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 (رحمه الله)، قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن عيسى بن عبيد اليقطيني، قال: حدثنا يونس بن عبد الرحمن، قال: حدثنا الحسن بن زياد العطار، قال: حدثنا سعد بن طريف، عن الاصبغ بن نباتة، قال: قال أمير المؤمنين علي بن أبي طالب (عليه السلام): تعلموا العلم، فإن تعلمه حسنة، ومدارسته تسبيح، والبحث عنه جهاد، وتعليمه من لا يعلمه صدقة، وهو عند الله لاهله قربة، لانه معالم الحلال والحرام، وسالك بطالبه سبيل الجنة، وهو أنيس في الوحشة، وصاحب في الوحدة، وسلاح على الاعداء، وزين الاخلاء، يرفع الله به أقواما يجعلهم في الخير أئمة يقتدي بهم، ترمق أعمالهم، وتقتبس آثارهم، وترغب الملائكة في خلتهم، يمسحونهم بأجنحتهم في صلاتهم، لان العلم حياة القلوب، ونور الابصار من العمى، وقوة الابدان من الضعف، ينزل الله حامله منازل الابرار، ويمنحه مجالسة الاخيار في الدنيا والآخرة، بالعلم يطاع الله ويعبد، وبالعلم يعرف الله  ويوحد، وبالعلم توصل الارحام، وبه يعرف الحلال والحرام، والعلم إمام العقل، والعقل تابعه، يلهمه الله السعداء، ويحرمه الاشقياء (1).

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

أبي

قال حدثنا

سعد بن عبد الله

محمد بن عيسى بن عبيد اليقطيني

يونس بن عبد الرحمن

الحسن بن زياد العطار

سعد بن طريف

عن

الأصبغ بن نباتة

قال قال

أمير المؤمنين علي بن أبي طالب عليه السلام

Abu Ja`far Muhammad b. `Ali b. al-Husayn b. Musa b. Babuwayh al-Qummi (ra) narrated to us. He said: My father (th) narrated to us. He said: Sa`d b. `Abdullah narrated to us. He said: Muhammad b. `Isa b. `Ubayd al-Yaqtini narrated to us. He said: Yunus b. `Abd al-Rahman narrated to us. He said: Al-Hasan b. Ziyad al-`Attar narrated to us. He said: Sa`d b. Turayf narrated to us from al-Asbagh b. Nubata. He said: Amir al-Mu’minin `Ali b. Abi Talib (as) said: Learn knowledge, for surely, learning it is a good deed, studying it is glorification, and researching it is jihad. Teaching it to one who does not know it is charity. Bearing it is a way to seek the nearness of Allah, for it is the knowledge of the permissible and the forbidden. Going out in search for it is a path to Paradise. It is affable in loneliness, a companion in solitude, a weapon against the enemies, and it is the best of friends. Through it, Allah raises people, and He makes them leaders to be followed in goodness. Their deeds are admired, their sayings are quoted, and the angels desire their friendship. They wipe them with their wings when they pray, because knowledge is the lifeforce of the heart, the illumination of sight from blindness, and the strength of the bodies from weakness. Allah will settle its bearer in righteous homes, and He will grant him the company of the elect in this world and the Hereafter. By knowledge, Allah is obeyed, and by knowledge, Allah is recognized.

2 - حدثنا محمد بن الحسن بن أحمد بن الوليد (رضي الله عنه)، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا إبراهيم بن هاشم، عن عبد الله بن ميمون المكي، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): استحيوا من الله حق الحياء. قالوا: وما نفعل، يا رسول الله؟ قال: فإن كنتم فاعلين فلا يبيتن أحدكم إلا وأجله بين عينيه، وليحفظ الرأس وما حوى، والبطن وما وعى، وليذكر القبر والبلى، ومن أراد الآخرة فليدع زينة الحياة الدنيا (2).

