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 أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن عبد الله بن سنان، عن أبي عبد الله الصادق جعفر بن محمد (عليهما السلام)، قال: دعاء الرجل لاخيه بظهر الغيب يدر الرزق ويدفع المكروه (1).

محمد بن علي بن الحسين بن بابويه

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

أبي

قال حدثنا

سعد بن عبد الله

عن

أحمد بن محمد بن عيسى

الحسن بن محبوب

عبد الله بن سنان

أبي عبد الله الصادق جعفر بن محمد عليه السلام

قال

Abu Ja`far Muhammad b. `Ali b. al-Husayn b. Musa b. Babuwayh al-Qummi (narrated to us. He said: My father (ra) narrated to me. He said: Sa`d b. `Abdullah narrated to us from Ahmad b. Muhammad b. `Isa from al-Hasan b. Mahbub from `Abdullah b. Sinan from Abi `Abdillah al-Sadiq Ja`far b. Muhammad (as). He said: A man’s supplication for his brother when he is away from him generates sustenance (rizq) and repels hateful things.

2 - حدثنا الحسين بن إبراهيم بن ناتانه (رحمه الله)، قال: حدثنا علي بن إبراهيم، عن أبيه إبراهيم بن هاشم، قال: رأيت عبد الله بن جندب بالموقف، فلم أر موقفا أحسن من موقفه، ما زال مادا يديه إلى السماء ودموعه تسيل على خديه حتى تبلغ الارض، فلما صدر الناس قلت له: يا أبا محمد، ما رأيت موقفا أحسن من موقفك. قال: والله ما دعوت إلا لاخواني، وذلك أن أبا الحسن موسى بن جعفر (عليهما السلام) أخبرني أنه من دعا لاخيه بظهر الغيب نودي من العرش: ولك مائة ألف ضعف،  فكرهت أن أدع مائة ألف ضعف مضمونة لواحدة لا أدري تستجاب أم لا (1).

حدثنا

الحسين بن إبراهيم بن ناتانة

علي بن إبراهيم

أبيه إبراهيم بن هاشم

قال رأيت

عبد الله بن جندب

...قال...إن

أبا الحسن موسى بن جعفر عليه السلام

أخبرني

Al-Husayn b. Ibrahim b. Natana (rh) narrated to us. He said: `Ali b. Ibrahim narrated to us from his father Ibrahim b. Hashim. He said: I saw `Abdullah b. Jundab in a position, and I had not seen a position more beautiful than his position. He did not stop stretching forth his hands to the sky [in supplication] while tears ran down his cheeks and reached the ground. When the people came, I said to him: O Aba Muhammad! I have never seen a position more beautiful than your position. He said: By Allah, I only supplicated for my brothers, and that is because Aba’l Hasan Musa b. Ja`far (as) informed me that when one prays for his brother when he is away, a call is made from the Throne: “Multiplied by one hundred thousand for you” – I would hate to drop a guaranteed [supplication] that equalled one hundred thousand [acceptances] than one [supplication] that I do not know whether it will be accepted or not.

3 - حدثنا محمد بن محمد بن عصام الكليني (رحمه الله)، قال: حدثنا محمد بن يعقوب الكليني، عن علي بن محمد، عن محمد بن سليمان، عن إسماعيل ابن إبراهيم، عن جعفر بن محمد التميمي، عن الحسين بن علوان، عن أبي عبد الله الصادق جعفر بن محمد، عن آبائه (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): ما من مؤمن أو مؤمنة مضى من أول الدهر أو هو آت إلى يوم القيامة إلا وهم شفعاء لمن يقول في دعائه: اللهم أغفر للمؤمنين والمؤمنات، وإن العبد ليؤمر به إلى النار يوم القيامة فيحسب فيقول المؤمنون والمؤمنات: يا ربنا هذا الذي كان يدعو لنا، فشفعنا فيه، فيشفعهم الله فيه فينجو (2).

محمد بن محمد بن عصام الكليني

محمد بن يعقوب الكليني

علي بن محمد

محمد بن سليمان

إسماعيل بن إبراهيم

جعفر بن محمد التميمي

الحسين بن علوان

عن آبائه ع قال قال

رسول الله ص

Muhammad b. Muhammad b. `Isam al-Kulayni (rh) narrated to us. He said: Muhammad b. Ya`qub al-Kulayni narrated to us from `Ali b. Muhammad from Muhammad b. Sulayman from Isma`il b. Ibrahim from Ja`far b. Muhammad al-Tamimi from al-Husayn b. `Ilwan from Abi `Abdillah al-Sadiq Ja`far b. Muhammad from his forefathers (as). He said: The Messenger of Allah (s) said: There is not a believing man nor woman who has passed from the beginning of time till the Day of Resurrection except that they are an intercessor for those they mentioned in their supplication: “O Allah! Forgive the believing men and women.” A believer will be ordered to the Fire on the Day of Resurrection, but the believing men and women will say: “O our Lord! This is one who would pray for us, so accept our intercession for him.” So, Allah will accept their intercession and they will be saved.

