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 أبو سعيد الحسن بن علي العدوي، قال: حدثنا يوسف بن يحيى الاصبهاني أبو يعقوب، قال: حدثني أبو علي إسماعيل بن حاتم، قال: حدثنا أبو جعفر أحمد بن صالح بن سعيد المكي، قال: حدثنا عمرو بن حفص، عن إسحاق بن نجيح، عن خصيف، عن مجاهد، عن أبي سعيد الخدري، قال: أوصى رسول الله (صلى الله عليه وآله) علي بن أبي طالب (عليه السلام) فقال: يا علي، إذا دخلت العروس بيتك فاخلع خفها حين تجلس، واغسل رجليها، وصب الماء من باب دارك إلى أقصى دارك، فإنك إذا فعلت ذلك أخرج الله من دارك سبعين ألف لون (1) من الفقر، وأدخل فيها سبعين ألف لون (2) من البركة، وأنزل عليك سبعين رحمة ترفرف على رأس العروس حتى تنال بركتها كل زاوية من بيتك، وتأمن العروس من الجنون والجذام والبرص أن يصيبها ما دامت في  تلك الدار، وامنع العروس في أسبوعها من الالبان والخل والكزبرة والتفاح الحامض، من هذه الاربعة أشياء. فقال علي (عليه السلام): يا رسول الله، ولاي شئ أمنعها من هذه الاشياء الاربعة؟ قال: لان الرحم تعقم وتبرد من هذه الاربعة أشياء عن الولد، ولحصير في ناحية البيت خير من امرأة لا تلد. فقال علي (عليه السلام): يا رسول الله، فما بال الخل تمنع منه؟ قال: إذا حاضت على الخل لم تطهر أبدا طهرا بتمام، والكزبرة تثير الحيض في بطنها، وتشدد (1) عليها الولادة، والتفاح الحامض يقطع حيضها فيصير داء عليها. ثم قال: يا علي، لا تجامع امرأتك في أول الشهر ووسطه وآخره، فإن الجنون والجذام والخبل يسرع إليها وإلى ولدها. يا علي، لا تجامع امرأتك بعد الظهر، فإنه إن قضي بينكما ولد في ذلك الوقت يكون أحول العين، والشيطان يفرح بالحول في الانسان. يا علي، لا تتكلم عند الجماع فإنه إن قضي بينكما ولد لا يؤمن أن يكون أخرس، ولا ينظرن أحدكم إلى فرج امرأته، وليغض بصره عند الجماع، فإن النظر إلى الفرج يورث العمى في الولد. يا علي، لا تجامع امرأتك بشهوة امرأة غيرك، فإني أخشى إن قضى بينكما ولد أن يكون مخنثا مؤنثا مخبلا. يا علي، من كان جنبا في الفراش مع امرأته فلا يقرأ القرآن، فإني أخشى أن تنزل عليهما نار من السماء فتحرقهما. يا علي، لا تجامع امرأتك إلا ومعك خرقة ومع أهلك خرقة، ولا تمسحا بخرقة واحدة فتقع الشهوة على الشهوة، فإن ذلك يعقب العداوة بينكما، ثم يردكما إلى الفرقة والطلاق.  