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 بن بابويه القمي (رضي الله عنه)، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد (رضي الله عنه)، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا محمد بن الحسين ابن أبي الخطاب، عن محمد بن إسماعيل بن بزيع، عن محمد بن عذافر، عن أبيه، قال: قلت لابي جعفر محمد بن علي الباقر (عليه السلام): لم حرم الله الميتة والدم ولحم الخنزير والخمر؟ فقال: إن الله تبارك وتعالى لم يحرم ذلك على عباده، وأحل لهم ما سوى ذلك، من رغبة فيما أحل لهم، ولا زهد فيما حرم عليهم، ولكنه عز وجل خلق الخلق فعلم ما تقوم به أبدانهم وما يصلحهم فأحله لهم وأبا حهموه (1)، وعلم ما يضرهم فنهاهم عنه، ثم أحله للمضطر في الوقت الذي لا يقوم بدنه إلا به، فأحله لقد بقدر البلغة (2) لا  غير ذلك. ثم قال (عليه السلام): أما الميتة فإنه لم ينل أحد منها إلا ضعف بدنه، وأوهنت قوته، وانقطع نسله، ولا يموت آكل الميتة إلا فجأة، وأما الدم فإنه يورث أكله الماء الاصفر، ويورث الكلب (1)، وقساوة القلب، وقلة الرأفة والرحمة، ثم لا يؤمن على حميمه، ولا يؤمن على من صحبه، وأما لحم الخنزير فإن الله تبارك وتعالى مسخ قوما في صور شتى مثل الخنزير والقرد والدب، ثم نهى عن أكل المثلة (2). لكيلا ينتفع بها ولا يستخف بعقوبتها، وأما الخمر فإنه حرمها لفعلها وفسادها. ثم قال (عليه السلام): إن مدمن الخمر كعابد وثن، وتورثه الارتعاش، وتهدم مروءته، وتحمله على أن يجسر على المحارم من سفك الدماء وركوب الزنا، حتى لا يؤمن إذا سكر أن يثب على حرمه وهو لا يعقل ذلك، والخمر لا تزيد شاربها إلا كل شر (3).

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 الحسن بن أحمد بن الوليد

قال حدثنا

محمد بن الحسن الصفار

محمد بن الحسين بن أبي الخطاب

عن

محمد بن إسماعيل بن بزيع

محمد بن عذافر

أبيه

قال قلت ل

أبي جعفر محمد بن علي الباقر عليه السلام

...فقال

Abu Ja`far Muhammad b. `Ali b. al-Husayn b. Musa b. Babuwayh al-Qummi (ra) narrated to us. He said: Muhammad b. al-Hasan b. Ahmad b. al-Walid (ra) narrated to us. He said: Muhammad b. al-Hasan al-Saffar narrated to us. He said: Muhammad b. al-Husayn b. Abi’l Khattab narrated to us from Muhammad b. Isma`il b. Bazi` from Muhammad b. `Adhafir from his father. He said: I said to Abi Ja`far Muhammad b. `Ali al-Baqir (as): Why did Allah prohibit carrion, blood, pork, and wine? So, he said: Surely, Allah did not prohibit this for His servants, but [rather] He permitted everything else for them out of desire for what was made lawful for them. There is no discipline (zuhd) in what was prohibited for them. Rather, He created the creation, and He knew what would strengthen their bodies and what would rectify them, so He made that lawful and permitted for them; and He knew what would harm them, so He prohibited that from them. Then, he made those things permissible for those in a desperate situation, in which their bodies would not be strengthened except through them. So, He only permitted the quantity sufficient [to stay alive] and not more than that. Then, he (as) said: As for carrion, none consume it except that it weakens their body, diminishes their strength, and cuts off his offspring. A consumer of carrion does not die except suddenly. As for blood, its consumption causes yellow urine, kidney disease, the hardening of the heart, and the deterioration of kindness and mercy – so their partner and companions will not be safe from them. As for pork, Allah transfigured a people into different forms in the likeness of swine, monkeys, and bears. Then, He prohibited consuming that likeness so that one may not seek benefit from it or underestimate its punishment. As for wine, its prohibition is due to its affect and its corruption. Then, he (as) said: Surely, the wine addict is like the worshiper of idols. It causes trembling and it diminishes masculinity. It causes a person to dare to commit unlawful things, from the shedding of blood to adultery – to the point where his female relatives are unsafe from him when he is drunk and not comprehending [what he is doing]. Wine does not increase anything for its drinker except in every evil.

