُ غَرِيبٌ بِأَرْضِ غُرْبَةٍ يَبْكِيهِ مَنْ زَارَهُ وَ يَحْزَنُ لَهُ مَنْ لَمْ يَزُرْهُ وَ يَحْتَرِقُ لَهُ مَنْ لَمْ يَشْهَدْهُ وَ يَرْحَمُهُ مَنْ نَظَرَ إِلَى قَبْرِ ابْنِهِ عِنْدَ رِجْلِهِ فِي أَرْضِ فَلَاةٍ لَا حَمِيمَ قُرْبَهُ وَ لَا قَرِيبَ ثُمَّ مَنَعَ الْحَقَّ وَ تَوَازَرَ عَلَيْهِ أَهْلُ الرِّدَّةِ حَتَّى قَتَلُوهُ وَ ضَيَّعُوهُ وَ عَرَضُوهُ لِلسِّبَاعِ وَ مَنَعُوهُ شُرْبَ مَاءِ الْفُرَاتِ الَّذِي يَشْرَبُهُ الْكِلَابُ وَ ضَيَّعُوا حَقَّ رَسُولِ اللَّهِ (ص) وَ وَصِيَّتَهُ بِهِ وَ بِأَهْلِ بَيْتِهِ فَأَمْسَى مَجْفُوّاً فِي حُفْرَتِهِ صَرِيعاً بَيْنَ قَرَابَتِهِ وَ شِيعَتِهِ بَيْنَ أَطْبَاقِ التُّرَابِ قَدْ أُوحِشَ قُرْبُهُ فِي الْوَحْدَةِ وَ الْبُعْدِ عَنْ جَدِّهِ وَ الْمَنْزِلِ الَّذِي لَا يَأْتِيهِ إِلَّا مَنِ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ عَرَّفَهُ حَقَّنَا فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَدْ كُنْتُ آتِيهِ حَتَّى بُلِيتُ بِالسُّلْطَانِ وَ فِي حِفْظِ أَمْوَالِهِمْ وَ أَنَا عِنْدَهُمْ مَشْهُورٌ فَتَرَكْتُ لِلتَّقِيَّةِ إِتْيَانَهُ وَ أَنَا أَعْرِفُ مَا فِي إِتْيَانِهِ مِنَ الْخَيْرِ فَقَالَ هَلْ تَدْرِي مَا فَضْلُ مَنْ أَتَاهُ وَ مَا لَهُ عِنْدَنَا مِنْ جَزِيلِ الْخَيْرِ فَقُلْتُ لَا فَقَالَ أَمَّا الْفَضْلُ فَيُبَاهِيهِ مَلَائِكَةُ السَّمَاءِ وَ أَمَّا مَا لَهُ عِنْدَنَا فَالتَّرَحُّمُ عَلَيْهِ كُلَّ صَبَاحٍ وَ مَسَاءٍ وَ لَقَدْ حَدَّثَنِي أَبِي أَنَّهُ لَمْ يَخْلُ مَكَانُهُ مُنْذُ قُتِلَ مِنْ مُصَلٍّ يُصَلِّي عَلَيْهِ مِنَ الْمَلَائِكَةِ أَوْ مِنَ الْجِنِّ أَوْ مِنَ الْإِنْسِ أَوْ مِنَ الْوَحْشِ وَ مَا مِنْ شَيْءٍ إِلَّا وَ هُوَ يَغْبِطُ زَائِرَهُ وَ يَتَمَسَّحُ بِهِ وَ يَرْجُو فِي النَّظَرِ إِلَيْهِ الْخَيْرَ لِنَظَرِهِ إِلَى قَبْرِهِ (ع) ثُمَّ قَالَ بَلَغَنِي أَنَّ قَوْماً يَأْتُونَهُ مِنْ نَوَاحِي الْكُوفَةِ وَ نَاساً [أُنَاساً] مِنْ غَيْرِهِمْ وَ نِسَاءً يَنْدُبْنَهُ وَ ذَلِكَ فِي النِّصْفِ مِنْ شَعْبَانَ فَمِنْ بَيْنِ قَارِئٍ يَقْرَأُ وَ قَاصٍّ يَقُصُّ وَ نَادِبٍ يَنْدُبُ وَ قَائِلٍ يَقُولُ الْمَرَاثِيَ فَقُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ قَدْ شَهِدْتُ بَعْضَ مَا تَصِفُ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِي النَّاسِ مَنْ يَفِدُ إِلَيْنَا وَ يَمْدَحُنَا وَ يَرْثِي لَنَا وَ جَعَلَ عَدُوَّنَا مَنْ يَطْعُنُ عَلَيْهِمْ مِنْ قَرَابَتِنَا وَ غَيْرِهِمْ يَهُدُّونَهُمْ [يُهَدِّدُونَهُمْ] وَ يُقَبِّحُونَ مَا يَصْنَعُونَ


1. Muĥammad ibn ‘Abdillāh ibn Ja’far Al-Ĥimyari narrated to me from his father, from ‘Ali ibn Muĥammad ibn Sulaymān, from Muĥammad ibn Khālid, from ‘Abdillāh ibn Ĥammād Al-Bašri, who said: Abū ‘Abdillāh (Imam Šādiq (a.s.)) said to me: There is a blessing close to you (people) which has not been given to anyone else. However, I do not think that you understand its true value, you do not adhere to it, nor are you committed to it. Verily there are a dedicated group of people for this blessing who have been identified by their names, and Allāh, with His Mercy and Compassion, has willed a happy ending for them and He has bestowed this blessing on them without any will nor power from themselves. I asked, “May I sacrifice myself for you! What is this blessing that you have described for us but have not named?” Imam (a.s.) replied, “The Ziyārah of my grandfather, Ĥusain ibn ‘Ali (a.s.).” Imam (a.s.) added: Verily he is the lonely one in the remote land. Those who go to his Ziyārah, weep over him. And those who do not go to his Ziyārah, grieve over him. Those who have not seen him (his grave) are devastated with anguish over him, and those who look at the grave of his son (‘Ali Al-Akbar (a.s.)) next to his feet in that desert, sympathize with him. He had no family in that land nor any intimate friend and the people of disbelief denied his rights, neglected him, and rose against him. They killed him and they left his body (unburied) to be eaten by beasts. They forbade him from drinking from the water of the Euphrates (River) from which even the dogs could drink. They neglected their obligations toward the Messenger of Allāh (s.a.a.w.) and they ignored the orders of the Messenger of Allāh (s.a.a.w.) about him and his family. He (Imam Ĥusain (a.s.)) was eventually abandoned in his grave, and he was struck down on layers of dust among his family members and his Shia. He is alone and far away from his grandfather (s.a.a.w.) (in Madǐnah), after having been close to him. He is alone in the house which is not being visited except by those whose hearts Allāh has tested for faith and whom He has allowed to know our rights. I said, “May I sacrifice myself for you! I used to go to his Ziyārah until I was afflicted with (serving) this ruler and protecting his wealth. Now I am well-known among them. Therefore, I have stopped going to his Ziyārah out of precaution, although I am aware of its blessings.” Imam (a.s.) asked, “Do you know the merits of going to his Ziyārah and the reward that we have prepared for those who go to his Ziyārah?” I replied, “No.” Imam (a.s.) said, “As for the merits (of the Ziyārah), Allāh boasts about those who go to his Ziyārah to the angels in the heavens. And as for their reward with us, (verily) we seek Allāh’s Mercy for those who go to his Ziyārah every morning and evening.” Imam (a.s.) added: My father (a.s.) narrated to me that since the day he was killed, his site has never been deserted by those who send blessings on him from among the angels, Jinn, mankind, or beasts. (Verily) everything (in the creation) envies those who go to his Ziyārah, and tries to touch them (his Zuwwār), and seeks blessings by looking at them for having looked at the grave of Ĥusain (a.s.). Then Imam (a.s.) said, “I have heard that in the middle of the month of Sha’bān, some people from the suburbs of Kūfah – and other cities – go to his Ziyārah and their women lament over Ĥusain (a.s.), the reciters recite poems about him, the speakers narrate his story, the lamenters lament over him, and the poets recite eulogies about him.” I replied, “Yes, may I sacrifice myself for you! I have seen some of that which you described.” Imam (a.s.) said: Praise be to Allāh who appointed some people to go to our Ziyārah, extol us, and recite eulogies about us. And (praise be to Allāh) who has made some of our enemies slander our Shia for their nearness to us while other enemies insult them and condemn their actions.




