Know the AhlulBayt (ع)

Narrated that Imam Ja'far al-Sadiq (عليه السلام) said: "Verily, the believer will commit a sin, and even if he happens to remember it after twenty years, he will ask forgiveness for it and will duly be forgiven, and in fact he is reminded of it in order that he may be forgiven. And verily, a disbeliever commits a sin and forgets it as soon as he has committed it.' عنه، عن أحمد بن محمد، عن ابن فضال، عن علي بن عقبة بياع الاكسية عن أبي عبد الله (عليه السلام) قال: إن المؤمن ليذنب الذنب فيذكر بعد عشرين سنة فيستغفر الله منه فيغفر له وإنما يذكره ليغفر له وإن الكافر ليذنب الذنب فينساه من ساعته (Source: al-Kafi, Vol. 2, Pg. 438)

Narrated as part of a long narration that the Prophet (صلى الله عليه وآله) said to Imam Ali (عليه السلام): "O Ali (عليه السلام), how many virtuous offspring among your descendants will be killed while people stand by watching, doing nothing to change it! How wretched/shamful/disgusting is a nation that sees the children of its Prophet being killed unjustly and does nothing to change it. Verily, the killer, the one who commands it, and the witness who does not try to change it are all equal partners in the sin and the curse." يا علي، كم في ولدك من ولد فاضل يقتل والناس قيام ينظرون لا يغيرون!! فقبحت أمة ترى أولاد نبيها يقتلون ظلما وهم لا يغيرون، إن القاتل والآمر والشاهد الذي لا يغير كلهم في الإثم واللعان سواء مشتركون (Source: al-Ghaybah, al-Nomani, Pg. 143)

Selections from a long narration from Prophet Muhammad (صلى الله عليه وآله): ألا ومن أحبّ عليّاً أعطاه الله كتابه بيمينه وحاسبه حساب الأنبياء "Whoever loves Ali (عليه السلام), Allah will give him his record (of deeds) in his right hand and will do his accounting of deeds like that of the Prophets." ألا ومن أحبّ عليّاً هوّن الله عليه سكرات الموت، وجعل قبره روضة من رياض الجنّة "Whoever loves Ali (عليه السلام), Allah will make the agonies of death easy for him and will turn his grave into a garden of Paradise." ألا ومن أحبّ عليّاً جاز على الصراط كالبرق الخاطف "Whoever loves Ali (عليه السلام) will pass over the Path (sirat) like a swift lightning." ألا ومن أحبّ عليّاً صافحته الملائكة وزارته الأنبياء "Whoever loves Ali (عليه السلام), the angels will shake hands with him, and the Prophets will visit him." (Source: Fazail al-Shia, Shaikh Sadooq, Hadith.1)

The narrator says, "I entered upon Imam al-Rida (عليه السلام), and with me was a sheet (sahifah) or parchment (qirtas) containing a narration from Imam Jafar Sadiq (عليه السلام) that: 'The world is represented before the Master of this Command (i.e. Sahib al-Amr, Imam of the time) like a half of a walnut.' Thereupon, Imam al-Rida (عليه السلام) said: 'O Hamza, by Allah, this is the truth. So copy it (all of you) onto parchment.'" حَدَّثَنَا عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُوسَى بْنِ طَلْحَةَ عَنْ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ الْجُعْفِيِّ قَالَ‌ دَخَلْتُ عَلَى الرِّضَا(ع)وَ مَعِي صَحِيفَةٌ أَوْ قِرْطَاسٌ فِيهِ عَنْ جَعْفَرٍ(ع)أَنَّ الدُّنْيَا مُثِّلَتْ لِصَاحِبِ هَذَا الْأَمْرِ فِي مِثْلِ فِلْقَةِ الْجَوْزَةِ فَقَالَ يَا حَمْزَةُ ذَا وَ اللَّهِ حَقٌّ فَانْقُلُوهُ إِلَى أُدَيْمٍ (Source: Basair al-Darajaat, Vol. 8, Ch. 14, Hadith. 2)

