In the Name of Allah the Most Compassionate, the Most Merciful

Lesson 36-37: Interpretation of the Verse 69 of Surah "نساء"

Collected Works of The Muslim Shiite Scholar and Thinker: Allāma Hājj Sayyid Muhammad Husayn Husaynī Tihrānī


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Lesson 36 & 37: Interpretation of the verse

وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا


In the Name of Allah, the most Compassionate, the most Merciful

And bless be upon Muhammad and his pure Household, and may Allah's curse be on his enemies from now until the Day of Resurrection! And there is no power or strength except for the Lofty Glorious Allah.


The Wise Allah has stated in His Glorious Book:


وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا [1]

'… and whoever obeys Allah and the Messenger, will stand by those whom Allah has blessed: the messengers, the just people, martyrs and the noble men – and how great companions are they, (Qur'an: 4/ 69).'   


It is benefitted from this Verse that the necessity of obeying Allah and the Messenger is a special kind of spiritual unity which is created by the Sacred to the Lofty Sanctuary of His. It is because the spirit of the obedience is surrendering in front of the worthy of obedience, and as much as the obedience is stronger the status of the worthy of obedience is more, and it is at such a degree that if the act of obedience increases then the one worthy of obedience has no determination of its. In this case, without doubt, because of being annihilated in the spirit of one worthy of obedience, there will be found a kind of spiritual unity between those who have followed him in this courses – because if the material earliest and after occurrence is ignored then there remains no earlier or after spiritual unity. All together, away from the time limitation, which is the world of passing by the desires and reaching the Lofty World of certain servitude, it becomes a good fellow-traveller. Therefore, in the destination too, which is the position of meeting the Lofty Oneness, they are together and there is a kind of sincerity and natural cordiality and a kind of real unity between them. And it is there that the good attributes and the moral attitude of one passes unto the next one.


The Holiness Abraham says:

 فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ [2]

 '… [O Lord] anyone who follows me belongs to me, but anyone who disobeys me You are the Merciful Forgiving, (Qur'an: 14/36).'


This unity is because of the obedience which, according to the word of Abraham, the subject is known to be the same quality of Abraham, springs from spiritual surrendering, and contrary to that, if the unity is not spiritual, and there is a bit spiritual difference between two individuals then the relationship will not come to use.


وَنَادَى نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابُنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ ﴿45 قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلاَ تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ [3]

As at the time of Noah deluge spread everywhere and the water rose over the mountains but Noah's son stubbornly denied getting on the board and was almost drawing, '… Noah called upon his Lord saying: ‘My Lord, my son belongs to my family, and Your promise is certainly true, and You are the Supreme Justice-Bestowing Judge.'

Stated He: “O Noah, he is indeed no longer of your household, his behavior is disrespected, so do not ask Me about something you have no knowledge about; I admonish you, lest you should be among the ignorant, (Qur'an: 11/45-46).'


In these Verses, as the son of Noah did not spiritually agreed with his father and their connection was the natural connection between father and son, He stated him to be the alien to him.                       

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The friendliness and the spiritual unity among the souls of the believers and the immaculate Imam, upon them be peace

In many narratives it is been explained that the Shiites of the Imams are from them – they have been created from the remainder clay of them. It has been brought in many narratives that they are going to be our companions and at the same grade with the Shiites.

There is a narrative from Jabir bin Abdullah Ansari in "Jame‘ al-Akhbar"[4] that he says:

سَمِعْتُ رَسُولَ اللهِ صلّى الله عليه و آله و سلّم يَقُولُ: انَّ اللهَ تَعالى خَلَقَنى وَ خَلَقَ عَلِيّاً وَ فاطِمَة و الْحَسَنَ و الْحُسَيْنَ وَ الْائمَّة عليهم السّلام مِنْ نُورٍ، فَعَصَرَ ذلِكَ النُّورَ عَصْرَة فَخَرَجَ مِنْهُ شيعَتُنا فَسَبَّحْنا وَ سَبَّحُوا، وَ قَدَّسْنا وَ قَدَّسْوا، وَ هلَّلْنا فَهَلَّلُوا، وَ مَجَّدْنا فَمَجَّدُوا، وَ وَحَّدْنا فَوَحَّدُوا. [5]

I hear the Messenger of Allah, Bless be to him and his Descendants, say: "Allah has created me and Ali bin Abī Tālib, Fatima, Hassan and Hussein, and the Imams, upon them be peace, out of a certain Light, the He compressed that Light and made our followers out of it. There, we praised Allah and so did our followers praise Him' and we sanctified Allah and our followers sanctified him. We recited لا اله الا الله and called Allah with His Unity, our Shiites also declared: 'There is no deity except Allah.' And we praised the Greatness of Allah and our followers too praised Him for His Greatness."

This narrative clearly shows that there is a certain kind of agreement in the souls of the Shiites, the Imams and the Messenger of Allah; it is obvious that their mould and nature are of the mould and nature of the Messenger of Allah and the Imams. Therefore, it must be well studied to learn who the Shiites possessing so pure souls are, and what that certain spiritual privilege of them is. 

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The attributes and signs of the followers of the Household, upon them be peace

There is a narrative from the Late Sadough, in the book of "Monotheism" about the Holiness Musa bin Ja‘far who has said:

انما شيعتنا من شيعنا، و اتبع آثارنا، و اقتدى باعمالنا. [6]

In fact, our followers are those who follow us and put their feet on the foot-prints of us and follow our good moral attitudes – they imitate our deeds.

And there is a narrative in the "Qurb al-Asnad" of Homairi that the Holiness Imam Ja‘far Sādiq, upon him be peace, stated:

امتحنوا شيعتنا عند مواقيت الصلاة كيف محافظتهم عليها، والى اسرارنا كيف حفظهم لها عند عدونا، و الى اموالهم كيف مواساتهم لاخوانهم فيها. [7]

Test our Shiites for their timely prayers, how they are attentive and careful about the time to pray. And see how they save our secrets before the enemies, and that how their closeness is in their property with their religious brothers.

And it is related from the book of Kafi, by means of his documents, from Jabir bin Yazid Jo‘fi, may Allah be pleased with, from the Holiness Imam Baqir, upon him be peace, that:


قالَ لى: يا جابِرُ أَ يَكْتَفى مَنْ يَنْتَحِلُ التَّشَيُّعَ انْ يَقُولَ بِحُبِّنا اهْلَ الْبَيْتِ؟ فَوَ اللهِ ما شيعَتُنا الّا مَنِ اتَّقَى اللهَ وَ اطاعَهُ وَ ما كانُوا يُعْرَفوُنَ الُا بالتَّواضُعِ وَ التَّخَشِعُّ وَ الْامانَة وَ كَثْرَة ذِكْر اللهِ وَ الصَّلاة و الصَّوْمِ وَ الْبِرِّ بِالْوالِدَيْنِ وَ التَّعَهُّدِ لِلْجيرانِ مِنَ الْفُقَراءِ وَ اهْلِ الْمَسْكَنَة وَ الْغارِمينَ وَ الْايْتامِ وَ صِدْقِ الْحَديثِ وَ تِلاوَة الْقُرْآنِ [8] وَ كَفِّ الْالْسُنِ عَنِ النّاسِ الّا مِنْ خَيْرٍ وَ كانُوا امَناءَ عَشايِرِهِمْ فِى الْاشْياءِ. قالَ جابِرٌ: فَقُلْتُ: يَا ابْنَ رَسُولِ اللهِ ما نَعْرِفُ الْيَوْمَ احَداً بِهَذِهِ الصِّفَة!