2 - حدثنا أحمد بن محمد بن يحيى العطار (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي القاضي، قال: سمعت أبا عبد الله الصادق جعفر بن محمد (عليه السلام) يقول: جاء إبليس إلى موسى بن عمران (عليه السلام) وهو يناجي ربه، فقال له ملك من الملائكة: ما ترجو منه وهو في هذه الحال يناجي ربه؟ فقال: أرجو منه ما رجوت من أبيه آدم وهو في الجنة، وكان فيما ناجاه الله تعالى به أن قال له: يا موسى، لا أقبل الصلاة إلا ممن (4) تواضع لعظمتي، وألزم قلبه خوفي، وقطع نهاره بذكري، ولم يبت مصرا على الخطيئة، وعرف حق أوليائي وأحبائي. فقال موسى: رب تعني بأحبائك وأوليائك إبراهيم وإسحاق ويعقوب؟ فقال عز وجل: هم كذلك يا موسى، إلا أنني أردت من من أجله خلقت آدم وحواء،  ومن، من أجله خلقت الجنة والنار. فقال موسى: ومن هو، يا رب؟ قال: محمد أحمد شققت اسمه من اسمي لاني أنا المحمود. فقال موسى: يا رب اجعلني من امته. قال: أنت - يا موسى - من امته إذا عرفته وعرفت منزلته ومنزلة أهل بيته، إن مثله ومثل أهل بيته فيمن خلقت، كمثل الفردوس في الجنان، لا ييبس ورقها ولا يتغير طعمها، فمن عرفهم وعرف حقهم جعلت له عند الجهل حلما، وعند الظلمة نورا، أجيبه قبل أن يدعوني، وأعطيه قبل أن يسألني. يا موسى، إذا رأيت الفقر مقبلا فقل: مرحبا بشعار الصالحين، وإذا رأيت الغنى مقبلا فقل: ذنب عجلت عقوبته، إن الدنيا دار عقوبة، عاقبت فيها آدم عند خطيئة، وجعلتها ملعونة وملعونا ما فيها إلا ما كان منها لي. يا موسى، إن عبادي الصالحين زهدوا فيها بقدر علمهم بي، وسائرهم من خلقي رغبوا فيها بقدر جهلهم بي، وما من خلقي أحد عظمها فقرت عينه، ولم يحقرها أحد إلا انتفع بها. ثم قال الصادق (عليه السلام): إن قدرتم أن لا تعرفوا فافعلوا، وما عليك إن لم يثن عليك الناس، وما عليك أن تكون مذموما عند الناس، إذا كنت عند الله محمودا؟ إن عليا (عليه السلام) كان يقول: لا خير في الدنيا إلا لاحد رجلين: رجل يزداد كل يوم إحسانا ورجل يتدارك سيئته بالتوبة، وأنى له بالتوبة؟ والله لو سجد حتى ينقطع عنقه ما قبل الله منه إلا بولايتنا أهل البيت (1).