يا علي، لا تجامع امرأتك من قيام، فإن ذلك من فعل الحمير، وإن قضي بينكما ولد كان بوالا في الفراش كالحمير البوالة في كل مكان. يا علي، لا تجامع امرأتك في ليلة الفطر، فإنه إن قضي بينكما ولد لم يكن ذلك الولد إلا كثير الشر. يا علي، لا تجامع امرأتك في ليلة الاضحى، فإنه إن قضي بينكما ولد يكون له ست أصابع أو أربع أصابع. يا علي، لا تجامع امرأتك تحت شجرة مثمرة، فإنه إن قضي بينكما ولد يكون جلادا قتالا عريفا. يا علي، لا تجامع أهلك في وجه الشمس وتلالؤها إلا أن يرخى ستر فيستركما، فإنه إن قضي بينكما ولد لا يزال في بوس وفقر حتى يموت. يا علي، لا تجامع بين الاذان والاقامة، فإنه إن قضي بينكما ولد يكون حريصا على إهراق الدماء. يا علي، إذا حملت امرأتك فلا تجامعها إلا وأنت على وضوء، فإنه إن قضي بينكما ولد يكون أعمى القلب بخيل اليد. يا علي، لا تجامع أهلك في النصف من شعبان، فإنه إن قضي بينكما ولد يكون مشوؤما ذا شامة في وجهه. يا علي، لا تجامع أهلك في آخر درجة منه - إذا بقي منه يومان - فإنه إن قضي بينكما ولد يكون عشارا أو عونا للظالم، ويكون هلاك فئام (1) من الناس على يديه. يا علي، لا تجامع أهلك على سقوف البنيان، فإنه إن قضي بينكما ولد يكون منافقا مرائيا مبتدعا. يا علي، وإذا خرجت في سفر، فلا تجامع أهلك تلك الليلة، فإنه إن قضي بينكما ولد ينفق ماله في غير حق، وقرأ رسول (صلى الله عليه وآله): (إن المبذرين كانوا  إخوان الشياطين) (1). يا علي، لا تجامع أهلك إذا خرجت إلى سفر مسيرة ثلاثة أيام ولياليهن، فإنه إن قضي بينكما ولد يكون عونا لكل ظالم عليك. يا علي، عليك بالجماع ليلة الاثنين، فإنه إن قضي بينكما ولد يكون حافظا لكتاب الله، راضيا بما قسم الله عزوجل له. يا علي، إن جامعت أهلك في ليلة الثلاثاء، فقضي بينكما ولد، فإنه يرزق الشهادة بعد شهادة أن لا إله إلا الله وأن محمدا رسول الله، ولا يعذبه الله مع المشركين، ويكون طيب النكهة من الفم، رحيم القلب، سخي اليد، طاهر اللسان من الغيبة والكذب والبهتان. يا علي، وإن جامعت أهلك ليلة الخميس فقضي بينكما ولد، فإنه يكون حاكما من الحكام أو عالما من العلماء، وإن جامعتها يوم الخميس عند زوال الشمس عن كبد السماء فقضي بينكما ولد، فإن الشيطان لا يقربه حتى يشيب، ويكون فهما، ويرزقه الله السلامة في الدين والدنيا. يا علي، فإن جامعتها ليلة الجمعة، وكان بينكما ولد، فإنه يكون خطيبا قوالا مفوها، وإن جامعتها يوم الجمعة بعد العصر، فقضي بينكما ولد، فإنه يكون معروفا مشهورا عالما، وإن جامعتها في ليلة الجمعة بعد صلاة العشاء الآخرة، فإنه يرجى أن يكون لكما ولد من الابدال إن شاء الله. يا علي، لا تجامع أهلك في أول ساعة من الليل، فإنه إن قضي بينكما ولد لا يؤمن أن يكون ساحرا مؤثرا للدنيا على الآخرة. يا علي، احفظ وصيتي هذه كما حفظتها عن جبرئيل (صلى الله عليهم أجمعين) (2).