2 وَ بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ اللَّهِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْأَرَّجَانِيِّ قَالَ صَحِبْتُ أَبَا عَبْدِ اللَّهِ (ع) فِي طَرِيقِ مَكَّةَ مِنَ الْمَدِينَةِ فَنَزَلْنَا مَنْزِلًا يُقَالُ لَهُ عُسْفَانُ ثُمَّ مَرَرْنَا بِجَبَلٍ أَسْوَدَ عَنْ يَسَارِ الطَّرِيقِ مُوحِشٍ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ (ص) مَا أَوْحَشَ هَذَا الْجَبَلَ مَا رَأَيْتُ فِي الطَّرِيقِ مِثْلَ هَذَا فَقَالَ لِي يَا ابْنَ بَكْرٍ أَ تَدْرِي أَيُّ جَبَلٍ هَذَا قُلْتُ لَا قَالَ هَذَا جَبَلٌ يُقَالُ لَهُ الْكَمَدُ وَ هُوَ عَلَى وَادٍ مِنْ أَوْدِيَةِ جَهَنَّمَ وَ فِيهِ قَتَلَةُ أَبِيَ الْحُسَيْنِ (ع) اسْتَوْدَعَهُمْ فِيهِ تَجْرِي مِنْ تَحْتِهِمْ مِيَاهُ جَهَنَّمَ مِنَ الْغِسْلِينِ وَ الصَّدِيدِ وَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنْ جُبِّ الْجَوِي وَ مَا يَخْرُجُ مِنَ الْفَلَقِ مِنْ أَثَامٍ وَ مَا يَخْرُجُ مِنْ طِينَةِ الْخَبَالِ وَ مَا يَخْرُجُ مِنْ جَهَنَّمَ وَ مَا يَخْرُجُ مِنْ لَظَى وَ مِنَ الْحُطَمَةِ- وَ مَا يَخْرُجُ مِنْ سَقَرَ وَ مَا يَخْرُجُ مِنَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنَ الْهَاوِيَةِ وَ مَا يَخْرُجُ مِنَ السَّعِيرِ- وَ مَا مَرَرْتُ بِهَذَا الْجَبَلِ فِي سَفَرِي فَوَقَفْتُ بِهِ إِلَّا رَأَيْتُهُمَا يَسْتَغِيثَانِ إِلَيَّ وَ إِنِّي لَأَنْظُرُ إِلَى قَتَلَةِ أَبِي وَ أَقُولُ لَهُمَا إِنَّمَا هَؤُلَاءِ فَعَلُوا مَا أَسَّسْتُمَا لَمْ تَرْحَمُونَا إِذْ وُلِّيتُمْ- وَ قَتَلْتُمُونَا وَ حَرَمْتُمُونَا وَ وَثَبْتُمْ عَلَى قَتْلِنَا [حَقِّنَا] وَ اسْتَبْدَدْتُمْ بِالْأَمْرِ دُونَنَا فَلَا رَحِمَ اللَّهُ مَنْ يَرْحَمُكُمَا ذُوقَا وَبَالَ مَا قَدَّمْتُمَا وَ مَا اللَّهُ بِظَلّامٍ لِلْعَبِيدِ وَ أَشَدُّهُمَا تَضَرُّعاً وَ اسْتِكَانَةً الثَّانِي فَرُبَّمَا وَقَفْتُ عَلَيْهِمَا لِيَتَسَلَّى عَنِّي بَعْضُ مَا فِي قَلْبِي- وَ رُبَّمَا طَوَيْتُ الْجَبَلَ الَّذِي هُمَا فِيهِ وَ هُوَ جَبَلُ الْكَمَدِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِذَا طَوَيْتَ الْجَبَلَ فَمَا تَسْمَعُ قَالَ أَسْمَعُ أَصْوَاتَهُمَا يُنَادِيَانِ عَرِّجْ عَلَيْنَا نُكَلِّمْكَ فَإِنَّا نَتُوبُ وَ أَسْمَعُ مِنَ الْجَبَلِ صَارِخاً يَصْرُخُ بِي أَجِبْهُمَا وَ قُلْ لَهُمَا اخْسَؤُا فِيها وَ لا تُكَلِّمُونِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَنْ مَعَهُمْ قَالَ كُلُّ فِرْعَوْنٍ عَتَا عَلَى اللَّهِ وَ حَكَى اللَّهُ عَنْهُ فِعَالَهُ وَ كُلُّ مَنْ عَلَّمَ الْعِبَادَ الْكُفْرَ فَقُلْتُ مَنْ هُمْ قَالَ نَحْوُ بُولِسَ الَّذِي عَلَّمَ الْيَهُودَ أَنَّ يَدَ اللَّهِ مَغْلُولَةٌ وَ نَحْوُ نَسْطُورَ الَّذِي عَلَّمَ النَّصَارَى أَنَّ عِيسَى الْمَسِيحَ ابْنُ اللَّهِ وَ قَالَ لَهُمْ هُمْ ثَلَاثَةٌ وَ نَحْوُ فِرْعَوْنِ مُوسَى الَّذِي قَالَ- أَنَا رَبُّكُمُ الْأَعْلى وَ نَحْوُ نُمْرُودَ الَّذِي قَالَ قَهَرْتُ أَهْلَ الْأَرْضِ وَ قَتَلْتُ مَنْ فِي السَّمَاءِ وَ قَاتِلِ أَمِيرِ الْمُؤْمِنِينَ (ع) وَ قَاتِلِ فَاطِمَةَ وَ مُحَسِّنٍ وَ قَاتِلِ الْحَسَنِ وَ الْحُسَيْنِ (ع) فَأَمَّا مُعَاوِيَةُ وَ عَمْرٌو فَمَا يَطْمَعَانِ فِي الْخَلَاصِ وَ مَعَهُمْ كُلُّ مَنْ نَصَبَ لَنَا الْعَدَاوَةَ وَ أَعَانَ عَلَيْنَا بِلِسَانِهِ وَ يَدِهِ وَ مَالِهِ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَنْتَ تَسْمَعُ ذَا كُلَّهُ وَ لَا تُقْرَعُ قَالَ يَا ابْنَ بَكْرٍ إِنَّ قُلُوبَنَا غَيْرُ قُلُوبِ النَّاسِ إِنَّا مُطِيعُونَ مُصَفَّوْنَ مُصْطَفَوْنَ نَرَى مَا لَا يَرَى النَّاسُ وَ نَسْمَعُ مَا لَا يَسْمَعُ النَّاسُ وَ إِنَّ الْمَلَائِكَةَ تَنْزِلُ عَلَيْنَا فِي رِحَالِنَا وَ تَتَقَلَّبُ فِي فُرُشِنَا وَ تَشْهَدُ طَعَامَنَا وَ تَحْضُرُ مَوْتَانَا وَ تَأْتِينَا بِأَخْبَارِ مَا يَحْدُثُ قَبْلَ أَنْ يَكُونَ وَ تُصَلِّي مَعَنَا وَ تَدْعُو لَنَا وَ تُلْقِي عَلَيْنَا أَجْنِحَتَهَا وَ تَتَقَلَّبُ عَلَى أَجْنِحَتِهَا صِبْيَانُنَا وَ تَمْنَعُ الدَّوَابَّ أَنْ تَصِلَ إِلَيْنَا وَ تَأْتِينَا مِمَّا فِي الْأَرَضِينَ مِنْ كُلِّ نَبَاتٍ فِي زَمَانِهِ وَ تَسْقِينَا مِنْ مَاءِ كُلِّ أَرْضٍ نَجِدُ ذَلِكَ فِي آنِيَتِنَا وَ مَا مِنْ يَوْمٍ وَ لَا سَاعَةٍ وَ لَا وَقْتِ صَلَاةٍ إِلَّا وَ هِيَ تَتَهَيَّأُ لَهَا وَ مَا مِنْ لَيْلَةٍ تَأْتِي عَلَيْنَا إِلَّا وَ أَخْبَارُ كُلِّ أَرْضٍ عِنْدَنَا وَ مَا يَحْدُثُ فِيهَا وَ أَخْبَارُ الْجِنِّ وَ أَخْبَارُ أَهْلِ الْهَوَى مِنَ الْمَلَائِكَةِ وَ مَا مِنْ مَلِكٍ يَمُوتُ فِي الْأَرْضِ وَ يَقُومُ غَيْرُهُ إِلَّا أَتَانَا خَبَرُهُ وَ كَيْفَ سِيرَتُهُ فِي الَّذِينَ قَبْلَهُ وَ مَا مِنْ أَرْضٍ مِنْ سِتَّةِ أَرَضِينَ إِلَى السَّابِعَةِ إِلَّا وَ نَحْنُ نُؤْتَى بِخَبَرِهِمْ فَقُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ مُنْتَهَى هَذَا الْجَبَلِ قَالَ إِلَى الْأَرْضِ السَّابِعَةِ [السَّادِسَةِ]- وَ فِيهَا جَهَنَّمُ عَلَى وَادٍ مِنْ أَوْدِيَتِهِ عَلَيْهِ حَفَظَةٌ أَكْثَرُ مِنْ نُجُومِ السَّمَاءِ وَ قَطْرِ الْمَطَرِ وَ عَدَدِ مَا فِي الْبِحَارِ وَ عَدَدِ الثَّرَى قَدْ وُكِّلَ كُلُّ مَلَكٍ مِنْهُمْ بِشَيْءٍ وَ هُوَ مُقِيمٌ عَلَيْهِ لَا يُفَارِقُهُ قُلْتُ جُعِلْتُ فِدَاكَ إِلَيْكُمْ جَمِيعاً يُلْقُونَ الْأَخْبَارَ قَالَ لَا إِنَّمَا يُلْقَى ذَلِكَ إِلَى صَاحِبِ الْأَمْرِ وَ إِنَّا لَنَحْمِلُ مَا لَا يَقْدِرُ الْعِبَادُ عَلَى الْحُكُومَةِ فِيهِ فَنَحْكُمُ فِيهِ فَمَنْ لَمْ يَقْبَلْ حُكُومَتَنَا جَبَرَتْهُ الْمَلَائِكَةُ عَلَى قَوْلِنَا وَ أَمَرَتِ الَّذِينَ يَحْفَظُونَ نَاحِيَةً أَنْ يَقْسِرُوهُ عَلَى قَوْلِنَا وَ إِنْ كَانَ مِنَ الْجِنِّ مِنْ أَهْلِ الْخِلَافِ وَ الْكُفْرِ أَوْثَقَتْهُ وَ عَذَّبَتْهُ حَتَّى يَصِيرَ إِلَى مَا حَكَمْنَا بِهِ قُلْتُ جُعِلْتُ فِدَاكَ فَهَلْ يَرَى الْإِمَامُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَقَالَ يَا ابْنَ بَكْرٍ فَكَيْفَ يَكُونُ حُجَّةَ اللَّهِ عَلَى مَا بَيْنَ قُطْرَيْهَا وَ هُوَ لَا يَرَاهُمْ وَ لَا يَحْكُمُ فِيهِمْ وَ كَيْفَ يَكُونُ حُجَّةً عَلَى قَوْمٍ غُيَّبٍ لَا يَقْدِرُ عَلَيْهِمْ وَ لَا يَقْدِرُونَ عَلَيْهِ وَ كَيْفَ يَكُونُ مُؤَدِّياً عَنِ اللَّهِ وَ شَاهِداً عَلَى الْخَلْقِ وَ هُوَ لَا يَرَاهُمْ وَ كَيْفَ يَكُونُ حُجَّةً عَلَيْهِمْ وَ هُوَ مَحْجُوبٌ عَنْهُمْ وَ قَدْ جَعَلَ بَيْنَهُمْ وَ بَيْنَهُ أَنْ يَقُومَ بِأَمْرِ رَبِّهِ فِيهِمْ وَ اللَّهُ يَقُولُ وَ ما أَرْسَلْناكَ إِلّا كَافَّةً لِلنّاسِ يَعْنِي بِهِ مَنْ عَلَى الْأَرْضِ وَ الْحُجَّةُ مِنْ بَعْدِ النَّبِيِّ (ص) يَقُومُ مَقَامَ النَّبِيِّ (ص) مِنْ بَعْدِهِ وَ هُوَ الدَّلِيلُ عَلَى مَا تَشَاجَرَتْ فِيهِ الْأُمَّةُ وَ الْآخِذُ بِحُقُوقِ النَّاسِ وَ الْقَيَّامُ بِأَمْرِ اللَّهِ- وَ الْمُنْصِفُ لِبَعْضِهِمْ مِنْ بَعْضٍ فَإِذَا لَمْ يَكُنْ مَعَهُمْ مَنْ يَنْفُذُ قَوْلُهُ وَ هُوَ يَقُولُ سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَ فِي أَنْفُسِهِمْ فَأَيُّ آيَةٍ فِي الْآفَاقِ غَيْرِنَا أَرَاهَا اللَّهُ أَهْلَ الْآفَاقِ- وَ قَالَ ما نُرِيهِمْ مِنْ آيَةٍ إِلّا هِيَ أَكْبَرُ مِنْ أُخْتِها فَأَيُّ آيَةٍ أَكْبَرُ مِنَّا وَ اللَّهِ إِنَّ بَنِي هَاشِمٍ وَ قُرَيْشاً لَتَعْرِفُ مَا أَعْطَانَا اللَّهُ وَ لَكِنَّ الْحَسَدَ أَهْلَكَهُمْ كَمَا أَهْلَكَ إِبْلِيسَ وَ إِنَّهُمْ لَيَأْتُونَنَا إِذَا اضْطُرُّوا وَ خَافُوا عَلَى أَنْفُسِهِمْ فَيَسْأَلُونَّا فَنُوَضِّحُ لَهُمْ فَيَقُولُونَ نَشْهَدُ أَنَّكُمْ أَهْلُ الْعِلْمِ ثُمَّ يَخْرُجُونَ فَيَقُولُونَ مَا رَأَيْنَا أَضَلَّ مِمَّنِ اتَّبَعَ هَؤُلَاءِ وَ يَقْبَلُ مَقَالَتَهُمْ قُلْتُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الْحُسَيْنِ (ع) لَوْ نُبِشَ كَانُوا يَجِدُونَ فِي قَبْرِهِ شَيْئاً قَالَ يَا ابْنَ بَكْرٍ مَا أَعْظَمَ مَسَائِلَكَ الْحُسَيْنُ (ع) مَعَ أَبِيهِ وَ أُمِّهِ وَ أَخِيهِ الْحَسَنِ فِي مَنْزِلِ رَسُولِ اللَّهِ (ص) يُحْبَوْنَ كَمَا يُحْبَى وَ يُرْزَقُونَ كَمَا يُرْزَقُ فَلَوْ نُبِشَ فِي أَيَّامِهِ لَوُجِدَ وَ أَمَّا الْيَوْمَ فَهُوَ حَيٌّ عِنْدَ رَبِّهِ يُرْزَقُ وَ يَنْظُرُ إِلَى مُعَسْكَرِهِ وَ يَنْظُرُ إِلَى الْعَرْشِ مَتَى يُؤْمَرُ أَنْ يَحْمِلَهُ وَ إِنَّهُ لَعَلَى يَمِينِ الْعَرْشِ مُتَعَلِّقٌ يَقُولُ يَا رَبِّ أَنْجِزْ لِي مَا وَعَدْتَنِي وَ إِنَّهُ لَيَنْظُرُ إِلَى زُوَّارِهِ وَ هُوَ أَعْرَفُ بِهِمْ وَ بِأَسْمَاءِ آبَائِهِمْ وَ بِدَرَجَاتِهِمْ وَ بِمَنْزِلَتِهِمْ عِنْدَ اللَّهِ مِنْ أَحَدِكُمْ بِوَلَدِهِ وَ مَا فِي رَحْلِهِ وَ إِنَّهُ لَيَرَى مَنْ يَبْكِيهِ فَيَسْتَغْفِرُ لَهُ رَحْمَةً لَهُ وَ يَسْأَلُ أَبَاهُ الِاسْتِغْفَارَ لَهُ وَ يَقُولُ لَوْ تَعْلَمُ أَيُّهَا الْبَاكِي مَا أُعِدَّ لَكَ لَفَرِحْتَ أَكْثَرَ مِمَّا جَزِعْتَ فَلَيَسْتَغْفِرُ لَهُ كُلُّ مَنْ سَمِعَ بُكَاءَهُ مِنَ الْمَلَائِكَةِ فِي السَّمَاءِ وَ فِي الْحَائِرِ وَ يَنْقَلِبُ وَ مَا عَلَيْهِ مِنْ ذَنْبٍ