حدثنا

أحمد بن محمد بن يحيى العطار

سعد بن عبد الله

القاسم بن محمد الأصبهاني

سليمان بن داود المنقري

حفص بن غياث النخعي القاضي

قال سمعت

أبا عبد الله الصادق جعفر بن محمد عليه السلام

يقول

Ahmad b. Muhammad b. Yahya al-`Attar (ra) narrated to us. He said: Sa`d b. `Abdullah narrated to us from al-Qasim b. Muhammad al-Isfahani from Sulayman b. Dawud al-Munqari from Hafs b. Ghiyath al-Nakha`i al-Qadi.
He said: I heard Aba `Abdillah al-Sadiq Ja`far b. Muhammad (as) say: Iblis came to Musa b. `Imran (as) while he was speaking to his Lord. So, an angel from the angels said to him: What do you hope to get from him whilst he is in this state, speaking to his Lord? So, he said: I hope to get from him that which I hoped to get from his father Adam when he was in Paradise. 
Of what Allah was saying was that He said to him: O Musa! I will not accept a prayer except from one who humbles himself before My greatness, attaches his heart to the fear of Me, spends a part of his day in My remembrance, avoids sleeping whilst he is upon error, and recognizes the right of My friends and My lovers. So, Musa said: O Lord! By Your lovers and Your friends, do You mean Ibrahim, Ishaq, and Ya`qub? So, He said: They are that, but I was referring to him for whose sake I created Adam and Hawwa’, and for whose sake I created Paradise and the Fire. So, Musa said: Lord, who is that? He said: Muhammad, Ahmad – I derived his name from My name, for I am the Praised (Mahmud). So, Musa said: O Lord! Make me of his Nation. He said: You, Musa, are of his Nation if you recognize him and his status, as well as the status of his Ahl al-Bayt. Surely, his example and the example of his Ahl al-Bayt are like that of the Garden (firdaws) in Paradise – its leaves do not dry up, and its taste does not change. Whoever recognizes them and recognizes their right, I shall grant him forbearance in [moments of] ignorance and a light in [moments of] oppression. I will answer him before he calls out to Me, and I will give to him before he asks Me. O Musa! If you see poverty approaching, then say: “Greetings to the emblem of the righteous.” If you see wealthiness approaching, then say: “A sin whose punishment has hastened.” Surely, this world is the abode of punishment. Adam was punished through it for his error. I have made it damned, and I have damned those therein, except those therein who belong to Me. O Musa! Surely, My righteous servants abstained from it in proportion to their recognition of Me, and the rest of My creation desired it in proportion to their ignorance of Me. There is none from My creation that attained joy by considering it great, and there is none who despises it except that he benefits from that.
Then, al-Sadiq (as) said: If you are capable of being unknown, then do so. What is the harm in not being commended by the people? What is wrong in being belittled by the people when you are praiseworthy with Allah? Surely, `Ali (as) would say: “There is no goodness [to be reaped] in this world except for two men: (1) a man who increases in virtue everyday, and (2) a man who compensates for his sin by repenting.” How does he attain repentance? By Allah, had he prostrated until his neck was severed, Allah would not accept that from him except by our walaya, the Ahl al-Bayt.

3 - حدثنا محمد بن الحسن (رضي الله عنه)، قال: حدثنا الحسن بن متيل الدقاق، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن محمد بن سنان، عن المفضل بن عمر، قال: سألت أبا عبد الله (عليه السلام)، عن العشق فقال: قلوب خلت من ذكر الله فأذاقها الله حب غيره.

محمد بن الحسن

الحسن بن المتيل الدقاق

محمد بن سنان

المفضل بن عمر

قال سألت

أبا عبد الله عليه السلام

...قال

Muhammad b. al-Hasan (ra) narrated to us. He said: Al-Hasan b. Matil al-Daqqaq narrated to us. He said: Muhammad b. al-Husayn b. Abi’l Khattab narrated to us from Muhammad b. Sinan from al-Mufaddal b. `Umar. He said: I asked Aba `Abdillah (as) about desire (al-`ishq), so he said: Hearts that are empty of the remembrance of Allah, so Allah gives them the taste of a love that is other than His.

4 - وبهذا الاسناد، قال: قال الصادق (عليه السلام): من استوى يوماه فهو مغبون، ومن كان آخر يوميه شرهما فهو ملعون، ومن لم يعرف الزيادة في نفسه كان إلى النقصان أقرب، ومن كان إلى النقصان أقرب فالموت خير له من الحياة (1).

قال قال

الصادق عليه السلام

By this isnad. He said: Al-Sadiq (as) said: He who makes his two days equal is deceived. He who makes his second day the eviller of the two is damned. He who does not see improvement in himself is closer to deterioration; and whoever is closer to deterioration, then death is better for him than life.