محمد بن علي بن الحسين بن بابويه

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

محمد بن إبراهيم بن إسحاق

قال حدثنا

أبو سعيد الحسن بن علي العدوي

يوسف بن يحيى الأصبهاني أبو يعقوب

قال حدثني

أبو علي إسماعيل بن حاتم

أبو جعفر أحمد بن صالح بن سعيد المكي

عمرو بن حفص

عن

إسحاق بن نجيح

خصيف

مجاهد

أبي سعيد الخدري

قال أوصى

رسول الله ص

علي بن أبي طالب ع فقال

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: Abu Sa`id al-Hasan b. `Ali al-`Adawi narrated to us. He said: Yusuf b. Yahya al-Isfahani Abu Ya`qub narrated to us. He said: Abu `Ali Isma`il b. Hatim narrated to me. He said: Abu Ja`far Ahmad b. Salih b. Sa`id al-Makki narrated to us. He said: `Amr b. Hafs narrated to us from Ishaq b. Najih from Khusayf from Mujahid from Abi Sa`id al-Khudri. He said: The Messenger of Allah (s) advised `Ali b. Abi Talib (as), saying: O `Ali! When the bride enters your house, then take off her footwear when she sits, and wash her feet. Sprinkle the water from the door of your house to the furthest part of your house, for if you do that, Allah will remove seventy types of poverty from your house, and put seventy types of blessings therein, and send down seventy mercies that flutter on the head of the bride, until all her blessings are placed in every corner of your house. It will protect the bride from being afflicted with insanity and leprosy as long as she resides in that house. During her [menstrual] week, prevent her from [consuming] milk, vinegar, coriander, and sour apple – these four things.  So, `Ali (as) said: O Messenger of Allah! For what reason should I prevent her from these four things? He said: Because the womb becomes sterile and cold from these four things; and a mattress at the end of the house is better than a sterile woman. So, `Ali (as) said: O Messenger of Allah! Why would vinegar be prevented? He said: When she menstruates upon [eating] vinegar, she will never become fully purified. Coriander moves the menstrual blood in her stomach (or insides) and intensifies childbirth for her. Sour apple cuts her menstruation short, which will ail her. Then, he said: O `Ali! Do not have intercourse with your woman at the beginning of a month, in its middle, or at its end, or else insanity, leprosy, and dementia will hasten to her and her child. O `Ali! Do not have intercourse with your woman after Thuhr, for if you are apportioned with a child in that time, it will have a deformed eye, and Satan becomes happy with deformity in humanity. O `Ali! Do not speak during intercourse, for if you are apportioned with a child at that time, he will not be protected from muteness. None of you should look at the private of his woman; lower your gaze during intercourse, for looking at the private bequeaths blindness in the child. O `Ali! Do not have intercourse with your woman while lusting after a wife of someone else, for I fear that, if you are apportioned with a child in that time, it will be effeminate (mukhannath), feminine, and disgraceful. O `Ali! He who is sexually impure in a bed with his woman should not recite the Quran, for I fear that a fire will descend upon them from the sky and burn them. O `Ali! Do not have intercourse with your woman except that you have a covering and that your wife has a covering. Do not have intercourse under a single covering, or the desire will fall, and that will bequeath enmity between you, and that will lead you to separation and divorce. O `Ali! Do not have intercourse with your woman while standing, for that is from the actions of donkeys; and if you are apportioned with a child in that time, it will urinate in the bed just as donkeys urinate in all places. O `Ali! Do not have intercourse with your woman on the eve of [Eid] al-Fitr, for if you are apportioned with a child in that time, that child will be of much evil. O `Ali! Do not have intercourse with your woman on the eve of [Eid] al-Adha, for if you are apportioned with a child in that time, it will have six fingers or four fingers. O `Ali! Do not have intercourse with your woman under a fruitful tree, for if you are apportioned with a child in that time, it will be an executioner, a killer, or a military man. O `Ali! Do not have intercourse with your wife in the sunshine without a barrier that covers both of you, for if you are apportioned with a child in that time, it will remain in poverty until it dies. O `Ali! Do not have intercourse between the adhan and the iqama, for if you are apportioned with a child in that time, it will be too afraid to shed blood [in the battlefield]. O `Ali! When you woman becomes pregnant, do not have intercourse with her unless you are upon ablution, otherwise if you are apportioned with a child, it will be blind of heart and stingy of hands. O `Ali! Do not have intercourse with your wife in the middle of Sha`ban, for if you are apportioned with a child, it will have a blemish on its face. O `Ali! Do not have intercourse with your wife at its end – when two days remain of it – for if you are apportioned with a child, it will be a tax collector or a supporter of a tyrant; and the destruction of a people will be on its hands. O `Ali! Do not have intercourse with your wife on the roofs of buildings, for if you are apportioned with a child, it will be a hypocrite, a charlatan, and an innovator. O `Ali! When you are going out on a journey, do not have intercourse with your wife on that night, for if you are apportioned with a child, it will be one who spends his money unjustly – and the Messenger (s) recited, “Surely, the wasteful are the brethren of the devils.” (17:27) O `Ali! Do not have intercourse with your wife in the day or the night of a three-day journey, for if you are apportioned with a child, it will be a supporter of all who oppress you.  O `Ali! Betake to having intercourse on the eve of Monday, for if you are apportioned with a child, it will be one who memorized the Book of Allah and is pleased with what Allah has given him. O `Ali! If you have intercourse with your wife on the eve of Tuesday, and you are apportioned with a child, he will be granted martyrdom after bearing witness that there is no god but Allah and that Muhammadan is the Messenger of Allah; and Allah will not punish it with the pagans, it will have a sweet mouth, a merciful heart, a generous hand, an a tongue that is purified of backbiting, lying, and false accusations. O `Ali! If you have intercourse with your wife on the eve of Thursday and you are apportioned with a child, it will be a ruler or a scholar. If you have intercourse with her on Thursday after the Sun reaches its zenith in the sky and you are apportioned with a child, Satan will not approach him until he greys and understands, and Allah will grant him peace in the religion and in this world. O `Ali! If you have intercourse with her on the eve of Friday, and a child is born to you, it will be a preacher and speaker. If you have intercourse with her on Friday after `Asr, and a child is apportioned for you, it will be recognized, prominent, and knowledgeable. If you have intercourse with her on the eve of Friday after the final `Isha’, then it is hopeful that you will have a child from the Abdal, God-willingly. O `Ali! Do not have intercourse with your wife in the first hour of the night, for if you are apportioned with a child, there is no protection from it becoming a sorcerer preferring this world over the Hereafter. O `Ali! Preserve this advice of mine, just as I have preserved it on behalf of Gabriel (s).