2. Muĥammad ibn ‘Abdillāh ibn Ja’far Al-Ĥimyari narrated to me from his father, from ‘Ali ibn Muĥammad ibn Sulaymān, from Muĥammad ibn Khālid, from ‘Abdillāh ibn Ĥammād Al-Bašri, from ‘Abdillāh (ibn ‘Abdil Raĥmān) Al-Ašam, from ‘Abdillāh ibn Bukayr Al-Arjāni, who said: I accompanied Abā ‘Abdillāh (Imam Šādiq (a.s.)) from Madǐnah to Makkah. On our journey, we stopped in an area called ‘Usfān and then we passed by a black, frightening mountain which was to the left of the road. I said to him, “O son of the Messenger of Allāh! How frightening this mountain is! I have never seen anything like this on our route.” Imam (a.s.) asked, “O son of Bukayr! Do you know which mountain this is?” I replied, “No.” Imam (a.s.) said: This is a mountain called Kamad and it overlooks one of the valleys in Hell which contains the killers of my father, Ĥusain (a.s.). The liquids of Hell flow under the killers of my father (in this valley). These liquids include Ghislǐn, Šadǐd, Ĥamǐm, that which emerges from the Putrid Well, that which comes out from the sins in Falaq, that which comes out from the clay of Khabāl (pus), that which comes out from Jahannam, that which comes out from the blazing fires, that which comes out from Ĥuťamah, that which comes out from Saqar, that which comes out from Ĥamǐm, that which comes out from Hāwiyah, and that which comes out from Sa’ǐr. Every time I pass by this mountain on my journey, I stop and see those Two seeking refuge with me and I look at the killers of my father (a.s.), and I say to the two of them: Verily you established the foundations for that which they (the killers of Ĥusain (a.s.)) did. You showed us no mercy at the time of your ruling. You killed us, denied and usurped our rights, and you tyrannized over our affairs by deposing us. May Allāh not have mercy on those who have mercy on the two of you. (Now) taste the evil results of that which you brought forth because Allāh is not unjust to (any of His) slaves. Sometimes I climb the mountain of Kamad which is where those two are located, and I stand there to soothe some of that which is in my heart, and the second one begs and succumbs to despair more intensely. I asked, “May I sacrifice myself for you! What do you hear when you climb this mountain?” Imam (a.s.) replied: I hear the voices of those two. They call out, “Come toward us so that we can talk to you, verily we repent.” And (then) I hear a call from the mountains which cries out, “Answer them and tell them, ‘Remain condemned in it, and speak not to me’ (23:108).” I asked, “May I sacrifice myself for you! Who else is with them?” Imam (a.s.) replied, “Every tyrant pharaoh whose actions Allāh has mentioned (in the Qur’an) and everyone who taught disbelief to the slaves of Allāh.” I asked, “Who are they?” Imam (a.s.) replied: The likes of Bulis who taught the Jews that “…the hand of Allāh is tied up!” (5:64); the likes of Nasťūr who taught the Christians that ‘Ǐsā “…Al-Masǐĥ is the son of Allāh” (9:30) and told them that they are three; the likes of Fir’awn (at the time) of Mūsā who said, “I am your lord, the most high” (79:24); and the likes of Numrūd who said, “I have overpowered everyone on earth and I have killed those in the heavens”; and the killer of the Commander of the Believers (a.s.), the killer of Fāťimah and Muĥsin (a.s.), and the killers of Ĥasan and Ĥusain (a.s.); and (also) Mu’āwiyah and ‘Amr (ibn ‘Āš), who have no hope of being saved, and anyone who incited animosity against us and helped (our enemies) with his tongue, wealth, or hand against us will also be with them. I asked, “May I sacrifice myself for you! You hear all of this and you are not frightened?” Imam (a.s.) replied: O son of Bukayr! Our hearts are not like the hearts of the people. We are Allāh’s obedient, purified, and chosen slaves. We see that which people do not see and we hear that which people do not hear. The angels come down to us (while we are travelling) on our conveyances. They roll in our beds. They witness us when we eat, they attend our funerals, and they bring the news of that which will take place in the future to us. They establish prayers with us, they pray for us, they place their wings over us, and our children roll over their wings. They prevent the animals from coming near us. They bring various types of seasonal fruits for us from different lands and they bring water from every land for us which we find in our jugs. There is not any day nor hour nor any prayer time when the angels are not prepared (to serve us). The news of every land and that which takes place in it, the news of the Jinn, and the news of all of the angels in the heavens are brought to us every night. Whenever an angel dies in any land and is replaced with another angel, we are informed of it, and we are informed about the performance of this angel in comparison with the angel that he replaced. The news of all of the six earths all the way to the seventh earth is brought to us (at all times). I asked, “May I sacrifice myself for you! Where does this mountain end?” Imam (a.s.) replied, “In the seventh earth, and Hell is located in one of its valleys. There are many keepers who guard this valley. Their number is greater than the (number of) stars in the sky, drops of rain, creation in the seas, and the grains of soil in the earth. Every one of these keepers from among the angels has a dedicated duty which he carries out and never abandons.” I asked, “May I sacrifice myself for you! The angels report to all of you?” Imam (a.s.) said: No. They only report to the Owner of the Matter (the Imam of each time). Verily we are the rulers in matters over which none of the slaves of Allāh can rule. Whenever someone does not accept our ruling (about those specific matters), the angels force him to (carry out) our will and order the keepers who are dedicated to him, to force him to (carry out) our will. And if they are among the disbelieving Jinn, the angels put shackles around them and torture them until they submit to our ruling in those matters. I asked, “May I sacrifice myself for you! Can the Imam see everything from the East to the West?” Imam (a.s.) replied: O son of Bukayr! How can he be the Decisive Proof of Allāh over the entire earth without seeing and ruling over everyone?! And how can he be the Decisive Proof over people who are not in his presence, who cannot reach him, and over whom he has no power?! How can he convey the message of Allāh and act as Allāh’s witness over the creation if he cannot see them?! How can he be the Decisive Proof on the people if he is hidden from them while he has been appointed as the medium between the slaves and Allāh so that he carries out the orders of his Lord to them?! Allāh says, “We have not sent you but to all of mankind” (34:28). This verse refers to everything on earth (not only mankind). The Decisive Proof after the Messenger of Allāh (s.a.a.w.) fills the post of the Messenger of Allāh (s.a.a.w.) after him. He is the judge in that which the nation disagrees about, the one who gives people their rights, the one who carries out the orders of Allāh, and he is the one who justly rules between the people. And how can the (following) words of Allāh be fulfilled if the Imam is not among the people?! Allāh says, “Soon We shall show Our signs to them in the horizons, and within themselves” (41:53). And which sign other than us did Allāh show to the people in the horizons?! Allāh says, “And We did not show them any sign but it was greater than the other” (43:48). Which sign is greater than us?! I swear to Allāh that Banǐ Hāshim and Quraysh know well that which Allāh has bestowed upon us but jealousy destroyed them, just as it destroyed Iblǐs. Verily they come to us when they are in distress and when they are in fear and they ask us (questions), and we clarify their questions for them. Then they say to us, “We testify that you are the people of knowledge.” Then they leave us and say, “We have not seen anyone more astray than those who follow them (the Ahlul Bayt (a.s.)) and accept their words.” I asked, “May I sacrifice myself for you! If the grave of Ĥusain (a.s.) was to be disinterred, would anything be found in it?” Imam (a.s.) replied: O son of Bukayr! Your questions are (always) about great matters. Verily Ĥusain (a.s.) along with his father, mother, and his brother, Ĥasan (a.s.), are with the Messenger of Allāh (s.a.a.w.) in his house and they are being rewarded and sustained, (just) as the Prophet (s.a.a.w.) is. If his grave would have been disinterred during his time, he would have been found there. However, today he is alive and sustained, and he is with his Lord. He looks at his camp (in Karbalā) and he also looks at the Throne until the time when it is ordered to carry him. Verily Ĥusain (a.s.) is hanging on to the right side of the Throne and says, “O my Lord! Fulfill Your promise to me.” Verily he looks at those who go to his Ziyārah and he knows them; he knows the names of their fathers, their ranks and their positions with Allāh, and that which they carry along with them even better than you know your own sons. Verily Ĥusain (a.s.) looks at those who cry over him and he seeks forgiveness for them as an act of mercy and he asks his father to seek forgiveness for them. And he says to them (those who cry over him), “O those who cry (over me)! If you knew that which has been prepared for you, your happiness would be greater than your restlessness.” Imam (a.s.) continued, “Verily all of the angels in the heavens and in the Ĥā`ir who hear those who cry on Ĥusain (a.s.) seek forgiveness for them, and they (the Zuwwār) will return with no sins.”