حدثنا

محمد بن الحسن بن أحمد بن الوليد

محمد بن الحسن الصفار

إبراهيم بن هاشم

عبد الله بن ميمون المكي

الصادق جعفر بن محمد عليه السلام

عن أبيه ع عن آبائه ع قال قال

رسول الله ص

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: Ibrahim b. Hashim narrated to us from `Abdullah b. Maymun al-Makki from al-Sadiq Ja`far b. Muhammad from his father from his forefathers (as). He said: The Messenger of Allah (s) said: Be modest before Allah in the most rightful way. They said: What should we do, O Messenger of Allah? He said: If you do so, none of you will sleep except that he will see death before his eyes. You should guard your mind and what goes into it, as well as your stomach and what it consumes. You should remember the grave and misfortune. He who wants the Hereafter should abandon the adornment of the life of this world.

3 - حدثنا محمد بن موسى بن المتوكل (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، قال: حدثنا القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي القاضي، قال: قلت للصادق جعفر بن محمد (عليه السلام): ما الزهد في الدنيا؟ فقال: قد حد الله عزوجل ذلك في كتابه فقال: (لكيلا تأسوا على ما فاتكم ولا تفرحوا بماءاتاكم) (3).

محمد بن موسى بن المتوكل

القاسم بن محمد الأصبهاني

سليمان بن داود المنقري

حفص بن غياث النخعي القاضي

قال قلت ل

Muhammad b. Musa b. al-Mutawakkil (ra) narrated to us. He said: Sa`d b. `Abdullah narrated to us. He said: Al-Qasim b. Muhammad al-Isfahani narrated to us from Sulayman b. Dawud al-Munqari from Hafs b. Ghiyath al-Nakha`i al-Qadi. He said: I said to al-Sadiq Ja`far b. Muhammad (as): What is asceticism in this world? So, he said: Allah has defined that in His Book. He says, “So that you may not grieve at the things you fail to get, nor rejoice over that which has been given to you.” (57:23)

4 - حدثنا جعفر بن محمد بن مسرور (رحمه الله)، قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن أبي أحمد محمد بن زياد الازدي، عن الفضل بن يونس، قال: كان ابن أبي العوجاء من تلامذة الحسن البصري، فانحرف عن التوحيد، فقيل له: تركت مذهب صاحبك، ودخلت فيما لا أصل له ولا حقيقة؟ فقال: إن صاحبي كان مخلطا، كان يقول طورا بالقدر، وطورا بالجبر، وما أعلمه اعتقد مذهبا دام عليه. قال: ودخل مكة تمردا وإنكارا على من يحج، وكان يكره العلماء مساءلته  إياهم ومجالسته لهم، لخبث لسانه، وفساد ضميره، فأتى الصادق جعفر بن محمد (عليه السلام) فجلس إليه في جماعة من نظرائه، ثم قال له: يا أبا عبد الله، إن المجالس أمانات، ولا بد لكل من كان به سعال أن يسعل، فتأذن لي في الكلام؟ فقال الصادق (عليه السلام): تكلم بما شئت. فقال ابن أبي العوجاء: إلى كم تدوسون هذا البيدر، وتلوذون بهذا الحجر، وتعبدون هذا البيت المرفوع بالطوب (1) والمدر، وتهرولون حوله هرولة البعير إذا نفر، من فكر في هذا أو قدر، علم أن هذا فعل أسسه غير حكيم ولا ذي نظر، فقل فإنك رأس هذا الامر وسنامه، وأبوك اسه ونظامه. فقال الصادق (عليه السلام): إن من أضله الله وأعمى قلبه، استوخم الحق فلم يستعذبه، وصار الشيطان وليه، يورده مناهل الهلكة ثم لا يصدره، وهذا بيت استعبد الله به خلقه، ليختبر طاعتهم في إتيانه، فحثهم على تعظيمه وزيارته، وقد جعله محل الانبياء، وقبلة للمصلين له، وهو شعبة من رضوانه، وطريق يؤدي إلى غفرانه، منصوب على استواء الكمال ومجتمع العظمة، خلقه الله قبل دحو الارض بألفي عام، وأحق من اطيع فيما أمر، وانتهي عما نهى عنه وزجر، الله المنشئ للارواح والصور. فقال ابن أبي العوجاء: ذكرت - يا أبا عبد الله - فأحلت على غائب. فقال: ويلك، وكيف يكون غائبا من هو مع خلقه شاهد، وإليهم أقرب من حبل الوريد، يسمع كلامهم، ويرى أشخاصهم، ويعلم أسرارهم، وإنما المخلوق الذي إذا انتقل من مكان، اشتغل به مكان، وخلا منه مكان، فلا يدري في المكان الذي صار إليه ما حدث في المكان الذي كان فيه، فأما الله العظيم الشأن الملك الديان، فإنه لا يخلو منه مكان، ولا يشتغل به مكان، فلا يكون إلى مكان أقرب منه إلى مكان، والذي بعثه بالآيات المحكمة والبراهين الواضحة وأيده بنصره، واختاره لتبليغ رسالاته، صدقنا قوله بأن ربه بعثه وكلمه.  فقام عنه ابن أبي العوجاء، وقال لاصحابه: من ألقاني في بحر (1) هذا؟ سألتكم أن تلتمسوا لي خمرة، فألقيتموني على جمرة. قالوا: ما كنت في مجلسه إلا حقيرا. قال: إنه ابن من حلق رؤوس من ترون (2).

