The First Assembly, which is Friday, Twelve Nights Remaining in Rajab, 367 AH.

The Second Assembly, which is Tuesday, Seven Days Remaining from Rajab, 367 AH.

The Third Assembly, which is Friday, Five Days Remaining from Rajab, 367 AH.

The Fourth Assembly, which is Tuesday, the Last of Rajab, 367 AH.

The Fifth Assembly, which is Friday, two nights into Sha`ban, 367 AH.

The Sixth Assembly, which is Tuesday, Seven Nights into Sha`ban, 367 AH.

The Seventh Assembly, which is Friday, Ten Nights into Sha`ban, 367 AH.

The Eighth Assembly, which is Tuesday, the Fourteenth of Sha`ban, 367 AH.

The Ninth Assembly, which is Friday, the Seventeenth of Sha`ban, 367 AH.

The Tenth Assembly, which is Tuesday, Ten Days remaining from Sha`ban, 367 AH.

The Eleventh Assembly, which is Friday, Six Days remaining from Sha`ban, 367 AH.

The Twelfth Assembly, which is Tuesday, Three Days remaining from Sha`ban, 367 AH.

The Thirteenth Assembly, which is Friday, the First of the Month of Ramadan, 367 AH.

The Fourteenth Assembly, which is Tuesday, the Fifth of the Month of Ramadan, 367 AH.

The Fifteenth Assembly, which is Friday, the Eighth of the Month of Ramadan, 367 AH.

The Sixteenth Assembly, which is Tuesday, the Twelfth of the Month of Ramadan, 367 AH.

The Seventeenth Assembly, which is Friday, the Middle of the Month of Ramadan, 367 AH.

The Eighteenth Assembly, which is Tuesday, the Nineteenth of the Month of Ramadan, 367 AH.

The Nineteenth Assembly, which is Friday, the Twenty-Second of the Month of Ramadan, 367 AH.

The Twentieth Assembly, an Assembly on Tuesday, with Four Nights Remaining from the Month of Ramadan, 367 AH.

The Twenty-First Assembly, the Assembly of Friday, the Last of the Month of Ramadan, 367 AH.

The Twenty-Second Assembly, which is the Day of Eid, the First of the Month of Shawwal, 367 AH.

The Twenty-Third Assembly, which is Tuesday, two nights into Shawwal, 367 AH.

The Twenty-Fourth Assembly, Wednesday, the Fourth of Shawwal, 367 AH.

The Twenty-Fifth Assembly, which was dictated to us in Tus in the Shrine of al-Rida `Ali b. Musa (s) on Friday, the Seventeenth of Dhul Hijja, 367 AH.

The Twenty-Sixth Assembly in the shrine of al-Rida (as), the day of Ghadir Khumm, which is Saturday, the Eighteenth of Dhul Hijja, 367 AH.

The Twenty-Seventh Assembly, which is Friday, the First of Muharram, 367 AH. He delivered it after he returned from the Shrine of al-Rida (as)

The Twenty-Eighth Assembly, which is Tuesday, the 5th of Muharram, 368 AH, after he returned from the Shrine of al-Rida (as).

The Twenty-Ninth Assembly, the Gathering on Friday, the Eighth of Muharram, 368 AH.

The Thirtieth Assembly, Saturday, the Ninth of Muharram, 268 AH, which is the [the Eve of] the Killing of al-Husayn b. `Ali b. Abi Talib (as).

The Thirty-First Assembly in the Remainder of the Killing [of al-Husayn], Sunday, which is the Day of `Ashura’, Ten into al-Muharram, 368 AH.

The Thirty-Second Assembly, Tuesday, the Twelfth of Muharram, 368 AH.

The Thirty-Third Assembly, Friday, Halfway into Muharram, 368 AH.

The Thirty-Fourth Assembly, the Assembly of Tuesday, the Nineteenth of Muharram, 368 AH.

The Thirty-Fifth Assembly, the Assembly of Friday, the Twenty-Second of Muharram, 368 AH.

The Thirty-Sixth Assembly, the Assembly of Tuesday, the Twenty-Sixth of Muharram, 368 AH.

The Thirty-Seventh Assembly, the Assembly of Friday, the Last of Muharram, 368 AH.

The Thirty-Eighth Assembly, the Assembly of Tuesday, the Fourth of Safar, 368 AH.

The Thirty-Ninth Assembly, the Assembly of Friday, the Seventh of Safar, 368 AH.

The Fortieth Assembly, which is the Assembly of Tuesday, the Eleventh of Safar, 368 AH.

The Forty-First Assembly, the Assembly of Friday, the Fourteenth of Safar, 368 AH.

The Forty-Second Assembly, the Assembly of Tuesday, the Eighteenth of Safar, 368 AH.

The Forty-Third Assembly, the Assembly of Friday, the Twenty-First of Safar, 368 AH.

The Forty-Fourth Assembly, the Assembly of Tuesday, the Twenty-Fifth of Safar, 368 AH.