فَقالَ عليه السّلام: يا جابِرُ لا تَذْهَبَنَّ بِكَ الْمَذاهِبُ، حَسْبُ الرَّجُلِ انْ يَقُولَ احبُّ عَلِيًّا وَ اتَوَلّاهُ ثُمَّ لا يَكُونُ مَعَ ذلِكَ فَعّالًا؟ فَلَوْ قالَ: انّى احِبُّ رَسُولَ اللهِ- فَرَسُولُ اللهِ خَيْرٌ مِنْ عَلِىّ- ثُمَّ لا يَتَّبِعُ سيرَتَهُ وَ لا يَعْمَلُ بِسُنَّتِهِ ما نَفَعَهُ حُبُّهُ ايّاهُ شَيْئاً، فَاتَّقُوا اللهَ وَ اعْمَلُوا لِما عِنْدَ اللهِ، لَيْسَ بَيْنَ اللهِ وَ بَيْنَ احَدٍ قَرابَة، احَبُّ الْعِبادِ الَى اللهِ عَزَّ وَ جَلَّ اتْقاهُمْ وَ أعْمَلُهُمْ بِطاعَتِهِ، يا جابِرُ فَوَ اللهِ ما يُتَقَرَّبُ الَى اللهِ تَبارَكَ وَ تعالى الا بِالطّاعَة، وَ ما مَعَنا بَراءَة مِنَ النّارِ وَ لا عَلَى اللهِ لِاحَدٍ مِنْ حُجَّة، مَنْ كانَ لِلّهِ مُطيعاً فَهُوَ لَنا وَلِىٌّ، وَ مَنْ كانَ لِلّهِ عاصِياً فَهُو لَنا عَدُوٌّ، لا تُنالُ وِلايَتُنا الّا بِالْعَمَلِ وَ الْوَرَعِ. [9]

'Jabir says: 'The Holiness Imam Muhammad Baqir, upon him be peace, told me: "O Jabir, is it just enough for the Shiite to claim that he has affection to us? By Allah, they are not our Shiites but except those who are heedless of Allah and obey Him. Our Shiites can be recognised by their humility, trustworthiness, by their excessive remembering Allah, by going on fasting more, praying, being generous towards their parents, looking after the poor neighbours, asking about their situations, by getting to know the abject and giving money without interest and being aware of the conditions of the orphans. Seeing to their problems, telling the truth, reciting the Qur'an,[10] controlling the tongues when speaking with the people unless that which has mutual benefit, and being just and reliable persons to everyone and their own relatives."

Jabir says: 'I said, o the son of Messenger of Allah, nowadays, we know no one with these attributed as you say.'

The Holiness stated: "Let not the different opinions and religions damage your mind and cause you to doubt. Is it enough for a man to say: I love Ali and I accept his Guardianship but he does not carry out his commands?'

And if someone says: 'I love the Messenger of Allah – while it is obvious that the Messenger of Allah has priorities upon Ali – whereas he does not act upon the laws and traditions of the Messenger of Allah, this affection and friendship is not useful for him. Therefore, practice just fearing Allah, and do whatever Allah has commanded you to do. There is no relationship between Allah and anyone; the most beloved people in the sight of Allah are the most pious and the active of them. O Jabir, by Allah not a worshipper can get closer to Allah except through the obedience of His commands; we have not such power and authority to save one from the Fire, and no worshipper can bring a proof to Allah. Whoever is obedient to Allah he is our friend, and he who commits a sin he is our enemy. And no one is able to reach our Guardianship but through good deeds and avoiding the indecent deeds."    

And there is a narrative Sheikh Tousi's "Aamali" who, by means of his series of documents from Soleiman bin Mihran says:

قال: دَخَلْتُ عَلَى الصّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ وَ عِنْدَهُ نَفَرٌ مِنَ الشَّيعَة وَ هُوَ يَقُولُ: مَعاشِرَ الشِّيعَة كُونُوا لَنا زَيْناً وَ لا تَكُونُوا عَلَيْنا شَيْناً، قُولُوا لِلّناسِ حُسْناً وَ احْفَظُوا الْسِنَتَكُمْ وَ كُفُّوها عَنِ الْفضُولِ وَ قُبْحِ الْقَوْلِ. [11]

Soleiman bin A‘mash says: 'I went to the Holiness Ja‘far bin Muhammad Imam Sādiq, upon him be peace, and there were some of the Shiite with him and the Holiness told them: "O you, the Shiite!  With your praiseworthy deeds and good actions always be our ornaments so that when someone sees your admirable behavour to praise you and to get closer to us. Try not to be the cause of our ill-repute so that people take us as the bad teachers of yours and forsake the religion of Allah. Save your tongues saying nonsense and worthless things avoid revealing the secrets and keep away from ugly speeches, ironies, swearing and being aggressive towards the others."

And by means of his documents in the book of "Mish‘kat" he relates Meh‘zam saying: 


دَخَلْتُ عَلى ابى عَبْدِ اللهِ عليه السّلام فَذَكَرْتُ الشِّيعَة فَقالَ: يا مِهْزَمُ انَّمَا الشَّيَعة مَنْ لا يَعْدُو سَمْعَهُ صَوْتُهُ، وَ لا شَجَنُهُ بَدَنَهُ، وَ لا يُحِبُّ لَنا مُبْغِضاً، وَ لا يُبْغِضُ لَنا مُحِبّاً، و لا يُجالِسُ لَنا غالِيا، وَ لَا يَهِرَّ هَريرَ الْكَلْبِ، وَ لا يَطْمَعُ طَمَعَ الْغُرابِ، وَ لا يَسْأَلُ النّاسَ وَ انْ ماتَ جُوعاً، الْمُتَنَحِّى عَنِ النّاسِ، الْخَفِىُّ عَنْهُمْ، وَ انِ اخْتَلَفَتْ بِهِمُ الدّارُ لَمْ تَخْتَلِفُ اقاويلُهُمْ، انْ غابُوا لَمْ يُفْقَدُوا [12]، وَ انْ حَضَرُوا لَمْ يُؤْبَهْ بِهِمْ، وَ انْ خَطَبُوا لَمْ يُزَوَّجُوا، يَخْرُجُونَ مِنَ الدُّنْيا وَ حَوائِجُهُمْ فى صُدُورِهِمْ، انْ لَقُوا مُؤْمِناً اكْرَمُوهُ، وَ ان لَقُوا كافِراً هَجَرُوهُ، وَ انْ اتاهُمْ ذُو حاجُة رَحِمُوهُ، وَ فِى امْوالِهِمْ يَتَواسَوْنَ. ثُمَّ قالَ: يا مِهْزَمُ قالَ جَدّى رَسُولُ اللهِ صلّى الله عليه و آله و سلّم لِعَلِىّ رِضْوانُ اللهِ عَلَيْهِ: يا عَلِىُّ كَذَبَ مَن زَعَمَ انَّهُ يُحِبُّنى وَ لا يُحِبُّكَ، انَا مَدينَة الْعِلْمِ وَ انْتَ الْبابُ، وَ مِنْ ايْنَ تُؤْتَى الْمَدينَة الّا مِنْ بابِها. [13]