4 - حدثنا أحمد بن علي بن إبراهيم بن هاشم (رضي الله عنه)، قال: حدثنا أبي، عن جدي، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله الصادق جعفر بن محمد (عليهما السلام)، قال: من قدم في دعائه أربعين من المؤمنين ثم دعا لنفسه استجيب له (3).

أحمد بن علي بن إبراهيم بن هاشم

جدي

محمد بن أبي عمير

هشام بن سالم

Ahmad b. `Ali b. Ibrahim b. Hashim (ra) narrated to us. He said: My father narrated to us from my grandfather from Muhammad b. Abi `Umayr from Hisham b. Salim from Abi `Abdillah al-Sadiq Ja`far b. Muhammad (as). He said: Whoever supplicates for forty believers before he supplicates for himself, his supplication will be granted for him.

5 - حدثنا أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن محمد بن علي الكوفي، عن الحسن بن أبي عقبة الصيرفي، عن الحسين بن خالد الصيرفي، قال: قلت لابي الحسن علي بن موسى الرضا (عليه السلام): الرجل يستنجي وخاتمه في إصبعه، ونقشه لا إله إلا الله، فقال: أكره ذلك له. فقلت: جعلت فداك، أو ليس كان رسول الله (صلى عليه وآله) وكل واحد من آبائك (عليهم السلام) يفعل ذلك، وخاتمه في إصبعه؟ قال: بلى، ولكن اولئك كانوا يتختمون في اليد اليمنى، فاتقوا الله وانظروا لانفسكم.  قلت ما كان نقش خاتم أمير المؤمنين (عليه السلام)؟ فقال: ولم لا تسألني عمن كان قبله؟ قلت: فإني أسألك. قال: كان نقش خاتم آدم (عليه السلام): لا إله إلا الله، محمد رسول الله. هبط به معه. وإن نوحا (عليه السلام) لما ركب السفينة أوحى الله عز وجل إليه: يا نوح، إن خفت الغرق فهللني ألفا، ثم سلني النجاة أنجك من الغرق ومن آمن معك. قال: فلما استوى نوح (عليه السلام) ومن معه في السفينة ورفع القلس (1)، عصفت الريح عليهم، فلم يأمن نوح الغرق، فأعجلته الريح، فلم يدرك أن يهلل ألف مرة، فقال بالسريانية: هلوليا ألفا ألفا يا ماريا اتقن. قال: فاستوى القلس، واستمرت السفينة، فقال نوح (عليه السلام): إن كلاما نجاني الله به من الغرق لحقيق أن لا يفارقني، قال: فنقش في خاتمه: لا إله إلا الله ألف مرة، يا رب أصلحني. قال: وإن إبراهيم (عليه السلام) لما وضع في كفة المنجنيق غضب جبرئ��ل (عليه السلام)، فأوحى الله عز وجل إليه: ما يغضبك يا جبرئيل؟ قال: يا رب خليلك ليس من يعبدك على وجه الارض غيره، سلطت عليه عدوك وعدوه! فأوحى الله عز وجل إليه: اسكت، إنما يعجل العبد الذي يخاف الفوت مثلك، فأما أنا فإنه عبدي آخذه إذا شئت. قال: فطابت نفس جبرئيل (عليه السلام)، فالتفت إلى إبراهيم (عليه السلام) فقال: هل لك من حاجة؟ فقال: أما إليك فلا. فأهبط الله عز وجل عندها خاتما فية ستة أحرف: لا إله إلا الله، محمد رسول الله، لا حول ولا قوة إلا بالله، فوضت أمري إلى الله، أسندت ظهري إلى الله، حسبي الله، فأوحى الله جل جلاله إليه أن تختم بهذا الخاتم، فإني أجعل النار عليك بردا وسلاما. قال: وكان نقش خاتم موسى (عليه السلام) حرفين، اشتقهما من التوراة: اصبر تؤجر، اصدق تنج. قال: وكان نقش خاتم سليمان (عليه السلام): سبحان من ألجم الجن بكلماته. وكان نقش خاتم عيسى (عليه السلام) حرفين، اشتقهما من الانجيل: طوبي لعبد  ذكر الله من أجله، وويل لعبد نسى الله من أجله. وكان نقش خاتم محمد (صلى الله عليه وآله): لا إله إلا الله، محمد رسول الله. وكان نقش خاتم أمير المؤمنين (عليه السلام): الملك لله وكان نقش خاتم الحسن (عليه السلام): العزة لله. وكان نقش خاتم الحسين (عليه السلام): إن الله بالغ أمره. وكان علي بن الحسين (عليهما السلام) يتختم بخاتم أبيه الحسين (عليه السلام). وكان محمد بن علي (عليه السلام) يتختم بخاتم الحسين (عليه السلام). وكان نقش خاتم جعفر بن محمد (عليهما السلام): الله وليي وعصمتي من خلقه. وكان نقش خاتم أبي الحسن موسى بن جعفر (عليهما السلام): حسبي الله. قال الحسين بن خالد: وبسط أبو الحسن الرضا (عليه السلام) كفه وخاتم أبيه (عليه السلام) في إصبعه حتى أراني النقش (1).