3 حَدَّثَنِي مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زِيَادِ بْنِ الْجَلَالِ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ مَا مِنْ نَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ يَبْقَى فِي الْأَرْضِ بِأَكْثَرَ مِنْ ثَلَاثَةِ أَيَّامٍ ثُمَّ تُرْفَعُ رُوحُهُ وَ عَظْمُهُ وَ لَحْمُهُ إِلَى السَّمَاءِ وَ إِنَّمَا يُؤْتَى مَوَاضِعُ آثَارِهِمْ وَ يُبَلِّغُونَهُمْ مِنْ بَعِيدٍ السَّلَامَ وَ يُسْمِعُونَهُمْ فِي مَوَاضِعِ آثَارِهِمْ مِنْ قَرِيبٍ وَ حَدَّثَنِي أَبِي وَ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ مِثْلَهُ


3. Muĥammad ibn Ya’qub narrated to me from a group of his companions, from Aĥmad ibn Muĥammad ibn ‘Isā, from ‘Ali ibn Ĥakam, from Ziyād ibn Abil Ĥalāl, who said: Abū ‘Abdillāh (Imam Šādiq (a.s.)) said: There is no prophet nor successor who remains on earth for more than three days (after having been buried). Thereafter, their souls, their bones and their flesh are taken up to the heavens. Therefore, by going to places which contain their signs, one sends Salām to them from far (because they are in the heavens). However, they hear it as if they were nearby. The above Ĥadǐth has also been narrated to me through the following chain: My father and Muĥammad ibn Ya’qub, from Muĥammad ibn Yaĥyā, and from others, from Aĥmad ibn Muĥammad, from ‘Ali ibn Ĥakam, from Ziyād, from Abǐ ‘Abdillāh (a.s.).




4 وَ حَدَّثَنِي أَبِي ره عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ بَعْضِ أَصْحَابِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ (ع) قَالَ قُلْتُ تكون [نَكُونُ بِمَكَّةَ أَوْ بِالْمَدِينَةِ أَوْ بِالْحَائِرِ أَوِ الْمَوَاضِعِ الَّتِي يُرْجَى فِيهَا الْفَضْلُ فَرُبَّمَا يَخْرُجُ الرَّجُلُ يَتَوَضَّأُ فَيَجِيءُ الْآخَرُ فَيَصِيرُ مَكَانَهُ قَالَ مَنْ سَبَقَ إِلَى مَوْضِعٍ فَهُوَ أَحَقُّ بِهِ يَوْمَهُ وَ لَيْلَتَهُ


4. My father narrated to me from Muĥammad ibn Yaĥyā, from Aĥmad ibn Muĥammad, from Muĥammad ibn Ismā’ǐl ibn Bazǐ’, from one of his companions, who narrated from someone who said: I said to Abǐ ‘Abdillāh (Imam Šādiq (a.s.)): Sometimes when we are in Makkah, Madǐnah, Ĥā`ir, or any other sacred place and we are sitting in a specific spot, we have to leave our spot to perform Wuďū, and while we are gone, someone else comes and sits in our spot. Imam (a.s.) replied, “Those who arrive first at a (particular) spot have more right to that spot than others for that entire day and night.”




5 حَدَّثَنِي أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مَنِيعٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ صَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ أَهْوَنُ مَا يَكْتَسِبُ زَائِرُ الْحُسَيْنِ (ع) فِي كُلِّ حَسَنَةٍ أَلْفُ أَلْفِ حَسَنَةٍ وَ السَّيِّئَةُ وَاحِدَةٌ وَ أَيْنَ الْوَاحِدَةُ مِنْ أَلْفِ أَلْفٍ ثُمَّ قَالَ يَا صَفْوَانُ أَبْشِرْ فَإِنَّ لِلَّهِ مَلَائِكَةً مَعَهَا قُضْبَانٌ مِنْ نُورٍ فَإِذَا أَرَادَ الْحَفَظَةُ أَنْ تَكْتُبَ عَلَى زَائِرِ الْحُسَيْنِ (ع) سَيِّئَةً قَالَتِ الْمَلَائِكَةُ لِلْحَفَظَةِ كُفِّي فَتَكُفُّ فَإِذَا عَمِلَ حَسَنَةً قَالَتْ لَهَا اكْتُبِي أُولَئِكَ الَّذِينَ يُبَدِّلُ اللّهُ سَيِّئاتِهِمْ حَسَناتٍ


5. Abul ‘Abbās Muĥammad ibn Ja’far narrated to me from Muĥammad ibn Ĥusain ibn Abil Khaťťāb, from Manǐ’, from Šafwān ibn Yaĥyā, from Šafwān ibn Mihrān Al-Jammāl, who said: Abū ‘Abdillāh (Imam Šādiq (a.s.)) said: The least that a Zā`ir of Ĥusain (a.s.) gains is that every good deed will be registered as one million good deeds for him and every bad deed will be registered as (only) one. And how can one be compared to a million?! The Imam (a.s.) added: O Šafwān! Rejoice, for verily Allāh has some angels who carry rods made of light and when the Keepers are about to register a bad deed for the Zā`ir of Ĥusain (a.s.), these angels tell the Keepers to stop. Therefore, the Keepers will not register the bad deed. However, once the Zā`ir performs a good deed, these angels tell the Keeper, “Register now! ‘They are the ones whom Allāh changes their bad deeds to good deeds” (25:70).




6 حَدَّثَنِي أَبِي ره عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ أَبِي الْحَسَنِ الْحَذَّاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ إِنَّ إِلَى جَانِبِكُمْ مَقْبَرَةً يُقَالُ لَهَا بَرَاثَا يُحْشَرُ مِنْهَا عِشْرُونَ وَ مِائَةُ أَلْفِ شَهِيدٍ كَشُهَدَاءِ بَدْرٍ


6. My father narrated to me from Sa’d ibn ‘Abdillāh, from Aĥmad ibn Muĥammad ibn ‘Isā, from Abǐ Yaĥyā Al-Wāsiťi, from Abil Ĥasan Al-Ĥadhā, who said: Abū ‘Abdillāh (Imam Šādiq (a.s.)) said: There is a graveyard close to you which is called Burāthā. One hundred and twenty thousand martyrs like the martyrs of Badr will be resurrected from this graveyard.




7 وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْفَضْلِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ (ع) يَقُولُ مَنْ زَارَ قَبْرَ الْحُسَيْنِ (ع) فِي شَهْرِ رَمَضَانَ وَ مَاتَ فِي الطَّرِيقِ لَمْ يُعْرَضْ وَ لَمْ يُحَاسَبْ وَ يُقَالُ لَهُ ادْخُلِ الْجَنَّةَ آمِناً


7. It is narrated from Muĥammad ibn Marwān, from Muĥammad ibn Faďl, who said: I heard Ja’far ibn Muĥammad (Imam Šādiq (a.s.)) say: Those who go to the Ziyārah of the grave of Ĥusain (a.s.) in the month of Ramaďan and die on their route will not be judged (on the Day of Judgment), their book of deeds will not be published, and they will be told, “Enter Paradise safely.”




8 حَدَّثَنِي أَبِي وَ مُحَمَّدُ بْنُ الْحَسَنِ رَحِمَهُمُ اللَّهُ جَمِيعاً عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ حَدَّثَنَا عَلِيُّ بْنِ السُّحْتِ الْخَزَّازِ قَالَ حَدَّثَنَا حَفْصٌ الْمُزَنِيُّ عَنْ عُمَرَ بْنِ بَيَاضٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ يَا أَبَانُ مَتَى عَهْدُكَ بِقَبْرِ الْحُسَيْنِ (ع) قُلْتُ لَا وَ اللَّهِ يَا ابْنَ رَسُولِ اللَّهِ مَا لِي بِهِ عَهْدٌ مُنْذُ حِينٍ فَقَالَ سُبْحَانَ اللَّهِ الْعَظِيمِ وَ أَنْتَ مِنْ رُؤَسَاءِ الشِّيعَةِ تَتْرُكُ زِيَارَةَ الْحُسَيْنِ (ع) لَا تَزُورُهُ- مَنْ زَارَ الْحُسَيْنَ (ع) كَتَبَ اللَّهُ لَهُ بِكُلِّ خُطْوَةٍ حَسَنَةً وَ مَحَا عَنْهُ بِكُلِّ خُطْوَةٍ سَيِّئَةً وَ غَفَرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ يَا أَبَانُ لَقَدْ قُتِلَ الْحُسَيْنُ (ع) فَهَبَطَ عَلَى قَبْرِهِ سَبْعُونَ أَلْفَ مَلَكٍ شُعْثٌ غُبْرٌ يَبْكُونَ عَلَيْهِ وَ يَنُوحُونَ عَلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ


8. My father and Muĥammad ibn Ĥasan both narrated to me from Ĥusain ibn Sa’ǐd, from ‘Ali ibn Saĥt Al-Khazzāz, from Ĥafs Al-Muzani, from ‘Umar ibn Bayāď, from Abān ibn Taghlib, who said: Ja’far ibn Muĥammad (Imam Šādiq (a.s.)) asked me, “O Abān! When was the last time you went to the Ziyārah of the grave of Ĥusain (a.s.)?” I replied, “No. I swear to Allāh (that I have not gone recently), O son of the Messenger of Allāh! It has been a long time since I went to his Ziyārah.” Imam (a.s.) said: Glory be to Allāh, the Great! You are one of the chiefs of the Shia and you neglect the Ziyārah of Ĥusain (a.s.) and do not go to him?!!! Allāh will register one good deed and erase one bad deed for those who go to the Ziyārah of Ĥusain (a.s.) with every step that they take and He will forgive all of their past and future sins. O Abān! When Ĥusain (a.s.) was killed, seventy thousand angels descended to his grave. They are disheveled and covered with dust and they continuously cry and lament over him until the Day of Judgment.