Meh‘zam says: 'I went to see the Holiness Imam Ja‘far Sādiq, upon him be peace, and the discussion lead to the Shiite, then the Holiness stated: "O Meh‘zam, the Shiite is one who always lowers down his voice when speaking, (that is, he never utters harsh words,) he does not take our enemies as friends and our friends as his enemies. And he should not sit with those who exaggerate us, and should raise his voice as a dog barks; he should not be greedy as a crow to accumulate things. He should not demand anything from the people even if he dies of hunger, and should avoid the ignorance and the worldly people. They should speak the same word no matter where they live, and they should be peaceful people – away from fussing and kicking up a row – so that when they are away no one traces them and when they are present no one cares. People do not cooperate with them when they want to marry. They pass away while their needs are buried in their chests. When they meet a believing person they respect him, however when they come across a disbelieving they ignore him. If a needy comes to them they show generosity towards him, and share their belongings equally among the believing brothers."'


Then, the Holiness stated: 'O Meh‘zam, my great grandfather, the Messenger of Allah, stated Ali bin Abī Tālib, upon him be peace: "O Ali, he lies who says the he loves me, while he does not love you; I am the city of knowledge and you are the gate of it, how can one enter the city without entering its gate?!"'


And with little differences in words and styles, he explains the same narrative in the book of "kafi".


And by means of his documents from Mofazzal, he relates it from Kafi [14] that: 

قال قال ابو عبد الله عليه السلام: اياك و السفلة فانما شيعة على من عف بطنه و فرجه، و اشتد جهاده، و عمل لخالقه، و رجا ثوابه، و خاف عقابه، فاذا رايت اولئك فاولئك شيعة جعفر . [15]

Mofazzal says that: 'The Holiness Imam Sādiq told me: "Do not accompany with the lowly and mean people.

Ali's follower is one who saves his stomach and relief and chastity. His struggle should be for the cause of Allah, he should be hopeful of His reward and fearful of His chastisement. Thus, if you come across a people with these attributions then know that they are the followers of Ja‘far bin Muhammad."'

And Sheikh Tousi in his "Amali" quotes the Holiness Reza and he quotes his father and grandfather the Holiness Imam Muhammad Baqir, upon him be peace, that a narrative from Haithama relates that:

ابلغ شيعتنا انا لا نغنى عن الله شيئا، و ابلغ شيعتنا انه لا ينال ما عند الله الا بالعمل، و ابلغ شيعتنا ان اعظم الناس حسرة يوم القيامة من وصف عدلا ثم خالفه الى غيره، و ابلغ شيعتنا انهم اذا قاموا بما امروا انهم هم الفائزون يوم القيامة. [16] 

"Announce it to our followers that  we cannot free you from the obedience of Allah and bring you within our mercy, and let our Shiites know that the grades and status, that are with Allah, cannot be obtained except through good actions. And let our Shiites know that the most regretful people in the Hereafter are those who have propagated justice and good deeds but they have not acted so themselves – they have acted the other way round.

And let our followers know that they will become prosperous on the Day of Resurrect if they do whatever we have commanded them to do."


And from Kafi, by his own documents, from Ali bin al-Hussein, upon him be peace, there is narrative that he says:

وددت و الله انى افتديت‏خصلتين فى الشيعة لنا ببعض لحم ساعدى: النزق و قلة الكتمان. [17]

The Holiness Imam Saj‘jad stated:"By Allah, I would be pleased to see two ugly attributes left our followers: one is the levity and furiousness and the other one is betraying the secrets, then, I would give away a piece of the flesh of my arm instead. "

It represent that in the time of the ignorance a slave would be pleased to offer something of his own and get released instead, but if he had nothing to redeem himself, then he would give a piece of his flesh or bone, in case if he would not do so, he would be killed.

The Holiness stated: "These two attributes are so unpleasant to me and harmful to our followers that for saving them from these two attributes I am volunteer to offer a piece of my flesh but release them."


And from Kafi, by means of his documents, there is a narrative quoting Amroo bin Abi Mighdam who said:

قال: سمعت ابا عبد الله عليه السلام يقول خَرَجْتُ انَا وَ ابى حَتّى اذا كُنّا بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ اذا هُوَ بِاناسٍ مِنَ الشِّيعَة فَسَلَّمَ عَلَيْهمْ ثُمَّ قالَ: انّى وَ اللهِ لَاحِبُّ رِياحَكُمْ وَ ارْواحَكُمْ فَاعينونى عَلى ذلِكَ بِوَرَعٍ وَ اجْتِهادٍ، وَ اعْلَمُوا انَّ وِلايَتَنا لا تُنالُ الّا بِالْوَرَعِ وَ الْاجْتِهادِ، مَنِ ائْتَمَّ مِنْكُمْ بِعَبْدٍ فَلْيَعْمَلْ بِعَمَلِهِ، انْتُمْ شِيعَة اللهِ وَ انْتُمْ انْصارُ اللهِ وَ انْتُمُ السّابِقُوَن الْاوَّلُونَ وَ السّابِقُونَ الْآخِرُونَ وَ السّابِقُوَن فِى الدُّنْيا وَ السّابِقُوَن فِى الْآخِرَة، قَدْ ضَمِنَّا لَكُمُ الْجَنَّة بِضَمانِ اللهِ عَزَّ وَ جَلَّ وَ ضَمانِ رَسُولِ اللهِ، وَ اللهِ ما عَلى دَرَجَة الْجَنَّة اكْثَرُ ارْواحاً مِنْكُمْ، فَتَنافَسُوا فى فَضائِلِ الدَّرَجاتِ، انْتُمُ الطَّيِّبُونَ وَ نِساؤُكُمُ الطَّيِّباتُ، كُلُّ مُؤْمِنَة حَوْراءُ عَيْناءُ، وَ كُلُّ مُؤْمِنٍ صِدّيقٌ، وَ لَقَدْ قالَ اميرُ الْمُؤمِنينَ لِقَنْبَرٍ: يا قَنْبَرُ ابْشِرْ وَ بَشِّرْ وَ اسْتَبْشِرْ فَوَ اللهِ لَقَدْ ماتَ رَسُولُ اللهِ وَ هُوَ عَلى امَّتِهِ ساخِطٌ الَّا الشِّيعَة. الا وَ انَّ لِكُلِّ شَىْ‏ءٍ عِزّاً وَ عِزُّ الْاسْلامِ الشِّيعَة، الا وَ انَّ لِكُلِّ شَىْ‏ءٍ دِعامَة وَ دِعامَة الْاسْلامِ الشيِّعَة، الا وَ انَّ لِكُلِّ شَىْ‏ء ذِرْوَة وَ ذِرْوَة الْاسْلامِ الشِّيعَة، الا وَ انَّ لِكُلِّ شَىْ‏ءٍ سَيِّداً وَ سَيِّدُ الْمَجالِسِ مَجالِسُ الشِّيعَة، الا وَ انَّ لِكُلِّ شَىْ‏ءٍ شَرَفاً وَ شَرَفُ الْاسلامِ الشِّيعَة، الا وَ انَّ لِكُلَّ شَىْ‏ءٍ اماماً وَ امامُ الْارْضِ ارْضٌ تَسْكُنُهَا الشِّيعَة. [18]

Amroo bin Abi Mighdam says that: I hear the Holiness Imam Sādiq say: "My father and I left home for the Mosque of the Messenger of Allah, we saw that a group of the people gathering between the Pulpit and the Grave. My father greeted them and then said: 'By Allah, I love your souls and your smelling, with this struggling of yours, do help me. Know that on man reaches our Guardianship but only through the struggling. If anyone of you follows a man then, he must behave according to him manner.