897 / 2 - حدثني محمد بن الحسن بن أحمد بن الوليد، قال: حدثني محمد  ابن الحسن الصفار، قال: حدثنا علي بن حسان الواسطي، عن عمه عبد الرحمن بن كثير الهاشمي، عن جعفر بن محمد، عن أبيه (عليه السلام)، قال: قام رجل من أصحاب أمير المؤمنين (عليه السلام) يقال له همام وكان عابدا، فقال له: يا أمير المؤمنين، صف لي المتقين حتى كأني أنظر إليهم، فتثاقل أمير المؤمنين (عليه السلام) عن جوابه، ثم قال له: ويحك يا همام، اتق الله، وأحسن، فإن الله مع الذي اتقوا والذين هم محسنون. فقال همام: يا أمير المؤمنين، أسألك بالذي أكرمك بما خصك به وحباك وفضلك بما آتاك وأعطاك لما وصفتهم لي. فقام أمير المؤمنين (عليه السلام) قائما على قدميه (1) فحمد الله وأثنى عليه، وصلى على النبي وآله، ثم قال: أما بعد، فإن الله عزوجل خلق الخلق حيث خلقهم غنيا عن طاعتهم، آمنا لمعصيتهم، لانه لا تضره معصية من عصاه منهم، ولا تنفعه طاعة من أطاعه منهم، وقسم بينهم معايشهم، ووضعهم من (2) الدنيا مواضعهم، وإنما أهبط الله آدم وحواء (عليهما السلام) من الجنة عقوبة لما صنعا، حيث نهاهما فخالفاه، وأمرهما فعصياه. فالمتقون فيها من أهل الفضائل، منطقهم الصواب، وملبسهم الاقتصاد، ومشيهم التواضع. خشعوا (3) لله عزوجل بالطاعة فتهبوا (4)، فهم غاضون أبصارهم عما حرم الله عليهم، واقفين أسماعهم على العلم، نزلت أنفسهم منهم في البلاء كالتي  نزلت منهم الرخاء، رضا منهم عن الله بالقضاء، ولولا الآجال التي كتب الله (1) عليهم لم تستقر أرواحهم في أجسادهم طرفة عين، شوقا إلى الثواب، وخوفا من العقاب. عظم الخالق في أنفسهم، ووضع (2) ما دونه في أعينهم، فهم والجنة كمن رآها، فهم فيها متكئون، وهم والنار كمن رآها، فهم فيها معذبون، قلوبهم محزونة، وشرورهم مأمونة، وأجسادهم نحيفة، وحوائجهم خفيفة، وأنفسهم عفيفة، ومؤنتهم من الدنيا عظيمة، صبروا أياما قصارا أعقبتهم راحة طويلة، تجارة مربحة يسرها لهم رب كريم، أرادتهم الدنيا فلم يريدوها، وطلبتهم فأعجزوها. أما الليل فصافون أقدامهم، تالين لاجزاء القرآن، يرتلونه ترتيلا، يحزنون به أنفسهم، ويستثيرون به دواء دائهم ويهيج أحزانهم، بكاء على ذنوبهم ووجع كلوم جراحهم، فإذا مروا بآية فيها تخويف، أصغوا إليها مسامع قلوبهم وأبصارهم، فاقشعرت منها جلودهم، ووجلت منها قلوبهم، فظنوا أن صهيل جهنم وزفيرها وشهيقها في أصول آذانهم، وإذا مروا بآية فيها تشويق ركنوا إليها طمعا، وتطلعت انفسهم إليها شوقا، وظنوا أنها نصب أعينهم، جاثين على أوساطهم، يمجدون جبارا عظيما، مفترشين جباههم وأكفهم وركبهم وأطراف أقدامهم، تجري دموعهم على خدودهم، يجأرون إلى الله في فكاك رقابهم. أما النهار فحلماء علماء بررة أتقيا، قد براهم الخوف، فهم أمثال القداح، ينظر إليهم الناظر فيحسبهم مرضى وما بالقوم من مرض، أو يقول: قد خولطوا فقد خالط القوم أمر عظيم، إذا فكروا في عظمة الله وشدة سلطانه مع ما يخالطهم من ذكر الموت وأهوال القيامة، فزع ذلك قلوبهم، فطاشت حلومهم، وذهلت عقولهم، فإذا استفاقوا بادروا إلى الله عزوجل بالاعمال الزكية.  