أحمد بن محمد بن خالد

محمد بن علي الكوفي

الحسن بن أبي عقبة الصيرفي

الحسين بن خالد الصيرفي

قال قلت ل

أبي الحسن علي بن موسى الرضا عليه السلام

...فقال

My father (ra) narrated to us. He said: Sa`d b. `Abdullah narrated to us from Ahmad b. Muhammad b. Khalid from Muhammad b `Ali al-Kufi from al-Hasan b. Abi `Uqba al-Sayrafi from al-Husayn b. Khalid al-Sayrafi. He said: I said to Abi’l Hasan `Ali b. Musa al-Rida (as): [What is the ruling of] a man who purifies himself [after defecation] while wearing a ring on his finger with “there is no god but Allah (la ilaha illallah)” etched on it? So, he said: That would be hateful of him. So, he said: May I be your ransom! Didn’t the Messenger of Allah (s) and every one of your forefathers (as) do that while their ring was on their finger? He said: Of course, but they would wear their ring on the right hand. So, fear Allah and watch yourself. I said: What was etched on the ring of Amir al-Mu’minin (as)? So, he said: Why do you not ask me about those who came before him? I said: Then I ask [that of] you. He said: On the ring of Adam, it was etched: “there is no god but Allah, Muhammad is the Messenger of Allah (la ilaha illallah, muhammadan rasulullah)”. Habatullah had the same as him. When Nuh (as) boarded the Ark, Allah revealed to him: “O Nuh! If you fear drowning, then sanctify Me one thousand times, then ask Me to save you, and I will save you from drowning and those who believe in you.” He said: When Nuh (as) and those with him settled on the Ark and he released the rope, the storm wind gusted them, and Nuh feared that he may drown. The wind intensified, but he was unable to sanctify one thousand times. So, he said in Syriac: “Glorify Him a thousand thousand times. O waves, settle (Haluliya alfa alfa, ya mariya atqin).” He said: So, the rope settled, and the Ark continued. So, Nuh (as) said: “Surely, I must not abandon the words by which Allah saved me from drowning.” He said: So, he etched in his ring: “There is no god, one thousand times over. O Lord! Rectify me (la ilaha illallah alfa marra. Ya rabb, islahni).” He said: When Ibrahim (as) was placed in the furnace, Gabriel (as) became angry. So, Allah revealed to him: “What made you angry, Gabriel?” He said: “O Lord! Your Friend, who is the only servant of Yours who worships You on the face of the Earth, has been overcome by Your enemy and his enemy!” So, Allah revealed to him: “Be quiet. Only a servant who fears death like you would hurry. He is My servant, and I can take him if I wish.” He said: So, Gabriel (as) was relieved, and he turned to Ibrahim (as) and said: "Do you need anything?" So, he said: "From you? No." So, at that moment, Allah descended a ring with six phrases: "There is no god but Allah, Muhammad is the Messenger of Allah, there is no ability nor power except by Allah, I have delegated my matters to Allah, I have relied my back on Allah, and Allah is sufficient for me (la ilaha illallah, Muhammadan rasulullah, la hawla wa la quwwata illa billah, fawadtu amri ilalllah, asnadtu thahri ilallah, hasbiallah)." Then, Allah revealed that he should wear this ring, "for I will make the fire cool and peaceful for you." He said: The etching on the ring of Musa (as) was two phrases taken from the Torah: "Be patient and you will be rewarded, be truthful and you will be saved (asbir tu'jar, asdiq tanaj)." He said: The etching on the ring of Sulayman (as) was: "Glorified is He who reined in the Jinn with His words (subhana man alham al-jinn bikalimatih)." The etching on the ring of `Isa (as) was two phrases taken from the Gospel: "Blessed is the servant who remembers Allah for his own sake, and woe is the servant who forgets Allah for his own sake (tuba li `abdin dhakarallah min ajlihi, wa waylun li `abdin nasiyallah min ajlih)." The etching on the ring of Muhammad (s) was: "There is no god but Allah, Muhammad is the Messenger of Allah (la ilaha illallah, muhammadan rasulullah)." The etching on the ring of Amir al-Mu'minin (as) was: "Rulership is for Allah (al-mulk lillah)." The etching on the ring of al-Hasan (as) was: "Glory is for Allah (al-`izzatu lillah)." The etching on the ring of al-Husayn (as) was: "Surely, Allah will fulfill His will (innallaha balighu amrih)." `Ali b. al-Husayn (as) would wear the ring of his father al-Husayn (as). Muhammad b. `Ali (as) would wear the ring of al-Husayn (as). The etching on the ring of Ja`far b. Muhammad (as) was: "Allah is my Guardian and my protection from His creation (Allahu waliyi wa `ismati min khalqih)." The etching on the ring of my father Abi'l Hasan Musa b. Ja`far (as) was: "Allah is sufficient for me (hasbiallah)." Al-Husayn b. Khalid said: Then, Abu'l Hasan al-Rida (as) opened his hand, and he was wearing the ring of his father (as) on his finger, and he showed me the etching.