~ Why did Abu Bakr and Umar accept Islam ~ Narrate as part of a long narration in which Sa’d ibn Abdullah al-Ash’ari al-Qummi, traveled to Imam Hasan al-Askari (عليه السلام) to get answers of several questions and the answers were given by Imam Mahdi (عليه السلام) who was a child at that time. One of the question was about the Islam of Abu Bakr and Umar and below is the response of Imam Mahdi (عليه السلام): "Regarding what your opponent told you - that the two of them [referring to Abu Bakr & Umar] accepted Islam either voluntarily or by compulsion - why did you not say instead: 'Rather, they embraced Islam out of greed (worldly ambition)?' This is because they used to associate with the Jews, who would inform them—based on the Torah, and the Holy Scriptures, and the prophecies concerning the story of Muhammad (صلى الله عليه وآله) - about his advent and his eventual dominance over the Arabs. The Jews would say to the two of them: 'His capture of the Arabs will be like Nebuchadnezzar's conquest of the Children of Israel, except that he will claim prophethood, though he will have no part in actual prophethood.' Thus, when the matter of Messenger of Allah (صلى الله عليه وآله) became clear, they joined him in testifying that 'there is no god but Allah and Muhammad is the Messenger of Allah,' - hoping to get, through the Messenger’s authority, the governorship of a province once his affairs were settled, his condition prospered, and his rule was established. However, when they lost hope in achieving this, they conspired with those like them on the 'Night of al-Aqaba.' They masked their faces as the others did and tried to startle the Messenger’s mount to make him fall, intending for him to die in the fall after he had ascended the mountain pass with the others. But Allah (تعالى) protected His Prophet from their treachery/plot, and they were unable to accomplish anything. Their situation was just like that of Talha and al-Zubayr when they came to Ali (عليه السلام) and pledged allegiance [Bayah] to him, hoping that each of them would be granted a governorship. When that did not happen and they lost hope of obtaining such power, they broke their oath of allegiance and rebelled against him, until the end of each of them became what becomes of those who violate their covenants and solemn oaths." وَ أَمَّا مَا قَالَ لَكَ الْخَصْمُ بِأَنَّهُمَا أَسْلَمَا طَوْعاً أَوْ كَرْهاً لِمَ لَمْ تَقُلْ بَلْ إِنَّهُمَا أَسْلَمَا طَمَعاً؟ وَ ذَلِكَ أَنَّهُمَا يُخَالِطَانِ مَعَ الْيَهُودِ وَ يُخْبِرَانِ بِخُرُوجِ مُحَمَّدٍ ص وَ اسْتِيلَائِهِ عَلَى الْعَرَبِ عَنِ التَّوْرَاةِ وَ الْكُتُبِ الْمُقَدَّسَةِ وَ مَلَاحِمِ قِصَّةِ مُحَمَّدٍ ص وَ يَقُولُونَ لَهُمَا يَكُونُ اسْتِيلَاؤُهُ عَلَى الْعَرَبِ كَاسْتِيلَاءِ بُخْتَنَصَّرَ عَلَى بَنِي إِسْرَائِيلَ إِلَّا أَنَّهُ يَدَّعِي النُّبُوَّةَ وَ لَا يَكُونُ مِنَ النُّبُوَّةِ فِي شَيْ‌ءٍ فَلَمَّا ظَهَرَ أَمْرُ رَسُولِ اللَّهِ فَسَاعَدَا مَعَهُ عَلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ طَمَعاً أَنْ يَجِدَا مِنْ جِهَةِ وَلَايَةِ رَسُولِ اللَّهِ وَلَايَةَ بَلَدٍ إِذَا انْتَظَمَ أَمْرُهُ وَ حَسُنَ بَالُهُ وَ اسْتَقَامَتْ وَلَايَتُهُ فَلَمَّا أَيِسَا مِنْ ذَلِكَ وَافَقَا مَعَ أَمْثَالِهِمَا لَيْلَةَ الْعَقَبَةِ وَ تَلَثَّمَا مِثْلَ مَنْ تَلَثَّمَ مِنْهُمْ فَنَفَرُوا بِدَابَّةِ رَسُولِ اللَّهِ لِتُسْقِطَهُ وَ يَصِيرَ هَالِكاً بِسُقُوطِهِ بَعْدَ أَنْ صَعِدَ الْعَقَبَةَ فِيمَنْ صَعِدَ فَحَفِظَ اللَّهُ تَعَالَى نَبِيَّهُ مِنْ كَيْدِهِمْ وَ لَمْ يَقْدِرُوا أَنْ يَفْعَلُوا شَيْئاً وَ كَانَ حَالُهُمَا كَحَالِ طَلْحَةَ وَ الزُّبَيْرِ إِذْ جَاءَا عَلِيّاً ع وَ بَايَعَاهُ طَمَعاً أَنْ تَكُونَ لِكُلِّ وَاحِدٍ مِنْهُمَا وَلَايَةٌ فَلَمَّا لَمْ يَكُنْ ذَلِكَ وَ أَيِسَا مِنَ الْوَلَايَةِ نَكَثَا بَيْعَتَهُ وَ خَرَجَا عَلَيْهِ حَتَّى آلَ أَمْرُ كُلِّ وَاحِدٍ مِنْهُمَا إِلَى مَا يَئُولُ أَمْرُ مَنْ يَنْكُثُ الْعُهُودَ وَ الْمَوَاثِيقَ (Source: al-Ihtijaj, Vol. 2, Pg. 465)