جعفر بن محمد بن مسرور

الحسين بن محمد بن عامر

عمه

أبي أحمد محمد بن زياد الأزدي

الفضل بن يونس

قال كان ابن أبي العوجاء من تلامذة الحسن البصري فانحرف...فأتى

...فقال

Ja`far b. Muhammad b. Masrur (rh) narrated to us. He said: Al-Husayn b. Muhammad b. `Amer narrated to us from his uncle `Abdullah b. `Amer from Abi Ahmad Muhammad b. Ziyad al-Azdi from al-Fadl b. Yunus. He said: Ibn Abi’l `Awja’ was from the students of al-Hasan al-Basri. He deviated from monotheism. It was said to him: You abandoned the school of your companion to enter that which has no basis and no reality? So, he said: Surely, my companion was confused – he would venture into free will, then he would venture into fatalism. I do not think he has a school that he [consistently] remains upon. He said: He came to Mecca to disturb and denounce the pilgrims. The scholars hated sitting with him and receiving his questions due to his filthy tongue and corrupted thinking. So, he met al-Sadiq Ja`far b. Muhammad (as) and sat with a group of his peers. Then, he said to him: O Aba `Abdillah! Gatherings are trusts, and everyone that has a cough must cough. So, do you permit me to speak? So, al-Sadiq (as) said: Say what you wish. So, Ibn Abi’l `Awja’ said: Until when do you want to continue stepping on here, taking refuge to this stone, worshiping this House made of mud and clay; running around it like donkeys? If anyone were to think or reflect on this, he would know that this action is not founded on wisdom or insight. So, speak, for you are the head and the pillar of this matter, and your father founded it and organized it. So, al-Sadiq (as) said: He who is led astray by Allah, who blinds his heart, hates the truth and is uncomfortable with it. Satan becomes his friend, and he leads him to the avenues of destruction. This is the House that Allah chose to examine the worship of His creatures and their obedience in coming toward it. He encourages them to venerate it and visit it. He made it the place of His prophets and the qibla of those who pray to Him. It is a way to His satisfaction and a path that leads to His forgiveness. It is derived from the uprightness of perfection and the gathering of greatness. Allah created it two thousand years before He stretched out the Earth. He is more rightful to be obeyed in what He commands and what He prohibits and rebukes, for Allah is the Originator of spirits and forms. So, Ibn Abi’l `Awja’ said: You have spoken, Aba `Abdillah, by resorting to that which absent. So, he said: Beware – how could He be absent when He is the witness over His creation? He is nearer to them than the jugular vein. He hears their words, He sees their persons, and He knows their secrets. It is only the creation that moves away from a place, and becomes busy with a place, and becomes absent from a place, and becomes heedless of what happens in the place he moved away from. As for Allah, the Great, the King, the Judge, no place is absent from Him and no place busies Him, so no place is closer to Him than another. By Him who commissioned him with firm signs and clear proofs, and aided him with His support, and chose him to preach His message, we have validated his claim that his Lord sent him and spoke to him. So, Ibn Abi’l `Awja’ walked away from him, and said to his companions: Who threw me into this ocean? I asked you to seek wine for me, yet you threw me onto a hot coal. They said: You were a fool in his gathering. He said: Surely, he is the son of the one who shaved the heads of those you see.