6 - حدثنا محمد بن محمد بن عصام (رحمه الله)، قال: حدثنا محمد بن يعقوب الكليني، قال: حدثنا علي بن محمد، عن محمد بن سليمان، عن إسماعيل ابن إبراهيم، عن جعفر بن محمد التميمي، عن الحسين بن علوان، عن عمرو بن خالد، عن زيد بن علي (عليه السلام)، قال: سألت أبي سيد العابدين (عليه السلام) فقلت له: يا أبه، أخبرني عن جدنا رسول الله (صلى الله عليه وآله)، لما عرج به إلى السماء وأمره ربه عز وجل بخمسين صلاة، كيف لم يسأله التخفيف عن أمته حتى قال له موسى بن عمران (عليه السلام): ارجع إلى ربك فسله التخفيف، فإن امتك لا تطيق ذلك؟ فقال: يا بني، إن رسول الله (صلى الله عليه وآله) لا يقترح على ربه عز وجل ولا يراجعه في شئ يأمره به، فلما سأله موسى (عليه السلام)، ذلك وصار شفيعا لامته إليه، لم يجز له رد شفاعة أخيه موسى (عليه السلام)، فرجع إلى ربه يسأله (2) التخفيف، إلى أن ردها إلى خمس صلوات. قال: فقلت له: يا أبه، فلم لم يرجع إلى ربه عز وجل ولم يسأله التخفيف من خمس صلوات، وقد سأله موسى (عليه السلام) أن يرجع إلى ربه ويسأله التخفيف؟ فقال: يا بني، أراد (صلى الله عليه وآله) أن يحصل لامته التخفيف مع أجر خمسين صلاة، لقول الله عز وجل: (من جاء بالحسنة فله عشر أمثالها) (1)، ألا ترى أنه (صلى الله عليه وآله) لما هبط إلى الارض نزل عليه جبرئيل (عليه السلام) فقال: يا محمد، إن ربك يقرئك السلام ويقول: إنها خمس بخمسين، ما يبدل القول لدي وما أنا بظلام للعبيد؟ قال: فقلت له: يا أبه، أليس الله تعالى ذكره لا يوصف بمكان؟ فقال: بلى، تعالى الله عن ذلك. فقلت: فما معنى قول موسى (عليه السلام) لرسول الله (صلى الله عليه وآله): ارجع إلى ربك؟ فقال: معناه معنى قول إبراهيم (عليه السلام): (إنى ذاهب إلى ربى سيهدين) (2) ومعنى قول موسى (عليه السلام): (وعجلت إليك رب لترضى) (3) ومعنى قوله عز وجل: (ففروا إلى الله) (4) يعني حجوا إلى بيت الله. يا بني، إن الكعبة بيت الله، فمن حج بيت الله فقد قصد إلى الله، والمساجد بيوت الله، فمن سعى إليها فقد سعى إلى الله وقصد إليه، والمصلي ما دام في صلاته فهو واقف بين يدي الله جل جلاله، وأهل موقف عرفات هم وقوف بين يدي الله عز وجل، وإن الله تبارك وتعالى بقاعا في سماواته، فمن عرج به إلى بقعه منها فقد عرج به إليه، ألا تسمع الله عز وجل يقول: (تعرج الملائكة والروح إليه) (5)، ويقول عز وجل في قصة عيسى (عليه السلام): (بل رفعه الله إليه) (1)، ويقول عز وجل: (إليه يصعد الكلم الطيب والعمل الصالح يرفعه) (2)؟