تَرَكْتَ مَنْ أَمَّ وَ وَقَعَ الرِّضَا بِهِ فَقَالَ لَهُ يَا يَحْيَى أَخْبِرْنِي عَمَّنْ صَدَقَ كَاذِباً عَلَى نَفْسِهِ أَوْ كَذَبَ صَادِقاً عَلَى نَفْسِهِ أَ يَكُونُ مُحِقّاً مُصِيباً أَوْ مُبْطِلًا مُخْطِئاً فَسَكَتَ يَحْيَى فَقَالَ لَهُ الْمَأْمُونُ أَجِبْهُ فَقَالَ يُعْفِينِي أَمِيرُ الْمُؤْمِنِينَ مِنْ جَوَابِهِ فَقَالَ الْمَأْمُونُ يَا أَبَا الْحَسَنِ عَرِّفْنَا الْغَرَضَ فِي هَذِهِ الْمَسْأَلَةِ فَقَالَ لَا بُدَّ لِيَحْيَى مِنْ أَنْ يُخْبِرَ عَنْ أَئِمَّتِهِ أَنَّهُمْ كَذَبُوا عَلَى أَنْفُسِهِمْ أَوْ صَدَقُوا فَإِنْ زَعَمَ أَنَّهُمْ كَذَبُوا فَلَا أَمَانَةَ لِكَذَّابٍ وَ إِنْ زَعَمَ أَنَّهُمْ صَدَقُوا فَقَدْ قَالَ أَوَّلُهُمْ وُلِّيتُكُمْ وَ لَسْتُ بِخَيْرِكُمْ وَ قَالَ تَالِيهِ كَانَتْ بَيْعَتُهُ فَلْتَةً فَمَنْ عَادَ لِمِثْلِهَا فَاقْتُلُوهُ فَوَ اللَّهِ مَا رَضِيَ لِمَنْ فَعَلَ مِثْلَ فِعْلِهِمْ إِلَّا بِالْقَتْلِ فَمَنْ لَمْ يَكُنْ بِخَيْرِ النَّاسِ وَ الْخَيْرِيَّةُ لَا تَقَعُ إِلَّا بِنُعُوتٍ مِنْهَا الْعِلْمُ وَ مِنْهَا الْجِهَادُ وَ مِنْهَا سَائِرُ الْفَضَائِلِ وَ لَيْسَتْ فِيهِ وَ مَنْ كَانَتْ بَيْعَتُهُ‌ فَلْتَةً يَجِبُ الْقَتْلُ عَلَى مَنْ فَعَلَ مِثْلَهَا كَيْفَ يُقْبَلُ عَهْدُهُ إِلَى غَيْرِهِ وَ هَذِهِ صُورَتُهُ ثُمَّ يَقُولُ عَلَى الْمِنْبَرِ إِنَّ لِي شَيْطَاناً يَعْتَرِينِي فَإِذَا مَالَ بِي فَقَوِّمُونِي وَ إِذَا أَخْطَأْتُ فَأَرْشِدُونِي فَلَيْسُوا أَئِمَّةً بِقَوْلِهِمْ إِنْ صَدَقُوا أَوْ كَذَبُوا فَمَا عِنْدَ يَحْيَى فِي هَذَا جَوَابٌ فَعَجِبَ الْمَأْمُونُ مِنْ كَلَامِهِ وَ قَالَ يَا أَبَا الْحَسَنِ مَا فِي الْأَرْضِ مَنْ يُحْسِنُ هَذَا سِوَاكَ‌ (Source: Uyun Akhbar al-Rida, Vol. 2, Pgs. 231-232)