You are the Shiites of Allah, you are the assistances of Allah, you are, you are the first [to embrace Islam] and so are you the last ones. You are the first one in the world, the first in the Hereafter and the first ones in paradise. We have guaranteed paradise for you by the Guarantee of Allah and the Messenger of Allah. By Allah, no soul deserves paradise more than you do, so try to surpass the others in doing good deeds and win the prize. You are the pure, so are your wives the pure, every believing woman is a beautiful angel with the bright wide eyes, and every believing man is a friend in this nation."


The Commander of the believers told Ghanbar: "Let this be a glad-tidings, happiness and cheerfulness to you, by Allah, when the Messenger of Allah passed away he was angry with his nations but only the Shiite.

Be aware that for everything is an honour and the honour of Islam is the Shiite. And everything has a pillar and support and the support of Islam is the Shiite. For everything is a summit and the summit of Islam is the Shiite; everyone has a master and a chief, and the chiefs of the assemblies are the assemblies of the Shiite. And everything has its own dignity and the dignity of Islam is the Shiite; and for everything is a leader and the leader of the earth is where the Shiite live."


And from the "Khesal" of Sadough, with his documents from Abu Mighdam, relates from the Holiness Imam Muhammad Baqir that he stated:

يا ابا المقدام انما شيعة على الشاحبون الناحلون الذابلون، ذابلة شفاههم، خميصة بطونهم، متغيره الوانهم، مصفره وجوههم، اذا جهنم الليل اتخذوا الارض فراشا، و استقبلوا الارض بجباههم، كثير سجودهم، كثير دموعهم، كثير دعاؤهم، كثير بكاؤهم، يفرح الناس و هم محزونون. [19]

[The Holiness said:] "O Abu Mighdam, in fact, the case is so, our followers are those whose features look pail, and are weak and thin for their excessive fasting and praying. They have lost freshness and cheerfulness on the faces; their lips are dried for extreme citing and reciting. Their stomachs are empty, they look pail and the freshness has faded away from their features.

When the night falls and everywhere is dark they use the earth as the carpet, by putting their forehead on the ground they prostrate in front of the Only Beloved. Their prostrations are too many, tears flow down from their chicks.

Their supplications are long so is their weeping. All people pass the night in joyfulness, cheerfulness and ignorance but, (because of not achieving their goal and not meeting their Lord,) they have their own sorrows and worries in the hearts." 


And there is narrative from "Amali" of Sheikh Tousi and the "Irshad" of Mofid that:

رُوىَ أنَّ اميَر الْمُؤْمِنينَ عليه السّلام خَرَجَ ذاتَ لَيْلَة مِنَ الْمَسْجِدِ وَ كانَتْ ليْلَة قَمْرآءَ فَأَمَّ الْجَبّانَة وَ لَحِقَهُ جَماعَة يَقْفُونَ اثَرَهُ، فَوَقَفَ عَلَيْهِمْ ثُمَّ قالَ: ما انْتُمْ؟ قالُوا: شيعَتُكَ يا اميرَ الْمُؤْمِنينَ، فَتَفَرَّسَ فى وُجُوهِهِمْ ثُمَّ قالَ: فَمالى لا ارى عَلَيْكُمْ سيمآءَ الشِّيعَة؟ قالُوا: وَ ما سيماءُ الشِّيعَة يا اميرَ الْمُؤْمِنينَ؟ قالَ: صُفْرُ الْوُجُوهِ مِنَ السَّهَرِ، عُمْشُ الْعُيُونِ مِنَ الْبَكاءِ، حُدْبُ الظُّهورِ مِنَ الْقِيامِ، خُمْصُ الْبُطُونِ مِنَ الصِّيامِ، ذُبُلُ الشِّفاهِ مِنَ الدُّعاءِ، عَلَيْهِمْ غَبَرَة الْخاشِعين. [20]

One night, the Commander of the believers left the mosque for Jabba'ba, a different place. It was a bright night. A group of the people followed the Holiness until they were next to him. The Holiness stood and asked: "Who are you?" They answered: 'We are of your Shiites, o the Commander of the believers.' The Holiness cast a deep glance at them saying: "Then, why I cannot see the signs of the Shiite on your features?" They asked: "O the Commander of the believers, what are the signs of the believers?'

The Holiness said: "Because of their sleeplessness and extreme praying Allah, the Honourable and Exalted, the Shiites look pail. And the signs of extreme weeping and crying are apparent on their faces. Their backs are bended because of bowing down to pray and standing again, their stomachs have shrunk for fasting, their lips have dried for the excessive supplications, and on the whole, their faces have been covered with the abjectness dust.


It is quoted from the book of "The Attributes of the Shiite" of Sheikh Sadough that, by means of his documents, he has quoted his father saying of the Holiness Imam Ja‘far Sādiq, upon him be peace, that:

قالَ: كانَ عَلِىُّ بْنُ الْحُسَيْنِ قاعِداً فى بَيْتِهِ اذْ قَرَعَ قَوْمٌ عَلَيْهِمُ الْبابَ فَقالَ: يا جاريَة انْظٌرى مَنْ بِالْبابِ؟ فَقالُوا: قومٌ مِنْ شيعَتِكَ، فَوَثَبَ عَجِلًا حَتّى كادَ انْ يَقَعَ فَلَمَّا فَتَحَ الْبابَ وَ نَظَرَ الَيْهِمْ رَجَعَ فَقال: كَذِبُوا فَايْنَ الْسَّمْتُ فِى الْوُجُوهِ، ايْنَ اثَرُ الْعِبادَة، ايْنَ سيمآءُ السُّجُودِ؟ انَّما شيعَتُنا يُعْرَفوُنَ بِعِبادَتِهِمْ وَ شَعَتِهِمْ، قَدْ قَرَحَتِ الْعِبادَة مِنْهُمُ الْآنافَ وَ دثَرَتِ الْجِباهَ وَ الْمَساجِدَ، خُمْصُ الْبُطُونِ، ذُبُلُ الشِّفاهِ، قَد هَيَّجَتِ الْعِبادَة وُجُوهَهُمْ، وَ اخْلَقَ سَهَرُ اللَّيالى وَ قَطَعَ الْهَواجِرُ جُثَثَهُمْ، الْمُسَبِّحُونَ اذا سَكَتَ النّاسُ، وَ الْمُصَلُّونَ اذا نامَ النّاسُ، وَ الْمَحْزُونُونَ اذا فَرِحَ النَاس‏. [21]


The Holiness Imam Zain al-Abedin, upon him be peace, was sitting in his room when suddenly a few people knocked at the door, the Holiness said to his servant: "O little girls, see who is at the door." In the mean time, the people called: 'We are a group of your Shiites.' The Holiness was so in hurry to open the door that he was almost to fall down. When the Holiness opened the door, he quickly returned saying that: "Those people are lying or why there is not a sign of the Shiite on the features! Where is the sign of worshipping? Where has the signs of obedience on their faces disappeared? Our Shiites are known by their praying, and the change of their features. Because of the extreme prostrations and weeping their noses have formed ulcers everywhere, their faces have lost their freshness, and their foreheads have lost their natural shapes. Their stomachs have shrunk and stuck to their backs, their lips are lifeless, the effects of extreme worshipping have deformed their faces, due to much fasting and strolling on the roads for gaining their livelihood have ruined their health. They are always busy praising Allah while the others sit quiet and idle, and they praying while the other people are in cozy beds to sleep and they are sad and sorrowful when the people are happy."