محمد بن محمد بن عصام

عمرو بن خالد

زيد بن علي

قال سألت

أبي سيد العابدين عليه السلام

Muhammad b. Muhammad b. `Isam (rh) narrated to us. He said: Muhammad b. Ya`qub al-Kulayni narrated to us. He said: `Ali b. Muhammad narrated to us from Muhammad b. Sulayman from Isma`il b. Ibrahim from Ja`far b. Muhammad al-Tamimi from al-Husayn b. `Ilwan from `Amr b. Khalid from Zayd b. `Ali (as). He said: I asked my father, the Master of Worshipers (as), and I said to him: O father! Inform me about my grandfather, the Messenger of Allah (s): When he ascended to heaven, and his Lord commanded him to do fifty prayers, why did he not ask Him to lighten the load on his Nation until Musa b. `Imran (as) told him: "Return to your Lord and ask him to lighten the load, for surely, your Nation cannot fulfill this"? So, he said: O my son! Surely, the Messenger of Allah (s) would not make suggestions to his Lord, nor would he return to Him with regards to something He had commanded him. So, when Musa (as) asked him, he became the intercessor of his Nation through him, and [thus] he was unable to reject the intercession of his brother Musa (as) (i.e. Musa interceded on behalf of the Muslim Nation, and the Prophet was unable to reject the plea of Musa). So, he returned to his Lord to ask him to lighten the burden, until it became five prayers. He said: So, I said to him: O father! Then why did he not return to his Lord to lighten it to less than five prayers, for Musa (as) told him to return to his Lord [again] to ask him to lighten it [further]? So, he said: O my son! He (s) wanted to lighten the burden on his Nation through the reward of fifty prayers, as Allah says, "He who comes with a good deed will have ten like it." (6:160) When he (s) descended to the Earth, Gabriel (as) came down to him and said: "O Muhammad! Surely, your Lord recites the salaam to you, and says: 'Surely, they are five [prayers worth] fifty. My words have not been exchanged, and I am not oppressive to the worshipers.'" He said: So, I said to him: O father! Isn't it the case that Allah is not described with a place? So, he said: Of course. May Allah be exalted above that. So, he said: So, what is the meaning of the saying of Musa (as) to the Messenger of Allah (s): "Return to your Lord"? So, he said: Its meaning is the [same] meaning as the saying of Ibrahim (as): "Surely, I am going to my Lord for guidance" (37:99), and the meaning of the saying of Musa (as): "I hasten to You, my Lord, so that You may be pleased." (20:84), and His saying, "So, hasten to Allah" (50:51) - meaning, make pilgrimage to the House of Allah. O my son! The Ka`ba is the House of Allah. Whoever makes pilgrimage to the House of Allah has made his intention toward Allah. The mosques are the houses of Allah, so whoever goes to them has gone to Allah and made his intention toward Him. The one who prays stands before Allah for the duration of his prayer. Those who stand at `Arafa stand before Allah. Surely, for Allah there are places in His heavens; whoever ascends to a place of His therein has ascended to Him. Have you not heard the saying of Allah, "The angels and the Spirit ascend to Him" (70:4)? He says in the story of `Isa (as), "Rather, Allah raised him to Himself" (4:158), and He says, "Goodly words ascend to Him and righteous deeds are raised up by Him" (35:10).