#MustRead: ~ Imam Ali Rida (عليه السلام) exposes Abu Bakr & Umar in a debate ~ Narrated that, al-Mamun would secretly love for Imam al-Rida (عليه السلام) to commit mistakes/errors and for a debater to overcome Him, although Mamun made a show of the opposite in public. Many jurists and theologians were once gathered in his (i.e. al-Mamun’s) presence so he (i.e, al-Mamun) sent them a private message (saying), "Debate him in Imamah." Imam al-Rida (عليه السلام) said to them, "Limit yourself to one (representative) among you who is bound by what you are bound (i.e. with whom you share a common stance/belief)" They chose a man who was known as Yahya bin al-Dahhak al-Samarqandi and there was no one in all of Khurasan who was his equal. Imam al-Rida (عليه السلام) said to him, "Ask whatever you wish O Yahya." He (i.e., Yahya) said, "We should speak on Imamah. On what basis did you uphold (the Imamah of) one who did not get to rule (i.e. Ali ibn Abi Ṭalib ع) and discard the one who actually came to rule and gained acceptance (i.e. Abu Bakr)?" Imam al-Rida (عليه السلام) said to him, "Inform me, O Yahya, about a person who believes in a man who is lying about himself, or disbelieves in a man who is speaking the truth about himself – will such a one be correct in doing so or mistaken?” Yahya kept silent. al-Mamun said to him, "Answer him" Yahya said, "Excuse me from answering" Yahya had glimpsed where the Imam was going with this and pulled out of the debate, but al-Mamun said, "Inform us O Aba al-Hasan (i.e. al-Rida ع) – the intention behind this question." Imam al-Rida (عليه السلام) said, Yahya has no option but to declare on behalf of his Imams either that they lied about themselves or spoke the truth. So, if he claims that they lied then there is no trusting a liar! And if he claims that they spoke the truth then the first one of them (i.e. Abu Bakr) had said - 'I have been made a ruler over you while I am not the best of you'. And the one who followed him (i.e. Umar) had said - 'The pledge of allegiance to him (i.e. Abu Bakr) was abrupt (sudden or slip or lapse), so the one who repeats a thing like it then kill him!’' By Allah he was not satisfied with any other punishment for the one who acts in the way they themselves acted except to be put to death! So the one who is not the best among people – and being the best depends on certain criteria, such as knowledge, Jihad, and other merits and he (i.e. Abu Bakr) did not possess them – and the one whose pledge of allegiance was abrupt, death being the only punishment for whoever repeats something similar to it, how can his transfer of power to another be accepted when his own status is like this?! Then he (i.e. Abu Bakr) says on the pulpit, 'I have a devil who possesses me, so if I am made to incline then set me aright, and if I make a mistake then correct me.' So they are not Imams by their own words, whether they were speaking the truth or lying, and Yahya does not have an answer to this! al-Mamun was much impressed by the Imams words and said, "There is no one on Earth who is better at this than you O Aba al-Hasan (عليه السلام)" حَدَّثَنَا الْحَاكِمُ أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ أَحْمَدَ الْبَيْهَقِيُّ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى الصَّوْلِيُّ قَالَ‌ يُحْكَى عَنِ الرِّضَا(ع)خَبَرٌ مُخْتَلِفُ الْأَلْفَاظِ لَمْ تَقَعْ لِي رِوَايَتُهُ بِإِسْنَادٍ أَعْمَلُ عَلَيْهِ وَ قَدِ اخْتَلَفَتْ أَلْفَاظُ مَنْ رَوَاهُ إِلَّا أَنِّي سَآتِي بِهِ وَ بِمَعَانِيهِ وَ إِنِ اخْتَلَفَتْ أَلْفَاظُهُ كَانَ الْمَأْمُونُ فِي بَاطِنِهِ يُحِبُّ سَقَطَاتِ الرِّضَا(ع)وَ أَنْ يَعْلُوَهُ الْمُحْتَجُّ وَ إِنْ أَظْهَرَ غَيْرَ ذَلِكَ فَاجْتَمَعَ عِنْدَهُ الْفُقَهَاءُ وَ الْمُتَكَلِّمُونَ فَدَسَّ إِلَيْهِمْ أَنْ نَاظِرُوهُ فِي الْإِمَامَةِ فَقَالَ لَهُمُ الرِّضَا(ع)اقْتَصِرُوا عَلَى وَاحِدٍ مِنْكُمْ يَلْزَمُكُمْ مَا يَلْزَمُهُ فَرَضُوا بِرَجُلٍ يُعْرَفُ بِيَحْيَى بْنِ الضَّحَّاكِ السَّمَرْقَنْدِيِّ وَ لَمْ يَكُنْ بِخُرَاسَانَ مِثْلُهُ فَقَالَ لَهُ الرِّضَا(ع)يَا يَحْيَى سَلْ عَمَّا شِئْتَ فَقَالَ نَتَكَلَّمُ فِي الْإِمَامَةِ كَيْفَ ادَّعَيْتَ لِمَنْ لَمْ يَؤُمَّ وَ

From a long hadith as narrated from Abu Abd-Allah Imam Sadiq (عليه السلام) regarding the Journey of the Prophet (صلى الله عليه وآله) to the heavens (Meraj): Allah (عز وجل) says to the Prophet (صلى الله عليه وآله): وأما ابنتك فتظلم وتحرم ويؤخذ حقها غصبا الذي تجعله لها، وتضرب وهي حامل، ويدخل عليها وعلى حريمها ومنزلها بغير اذن، ثم يمسها هوان وذل ثم لا تجد مانعا، وتطرح ما في بطنها من الضرب وتموت من ذلك الضرب "As for your daughter, She will be oppressed and deprived, Her rights will be taken away forcefully which You had granted to Her. She will be beaten while bearing Her child. They will come to Her, enter Her sacred place & enter Her home without permission. She will face insult & humiliation and She will find no one to stop it. She will suffer a miscarriage because of the beating (darb) and She will die as a result of that beating." (Source: Kamil al-Ziyarat, Pg. 548)

On his way to Karbala, Imam Husain (عليه السلام) said to his Son: يَا وَلَدِي يَا عَلِيُّ وَ اللَّهِ لَا يَسْكُنُ دَمِي حَتَّى يَبْعَثَ اللَّهُ الْمَهْدِيَّ فَيَقْتُلَ عَلَى دَمِي مِنَ الْمُنَافِقِينَ الْكَفَرَةِ الْفَسَقَةِ سَبْعِينَ أَلْفاً "O my son, O Ali, by Allah, my blood shall not rest until Allah sends the Mahdi, who will kill seventy thousand of the hypocrites, disbelievers, and transgressors for (revenge of) my blood." (Source: al-Manaqib, Ibn Shehr Ashoob, Vol. 4, Pg. 85)

