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Golden Sayings of Hazrat Imam Jaffar Saddiq a.s .
Asalamoalaka ya Imam Jaffar Sadiq a.s.

1- He who treats people kindly will be accepted as arbiter.
2- To trust everybody in times of injustice and cheating is disability.
3- If problems are added to each other, they will give birth of relief.  
4- To recognize the actuality of your friend, you should enrage him. If he keeps up his friendship, he is true friend lest, he is false.
5- Do not appreciate one's affection before you enrage him three times.  
6- Do not trust your friend perfectly, because the knockdown of the trustful is incurable.  
7- Islam is a definite rank. Faith is one rank higher than Islam. Conviction is one rank higher than faith. People have been given a rank lower than conviction.  
8- To remove a mountain is easier than removing faith.  
9- Faith is in heart and conviction is a number of inspirations.  
10- The desire for the worldly pleasures causes grief and sadness. Abstinence from the worldly pleasures brings about the rest of both heart and body.  
11- Life is to rent a house and buy bread.  
12- He who gains oppresson is not gaining welfare. He who mistreats people should not complain when people mistreat him.  
13- In homelands, exchanging visits is the means of association. In travel, correspondence is the means of association.  
14- A believer is not perfectly virtuous unless he enjoys three characters-- knowledgeability of the religious affairs, moderation in living, and steadfastness against misfortunes.  
15- An actual believer is that whose sexual appetite does not overcome him and whose stomach does not shame him.  
16- A twenty-year friendship is kinship.  
17- Favors should be done only to the highborn or the religious. Those who show gratitude are very few.  
18- Enjoining good and forbidding evil should be practiced with a faithful believer that he would learn a lesson, or an ignorant that he would earn. Enjoining good and forbidding evil become surely worthless when they are applied to the powerful tyrants.  
19- Those who enjoin good and forbid evil should enjoy three characters: they should be aware of the matters that they enjoin and the matters that they forbid,fair in the matters that they enjoin and the matters that they forbid, and lenient in the matters that they enjoin and the matters that they forbid.  
20- He who suffers a misfortune due to obtruding upon an unjust ruler will be neither rewarded nor endowed with patience.  
21- As some people showed ingratitude for Allah's graces, He changed the graces into crises. As other people showed steadfastness against the misfortunes that inflicted them, Allah changed the misfortunes into graces.  
22- The prosperity of coexistence and association are three thirds: two thirds are acumen and one is overlooking.
23- Revenging on the pauper is extremely ugly.  
24- Imam As-Sadiq(A.S.) was asked about personality, he answered: Personality stands for that Allah should not see you in situations against which He warned, and miss you in situations of which He ordered.  
25- Thank him who did you favor, and confer upon him who thanked you. Graces that are shown gratitude will not be removed while those that are shown ingratitude will not persist. Thanks increase the graces and saves against poverty.  
26- To miss a need is better than asking it from other than its people. Bad mannerism in a misfortune is more catastrophic than the misfortune itself.  
27- As a man asked him a short item of instruction that collects the welfare of this world and the world to come, the Holy Imam (A.S.) said: Never tell untruths.  
28- Imam As-Sadiq (A.S.) was asked about eloquence. He answered: Eloquence is to express the idea in as few as possible words. The eloquent is that who attains his demand in the least effort.  
29- Debt is grief at night and humility in day.  
30- If your worldly demands are attainable, you should check your religion.  
31- Treat your fathers piously so that your sons will treat you piously. Keep yourselves away from the strange women so that your harem will be chaste.  
32- He who entrusts a betrayer with a deposit will be deprived of Allah's warranty.  
33- Imam As-Sadiq(A.S.) said to Humran-bin-A'yun: O Humran, look to him who is less powerful that you are and do not look at him who is more powerful so that you will be more satisfied with what Allah has allotted for you and will be a greater motive to deserve the Lord's increase. Know that little permanent deed with conviction is more favorable to Allah than the many deeds that are lacking conviction. You should know also that no piety is more profitable than avoiding committing the prohibited matters and the abstinence from harming and backbiting the believers. No living is more pleasant than good mannerism, no fortune is more advantageous than satisfaction with the sufficient and the little, and no ignorance is more harmful than self-conceit.  
34- Pudency is of two faces: one is weakness while the other is power, submisison, and faith.  
35- Negligence of others' rights is humility. Certainly, the neglector of rights needs for forgery in this regard.  
36- It is sufficient for one of the group to salute. Similarly, it is sufficient for one of the group to respond the salutation.  
37- Salutation is voluntary while responding is obligatory.  
38- Do not answer those who speak before they greet you.  
39- Shaking hands is the perfect greeting of the resident and embracement is the perfect greeting of the traveler.
40- Shake hands, because this will confiscate malice.  
41- Fear Allah even if to some extent. Construct a screen between Him and you even if transparent.  
42- As for those who control themselves in rage, desire, fear, and lust, Allah will prevent Hell from burning their bodies.  
43- Good health is a light grace; it is forgotten when found and mentioned when missed.  
44- In good days, Allah endows with the grace of consent. In distress, He endows with the grace of purification.
45- It often happens that Allah endows a servant with a grace that he does not expect. It also happens that one hopes for something while his goodness is in its opposite. It also may happen that one is running for his doom, while he goes slowly for his goodness.  
46- He who does not show steadfastness against every misfortune, show gratitude for every grace, and show easiness for every complexity will surely be too short to continue. Be broad-minded whenever a misfortune inflicts you, whether in your son, wealth, or other matters. The fact of every misfortune is that Allah receives his loan and takes his gift back so as to test your tolerance and thanking.  
47- Everything has limits. The limit of conviction is not to fear anything besides Allah.  
48- The (Faithful) believer should enjoy eight characters; he should be venerable in shaking situations, steadfast against misfortunes, thankful in luxury, satisfied with what Allah has decided to him, avoid oppressing the enemies, avoid overtasing the associates, should fatigue his body, and make people feel glad with him.  
49- Knowledge is the comrade of the faithful believer, clemency is his supporter, patience is the commander of his army, lenience is his brother, and charity is his father.  
50- Imam As-Sadiq(A.S.) said to Abu-Ubayda who asked him to supplicate to Allah for saving him from making his earnings pass by the mediation of the servants: Allah has arranged to make people's earnings in other people's hands. You should supplicate to Allah to make your earnings in the hands of the charitable people, because this is a sort of happiness, and not to make your earnings in the hands of the vicious, because it is a sort of despondency.
51- As for those who practice without guidance, they are like him who walks without choosing a definite path. The more he walks, the remoter he becomes.  
52- The meaning of Allah's saying, "Have fear of Allah as you should be, (Holy Qur'an 3:102) is that Allah should be obeyed in such a way that He should not be disobeyed, mentioned in such a way that He should not be neglected, and thanked in such a way that He should not be shown ingratitude.  
53- He who recognizes Allah accurately will fear Him. He who fears Allah accurately will disregard the worldly pleasures.  
54- The actual fearful is that who cannot speak due to the intensity of fear.  
55- Imam As-Sadiq(A.S.) was asked about the manners of some people who were committing the acts of disobedience to Allah and claiming that they were desiring for the mercy of Allah and kept on doing so until death attacks them.The Holy Imam(A.S.) said: As for those who act disobediently and claim expecting Allah's mercy until they die, they are rocking on hopes. They are surely liars. They do not expect Allah's mercy. He who expects something should seek it. Likewise, he who fears something should escape it.  
56- We love those who are intelligent. knowledgeable, perceptive, expert, clement, courteous, patient, veracious, and loyal. Allah gave the noble characters exclusively to the prophets(a.s). He who enjoys such characters should thank Allah for them. He who does not enjoy them should supplicate to Allah for them. As he was asked about these noble characters, Imam As-Sadiq(A.S.) said: The noble characters are piety, satisfaction, patience, gratefulness, clemency, pudency, generosity, bravery, enthusiasm, veracity, charity, fulfillment of the trusts, conviction, good mannerism, and chivalry.  
57- The firmest handle of faith is to love, hate, give, and deprive-all for Allah's sake.  
58- Nothing will follow a dead person except three things: an alms that Allah gave permanetly in his life and it will follow him after death, a norm of guidance that others pursue, and a virtuous son that supplicates to Allah for his favor.  
59- Lying invalidates the ablution (for the prayers) and breaks the fasting. The attendants said: But we use to tell lies." The Holy Imam(A.S.) said: I do not mean lying due to garrulity, but I mean forging lies against Allah, His Messenger, and the Imams(A.S.). The Holy Imam (A.S.) then added: Fasting is not abstaining from food or drink only. Mary(A.S.) said, -as the Holy Quran reported- "I have promised the Beneficent Allah to fast. (Holy Qur'an19:26) This means to keep silent. Thus, you should keep silent, turn the sights away (from whatever Allah has forbidden), and stop envying and disputing with each other. Envy consumes the faith like the fire when consumes the wood.  
60- The Divine Throne will be shaken when one makes Allah the witness of a false matter.  
61- Allah knew that sin is better for the believer than self-conceit lest, Allah will never test the believers through the commitment of sins.  
62- He whose conducts are bad is tormenting himself.  
63- Favor is well-known. Except its reward, nothing is better than doing favor.  
64- Nothing like thanks in increasing the favorable matters and nothing like patience in decreasing the unfavorable matters.  
65- The most effective soldiers of Eblis are women and rage.  
66- The world is the believer's jail, patience is his fortress, and Paradise is his abode. The world is the disbeliever's paradise, grave is his jail, and Hell is his abode.  
67- Allah has not created doubtless conviction that is more similar to unspoiled doubt than death.  
68- Whenever you see a servant (of Allah) pursuing people's flaws and neglecting his own flaws, you should then realize that he has been trapped (by the Shaitan).  
69- The server of food who thanks (Allah for so) will be rewarded as same as those who fast just for gaining the rewards of Allah, and the individual who is cured and thanks (Allah for curing him) will be rewarded as same as the diseased one who is steadfast against that disease (for the sake of Allah).  
70- Those who are not scholars should not be regarded as happy, those who are not amiable should not be regarded as laudable, and those who are not tolerant should not be regarded as perfect. Those who do not guard themselves against the scholars' blame and censure should not be expected to gain the welfare of this world and the world to come. The intelligent should be veracious and thankful so that their sayings will be trusted and they will be given increasingly.  
71- You should not trust the betrayer after you had tested him and you should not accuse him whom you trusted.
72- Imam As-Sadiq(A.S.) was asked about the people who are most respected by Allah. He answered: The people who are most respected by Allah are those who mention and obey Him more than the others. He, then, was asked about the people that are most disrespected by Allah, Imam As-Sadiq(A.S.) answered: The people that are most disrespected by Allah are those who accuse Him. "Is there anyone who accuses Allah?" I asked. The Holy Imam(A.S.) said: He who seeks Allah's decision and dissatisfies himself with it when it comes opposite to his will is accusing Allah." "Who else?" asked I. The Holy Imam(A.S.) answered: Then come those who complain against Allah." "Is there anyone who complains against Allah?" I asked. The Imam(A.S.) said: They are those who exaggerate in complaining about the misfortunes that they are suffering." Who else?" asked I. He(A.S.) answered: Then come those who neglect showing gratitude when they are endowed with a grace and show intolerance when they are inflicted by a problem." "Who are the most respected by Allah?" asked I. He(A.S.) answered: The most respected people are those who show gratitude when they are given a grace and treat with their problems tolerantly.  
73- The weary are friendless and the envious are fortuneless. Much looking into wisdom pollinates the mind.  
74- Fear of Allah is sufficient knowledge and deceit is sufficient ignorance.  
75- The best adoration is to know Allah and behave humbly with Him.  
76- One scholar is better than one thousand worshippers, one thousand ascetics, and one thousand hard-working persons in worship.  
77- Everything has its tax and the tax of knowledge is to teach its people.  
78- Judges are four categories three of whom will be in Hell while one only will be in Paradise. The judge who judges unjustly intentionally will surely be in Hell. The Judge who judges unjustly inadvertently will be in Hell. The Judge who judges unjustly inadverently will be in Hell. The judge who judges justly but unintentionally will be in Rell. The judge who judges justly intentionally will be in Paradise.  
79- Imam As-Sadiq(a.s) was asked about the character of decency. The Holy Imam(A.S.) said: The decent is that who turns his sight away from the forbidden views, holds up his tongue from the ill wording, and abstains from oppressing others.  
80- Allah will not ask people about things that are screened from them before He identifies them.  
81- To put your hand to the elbow between the jaws of a dragon is better than asking those who have got newly fortune.  
82- The settlement of needs is Allah's, but the ways are in the people' hands. You should thank Allah for the settlement of your needs, and you should submit, accept, and tolerate if they are not settled. Unsettlement of a need may be for your good. Allah knows your good while you do not know.  
83- A man's begging from another man is an ordeal: if he gains what he asked for he will then thank the one who did not give him and if he is refuted, he will censure the one who did not refute him.  
84- Allah has installed the whole goodness in leniency and courtesy.  
85- Beware of associating with the lowly, because the association with them will never lead to welfare.  
86- As a man worries about a little humility, this may engage him into a greater one.  
87- The most advantageous thing is to precede people to the recognition of your own flaws. The heaviest thing is to hide your poverty. The less fortunate thing is to provide the advice to him who refuses it and to live next to an acquisitive individual. The most relaxing thing is to despair of people's giving. Never be weary of obscure. Be modest by submitting to the opinions of him who is higher than you (in rank) and who did you favors when such opinions oppose yours. You have submitted to his being higher than you so as to avoid disagreeing with him. He who does not submit to anybody's favor is surely self-conceited. You should know that he who does not humble himself before Allah will never gain pride and he who is not modest before Allah will never gain haughtiness.  
88- To wear rings on the fingers is a prophetic tradition.  
89- The most favorable friend to me is that who shows me my flaws.  
90- Friendship is nil unless its limits are kept. He who does not keep these limits should not be regarded as friend. The first limit is that the inner self and the appearance should be identical. The second limit is that the friend should regard your goodness as his goodness and your evil as his evil. The third limit of friendship is that a position or fortunes should not change the friend's relation with his friends. The fourth limit is that the friend should not deprive his friend of anything that he is capable of doing. The fifth limit--which is the most comprehensive--, is that the friend should never leave his friend alone in calamities.  
91- Comity is one third of the mind.  
92- The believers' laughter should be only a smile.  
93- There is no difference between depositing a trust with a betrayer or a negligent.  
94- Imam As-Sadiq(A.S.) said to Al-Mufaddal: I instruct you to stick on six characters and relate them to my adherents-Shia. You should fulfill the trust of him who entrusts you with anything. You should like for your brother whatever you like for yourself. You should know that every matter has an end; therefore, you should beware of the outcomes of matters. Similarly, every matter has a sudden event; hence, beware of the sudden events. Beware of climbing an easy mountain if its slope is uneven. Never promise your brother of a matter that you cannot fulfill.  
95- Allah has not permitted people in three matters: they should treat the parents kindly whether they are righteous or wicked, abide by the pledge whether to the righteous or the wicked, and fulfill the trust whether to the righteous or the wicked.  
96- I feel sympathetic to three classes of people. Anyhow, they should be treated mercifully. They are those who suffered humiliation after honor, those who became needy after having been wealthy, and the scholars whom have been belittled by their folks and the ignorant people.  
97- He whosever heart is attached to the fondness of this world will be suffering three matters-an everlasting care, an unattainable hope, and an unachievable expectation.  
98- Lying and treachery are not within the ethics of the believers. Two characters are not found together in the hypocrites: they are good-looking and understanding of a tradition.  
99- People are equal like the teeth of a comb. With the support of his brothers, a man can be regarded as great. No goodness is expected in the friendship of those who do not like for their friends whatever they like for themselves.  
100- Understanding is the ornament of faith, self-possession is the ornament of understanding,kindness is the ornament of self-possession and easiness is the ornament of leniency.  
101- You should regard him who became angry with you three times without addressing any bad saying to you as a true friend.  
102- People will live in a time when nothing will be dearer than a good friend and a legally gotten dirham.  
103- He who intrudes in situations of accusation should never blame those who mistrust him. He who conceals his secrets will possess the options. Every secret that exceeds more than two persons will spread. Regard the best meaning of your brother's saying and never search for an ill meaning in his saying if there is a probability of good intention. You should adhere to the veracious friends because they will be the allies in good days and the shelter in misfortunes. Regarding your affairs, you should counsel with those who fear Allah. You should regard your friends according to their God-fearing. Keep yourself away from the vicious women and beware of the good-natured ones. If they enjoin a good matter, you should oppose them so that they will not seek the evil for you.  
104- The hypocrites will surely forge lies if they relate something to Allah and His Messenger, will break their promises to Allah and His Messenger, and will betray Allah and His Messenger if they become rulers. This is Allah's saying: Allah will, for their disregard of their promise and their telling lies, place hypocrisy in their hearts which will not leave them until they face the consequences of their deeds. (Holy Qur'an 9:77) - "Do not be surprised that they want to be dishonest with you; they have always been dishonest with Allah. However, He has power over them. Allah is All-knowing and All-wise. (Holy Qur'an 8:71)  
105- It is a sufficient disgrace to wear a scandalous dress or ride on a scandalous animal." Imam As-Sadiq(A.S.) was asked about the scandalous riding animal. He said: The scandalous riding animal is the piebald animal.  