9 حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا (ع) أَيُّهُمَا أَفْضَلُ رَجُلٌ يَأْتِي مَكَّةَ وَ لَا يَأْتِي الْمَدِينَةَ أَوْ رَجُلٌ يَأْتِي النَّبِيَّ وَ لَا يَأْتِي مَكَّةَ قَالَ فَقَالَ لِي أَيَّ شَيْءٍ تَقُولُونَ أَنْتُمْ قُلْتُ نَحْنُ نَقُولُ فِي الْحُسَيْنِ (ع) فَكَيْفَ فِي النَّبِيِّ (ص) قَالَ أَمَا لَئِنْ قُلْتَ ذَلِكَ لَقَدْ شَهِدَ أَبُو عَبْدِ اللَّهِ (ع) عِيداً بِالْمَدِينَةِ فَانْصَرَفَ فَدَخَلَ عَلَى النَّبِيِّ (ص) فَسَلَّمَ عَلَيْهِ ثُمَّ قَالَ لِمَنْ حَضَرَهُ أَمَا لَقَدْ فُضِّلْنَا أَهْلَ الْبُلْدَانِ كُلَّهُمْ مَكَّةَ فَمَنْ دُونَهَا لِسَلَامِنَا عَلَى رَسُولِ اللَّهِ ص


9. Ĥusain ibn Muĥammad ibn ‘Āmir narrated to me from Mu’allā ibn Muĥammad Al-Bašri, from ‘Ali ibn Asbāť, from Ĥasan ibn Jahm, who said: I asked Abal Ĥasan (Imam Riďā (a.s.)), “Which one is better: going to Makkah but not going to Madǐnah or going to (the Ziyārah of) the Prophet (s.a.a.w.) but not going to Makkah?” Imam (a.s.) said, “What do you think?” I said, “We believe that (even going to the Ziyārah of) Ĥusain (a.s.) is better (than going to Makkah), let alone (going to the Ziyārah of) the Prophet (s.a.a.w.).” Imam (a.s.) said: Now that you said this, then know that one Eid day when Abū ‘Abdillāh (Imam Šadiq (a.s.)) was in Madǐnah, he went to (the grave of) the Prophet (s.a.a.w.) and said Salām to him. He told those who were with him, “Verily we have been elevated above all people in every land including Makkah and every other city for having said Salām to the Messenger of Allāh (s.a.a.w.).”




10 حَدَّثَنِي أَبِي عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ بَعْضِ أَصْحَابِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ (ع) قَالَ قُلْتُ نَكُونُ بِمَكَّةَ أَوْ بِالْمَدِينَةِ أَوْ بِالْحَائِرِ أَوْ الْمَوَاضِعِ الَّتِي يُرْجَى فِيهَا الْفَضْلُ فَرُبَّمَا يَخْرُجُ الرَّجُلُ لِيَتَوَضَّأَ فَيَجِيءُ آخَرُ فَيَصِيرُ مَكَانَهُ قَالَ مَنْ سَبَقَ إِلَى مَوْضِعٍ فَهُوَ أَحَقُّ بِهِ يَوْمَهُ وَ لَيْلَتَهُ


10. My father narrated to me from Sa’d ibn ‘Abdillāh, from Aĥmad ibn Muĥammad ibn ‘Isā, from Muĥammad ibn Ismā’ǐl ibn Bazǐ’, from one of his companions, who narrated from someone who said: I said to Abǐ ‘Abdillāh (Imam Šādiq (a.s.)): Sometimes when we are in Makkah, Madǐnah, Ĥā`ir, or any other sacred place and we are sitting in a specific spot, we have to leave our spot to perform Wuďū, and while we are gone, someone else comes and sits in our spot. Imam (a.s.) replied, “Those who arrive first at a (specific) spot have more right to that spot than others for that entire day and night.”




11 حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ لَمَّا أُسْرِيَ بِالنَّبِيِّ (ص) إِلَى السَّمَاءِ قِيلَ لَهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَخْتَبِرُكَ فِي ثَلَاثٍ لِيَنْظُرَ كَيْفَ صَبْرُكَ قَالَ أُسَلِّمُ لِأَمْرِكَ يَا رَبِّ وَ لَا قُوَّةَ لِي عَلَى الصَّبْرِ إِلَّا بِكَ فَمَا هُنَّ قِيلَ لَهُ أَوَّلُهُنَّ الْجُوعُ وَ الْأَثَرَةُ عَلَى نَفْسِكَ وَ عَلَى أَهْلِكَ لِأَهْلِ الْحَاجَةِ قَالَ قَبِلْتُ يَا رَبِّ وَ رَضِيتُ وَ سَلَّمْتُ وَ مِنْكَ التَّوْفِيقُ وَ الصَّبْرُ وَ أَمَّا الثَّانِيَةُ فَالتَّكْذِيبُ وَ الْخَوْفُ الشَّدِيدُ وَ بَذْلُكَ مُهْجَتَكَ فِي مُحَارَبَةِ أَهْلِ الْكُفْرِ بِمَالِكَ وَ نَفْسِكَ وَ الصَّبْرُ عَلَى مَا يُصِيبُكَ مِنْهُمْ مِنَ الْأَذَى وَ مِنْ أَهْلِ النِّفَاقِ وَ الْأَلَمِ فِي الْحَرْبِ وَ الْجِرَاحِ قَالَ قَبِلْتُ يَا رَبِّ وَ رَضِيتُ وَ سَلَّمْتُ وَ مِنْكَ التَّوْفِيقُ وَ الصَّبْرُ وَ أَمَّا الثَّالِثَةُ فَمَا يَلْقَى أَهْلُ بَيْتِكَ مِنْ بَعْدِكَ مِنَ الْقَتْلِ أَمَّا أَخُوكَ عَلِيٌّ فَيَلْقَى مِنْ أُمَّتِكَ الشَّتْمَ وَ التَّعْنِيفَ وَ التَّوْبِيخَ وَ الْحِرْمَانَ وَ الْجَحْدَ [وَ الْجُهْدَ] وَ الظُّلْمَ وَ آخِرُ ذَلِكَ الْقَتْلُ فَقَالَ يَا رَبِّ قَبِلْتُ وَ رَضِيتُ وَ مِنْكَ التَّوْفِيقُ وَ الصَّبْرُ وَ أَمَّا ابْنَتُكَ فَتُظْلَمُ وَ تُحْرَمُ وَ يُؤْخَذُ حَقُّهَا غَصْباً الَّذِي تَجْعَلُهُ لَهَا وَ تُضْرَبُ وَ هِيَ حَامِلٌ وَ يُدْخَلُ عَلَيْهَا وَ عَلَى حَرِيمِهَا وَ مَنْزِلِهَا بِغَيْرِ إِذْنٍ ثُمَّ يَمَسُّهَا هَوَانٌ وَ ذُلٌّ ثُمَّ لَا تَجِدُ مَانِعاً وَ تَطْرَحُ مَا فِي بَطْنِهَا مِنَ الضَّرْبِ وَ تَمُوتُ مِنْ ذَلِكَ الضَّرْبِ قُلْتُ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ رَاجِعُونَ- قَبِلْتُ يَا رَبِّ وَ سَلَّمْتُ وَ مِنْكَ التَّوْفِيقُ وَ الصَّبْرُ [لِلصَّبْرِ] وَ يَكُونُ لَهَا مِنْ أَخِيكَ ابْنَانِ يُقْتَلُ أَحَدُهُمَا غَدْراً وَ يُسْلَبُ وَ يُطْعَنُ تَفْعَلُ بِهِ ذَلِكَ أُمَّتُكَ قُلْتُ يَا رَبِّ قَبِلْتُ وَ سَلَّمْتُ- إِنّا لِلّهِ وَ إِنّا إِلَيْهِ راجِعُونَ وَ مِنْكَ التَّوْفِيقُ لِلصَّبْرِ وَ أَمَّا ابْنُهَا الْآخَرُ فَتَدْعُوهُ أُمَّتُكَ لِلْجِهَادِ ثُمَّ يَقْتُلُونَهُ صَبْراً وَ يَقْتُلُونَ وُلْدَهُ وَ مَنْ مَعَهُ مِنْ أَهْلِ بَيْتِهِ ثُمَّ يَسْلُبُونَ حَرَمَهُ فَيَسْتَعِينُ بِي وَ قَدْ مَضَى الْقَضَاءُ مِنِّي فِيهِ بِالشَّهَادَةِ لَهُ وَ لِمَنْ مَعَهُ وَ يَكُونُ قَتْلُهُ حُجَّةً عَلَى مَنْ بَيْنَ قُطْرَيْهَا فَيَبْكِيهِ أَهْلُ السَّمَاوَاتِ وَ أَهْلُ الْأَرَضِينَ جَزَعاً عَلَيْهِ وَ تَبْكِيهِ مَلَائِكَةٌ لَمْ يُدْرِكُوا نُصْرَتَهُ ثُمَّ أُخْرِجُ مِنْ صُلْبِهِ ذَكَراً بِهِ أَنْصُرُكَ وَ إِنَّ شَبَحَهُ عِنْدِي تَحْتَ الْعَرْشِ وَ فِي نُسْخَةٍ أُخْرَى- ثُمَّ أُخْرِجُ مِنْ صُلْبِهِ ذَكَراً أَنْتَصِرُ لَهُ بِهِ وَ إِنَّ شَبَحَهُ عِنْدِي تَحْتَ الْأَرْشِ يَمْلَأُ الْأَرْضَ بِالْعَدْلِ وَ يُطْبِقُهَا بِالْقِسْطِ يَسِيرُ مَعَهُ الرُّعْبُ يَقْتُلُ حَتَّى يُشَكَّ فِيهِ قُلْتُ إِنَّا لِلَّهِ فَقِيلَ ارْفَعْ رَأْسَكَ فَنَظَرْتُ إِلَى رَجُلٍ أَحْسَنِ النَّاسِ صُورَةً وَ أَطْيَبِهِمْ رِيحاً وَ النُّورُ يَسْطَعُ مِنْ بَيْنِ عَيْنَيْهِ وَ مِنْ فَوْقِهِ وَ مِنْ تَحْتِهِ فَدَعَوْتُهُ فَأَقْبَلَ إِلَيَّ وَ عَلَيْهِ ثِيَابُ النُّورِ وَ سِيمَاءُ كُلِّ خَيْرٍ حَتَّى قَبَّلَ بَيْنَ عَيْنَيَّ وَ نَظَرْتُ إِلَى الْمَلَائِكَةِ قَدْ حَفُّوا بِهِ لَا يُحْصِيهِمْ إِلَّا اللَّهُ عَزَّ وَ جَلَّ فَقُلْتُ يَا رَبِّ لِمَنْ يَغْضَبُ هَذَا وَ لِمَنْ أَعْدَدْتَ هَؤُلَاءِ وَ قَدْ وَعَدْتَنِي النَّصْرَ فِيهِمْ فَأَنَا أَنْتَظِرُهُ مِنْكَ وَ هَؤُلَاءِ أَهْلِي وَ أَهْلُ بَيْتِي- وَ قَدْ أَخْبَرْتَنِي مِمَّا يَلْقَوْنَ مِنْ بَعْدِي وَ لَئِنْ [وَ لَوْ] شِئْتَ لَأَعْطَيْتَنِي النَّصْرَ فِيهِمْ عَلَى مَنْ بَغَى عَلَيْهِمْ وَ قَدْ سَلَّمْتُ وَ قَبِلْتُ وَ رَضِيتُ وَ مِنْكَ التَّوْفِيقُ وَ الرِّضَا وَ الْعَوْنُ عَلَى الصَّبْرِ- فَقِيلَ لِي أَمَّا أَخُوكَ فَجَزَاؤُهُ عِنْدِي جَنَّةُ الْمَأْوَى نُزُلًا بِصَبْرِهِ أفلح [أُفْلِجُ حُجَّتَهُ عَلَى الْخَلَائِقِ يَوْمَ الْبَعْثِ وَ أُوَلِّيهِ حَوْضَكَ يَسْقِي مِنْهُ أَوْلِيَاءَكُمْ وَ يَمْنَعُ مِنْهُ أَعْدَاءَكُمْ وَ أَجْعَلُ عَلَيْهِ جَهَنَّمَ بَرْداً وَ سَلَاماً يَدْخُلُهَا وَ يُخْرِجُ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنَ الْمَوَدَّةِ وَ أَجْعَلُ مَنْزِلَتَكُمْ فِي دَرَجَةٍ وَاحِدَةٍ فِي الْجَنَّةِ وَ أَمَّا ابْنُكَ الْمَخْذُولُ الْمَقْتُولُ وَ ابْنُكَ الْمَغْدُورُ الْمَقْتُولُ صَبْراً فَإِنَّهُمَا مِمَّا أُزَيِّنُ بِهِمَا عَرْشِي وَ لَهُمَا مِنَ الْكَرَامَةِ سِوَى ذَلِكَ مِمَّا لَا يَخْطُرُ عَلَى قَلْبِ بَشَرٍ لِمَا أَصَابَهُمَا مِنَ الْبَلَاءِ فَعَلَيَّ فَتَوَكَّلْ وَ لِكُلِّ مَنْ أَتَى قَبْرَهُ مِنَ الْخَلْقِ مِنَ الْكَرَامَةِ لِأَنَّ زُوَّارَهُ زُوَّارُكَ وَ زُوَّارَكَ زُوَّارِي وَ عَلَيَّ كَرَامَةُ زُوَّارِي [زَائِرِي] وَ أَنَا أُعْطِيهِ مَا سَأَلَ وَ أَجْزِيهِ جَزَاءً يَغْبِطُهُ مَنْ نَظَرَ إِلَى عَظَمَتِي إِيَّاهُ وَ مَا أَعْدَدْتُ لَهُ مِنْ كَرَامَتِي وَ أَمَّا ابْنَتُكَ فَإِنِّي أُوْقِفُهَا عِنْدَ عَرْشِي فَيُقَالُ لَهَا إِنَّ اللَّهَ قَدْ حَكَّمَكِ فِي خَلْقِهِ فَمَنْ ظَلَمَكِ وَ ظَلَمَ وُلْدَكِ فَاحْكُمِي فِيهِ بِمَا أَحْبَبْتِ فَإِنِّي أُجِيزُ حُكُومَتَكِ فِيهِمْ فَتَشْهَدُ الْعَرْصَةُ فَإِذَا وَقَفَ مَنْ ظَلَمَهَا أَمَرْتُ بِهِ إِلَى النَّارِ فَيَقُولُ الظَّالِمُ وَا حَسْرَتَاهْ عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَ يَتَمَنَّى الْكَرَّةَ وَ يَعَضُّ الظّالِمُ عَلى يَدَيْهِ وَ يَقُولُ يا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا- يا وَيْلَتى لَيْتَنِي لَمْ أَتَّخِذْ فُلاناً خَلِيلًا وَ قَالَ حَتّى إِذا جاءَنا قالَ يا لَيْتَ بَيْنِي وَ بَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ. وَ لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذابِ مُشْتَرِكُونَ فَيَقُولُ الظَّالِمُ أَنْتَ تَحْكُمُ بَيْنَ عِبادِكَ فِي ما كانُوا فِيهِ يَخْتَلِفُونَ أَوِ الْحُكْمُ لِغَيْرِكَ فَيُقَالُ لَهُمْ أَلا لَعْنَةُ اللّهِ عَلَى الظّالِمِينَ. الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللّهِ وَ يَبْغُونَها عِوَجاً وَ هُمْ بِالْآخِرَةِ هُمْ كافِرُونَ وَ أَوَّلُ مَنْ يُحْكَمُ فِيهِمْ مُحَسِّنُ بْنُ عَلِيٍّ (ع) وَ فِي قَاتِلِهِ ثُمَّ فِي قُنْفُذٍ فُيُؤْتَيَانِ هُوَ وَ صَاحِبُهُ فَيُضْرَبَانِ بِسِيَاطٍ مِنْ نَارٍ لَوْ وَقَعَ سَوْطٌ مِنْهَا عَلَى الْبِحَارِ لَغَلَتْ مِنْ مَشْرِقِهَا إِلَى مَغْرِبِهَا- وَ لَوْ وُضِعَتْ عَلَى جِبَالِ الدُّنْيَا لَذَابَتْ حَتَّى تَصِيرَ رَمَاداً فَيُضْرَبَانِ بِهَا ثُمَّ يَجْثُوا أَمِيرُ الْمُؤْمِنِينَ (ع) بَيْنَ يَدَيِ اللَّهِ لِلْخُصُومَةِ مَعَ الرَّابِعِ فَيُدْخَلُ الثَّلَاثَةُ فِي جُبٍّ فَيُطْبَقُ عَلَيْهِمْ لَا يَرَاهُمْ أَحَدٌ وَ لَا يَرَوْنَ أَحَداً فَيَقُولُ الَّذِينَ كَانُوا فِي وَلَايَتِهِمْ- رَبَّنا أَرِنَا الَّذَيْنِ أَضَلّانا مِنَ الْجِنِّ وَ الْإِنْسِ نَجْعَلْهُما تَحْتَ أَقْدامِنا لِيَكُونا مِنَ الْأَسْفَلِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذابِ مُشْتَرِكُونَ فَعِنْدَ ذَلِكَ يُنَادُونَ بِالْوَيْلِ وَ الثُّبُورِ وَ يَأْتِيَانِ الْحَوْضَ فَيَسْأَلَانِ عَنْ أَمِيرِ الْمُؤْمِنِينَ (ع) وَ مَعَهُمْ حَفَظَةٌ فَيَقُولَانِ اعْفُ عَنَّا وَ اسْقِنَا وَ تُخَلِّصُنَا [خَلِّصْنَا فَيُقَالُ لَهُمْ فَلَمّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَ قِيلَ هذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ بِإِمْرَةِ الْمُؤْمِنِينَ ارْجِعُوا ظِمَاءً مُظْمَئِينَ إِلَى النَّارِ- فَمَا شَرَابُكُمْ إِلَّا الْحَمِيمُ وَ الْغِسْلِينُ وَ مَا تَنْفَعُكُمْ شَفاعَةُ الشّافِعِينَ