5 - حدثنا محمد بن موسى بن المتوكل (رضي الله عنه)، قال: حدثنا علي بن الحسين السعد آبادي، قال: حدثنا أحمد بن أبي عبد الله البرقي، قال: حدثنا علي بن محمد القاساني، عن سليمان بن داود المنقري، عن حماد بن عيسى، عن الصادق جعفر بن محمد (عليه السلام)، قال: كان فيما أوصى به لقمان ابنه ناتان (2) أن قال له: يا بني، ليكن مما تتسلح به على عدوك فتصرعه المماسحة (3) وإعلان الرضا عنه، ولا تزاوله بالمجانبة فيبدو له ما في نفسك فيتأهب لك. يا بني، خف الله خوفا لو وافيته ببر الثقلين خفت أن يعذبك الله، وارج الله رجاء لو وافيته بذنوب الثقلين رجوت أن يغفر الله لك. يا بني، حملت الجندل والحديد وكل حمل ثقيل فلم أحمل شيئا أثقل من جار السوء، وذقت المرارات كلها فلم أذق شيئا أمر من الفقر (4).

محمد بن موسى بن المتوكل

علي بن الحسين السعدآبادي

أحمد بن أبي عبد الله البرقي

علي بن محمد القاساني

حماد بن عيسى

الصادق جعفر بن محمد عليه السلام

قال

Muhammad b. Musa b. al-Mutawakkil (ra) narrated to us. He said: `Ali b. al-Husayn al-Sa`d Abadi narrated to us. He said: Ahmad b. Abi `Abdillah al-Barqi narrated to us. He said: `Ali b. Muhammad al-Qasani narrated to us from Sulayman b. Dawud al-Munqari from Hammad b. `Isa from al-Sadiq Ja`far b. Muhammad (as). He said: Among that which Luqman advised his son Natan is that he said to him: O son! Arm yourself against your opponent with kind words and voicing your acceptance of him. Do not abandon him out of fear, or he will prepare to fight you. O son! Fear Allah in such a way that if you had the goodness of the two heavyweights (humans and Jinn), you would still fear Allah’s punishment. Put your hope in Allah in such a way that if you had the sins of the two heavyweights, you would still hope for Allah’s forgiveness. O son! I have carried boulders, iron, and every heavy thing, but I have not borne anything heavier than an evil neighbour. I have tasted every bitterness, but I have not tasted anything more bitter than poverty.

6 - حدثنا أبي (رضي الله عنه)، قال: حدثنا الحسين (5) بن موسى، عن محمد ابن الحسن الصفار، ولم يحفظ الحسين الاسناد، قال: قال لقمان لابنه: يا بني اتخذ ألف صديق، وألف قليل، ولا تتخذ عدوا واحدا، والواحد كثير، فقال أمير المؤمنين (عليه السلام): تكثر من الاخوان ما اسطعت إنهم * * عماد إذا ما استنجدوا وظهور وليس كثيرا ألف خل وصاحب * * وإن عدوا واحدا لكثير (6)

أبي

أبي الحسين بن موسى

و لم يحفظ الحسين الإسناد قال قال لقمان لابنه...فقال

أمير المؤمنين عليه السلام

My father (ra) narrated to us. He said: Al-Husayn b. Musa narrated to us from Muhammad b. al-Hasan al-Saffar. Al-Husayn did not memorize the isnad. He said: Luqman said to his son: O son! Take one thousand friends for yourself, for one thousand is few; and do not take one enemy for yourself, for one is too many. Amir al-Mu’minin (as) said:  Increase in brethren as much as you can, They are pillars and backs if you seek their help, One thousand friends and companions is not many, But one enemy is too many.