106- You will not attain the actual faith unless you love the remotest and hate the nearest all for Allah's sake.  
107- He who attributes the grace that he acknowledges to Allah is showing gratefulness properly even if he does not use the tongue (for verbal thanks). He who believes that Allah will punish him for the sin that he committed is seeking Allah's forgiveness even if he does not say it orally." The Holy Imam(A.S.) then recited Allah's saying: Allah will call you to account for all that you may reveal from your souls and all that you may conceal. Allah will forgive or punish whomever He wants. Allah has power over all things. (Holy Qur'an 2:284)  
108- Beware of the two annihilating characters-they are issuing verdicts out of your own opinion and betaking what you do not know as creed.  
109- Imam As-Sadiq(a.s) said to Abu-Baseer: O Abu-Mohammed, do not spy on people's beliefs lest you will become friendless.  
110- The gracious forgiveness is to stop punishing for a sin and the gracious patience is that which is empty of complaint.  
111- He who enjoys veracity, pudency, good mannerism, and gratitude is a faithful believer even if he is fully sinful.
112- You will not be faithful believer before you become fearful and hopeful. You will not be fearful and hopeful before you work for what you fear and hope.  
113- Faith is not identified through outer appearances and hopes. Faith is that which is pure in the hearts and assured by deeds.  
114- If a man is more than thirty year old, he is middle-aged. If he is more than forty year old, he is old man.  
115- Regarding monotheism, people are of three classes: believer, denier, and anthropomorphist. The denier is wrong, the believer is faithful, and the anthropomorphist is polytheist.  
116- Faith is declaration, practice, and internt. Islam is declaration and practice.  
117- Never break the respect between your friends and you. If respect is broken between you, pudency will vanish. Your amiability will endure as long as there is respect.  
118- He who puts his friend to shame will be deprived of his relationship with him. He who grieves his friend will lose respect.  
119- Imam As-Sadiq(A.S.) answered those who asked him about his seclusion in Wadi Aqeeq - a place-: If you taste the good flavor of seclusion, you will feel an aversion for even yourself. At least, seclusion saves you from treating people punctiliously.  
120- Whenever Allah opens a door to the worldly pleasures, He will open two to acquisitiveness.  
121- The believer is strange in this world. He should not feel worry of its humility and should not compete with its people for gaining its honor.  
122- Imam As-Sadiq(A.S.) was asked about the path of rest. He answered: The path of rest is the opposite of whims. The Holy Imam(A.S.) then was asked when the servants would find rest. He answered: The servants (of Allah) will find rest on the first day in Paradise.  
123- Allah does not gather good-looking, understandability, and good mannerism for the hypocrites and the corruptive.  
124- The flavor of water is life and the flavor of bread is power. The source of the physical weakness and power is the fats of the kidneys. The place of the mind is the brain while severity and tenderness are in the heart.  
125- Envy is of two sorts: the seditious envy and the inadvertent envy. As an example of the latter sort is the angels' saying to Allah, when He decided to choose a deputy on earth, "Are you going to appoint one who will commit corruption and bloodshed therein, even though we (are the only ones who) commemorate your Name and glorify You? (Holy Qur'an 2:30). This means that they suggested that the deputy should be one of them. This suggestion was not out of seditious, rejecting, and denial envy to Adam. As an example of the previous sort of envy, which causes atheism and polytheism, is the Shaitan's envying Adam(a.s) and refuting Allah's order when he regected to prostrate (himself before Adam).  
126- Regarding the concept of fatalism and indeterminism, people opt three different opinions. Those who claim that everything is optional are belitting Allah's predominance. They are wrong. Those who claim that Allah dragged the servants to disobey Him and charged people with what is over their capability are misjudging Him. They are wrong, too. There are also those who claim that Allah charged the servants with what they can do and did not oblige them to do what they cannot; hence, the servants thank Him when they do good and seek His forgiveness when they do wrong. These are surely the proper Muslims.  
127- Hasty walking removes the believers' brightenss and extinguishes their illumination.  
128- Allah surely hates the oppressive wealthy man.  
129- Rage eliminates the intelligence of the wise. He who cannot control his rage will not be able to control his mind.  
130- Al-Fudhayl-bin-Ayadh related: Abu-Abdillah [Imam Sadiq A.S.] asked me, "Do you know who is the avaricious?" "The avaricious is the niggardly," I answered. Holy Imam(A.S.) said: The avaricious is evil than the niggardly. The niggardly withholds what is in his hand, while the avaricious resents people to gain something and witholds what is in his hand. He wishes he would gain whatever is there in people's possession whether legally or illegally. Moreover, the avaricious is never satisfied and never profits by what Allah gives.  
131- The niggardly is that who gains wealth illegally and spends it unsuitably.  
132- Imam As-Sadiq(A.S.) asked one of his adherents about the reason why one of his friends had been complaining against him. The man said, "He complaines just because I had demanded him with my rights wholly." The Holy Imam(A.S.) became angry as he said: Do you think that demanding with the whole rights is not offense? Have you seen those people about whom Allah said, "They fear the bad judgment?( Holy Qur'an13:21) Do they fear that their Lord may oppress them? No, at all. They fear that their Lord will demand with the rights perfectly. Hence, He named it "the bad judgment's. Surely, demanding with the whole rights is offense.  
133- Muchness of the ill-gotten properties will eradicate the earnings.  
134- Misdemeanor is embittered life.  
135- Faith is one rank higher than Islam and God-fearing is one rank higher than faith. However, they are parts of one another. It happens that a believer speaks some bad wording of which Allah did not threaten Hell. Allah says: If you avoid violating the grand sins that which has been prohibited, your sins will be forgiven and you will be admitted into an exalted dwelling.( Holy Qur'an 4:31). It also happens that another believer, who is more quick-witted, is more sinful. However, both are believers. Conviction is one rank higher thant GOd-fearing. Conviction is the most difficult thing ever given to people. Some people are more certain than others. Some are more steadfast against misforunes, poverty, ailment, and fear than others.  
136- Richness and dignity are touring. Whenever they notice a place of depending on Allah, they reside there.
137- Good mannerism is a part of the religion. It increases the earnings.  
138- Morals are of two forms: one is intent while the other is nature. Imam As-Sadiq(A.S.) was asked, "Which of them is better than the other?" He answered: The intentional morals are better than the natural, because the owner of natural morals cannot change them, while the owner of the intentional morals is preserving the acts of obedience (to Allah).  
139- The hearts of the pious harmonize with each other as velocious as the mixture of the water of rivers and the rainfall, even if they do not show harmony. The hearts of the irreverent disagree with each other like the animals when they show conflict after eating in one manger, even if they show agreement.  
140- The actual generous charitable individual is that who spends his wealth for fulfilling the rights of Allah.  
141- O people of faith and deposits of concealment! Ponder over things and remember when the oblivious are inadvertent.  
142- Al-Mufaddal-bin-Omar said: I asked Abu-Abdullah(A.S.) about ancestry, generosity, and sovereignty. Holy Imam(A.S.) said: Ancestry is the fortune, generosity is God-fearing, and sovereignty is openhandedness. Have you not noticed that Hatam became the master of his people because he was the most generous?  
143- Personality is of two sorts. The personality of residence is the recital of the Holy Quran, presence in mosques, association with the good people, and studying the jurisprudence. The personality of traveling is to offer victuals, joke in matters other than these which cause Allah's satisfaction, reduce disagreement with the companions, and reduce accusing them of bad things when you leave them.  
144- You should know that I will fulfill the trust of even the killer of Ali(A.S.) if he deposits something with me or seeks my advice of consultation.  
145- Sufian said: I asked Abu-Abdullah(A.S.) whether it is acceptable to praise oneself or not. He answered: It is acceptable to praise oneself in cases of necessity. Joseph the prophet(a.s.) said: Put me in charge of the treasuries of the land. I know how to manage them.( Holy Qur'an 12:55). The virtuous servant (of Allah) also said: I am a trustworthy advisor for you. (Holy Qur'an 7:68).  
146- Allah revealed to David the prophet(a.s.): O David, you will and I will. If You satisfy yourself with that which I will, I will provide you with what you will. If you reject that which I will and seek that which you will, I will exhaust you without gaining what you will, and there will be only that which I will.  
147- Mohammed-bin Qays said: I asked Abu-Abdullah(a.s) whether it is acceptable to sell weapon to the two parties both of whom are wrong. Holy Imam(A.S.) said: Sell to them only defensive weapons: armors, shields, helmets, and the like.  
148- Four characters are invalid in four situation: treachery, seizing excessive shares, stealth, and usury are invalid in hajj, umrah, jihad, and alms-giving.  
149- Allah gives the worldly pleasures to those whom He loves as well as those whom He dislikes, while He gives the faith only to whom He selects among the creatures.  
150- He who declares himself as the leader while there is someone who is more knowledgeable than he is heresiarch and deviant.  
151- Imam As-Sadiq(A.S.) was asked about the commandment of Luqman. He answered: In the commandment of Luqman for his son, there were the marvels. The most marvelous statement of that commandment was his saying to his son: "Fear Allah so intensely as if He will punish you even if you provide the good deeds of all people and all jinn, and trust Him so perfectly as if He will be merciful to you even if you burden on your back the sins of all people and all jinn," Imam As-Sadiq(A.S.) then said: Every believer inevitably has two illuminations in the heart: one is the illumination of fear and the other is the illumination of hope. These two illuminations are so equal that one will never be heavier than the other in any amount.  
152- Abu-Baseer related: I asked Abu-Abdullah(A.S.) about faith and Islam. He answered: Faith is the avoidance of acts of disobedience to Allah. Islam is to practice our rites and slaughter animals as we do.  
153- He whosever word of guidance is followed will be gaining the same reward of those who follow it. He whosever word of deviation is followed will be charged of the same punishment of those who follow it.  
154- As some mentioned that the Christians claim that Jesus(a.s) was born on the twenty forth of December, Imam As-Sadiq(A.S.) commented: They lied Jesus the Christ was born in the middle of June. Day and night become equal in the middle of March.  
155- Ishmael was five years older than Isaac. He was "the slain". Listen to the saying of Abraham (the prophet(a.s)): Lord, grant me a righteous son. (Holy Qur'an 37:100) This means that Abraham is supplicating to Allah to give him a righteous son. Allah says in Sura of As-Saaffat: We gave him the glad news of the birth of a forbearing son. (Holy Qur'an 37:101). This refers to Ishmael. Then Allah says: We gave him the glad news of the birth of Isaac, one of the righteous prophets. (Holy Qur'an 37:112). Hence, he who claims that Isaac was older than Ishmael is belying what Allah revealed in the Quran.  
156- Piety, openhandedness, steadfastness against misfortunes, and administration of the believers' rights-these four characters are within the ethics of the prophets.  
157- You should not regard a misfortune against which you are granted steadfastness and due to which you are rewarded as a true misfortune. The true misfortune is that which you are deprived of its reward and prize.  
158- There are definte servants of Allah on this earth to whom people beseech for settling their needs of this world and the world to come. They are the true faithful believers. They will be secured on the Day of Resurrection. Certainly, the most favorable believers to Allah are those who meet the living needs of the poor believers and those who support, benefit, and protect the believers against evil.  
159- Exchanging visits with the relatives and charity will make the Judgment easier and guard against sins. Hence, build good relations with your brothers and treat them charitably by good greeting and response at least.  
160-Sufian Athawri related: I visited As-Sadiq(A.S.). and asked for a commandment that I would apply to myself after him."Will you surely apply it, Sufian? wondered Imam As-Sadiq(A.S.). "Yes, son of the Prophet's daughter, I will," answered I. The Holy Imam(A.S.) spoke: O Sufian, the liars enjoy no personality, the envious are persistently restless, the kings keep no fraternity, the proud keep no friends, and the ill-mannered should not enjoy leadership.  As the Imam stopped, I asked for more. He(A.S.) added: O Sufian, trust in Allah and you will be knowing. Satisfy yourself with that which Allah has allotted for you and you will be rich. Associate with others in the same way they associate with you and you will have more faith. Do not accompany the lecher so that they will not teach you matters of their lechery. Seek the advice of those who fear Allah the Glorified.  As the Imam stopped, I asked for more. He(A.S.) said: O Sufian. he who searches for honor without sovereignty, might without need of brothers, and dignity without possessing wealth should shift from the humility of the acts of disobedience to Allah to the nobility of His obedience.  As he stopped, I asked for more. He(A.S.) said: O Sufian, my father instructed me three matters and warned me against three. He instructed me that whoever associated with the vicious will not be saved, he who does not opt for good wording will regret, and he who intrudes himself in bad matters will be indicted. "O son of the Prophet's daughter" I asked, "What about the three against whom your father warned you?" He(A.S.) spoke: My father warned me against associating with the envious, those who rejoice at others' misfortunes, and the tale bearers.  
161- Bad-temperedness, bad humor, envy, obduracy, fabrication and oppression-these six characters should never be in the believers' behavior.  
162- The believer should live between two fears-the past sin that he does not know what Allah will do about it and the remaining days that he does not know what misfortunes he will encounter during them. Thus, the believer begins his day fearfully and ends his day fearfully. Except fear, nothing mends the believer.  
163- Allah will accept the few deeds of those who satisfy themselves with the little sustenance. He who satisfies himself with the few legal gotten sustenance will have light burdens and pure earnings and will be released from the frame of incapability.  
164- Sufian Athawri related: I attended before Abu-Abdullah(A.S.) and said, "O son of the Prophet's daughter, How is your morning?" He answered: Truly, I am grieved and my heart is engaged. I asked, What made you grieve and what engaged your heart? He(A.S.) answered: O Athawri, he whose heart is occupied by the purity of the decency of Allah's religion will surely be distracted from everything. O Athawri. what is the world? What is its reality/ Is it more than a meal that you had, a dress that you put on, or a pack animal that you rode? The believers do not trust the world and always expect the imminent coming of the world to come. This world is the place of the fated lapse while the world to come is the place of the eternal settlement. The people of this world are the people of inadvertence. The God-fearing ones are the people of the lightest burden and the most supportive. When you are oblivious, they remind you and when they remind you, they lead you to knowledge. You should regard this world as a lodging that you are temporarily taking and you will sooner or later leave it, or as a fortune that you got in dreams, but when you woke up you found nothing of it in your hands. It often happens that the matters for which the desirous have often longed would distress them. It also happens that the neglectors of matters will find happiness with them when they have them effortlessly.  
165- The Imam(A.S.) was asked about the evidence on the existence of the One Allah. He answered: The evidence is the need of the creatures to Him.  
166- You will not be regarded as (true) believers before you see the misfortunes as graces and the luxury as disaster.  
167- The possession of four thousand dirhams is fortune. The possession of twelve thousand dirhams is treasuring up. Twenty thousand dirhams cannot be amassed by legal ways. The possessor of thirty thousand dirhams will surely be suffering perdition. The possessors of one hundred thousand dirhams are definitely not reckoned with our adherents---Shia.  
168- The signs of the accuracy of a Muslim's conviction is to avoid pleasing people by means that enrage Allah, thanking them for receiving Allah's sustenance, and blaming them for matters that Allah has stopped. The earnings of the Muslims cannot be driven into them due to somebody's acquisitiveness and cannot be stopped due to somebody's refutation. If you try to escape getting your earnings as same as you escape from death, it will surely catch up with you as same as death when it will unquestionably catch up with you.  
169- Amont our adherents--Shia--are those whose voices do not exceed their hearing and whose detestation does not exceed their bodies. They avoid praising us declaratorily, regarding those who hate us, disputing with our supporters, and sitting with those who revile at us. Mihzam asked: "What about those who claim being Shia?" The Imam(a) answered: They will be distinguished, discriminated, and inflicted by misfortunes. In few years, they will be perishing, suffering plague, which will kill them, and encountering disagreements that will scatter them. Our true adherents do not bark like dogs, covet like craws, or beg even if they starve." Someone asked: "Where can I find such adherencts?" The Imam(A.S.) answered: You will find them living in the outskirts. Their living is hardly sufficient. Their dwellings are roving. When they are present, they are not recognized. When they are absent. they are not missed. When they are ailed, nobody visit them. When they betroth, nobody agree to them. When they notice an evil, they show displeasure. When the ignorant dispute with them, they say, "salaam". When the needy seek their support, they treat mercifully. When death comes near to them, they do not show grief. Although they live in different countries, their hearts will not be different.  
170- He who desires for enjoying a long age should do things precisely. He who desires for having his burdens--sins--lightened should put the screen of pudency. He who desires for being praised and estimated should hide his beliefs.  
171- The best deeds of the servanst are three: they are to treat the believers fairly, to console the friends, and to mention Allah in every situation. Some asked: "What is the meaning of mentioning Allah in every sutuation?" The Imam(A.S.) answered: This means to mention Allah when you want to commit a sin so that He will prevent you from committing it.  
172- Hamza-A symbol in the Arabic script representing the glottal stop -is an addition in the Quran.  
173- Beware of joking, because it causes rancor and drives into malice. Joking is the lesser revilement.  
174- Al-Hasan-bin-Rashid reported: Abu-Abdillah(A.s.) said: When a misfortune inflicts you, you should not complain about it to the embracers of other sects. You should complain about it to your brothers. You will certainly gain one of four: you will either find a solution, get a financial help, win a responded supplication, or have a counsel of wisdom.  
175- Do not roam in marts frequently. Do not buy the minute things yourself. It is abominable for the religious and the highborn to buy the minute things themselves except in three states: buying the real estates, the slaves, and the camels.  