5 - حدثنا الحسين بن عبد الله بن سعيد العسكري، قال: أخبرنا أبو إسحاق إبراهيم بن رعل (3) العبشمي، قال: حدثنا ثبيت بن محمد، قال: حدثنا أبو الاحوص المصري، قال: حدثنا جماعة من أهل العلم، عن الصادق جعفر بن محمد، عن أبيه، عن جده (عليهم السلام)، قال: بينما أمير المؤمنين (صلوات الله عليهم) في أصعب موقف بصفين، إذ قام إليه رجل من بني دودان، فقال: ما بال قومكم دفعوكم عن هذا الامر، وأنتم الاعلون نسبا، وأشد نوطا (4) بالرسول، وفهما بالكتاب والسنة؟ فقالت: سألت - يا أخا بني دودان - ولك حق المسألة، وذمام الصهر (5)، وإنك لقلق الوضين (6)، ترسل عن ذي مسد (7)، إنها إمرة شحت عليها نفوس قوم، وسخت  عنها نفوس آخرين، ونعم الحكم الله. فدع عنك نهبا صيح في حجراته (1)، وهلم الخطب في ابن أبي سفيان، فلقد أضحكني الدهر بعد إبكائه (2). لا غرو إلا جارتي وسؤالها * * ألا هل لنا أهل سألت كذلك بئس القوم من خفضني (3)، وحاولوا الادهان في دين الله، فإن ترفع عنا محن البلوى أحملهم من الحق على مخضه، وأن تكن الاخرى (فلا تأس على القوم الفاسقين) (4) إليك عني، يا أخا بني دودان (5).

الحسين بن عبد الله بن سعد العسكري

قال أخبرنا

أبو إسحاق إبراهيم بن رعد العبشمي

ثبيت بن محمد

أبو الأحوص المصري

جماعة من أهل العلم

عن أبيه ع عن جده ع قال بينما

أمير المؤمنين عليه السلام

في أصعب موقف بصفين إذ قام إليه رجل من بني دودان فقال...فقال ع

Al-Husayn b. `Abdullah b. Sa`id al-`Askari narrated to us. He said: Abu Ishaq Ibrahim b. Ra`l al-`Abshami informed us. He said: Thubayt b. Muhammad narrated to us. He said: Abu’l Ahwas al-Misri narrated to us. He said: A group from the people of knowledge narrated to us from al-Sadiq Ja`far b. Muhammad from his father from his grandfather (as). He said: Amir al-Mu’minin (as) appeared at the most difficult stand in Siffin when a man from Bani Dudan went to him and said: What is the matter with your people who have pushed you away from this Order, even though you are the noblest in lineage, the closest to the Messenger, and the most knowing of the Quran and the Sunna? So, he said: You have asked – O brother from Bani Dudan, and you have the right to ask, and the right of kinship – and you are anxious and distressed, and you ask of something unintentionally. This is a time that has deprived the souls of one people and spoiled the souls of the other – and Allah is the best of judges. So, abandon the story of loss, which has left hues and cries in its place, and tend to the speeches of the son of Abi Sufyan, for time has made me laugh after it has made me weep. There is no wonder except in my neighbour and her question; alas, do we have anyone to ask this to the people that have lowered me? They have tried to slander the religion of Allah. If the trials and afflictions were lifted from us, I would carry them to the very core of the truth. But, if it happens to be otherwise, “then do not grieve over the transgressing people.” (5:26) To you, from me, O brother from Bani Dudan.