7 - حدثنا أحمد بن زياد بن جعفر الهمداني (رحمه الله)، قال: حدثنا علي بن إبراهيم، عن أبيه إبراهيم بن هاشم، عن عبد السلام بن صالح الهروي، قال: قلت لعلي ابن موسى الرضا (عليه السلام): يا بن رسول الله، ما تقول في الحديث الذي يرويه أهل الحديث: إن المؤمنين يزورون ربهم من منازلهم في الجنة. فقال (عليه السلام): يا أبا الصلت، إن الله تبارك وتعالى فضل نبيه محمد (صلى الله عليه وآله) على جميع خلقه من النبيين والملائكة، وجعل طاعته طاعته، ومتابعته متابعته، وزيارته في الدنيا والآخرة زيارته، فقال عز وجل: (من يطع الرسول فقد أطاع الله) (3)، وقال: (إن الذين يبايعونك إنما يبايعون الله يد الله فوق أيديهم) (4)، وقال النبي (صلى الله عليه وآله): من زارني في حياتي أو بعد موتي فقد زار الله جل جلاله. ودرجة النبي (صلى الله عليه وآله) في الجنة أرفع الدرجات، فمن زاره إلى درجته في الجنة من منزله، فقد زار الله تبارك وتعالى. قال: فقلت له: يا بن رسول الله، فما معنى الخبر الذي رووه: أن ثواب لا إله إلا الله النظر إلى وجه الله؟ فقال (عليه السلام): يا أبا الصلت، من وصف الله بوجه كالوجوه فقد كفر، ولكن وجه الله أنبياءه ورسله وحججه (صلوات الله عليهم)، هم الذين بهم يتوجه إلى الله وإلى دينه ومعرفة، وقال الله عز وجل: (كل من عليها فإن * ويبقى وجه ربك) (5)، وقال عز وجل: (كل شئ هالك إلا وجهه) (1) فالنظر إلى أنبياء الله ورسله وحججه (عليهم السلام) في درجاتهم ثواب عظيم للمؤمنين يوم القيامة. وقد قال النبي (صلى الله عليه وآله): من أبغض أهل بيتي وعترتي، لم يرني ولم أره يوم القيامة. وقال (عليه السلام): إن فيكم من لا يراني بعد أن يفارقني. يا أبا الصلت، إن الله تبارك وتعالى لا يوصف بمكان، ولا يدرك الابصار والاوهام. قال: فقلت له يا بن رسول الله، فأخبرني عن الجنة والنار، أهما اليوم مخلوقتان؟ فقال: نعم، وإن رسول الله (صلى الله عليه وآله) قد دخل الجنة ورأى النار لما عرج به إلى السماء. قال: فقلت له: فإن قوما يقولون إنهما اليوم مقدرتان غير مخلوقين؟ فقال (عليه السلام): ما أولئك منا ولا نحن منهم، من أنكر خلق الجنة والنار فقد كذب النبي (صلى الله عليه وآله) وكذبنا، وليس من ولايتنا على شئ، وخلد في نار جهنم، قال الله عز وجل: (هذه جهنم التى يكذب بها المجرمون * يطوفون بينها وبين حميم ءان) (2)، وقال النبي (صلى الله عليه وآله): لما عرج بي إلى السماء أخذ بيدي جبرئيل (عليه السلام) فأدخلني الجنة، فناولني من رطبها فأكلته، فتحول ذلك نطفة في صلبي، فلما هبطت إلى الارض واقعت خديجة فحملت بفاطمة، ففاطمة حوراء إنسية، فكلما اشتقت إلى رائحة الجنة شممت رائحة ابنتي فاطمة (3).