176- Do not disuss matters that do not concern you. Leave discussing most of the matters that concern you until you find the appropriate time. It often happens that the rightful discusser of a matter that concerns him will be exhausted because he uses improper time. Do not dispute anyone; whether foolish or clement. The clement overcomes you and the ignorant embarrasses you. Mention your absent friends in the same way as you like him to mention you when you are absent. This is the true action. When you act, you should be certain that you will be rewarded for good deeds and punished for evildoings.  
177- Younus related: Before Imam as-Sadiq(A.S.) I said: My loyalty to you - the Holy Prophet's family - and recognition of your rights are most favorable to me than this world with all of its insides." I noticed the Holy Imam(A.S.) was enraged. After a while, he(A.S.) said: O Younus, you have evaluated us in an improper measurement. What is the world and what are its insides? It is no more than relief of a trouble or screening of a defect. By loyalty to us, you are gaining the endless life.  
178- O adherents of Mohammed's(S.A.W.) family, for those who do not possess themselves in rage, those who do not respect the companionship and association and compromise of their companions and associates and parties, and those who do not oppose others in a peaceful way, all these are not belonging to us. O adherents of Mohammed's(S.A.W.) family, exert all your efforts in fearing Allah. All might and power belong to Allah.  
179- Abdul-A'la reported: Abu-Abdillah(A.S.) asked me whether I had been associating with the people of Medina. I told that once I was sitting among people of Medina when they were talking about openhandedness. A man, named Abu-Dukein, spoke, "It is surely Ja'far except that he is like this." He then closed his hand. As he listened to this story, the Imam(A.S.) commented: "Woe to Abu-Dukein! His like is the feather; the wind flights it whenever it blows." After a pause, he(A.S.) added: The Holy Prophet(S.A.W.) said: "Any favor is charity. The best alms is that which does not influence one's expenditure of his family members. Begin, when you give alms, with those whose provisions are obligatory upon you. The hand or the giver is better than the hand of the receiver. Allah does not censure for the minimum sustenance." Do you think that Allah is ungenerous or there is something more generous than Him? The true generous and master is that who carries out Allah's rights correctly. He who gains money illegally and spends it unrightfully is not generous. Most surely, I desire for meeting Allah without taking anything that is illicit for me. I have fulfilled the rights in my fortune.  
180- Suckling after weaning is void. Continuous fasting is void. Orphanage after maturity is void. Keeping silent a day up to night is void. Migration after the conquest of Mecca is void. Migration to the non-Muslim countries (after living in a Muslim country) is void. The oath of sons, slaves, and wives regarding their fathers, masters, and husbands is void. Vow of an act of disobedience (to Allah) is void. Oath of rupturing relations is void.  
181- No one can attain good livelihood-even if he is so lucky - without passing through misfortunes. Days will usurp the opportunities of those who waste today's opportunity due to their expectation of tomorrow's opportunities. Day's custom is the usurpation of opportunities and the habit of time is wasting them.  
182- Doing favors is the tax of graces, intercession is the tax of the power, diseases are the tax of bodies, and forgiveness is the tax of success. Everything whose tax is defrayed will be guarded against loss.  
183-In misfortunes, Imam As-Sadiq(A.S.) used to say: All praise is due to Allah Who did not make my misfortune in my religious affairs. All praise is due to Allah Who could, if He willed, make my misfortune more catastrophic than what it is now. All praise is due to Allah for the matter that He willed to be, and it was as He willed.  
184- Allah says: For him who saves a confused individual, I will consider him as thankful and will lodge him in My Paradise.  
185- If the world advances to some people, it will garb them with the others' charms. If it leaves some people, it usurps their own charms.  
186- Daughters are advantages and sons are graces. You will be rewarded for the advantages and asked about the graces.  
187-Whoever acknowledges all the Imams, but denies the existence of the Mahdi, is like the one who acknowledges all the prophets but denies the prophethood of Muhammad (peace be upon him).
188-The Prophet of Allah never talked to the people on the basis of his own supreme
intellect and he used to say, "We the group of Prophets have been ordered to
speak to people at the level of their intelliegence.
189-The one who is entrusted with the command (sahib al-'amr) will have two forms of occultation. One of them will be so long that a group of the people will say that he has died; others will say he has been killed; still others will say he has disappeared. Very few will remain who will still have faith in his existence, and will continue to be steadfast. At this time no one will have any information about his whereabouts except his very few followers
190-If it is hypothetically accepted that the Prophet did name Sa'id as Dajjal, he must have used the word in its common meaning as a 'deceiver' and a 'liar' rather than as the Dajjal who is part of the signs of the appearance of the Mahdi. In other words, when the Prophet met Sa'id he introduced him as a personification of an antichrist to his companions. Following that, when he informed the people about the emergence of Dajjal in the Final Days, those who heard him thought the reference was being made to Sa'id b. Sayd whom he had called a Dajjal, and it is this Dajjal who would appear as one of the signs of the Last Days, akhir al-zaman. The tradition about Dajjal being alive and possessing a long age comes from this incident.
191-There are three kinds of people. The scholars, the seekers of knowledge and all
the others are a waste of humanity.
192-One who has these five characteristics is the choicest of men;
193-One who feels joyous when he does something good.
194-We have in our possession a leather bag, seventy cubits long. It was written by 'Ali under the dictation of the Prophet. It contains all the knowledge that people need to know down to the minutest detail.[26]
195-One who repents when he does something bad.
196-One who is grateful when he receives something from Allah.
197-One who patinetly endures Allah's trial.
198-Imam Sadiq had also taken similar precautions in his last will. He had appointed five persons as executors of his will, including the 'Abbasid caliph Mansur, Muhammad b. Sulayman, the governor of Madina, his two sons, 'Abd Allah and Musa, and his wife Hamida, Musa's mother By doing so he saved the life of his son Musa from imminent danger, because he knew that if his Imamate and legateship became known to the caliph, Mansur would have tried to get rid of his son. As a matter of fact events did happen exactly as Imam Sadiq had thought, because the caliph ordered that if the legatee of the Imam Sadiq was a specific person, then he should be killed.
199-One who forgives when he is done some injustice or wrong, forgiving on who has wronged him.
200-We have something in our possession which makes us free from any need from the people. However, [because of what we have] people are in need of us. We possess a book which was dictated by the Prophet himself and which is in the hand-writing of 'Ali. It is the comprehensive book that includes all the ordinances about that which is lawful and that which is unlawful.
201-"Abd al-Rahman, Musa has put on the armour and it fitted him."
202-After that, I have no further need of anything,
203-I (i.e. al-Fayd b. al-Mukhtar) said to Abu 'Abd Allah Ja'far, peace be on him: "Take my hand away from the fire (of Hell). Who is (the Imam) for us after you?" Abu Ibrahim (Musa) entered - at that time he was a boy. Then (Jafar) said: "This is your leader (sahib). Keep close to him."
204-Since that is so," replied Abu 'Abd Allah, peace be on him, "he is your leader."
205-I (i.e. 'Isa b. Muhammad) asked (Ja'far): "If something happened - may God not make me see such a thing - who should I follow?" (Ja'far) pointed to his son, Musa. "If anything happened to Musa, who should I follow?" I asked. "His son," he replied "If anything happened to his son?" "Then his son." "If something happened to him," I went on, "and he left a big brother and a small son?" "His son; it is always thus," he answered.
206-"What stops you from being like your brother? By God, I see the light in (Musa's) face." "Why is that?" asked 'Abd Allah. "Is not my father and his father one and the same? Is not my origin and his origin one and the same?" "He is from my soul and you are my son," replied Abu 'Abd Allah Ja'far, peace be on him.
207-Approach your master (mawla) and greet him." I went near him and greeted him and he replied to me eloquently. Then he told me*: "Go and change the name of your daughter which you gave her yesterday. For it is a name which God dislikes." A daughter had been born to me and I had named her al-Humayra'. "Pay attention to the command which he gave you," Abu Abd Allah Jafar, peace be on him, told me. So I changed her name.
208-"It is your duty (to follow) this man after me. By God, he is your leader after me."
209-"I (i.e. Safwan; al-Jammal) asked Abu Abd Allah Jafar, peace be on him, about the leader of this affair (sahib al-amr) (after him). He said: "The leader of this affair is one who does not fool and play."
210- Abu Abd Allah Jafar, peace be on him, took him by the hand and embraced him saying: "May I ransom with my father and mother (you) who do not fool and play."
211- One day I (i.e. Ishaq) was with my father (Jafar) when Ali b. Umar b. 'Ali asked him: May I be your ransom, to whom shall we and the people turn after you?" He answered: ' "To the owner of two yellow clothes and two locks of hair. He who is coming out of the door to you." We did not wait long before two (little) hands appeared pulling the two doors so that they opened. In before us came Abu Ibrahim Musa, peace be on him. He was still a boy and was wearing two yellow garments. [Muhammad b. al-Walid reported: I heard Ali b. Jafar b. Muhammad al-Sadiq, peace be on them, say:] I (i.e. 'Ali b. Jafar) heard my father, Jafar b. Muhammad, peace be on them, say to a group of his close associates and followers:
212- "Treat my son, Musa, peace be on him, with kindness. He is the most meritorious (afdal) of my children and the one who will succeed after me. He is the one who will undertake (qa'im) my position. He is God's proof (hujja) to all His creatures after me."
213- Sofyan Bin Aniah said that I heard from my father who heard from Imam Jafar Bin Mohammed ( A.S,) and the Imam narrated through his fore- fathers up to Holy Prophet , that in the Khum -e- Ghadeer when people ( Sahaba Karam ) were called up,  when all gathered the Holy Prophet held the hand of Hazrat Ali raised it up and said " All those to whom  I am a master ,  Ali is their master " 
214- After this great event when Holy Prophet reached Medina   the news of Ghadeer spread every where  that Ali is the master of every Muslim. one man ,a Muslim of that time ( Is he not Sahabi ?) but enemy of Hazrat Ali ,named  Haras bin Nooman  Faheri came to the mosque of Holy Prophet in a very aggressive mood  and shouted Ya Mohammad  !   You told us about God we believed ,  You told us about your Prophet hood we believed , You asked for prayer we did, You ordered to keep fast  we obeyed you, You asked for Zakah we gave, was it not sufficient ?  that you made Ali as our master, just tell me that this order is from you or from God ? The Holy Prophet replied that this order is from God. On this the most unlucky person said that if it is from God than ask the God to drop a stone on me ! !  ( just think , such  people were there in Medina who preferred  Azab-e-Ilahi than to accept Ali as their master.) As  he left the mosque a stone dropped from the sky on his head and he died on the spot. ( I will say that he hurried,  if he could have waited  for few months more  things were going to  happen of his choice. After the death of Holy Prophet same happened what he wanted . Very important point to be considered is , that what he said , We believed in God, We believed in Risalat  We prayed , We kept fast ,We gave Zaka but in spite of all he faced a horrible  end only because that he did not accept the Welayat of Ali, he did not accept  Ali as his master so every thing went in vain. Therefore, it is lesson for all those who have not accepted  Ali as their master and putting  their best in Ebadaat  must know that their end is not going to be different than Haras bin Nooman .The second important point to think is that this man only opposed Ali but did not take the sword and fight against Ali and reached to this terrible end what about those who physically fought with their naked sword against Ali ? ??  )
215- Our sixth Imam Jaffer Sadiq (as) says that the Holy Prophet (saw) has made some specific mention to Imam Ali (as) while making his testament: "O Ali, I advise you emphatically to adopt certain habits for yourself", then after having enumerated the habits, he prayed: "O Allah, help Ali to remain steadfast with those habits", among them, he mentioned: "O Ali, never miss Namaze Shab", stressing this thrice.
216. Imam Sadiq (as.) as such: in Ali's (as.) book it is written: Dawoud said: 'o lord reveal to me the truth as it is (with thou) so that i can judge accordingly. it was replied: 'you do not possess the strength to bear this affair.'
Hazrat insisted until god accepted.
one day a person approached Hazrat Dawoud with a complaint about another person and said: this man has taken away my wealth. god revealed to Dawoud that the claimant had killed the defendant's father and plundered his wealth. Hazrat Dawoud ordered for the claimants death until he was killed. his wealth was seized and given back to the defendant. people were amazed by this incident and word on this matter went around until it reached Hazrat Dawoud's ears. he became worried by these talks and requested god to relieve him from this uneasiness. afterwards, god revealed to Dawoud as such: 'you should judge amongst the people by means of witness and evidence and persuade them to swear in my name....
217. Imam Sadiq (a.s.) said: 'if people knew how Allah has created them, then none amongst them would find fault with the other.' Imam Muhammad Baqir (a.s.) said: 'the believers possess (various) ranks and positions - some of them have one rank, while some others have two, three, four, five, six or seven ranks. if faith of the second level is conveyed to a person having faith of the first level, he will be unable to keep guard over it and if faith of the third degree is conveyed to a person possessing faith of second degree, he will be unable to bear it....
218.Hazrat Sadiq (a.s.) heaved a sad sigh which caused pain to his heart and then said: 'this morning when i was looking at the book of «Jafr» (the book which contains knowledge on deaths, calamities, misfortunes and knowledges about the past and future and which was exclusively given to Muhammad and his progeny by the exalted god) i came across such matters like the Qaim's birth, occultation, delay in reappearance, his long-life, the sufferings of the believers at that time, the appearance of doubt and uncertainty in their hearts because of hazrat's prolonged occultation, the deviations that will occur for majority of them and shirking of the islamic obligations on their part whereas Allah says:---
«and we have made every man's actions to cling to his neck».
(«--» here refers to the 'wilayat of the holy prophet's progeny).'
these events have overpowered me with grief and sorrow.
we said: 'O Son of the Messenger of Allah, we will be honoured if familiarized us with some of those things over which you have knowledge.
219.Imam Sadiq (a.s.) said: the three characteristic which Allah has assigned for three of his prophets has been assigned for our 'Qaim' too.
first of all, the Qaim's birth is the same as was the birth of Musa. secondly, his occultation is the same as was the occultation of Isa and thirdly his delay is the same as was the delay in the coming of Hazrat Nuh (Noah).
in addition Allah has set the long-life of Hazrat Khaizr as a proof for the Qaim's long-life.
220. 'O son of Messenger of Allah, explain these affairs so that they become clear for us. he replied: with regards to musa's birth, it should be said that when Firaun (pharaon) realized and feared that his kingdom would fall by musa's hand, he summoned the wizards. the wizards guided Firaun in the genealogy of Musa and said: 'Musa shall come from Bani-israel'. as a result, Firaun always ordered his men to slit the bellies of the pregnant women belonging to the tribe of Bani-israel. for this purpose, (i.e. for killing Hazrat Musa) they murdered more than twenty thousand new-born babies. however they failed to kill Hazrat Musa as all-mighty Allah protected him.
similarly, when bani-ummayah and bani-abbass realized that the downfall of their cruel kingdom and empire would take place by Mahdi's hand, they set up enmity with us and engaged in killing and exterminating the descendants of the holy prophet (s.a.w.a.) with this idea that amongst them, they would be killing the 'Qaim' too. however Allah does not let anyone from the oppressors to know his task save he shall complete and perfect his light even though the polytheists may dislike it.
with regards to Isa's (jesus') occultation, the jews and christians arrived at a mutual agreement that Hazrat Isa had been killed. however Allah, the glorified refuted their view as per these divine words:---
(and they did not kill him nor did they crucify him, but it appeared to them so)
similarly, during the occultation of our 'Qaim', the islamic 'ummah' (nation) will at any time deny him due to the length of his occultation. then, some of the deviated amongst them shall say: the 'Qaim' is not yet born. some others will say. the 'Qaem' not only is born but also dead. others who shall say that the eleventh imam was barren will become apostates. still others who would say that imams are more than thirteen will deviate from the true religion. yet others will disobey Allah because of their saying that the Qaem's soul has become manifest in the body of another one.
the incident of hazrat's Nuh delay is that since he asked Allah for his nation's punishment, Allah sent Gibra'eel (Gabriel) with seven date-seeds.
Gibra'eel said: 'O Nuh! Allah, the exalted says: "these people are my slaves and my created ones. i do not wish to destroy my slaves in a lightening but after underlining invitation and completion of argumentation. so continue inviting your nation until i bestow my rewards upon you. plant these seeds because you will attain salvation and deliverance after they become trees and bear their fruits. give glad-tidings about this matter to your believing followers".
when a long time passed and those seeds turned into strong trees possessing leaves, branches and stalks and the trees began to bear dates, hazrat Nuh (a.s.) asked Allah to fulfill his promise.
for the second time, Allah ordered Nuh to sow fresh, date-seeds yet again. he ordered him to strive and adopt patience in this regard and to inform this matter to his believing followers. when hazrat Nuh followed these instructions, three hundred of his men turned apostates and they said: 'if what Nuh claims happens to be the truth his lord would not have broken his promise'.
each time a group turned apostates, Allah commanded hazrat Nuh to sow seeds from the dates of the previous trees. this continued until the number of true believers remained only seventy or above.(100)
Allah revealed to hazrat Nuh (a.s.) as such: now, the brightness of dawn has obviated the darkness of night since the truth has been established and faith has been purified except those whose nature are malicious and gloomy. if i had destroyed the un-believers and spared this group who had brought faith in you and then turned apostates, i would not have been true to my previous promise made to your true believers - those whose monotheistic belief was based on sincerity and who had clinged to the rope of your prophethood. my promise is to make them vicegerents over the earth, give strength to their religion and turn their fear and anxiety into tranquility so that doubt and uncertainty is obviated from their hearts and they become sincere in their worship for me.
how could it be for me to make them successors, give them strength and turn their fear into security while being aware of the shaky faith and evil nature of those who had turned apostates. if at the time of giving succession to the disbelievers i had given the kingdom to the believers, pride and discord would have overtaken them. a series of afflictions would have become strong in their hearts and they would have created enmity with their brothers and battled with them for gaining power.
if seditions had arisen and battles had taken place how was it possible for the believers to issue commands and how was it feasible to follow the religion? such was not possible.
now, by our commands you may start building a ship.