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The upon him be peace Holiness Imam Reza’s rejecting a group of the people who claimed to be the Shiite, and instructing them

It is related from the "Discussions" of Sheikh Tabarsi quoting the Holiness Imam Hassan Asgari, upon him be peace, saying:


قَدِمَ جَماعَة فَاسْتَأْذَنُوا عَلَى الرِّضا عليه السّلام وَ قالُوا: نَحْنُ منْ شيعَة عَلِىّ عليه السّلام فَمَنَعَهُمْ ايّاماً ثُمَّ دَخَلُوا، قالَ لَهُمْ: وَيْحَكُمْ انَّما شِيعَة اميرِ الْمُؤْمِنينَ عليه السّلام الْحَسَنُ وَ الْحُسَيْنُ وَ سَلْمانُ وَ ابو ذَرّ وَ الْمِقْدادُ وَ عمّارٌ وَ مُحَمَّدُ بْنُ ابى بَكْرٍ الَّذينَ لَمِ يُخالِفُوا شيئا من اوامره. [22]


Some people went to the Holiness Imam Reza saying: 'We are of the followers of Ali.' But the Holiness did not receive them for several days and did not let them in until after a few days. The Holiness stated: "Who on you! The followers of the Commander of the believers, upon him be peace, are Hassan, Hussein, Salman, Abuzar, Mighdad, Am‘mar and Muhammad bin Abi Bakr who never opposed the commands of the Holiness."

And he has brought this narrative in details in the "Imam's Commentary"[23]. And the Late Majlisi, in the "Section of the Shiite" has written that the Holiness Abi Muhammad al-Hassan al-Asgari, upon him be peace, sates: "When Ma‘moon trusted the Guardianship to the Holiness Imam Reza, the servant came to him saying: 'A group of people are standing behind the door asking to enter the house and they claim that they are of the Shiites of Ali.' The Holiness stated that: "Now, I am busy, avoid them entering the house."

They came back the next day and repeated their previous demand. This time also the Holiness did not let them come in. Since then, they kept coming everyday but the Holiness turned them back every day. They did so for two months until they were disappointed meeting the Holiness and at last they told to the doorkeeper: 'Tell you Master that we are the Shiites of your father, Ali bin Abī Tālib, and now the enemies are teasing us for your not letting us to meet you. We are ready to return but, because of the gossip of the people, we cannot live in this town anymore; we cannot tolerate their blows with a word.'

This time, the Holiness commanded the servant to let them come in. They entered the house and greeted the Holiness, but the Holiness did not reply their greeting and even did not let them sit but they stood in the corner of the room. They said: 'O the son of the Messenger of Allah, what is this unfaithfulness of you against us? After so long time of avoiding us to meet you we have lost our respect in front of the people!'

The Holiness stated: "Recite this Verse that:

وَ ما أَصابَكُمْ مِنْ مُصيبَةٍ فَبِما كَسَبَتْ أَيْديكُمْ وَ يَعْفُوا عَنْ كَثيرٍ [24] 

What has happened to you is because of you yourselves and Allah has overlooked most of them. In this even, I have followed the command of Allah, the Messenger of Allah, the Commander of the believers and the Imams after that Holiness – that is why I reproved you." They said: 'What for, o the Messenger of Allah?' The Holiness stated: "It is because you claimed that you were of the followers of the Commander of the believers, Ali bin Abī Tālib, upon him be peace, so woe on you! The Shiites of the Commander of the believers are Hassan, Hussein, Abuzar, Salman, Mighdad and Am‘mar and Mummad bin Abi Bakr, yes, they are followers who never opposed the commands of the Holiness, and they did not do anything against his will to disturb him. Now, you say: 'We are the Shiite,' but you make mistakes in many of your duties and behavour, you have many shortcomings in your duties, you delay in fulfilling the most important rights of your religious brothers. Whomsoever you shouldn't follow but you follow, and wherever you should dissimulate you ignore it.

If you said: ' We the friends of the Commander of the believers, as well the friends of his friends, and the enemies to the enemies of that Holiness, I would not reject you and would permit you to enter the house, however, you claimed a great position and dignity for you. You should know that if your saying does not go with your action you will ruin yourselves, unless the Merciful Allah forgive you through His Mercifulness and overlook your sins."

They said: 'O the son of the Messenger of Allah, we beseech Allah for this big claim of us and repent, but what we are to say is what our Master, the Holy Imam Reza has taught. We are of your friends and so are we the friends of your Friends; and we are the enemies of your enemies.'

The Holiness stated:

مرحبا بكم يا اخوانى و اهل ودى، ارتفعوا، ارتفعوا، ارتفعوا، فما زال يرفعهم حتى الصقهم بنفسه.

  "Well done! Now, you are welcome my brothers, o the people of the affection and sociability, stand up and come to me, come on." By saying so, the Holiness invited them to go closer and let them sit next to him. Then he asked the servant: "How many times did you prevent them entering the house?" He answered: 'Just sixty times.' The Holiness stated: "Now, for sixty times go to them and return, and each time greet them and remember me to him. Because of their attention and the repentance of them, they have wiped out all their sins concerning their great claim, now they deserve to be praised, because they are of our followers and friends so ask of their conditions and families. Give them gifs and presents and see to their problems and solve them." [25]

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The sermon of the Commander of the believers, upon him be peace, on the attributes of the Shiite

And there is a narrative in the book of the "Attributes of the Shiite" of Sadough who has related it by means of his documents from Abu al-Abbas Dinvari quoting Muhammad bin Hanafei‘ia that:  After the event of the Battle of Jamal when the Commander of the believers, upon him be peace, entered Basra, Ah‘naf bin Ghais prepared some food and then sent someone to the Holiness and his companions to invite them there. The Holiness came and stated: "Call my companions to come here." A group, who were like the dried water-skins, humbly walked closer to the holiness; and Ahnaf bin Ghais asked: 'O the Commander of the believers, what has happened to them? Is it because of the hunger or the fright of the battle that they have become so?' The Holiness stated: "It is not so, Ah‘naf, Allah has chosen some people to turn away from this world, but keep the side of servitude as if they have witnessed the Hereafter, and to be familiar with the Resurrection before seeing it. In this way, they prepare their souls to encounter the difficulties for the sake of Allah. And when they think of the Day of Gathering, where they stand in the presence of Allah, then they imagine they have passed the blazing fire and all creatures set out to gather towards Allah. And all records of their deeds, which include all what they have done, are opened in front of their eyes. Therefore, nearly their souls melt away or their hearts leap out and fly away. Their minds began boiling while going toward Allah. Like the enamoured and distress people, in the middle of the dark nights, they mourn and pray, and they get frightened of what their souls have revealed to them."