The Forty-Fifth Assembly, the Assembly of Friday, Two Nights Remaining from Safar, 368 AH.

The Forty-Sixth Assembly, the Assembly of Tuesday, the Second of the Month of Rabi` al-Awwal, 368 AH.

The Forty-Seventh Assembly, Friday, the Fifth of the Month of Rabi` al-Awwal, 368 AH.

The Forty-Eighth Assembly, the Assembly of Tuesday, the Ninth of the Month of Rabi` al-Awwal, 368 AH.

The Forty-Ninth Assembly, the Assembly of Friday, the Twelfth of the Month of Rabi` al-Awwal, 368 AH.

The Fiftieth Assembly, the Assembly of Tuesday, the Sixteenth of the Month of Rabi` al-Awwal, 368 AH.

The Fifty-First Assembly, the Assembly of Friday, the [Nineteenth] of Rabi` al-Awwal, 368 AH.

The Fifty-Second Assembly, which is Tuesday, the Twenty-Third of the Month of Rabi` al-Awwal, 368 AH.

The Fifty-Third Assembly, which is Friday, the Twenty-Sixth of the Month of Rabi` al-Awwal, 368 AH.

The Fifty-Forth Assembly, the Assembly of Tuesday, the First of Rabi` al-Akhir, 368 AH.

The Fifty-Fifth Assembly, the Assembly of Friday, the Fourth of the Month of Rabi` al-Akhir, 368 AH.

The Fifty-Sixth Assembly, the Assembly of Tuesday, the 8th of the Month of Rabi` al-Akhir, 368 AH.

The Fifty-Seventh Assembly, the Assembly of Friday, the Eleventh of the Month of Rabi` al-Akhir, 368 AH.

The Fifty-Eighth Assembly, the Assembly of Tuesday, Halfway through the Month of Rabi` al-Akhir, 368 AH.

The Fifty-Ninth Assembly, the Assembly of Friday, the Eighteenth of the Month of Rabi` al-Akhir, 368 AH.

The Sixtieth Assembly, the Assembly of Tuesday, the Twenty-Second of the Month of Rabi` al-Akhir, 368 AH.

The Sixty-First Assembly, the Assembly of Friday, the Twenty-Fifth of the Month of Rabi` al-Akhir, 368 AH.

The Sixty-Second Assembly, the Assembly of Tuesday, the Last of Rabi` al-Akhir, 368 AH.

The Sixty-Third Assembly, the Assembly of Friday, the Third of Jumada al-Ula, 368 AH.

The Sixty-Fourth Assembly, the Assembly of Tuesday, the Sixth of Jumada al-Ula, 368 AH.

The Sixty-Fifth Assembly, the Assembly of Friday, the Ninth from Jumada al-Ula, 368 AH.

The Sixty-Sixth Assembly: The Assembly of Tuesday, the Thirteenth of Jumada al-Ula, 368 AH.

The Sixty-Seventh Assembly, the Assembly of Friday, the Sixteenth of Jumada al-Ula, 368 AH.

The Sixty-Eighth Assembly, which is the Assembly of Tuesday, Ten Days Remaining from Jumada al-Ula, 368 AH.

The Sixty-Ninth Assembly, the Assembly of Friday, the Thirty-Second of Jumada al-Ula, 368 AH.

The Seventieth Assembly, the Assembly of Tuesday, the Twenty-Seventh of Jumada al-Ula, 368 AH.

The Seventy-First Assembly, the Assembly of Friday, the Last of Jumada al-Ula, 368 AH.

The Seventy-Second Assembly, the Assembly of Tuesday, the Fifth of Jumada al-Ukhra, 368 AH.

The Seventy-Third Assembly, the Assembly of Friday, the Eighth from Jumada al-Ukhra, 368 AH.

The Seventy-Fourth Assembly, the Assembly of Tuesday, the Twelfth of Jumada al-Ukhra, 368 AH.

The Seventy-Fifth Assembly, the Assembly of Friday, the Middle of Jumada al-Ukhra, 368 AH.

The Seventy-Sixth Assembly, the Assembly of Tuesday, the Nineteenth of Jumada al-Ukhra, 368 AH.

The Seventy-Seventh Assembly, the Assembly of Friday, Eight Days Remaining from Jumada al-Ukhra, 368 AH.

The Seventy-Eighth Assembly, the Assembly of Tuesday, Four Days Remaining from Jumada al-Ukhra, 368 AH.

The Seventy-Ninth Assembly, the Assembly of Friday, the Last of Jumada al-Ukhra, 368 AH.

The Eightieth Assembly, the Assembly of Tuesday, Four Nights into Rajab, 368 AH.

The Eighty-First Assembly, the Assembly of Friday, Seven Nights into Rajab, 368 AH.

The Eighty-Second Assembly, the Assembly of Tuesday, the Eleventh of Rajab, 368 AH.

The Eighty-Third Assembly, the Assembly of Friday, the Fourteenth of Rajab, 368 AH.