221.Imam Sadeq (a.s.) said: the same condition shall prevail for our 'Qaem'. the period of his occultation will be a long one until absolute truth appears and faith gets clearly distinguished from the evils of discord so that any of the shias who are evil in nature and have feelings of discord will exit from the religion at the time when caliphate and the affair is divulged and comes into view.
mufazzal says: I said: 'o son of messenger of Allah, the navasebs (a group belonging to sunni sect) reckon that this verse (*) has been revealed in honour of abu bakr, omar, osman and Ali.
(*) ayat 55, sura nur.
he replied: 'no. may Allah not guide the navasebs. during whose period was it that the religion of Allah had been established and had become the object of satisfaction of the holy prophet? in which period was it that the divine command had been divulged amongst the people with no fear in hearts and no doubt in minds? during which era of theirs time it was as such notwithstanding the fact that the muslims returned back from the religion and seditions occurred during their time and battles took place between them and the dis-believers!?

222.then Imam (a.s.) recited this verse:---
(until the time when the apostles despaired and the people became sure that they were indeed told a lie, that our help came to them)
about the incident of 'Abdus-Saleh' (virtuous slave) reference is made to hazrat khizr. verily, Allah, the exalted has not prolonged his life for the sake of his prophethood or for the book which he must have revealed or for the divine law given to him by which he could annul the divine laws of the previous prophets or for his Imamat (leadership) which was necessary for his servants to follow or for any commands which Allah must have made obligatory for him to follow. rather as Allah is all-aware that the Qaem's age would become lengthy during the period of his occultation such that his servants would start denying him. he prolonged the life of hazrat Khizr. there is no reason for his longevity but that it is set as an argumentation for the Qaem's long-life so that in this way, the proofs and reasons of the enemies and obstinate people is severed and people will not have any plea against allah.
223.On Fasting She Said:
Imam Sadiq (as) says on the authority of his forefathers that J. Zahra (as) had said that: "The man who is observing a fast would not gain anything, when his tongue, ears, and limbs are not safe from sin."
224. Muhammad b. Umayr has reported on the authority of his teachers (rijal) that Abu Abd Allah (i.e. Imam Ja'far al-Sadiq), peace be on him, said:]