لا يرضون لله بالقليل، ولا يستكثرون له الجزيل، فهم لانفسهم متهمون، ومن أعمالهم مشفقون، إن زكي أحدهم خاف مما يقولون، ويستغفر الله مما لا يعلمون، وقال: أنا أعلم بنفسي من غيري، وربي أعلم مني بنفسي (1)، اللهم لا تؤاخذني بما يقولون، و اجعلني خيرا مما يظنون، واغفر لي مالا يعلمون، فإنك علام الغيوب، وساتر العيوب. ومن علامة أحدهم أنك ترى له قوة في دين، وحزما في لين، وإيمانا في يقين، وحرصا على العلم، وفهما في فقه، وعلما في حلم، وكسبا في رفق، وشفقة في نفقة، وقصدا في غنى، وخشوعا في عبادة، وتجملا في فاقة، وصبرا في شدة، و رحمة للمجهود، وإعطاه في حق، ورفقا في كسب، وطلبا للحلال، ونشاطا في الهدى، وتحرجا عن الطمع، وبرأ في استقامة، وإغماضا عند شهوة. لا يغره ثناء من جهله، ولا يدع إحصاء عمله (2)، مستبطئا لنفسه في العمل، ويعمل الاعمال الصالحة وهو على وجل، يمسي وهمه الشكر، ويصبح وشغله الذكر، يبيت حذرا لما حذر من الغفلة، فرحا لما أصاب من الفضل والرحمة، إن استصعب عليه نفسه لم يعطها سؤلها فيما فيه مضرته، ففرحه فيما يخلد ويدوم، وقرة عينه فيما لا يزول، ورغبة فيما يبقى، وزهادته فيما يفنى، يمرج العلم بالحم، ويمزج الحلم بالعقل. تراه بعيد كسله، دائما نشاطه، قريبا أمله، قليلا زلوله، متوقعا أجله، خاشعا قلبه، ذاكرا ربه، خائفا ذنبه، قانعة نفسه، متغيبا جهله، سهلا أمره، حريزا لدينه، ميتة شهوته، كاظما غيظه، صافيا خلقه، آمنا منه جاره، ضعيفا كبره، متينا صبره، كثيرا ذكره، محكما أمره. لا يحدث بما يؤتمن عليه الاصدقاء ولا يكتم شهادته الاعداء، ولا يعمل شيئا  من الحق، رياء، ولا يتركه حياء الخير منه مأمول، والشر منه مأمون، إن كان من الغافلين كتب من الذاكرين، وإن كان من الذاكرين لم يكتب من الغافلين. يعفو عمن ظلمه، ويعطي من حرمه، ويصل من قطعه، ولا يعزب حلمه، ولا يعجل فيما يريبه، ويصفح عما قد تبين له، بعيدا جهله، لينا قوله، غائبا مكره، قريبا معروفه، صادقا قوله، حسنا فعله، مقبلا خيره، مدبرا شره، فهو في الزلازل وقور، وفي المكاره صبور، وفي الرخاء شكور، لا يحيف على من يبغض، ولا يأثم فيمن يحب، ولا يدعي ما ليس له، ولا يجحد حقا هو عليه، يعترف بالحق قبل أن يشهد عليه، لا يضيع ما استحفظ، ولا يتنابز بالالقاب، لا يبغي على أحد، ولا يهم بالحسد، ولا يضر بالجار، ولا يشمت بالمصائب، سريع إلى الصواب، مؤد للامانات، بطئ عن المنكرات. يأمر بالمعروف، وينهى عن المنكر، لا يدخل في الامور بجهل، ولا يخرج عن الحق بعجز، إن صمت لم يغمه الصمت، وإن نطق لم يقل خطأ، وإن ضحك لم يعد صوته سمعه، قانعا بالذي قدر له، لا يجمع به الغيظ، ولا يغلبه الهوى، ولا يقهره الشح، ولا يطمع فيما ليس له، يخالط الناس ليعلم، ويصمت ليسلم، ويسأل ليفهم، ويبحث ليعلم، لا ينصت للخير ليفخر به، ولا يتكلم به ليتجبر على من سواه، إن بغي عليه صبر حتى يكون الله [ هو ] (1) الذي ينتقم له. نفسه منه في عناء والناس منه في راحة، أتعب نفسه لآخرة، وأراح الناس من نفسه، بعده ممن تباعد عنه زهد ونزاهة، ودونه ممن دنا منه لين ورحمة، فليس تباعده بكبر ولا عظمة، ولا دنوه لخديعة ولا خلابة (2)، بل يقتدي بمن كان قبله من أهل الخير، فهو إمام لمن خلفه من أهل البر. قال: فصعق همام صعقة كانت نفسه فيها، فقال أمير المؤمنين (عليه السلام): أما والله لقد كنت أخافها عليه. وأمر به فجهز وصلى عليه، وقال: هكذا تصنع المواعظ  البالغة بأهلها. فقال قائل: فما بالك أنت يا أمير المؤمنين؟ فقال: ويلك! إن لكل أجلا لن يعدوه، وسببا لا يجاوزه، فمهلا لا تعد، فإنه إنما نفث هذا القول على لسانك الشيطان (1).