6 - حدثنا الحسن بن عبد الله بن سعيد، قال: حدثنا أبو عبد الله محمد بن عبد الله بن محمد بن الحجاج العدل، قال: حدثنا أحمد بن محمد النحوي، قال: حدثنا شعيب بن واقد، قال: حدثنا صالح بن الصلت، عن عبد الله بن زهير، قال: وفد العلاء بن الحضرمي على النبي (صلى الله عليه وآله) فقال: يا رسول الله، إن لي أهل بيت أحسن إليهم فيسيئون، وأصلهم فيقطعون. فقال رسول الله (صلى الله عليه وآله): (ادفع بالتى هي أحسن فإذا الذى بينك وبينه عداوة كأنه ولى حميم * وما يلقاها إلا الذين صبروا وما يلقها إلا ذو حظ عظيم) (6).  فقال العلاء بن الحضرمي، إني قد قلت شعرا، هو أحسن من هذا، قال: وما قلت؟ فأنشده: وحي ذوي الاضعان تسب قلوبهم * * تحيتك العظمى فقد يرفع النغل فإن أظهروا خيرا فجاز بمثله * * وإن خنسوا عنك الحديث فلا تسل فإن الذي يؤذيك منه سماعه * * وإن الذي قالوا وراءك لم يقل فقال النبي (صلى الله عليه وآله): إن من الشعر لحكما (1)، وإن من البيان لسحرا، وإن شعرك لحسن، وإن كتاب الله أحسن (2).