Al-Hasan, peace be on him, said to his companions: God has two cities - one in the east and the other in the west - in which Gods creatures are never interested in disobeying Him. Yet, by God, God's proof to His creatures, both in those two and between them, is no other than myself and my brother, al-Husayn. 
225. Al-Hasan and al-Husayn, peace be on them, were wrestling in front of the Apostle of God, may God bless him and his family. Hasan, catch hold of Husayn, said the Apostle of God, may God bless him and his family. Apostle of God, are you encouraging the big one against the little one? said Fatima, peace be on her. It is Gabriel, peace be on him, who is saying to al-Husayn: Husayn, catch hold of al-Hasan, replied the Apostle of God, may God bless him and his family. 
226. Imam Mohammad Baqir (A.S.)  and Imam from his forefathers  up to hazrat Ali (A.S.) , Hassan Massana from his father hazrat Imam Hassan (A.S.) and Imam from his father hazrat Ali (A.S.) ,  Hasham bin Hassan from Imam Hussain (A.S.) , Ammash from Imam Jafar Sadeq (A.S.) and the Imam from his fore fathers .
                     In all the above mentioned series of references the Holy Prophet said, "  The stars are protection for the inhabitants of sky when the star will finish the inhabitants of sky will also finish and the same way my Ahlal  Bait are the protection for  the inhabitants of earth, when my Ahlal Bait will pass away from  the  earth the earth along with its all being will collapse.
                    Further in the same rewayaat the holy prophet said that I am going to leave two precious things among you and they are the book of Allah ( Quran ) and my Ahlal - Bait. If you (the direct address is to Sahabah Karam ) keep yourself linked with both of them you will never be misguided  from the right path of Allah . Still this rewayat is continuing, but here I will comment  a bit. From the saying of holy prophet it is very clear that to be with Quran and Ahlal Bait is the guarantee of right path . They are the standard of right path   Sahabah Karam and all other ummah have to be faithfully  link  themselves to them to insure that their are following the right path.  The Quran and the Ahlal Bait are the standard  and the whole ummah including Sahaba Karam are those who are to adapt the standard, and it is very clear to every sensible being that standard and those who are to  adapt  standard can never be of the same status.  Further in the same Rewayat the Holy Prophet said learn from them and don't teach them because they are given a knowledge from God which you do not have. To Allah they are highly respectable beings. 
227. I was with al-Sadiq Jafar b. Muhammad, peace be on them. He mentioned the Commander of the faithful, Ali b. Abi Talib, peace be on him, and praised and extolled him with (praise) which he was worthy of.
Then he said: "O God, Ali b. Abi Talib, peace be on him, never ate anything forbidden in this world until he passed along his (final) road.

Two alternatives were never presented to him, when God would be pleased with both, without him taking the more religious of them.

No dispute occurred about the Apostle of God, may God bless him and his family, without him being summoned as a reliable authority.

No one else of this community was able to do the work of the Apostle of God, may God bless him and his family; for if he enjoined (such a) man (as Ali) to work, his position would be between Heaven and Hell, hoping for the reward of the former and fearing the punishment of the latter.