Narrated from Abu Saeed Aqisa, who said, I said to Hasan ibn Ali ibn Abi Talib (عليهما السلام), "O son of the Messenger of Allah (ص), why did you reconcile with Muawiyah and make peace with him when you knew that the right was with you and that Muawiyah was misguided and a transgressor?" Imam Hasan (عليه السلام) said, "O Abu Saeed, am I not the proof of Allah upon His creation and an Imam over them after my father?" I (the narrator) said, "Yes." The Imam said, "Am I not the one whom the Messenger of Allah (ص) said to me and my brother - Hasan and Husayn (عليهما السلام), 'They are Imams, whether they stand (rise) or sit (not rising/making peace)'?" I (the narrator) said, "Yes." The Imam said, "Then I am an Imam if I stand, and I am an Imam if I sit, O Abu Saeed! The reason for my reconciliation with Muawiyah is the same reason for the Messenger of Allah's reconciliation with the tribe of Dhamra and the tribe of Ashja and the people of Makkah when he returned from Hudaybiyyah. Those were disbelievers in the revelation (of the Quran), while Muawiyah and his companions are disbelievers in the interpretation (of the Quran). O Abu Saeed. If I am an Imam appointed by Allah, then my opinion should not be considered foolish in what I do, whether it is reconciliation or fighting, even if the wisdom behind what I do is unclear. Do you not see how Khizr (ع), when he made a hole in the ship, killed the boy, and repaired the wall, Prophet Musa (ع) was angry with his actions because the wisdom behind it was unclear to him, until he informed him, and then he was satisfied? Likewise, you are angry with me because of your ignorance of the wisdom behind it. And if I had not done what I did, not one of our followers [Shia] would have been left on the face of the earth but would have been killed." حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدٍ (رحمه الله) قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ دَاوُدَ الدَّقَّاقُ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ أَحْمَدَ بْنِ اللَّيْثِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ حُمَيْدٍ قَالَ حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ قَالَ حَدَّثَنَا أَبُو الْعَلَاءِ الْخَفَّافُ عَنْ أَبِي سَعِيدٍ عَقِيصَا قَالَ قُلْتُ لِلْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ يَا ابْنَ رَسُولِ اللَّهِ لِمَ دَاهَنْتَ مُعَاوِيَةَ وَ صَالَحْتَهُ وَ قَدْ عَلِمْتَ أَنَّ الْحَقَّ لَكَ دُونَهُ وَ أَنَّ مُعَاوِيَةَ ضَالٌّ بَاغٍ فَقَالَ يَا أَبَا سَعِيدٍ أَ لَسْتُ حُجَّةَ اللَّهِ تَعَالَى ذِكْرُهُ عَلَى خَلْقِهِ وَ إِمَاماً عَلَيْهِمْ بَعْدَ أَبِي (ع) قُلْتُ بَلَى قَالَ أَ لَسْتُ الَّذِي قَالَ رَسُولُ اللَّهِ (ص) لِي وَ لِأَخِي الْحَسَنُ وَ الْحُسَيْنُ إِمَامَانِ قَامَا أَوْ قَعَدَا قُلْتُ بَلَى- قَالَ فَأَنَا إِذَنْ إِمَامٌ لَوْ قُمْتُ وَ أَنَا إِمَامٌ إِذْ لَوْ قَعَدْتُ يَا أَبَا سَعِيدٍ عِلَّةُ مُصَالَحَتِي لِمُعَاوِيَةَ عِلَّةُ مُصَالَحَةِ رَسُولِ اللَّهِ (ص) لِبَنِي ضَمْرَةَ وَ بَنِي أَشْجَعَ وَ لِأَهْلِ مَكَّةَ حِينَ انْصَرَفَ مِنَ الْحُدَيْبِيَةِ أُولَئِكَ كُفَّارٌ بِالتَّنْزِيلِ وَ مُعَاوِيَةُ وَ أَصْحَابُهُ كُفَّارٌ بِالتَّأْوِيلِ يَا أَبَا سَعِيدٍ إِذَا كُنْتُ إِمَاماً مِنْ قِبَلِ اللَّهِ تَعَالَى ذِكْرُهُ لَمْ يَجِبْ أَنْ يُسَفَّهَ رَأْيِي فِيمَا أَتَيْتُهُ مِنْ مُهَادَنَةٍ أَوْ مُحَارَبَةٍ وَ إِنْ كَانَ وَجْهُ الْحِكْمَةِ فِيمَا أَتَيْتُهُ مُلْتَبِساً أَ لَا تَرَى الْخَضِرَ (ع) لَمَّا خَرَقَ السَّفِينَةَ وَ قَتَلَ الْغُلَامَ وَ أَقَامَ الْجِدَارَ سَخِطَ مُوسَى (ع) فِعْلَهُ لِاشْتِبَاهِ وَجْهِ الْحِكْمَةِ عَلَيْهِ حَتَّى أَخْبَرَهُ فَرَضِيَ هَكَذَا أَنَا سَخِطْتُمْ عَلَيَّ بِجَهْلِكُمْ بِوَجْهِ الْحِكْمَةِ فِيهِ وَ لَوْ لَا مَا أَتَيْتُ لَمَا تُرِكَ مِنْ شِيعَتِنَا عَلَى وَجْهِ الْأَرْضِ أَحَدٌ إِلَّا قُتِلَ (Source: Ilal al-Sharaie, Shaikh Saduq, Vol. 1, Pg. 211)