The Eighty-Fourth Assembly, the Assembly of Tuesday, the Eighteenth of Rajab, 368 AH.

The Eighty-Fifth Assembly, the Assembly of Friday, the Twenty-Second of Rajab, 368 AH.

The Eighty-Sixth Assembly, the Assembly of Tuesday, Five Days Remaining in Rajab, 368 AH.

The Eighty-Seventh Assembly, the Assembly of Friday, the Twenty-Eighth of Rajab, 368 AH.

The Eighty-Eighth Assembly, Saturday, the Last Day of Rajab, 368 AH.

The Eighty-Ninth Assembly, the Assembly of Sunday, the First of Sha`ban, 368 AH, in the House of al-Sayyid Abi Muhammad Yahya b. Muhammad al-`Alawi (ra)

The Ninetieth Assembly, the Assembly of Tuesday, the Third of Sha`ban, 368 AH.

The Ninety-First Assembly, the Assembly of Friday, Six Nights into Sha`ban, 368 AH.

The Ninety-Second Assembly, the Assembly of Tuesday, the Tenth of Sha`ban, 368 AH.

The Ninety-Third Assembly, the Assembly of Friday, the Thirteenth of Sha`ban, 368 AH.

The Ninety-Fourth Assembly, Dictated on Tuesday, the Seventeenth of Sha`ban, 368 AH in Holy Mashhad (Peace Be Upon its Inhabitant), When He Went to Houses Beyond the River

The Ninety-Fifth Assembly, the Assembly of Wednesday, Twelve Nights Remain From Sha`ban, 368 AH. Dictated in the Mashhad of Imam al-Rida (s).

The Ninety-Sixth Assembly, Another Assembly of Wednesday, Twelve Nights Remain from Sha`ban, 368 AH, at `Asr Time

The Ninety-Seventh Assembly, the Assembly of Thursday, Eleven Nights Remain From Sha`ban, 368 AH, in the Mashhad of Our Master Abi'l Hasan `Ali b. Musa al-Rida (as)

1 - حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى ابن بابويه القمي (رضي الله عنه)، قال: حدثنا محمد بن إبراهيم بن إسحاق (رضي الله عنه)، قال: حدثنا أحمد بن محمد الهمداني مولى بني هاشم، قال: حدثنا جعفر بن عبد الله بن جعفر بن عبد الله بن جعفر بن محمد بن علي بن أبي طالب، قال: حدثنا كثير بن عياش القطان، عن أبي الجارود زياد بن المنذر، عن أبي جعفر محمد بن علي الباقر (عليه السلام) قال: لما ولد عيسى بن مريم (عليه السلام) كان ابن يوم كأنه ابن شهرين، فلما كان ابن سبعة أشهر أخذت والدته بيده، وجاءت به إلى الكتاب، وأقعدته بين يدي المؤدب، فقال له المؤدب: قل بسم الله الرحمن الرحيم. فقال عيسى (عليه السلام): بسم الله الرحمن الرحيم. فقال له المؤدب: قل أبجد. فرفع عيسى (عليه السلام) رأسه فقال: وهل تدري ما أبجد؟ فعلاه بالدرة ليضربه، فقال: يا مؤدب، لا تضربني، إن كنت تدري وإلا فسلني حتى أفسر لك. فقال: فسر لي. فقال عيسى (عليه السلام): الالف آلاء الله، والباء بهجة الله، والجيم جمال الله، والدال دين الله، هوز الهاء هول جهنم، والواو ويل لاهل النار، والزاي زفير جهنم،  حطي حطت الخطايا عن المستغفرين، كلمن كلام الله لا مبدل لكلماته، سعفص صاع بصاع والجزاء بالجزاء، قرشت قرشهم فحشرهم. فقال المؤدب: أيتها المرأة، خذي بيد ابنك، فقد علم، ولا حاجة له في المؤدب (1).

محمد بن علي بن الحسين بن بابويه

حدثنا الشيخ الفقيه الجلیل أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي رحمه الله  قال حدثنا