أحمد بن زياد بن جعفر الهمذاني

عبد السلام بن صالح الهروي

علي بن موسى الرضا عليه السلام

...فقال ع يا أبا الصلت

Ahmad b. Ziyad b. Ja`far al-Hamadani (rh) narrated to us. He said: `Ali b. Ibrahim narrated to us from his father Ibrahim b. Hashim from `Abd al-Salam b. Salih al-Harawi. He said: I said to `Ali b. Musa al-Rida (as): O son of the Messenger of Allah! What do you say regarding the hadith that the people of hadith narrate: "Surely, the believers will visit their Lord from their homes in Paradise." So, he (as) said: O Aba'l Salt! Surely, Allah favoured His Prophet Muhammad (s) over the entirety of the creation, from the prophets to the angels. He made his obedience His own obedience, and He made his acquiescence His own acquiescence. Visiting him in this world and the Hereafter is [the same as] visiting Him.  So, He says, "He who obeys the Messenger has obeyed Allah" (4:80) and He says, "Surely, those who pledge allegiance to you have pledged allegiance to Allah. The hand of Allah is over their hands." (48:10) The Prophet (s) said: "He who visits me in my life or after my death has visited Allah." The rank of the Prophet (s) in Paradise is the highest rank. Whoever visits him in his rank in Paradise in his house has visited Allah." He said: So, I said to him: O son of the Messenger of Allah! Then what is the meaning of the report that they narrate: "The reward of 'there is no god but Allah (la ilaha illallah)' is looking at the Face of Allah"? So, he (as) said: O Aba'l Salt! Whoever describes Allah with a face like the faces [of the creation] has disbelieved. Rather, the Face of Allah is His prophets, His messengers, and His Proofs (s). They are the ones by whom Allah is faced and by whom His religion is recognized. Allah says, "All that is upon it will perish, and the Face of your Lord will remain" (55:26). He says, "Everything will be destroyed except His face." (28:88) Looking at the face of the prophets, messengers, and Proofs (as) of Allah in their rank is a great reward for the believers on the Day of Resurrection. The Prophet (s) said: "Whoever hates my Ahl al-Bayt and my progeny will not see me nor will I see him on the Day of Resurrection." He (as) said: "Surely among you is he who will not see me after he departs from me." O Aba'l Salt! Allah is not described with a place, nor is He comprehended by sight or by imagination. He said: So, I said: O son of the Messenger of Allah! Inform me about Paradise and the Fire. Are they two creations today? So, he said: Yes, for the Messenger of Allah (s) entered Paradise and saw the Fire when he was taken up to heaven. He said: So, I said to him: There are a people who say that they are predestined and not yet created. So, he (as) said: They are not of us, and we are not of them. Whoever denies the creation of Paradise and the Fire has belied the Prophet (s) and has belied us. They are not upon our wilaya in anything. They will remain forever in the Fire of Hell. Allah says, "This is Hell that the criminals bely -- they will go around between it and scalding water" (55:43-44). The Prophet (s) said: "When my Lord took me up to heaven, Gabriel (as) took me by the hand and brought me into Paradise. He gave me of its fresh dates, and I ate it. It turned into sperm in my loins. When I descended to the Earth, I went to Khadija, and she became pregnant with Fatima. Fatima is a human houri, so whenever I long for the fragrance of Paradise, I smell the fragrance of my daughter Fatima."

8 - حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي، قال: حدثني أبي، عن جده أحمد بن أبي عبد الله، عن أبيه، عن أحمد بن النضر الخزاز، عن عمرو بن شمر، عن جابر بن يزيد الجعفي، عن أبي عبد الله  الصادق (عليه السلام)، قال: جاء رجل إلى رسول الله (صلى الله عليه وآله) فقال: يا رسول الله، إني راغب في الجهاد نشيط. قال: فجاهد في سبيل الله، فإنك إن تقتل كنت حيا عند الله ترزق، وإن مت فقد وقع أجرك على الله، وإن رجعت خرجت من الذنوب كما ولدت. فقال: يا رسول الله، إن لي والدين كبيرين، يزعمان أنهما يأنسان بي ويكرهان خروجي؟ فقال رسول الله (صلى الله عليه وآله): أقم مع والديك، فو الذي نفسي بيده لانسهما بك يوما وليلة خير من جهاد سنة (1).

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

قال حدثني

جده أحمد بن أبي عبد الله

أبيه

أحمد بن النضر الخزاز

عمرو بن شمر

جابر بن يزيد الجعفي

أبي عبد الله الصادق عليه السلام

قال جاء رجل إلى

`Ali b. Ahmad b. `Abdullah b. Ahmad b. Abi `Abdillah al-Barqi narrated to us. He said: My father narrated to me from his grandfather Ahmad b. Abi `Abdillah from his father from Ahmad b. al-Nadr al-Khazzaz from `Amr b. Shimr from Jabir b. Yazid al-Ju`fi from Abi `Abdillah al-Sadiq (as). He said: A man came to the Messenger of Allah (s) and said: O Messenger of Allah! I want to fight, and I am fit. He said: Then fight in the way of Allah, for surely, if you are killed, you will be alive with Allah being given sustenance, and if you die [naturally], your reward will be with Allah, and if you return, your sins will be expunged as though you were just born. So, he said: O Messenger of Allah! I have two elderly parents who say that they find harmony through me and hate for me to go out [to fight]. So, the Messenger of Allah (s) said: Stay with your parents, for by He in whose hand is my soul, giving them harmony for a day and a night is better than a year of fighting.

9 - حدثنا محمد بن موسى بن المتوكل (رضي الله عنه)، قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن محمد بن خالد، قال: حدثنا أبو القاسم الكوفي، عن حنان بن سدير، عن أبيه، قال: قلت لابي جعفر الباقر (عليه السلام): هل يجزي الولد والده؟ فقال: ليس له جزاء إلا في خصلتين: أن يكون الوالد مملوكا فيشتريه فيعتقه، أو يكون عليه دين فيقضيه عنه (2).