حدثني

محمد بن الحسن بن أحمد بن الوليد

محمد بن الحسن الصفار

علي بن حسان الواسطي

عمه عبد الرحمن بن كثير الهاشمي

جعفر بن محمد عليه السلام

عن أبيه ع قال قام رجل من أصحاب أمير المؤمنين ع يقال له همام و كان عابدا فقال له يا

أمير المؤمنين عليه السلام

صف لي المتقين...فتثاقل...ثم قال

Muhammad b. al-Hasan b. Ahmad b. al-Walid narrated to me. He said: Muhammad b. al-Hasan al-Saffar narrated to me. He said: `Ali b. Hassan al-Wasiti narrated to us from his uncle `Abd al-Rahman b. Kathir al-Hashimi from Ja`far b. Muhammad from his father (as). He said: A man from the companions of Amir al-Mu’minin (as) called Hammam, who was a worshiper, stood up and said: O Amir al-Mu’minin! Describe the Godfearing ones to me in such a way that it is as though I am looking at them. So, Amir al-Mu’minin (as) did not reply. Then, he said to him: Woe to you, Hammam, fear Allah and beautify, for Allah is with the Godfearing who beautify. So, Hammam said: O Amir al-Mu’minin! I ask you by Him who honoured you with that which He distinguished you with, and preferred you with what He gave you, and granted you with what you describe to me. So, Amir al-Mu’minin (as) stood on his feet, praised Allah and commended Him, blessed the Prophet and his Family, then said: As for that which comes after: Surely, Allah created the creation, and He was needless of their obedience and safe from their disobedience; for the disobedience of one who disobeys Him does not harm Him, and the obedience of one who obeys Him does not benefit Him. He apportioned their livelihood between them and placed them in their position in the world. Surely, Allah only caused Adam and Hawwa’ (as) to fall from Paradise as a punishment for what they had done when He prohibited them [from the fruit] and they defied Him; when He commanded them and they disobeyed Him. The pious therein (in the world) are of the people of virtue – their logic is sound, their apparel is prudence, and their sojourn is humility. They humble themselves before Allah through obedience, and they empty themselves [of this world]. They lower their gaze from that which Allah forbade them from. Their ears are set upon knowledge. They remedy their souls in calamity just as they remedy their souls in tranquility. They are content with the predestination of Allah. Had it not been for the time that Allah has ordained for them, their souls would not remain in their bodies for [the duration of] a twinkling of the eye out of desire for reward and fear of punishment. The greatness of the Creator is in their souls, and everything else is insignificant in their eyes. It is as though they could see Paradise and are reclining in it. It is as though they could see the Fire and are suffering in it. Their hearts are in grief, their evil is harmless, their bodies are thin, their needs are trivial, their souls are pure, and their restraint from this world is great. They are patient for a short number of days, followed by [a] long [period of] rest – [it is a] good trade that the Generous Lord eased for them. This world wanted them, but they did not want it; it sought them, but they escaped it.  At night, they line up their legs and recite and hymn sections (ajza’) of the Quran. With it, they bring grief to their souls, and they use it to treat their ailments, the agitation of their grief, their weeping over their sins, and the pain of their wounds. When they come across a verse that frightens, they attend to it with their hearts and their sights. Their skin shudders from it, their hearts tremble from it, and they feel as though the roar, exhalation, and inhalation of Hell is in their ears. When they come across a verse that gives glad tidings, they incline toward it with hope, their souls [almost] leave [their body] out of desire for it, and they feel as though it is before their eyes. They kneel, glorifying the Great and Powerful God, [prostrating with] their foreheads, hands, knees, and the tips of their feet. Their tears flow down their cheeks, pleading to Allah that He unfastens their necks. In the day, they are wise, scholarly, righteous, and pious. Fear has made them thin like arrows. When one looks at them, he will think that they are ill, even though they are not ill; or he will say: “they are bewildered”, and [yes,] they are bewildered by a great matter. When they think about the greatness of Allah and the intensity of His power along with their bewilderment at the thought of death and the horrors of the Resurrection, their hearts panic. So, their thoughts become overwhelmed and their minds become astounded. When they awake, they hasten to Allah with pure deeds. They are not satisfied with doing few deeds for Allah, and they do not regard their many deeds as great. They cast blame on their own selves, and they pity their own deeds. If one of them is praised [by the people], he fears what they say, and he repents to Allah for what they do not know about, and he says: “I know more about myself than others, and Allah knows more about me than myself. O Allah! Do not hold me account to what they say, make me better than what they think, and forgive me of that which they do not know about me, for You are the Knower of the Unseen and the Concealer of Flaws.” One of their signs is that you will see that they have