~ Money spent on Ziyarat ~ The narrator says - I said to Abu Abd-Allah Imam Jafar al-Sadiq (عليه السلام): "May I be sacrificed for you,! Indeed, your father [Imam al-Baqir (عليه السلام)] used to say regarding the Hajj that for every dirham one spends, he will be recompensed with a thousand dirhams. So what is the reward for one who spends on the journey to your [grand]father, al-Ḥusayn (عليه السلام)?" The Imam replied: "O Ibn Sinan, for [each] dirham, he is recompensed with a thousand and a thousand, and he continued counting this way ten times. And his rank is elevated by the same measure. And the pleasure of Allah is better for him, and the supplication of Muḥammad (صلى الله عليه وآله), the supplication of the Amir al-Momineen (عليه السلام), and the [rest of the] Imams (عليه السلام) is better for him." وَ بِإِسْنَادِهِ عَنِ الْأَصَمِّ عَنِ ابْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّ أَبَاكَ كَانَ يَقُولُ فِي الْحَجِّ يُحْسَبُ لَهُ بِكُلِّ دِرْهَمٍ أَنْفَقَهُ أَلْفُ دِرْهَمٍ فَمَا لِمَنْ يُنْفِقُ فِي الْمَسِيرِ إِلَى أَبِيكَ الْحُسَيْنِ ع فَقَالَ يَا ابْنَ سِنَانٍ يُحْسَبُ لَهُ بِالدِّرْهَمِ أَلْفٌ وَ أَلْفٌ حَتَّى عَدَّ عَشَرَةً وَ يُرْفَعُ لَهُ مِنَ الدَّرَجَاتِ مِثْلُهَا وَ رِضَا اللَّهِ خَيْرٌ لَهُ وَ دُعَاءُ مُحَمَّدٍ ص وَ دُعَاءُ أَمِيرِ الْمُؤْمِنِينَ وَ الْأَئِمَّةِ خَيْرٌ لَهُ (Source: Kamil al-Ziyarat, Ch. 46, H. 4)

Narrated that Imam Ali ibn Abi Talib (عليه السلام) said the following upon hearing the news of death of Malik al-Ashtar: فرحم الله مالكا فقد وفى بعهده، وقضى نحبه، ولقي ربه، مع أنا قد وطنا أنفسنا أن صبر على كل مصيبة بعد مصابنا برسول الله صلى الله عليه وآله وسلم فإنها أعظم المصيبة "May Allah have mercy upon Malik. Indeed, he has fulfilled his covenant, his life has reached its end, and he has met his Lord. Although we have prepared ourselves to be patient with every calamity after our calamity due to the (passing away of) Messenger of Allah (صلى الله عليه وآله), since that is the greatest calamity." (Source: al-Amali, Shaikh Mufeed, Assembly 9, Hadith. 4)

Narrated that Amir al-Muminin (عليه السلام) when burying the Prophet (صلى الله عليه وآله) said: "Certainly, endurance/patience is good except over (losing) You; becoming impatient/restless [Jaza] is bad except over You; and the affliction/calamity concerning You is great while every other affliction before or after You is very small (insignificant in comparison)." قال أمير المؤمنين (ع) على قبر رسول الله (ص) ساعة دفن: إن الصبر لجميل إلا عنك, وإن الجزع لقبيح إلا عليك, وإن المصاب بك لجليل, وإنه قبلك وبعدك لجلل‏ (Source: Nahjul Balagha, Saying 292)

Narrated that whenever Abu Abd-Allah Imam Sadiq (عليه السلام) mentioned the Messenger of Allah (صلى الله عليه وآله), he would say: "My father and My mother and My people, and My relatives and My tribe be sacrificed for Him." It is strange for the Arabs that they do not carry us on their heads*, and Allah (عز وجل) says in His Book, "And you were on the brink of a pit of fire, then He saved you from it" (3:103) - So it was by the Messenger of Allah (صلى الله عليه وآله) that they were saved." عَنْهُ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ أَبِي هَارُونَ اَلْمَكْفُوفِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : كَانَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِذَا ذَكَرَ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ بِأَبِي وَ أُمِّي وَ قَوْمِي وَ عَشِيرَتِي عَجَبٌ لِلْعَرَبِ كَيْفَ لاَ تَحْمِلُنَا عَلَى رُءُوسِهَا وَ اَللَّهُ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ : «وَ كُنْتُمْ عَلىٰ شَفٰا حُفْرَةٍ مِنَ اَلنّٰارِ فَأَنْقَذَكُمْ مِنْهٰا » فَبِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أُنْقِذُوا (Source: al-Kafi, Vol. 8, Pg. 266, Hadith. 388) Explaining the words "It is strange for the Arabs that they do not carry us on their heads", Allamah Majlisi says, "This is a strange and wondrous matter. For it was through the Messenger that Allah saved them from the Fire, yet they do not preserve his sanctity in regard to his Household (AhlulBayt). It is also possible that the intended meaning is: Allah (تعالى), through the Prophet (صلى الله عليه وآله) gave them the opportunity to save themselves from the Fire — but they abondend that by opposing the Ahl al-Bayt (عليهم السلام)." قوله عليه‌السلام: « عجب » أي هذا أمر عجيب غريب ، وهو أنهم بسبب الرسول أنقذهم الله من النار ، وهم لا يحفظون حرمته في أهل بيته ، ويحتمل أن يكون المراد أن الله تعالى به صلى‌ الله ‌عليه ‌وآله عرضهم لأن ينقذوا أنفسهم من النار وهم يتركون ذلك بمخالفة أهل البيت عليهم ‌السلام. (Source: Mir’at al-Uqul, Vol. 26, Pg. 262)