7 - حدثنا أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، قال: حدثنا الهيثم بن أبي مسروق النهدي، عن أبيه، قال: حدثني يزيد بن مخلد النيسابوري، قال: حدثني من سمع الصادق جعفر بن محمد (عليهما السلام) يقول: الصداقة محدودة، فمن لم تكن فيه تلك الحدود فلا تنسبه إلى كمال الصداقة، ومن لم يكن فيه شئ من تلك الحدود فلا تنسبه إلى شئ من الصداقة، أولها: أن تكون سريرته وعلانيته لك واحدة، والثانية: أن يرى زينك زينه وشينك شينه، والثالثة: لا يغيره عنك مال ولا ولاية، والرابعة: أن لا يمنعك شيئا مما تصل إليه مقدرته، والخامسة: لا يسلمك عند النكبات (1).

الهيثم بن أبي مسروق النهدي

قال حدثني

يزيد بن مخلد النيسابوري

من سمع

My father (ra) narrated to us. He said: Sa`d b. `Abdullah narrated to us. He said: Al-Haytham b. Abi Masruq al-Nahdi narrated to us from his father. He said: Yazid b. Mukhallad al-Nisapuri narrated to us. He said: One who heard al-Sadiq Ja`far b. Muhammad (as) narrated to me. He said: Friendship has conditions. Do not give your full friendship to him who does not have these conditions, and do not give anything of friendship to him who does not have any of these conditions. (1) His public and private self are the same with you. (2) He should consider your adornment to be his adornment, and your blemish to be his blemish. (3) His attitude does not change toward you when he has wealth or authority. (4) He should not withhold that which he is able to give you. (5) He should not leave you during hardship.

8 - وقال الصادق (عليه السلام) لبعض أصحابه: من غضب عليك من إخوانك ثلاث مرات، فلم يقل فيك شرا، فاتخذه لنفسك صديقا (2).

Al-Sadiq (as) said to one of his companions: If one of your brethren becomes angry with you three times without saying anything evil about you, then take him as a friend.

9 - وقال الصادق (عليه السلام): لا تثقن بأخيك كل الثقة، فإن صرعة (3) الاسترسال لن تستقال (4).

Al-Sadiq (as) said to one of his companions: Do not give your brother all your trust, for prudence is unceasing.

10 - وقال الصادق (عليه السلام) لبعض اصحابه: لا تطلع صديقك من سرك إلا على ما لو اطلع عليه عدوك لم يضرك، فإن الصديق قد يكون عدوا يوما ما (5).

Al-Sadiq (as) said to one of his companions: Do not tell a secret to your friend, unless it would not harm you if an enemy were to find out, for a friend can become an enemy one day.

11 - وقال الصادق (عليه السلام): حدثني أبي، عن جدي (عليهما السلام): أن أمير المؤمنين (صلوات الله عليه)، قال: من لك يوما بأخيك كله (6)، وأي الرجال المهذب (7).

Al-Sadiq (as) said: My father narrated to me from my grandfather (as). Amir al-Mu’minin (s) said: Which of your brothers is perfect? Which man is free of flaws?

12 - حدثنا محمد بن علي ماجيلويه (رحمه الله)، قال: حدثني عمي محمد بن أبي القاسم، قال: حدثني محمد بن علي الكوفي القرشي، قال: حدثني محمد بن  سنان، عن المفضل بن عمر، عن الصادق جعفر بن محمد (عليه السلام)، قال: من صام ثلاثة أيام من آخر شعبان ووصلها بشهر رمضان، كتب الله له صوم شهرين متتابعين (1).

محمد بن علي ماجيلويه

عمي محمد بن أبي القاسم

محمد بن علي الكوفي القرشي

Muhammad b. `Ali Majiluwayh (rh) narrated to us. He said: My uncle Muhammad b. Abi’l Qasim narrated to me. He said: Muhammad b. `Ali al-Kufi al-Qurashi narrated to me. He said: Muhammad b. Sinan narrated to me from al-Mufaddal b. `Umar from al-Sadiq Ja`far b. Muhammad (as). He said: Whoever fasts three days at the end of Sha`ban and connects it with the month of Ramadan, Allah shall record the fasting of two consecutive months for him.