محمد بن إبراهيم بن إسحاق

قال حدثنا

أحمد بن محمد الهمداني مولى بني هاشم

جعفر بن عبد الله بن جعفر بن عبد الله بن جعفر بن محمد بن علي بن أبي طالب

كثير بن عياش القطان

عن

أبي الجارود زياد بن المنذر

أبي جعفر محمد بن علي الباقر عليه السلام

قال

Abu Ja`far Muhammad b. `Ali b. al-Husayn b. Musa b. Babuwayh al-Qummi (ra) narrated to us. He said: Muhammad b. Ibrahim b. Ishaq (ra) narrated to us. He said: Ahmad b. Muhammad al-Hamadani the servant of Bani Hashim narrated to us. He said: Ja`far b. `Abdullah b. Ja`far b. `Abdullah b. Ja`far b. Muhammad b. `Ali b. Abi Talib narrated to us. He said: Kathir b. `Ayash al-Qattan narrated to us from Abi’l Jarud Ziyad b. al-Mundhir from Abi Ja`far Muhammad b. `Ali al-Baqir (as). He said: When `Isa b. Maryam (as) was born, he was one day old, but it was as though he was two months old. When he was seven months old, his mother took him by the hand to the scribes and sat him in front of the teacher. So, the teacher said: Say: In the name of Allah, the Beneficent, the Merciful. So, `Isa (as) said: In the name of Allah, the Beneficent, the Merciful. So, the teacher said: Say the alphabet. So, `Isa (as) raised his head and said: Do you know what the alphabet is? So, he took a stick to discipline him, so he said: O teacher! Do not discipline me. If you do not know, then ask me so that I may explain it to you. He said: Explain it to me. So `Isa (as) said: “A” is the signs (alaa’) of Allah, “B” is the delight (bahja) of Allah, “J” is the beauty (jamal) of Allah, and “D” is the religion (din) of Allah. “H” is the horror (hawl) of Hell, “W” is the woe (wayl) of the people of the Fire, and “Z” is the roar (zafir) of Hellfire. “Ḥ” is the falling (hattat) of sins from those who repent. “K” is the words (kalam) of Allah, for which there is no substitute. “Sa`fas” is a measure (sa`) for a measure, and a reward for a reward. “Qarshat” means that He gathers them (qarashahum) and resurrects them. So, the teacher said: O woman! Take your son by the hand, for he is learned, and he has no need for a teacher.

2 - حدثنا محمد بن الحسن بن أحمد بن الوليد (رضي الله عنه)، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا محمد بن الحسين بن أبي الخطاب وأحمد بن الحسن بن علي بن فضال، عن علي بن أسباط، عن الحسن بن زيد، قال: حدثني محمد بن سالم، عن الاصبغ بن نباتة، قال: قال أمير المؤمنين (عليه السلام): سأل عثمان بن عفان رسول الله (صلى الله عليه وآله)، فقال: يا رسول الله، ما تفسير أبجد؟ فقال رسول الله (صلى الله عليه وآله): تعلموا تفسير أبجد، فإن فيه الاعاجيب كلها، ويل لعالم جهل تفسيره. فقيل: يا رسول الله، ما تفسير أبجد؟ قال: أما الالف فآلاء الله حرف من أسمائه، وأما الباء فبهجة الله، وأما الجيم فجنة الله وجلال الله وجماله، وأما الدال فدين الله، وأما هوز فالهاء هاء الهاوية، فويل لمن هوى في النار، وأما الواو فويل لاهل النار، وأما الزاي فزاوية في النار، فنعوذ بالله مما في الزاوية، يعني زوايا جهنم، وأما حطي فالحاء حطوط الخطايا عن المستغفرين في ليلة القدر، وما نزل به جبرئيل مع الملائكة إلى مطلع الفجر، وأما الطاء فطوبى لهم وحسن مآب، وهي شجرة غرسها الله عز وجل، ونفخ فيها من روحه، وإن أغصانها لترى من وراء سور الجنة تنبت بالحلي والحلل، متدلية على أفواههم، وأما الياء فيد الله فوق خلقه، سبحانه وتعالى عما يشركون، وأما كلمن فالكاف كلام الله، لا تبديل لكلمات الله ولن تجد من دونه ملتحدا، وأما اللام فإلمام أهل الجنة بينهم في الزيارة والتحية والسلام، وتلاوم أهل النار فيما بينهم، وأما الميم فملك الله الذي لا يزول،  ودوام الله الذي لا يفنى، وأما النون فنون والقلم وما يسطرون، فالقلم قلم من نور وكتاب من نور في لوح محفوظ، يشهده المقربون، وكفى بالله شهيدا، وأما سعفص فالصاد صاع بصاع وفص بفص، يعني الجزاء بالجزاء وكما تدين تدان، إن الله لا يريد ظلما للعباد، وأما قرشت، يعني قرشهم فحشرهم ونشرهم إلى يوم القيامة، فقضى بينهم بالحق وهم لا يظلمون (1).