الحسن بن عبد الله بن سعيد

أبو عبد الله محمد بن عبد الله بن محمد بن الحجاج العدل

أحمد بن محمد النحوي

شعيب بن واقد

صالح بن الصلت

عبد الله بن زهير

قال وفد العلاء بن الحضرمي على

النبى ص

فقال

7 - حدثنا علي بن أحمد بن موسى الدقاق (رضي الله عنه)، قال: حدثنا محمد بن الحسن الطائي، قال: حدثنا محمد بن الحسين الخشاب، قال: حدثنا محمد ابن محسن، عن المفضل بن عمر، عن الصادق جعفر بن محمد، عن أبيه، عن جده، عن أبيه (عليهم السلام)، قال: قال أمير المؤمنين علي بن أبي طالب (عليه السلام): والله ما دنياكم عندي إلا كسفر (3) على منهل حلوا، إذ صاح بهم سائقهم فارتحلوا، ولا لذاذتها في عيني إلا كحميم أشربه غساقا (4)، وعلقم أتجرعه زعاقا (5)، وسم أفعى (6) أسقاه دهاقا (7)، وقلادة من نار أوهقها (8) خناقا، ولقد رقعت مدرعتي (9) هذه حتى استحييت  من راقعها، وقال لي: اقذف بها قذف الاتن (1)، لا يرتضيها ليرقعها. فقلت له: اغرب عني، فعند الصباح يحمد القوم السرى، وتنجلي عنا علالات الكرى (2). ولو شئت لتسربلت بالعبقري المنقوش من ديباجكم، ولاكلت لباب هذا البر بصدور دجاجكم، ولشربت الماء الزلال برقيق زجاجكم، ولكني اصدق الله جلت عظمته حيث يقول: (من كان يريد الحياة الدينا وزينتها نوف إليهم أعمالهم فيها وهم فيها لا يبخسون * أولئك الذين ليس لهم في الآخرة إلا النار) (3)، فكيف أستطيع الصبر على نار لو قذفت بشررة إلى الارض لاحرقت نبتها، ولو اعتصمت نفس بقلة لانضجها وهج النار في قلتها؟ وأيما (4) خير لعلي أن يكون عند ذي العرش مقربا، أو يكون في لظى خسيئا مبعدا، مسخوطا عليه بجرمه مكذبا. والله لان أبيت على حسك السعدان (5) مرقدا، وتحتي أطمار على سفاها (6) ممددا، أو أجر في أغلالي مصفدا، أحب إلي من أن ألقى في القيامة محمدا خائنا في  ذي يتمة أظلمه بفلسه متعمدا، ولم أظلم اليتيم وغير اليتيم! لنفس تسرع إلى البلاء (1) قفولها، ويمتد في أطباق الثرى حلولها، وإن عاشت رويدا فبذي العرش نزولها. معاشر شيعتي، احذروا فقد عظتكم الدنيا بأنيابها، تختطف منكم نفسا بعد نفس كذئابها، وهذه مطايا الرحيل قد أنيخت لركابها. ألا إن الحديث ذو شجون، فلا يقولن قائلكم: إن كلام علي متناقض، لان الكلام عارض. ولقد بلغني أن رجلا من قطان (2) المدائن تبع بعد الحنيفية علوجه، ولبس من نالة (3) دهقانه منسوجه، وتضمخ بمسك هذه النوافج (4) صباحه، وتبخر بعود الهند رواحه، وحوله ريحان حديقة يشم نفاحه، وقد مد له مفروشات الروم على سرره، تعسا له بعد ما ناهز السبعين من عمره، وحوله شيخ يدب على أرضه من هرمه، وذو يتمة تضور من ضره ومن قرمه (5)، فما واساهم بفاضلات من علقمه، لئن أمكنني الله منه لاخضمنه خضم البر، ولاقيمن عليه حد المرتد، ولاضربنه الثمانين بعد حد، ولاسدن من جهله كل مسد، تعسا له أفلا شعر، أفلا صوف، أفلا وبر، أفلا رغيف قفار (6) الليل إفطار مقدم (7)، أفلا عبرة على خد في ظلمة ليال تنحدر؟ ولو كان مؤمنا لا تسقت له الحجة إذا ضيع ما لا يملك. والله لقد رأيت عقيلا أخي وقد أملق حتى استماحني من بركم صاعه، وعاودني في عشر وسق (8) من شعيركم يطعمه جياعه، ويكاد يلوي ثالث أيامه  خامصا ما استطاعه، ورأيت أطفاله شعث الالوان من ضرهم كأنما اشمأزت وجوههم من قرهم (1)، فلما عاودني في قوله وكرره، أصغيت إليه سمعي فغره، وظنني أوتغ ديني (2) فأتبع ما سره، أحميت له حديدة لينزجر، إذ لا يستطيع منها دنوا ولا يصبر، ثم أدنيتها من جسمه، فضج من ألمه، ضجيج ذي دنف يئن من سقمه، وكاد يسبني سفها من كظمه، ولحرقة في لظى أضنى له من عدمه، فقلت له: ثكلتك الثواكل يا عقيل، أتئن من حديدة أحماها إنسانها لمدعبه، وتجرني إلى نار سجرها جبارها من غضبه؟! أتئن من الاذى، ولا أئن من لظى؟! والله لو سقطت المكافاة عن الامم، وتركت في مضاجعها باليات في الرمم (3)، لاستحييت من مقت رقيب يكشف فاضحات من الاوزار تنسخ، فصبرا على دنيا تمر بلاوائها (4) كليلة بأحلامها تنسلخ، كم بين نفس في خيامها ناعمة، وبين أثيم في جحيم يصطرخ؟ ولا تعجب من هذا، واعجب بلا صنع منا، من طارق طرقنا بملفوفات زملها (5) في وعائها، ومعجونة بسطها في إنائها، فقلت له أصدقة، أم نذر، أم زكاة؟ وكل ذلك يحرم علينا أهل بيت النبوة، ومعوضن منه خمس ذي القربى في الكتاب والسنة. فقال لي: لا ذاك ولا ذاك، ولكنه هدية. فقلت له: ثكلتك الثواكل، أفعن دين الله تخدعني بمعجونة غرقتموها بقندكم، وخبيصة (6) صفراء أتيتموني بها بعصير تمركم؟ أمختبط، أم ذو جنة، أم تهجر؟ أليست النفوس عن مثقال حبة من خردل مسؤولة؟ فماذا أقول في معجونة أتزقمها معمولة؟  والله لو أعطيت الاقاليم السبعة بما تحت أفلاكها، واسترق لي قطانها، مذعنة بأملاكها، على أن أعصي الله في نملة أسلبها شعيرة فألوكها، ما قبلت ولا أردت، ولدنياكم أهون عندي من ورقة في جرادة (1) تقضمها، وأقذر عندي من عراقة (2) خنزير يقذف بها أجذمها، وأمر على فؤادي من حنظلة يلوكها ذو سقم فيبشمها (3)، فكيف أقبل ملفوفات عكمتها (4) في طيها، ومعجونة كأنها عجنت بريق حية أو قيها؟ اللهم إني نفرت عنها نفار المهرة من راكبها، أريه السها ويريني القمر (5). أمتنع من وبرة من قلوصها (6) ساقطة، وابتلع إبلا في مبركها رابطة؟ أدبيب العقارب من وكرها ألتقط، أم قواتل الرقش (7) في مبيتي ارتبط؟ فدعوني أكتفي من دنياكم بملحي وأقراصي، فبتقوى الله أرجو خلاصي، ما لعلي ونعيم يفنى ولذة تنتجها (8) المعاصي؟ سألقى وشيعتي ربنا بعيون مرة (9)، وبطون خماص (10) (ليمحص الله الذين ءامنوا ويمحق الكافرين) (11) ونعوذ بالله من سيئات الاعمال (12).