13 - حدثنا علي بن أحمد بن موسى الدقاق (رضي الله عنه)، قال: حدثنا محمد بن أبي عبد الله الكوفي الاسدي، قال: حدثني محمد بن إسماعيل البرمكي، عن جعفر بن أحمد الكوفي البزاز، قال: حدثنا إسماعيل بن عبد الخالق، عن الصادق جعفر بن محمد (عليهما السلام)، أنه قال: صوم شعبان وشهر رمضان توبة من الله ولو من دم حرام (2).

علي بن أحمد بن موسى الدقاق

محمد بن أبي عبد الله الكوفي الأسدي

محمد بن إسماعيل البرمكي

جعفر بن أحمد الكوفي البزاز

إسماعيل بن عبد الخالق

أنه قال

`Ali b. Ahmad b. Musa al-Daqqaq (ra) narrated to us. He said: Muhammad b. Abi `Abdillah al-Kufi al-Asadi narrated to us. He said: Muhammad b. Isma`il al-Barmaki narrated to me from Ja`far b. Ahmad al-Kufi. He said: Isma`il b. `Abd al-Khaliq narrated to us from al-Sadiq Ja`far b. Muhammad (as). He said: Fasting Sha`ban and the month of Ramadan [results in] the forgiveness of Allah, even [from] the prohibited [shedding of] blood.

14 - حدثنا الحسين بن إبراهيم بن أحمد بن هشام المؤدب (رحمه الله)، قال: حدثنا محمد بن جعفر الاسدي الكوفي، قال: حدثني موسى بن عمران النخعي، عن عمه الحسين بن يزيد النوفلي، عن علي بن أبي حمزة، عن أبيه، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه، عن علي (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): إذا كان يوم القيامة يؤتى بك يا علي على ناقة (3) من نور، وعلى رأسك تاج له أربعة أركان، على كل ركن ثلاثة أسطر: لا إله إلا الله، محمد رسول الله، علي ولي الله، وتعطي مفاتيح (4) الجنة، ثم يوضع لك كرسي يعرف بكرسي الكرامة، فتقعد عليه، ثم يجمع لك الاولون والآخرون في صعيد واحد، فتأمر بشيعتك إلى الجنة، وبأعدائك إلى النار، فأنت قسيم الجنة، وأنت قسيم النار، ولقد فاز من تولاك، وخسر من عاداك، فأنت في ذلك اليوم أمين الله، وحجة الله الواضحة (5).

الحسين بن إبراهيم بن أحمد بن هشام المؤدب

محمد بن جعفر الأسدي الكوفي

موسى بن عمران النخعي

عمه الحسين بن يزيد النوفلي

علي بن أبي حمزة

عن أبيه ع عن آبائه ع عن علي ع قال قال

رسول الله ص

Al-Husayn b. Ibrahim b. Ahmad b. Hisham al-Mu’addab (rh) narrated to us. He said: Muhammad b. Ja`far al-Asadi al-Kufi narrated to us. He said: Musa b. `Imran al-Nakha`i narrated to me from his uncle al-Husayn b. Yazid al-Nawfali from `Ali b. Abi Hamza from his father from al-Sadiq Ja`far b. Muhammad from his father from his forefathers from `Ali (as). He said: The Messenger of Allah (s) said: On the Day of Resurrection, you will come – O `Ali – on a she-camel of light. A crown with four pillars will be upon your head, and on each pillar, three lines will be written: “There is no god but Allah, Muhammad is the Messenger of Allah, `Ali is the Friend of Allah (la ilaha illallah, muhammadan rasul Allah, `Aliyyun wali Allah).” You will be given the keys to Paradise. Then, a seat known as the “Seat of Honour” will be placed for you, and you will sit on it. Then, the former and the latter peoples will be gathered for you on one plane. Then, you will command your Shi`a to go to Paradise and your enemies to the Fire, for you are the Divider of Paradise, and you are the Divider of the Fire. He who aligns with you is triumphant, and he who opposes you has lost. On that Day, you will be the trustee of Allah and the clear Proof of Allah.

Al-Amālī

Book 1, Chapter 95