Therefore, in this world, they pass their lives with their lean and withered bodies and sorrowful hearts, flamed faces, dried lips empty stomachs stuck to their backs so that you think they are drunk. Being humble and bowing down in the middle of the night in front of their Creator has ruined away their health. They have purified their intentions and actions for the sake of Allah, in the mean time, they have not neglected their existing but looked after themselves for more praying and worshipping.  If you could see them in the middle of the night when everyone is asleep, when the voices have died and the world is in silence, and the birds rested in their nests                     

كما قال سبحانه: افَامِنَ اهْلُ الْقُرى انْ يَأْتِيِهُمْ بَأْسُنا بَياتاً وَ هُمْ نائِمُونَ.

So because of that great position of manifestation  on the Day of Resurrection, he gets up and stands to pray in fright and while tears running down on the chicks. Sometimes by mentioning and praising him, and sometimes weeping in the altar of worshipping, and moaning – in the middle of the dark night he keeps on crying. O Ahnaf, if you could see how they stand up to pray and how their backs bend after a while. When they recite a part of  a chapter or more, all of a sudden they go on weeping, crying and wailing, their hearts burn and as if flames rise out from their throats. When they wail, you would say fiery chains have settled on their necks.

When you come across them during the day, you will see that they are quite peaceful people walking gently and calmly, and they speak politely with the people. When they pass by a ugly affair or hear some idle talk they ignore it but pass by very generously. They have chained their feet for not going to indecent places, they keep dumb for not speaking against the noble people, they have deafened their ears not hear nonsense. They have blind their eyes not see the sinful scenes, they are on a journey towards the Shine of Allah, the boundary of Peacefulness that anyone who enters it he is immune and safe from any doubt and sorrow. "

Then, the Holiness informed Ahnaf of the position and place of them in paradise as well some attributes of the paradise, and then he stated: "O Ahnaf, if you forget what I told you in the beginning of my speech, and if you do not practice them, you too will wear the black fiery clothes on the Day of Resurrection. You will march round between this torture and the drink of melted material – they will pour in your throat boiling bitter drink!

O Ahnaf, how many a man will be hanged in the middle of the dire on the Day of Resurrection, and how many faces will batted, cut into pieces and knocked on their noses!

O Ahnaf, if only you could see how depressed and wondering they move on downward the hell and then climbing if hills of the hell and bits fire splash from every corner upon them! Severe fire will encircle them, the fiery scorpions and snakes will assemble everywhere on the bodies.

If you could see the announcer call out the people in paradise by the permission of Allah: "O the dwellers of paradise and the blessings of paradise, and o the people of the ornaments and the garments of paradise,  live in the everlasting paradise for there is no more death for you. On this way, the people of hell will become hopeless, and all the doors of mercy and blessing will shout for them, and the means of release will be cut. At that harsh moment, many elderly will cry: واشيبتاه, and many young will cry: و اشباباه, and many women shout:. وافضيحتاه

The veil spread over their ugly affairs will tear apart, and on that Day, many souls will drench into hell and imprisoned.

How many hardships will indulge you, they will become your clothes after you have left behind the best desirable clothing  you wore in the world, and drank cold pure water, and ate tasty food; now the scorching clothes burn out the last hare in your body – change it into ashes. The eyes you were watching your beloved with in the world will be brought out of the eye-sockets.

These horrible things are what Allah has arranged for the sinners, and those pleasant things are what He has prepared for the pious." [26]

However, for the reason of sincerity in the worshipping, the Shiites find a certain light in their hearts, and then by means of it, they comprehend the facts – the facts that are impossible to understand for the other common people.

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The narratives of the Imam Sādiq, upon him be peace, on the attributes of the Shiite

There is a narrative in the "Commentary of Ayyashi" from the Holiness Imam Sādiq, upon him be peace, that he stated:


انما شيعتنا اصحاب الاربعة الاعين عين فى الراس و عين فى القلب، الا و الخلائق كلهم كذلك، الا ان الله فتح ابصاركم و اعمى ابصارهم. [27]

"Our Shiites are watchful – as if they have four eyes instead of two – two eyes on their faces and two more in their hearts. Know that all people are the same, however, Allah has activated the heart-eyes of you, the Shiites, while He has let the heart-eyes of the others stay blind."  

And there is a narrative from the Holiness Imam Sādiq, upon him be peace, in the "Mahasin" of Barghi that:

ان لكل شئى جوهرا و جوهر ولد آدم محمد صلى الله عليه و آله و سلم و نحن و شيعتنا. [28]

"There is certain fact and essence for everything, the essence of the Children of Adam is Muhammad, Bless be to him and his Descendants – that is we and our Shiite."

And also there is a narrative from the Holiness Imam Sādiq, upon him be peace, in the "Mahasin" that Fazil bin Yasar, who was of the Shiites and the narrators of the Holiness says:

انتم و الله نور فى ظلمات الارض . [29]

"By Allah, you are Light on the surface of land."

And also there is a narrative in Mahasi" from Ali bin Abdul Aziz quoting the Holiness Imam Sādiq, upon him be peace, stating:

وَ اللهِ انّى لَاحِبُّ ريحَكُمْ وَ ارْواحَكُمْ و رُؤْيَتَكُمْ وَ زيارَتَكُمْ، وَ انّى لَعَلى‏ دِينِ اللهِ وَ دينِ مَلائكَتِهِ فَاعينُوا عَلى‏ ذلِكَ بِوَرَعٍ، انَا فِى الْمَدينَة بِمَنْزِلَة الشُّعَيْرَة [الشَّعْرَة] اتَقَلْقَلُ حَتّى ارَى الرَّجُلَ مِنْكُم فَاسْتَريحَ الَيْه‏. [30]

"By Allah, I like the smell of you, I like the souls of you, I like your meeting. I am indeed in the religion of Allah and the religion of the angels of Allah. O you the Shiites! Do help me in this religion. I am all alone in Medina – like a grain of barley separated from its ear, I walk about Medina to see one of you; then, by meeting anyone of you, I get relief."

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The sermon of the Commander of the believers, upon him be peace, on the attributes of the Shiite and the death of Hammam

And by the means of his documents, there is a narrative from the book of "Kanz-ul-Fawaeed" from Abu Hamza Thomali quoting a man of his relative, Yahia bin Umm Tawil, from Noad bokali who says: 'I was in acute need of meeting the Commander of the believers, upon him be peace, so to find someone to company me, I asked Jondab bin Zohair, Rabi bin Khothaim and his nephew, Hamam bin Obada bin Khothaim who was of the companions of Berans.

All of us set out visiting the Commander of the believers, and we were quite sure that we would meet the Holiness. Anyhow, we approached the Holiness when he was ready to go to the mosque to pray. We too followed him, and on the way to the mosque, we encountered some fat men who were busy joking and talking nonsense, but when the Commander of the believers got closer to them, they all stood up and saluted him. The Holiness replied them gently and then asked: "Who are you?" They said: 'O Commander of the believers, We are a group of your followers, ' The Holiness praised for them and said: "Then, why do I not see the signs of Shiites on your features? I do not notice the signs of us, the Household on your faces." That group, in shame, could not answer him.