11. Muĥammad ibn ‘Abdillāh ibn Ja’far Al-Ĥimyari narrated to me from his father, from ‘Ali ibn Muĥammad ibn Sālim, from Muĥammad ibn Khālid, from ‘Abdillāh ibn Ĥammād Al-Bašri, from ‘Abdillāh ibn ‘Abdil Raĥman Al-Ašam, from Ĥammād ibn ‘Uthmān, who said: Abū ‘Abdillāh (Imam Šādiq (a.s.)) said: When the Prophet (s.a.a.w.) was taken to the heavens on his journey (at night), he was told, “Verily Allāh, the Blessed and the Exalted, will test you with three afflictions to see how patient you will be.” The Prophet (s.a.a.w.) replied, “I submit to Your command, O Lord. And I have no power to stay patient except through You. What are the three tests?” He was told, “The first (test) is hunger and giving preference to the needy over yourself and your family.” The Prophet (s.a.a.w.) replied, “I have accepted, O Lord. I am pleased (with Your Will) and I submit to it, and I seek success and patience with You.” He was told: The second (test) is that you will be belied and you will be in extreme fear (for your life). You should spend your wealth, your blood, and your soul fighting against the people of disbelief, you should remain patient when you will be harassed by the disbelievers and the hypocrites, and you should remain patient when you will be hurt and wounded in battles. The Prophet (s.a.a.w.) replied, “I have accepted, O Lord. I am pleased (with Your Will) and I submit to it, and I seek success and patience with You.” He was told, “The third test is that your family will be killed after you. As for your brother, ‘Ali, your nation will slander and rebuke him, they will be violent with him, they will deprive him and usurp his rights, they will oppress him, and finally they will kill him.” The Prophet (s.a.a.w.) replied, “I have accepted, O Lord. And I am pleased (with Your Will), and I seek success and patience with You.” He was told: As for your daughter, she will be oppressed and deprived, and the rights which you gave her will be usurped. She will be beaten while she is pregnant, her sanctity will be breached, and her house will be entered without permission. Then she will be humiliated and disrespected. She will find no protector, she will suffer from a miscarriage because she will be beaten, and she will die as a result of that beating. The Prophet (s.a.a.w.) replied, “Surely we are Allāh’s and to Him we shall surely return’ (2:156). I have accepted, O Lord and I submit to it (Your Will), and I seek success and patience with You.” He was told, “She will have two sons from your brother. One of whom your nation will loot, stab, and kill unfaithfully.” The Prophet (s.a.a.w.) replied, “Surely we are Allāh’s and to Him we shall surely return’ (2:156). I have accepted, O Lord and I submit to it (Your Will), and I seek success with You for being patient.” He was told: As for her second son, your nation will invite him for Jihād but then they will kill him while he will be helpless. They will also kill his children and his family members who will be with him and they will loot his women. He will ask for help from Me but I have already willed his martyrdom and the martyrdom of those with him. His killing will be a decisive argument against everyone in the creation. The inhabitants of the heavens and the earths will weep and lose patience over him. And the angels, who will not be able to help him, will cry over him. However, I shall raise a man from his progeny whose shadow is with me under the Throne and through whom I shall support him (Ĥusain (a.s.)). He will fill the earth with justice and equity. The fear from him will travel with him and he will kill so many that people will doubt him. The Prophet (s.a.a.w.) replied, “Surely we are Allāh’s.” Then he was told, “Raise your head.” Imam (a.s.) added: The Prophet (s.a.a.w.) said: I looked up and saw a man who looked and smelled better than all people. He had a blessed visage and he was wearing clothes made of light. Light was emanating from his forehead, from over him, and from under him. He was surrounded by several angels who could not be counted except by Allāh, the Great and Almighty. Then I asked him to approach me. He (a.s.) came close to me and kissed my forehead. I said: O Lord! Who will this man avenge and for whom will he show his anger and for what reason have you prepared these angels?! You informed me about that which will be afflicted upon my family. You can support them against their oppressors if You will. You have promised victory for me and my family and I await the fulfillment of Your promise. Verily I have accepted and am pleased with Your Will and I submit to it, and I seek success and help from You to be pleased and patient. I was told: As for your brother, he will enter the “garden of abode as residence” (32:19) for staying patient. On the Day of Resurrection, I shall establish him as an argument on the creation and I shall authorize him to stand by your Pool (the Pool of Kawthar) where he will distribute water to your friends and prevent your enemies from drinking from it. I will make Hell cool and safe for him so that he can enter it and bring out anyone who has even an atom of love for you. I will make all of you (the Ahlul Bayt (a.s.)) dwell at the same level in Paradise. As for your son, who will be abandoned and killed, and your other son, who will be betrayed and killed while he will be helpless, I will decorate My Throne with them for having suffered from the afflictions which befell them (in their lives), and they will be honoured in ways which are unimaginable by anyone from among mankind. Therefore, rely on Me. I shall honour those who go to his (Husain’s) grave because those who go to his Ziyārah have come to your Ziyārah, and those who come to your Ziyārah have come to My Ziyārah, and I will surely honour those who come to My Ziyārah. I will fulfill all of their requests and reward them in such a way that everyone will envy them when they see how I dignify them and the honour which I have prepared for them. As for your daughter, I will make her stand next to My Throne and she shall be told, “Verily Allāh has appointed you as the ruler over His creation. Therefore, rule however you want regarding those who oppressed you and your children, for your ruling will be executed.” So she will come to the courtyard (where the judgment will take place) and she will order those who oppressed her to be taken to Hell. Then the oppressor shall say, “Alas, woe to me for what I neglected toward Allāh” (39:56) and he will wish to return to life. “The oppressor shall bite his hands saying: ‘Would that I had taken the Path with the Messenger. Woe to me! Would that I had not taken so-and-so as my friend!” (25:27-28). And “until when he comes to Us he will say: ‘Would that there was a distance of two easts between you and me, you are an evil companion.’ It will not profit [them] on this day because [they] have oppressed, and [they] will be partners in chastisement” (43:38-39). The oppressor shall say, “You alone shall judge between Your servants concerning that wherein they have differed’ (39:46) or is the judge someone else?” They will be told, “The curse of Allāh be on the oppressors who hinder (people) from the path of Allāh and seek to make it crooked, and disbelieve in the Hereafter” (7:44-45). Imam (a.s.) continued: The first judgment will be between Muĥsin ibn ‘Ali (a.s.) and his killer – referring to the second usurper. Then he will be brought forth along with Qunfudh and they will be lashed with whips of fire. The whips will be such that if one of them hits the oceans, all of the oceans will boil from the east to the west and if (even one whip) touches the mountains, they will all melt and turn to ash. Then the Commander of the Believers (a.s.) will kneel in front of Allāh so that Allāh judges between him and the fourth (usurper) – referring to Mu’āwiyah. Thereafter, they (the second usurper, Qunfudh, and Mu’āwiyah) will be thrown in a well (of fire) which will be covered so no one can see them and they will not be able to see anyone. So those who followed them (in this life) will say, “O Our Lord, show us those two among the Jinn and men who had led us astray. We will trample them under our feet so that they may become of those who are the lowest” (41:29). Allāh, the Great and Almighty, will reply, “It will not profit you on this day because you have oppressed, and you will be partners in chastisement” (43:39). This is when they will scream in distress and call for destruction. The Two will come to the Pool, (imprisoned) by the Keepers (of Hell) and will say to the Commander of the Believers (a.s.), “Forgive us, give us some water, and save us.” They will be told: “But when they shall see it near, grieved shall be the faces of those who disbelieve, and it shall be said (to them): ‘this is what you have been calling for” (67:27) by referring to yourselves as the commanders of the believers. Return to Hell thirsty. You shall receive no drink but Ĥamǐm and Ghislǐn and “the intercession of the intercessors shall not avail [you]” (74:48).