~ Characteristics of a believer ~ Narrated that Imam Ali (عليه السلام) said in describing the believer: "The believer’s cheerfulness is in his face and his sorrow is in his heart. His chest is the most expansive of all things, and his self is the most humble of all things. He dislikes high stations and detests (having a) reputation. His grief is long, his concerns are far-reaching, and his silence is frequent. His time is occupied. He is grateful and patient. He is immersed in his thoughts, and He is protective of [revealing] his need. He is easy-going in nature and gentle in temperament. His inner self is firmer than solid rock, yet he himself is more humble than a slave." وَ قَالَ عليه السلام فِى صِفَةِ الْمُؤْمِنِ: الْمُؤْمِنُ بِشْرُهُ فِى وَجْهِهِ وَ حُزْنُهُ فِى قَلْبِهِ أَوْسَعُ شَيْ‏ءٍ صَدْراً وَ أَذَلُّ شَيْ‏ءٍ نَفْساً يَكْرَهُ الرِّفْعَةَ وَ يَشْنَأُ السُّمْعَةَ طَوِيلٌ غَمُّهُ بَعِيدٌ هَمُّهُ كَثِيرٌ صَمْتُهُ مَشْغُولٌ وَقْتُهُ شَكُورٌ صَبُورٌ مَغْمُورٌ بِفِكْرَتِهِ ضَنِينٌ بِخَلَّتِهِ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ نَفْسُهُ أَصْلَبُ مِنَ الصَّلْدِ وَ هُوَ أَذَلُّ مِنَ الْعَبْدِ (Source: Nahj al-Balagha, Hadith. 333)

Narrated from one of them [referring to either Imam al-Baqir or Imam al-Sadiq] (عليهما السلام) who said: "Whoever says the below and then if he dies during that night, he shall enter Paradise: اللهُمَّ إِنِّي أُشْهِدُكَ ، وَأُشْهِدُ مَلَائِكَتَكَ الْمُقَرَّبِينَ ، وَحَمَلَةَ عَرْشِكَ الْمُصْطَفَيْنَ O Allah, I call You to witness, and I call Your near-stationed angels and the chosen bearers of Your Throne to witness أَنَّكَ أَنْتَ اللهُ ، لَاإِلهَ إِلاَّ أَنْتَ الرَّحْمنُ الرَّحِيمُ That You are Allah; there is no god but You, the Most Gracious, the Most Merciful وَأَنَّ مُحَمَّداً عَبْدُكَ وَرَسُولُكَ And [I witness] that Muhammad (S) is Your servant and Your Messenger وَأَنَّ فُلَانَ بْنَ فُلَانٍ إِمَامِي وَوَلِيِّي And that So-and-so son of So-and-so (referring to Imam of the Time) is my Imam and my Guardian وَأَنَّ أَبَاهُ رَسُولَ اللهِ صلى‌ الله‌ عليه‌ وآله‌ وسلم and that his father was the Messenger of Allah (S) وَعَلِيّاً وَالْحَسَنَ وَالْحُسَيْنَ وَفُلَاناً وَفُلَاناً ـ حَتّى يَنْتَهِيَ إِلَيْهِ ـ أَئِمَّتِي وَأَوْلِيَائِي and [I witness] Ali, al-Hasan, al-Husayn (as), [and so-and-so, and so-and-so] - until he reaches the current Imam - are my Imams and my Guardians عَلى ذلِكَ أَحْيَا ، وَعَلَيْهِ أَمُوتُ ، وَعَلَيْهِ أُبْعَثُ يَوْمَ الْقِيَامَةِ Upon this I live, upon this I shall die, and upon this I shall be resurrected on the Day of Judgment وَأَبْرَأُ مِنْ فُلَانٍ وَفُلَانٍ وَفُلَانٍ And I disassociate myself from so-and-so, so-and-so, and so-and-so (referring to Abu Bakr, Umar & Uthman) (Source: al-Kafi, Vol. 2, Book. 2, Ch. 48, Hadith. 3)

~ Guide of the Angels ~ Narrated as part of lengthy narration from Imam Ali Ridha (عليه السلام), that the Prophet (صلى الله عليه وآله) said, "Through us, the angels were guided to the knowledge/recognition (Marifah) of the oneness (Tawheed) of Allah, and His glorification (Tasbeeh), His Tahleel (saying La ilaha illa-llah), and His Praise (Tahmeed)." فَبِنَا اهْتَدَوْا إِلَى مَعْرِفَةِ تَوْحِيدِ اللَّهِ تَعَالَى وَ تَسْبِيحِهِ وَ تَهْلِيلِهِ وَ تَحْمِيدِهِ (Source: Kamal al-Deen, Shaikh Saduq, Vol.1, Ch.23, H.4)