strength in religion, determination with leniency, faith with certainty, protectiveness over knowledge, the comprehension of understanding, knowledge with forbearance, favourable in good times, sorrowful in loss, moderate when they are wealthy, humble in worship, elegant in poverty, patient in tough times, graceful in effort, giving in the rights [of others], friendly in good times, seeking the permissible, lively in guidance, ashamed of greediness, healed by uprightness, and neglectful of desires. He is not deceived by the compliments of those ignorant of him, and he does not stop counting his deeds. He takes his time in his deeds, and he does righteous deeds whilst he is fearful. When he sleeps, his concern is gratitude, and when he awakes, he busies himself with the remembrance [of Allah]. He sleeps with caution lest he becomes heedless, and he becomes happy when he receives bounties and grace. When his soul burdens him, he does not give it that which ails it. His happiness is in the Immortal and the Everlasting. The joy of his eye is in Him who does not recede. His desire is in Him who remains. He is ascetic to that which is fleeting. He intertwines knowledge with forbearance, and he intertwines forbearance with intellect. You find him far removed from laziness, for he is always active. He inclines toward hope. He makes few slips. He is expectant of his death. He humbles his heart. He remembers his Lord. He fears his sin. He is content in his soul. His ignorance is absent. His demeanor is easygoing. He is protective of his religion. His lust is deadened. He withholds his wrath. His character is serene. His neighbours are safe from him. His arrogance is feeble. His patience is strong. His remembrance [of his Lord] is much. He is orderly. He does not speak about that which his friends have entrusted him with, and he does not hide what he sees of the enemy. He does not do the right thing to flaunt. Modesty never leaves him. Goodness is expected from him, and [people consider themselves] safe from his evil. When he is heedless, he is considered among those who remember; and when he is considered among those who remember, he will not be considered heedless. He forgives those who wrong him, he gives to those who deprive him, and he connects to those who cut him off. He does not cease in his forbearance. He does not come down on those who doubt him, and he pardons them once they see him [properly]. His ignorance is far removed. His speech is tender. His plotting is absent. His established virtues are imminent. His speech is honest. His actions are beautiful. His goodness is accepted [by Allah]. He has turned away from evil. In earthquakes, he is solemn. In bad times, he is patient. In relaxation, he is thankful. He does not treat one that he hates unfairly. He does not harm one that he loves. He does not claim what does not belong to him. He does not deny a right that he must give [to others]. He confesses to the truth before witnesses testify against him. He does not lose what he is entrusted with. He does not call people by hateful nicknames. He does not betray anyone. He does not concern himself with envy. He does not harm the neighbour. He does not gloat over misfortunes. He is quick to reason. He fulfills trusts. He avoids evil. He enjoins in the established virtues and prohibits evil. He does not enter matters ignorantly, and he does not depart from the truth out of weakness. When he is silent, silence does not overwhelm him, and when he speaks, he does not speak wrongly. When he laughs, his voice is not heard. He is content with what has been apportioned for him. Anger does not build up in him, nor is he overcome by desire. He is not overwhelmed by scarcity, nor does he covet that which is not his. He mixes with the people so that he may learn. He is silent so that he may be peaceable. He asks so that he may understand. He seeks so that he may learn. He does not harken to goodness to seek pride from it, nor does he speak of it to coerce others to behave like him. When he is betrayed, he is patient, so that Allah may be the one to seek vengeance for him. He troubles over himself, while the people are at rest because of him. He tires himself for the Hereafter, while the people are at rest because of him. His keeping away from those who distance themselves from him is asceticism and purification. His nearness to those who draw near to him is lenience and grace. Thus, his distancing is not out of arrogance or haughtiness, nor is his nearness out of trickery or manipulation. Rather, he behaves like the people of goodness before him, and thusly, he becomes an example for the people of righteousness after him. He said: So, Hammam swooned to the point where his soul passed with it. So, Amir al-Mu’minin (as) said: By Allah, I feared that this may happen to him. So, he called for his [funeral] preparation and prayed over him. Then, he said: This is what goodly exhortations do when they reach their rightful audience. So, a person said: Why hasn’t this happened to you, Amir al-Mu’minin? So, he said: Woe to you! For every person is an apportioned time that cannot be surpassed and a cause that cannot be exceeded. So, be at ease, and do not repeat this, for Satan has placed this saying upon your tongue.