حدثنا

محمد بن الحسن بن أحمد بن الوليد

محمد بن الحسن الصفار

محمد بن الحسين بن أبي الخطاب

و أحمد بن الحسن بن علي بن فضال

علي بن أسباط

الحسن بن زيد

قال حدثني

محمد بن سالم

الأصبغ بن نباتة

قال قال

أمير المؤمنين عليه السلام

سأل عثمان بن عفان

رسول الله ص

فقال

Muhammad b. al-Hasan b. Ahmad b. al-Walid (ra) narrated to us. He said: Muhammad b. al-Hasan al-Saffar narrated to us. He said: Muhammad b. al-Husayn b. Abi’l Khattab and Ahmad b. al-Hasan b. `Ali b. Faddal narrated to us from `Ali b. Asbat from al-Hasan b. Zayd. He said: Muhammad b. Salim narrated to me from al-Asbagh b. Nubata. He said: Amir al-Mu’minin (as) said: `Uthman b. `Affan asked the Messenger of Allah (s): O Messenger of Allah! What is the interpretation of the alphabet? So, the Messenger of Allah (s) said: Learn the interpretation of the alphabet, for therein is all wonders. Woe to a scholar who is ignorant of its interpretation. So, it was said: O Messenger of Allah! What is the interpretation of the alphabet? He said: As for the “A”, it is the signs (alaa’) of Allah, and it is a letter from His names. As for the “B”, it is the delight (bahja) of Allah. As for the “J”, it is the Paradise (janna) of Allah, the majesty (jalal) of Allah, and the beauty (jamal) of Allah. As for the “D”, it is the religion (din) of Allah. As for the “H”, it is the abyss [of Hell] (hawiya) – so woe to he who is in the Fire. As for the “W”, it is woe (wayl) to the people of the Fire. As for the “Z”, it is a corner (zawiya) of Hell, and we seek refuge in Allah from what is in the corner – meaning, the corner of Hell. As for “Ḥ”, it is the falling (hutut) of sins off of those who repent on the Night of Power, and the descension of Gabriel with the angels until the rise of dawn. As for the “Ṭ”, it is “Tuba is for them and a goodly reward” (13:29), and it is a tree that Allah has planted, breathing into it of His spirit. Its branches can be seen from behind the fence of Paradise, and they sprout jewels and gems, hanging over their mouths. As for the “Y”, it is the hand (yad) of Allah over His creation – may He be glorified above those who associate partners. As for [the letter] “Kalman”, the “K” is the words (kalam) of Allah, and there is no substitute for the words of Allah, and none can be found to reject them. As for the “L”, it is the familiarity (ilmam) of the people of Paradise with one another in their visits, their greetings, and their delivering of salaam to one another; and the blaming (talawum) of the people of Hell of one another. As for the “M”, it is the mastery (mulk) of Allah that does not diminish and the permanence of Allah that does not perish. As for the “N”, it is writing (nawwan) and the pen and what they write in lines. As for the Pen, it is of light, and the Book is of light in the Preserved Tablet (lawh al-mahfuth), and those brought near bear witness to it, even as Allah is sufficient as a Witness. As for “Ṣa`fas”, then the “Ṣa`” is a measure (sa`) by a measure, and the “fas” is a piece (fas) by a piece – meaning, all will reap what they sow. Surely, Allah does not wish to oppress the servants. As for “Qarshat”, it means that He gathers them (qarashahum), so He resurrects them and distributes them on the Day of Resurrection. So, they will be judged by the truth, and they will not be wronged.

3 - حدثنا أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد ابن محمد بن عيسى، قال: حدثنا القاسم بن يحيى (2)، عن جده الحسن بن راشد، عن الصادق جعفر بن محمد (عليه السلام)، قال: إذا ظلم الرجل فظل يدعو على صاحبه، قال الله جل جلاله: إن ها هنا آخر يدعو عليك، يزعم أنك ظلمته، فإن شئت أجبتك وأجبت عليك، وإن شئت أخرتكما فيوسعكما عفوي (3).

أبي

سعد بن عبد الله

أحمد بن محمد بن عيسى

القاسم بن يحيى

جده الحسن بن راشد

الصادق جعفر بن محمد عليه السلام

My father (ra) narrated to us. He said: Sa`d b. `Abdullah narrated to us. He said: Ahmad b. Muhammad b. `Isa narrated to us. He said: Al-Qasim b. Yahya narrated to us from his grandfather al-Hasan b. Rashid from al-Sadiq Ja`far b. Muhammad (as). He said: If a man is wronged and he prays against the one who wronged him, Allah says: “Here is one who prays against you, alleging that you have wronged him. If I wish, I could come to your aid or I could grant his prayer against you, or if I wish, I could delay it and encompass the both of you with My forgiveness.”

4 - حدثنا أبي (رضي الله عنه)، قال: حدثنا علي بن الحسين السعد آبادي، قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه، عن أحمد بن النضر الخزاز، عن عمرو بن شمر، عن جابر بن يزيد الجعفي، عن أبي حمزة الثمالي، عن حبيب بن عمرو، قال: دخلت على أمير المؤمنين علي بن أبي طالب (عليه السلام) في مرضه الذي قبض فيه، فحل عن جراحته، فقلت: يا أمير المؤمنين، ما جرحك هذا بشئ، وما بك من بأس. فقال لي: يا حبيب، أنا والله مفارقكم الساعة. قال: فبكيت عند ذلك، وبكت أم كلثوم، وكانت قاعدة عنده، فقال لها: ما يبكيك يا بنية؟ فقالت: ذكرت يا أبه أنك تفارقنا الساعة فبكيت. فقال لها: يا بنية لا تبكين، فوالله لو ترين ما يرى أبوك ما بكيت.  قال حبيب: فقلت له: وما الذي ترى يا أمير المؤمنين؟ فقال: يا حبيب، أرى ملائكة السماوات والنبيين بعضهم في أثر بعض وقوفا إلى أن يتلقوني، وهذا أخي محمد رسول الله (صلى الله عليه وآله) جالس عندي، يقول: أقدم، فإن أمامك خير لك مما أنت فيه. قال: فما خرجت من عنده حتى توفي (عليه السلام)، فلما كان من الغد، وأصبح الحسن (عليه السلام)، قام خطيبا على المنبر، فحمد الله وأثنى عليه، ثم قال: أيها الناس، في هذه الليلة نزل القرآن، وفي هذه الليلة رفع عيسى بن مريم (عليه السلام)، وفي هذه الليلة قتل يوشع بن نون، وفي هذه الليلة مات أبي أمير المؤمنين علي بن أبي طالب (عليه السلام). والله لا يسبق أبي أحد كان قبله من الاوصياء إلى الجنة، ولا من يكون بعده، وإن كان رسول الله (صلى الله عليه وآله) ليبعثه في السرية فيقاتل جبرئيل عن يمينه، وميكائيل عن يساره، وما ترك صفراء ولا بيضاء، إلا سبعمائة درهم فضلت من عطائه، كان يجمعها ليشتري بها خادما لاهله (1).