12 وَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ جَدِّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ (ع) جُعِلْتُ فِدَاكَ أَيُّمَا أَفْضَلُ الْحَجُّ أَوِ الصَّدَقَةُ قَالَ هَذِهِ مَسْأَلَةٌ فِي مَسْأَلَةٍ- قَالَ كَمِ الْمَالُ يَكُونُ مَا يَحْمِلُ صَاحِبَهُ إِلَى الْحَجِّ قَالَ قُلْتُ لَا قَالَ إِذَا كَانَ مَالًا يَحْمِلُ إِلَى الْحَجِّ فَالصَّدَقَةُ لَا تَعْدِلُ الْحَجَّ الْحَجُّ أَفْضَلُ وَ إِنْ كَانَتْ لَا يَكُونُ إِلَّا الْقَلِيلَ فَالصَّدَقَةُ قُلْتُ فَالْجِهَادُ قَالَ الْجِهَادُ أَفْضَلُ الْأَشْيَاءِ بَعْدَ الْفَرَائِضِ فِي وَقْتِ الْجِهَادِ وَ قَالَ وَ لَا جِهَادَ إِلَّا مَعَ الْإِمَامِ قُلْتُ فَالزِّيَارَةُ قَالَ زِيَارَةُ النَّبِيِّ (ص) وَ زِيَارَةُ الْأَوْصِيَاءِ وَ زِيَارَةُ حَمْزَةَ وَ بِالْعِرَاقِ زِيَارَةُ الْحُسَيْنِ (ع) قُلْتُ فَمَا لِمَنْ زَارَ الْحُسَيْنَ (ع) قَالَ يَخُوضُ فِي الرَّحْمَةِ وَ يَسْتَوْجِبُ الرِّضَا وَ يُصْرَفُ عَنْهُ السُّوءُ وَ يُدَرُّ عَلَيْهِ الرِّزْقُ وَ تُشَيِّعُهُ الْمَلَائِكَةُ وَ يُلْبَسُ نُوراً تَعْرِفُهُ بِهِ الْحَفَظَةُ فَلَا يَمُرُّ بِأَحَدٍ مِنَ الْحَفَظَةِ إِلَّا دَعَا لَهُ


12. Muĥammad ibn Ĥasan ibn Walǐd narrated to me from Muĥammad ibn Ĥasan Al-Šaffār, from ‘Abbās ibn Ma’rūf, from ‘Abdillāh ibn ‘Abdil Raĥmān Al-Ašam, from his grandfather, who said: I asked Abā ‘Abdillāh (Imam Šādiq (a.s.)), “May I sacrifice myself for you! Which deed is better: going for Hajj or giving charity?” Imam (a.s.) said, “(The answer to) this question depends on another question. Are there sufficient funds to go for Hajj?” I replied, “No.” Imam (a.s.) said, “If the money is sufficient to go for Hajj, then going for Hajj is better than giving charity. However, if it is not much (money), then giving charity is better.” I asked, “What about fighting in the way of Allāh?” Imam (a.s.) said, “Fighting in the way of Allāh at the time of Jihād is the best deed after the obligatory prayers. However, it is not accepted unless it is with an Imam.” I asked, “What about going for Ziyārah?” Imam (a.s.) replied, “(Going to) the Ziyārah of the Prophet (s.a.a.w.), the Ziyārah of Ĥamzah (a.s.), the Ziyārah of the successors (a.s.), and (specifically) the Ziyārah of Ĥusain (a.s.) in Iraq (is the best of deeds).” I asked, “What are the rewards for going to the Ziyārah of Ĥusain (a.s.)?” Imam (a.s.) replied: Those who go to the Ziyārah of Ĥusain (a.s.) will submerge (themselves) in the Mercy (of Allāh) and earn (His) pleasure. Evil will be kept away from them, their sustenance will increase, and the angels will surround them. They will be surrounded with a light which will allow the Keepers to identify them and they will not pass by any of the Keepers without them praying for them.




13 وَ رَوَى أَحْمَدُ بْنُ جَعْفَرٍ الْبَلَدِيُّ عَنْ مُحَمَّدِ بْنِ يَزِيدَ الْبَكْرِيِّ عَنْ مَنْصُورِ بْنِ نَصْرٍ الْمَدَائِنِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُسْلِمٍ قَالَ دَخَلْتُ عَلَى الْكَاظِمِ ع فَقُلْتُ لَهُ أَيُّمَا أَفْضَلُ زِيَارَةُ الْحُسَيْنِ بْنِ عَلِيٍّ أَوْ أَمِيرِ الْمُؤْمِنِينَ (ع) أَوْ لِفُلَانٍ [فُلَانٍ وَ فُلَانٍ وَ سَمَّيْتُ الْأَئِمَّةَ وَاحِداً وَاحِداً فَقَالَ لِي يَا عَبْدَ الرَّحْمَنِ مَنْ زَارَ أَوَّلَنَا فَقَدْ زَارَ آخِرَنَا وَ مَنْ زَارَ آخِرَنَا فَقَدْ زَارَ أَوَّلَنَا وَ مَنْ تَوَلَّى أَوَّلَنَا فَقَدْ تَوَلَّى آخِرَنَا وَ مَنْ تَوَلَّى آخِرَنَا فَقَدْ تَوَلَّنَا [تَوَلَّى أَوَّلَنَا وَ مَنْ قَضَى حَاجَةً لِأَحَدٍ مِنْ أَوْلِيَائِنَا فَكَأَنَّمَا قَضَاهَا لِأَجْمَعِنَا يَا عَبْدَ الرَّحْمَنِ أَحِبَّنَا وَ أَحِبَّ مَنْ يُحِبُّنَا وَ أَحِبَّ فِينَا وَ أَحْبِبْ لَنَا وَ تَوَلَّنَا وَ تَوَلَّ مَنْ يَتَوَلَّانَا وَ أَبْغِضْ مَنْ يُبْغِضُنَا أَلَا وَ إِنَّ الرَّادَّ عَلَيْنَا كَالرَّادِّ عَلَى رَسُولِ اللَّهِ جَدِّنَا وَ مَنْ رَدَّ عَلَى رَسُولِ اللَّهِ (ص) فَقَدْ رَدَّ عَلَى اللَّهِ أَلَا يَا عَبْدَ الرَّحْمَنِ وَ مَنْ أَبْغَضَنَا فَقَدْ أَبْغَضَ مُحَمَّداً وَ مَنْ أَبْغَضَ مُحَمَّداً فَقَدْ أَبْغَضَ اللَّهَ وَ مَنْ أَبْغَضَ اللَّهَ عَزَّ وَ جَلَّ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُصْلِيَهُ النَّارَ وَ مَا لَهُ مِنْ نَصِيرٍ


13. Aĥmad ibn Ja’far Al-Baladi narrated from Muĥammad ibn Yazǐd Al-Bakri, from Manšūr ibn Našr Al-Madā`ini, from ‘Abdil Raĥman ibn Muslim, who said: I went to Imam Kāżim (a.s.) and asked him, “Which one is better: going to the Ziyārah of Ĥusain ibn ‘Ali (a.s.), or going to the Ziyārah of the Commander of the Believers (a.s.), or… – and I named the other Imams (a.s.) one by one.” Imam (a.s.) replied: O ‘Abdal Raĥmān! Those who go to the Ziyārah of our first one are like those who go to the Ziyārah of our last one, and those who go to the Ziyārah of our last one are like those who go to the Ziyārah of our first one. Those who follow our first one are like those who follow our last one, and those who follow our last one are like those who follow our first one. Those who fulfill the needs of one of our followers are like those who fulfill the needs of all of us (the Imams (a.s.)). O ‘Abdal Raĥmān! Love us, love those who love us, love in our way, and make others love for our sake. Befriend us and befriend those who befriend us, and hate those who hate us. Beware! Those who refute our words are like those who refute the words of our grandfather, the Messenger of Allāh (s.a.a.w.), and those who refute the words of the Messenger of Allāh (s.a.a.w.) are like those who refute the words of Allāh. Beware O ‘Abdal Raĥmān! Those who hate us hate Muĥammad (s.a.a.w.), and those who hate Muĥammad (s.a.a.w.) hate Allāh, and those who hate Allāh, the Great and Almighty, truly deserve to be burned in Hell by Allāh and they shall have no helpers.