He freed a thousand slaves with his own money in his desire to seek the face of God and to escape the fire of Hell, (money) which he had laboured for with his own hands and for which his own brow had sweated, even though it had been to provide his family with oil, vinegar and dates.

He did not have (many) clothes except white cotton fabrics since when there was any sleeve left over his arm, he called for scissors and cut it off. None of Ali's children or his family was more like him and nearer to him in manner of dress and understanding than Ali b. al-Husayn, peace be on them. 

228 .When my father was near to death he said: "Jafar I give testamentary enjoinment to you (to treat) my followers well."
"May I be your ransom," I replied, "by God, I will make them (know their religion so well) that any man among them in the country will not (have to) ask anyone (for advice)."

229. Abu Jafar Muhammad, peace be on him, looked towards his son, Abu Abd Allah Ja'far, peace be on him, and said (to us): "Do you see that man? He is one of those of whom God, the Mighty and High, said: We wish to grant a favour to those who have been humiliated in the land and we will make them Imams and inheritors
230. Abu Jafar Muhammad, peace be on him, was asked about the one who would take charge (al-Qa'im) (of the Imamate) after him. He tapped Abu Abd Allah Jafar, peace be on him, with his hand and said: "By God, this is the man among the family of Muhammad, peace be on them, who will take charge (al-Qa'im) (of the Imamate)."
231. I was with (Abu Jafar Muhammad), peace be on him, when Jafars peace be on him approached, Abu Ja'far, peace be on him, said, " Here is the best of creatures."
232. My father, peace be on him, entrusted to me (everything) which was there. When he was near to death, he said: "Call witnesses for me." I summoned four men from Quraysh, among them Nafi', retainer of Abd Allah b. Umar. (My father said:) "Write this testimony which I bequeath (like) Jacob did to his sons: My sons, God has chosen the religion foryou. So do not die except as Muslims.
233. Muhammad b. Ali; makes this last testimony to Ja'far b. Muhammad. He orders him to shroud him in the cloak in which he used to perform the Friday prayer, to put on him his turban, to make his grave a square, to raise it the height of four fingers above the ground and to take his shabby clothes away from him at his burial.
Then he said to the witnesses: "Depart, may God have mercy on you.
"Father" I said to him (after they had gone), "what was in this that there had to be witnesses for it?"
"My son," he answered, "I was unwilling for you to be overcome and for it to be said that no testimony had been made for him. I wanted you to have proof."

234."May God kill me, if I don't kill you. You are attempting to harm my authority and you are seeking treachery against me."
"By God, I am not," retorted Abu Abd Allah (Jafar), peace be on him, "Nor do I want to. If you have been told so, then it is by a liar. However, even if I had done so, then Joseph was treated badly and he forgave, Job suffered tribulation and he was patient, and Solomon received gifts and he gave thanks. These men were prophets and your lineage goes back to them."

235."Indeed," replied al-Mansur, "Come up here." He went up and then (al-Mansar) continued: "So-and-so has informed me about what you have been saying."
"Bring him, Commander of the faithful," he replied,."so that he may confront me with that."
He had the man whom he had mentioned brought and asked him:
"Did you (really) hear what you reported about Jaefar, peace be on him?"
"Yes," he replied.
"Make him swear to that," said Abu Abd Allah (Jafar), peace be on him.
"Do you swear to that?" demanded al-Mansur.
"I do," he replied.

236 "Say: May I be outside God's power and strength and may I seek refuge in my own power and strength (if I lie that) Jafars peace be on him, did such and such and said such and such," said Abu Abd Allah (Jafar), peace be on him.
(The man) paused for a moment and then made the oath. It was only a moment later that his leg was struck.
"Drag him by his leg and take him out, may God curse him," ordered Abu Jafar (al-Mansur).
Al-Rabi reported: When Jafar b. Muhammad, peace be on them, went in to see al-Mansur, I saw his lips moving. As he moved them, al- Mansur's anger (gradually) became quietened, so that when he approached him, he was pleased with him. When Abu Abd Allah (Jafar) peace be on him, came out from Abu Jafar (al-Mansur) I followed him and said to him: "This man was the angriest of men towards you. When you went in, you were moving your lips as you went in and when you moved them his anger quietened. With what (words) were you moving them?"

237. "The prayer of my (great) grandfather, al-Husayn b. Ali peace be on them," he replied.
"May I be your ransom," I said, "what is this prayer?"

238. He told him: "O my Provision in time of hardship, O my Help in the face of disaster, guard me with Your Eye Which never sleeps, surround me with Your impenetrable fortress."
239. He told him: "O my Provision in time of hardship, O my Help in the face of disaster, guard me with Your Eye Which never sleeps, surround me with Your impenetrable fortress."
240. (At that time) I said to Jafar b. Muhammad, peace be on them:
"Why did you stop the slanderer from (merely) swearing by God?"
"I was reluctant that God should see him praising His unity and glorifying Him,

241." He answered, "for then He would show forebearance towards Him and delay his punishment. Therefore I made him swear in the way you heard and God struck him fiercely."
242. "Do you know that a man may sleep when he has suffered the loss of a child but he may not sleep when he is at war? I will pray to God against you."
243. "Do you threaten us with your prayer?" he retorted as if he was ridiculing his words.
Abu Abd Allah (Jafar), peace be on him, went back to his house and spent the whole night standing and sitting. Then, at dawn he was heard saying in his private prayer:

244."O Possessor of mighty strength, O Possessor of fierce enmity, O Possessor of power before which all Your creatures are humble, give me satisfaction against this tyrant and take vengeance on him for me."
245. Abu Basir, don't you know that the houses of prophets and the children of prophets are not suitable places to enter for those who are ritually impure?"I was ashamed and said: "Son of the Apostle of God, I met out companions and I was afraid that I would miss visiting you with them. I will never do the same thing again," and I left.
246. "Our knowledge is of what will be (ghabir), of what is past (mazbur), of what is marked in hearts (nakt fi al-qulub), and of what is tapped into ears (naqr fi al-asma). We have the red case (jafr), the white case, and the scroll of Fatima, peace be on her, and we have (the document called) al-jami'a in which is everything the people need."
 

247. He was asked to explain these words and he said: "Ghabir is knowledge of what will be; mazbur is knowledge of what was; what is marked in the hearts (nakt fi al-qulub) is inspiration; and what is tapped into the ears (naqr fi al-asma) are words of angels; we hear their speech but we do not see their forms. The red case (jafr) is a vessel in which are the weapons of the Apostle of God, may God bless him and his family. It will never leave us until the one (destined) among us members of the House, to arise (Qa'im), arises. The white case (jafr) is a vessel in which are the Torah of Moses, the Gospels of Jesus, the Psalms of David and the (other) Books of God. The scroll of Fatima, peace be on her, has in it every event which will take place and the names of all the rulers until the (last) hour comes. (The document called) al-jami'a is a scroll seventy yards long which the Apostle of God, may God bless him and his family, dictated from his own mouth and Ali b. Abi Talib, peace be on him, wrote in his own handwriting. By God, in it is everything which people need until the end of time, including even the blood-wit for wounding, and whether a (full) flogging or half a flogging (is due).
248. "My traditions are my father's traditions; my father's traditions are my grandfather's traditions; my grandfather's traditions are the traditions of Ali b. Abi Talib, the Commander of the faithful; the traditions of Ali the Commander of the faithful are the traditions of the Apostle of God, may God bless him and his family; and the traditions of the Apostle of God, may God bless him and his family, are the word of God, the Mighty and High."
249. [Abu Hamza al-Thumal; has reported on the authority of Abu 'Abd Allah (Jafar), peace be on him:]
I heard Abu Abd Allah Jafar say: "We have the tablets of Moses, peace be on him, and we have the rod of Moses, peace be on him. We are the heirs of prophets."
 

250. [Mu'awiya b. Wahb. reported on the authority of Said al- Simman:]
I was with Abu 'Abd Allah Ja'far b. Muhammad, peace be on them, when two of the Zaydis visited him. They asked him: "Is there among you an Imam whom it is a duty to obey?"
"No," he replied.
"Reliable men have told us on your authority that you claim to be him," they retorted. They named some people and said: "These are men of piety and distinction. They are among those who do not lie."
Abu 'Abd Allah, peace be on him. became angry and said: "I have not told them that."
When the two men saw the anger on his face, they left.
"Do you know those two?" he asked me.
"Yes," I replied, "they are from the people of our market. They are Zaydis and they claim that Abd Allah b. al-Hasan has the sword of Apostle of God, may God bless him and his family."
"They are liars, may God curse them," he said. "By God, Abd Allah b. al-Hasan has never seen it either with both his eyes or even with one of them. O God, not even his father has seen it unless he saw it with Ali b. al-Husayn, peace be on him. If they are truthful, (ask them) what is the sign in the hilt and what is the mark on its blade. I have the sword of the Apostle of God, may God bless him and his family. I have the standard of the Apostle of God, may God bless him and his family, and his breast-plate, his armour and his helmet. If they are truthful (ask them) what is the mark on the breast-plate of the Apostle of God, may God bless him and grant him peace. Indeed the victorious standard of the Apostle of God is with me, as are the tablets and rod of Moses. I have the ring of Solomon, the son of David, and the tray on which Moses used to offer sacrifice and I have (knowledge) of the (greatest) name (of God) which when the Apostle of God, may God bless him and his family, used to put it between the Muslims and the polytheists no arrow from the polytheists could reach the Muslims. I have the same as what the angels brought. We have the weapons in the same way that the Banu Isra'll had the ark of the covenant. Prophecy was brought to any house in which the ark of the covenant was present; the Imamate will be brought to which ever of us receives the weapons. My father dressed in the armour of the Apostle of God, may God bless him and grant him peace, and it made marks on the ground. I put it on and it was (like) it was (for my father). The one (destined to) rise up (qa'im) from among us, will fill it (so that it fits him exactly) when he puts it on, if God wishes."

251.
['Abd Al-Ala b. Ayan reported:]
I heard Abu Abd Allah (Jafar) peace be on him, say: "I have the weapons of the Apostle of God, may God bless him and his family, but I will never fight with them." Then he said: "These weapons are protected, for if they were entrusted to the wickedest of God's creatures, he would become the best of them." Then he said, "This matter (i.e. the carrying of the Prophet's arms in war) belongs to the man, for whom (horses') reins will be twisted (as men ride in support of him). When God wills it, he will be brought out (into the open). Then people will say: 'Who is this who has appeared?' God will give him support (to have power) over his subjects."

252.[Umar b. Aban reported:]
I asked Abu Abd Allah (Jafar) peace be on him, about what the people were saying that Umm Salama, the mercy of God be on her, had been handed a sealed scroll. He said: "When the Apostle of God, may God bless him and grant him peace, died, tAh, peace be on him, inherited his knowledge, his weapons and what there was. Then that went to al-Hasan, peace be on him, then to al-Husayn, peace be on him."
"Did it go to Ali b. al-Husayn, peace be on them, after that, then to his son and now has it come to you?" I asked.
"Yes," he replied.

The reports with the same meaning are numerous. However, those of them which we have given will be sufficient to indicate what we are trying to show, God willing.
An Extract from the Accounts of Abu Abd Allah Ja'far b. Muhammad al-Sadiq, Peace be on them, and from his Words.

253. Abd Allah b. al-Hasan said to those present: "You don't want Jafar (here), for we fear that he would cause dissension among you in your affair."
 