علي بن الحسين السعدآباذي

أحمد بن أبي عبد الله البرقي

أبيه

أحمد بن النضر الخزاز

عمرو بن شمر

جابر بن يزيد الجعفي

أبي حمزة الثمالي

حبيب بن عمرو

قال دخلت على

أمير المؤمنين علي بن أبي طالب عليه السلام

...فقال

My father (ra) narrated to us. He said: `Ali b. al-Husayn al-Sa`d Abadi narrated to us. He said: Ahmad b. Abi `Abdillah al-Barqi narrated to us from his father from Ahmad b. al-Nadr al-Khazzaz from `Amr b. Shimr from Jabir b. Yazid al-Ju`fi from Abi Hamza al-Thumali from Habib b. `Amr. He said: I visited Amir al-Mu’minin `Ali b. Abi Talib (as) during the ailment in which he passed away. He settled from his injury, so I said to him: O Amir al-Mu’minin!  How is your injury, and how much pain are you in? So, he said to me: O Habib! I, by Allah, will depart from you in this moment. He said: So, I wept at that, and Umm Kulthum wept; and she was attending to him. So, he said to her: What makes you weep, my daughter? So, she said: You mentioned, father, that you will be departing from us at this moment, so I wept. So, he said to her: O my daughter! Do not weep, for by Allah, if you see what your father sees, you would not weep. Habib said: So, I said to him: What do you see, O Amir al-Mu’minin? So, he said: O Habib! I see the angels of heaven and the prophets, each following the other, standing to meet me. This is my brother, Muhammad the Messenger of Allah (s) sitting with me, saying: “Come forth, for what is before you is better than what you are in.” He said: So, I did not leave him until he (as) passed away. The next morning, al-Hasan (as) got up to give a sermon on the pulpit. He praised Allah and commended Him, then said: O people! On this night, the Quran was revealed, and on this night, `Isa b. Maryam (as) was raised up, and on this night, Yusha` b. Nun was killed, and on this night, my father, Amir al-Mu’minin `Ali b. Abi Talib (as) died. By Allah! None of the deputies before him will reach Paradise before him, nor will any after him. Surely, when the Messenger of Allah (s) would send him out to the battlefield, Gabriel would fight by his right side and Michael would fight by his left side. He neither left behind a gold coin nor a silver coin, except for seven hundred silver coins that were left over from what was given to him which he was gathering to purchase a servant for his family.

5 - حدثنا محمد بن الحسن بن أحمد بن الوليد (رضي الله عنه)، قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن علي بن مهزيار، عن الحسن بن سعيد، عن فضالة بن أيوب، عن عبد الله بن مسكان، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (علهيما السلام)، قال: قال رسول الله (صلى الله عليه وآله): ألا أخبركم بمن تحرم عليه النار غدا؟ قالوا: بلى يا رسول الله. قال: الهين القريب اللين السهل (2).

العباس بن معروف

علي بن مهزيار

الحسن بن سعيد

فضالة بن أيوب

عبد الله بن مسكان

عن أبيه ع عن آبائه ع قال قال

Muhammad b. al-Hasan b. Ahmad b. al-Walid (ra) narrated to us. He said: Muhammad b. al-Hasan al-Saffar narrated to us from al-`Abbas b. Ma`ruf from `Ali b. Mahzayar from al-Hasan b. Sa`id from Fadala b. Ayyub from `Abdullah b. Muskan from al-Sadiq Ja`far b. Muhammad from his father from his forefathers (as). He said: The Messenger of Allah (s) said: Shall I not inform you of who the Fire will be forbidden from anon? They said: Of course, O Messenger of Allah. He said: The meek, the near, the tender, and the easygoing.