898 / 3 - حدثنا محمد بن عمر الحافظ البغدادي، قال: حدثني محمد بن الحسين بن حفص، قال: حدثني محمد بن هارون أبو إسحاق الهاشمي المنصوري، قال: حدثنا القاسم بن الحسين الزبيدي، قال: حدثنا يحيى بن عبد الحميد، قال: حدثنا قيس بن الربيع، عن أبي هارون، عن أبي سعيد، قال: لما كان يوم غدير خم أمر رسول الله (صلى الله عليه وآله) مناديا فنادى الصلاة جامعة، فأخذ بيد علي (عليه السلام)، وقال: اللهم من كنت مولاه فعلي مولاه، اللهم وال من والاه وعاد من عاداه. فقال حسان بن ثابت: يا رسول الله، أقول في علي شعرا؟ فقال له رسول الله (صلى الله عليه وآله): افعل. فقال: يناديهم يوم الغدير نبيهم * * بخم وأكرم بالنبي مناديا يقول فمن مولاكم ووليكم * * فقالوا ولم يبدوا هناك التعاديا إلهك مولانا وأنت ولينا * * ولن تجدن منا لك اليوم (2) عاصيا فقال له قم يا علي فإنني * * رضيتك من بعدي إماما وهاديا فقام علي أرمد العين يبتغي * * لعينيه مما يشتكيه مداويا فداواه خير الناس منه بريقه (3) * * فبورك مرقيا وبورك راقيا (4)

حدثنا

محمد بن عمر الحافظ البغدادي

محمد بن الحسين بن حفص

محمد بن هارون أبو إسحاق الهاشمي المنصوري

قاسم بن الحسن الزبيدي

يحيى بن عبد الحميد

قيس بن الربيع

أبي هارون

أبي سعيد

قال لما كان يوم غدير خم أمر

مناديا فنادى الصلاة جامعة فأخذ بيد علي ع و قال

Muhammad b. `Umar al-Hafith al-Baghdadi narrated to us. He said: Muhammad b. al-Husayn b. Hafs narrated to me. He said: Muhammad b. Harun Abu Ishaq al-Hamadani al-Mansuri narrated to me. He said: Al-Qasim b. al-Husayn al-Zubaydi narrarted to us He said: Yahya b `Abd al-Hamid narrated to us He said: Qays b. al-Rabi` narrated to us from Abi Harun from Abi Sa`id. He said: On the Day of Ghadir Khumm, the Messenger of Allah (s) ordered a caller to call out for a congregational prayer. Then, he took the hand of `Ali (as) and said: O Allah! To whomever I am a Master, `Ali is his Master. O Allah! Align with those who align with him and oppose those who oppose him. Then, Hassan b. Thabit said: O Messenger of Allah! Shall I recite a poem about `Ali? So, the Messenger of Allah (s) said: Do so. So, he said: Their Prophet calls them on the Day of Ghadir In Khumm, the Prophet was graced with a caller who said:  “Who is your Master and your Ally?” So, they said, without any hostility there: “Your God is our Master, and you are our Ally, And you will not find us disobedient to you.” So, he said to him: “Stand, `Ali, for I am pleased with you as an Imam and a guide after me.” `Ali stood ill with eye conjunctivitis, Seeking treatment for his complaint, Then the best of people cured him with a prayer, So, blessed is the cured and the curer.

Al-Amālī

Book 1, Chapter 84