Nuaf Bakali says: 'Jondab bin Zahir and Rabi Bin Khathim turned to the Holiness saying: 'O the Commander of the believers, what are the signs of us, the Shiites?' The Holiness told them in brief: "O you two men who are questioning me, be ashamed of Allah, and be good and do goodness, because Allah, the Highest is by them who are pious and choose the generosity in their daily lives."

Hamam bin Ebada, who was a believing and perseverance man said: 'I swear you by Allah, Who made you, the Household respectable people and specified you for His Own, and bestowed you of his endless mercy and blessing, and gave you priorities over all being, explain us the attributes of your Shiites.'

The Holiness stated: "O Hamam, do not swear! I will explain all about their attributes to you." Then, the Holiness hold Hamam on his hand and entered the mosque, first he established two short but complete turns of prayers, then sat turning to us and all the people in the mosque gathered around the Holiness. He, after praising Allah, adoring Him and then sending blessing upon the Messenger, stated:

Now, indeed Allah, the Loftiest is His Status, and Glorified is His Names, created his creatures, and he made his worshipping essential for them, He divided His blessing and provisions among them, He settled each one on a certain position in this world, He did all these without needing one's help – neither the worship of a worshipper benefits Him nor the sins of a sinner harms Him …"

Then, the narrator continues the statement of the Holiness and says: 'The Commander of the believers rested his hand on Hamam's shoulder and said: "O Hamam, know that any of the Shiites who asks the Household, the Household that Allah has taken away any impurities from them and has made them pure and immaculate, let him know that they are the most acquaintance of Allah. They know Allah well and act upon His commands. They have priorities and the highest virtues, their words are correct, their appearances look mild and they wear simple and their behaviour is just curtsy …"

And the Holiness went on counting their attributes in details, he also explained of their spiritual conditions, their nature and their secret witnessing until he stated:

اولئك عمال الله و مطايا امره و طاعته و سرج ارضه و بريته، اولئك شيعتنا و احبتنا و منا و معنا، الا هاه شوقا اليهم.

"They are the Agents of Allah, the carriers of the commands of Allah, at the obedience of Allah and they are the illuminating Light on the land of Allah for the creatures of Allah. They are the Shiites and the affections of us – they are of us and are among us. Ah, how anxious I am to meeting them." 

Allah of a sudden, Hamam cried and, fainted and collapsed. They tried to bring him round but the flying-soul had flown away from his nest – may Allah's blessing be upon him!

His uncle, Rabi bin Khathim began weeping and crying and said: 'O Commander of the believers, how soon your sermon produced an effect in my cousin! I wish I were in his place and received such priority! The Holiness stated: "The fluent speech finds its way thus. By Allah, I was feeling worried of his condition and I felt he would die by hearing this sermon!"   

A man asked: 'O the Commander of the believers, so why your sermon did not produce an effect on yourself?' The Holiness stated: "Woe on you! There is a life limitation for every individual and no one can violate it – and there is a cause for it. Be quiet and never speak like that, it is obvious that Satan has made you say so."

Nuaf says: 'That day, in the evening, the Commander of the believers established prayer upon the corpse of that man and we too followed him.'

The relater of this narrative quotes Nuaf saying: 'One day I went to Rabi bin Khathim and I informed him whatever Nuaf had told me before. After hearing what I say, Rabi cried so much that he was nearly to die out, then he said: 'Whatever my brother, Nuaf has said, is right, the sermon of the Commander of the believers and the even after that which happed on Hamam was in my presence. I was in my highest delight when that event changed it into darkness; what it brought me was brightness in my life. [31]

There is also a narrative from Nuaf Bekali in the "Amali" of Sheikh Tousi that he says:

قال: قال لى عَلِىٌّ عليه السّلام: يا نّوْفُ خُلِقْنا مِنْ طينَة طَيِبَة وَ خُلِقَ شيعَتُنا مِنْ طينَتِنا، فَاذا كانَ يَوْمُ الْقِيامَة الْحِقُوا بِنا. قالَ نَوْفٌ: فَقُلْتُ: صِفْ لى شِيعَتَكَ يا اميرَ الْمُؤمِنينَ، فَبَكى‏ لِذِكْرى شيعَتَهُ، وَ قالَ: يا نَوْفُ شِيعَتى وَ اللهِ الْحُكَماءُ الْعُلَماءُ بِاللهِ وَ دينِهِ الْعامِلُونَ بِطاعَتِهِ وَ اوامِرِه. [32]

Nuaf says that: 'The Commander of the believers Ali bin Abī Tālib, upon him be peace, told me: "O Noaf, we have been created out of the mould of pureness and our Shiites have been created from our nature, and when the Day of Resurrection is set up they will join us." Nuaf says: 'I said o the Commander of the believers, explain us the attributes of you Shiites.' When the Holiness heard the word of "His Shiites", he cried, remembered their conditions and said: "O Nuaf, by Allah, my Shiites are commanders and the knower of Allah and His religion; they are the fulfillers of the commands of Allah and the obedience to worshipping Allah … "

Abu Naeem Isfahani in "Hilleiiat-ul-Auleia" volume 1, page 86 says:

حدَّثنا أحمدُ بْنُ علىَّ بن محمّد، عن ... عَنْ مُجاهِدٍ قالَ: شِيعَة عَلِىٍّ الْحُكًماءُ الْعُلَماءُ، الذُّبُلُ الشِّفاهُ، الْاخْيارُ الَّذينَ يُعْرَفوُنَ بِالرُّهْبانِيَّة مِنْ اثَرِ الْعِبادَة

he also says:

: حَدَّثَنا مُحمّدُ بنُ عَمْرو بْنِ سلم، عن ... عن عَلىِّ بْنِ الْحُسَيْنِ قالَ: شِيعَتُنا الذُّبُلُ الشِّفاهُ، وَ الْامامُ مِنّا مَنْ دَعا الَى اللهِ.

And in ibn Shazan's book of "Fazaeel" and the book of "Rouza" in priorities of Abdullah bin Abi Aufa relates from the Messenger of Allah, Bless be to him and his Descendants, that he has stated: "When Allah, the Honourable and Exalted, created Abraham, the sincere friend of His, He removed the veil for the secrets away from the sight of that Holiness, and he cast a glance at the firmament of Allah and observed a Light then he asked: 'O my Creator, o my Master, what is that Light?' Allah stated: "O Abraham, this Muhammad, My chosen one."

Then, Abraham asked: 'O my Creator, o my Master, I see another Light on the right side of that Light, so who is he?'

He was informed: "This is that is Ali, the assistance for my religion."

Abraham said: 'O my Creator and o my Master, then who is that Light next to those two Lights?' He was said: "O Abraham, this is Fatima, who has taken place after her father and her husband, and she will keep away all her lovers from the Fire of Allah's Anger."

Abraham said: 'I see another Light behind these three Lights.'

He was announced: "O Abraham, those are Hassan and Hussein who are stationed behind their father, mother and grandfather.' Abraham said: 'O my Creator, o my Master I still see nine other Lights who are place about those five Lights, so who are they?'