254. [Isa b. Abd Allah b. Muhammad reported:]
My father sent me to see what they had gathered for. So I went to them. (Ja'far b. Muhammad, peace be on them, sent Muhammad b. Abd Allah al-Arqat b. Ali b. al-Husayn. We went to them). Muhammad b. Abd Allah (b. al-Hasan) was praying on a folded carpet from a saddle.
"My father has sent me to you," I told them, "to ask you why you have gathered together."
"We have gathered (here), " Abd Allah b. al-Hasan said,"to pledge allegiance to the Mahdi, Muhammad b. Abd Allah."

255. Jafar b. Muhammad, peace be on them, arrived and 'Abd Allah b. al-Hasan made room for him beside him. He repeated what he had said before. However, Ja'far said: "Don't do it. The time (for the Mahdi) has not yet arrived. If you - meaning Abd Allah - consider that this son of yours is the Mahdi, he is not, nor is this the time for him (i.e. the Mahdi). Because you are one of our most revered elders we will not forsake you in favour of pledging allegiance to your son, even if you only intend him to rise in anger in God's cause, to command the good and prohibit the evil."
Abd Allah became angry and said: "I know that (the facts are) the opposite of what you are saying. By God, God has not acquainted you with (knowledge of) His unseen world. Rather it is envy for my son which prompts you to this (attitude)."

256. "By God, it is not that which prompts me," replied (Jafar) "but this man, his brothers and his sons." Then he tapped with his hand on the back of Abu al-Abbas and he tapped with his hand on the shoulder of Abd Allah b. al-Hasan.
"By God, it (i.e. the caliphate) is not for you nor for your two sons," (Jafar) told him, "but it is for them (i.e. the Abbasids). Your two sons will be killed." He got up and leaning on the arm of Abd al-Aziz b. Imran al-Zuhri, he continued, "Do you see the owner of the yellow cloak?" - meaning Abu Ja'far (al-Mansar).

257. "Yes," he replied.
"By God," he said, "we have a foreboding that he (Abu Jafar) will kill him (Muhammad b. Abd Allah)."
"Will he kill Muhammad?" Abd al-Aziz asked him.
"Yes," he replied.

258. Abd al-Aziz reported:]
I said to myself, "By the Lord of the Kaba, he is envious of him." But then, by God, I had not left this world before I saw him (Abu Jafar) kill both of them.
When Jafar said that, the people arose and separated. Abd al- Samad and Abu Jafar followed him and asked him, "Abu- Abd Allah, do you really say this?"
"Yes," he replied, "by God I say it and I know it."

259. Whenever Jafar b. Muhammad, peace be on them, saw Muhammad b. Abd Allah b. al-Hasan, his eyes would flow with tears and then he would say: "(I would sacrifice) my life for him. The people say that (he is the Mahdl while) he is to be killed. He is not in the Book of Ali, peace be on him, as one of the caliphs of this community."
 

260. was with Abu Abd Allah (Ja'far), peace be on him, when a Syrian came to him. He said: "I am a scholar (sahib) of theology, jurisprudence, and the laws of inheritance. I have come to dispute with your followers."
"Is your theology from the Apostle of God, may god bless him and his family, or from yourself?" Abu 'Abd Allah (Ja'far), peace be on him, asked.

261 "Partly from the Apostle of God, may God bless him and his family, and partly from myself," replied (the other man)."Then are you a partner of the Apostle of God, may God bless him and his family?" enquired Abu 'Abd Allah (Ja'far). "No," he answered.
262."Have you heard inspiration (wahy) (direct) from God?"
"No," he replied.
"Is obedience to you required as is obedience to the Apostle of God, may God bless him and his family?"
"No," was the answer.
Abu 'Abd Allah, peace be on him, turned to me and said: "Yunus b. Ya'qub, this man has contradicted himself before he has begun (the real business) of discussing." Then he said: "Yunus. if you were good at theology, you should speak to him."

263. [Yunus remarked:]
How sad it was, for I said to him: "May I be your ransom, I have heard you forbid (taking part in) theology and say: Woe to the theologians who say that this follows and that this does not follow; that this is entailed and that this is not entailed; that this we accept as rational and this we do not accept as rational."
"I only said," Abu 'Abd Allah, peace be on him remarked, "woe to them, if they abandon what I say and adopt their own wishes." Then he told me: "Go out to the door and look for any of the theologians you can see, and bring them in."
I went out and found Humran b. A'yan who was good at theology, and Muhammad b. al-Numan al-Ahwal, who was a theologian, and Hisham b. Salim and Qays b. al-Masir, both theologians. I brought them (all) in to him. After he had settled us in the assembly - we were in the tent of Abu Abd Allah at the top of a mountain on the edge of the sanctuary (of Mecca) (haram) and that was (a few) days before the days of the pilgrimage, Abu Abd Allah, peace be on him, put his head out of the tent. There appeared at that moment a camel dashing along. He cried out: "Hisham, by the Lord of the Kaba!"

264. We thought that it was Hisham, one of the sons of Aqil, who loved him greatly. But behold, it was Hisham b. al-Hakam who came. He still only had the first traces of his beard on his face. All of us there were older than him. Abu Abd Allah, peace be on him, made room for him and said: "(Here is) one who helps us with his heart, his tongue and his hand."
265. He told Humran: "Debate with the man" - meaning the Syrian. Humran debated with him and overcame him. Then (Abu Abd Allah) said: "O my Taq, debate with him." So Muhammad b. al-Numan debated with him and overcame him. .
266. Next he said: "Hisham b. Salim, debate with him." So they both argued together. He then told Qays b. Masir to debate with him and he did so. Abu Abd Allah, peace be on him, began to smile at their discussion as the Syrian sought to escape in front of him.
267. He told the Syrian:
"Debate with this lad" - meaning Hisham b. al-Hakam.
"Yes," replied the Syrian and said, "lad, ask me about the Imamate of this man" - meaning Abu Abd Allah, peace be on him.
Hisham was so angry that he trembled but then he said: "Fellow, does your Lord look after His creatures or do they look after themselves?"
"Indeed," replied the Syrian, "my Lord looks after His creatures."
"What does He do to look after their religion for them?"
"He gives them duties and provides them with proof (hujja) and evidence for the things which He has required of them. He removes any weaknesses they might have about that."
"What is the evidence which He has established for them?" Hisham asked him.
"It is the Apostle of God, may God bless him and his family," the Syrian answered.
"What after the Apostle of God?" enquired Hisham.
"The Book and the sunna."
"Do the Book and the sunna benefit us today in our differences so that the differences are removed from us and we are able to agree?" asked Hisham.
"Yes," replied the Syrian.
"Then do we differ from you," retorted Hisham, "so that you have come to us from Syria to dispute with us? You claim that personal judgement (ra'y) is the method (of establishing the practices) of religion while you acknowledge that personal judgement does not bring people who differ together in one doctrine."
The Syrian was silent as if he was thinking. So Abu Abd Allah, peace be on him, asked him: "Why aren't you debating?"
"If I say: We do not differ," he answered, "I would be (merely) being obstinate. If I say: the Book and the sunna remove our differences, I would be wrong because the two bear (different) interpretations. However, I could use the same argument against him."
"Ask him,

268.then," Abu Abd Allah, peace be on him, told him.
"You will find him competent."
So the Syrian asked Hisham: "Who looks after His creatures, their Lord or themselves?"
"Indeed their Lord looks after them," replied Hisham.
"Does He establish for them someone who will harmonise their doctrine, remove their differences and explain the true from the false to them?" demanded the Syrian.
"Yes," replied Hisham.
"Who is that?" asked the Syrian.
"At the beginning of the sharia, it was the Apostle of God but after the Prophet, blessings and peace be on him, it was someone else."
"Who is it other than the Prophet, may God bless him and his family, who takes his place (al-Qa'im maqamahu) in being His (i.e. God's) proof?" the Syrian asked.
"Now or before?" Hisham responded.
"At the present time," answered the Syrian.
"This man who is sitting here," said Hisham - meaning Abu 'Abd Allah. "He is the one to whom you travelled; he is the one who tells us about heaven and is the inheritor from father and grandfather."
"How would I have knowledge of (the truth of) that?" asked the Syrian.
"Ask him about anything which occurs to you," Hisham told him.
"You have stopped (any) excuse of mine but I do have a question," the Syrian declared.
"I will dispense with your questioning,

269." Abu Abd Allah, peace be on him, told him. "I will tell you about your travel and your journey. You left on such and such a day. Your road was such and such. You passed so and so and such and such (a man) passed you."
Every time he told him anything about his affair, the Syrian would say: "True, by God." Then the Syrian said to him: "At this moment I have submitted (aslamtu) to God."
"Rather at this moment you have faith (amanta) in God,

270." Said Abu Abd Allah, peace be on him. "Islam (submission to God) is before lman (faith in God). On the basis of the former (Islam) they arrange inheritance and marriage: on the basis of faith (iman) men are rewarded."
"True," replied the Syrian, "at this moment I testify that there is no god but God, that Muhammad is the Apostle of God, may God bless him and his family, and that you are the (present) trustee (wasz) (of God) among the trustees (appointed by God)."


271. Abu Abd Allah approached Humran and said: "Humran, conduct theology on the basis of traditional knowledge (athar) and you will be correct." He turned to Hisham b. Salim and said: "You want to use traditional knowledge but you don't know it" Then he turned to al-Ahwal and said: "You are a man who uses qiyas and is evasive, a man who refutes falsehood with falsehood, even though your false argument is stronger." Then he turned to Qays b. Masir and said: "When you debate, the nearer you are to truth and traditions (khabar) on the authority of the Prophet, the further you are from it: you mix up the truth with what is false. A little truth suffices for much which is false. You and al-Ahwal are skilful (verbal) gymnasts." [Yunus b. Ya'qub remarked:] By God, I thought he would say to Hisham something close to what he had said to them.
Then he said: "Hisham, you are hardly likely to fall, for you tuck in your legs (like a bird): when you are about to fall to the earth, you fly. Therefore a person like you should debate with the people. Guard against slipping and intercession will be behind you."

272. [Abu al-Qasim Jafar b. Muhammad al-Qummi informed me on the authority of Muhammad b. Yaqub al-Kulayni, on the authority of Ali b. Ibrahim b. Hashim, on the authority of his father on the authority of 'Abbas Amr al-Faqimi:]
Ibn Abi al-Awja', Ibn Talut, Ibn al-Ama and Ibn al-Muqaffa with a group of Zindiqs were gathered in the Sacred Mosque during the season of the pilgrimage. Abu Abd Allah Jacfar b. Muhammad, peace be on them, was there giving legal decisions to the people, explaining the Qur'an to them and answering their questions with arguments and proofs. The group said to Ibn Ab, al-Awja': "Can you induce this man sitting here to make a mistake and question him about what would disgrace him in front of those who are gathered around him? For you can see the fascination of the people for him; he is (supposed to be) the great scholar of his time."
"Yes," replied Ibn Abi al-Awja'. He went forward and the people moved aside. He said: "Abu Abd Allah, gatherings for discussion are things to be taken care of. Everyone who has a cough must cough, so will you permit me to ask a question?"
"Ask, if you want to," Abu Abd Allah, peace be on him, answered him.
The Ibn Abi al-Awja' asked him: "For how long will you tread on this threshing-floor and go round this stone? For how long will you worship this house made of bricks and mud and amble around it like a camel when it is scared? Whoever thinks about this and considers it, realises that it is the action of an unintelligent and unthinking man, so explain (it) as you are the principal exponent (lit. head and hump) of this affair, and your father was its founder and suppport."
273. "Those whom God leads astray and whose hearts He blinds find the truth unwholesome and will never taste its sweetness," retorted al-Sadiq, peace be on him.