~ Through the AhlulBayt (as) ~ Narrated that Abu Jafar Imam Baqir (عليه السلام) said, "Through Us Allah is worshipped. And through Us Allah is known. And Through Us belief in the Oneness of Allah (تبارك وتعالى) is established. And Muhammad (صلى الله عليه وآله) is the veil (Hijab) of Allah (تبارك وتعالى)." الحسين بن محمد، عن معلى بن محمد، عن محمد بن جمهور، عن علي بن الصلت، عن الحكم وإسماعيل ابني حبيب، عن بريد العجلي قال: سمعت أبا جعفر عليه السلام يقول: بنا عبد الله، وبنا عرف الله، وبنا وحد الله تبارك وتعالى، ومحمد حجاب الله تبارك وتعالى (Source: al-Kafi, Vol. 1, Pg. 145) Explaining the last words of the hadith, Allamah Majlisi says: "And Muhammad (صلى الله عليه وآله) is the Veil (Hijab) of Allah – Meaning that He is the means/intermediary between Allah and His creations." ومحمد حجاب الله ، أي واسطة بين الله وبين خلقه (Source: Mirat al-Uqul, Vol. 2, Pg. 121)

Narrated that Imam Sadiq (عليه السلام) said as part of a narration: "May Allah have mercy on our Shi'a. Our Shi'a, by Allah, are the true believers. By Allah, they have shared in our calamity through long-lasting sorrow and grief." ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع رَحِمَ اللَّهُ شِيعَتَنَا- شِيعَتُنَا وَ اللَّهِ الْمُؤْمِنُونَ فَقَدْ وَ اللَّهِ شَرِكُونَا فِي الْمُصِيبَةِ بِطُولِ الْحُزْنِ وَ الْحَسْرَةِ. (Source: Thawab al-Aamal, Shaikh Saduq, Pg. 216)

Selection from the sermon of Imam Ali ibn Husayn (عليهما السلام) in the court of Yazid – speaking of the merits of Imam Ali ibn Abi Talib (عليه السلام): وسَهمٍ مِن مَرامِي اللَّهِ عَلَى المُنافِقينَ ، ولِسانِ حِكمَةِ العابِدينَ ، ناصِرِ دينِ اللَّهِ ، ووَلِيِّ أمرِ اللَّهِ ، وبُستانِ حِكمَةِ اللَّهِ ، وعَيبَةِ عِلمِ اللَّهِ "I am the son of the man who was … An arrow from the arrows of Allah towards the Hypocrites, And the tongue of wisdom of the worshippers, Helper/Supporter of the religion of Allah, And The Guardian of the affairs of Allah (Wali-e-Amr), And the garden of Allah's wisdom, And the container of the knowledge of Allah." أسَدٌ باسِلٌ ، وغَيثٌ هاطِلٌ ، يَطحَنُهُم فِي الحُروبِ - إذَا ازدَلَفَتِ الأَسِنَّةُ ، وقَرُبَتِ الأَعِنَّةُ - طَحنَ الرَّحى‌ ، ويَذرُوهُم ذَروَ الرّيحِ الهَشيمِ ، لَيثُ الحِجازِ ، وصاحِبُ الإِعجاز ، وكَبشُ العِراقِ ، الإِمامُ بِالنَّصِّ وَالاستِحقاقِ "He was a bold lion, And a torrential downpour (upon the enemies), He destroyed them in battles, when spears were raised and the enemy came in close – crushing them, He scattered them - like scattering of the dust by the wind, The lion of Hijaz, The owner/displayer of wonders/miracles, The chief of Iraq, The leader (Imam) by Appointment (Nass) and by right." مِنَ العَرَبِ سَيِّدُها ، ومِنَ الوَغى‌ لَيثُها ، وارِثُ المَشعَرَينِ ، وأبُو السِّبطَينِ الحَسَنِ وَالحُسَينِ ، مَظهَرُ العَجائِبِ ، ومُفَرِّقُ الكَتائِبِ وَالشِّهابُ الثّاقِبُ ، وَالنّورُ العاقِبُ ، أسَدُ اللَّهِ الغالِبُ ، مَطلوبُ كُلِّ طالِبٍ ، غالِبُ كُلِّ غالِبٍ ؛ ذاكَ جَدّي عَلِيُّ بنُ أبي طالِبٍ "He was the chief of the Arabs, A lion in the battles, The inheritor (waris) of the two Mashars (referring to Muzdalifah & Arafat), The father of the two grandsons – Hasan (عليه السلام) & Husayn (عليه السلام). The displayer of wonders (Mazhar al-Ajaeb), The splitter of the enemy divisions/army, The penetrating star (Shihab al-Saqib), The succeeding light, The victorious lion of Allah (Asad al-Allah al-Galib), The one sought by every seeker (Matlub kulle Talib), The victorious over every victor (Galib kulle Galib), That is my grandfather Ali ibn Abi Talib (عليه السلام)." (Source: Maqtal by Khwarizmi, Vol. 2, Pg. 78)