6 - حدثنا أحمد بن محمد بن يحيى العطار (رضي الله عنه)، قال: حدثنا أبي،  عن أحمد بن محمد بن عيسى، عن أبيه، عن صفوان بن يحيى، عن العيص بن القاسم، قال: قلت للصادق جعفر بن محمد (عليهما السلام): حديث يروى عن أبيك (عليه السلام) أنه قال: ما شبع رسول الله (صلى الله عليه وآله) من خبز بر قط، أهو صحيح؟ فقال: لا، ما أكل رسول الله (صلى الله عليه وآله) خبز بر قط، ولا شبع من خبز شعير قط (1).

أحمد بن محمد بن يحيى العطار

صفوان بن يحيى

العيص بن القاسم

قال قلت ل

حديث يروى عن أبيك ع أنه قال ما شبع رسول الله ص

Ahmad b. Muhammad b. Yahya al-`Attar (ra) narrated to us. He said: My father narrated to us from Ahmad b. Muhammad b. `Isa from his father from Safwan b. Yahya from al-`Is b. al-Qasim. He said: I said to al-Sadiq Ja`far b. Muhammad (as): A hadith is attributed to your father, and it says: “The Messenger of Allah (s) was never filled (satiated) with wheat bread.” Is this correct? So, he said: No. The Messenger of Allah (s) never ate from wheat bread, and he was never filled with barley bread.

- حدثنا الحسين بن أحمد بن إدريس (رضي الله عنه)، قال: حدثنا أبي، عن محمد بن أحمد بن يحيى بن عمران الاشعري، قال: حدثنا أحمد بن أبي عبد الله، عن أبيه، عن وهب بن وهب القاضي، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهما السلام)، قال: قال رسول الله (صلى الله عليه وآله): قال الله جل جلاله: يا بن آدم، أطعني فيما أمرتك، ولا تعلمني ما يصلحك (2).

الحسين بن أحمد بن إدريس

محمد بن أحمد بن يحيى بن عمران الأشعري

أحمد بن أبي عبد الله

وهب بن وهب القاضي

قال الله جل جلاله

Al-Husayn b. Ahmad b. Idris (ra) narrated to us. He said: My father narrated to us from Muhammad b. Ahmad b. Yahya b. `Imran al-Ash`ari. He said: Ahmad b. Abi `Abdillah narrated to us from his father from Wahb b. Wahb al-Qadi from al-Sadiq Ja`far b. Muhammad from his father from his forefathers (as). He said: The Messenger of Allah (s) said: Allah said: O son of Adam! Obey Me in what I have ordered you, and do not teach Me what is good for you.

8 - وبهذا الاسناد، قال: قال رسول الله (صلى الله عليه وآله): قال الله جل جلاله: يا بن آدم، اذكرني بعد الغداة ساعة وبعد العصر ساعة أكفك ما أهمك (3).

By this isnad, he said: The Messenger of Allah (s) said: Allah said: O son of Adam! Remember Me for a moment after morning and for a moment after `Asr, and I will suffice you from what worries you.

10 - حدثنا محمد بن علي ماجيلويه (رحمه الله)، قال: حدثنا عمي محمد ابن أبي القاسم، عن أحمد بن محمد بن خالد، عن أبيه، عن بكر بن صالح، قال: حدثنا عبد الله بن إبراهيم الغفاري، عن عبد الرحمن، عن عمه عبد العزيز بن علي، عن سعيد بن المسيب، عن أبي سعيد الخدري، قال: قال رسول الله (صلى الله عليه وآله): ألا أدلكم على شئ يكفر الله به الخطايا، ويزيد في الحسنات؟ قيل: بلى يا رسول الله. قال: إسباغ الوضوء على المكاره، وكثرة الخطى إلى هذه المساجد، وانتظار الصلاة بعد الصلاة، وما منكم أحد يخرج من بيته متطهرا فيصلي الصلاة في الجماعة مع المسلمين، ثم يقعد ينتظر الصلاة الاخرى، إلا والملائكة تقول: اللهم اغفر له، اللهم ارحمه. فإذا قمتم إلى الصلاة فاعدلوا صفوفكم وأقيموها، وسدوا الفرج، وإذا قال إمامكم: الله أكبر، فقولوا: الله أكبر، وإذا ركع فاركعوا، وإذا قال: سمع الله لمن حمده، فقولوا: اللهم ربنا لك الحمد، إن خير الصفوف صف الرجال المقدم، وشرها المؤخر (2).