14 حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنِ الْحُسَيْنِ عَنِ الْحَلَبِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ (ع) لَمَّا قُتِلَ الْحُسَيْنُ (ع) سَمِعَ أَهْلُنَا قَائِلًا يَقُولُ بِالْمَدِينَةِ الْيَوْمَ نَزَلَ الْبَلَاءُ عَلَى هَذِهِ الْأُمَّةِ فَلَا تَرَوْنَ فَرَحاً حَتَّى يَقُومَ قَائِمُكُمْ فَيَشْفِيَ صُدُورَكُمْ وَ يَقْتُلَ عَدُوَّكُمْ وَ يَنَالَ بِالْوَتْرِ أَوْتَاراً فَفَزِعُوا مِنْهُ وَ قَالُوا إِنَّ لِهَذَا الْقَوْلِ لَحَادِثاً قَدْ حَدَثَ مَا لَا نَعْرِفُهُ فَأَتَاهُمْ خَبَرُ قَتْلِ الْحُسَيْنِ (ع) بَعْدَ ذَلِكَ فَحَسِبُوا ذَلِكَ فَإِذَا هِيَ تِلْكَ اللَّيْلَةُ الَّتِي تَكَلَّمَ فِيهَا الْمُتَكَلِّمُ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِلَى مَتَى أَنْتُمْ وَ نَحْنُ فِي هَذَا الْقَتْلِ وَ الْخَوْفِ وَ الشِدَّةِ فَقَالَ حَتَّى يَأْتِيَ سَبْعُونَ فَرَجاً أَجْوَابٌ وَ يَدْخُلَ وَقْتُ السَّبْعِينَ فَإِذَا دَخَلَ وَقْتُ السَّبْعِينَ أَقْبَلَتِ الرَّايَاتُ [الْآيَاتُ] تَتْرَى كَأَنَّهَا نِظَامٌ- فَمَنْ أَدْرَكَ ذَلِكَ الْوَقْتَ قَرَّتْ عَيْنُهُ إِنَّ الْحُسَيْنَ (ع) لَمَّا قُتِلَ أَتَاهُمْ آتٍ وَ هُمْ فِي الْعَسْكَرِ فَصَرَخَ فَزَبَرَ فَقَالَ لَهُمْ وَ كَيْفَ لَا أَصْرُخُ- وَ رَسُولُ اللَّهِ (ص) قَائِمٌ يَنْظُرُ إِلَى الْأَرْضِ مَرَّةً وَ إِلَى حِزْبِكُمْ مَرَّةً وَ أَنَا أَخَافُ أَنْ يَدْعُوَ اللَّهَ عَلَى أَهْلِ الْأَرْضِ فَأَهْلِكَ فِيهِمْ- فَقَالَ بَعْضُهُمْ لِبَعْضٍ هَذَا إِنْسَانٌ مَجْنُونٌ فَقَالَ التَّوَّابُونَ يَا لَلَّهِ [تَاللَّهِ] مَا صَنَعْنَا لِأَنْفُسِنَا- قَتَلْنَا لِابْنِ سُمَيَّةَ سَيِّدَ شَبَابِ أَهْلِ الْجَنَّةِ فَخَرَجُوا عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فَكَانَ مِنْ أَمْرِهِمْ مَا كَانَ قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَنْ هَذَا الصَّارِخُ قَالَ مَا نَرَاهُ إِلَّا جَبْرَئِيلَ (ع) أَمَا إِنَّهُ لَوْ أُذِنَ لَهُ فِيهِمْ لَصَاحَ بِهِمْ صَيْحَةً يَخْطَفُ بِهِ أَرْوَاحَهُمْ مِنْ أَبْدَانِهِمْ إِلَى النَّارِ- وَ لَكِنْ أُمْهِلَ لَهُمْ لِيَزْدادُوا إِثْماً وَ لَهُمْ عَذابٌ أَلِيمٌ قُلْتُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِيمَنْ يَتْرُكُ زِيَارَتَهُ وَ هُوَ يَقْدِرُ عَلَى ذَلِكَ قَالَ إِنَّهُ قَدْ عَقَّ رَسُولَ اللَّهِ (ص) وَ عَقَّنَا وَ اسْتَخَفَّ بِأَمْرٍ هُوَ لَهُ وَ مَنْ زَارَهُ كَانَ اللَّهُ لَهُ مِنْ وَرَاءِ حَوَائِجِهِ وَ كَفَاهُ مَا أَهَمَّهُ مِنْ أَمْرِ دُنْيَاهُ- وَ إِنَّهُ لَيَجْلِبُ الرِّزْقَ عَلَى الْعَبْدِ وَ يُخْلِفُ عَلَيْهِ مَا أَنْفَقَ وَ يَغْفِرُ لَهُ ذُنُوبَ خَمْسِينَ سَنَةً- وَ يَرْجِعُ إِلَى أَهْلِهِ وَ مَا عَلَيْهِ ذَنْبٌ وَ لَا خَطِيئَةٌ إِلَّا وَ قَدْ مُحِيَتْ مِنْ صَحِيفَتِهِ فَإِنْ هَلَكَ فِي سَفَرِهِ نَزَلَتِ الْمَلَائِكَةُ فَغَسَّلَتْهُ وَ فُتِحَ لَهُ بَابٌ إِلَى الْجَنَّةِ حَتَّى يَدْخُلَ عَلَيْهِ رَوْحُهَا حَتَّى يُنْشَرَ وَ إِنْ سَلِمَ فُتِحَ الْبَابُ الَّذِي يَنْزِلُ مِنْهُ رِزْقُهُ فَيُجْعَلُ لَهُ بِكُلِّ دِرْهَمٍ أَنْفَقَهُ عَشَرَةُ آلَافِ دِرْهَمٍ وَ ذُخِرَ ذَلِكَ لَهُ فَإِذَا حُشِرَ قِيلَ لَهُ بِكُلِّ دِرْهَمٍ عَشَرَةُ آلَافِ دِرْهَمٍ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ ذَخَرَهَا لَكَ عِنْدَهُ


14. Muĥammad ibn Ĥasan ibn Aĥmad ibn Walǐd narrated to me from Muĥammad ibn Ĥasan Al-Šaffār, from ‘Abbās ibn Ma’rūf, from ‘Abdillāh ibn ‘Abdil Raĥmān Al-Ašam, from Ĥusain, from Al-Ĥalabi, who said: Abū ‘Abdillāh (Imam Šādiq (a.s.)) said: When Ĥusain (a.s.) was killed, our family in Madǐnah heard a caller cry out, “Today the afflictions have descended on this nation. You shall not see any pleasure until your Qā`im (a.s.) rises and pleases you by killing your enemies and avenging one (Ĥusain (a.s.)) by (killing) many.” They were frightened after hearing this call and they said that something must have happened of which they were unaware. After some time, they heard the news of the killing of Ĥusain (a.s.), and when they counted the (number of) days, they discovered that (he was killed) on the same night that they had heard the caller. I said, “May I sacrifice myself for you! How long will you (the Ahlul Bayt (a.s.)) and we (the Shia) remain under these (circumstances of) intense fear and killing?!” Imam (a.s.) replied, “(This situation will continue) until seventy (periods of) relief take place in different intervals and until the time of seventy comes. Then the flags will approach one after another at the time of seventy and they will look like organized units. Those who see that time will see that which will please them.” Imam (a.s.) added: When Ĥusain (a.s.) was killed, someone came to the camp (of the enemies) and screamed and rebuked them. He said, “How can I not scream when the Messenger of Allāh (s.a.a.w.) is standing and looking at the earth and at your party. I am afraid that he will supplicate to Allāh against the people of earth and I will be destroyed as one of them!!!” So the soldiers said to one another, “This is a man who has lost his mind.” However the TAWWĀBŪN said, “By Allāh!!! What did we do to ourselves?!!! We killed the Master of the Youth of Paradise (a.s.) for the son of Sumayyah.” Then they rose against Ubaydillāh ibn Ziyād and that which happened to them happened. I asked, “May I sacrifice myself for you! Who was the one who screamed (at the army)?” Imam (a.s.) replied, “We do not believe that he was anyone but Jabra`ǐl. Verily if he had been given permission, he would have screamed at them in such a way that their souls would have left their bodies and would have entered Hell (immediately). However, they were given respite to increase their sins and they shall have a painful chastisement.” I asked, “May I sacrifice myself for you! What do you say about someone who has the ability to go to the Ziyārah of Ĥusain (a.s.) but does not?” Imam (a.s.) replied: I say that he has disowned the Messenger of Allāh (s.a.a.w.) and disowned us. He has belittled a matter that is obligatory on him. Verily Allāh will look after the needs of those who go to the Ziyārah of Ĥusain (a.s.) and He will take care of every matter that is important to them in this life. Verily going to the Ziyārah of Ĥusain (a.s.) increases the sustenance of the slaves (of Allāh) and they will be recompensed for the money that they spend in the Ziyārah. Verily fifty years of sin will be forgiven for them and they will return to their families having every sin and mistake erased from their book (of deeds). If they die during their Ziyārah, the angels will descend and perform their ablution (Ghusl). The doors of Paradise will be opened for them and its fragrance will surround them until the day they are resurrected. If they do not (die during their Ziyārah), the door from which their sustenance descends will be opened and they will be recompensed with ten thousand Dirhams for every Dirham they spent during their Ziyārah and their recompense will be kept safely for them. Therefore, when they are resurrected, they will be told, “You have ten thousand Dirhams for every Dirham you spent and Allāh (has postponed your recompense and) has kept it safely for you with Himself.”