He was said: "O Abraham, they are the immaculate Imams who are the offspring of those Lights."

Abraham said: 'O my Creator, o my Master, in what names they are known in the world?' He was addressed: "O Abraham, the first of them is Ali bin al-Hussein, and the next Muhammad the son of Ali. Ja‘far the son of Muhammad, and Musa the son of Ja‘far; Ali the son of Musa, and Muhammad the son of Ali. And next is, Ali the son Of Muhammad, Hassan the son of Ali and Muhammad the son of Hassan, who if the Everlasting and Mahdi."

He asked: 'O my Creator, o my Master, I see numerous different lights about these Lights, whom no one but only You can count them.' He was addressed: "O Abraham, those are Shiites and lovers of these Lights." He asked: 'O my creator, by what names and attributions are they known?'

He was addressed: "They become known by praying fifty-one turns of prayers in twenty-four hours, and mentioning the Verse of: 'In the name of Allah (Who is) the most Compassionate and Merciful' aloud in prayer, and raising the hands before bowing down, and by thanksgiving prostrations and finally by wearing a ring on a finger of the right hand."

Abraham said: 'O Allah, choose me too of their Shiite and lovers.' He was informed: 'We did assign you of their Shiite,' so Allah sent this Verse concerning him:

وَ إِنَّ مِنْ شيعَتِهِ لَإِبْراهيمَ ﴿83 إِذْ جاءَ رَبَّهُ بِقَلْبٍ سَليمٍ  [33]

The Late Mohaddith Ghomi has stated that: 'Our Sheikh in "Mostadrak" the book of "Gheibat" from ibn Shazan has well explained that: 'Mafzal bin Omar has said: "It has been related to us that when Abraham, upon him be peace, felt that he death was approaching, he revealed this spiritual event to his companions and then dropped prostration and in that state he passed away.' [34]

And there is a narrative from the book of Kafi, by his own documents from Abi Yahia Kukab ad-Dam, from the Holiness Imam Ja‘far Sādiq, upon him be peace, who stated:


قالَ: انَّ حَوارِيَّى عيسى‏ كانُوا شيعَتَهُ، وِ اَّن شيعَتَنا حَواريُّونا، وَ ما كانَ حَوارىُّ عيسى‏ بِاطْوَعَ لَهُ مِنْ حَواريِّنا لَنا، وَ انَّما قالَ عيسى‏ لِلْحَوارِيَّينَ: مَنْ انْصارى الىَ اللهِ؟ قالَ الْحَوارِيُّونَ: نَحْنُ انْصارُ ال لهِ، فَلا وَ اللهِ ما نَصَرُوهُ مِنَ الْيَهُودِ وَ لا قاتَلُوهُمْ دُونَهُ، وَ شيعَتُنا وَ اللهِ لَمْ يَزالُوا مُنْذُ قَبَضَ اللهُ عَزَّ ذِكْرُهُ رَسُولَهُ صلّى الله عليه و آله و سلّم يَنْصُرُونَنا وَ يُقاتِلُونَ دُونَنا وَ يُحَرَّقُونَ وَ يَعَذَّبُونَ وَ يُشَرَّدُونَ فِى الْبُلْدانِ، جَزاهُمُ اللهُ عَنّا خَيْراً. [35]

The Holiness Imam Ja‘far Sādiq, upon him be peace, stated: "The disciples of the Holiness Jesus, the son of Marry, were his followers, and our followers are our disciples. The disciples of the Holiness Jesus are not more obedient to his commands than our followers are to ours. Jesus told his followers: 'Who are my followers in the way of Allah?' They answered: "We are the aids of Allah."

"By Allah, they did not help him; they did not save him against the Jews, on the contrary to it, the Jews did not fight to save him. But, by Allah, since the demise of the Messenger, our followers have been helping us, they have drawn their swords just to protect us. They have been scorched in the flames, they have been torture with the serious chastisement, and they have been wandered in the towns and cities. Allah may bestow them good and benevolent for the sake of us!" 

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[1] Surah 4, "نساء", Verse 69.
Surah 14, "ابراهیم", Verse 36.
[3] Surah 11, "هود", Verses 45 & 46.
[4] The book of "جامع الأخبار" related to Sadough, and there are many doubts in this relation. Apparently it is from other five scholars who are all Shiite and the trustworthy men. In the beginning of "بحار الانوار" the objector is doubted.
[5] "بحار الانوار", published by Company, volume 7, page 355.
[6] " بحار الانوار" , volume 3, page 394.

[7] " بحار الانوار" , volume 15, page 141.
[8] In the book of " بحار الانوار" , "The Collar of the Qur'an", apparently it is written erroneously.
[9] " بحار الانوار", volume 15, the book of Moral, page 148.
[11] "بحار الانوار", volume 15, the book of Faith, page 142.
[12] In this publication of " بحار الانوار" it has been written " لم يُفْقَدوا", however, it has been written in the lateral publication, which is in the volume of 68, page 179, as: "لم يفتقدوا" which seems to be more correct, because it means: "At the time of their absence" nobody inquires them – though nor is the term of "لفظ لم يُفْقَدوا" wrong.
[13] "بحار الانوار", volume 15, the book of Faith, page 150.
[14] "بحار الانوار", volume 15, the book of Faith, page 150.
[15] "بحار الانوار", volume 15, the book of Faith, page 152.
[16] "بحار الانوار", volume 15, the book of Moral, page 164.
[17] "بحار الانوار", volume 15, the book of "العشرة", page 137.
[18] "بحار الانوار", volume 15, the book of Faith, page 123.
[19] "بحار الانوار", volume 15, the book of Faith, page 141.

"بحار الانوار", volume 15, the book of Faith, page 142.
[21] "بحار الانوار", volume 15, the book of Faith, page 147.
[22] "بحار الانوار", volume 6, page 75, been recited from "احتجاج".
[23] There are lots to say about this commentary to be of the Holiness Imam Hassan Askary, peace be upon him, because it includes some subjects that, except the Imam, not any scholars can mention them. The Late Bolaghi, may Allah be pleased with, in his commentary of "آلآءُ الرحمن‏" (The Blessings of the Most Compassionate), refers to the Imam's statements for the authentic of his writing.
Surah 42, "شوری", Verse 30.
[25] "بحار الانوار", volume 15, the Book of Faith, page 144.
[26] "بحار الانوار", volume 15, the Book of al-Iman, page 148, section for the "Attributes of the Shiite"; and Behar al-Anwar, volume 3, al-Ma‘ad, page 254.
[27] "بحار الانوار", volume 15, the Book of Moral, page 31.
[28] "بحار الانوار", volume 15, the Book of Faith, page 109.
[29] "بحار الانوار", volume 15, the Book of Faith, page 109.
[30] "بحار الانوار", volume 15, the Book of Faith, page 109.
[31] "بحار الانوار", volume 15, the Book of Faith, page 153.
[32] "بحار الانوار", volume 15, the Book of Faith, page 149.
[33] "بحار الانوار", volume 9, page 124. And the noble verse of Saf'fat, 37/ 83-84.
[34] "سفينة البحار", volume 1, page 732, subject Shiite.
[35] "بحار الانوار"
, volume 5, page 398.

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