محمد بن موسى بن المتوكل

علي بن الحسين السعدآبادي

أبو القاسم الكوفي

حنان بن سدير

أبي جعفر الباقر عليه السلام

Muhammad b. Musa b. al-Mutawakkil (ra) narrated to us. He said: `Ali b. al-Husayn al-Sa`d Abadi narrated to us from Ahmad b. Muhammad b. Khalid. He said: Abu’l Qasim al-Kufi narrated to us from Hannan b. Sadir from his father. He said: I said to Abi Ja`far al-Baqir (as): ’Can a son pay back (for the favors of) a father?’ The Imam replied, ‘There is no payment for him except two things: if the father is a slave and the son buys him and sets him free, or the father is in debt and the son pays it off.’

10 - حدثنا أبو علي أحمد بن زياد الهمداني (رحمه الله)، قال: حدثنا علي ابن إبراهيم بن هاشم، عن محمد بن عيسى بن عبيد اليقطيني، عن يونس بن عبد الرحمن، عن ابن أسباط، عن علي بن سالم، عن أبيه، عن ثابت بن أبي صفية، قال: نظر سيد العابدين علي بن الحسين (عليهما السلام) إلى عبيد الله بن العباس بن علي بن أبي طالب (عليه السلام) فاستعبر، ثم قال: ما من يوم أشد على رسول الله (صلى الله عليه وآله) من يوم أحد، قتل فيه عمه حمزة بن عبد المطلب أسد الله وأسد رسوله، وبعده يوم مؤته قتل فيه ابن عمه جعفر بن أبي طالب. ثم قال (عليه السلام): ولا يوم كيوم الحسين (عليه السلام) ازدلف إليه ثلاثون ألف رجل، يزعمون أنهم من هذه الامة كل يتقرب إلى الله عز وجل بدمه، وهو بالله يذكرهم فلا يتعظون، حتى قتلوه بغيا وظلما وعدوانا.  ثم قال (عليه السلام): رحم الله العباس، فلقد آثر وأبلى، وفدى أخاه بنفسه حتى قطعت يداه، فأبدله الله عز وجل بهما جناحين يطير بهما مع الملائكة في الجنة كما جعل لجعفر بن أبي طالب، وإن للعباس عند الله تبارك وتعالى منزلة يغبطه بها جميع الشهداء يوم القيامة (1).

أبو علي أحمد بن زياد الهمذاني

علي بن إبراهيم بن هاشم

محمد بن عيسى بن عبيد اليقطيني

يونس بن عبد الرحمن

ابن أسباط

علي بن سالم

ثابت بن أبي صفية

قال نظر

سيد العابدين علي بن الحسين عليه السلام

إلى عبيد الله بن عباس بن علي بن أبي طالب فاستعبر ثم قال

Abu `Ali Ahmad b. Ziyad al-Hamadani (rh) narrated to us. He said: `Ali b. Ibrahim b. Hashim narrated to us from Muhammad b. `Isa b. `Ubayd al-Yaqtini from Yunus b. `Abd al-Rahman from Ibn Asbat from `Ali b. Salim from his father from Thabit b. Abi Safiyya. He said: The Master of Worshipers `Ali b. al-Husayn (as) looked at `Ubaydullah b. al-`Abbas b. `Ali b. Abi Talib (as) and shed a tear. Then, he said: There was not a day that was more severe for the Messenger of Allah (s) than the day of Uhud. Therein, his uncle Hamza b. `Abd al-Muttalib, the Lion of Allah and the Lion of the Messenger of Allah, was killed. After that, [the worst day was] the day of Mu’ta, wherein his cousin Ja`far b. Abi Talib was killed. Then, he (as) said: But there is no day like the day of al-Husayn (as). Thirty thousand men came down on him, alleging that they were from this Nation and that they were gaining Allah’s proximity through his blood. He was, by Allah, reminding them [of their duty], but they did not learn, until they killed him treacherously, oppressively, and antagonistically. Then, he (as) said: May Allah have mercy on al-`Abbas, for he was harmed, and he suffered. He sacrificed his soul for his brother until his arms were severed, so Allah exchanged them for two wings with which he flies with the angels in Paradise, just as He did with Ja`far b. Abi Talib. Surely, al-`Abbas will have a status with Allah on the Day of Resurrection that will be envied by all the martyrs.

Al-Amālī

Book 1, Chapter 70