محمد بن محمد بن عصام الكليني

محمد بن يعقوب

محمد بن علي بن معن

محمد بن علي بن عاتكة

الحسين بن النضر الفهري

عمرو الأوزاعي

عن أبيه ع عن جده ع قال قال

في خطبة خطبها بعد موت النبي ص بتسعة أيام

Muhammad b. `Ali Majiluwayh (rh) narrated to us. He said: My uncle Muhammad b. Abi’l Qasim narrated to us from Ahmad b. Muhammad b. Khalid from his father from Bakr b. Salih. He said: `Abdullah b. Ibrahim al-Ghifari narrated to us from `Abd al-Rahman from his uncle `Abd al-`Aziz b. `Ali from Sa`id b. al-Musayyib from Abi Sa`id al-Khudri. He said: The Messenger of Allah (s) said: Shall I not lead you to a thing by which Allah expiates one’s sins and increases his good deeds? It was said: Of course, O Messenger of Allah. He said: Making ablution after impurity, taking frequent steps to this Mosque, and waiting for prayer after prayer. There is not one of you who leaves his house purified, prays a prayer in congregation with the Muslims, then sits and waits for the next prayer, except that the angels say: “O Allah! Forgive him. O Allah! Have mercy on him.” When you stand in prayer, then straighten your lines and establish them, and cover your private parts. When your imam says: “Allah is the Greatest (Allahu akbar)”, then say: “Allah is the Greatest.” When he bows, then bow. When he says: “Allah hears those who praise Him (sami`Allahu liman hamidah)”, then say: “O Allah! Our Lord, for You is all praise (Allahumma rabbana lakal hamd).” The best of lines is the first line of men, while the worst of lines is the last.

11 - حدثنا علي بن أحمد بن عبد الله بن أحمد بن عبد الله البرقي (رحمه الله)، قال: حدثنا أبي، عن جده أحمد بن أبي عبد الله، عن الحسن بن علي ابن فضال، عن إبراهيم بن محمد الاشعري، عن أبان بن عبد الملك، عن الصادق جعفر بن محمد (عليه السلام)، قال: إن موسى بن عمران (عليه السلام) حين أراد أن يفارق الخضر (عليه السلام) قال له: أوصني، فكان مما أوصاه أن قال له: إياك واللجاجة، أو أن تمشي في غير حاجة، أو أن تضحك من غير عجب، واذكر خطيئتك، وإياك وخطايا الناس (1).

محمد بن علي ماجيلويه

عمي محمد بن أبي القاسم

أحمد بن محمد بن خالد

بكر بن صالح

عبد الله بن إبراهيم الغفاري

عبد الرحمن

عمه عبد العزيز بن علي

سعيد بن المسيب

أبي سعيد الخدري

`Ali b. Ahmad b. `Abdullah b. Ahmad b. `Abdullah al-Barqi (rh) narrated to us. He said: My father narrated to us from his grandfather Ahmad b. Abi `Abdillah from al-Hasan b. `Ali b. Faddal from Ibrahim b. Muhammad al-Ash`ari from Aban b. `Abd al-Malik from al-Sadiq Ja`far b. Muhammad (as). He said: When Musa b. `Imran (as) wanted to part from al-Khidr (as), he said to him: Advise me. So, from among that which he advised him, he said to him: Beware of bickering, and of walking (traversing) without need, and of laughing without astonishment. Remember your mistakes and beware of [mentioning] the mistakes of the people.

12 - وبهذا الاسناد، عن الحسن بن علي بن فضال، عن عاصم بن حميد، عن أبي حمزة الثمالي، قال: دعا حذيفة بن اليمان ابنه عند موته، فأوصى إليه، وقال: يا بني، أظهر اليأس مما في أيدي الناس، فإن فيه الغنى، وإياك وطلب الحاجات إلى الناس فإنه فقر حاضر، وكن اليوم خيرا منك أمس، وإذا صليت فصل صلاة مودع للدنيا، كأنك لا ترجع إليها، وإياك وما يعتذر منه (2).

علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي

جده أحمد بن أبي عبد الله

الحسن بن علي بن فضال

إبراهيم بن محمد الأشعري

أبان بن عبد الملك

By this isnad from al-Hasan b. `Ali b. Faddal from `Asim b. Humayd from Abi Hamza al-Thumali. He said: Hudhayfa b. al-Yaman called for his son when he died, and he advised him, saying: O my son! Neglect that which is in the hands of the people, for in that is richness. Beware of demanding things from people, for that is manifest poverty. Be better today than you were yesterday. When you pray, pray in bidding farewell to this world as though you will not return to it. Beware of committing to that which you must back out of.

13 - حدثنا أحمد بن زياد بن جعفر الهمداني (رحمه الله)، قال: حدثنا علي ابن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن صفوان بن يحيى، عن العيص بن القاسم، عن عبد الله بن مسكان، عن أبي جعفر محمد بن علي الباقر (عليه السلام) أنه قال: احبب أخاك المسلم، واحبب له ما تحب لنفسك، واكره له ما تكره لنفسك، إذا احتجت فسله، وإذا سألك فأعطه، ولا تدخر عنه خيرا فإنه لا يدخر عنك. كن له ظهرا فإنه لك ظهر، إن غاب فاحفظه في غيبته، وإن شهد فزره، وأجله وأكرمه فإنه منك وأنت منه، وإن كان عليك عاتبا فلا تفارقه حتى تسل سخيمته (3) وما  في نفسه، وإذا أصابه خير فاحمد الله عليه، وإن ابتلي فاعضده وتمحل له (1).

Al-Amālī

Book 1, Chapter 52