علي بن أحمد بن موسى الدقاق

محمد بن الحسن الطاري

محمد بن الحسين الخشاب

محمد بن محصن

المفضل بن عمر

عن أبيه ع عن جده ع عن آبائه ع قال قال

`Ali b. Ahmad b. Musa al-Daqqaq (ra) narrated to us. He said: Muhammad b. al-Hasan al-Ta'i narrated to us. He said: Muhammad b. al-Husayn al-Khashab narrated to us. He said: Muhammad b. Muhsin narrated to us from al-Mufaddal b. `Umar from al-Sadiq Ja`far b. Muhammad from his father from his grandfather from his father (as). He said: Amir al-Mu’minin `Ali b. Abi Talib (as) said: By Allah, your world is nothing to me but a journey over a sweet waterfall: when the captain shouts out to them, they abandon ship. In my eye, its delight is like drinking scalding water and pus. It is a gulp of bitter, toxic water. It is snake poison. It is a bottomless cup. It is a strangling necklace of fire. I have repaired my armour until I felt shame from the one who repairs it, and he said to me: “hoist it off as a donkey hoists [its rider].” So, I said: “Get away from me”, for in the morning, the people praise the night, and the remanent of drowsiness passes. Had I wished, I would have robed myself in rugs embroidered with brocade, I would have eaten the kernels of the Earth with chicken breasts, and I would have drunk clear water with the thinnest of your glasses. However, I trust Allah when He says, “Those who desire the life of the present and its glitter, to them we shall pay (the price of) their deeds therein – without diminution. They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and of no effect and the deeds that they do!” (11:15-16) So, how can I be patient on a fire, for if a spark of which was to be dislodged on earth, it would burn its vegetation; and even if a pea were to be secured, then this fire would ripen it? And which is better for `Ali: for him to be close to the Owner of the Throne, or to be in flames, lowly, banished, resented for his crime, lying? By Allah, to sleep on thorns as a bed, with my clothes were beneath me, laid onto the mix of dust and thorns; or to be dragged while shackled in my chains is more beloved to me than meeting Muhammad on the Day of Reckoning having betrayed an orphan, and oppressing him with his money intentionally – and I have never oppressed the orphan nor the non-orphan! A soul hastening its travel to its trials,  And its parts spread under the depths of the Earth,  And even if it was to live very long,  Then it would still dismount in proximity to the Owner of the Throne. My Shi`a! Beware, for this world has bitten you with its canines, grabbing soul after soul, just like its wolves, and the camels of departure have been prepared for their riders. Surely, this conversation has intersecting branches, so none of you should say that the speech of `Ali is contradictory, for this talk is interdependent. It has reached me that a man from the residents of Mada’in has followed, after being on the upright religion (al-Hanifiyya), the disbelieving mercenaries, and worn the sewn gifts of his town‘s political head, and perfumed himself with the musk of these containers in the morning, and wears the incense of India when he leaves, and he smells the aroma of the flowers of the garden around him, and the cushions of the Romans have been spread on his bead. Woe to him! After he has reached seventy years of age, and around him is an old man on the ground due to his old age, and an orphan aching from aggravation and from the desire to taste meat, he did not even console them with the surplus of his sweet blessings.  If Allah gives me power over him, then I would antagonize him the antagonization of an upright person, and I would apply the penalty (hadd) on him twice, and I would strike him eighty times after carrying the penalty, and I would not give him an excuse for his ignorance. Woe to him! Does he not feel? [Does he not wear] clothing of wool, clothing of hair? [Does he not eat] plain bread? Does he not feed one in need at night? Does a tear on his cheek not roll at night? If he was a believer, then his matters in what he does not own would be organized. By Allah, I have seen `Aqil, my brother, impoverished, until he requested from the small measure of ḥis grain weighing device, and then he returned asking for an exorbitant measure of your barley to feed his hungry ones, and he almost went on his third famishing day, and I saw his children, their colours matted from the suffering, as if their faces have been severely changed from the cold. When he returned and repeated his speech, I listened to him so it piqued his interest, and thought I would corrupt my religion and follow what pleases him, so I heated a piece of iron to rebuke him, because he cannot get near it or be patient on its heat. Then, I brought it near to his body, so he shouted from his pain, the shouting of an extremely ill person moaning from his illness. He almost insulted me wrongfully due to his suppression, and the burning of the flaming heat of illness caused from his impoverishment, so I said to him: “May the mourners mourn you, `Aq̣il. Do you moan from an iron playfully heated by a human, and drag me to a Fire angrily ignited its Compeller? Do you moan from the pain, and I don’t moan from the flames [of Hell]? By Allah, if reward was to be lifted from nations, and they were to be left in their graves as weak bones, would I feel embarrassed from the spite of an Observer, who exposed hidden wicked actions which can be abrogated? So, patience on a world whose hardships pass like a night and its dreams. How many a soul sleeping soundly in its pavilion, and a sinner screaming in hellfire? And do not be surprised by this, but be surprised by what we have been tested with, from a person who knocked with folded [food] in plates, and a Ma`jūna (sweet) laid in bowls. So, I said to him: “Is this a donation? Or nithr? Or zakat? All of that is forbidden for us, the Household of Prophethood, and we have been given in its place the khums of the close of kin in the Book and Sunna.” So, he said to me: “No this, nor that, but it is a gift.” So, I said to him: “May the mourners mourn you! Do you trick me away from the religion of Allah with a Ma`juna dipped in your sugar, and a yellow Khabisa (sweet) you’ve brought to me with the juice of your dates? Are you confused, crazy, or insane? Aren’t the souls asked about even the amount of a mustard  seed? So, what about a prepared Ma`jūuna that I bitterly eat?” By Allah, if I was given the seven pens, with all the universes under it, and all its inhabitants would obey me, giving me all their possession, with the cost of disobeying Allah by robbing a grain of barley from an ant for me to chew, then I would not accept and would not want. Your world to me is more lowly than a leaf crushed by the teeth of a grasshopper, and dirtier to me than the bones eaten by a pig which spits the chewed remanent, and is more bitter to my heart than the desert gourd chewed by an ill person to the point that he gets tired of it. So, how can I accept the things strongly folded inside it, kneaded with the saliva or pus of a snake? O Allah! I have fled from it the fleeing of a female horse from the one who rides it. “I show him the night and he shows me the moon (missing the obvious)” Do I give up the fallen hair of a female camel, and give up tied horses in their parking place? Do I catch cyclones of scorpions in their den, or do I tie the killer snakes on my bed? So, let me be sufficed from your world with my salt and loaves, for with God-wariness, I beg for my salvation. What is for `Ali and a perishing blessing, and sweetness produced from sins? I shall, alongside my Shi`a, meet Our Lord with bitter eyes and empty stomachs, “that Allah may purify the believers [through trial] and destroy the disbelievers” (3:141); and we seek refuge om Allah from wicked actions.

Al-Amālī

Book 1, Chapter 90