274."The devil is the friend and lord of such a man. He will lead him to the watering places of destruction and never let him come from them. "The devil is the friend and lord of such a man. He will lead him to the watering places of destruction and never let him come from them. This is a house where God's creatures seek to worship Him in order that their obedience in coming to it may be well known. Therefore He has urged them to magnify it and to visit it and He has made it the place of His prophets and the direcw prayer for those who pray to Him. It is a part of Paradise and a path which leads to His forgiveness. It is set up at the seat of perfection and at the meeting point of majesty and glory. God created it over two thousand years before the earth was laid out. The most worthy to be obeyed in what He orders and to have His prohibitions refrained from is God the Creator of souls and forms."
"You have only spoken and referred (me) to someone who is not present, Abu Abd Allah," retorted Ibn Abi al-Awja.
"Shame on you," retorted al-Sadiq, peace be on him. "How could One Who is present with His creatures and closer to them than a vein in the neck, Who hears their words and knows their secrets, be someone who is not present."
"Is He in every place or isn't He?" asked Ibn Abl al-CAwja'. "If He is in Heaven, how can He be on earth? And if He is on earth, how can He be in Heaven?""You described something which is created," retorted Abu Abd Allah, peace be on him, "which when it moves from one place, and when another place is occupied by it, and when (the former) place is without it, then, in the place which it has come to, it does not know what happens in the place in which it was. As for God, the Mighty, the Dignified, the Ruler, the Judge,) there is no place without Him and no place occupied by Him. He is not nearer to one place than He is to another. In that way the traces of Himself (which He gives) bear witness to Him and His actions give evidence for Him. He whom He has sent with precise signs and clear proofs, Muhammad, may God bless him and his family, has brought us this (form of) worship. If you have any doubts about any of His commandments, ask about it and I will explain it to you."
Ibn Abi al-Awja' became stupified and did not know what to say. He left his presence and said to his companions: "I asked you to find me some wine (to enjoy myself with) and you threw me on to a burning coal."Shut up," they told him. "You have disgraced us by your bewilderment. We saw no one today more humiliated than you in his discussion."
"Are you saying this to me?" he replied. "He is (only) the son of a man who shaved the heads of those whom you see." He indicated with his hand towards the people gathered for the pilgrimage.

275.
[It is reported:]
One day Abu Shakir al-Daysam stood in a discussion group of Abu Abd Allah, peace be on him, and said: "You are one of the shining stars, your fathers were wonderful full moons and your mothers were graceful discreet women. Your lineage is the most noble of lineages. When learned men are mentioned, it is for you that the little finger is bent (i.e. he is the first to be counted). So tell me, O bountiful sea, what is the evidence for the creation of the world?"
"The easiest evidence for that is what I will show you (now)," answered Abu- Abd Allah, peace be on him. Then he called for an egg and put it in the palm of his hand. "This is a compact protective container; inside it is the thin (substance of an) egg which is surrounded by what could be compared with fluid silver and melted gold. Do you doubt that?"
"There can be no doubt about that," replied Abu Shakir.
"Then it splits open showing a form like (for example) a peacock," continued Abu 'Abd Allah, peace be on him. "Has anything entered into it other than what you knew (to be there already)?"
"No," he replied.
"This is the evidence for the creation of the world."
"You have explained, Abu Abd Allah," he said, "and you have made it clear. You have spoken and brought improvement. You have described it and spoken concisely. You knew that we would not accept anything which we could not realise with our eyes, or hear with our ears, or taste with our mouths, or smell with our noses, or touch with our skin."
"You have mentioned the five senses," said Abu Abd Allah, peace be on him, "but they will not bring any benefit in rational deduction except as evidence, just as darkness cannot be removed without light."
He, peace be on him, means by that that the senses without reason will never lead to the understanding of things which are not present, and that what he had shown with regard to the creation of the form was a concept whose recognition (ilm) was based on sense- perception.

(The following is an example) of what has been recorded on his authority, peace be on him, concerning the necessity of knowing God the Most High and His religion.
He said: "I have found the knowledge of all the people (encompassed) by four things:
You should know your Lord;
You should know what He has done for you;
You should know what He wants from you;
You should know what would make you abandon your religion.
These four divisions include (all) the requirement of things which should be known because the first thing that a man should do is to know his Lord, may His Majesty be exalted. When he knows that he has a Lord, it is necessary that he must know what He has done for him. When he knows what He has done for him, he knows of His blessings. When he knows of His blessings,it is necessary that he should thank Him. When he wants to carry out his thanks, he must know what He wants so that he may obey Him in his actions. Since obedience to Him is necessary, it will be necessary for him to know what would cause him to abandon his religion so that he might avoid it, and in that way keep pure his obedience to his Lord and his thanks for His blessings.

(This is an example) of what was recorded on his authority peace be on him, concerning the unity of God and the denial of anthropomorphism.
276. He said to Hisham b. al-Hakam: "God, the Exalted, should not be compared to anything, nor should anything be compared to Him. Whatever comes to the imagination is other than God."
(The following is an example) of what was recorded on his authority, peace be on him, concerning his words on justice: He said to Zurara b. Ayan: "Zurara, shall I give you a summary of (the doctrine of) decree (qada) and destiny (qadar)?"
"Yes, may I be your ransom," replied Zurara.
"When it is the Day of Resurrection and God has gathered His creatures together, He will ask them about what He enjoined upon them but He will not ask them about what He had decreed for them."

This is an example) of what was recorded on his authority concerning wisdom and exhortation.
He said: "Not everyone who intends something is able to do it. Not everyone who is able to do something will be granted success in it. Not everyone who is granted success in something will do it in the right place. When intention, ability, success and correctness come together, there happiness is perfected."

(This is an example) of what has been recorded of him, peace be upon him, urging consideration of God's religion and the acquisition of knowledge about the friends (awliya) of God.
277. He said: "Give close consideration to things which you cannot afford to ignore, be true to yourselves and fight against your (inclinations) so that you may find out those things which it is inexcusable not to know. These are the basic elements of God's religion. If a man ignores them, he will gain no benefit (no matter) how intense is his striving in pursuit of the outward form of worship. On the other hand, no harm will come to a man who knows them and abides by them with moderation (in his behaviour). There is no way for anyone except through the help of God, the Mighty and High."
(The following is an example) of what has been recorded on his authority, peace be on him, urging repentance:
He said: "To delay repentance is to be heedless; to lengthen the time of putting off (religious duties) is (to create) confusion (in one's mind); to attempt to justify oneself before God is (to bring about one's own) destruction; persisting in sin makes (a person) feel secure from God's devising. Only people who are lost feel secure from God's devising.

278. Imam Ali Raza a.s "My father Musa Al-Kadhim narrated to me from his father Ja'fer As-Sadiq from his father Mohammed Al-Baqir from his father Ali Zaynul Abedeen from his father , the martyr of Kerbala from his father Ali ibn Abu Talib saying :"My loved one, and the pleasure of my eyes, the Messenger of God (S.A.W.) told me once, that Jibrail told him from the Lord "The kalima of LA ILAHA ILLALLAH is my fort; whoever said it would enter my fort; and whoever entered my fort was safe from my punishment".
Those who wrote down the hadith numbered twenty thousand. People started reciting the Kalima when Imam put his hand up and continued: "Yes, the kalima is Allah's fort. It will provide you with excellent safety but on one condition only and that is that you obey and follow us - the holy Imams in the progeny of the holy Prophet (S.A.W.). On reaching Marw Mamun forced Imam to accept the heir apparency (To be the leader after him). Imam accepted unwillingly.

279. Imam who will arise Hazrat Mahdi (Qa'im), peace be on him, and the events which will take place before his appearance, together with the indications and features of it.

Among them are:
- The Sufyani will come out in revolt;
- the Hasanid will be killed;
- the Abbasids will dispute over worldly kingdom;
- there will be an eclipse of the sun in the middle of the month of Ramadan;
- there will be an eclipse of the moon at the end of that month in contrast to ordinary happenings;
- the land will be swallowed up at al-Bayda'; it will be swallowed in the east-it will be swallowed up in the west;
- the sun will stay still from the time of its decline to the middle of the time for the afternoon prayer;
- it will rise from the west;
- a pure soul (nafs zakiyya) will be killed in the outskirts of Kufa with seventy righteous men;
- a Hashimite will be slaughtered between the corner (of the Ka'ba) and the station of Abraham);
- the wall of the mosque of Kufa will be destroyed;
- black standards will advance from Khurasan;
- al-Yamani will come out in revolt;
- al-Maghribi will appear in Egypt and take possession of it from Syria;
- the Turk will occupy the region of al-Jazira;
- the Byzantines will occupy Ramla;
- the star will appear in the east giving light just like the moon gives light;
- then (the new moon) will bend until its two tips almost meet;
- a colour will appear in the sky and spread to its horizons;
- a fire will appear for a long time in the east remaining in the air for three or seven days;
- the Arabs will throw off the reins and take possession of their land, throwing out the foreign authority;
- the people of Egypt will kill their ruler and destroy Syria; and three standards will dispute over it (Syria);
- the standards of Qays and the Arabs will come among the people of Egypt;
- the standards of Kinda (will go) to Khurasan;
- horses will come from the west until they are stabled in al-Hira;
- the black standards will advance towards them from the east; the Euphrates will flood so that the water comes into the alleys of Kufa;
- sixty liars will come forward, all of them claiming prophethood, and twelve will come forward from the family of Abu Talib, all of them claiming the Imamate; a man of important rank of the supporters of the 'Abbasids will be burnt between Jalula' and Khaniqin;
- the bridge next to Karkh in the city of Baghdad will be established;
- a black wind will raise it at the beginning of the day and then an earthquake will occur so that much of it will be swallowed up;
- fear will cover the people of Iraq and Baghdad; swift death (will occur) there and there will be a loss of property, lives and harvests;
- locusts will appear at their usual times and at times not usual so that they attack agricultural land and crops and there will be little harvest for what the people planted;
- two kinds of foreigners will dispute and much blood will be shed in their quarrel;
- slaves will rebel against obedience to their masters and kill their masters (mawali);
- a group of heretics (ahl al-bida) will be transformed until they become monkeys and pigs;
- slaves will conquer the land of their masters; a cry (will come) from the sky (in such a way) that all the people will hear it in their own languages;
- a face and a chest will appear in the sky before the people in the centre of the sun;
- the dead will arise from their graves so that they will return to the world and they will recognize one another and visit one another;
- that will come to an end with twenty-four continous rainstorms and the land will be revived by them after being dead and it will recognize its blessings;
- after that every disease will be taken away from those of the Shia of the Mahdi, peace be on him, who believe in the truth;
at that time they will know of his appearance in Mecca and they will go to him to support him.
(These signs) are as the reports have mentioned. Among the total of these events are some which are bound (to happen) and other which are conditional. God knows best what will take place. We have only mentioned them on the basis of what is recounted in basic sources of tradition (usul) because of their inclusion in traditions which have been handed down. From God we seek help and Him do we ask for success.

280 . (Jafar al-Sadiq) said: "The one who will arise (al-qa'im) will not come forth until twelve of the Banu Hashim come forth before him, all of them summoning men to themselves."
281. "When the wall of the mosque of Kufa, which adjoins the house of Abd Allah b. Masud is destroyed, then at that time the ruler of the people will disappear. At his disappearance, the one who will rise (al-qai'im), peace be on him, will come forth."
282. "There will be three appearances in one year, one month and one dayùthe Sufyani, the Khurasani and the Yamam. The standard of guidance will not be among them, except the standard of the Yamani, because he will summon (people) to the truth."
283 . "The kingdom of these men will not disappear until they slaughter people in Kufa on Friday. It is as if I was looking at heads falling between the Gate of al-Fil and (the place of) the soap-sellers."
284. Because of the sons of so-and-so there will be a battle at your mosqueùmeaning the mosque of Kufa. On one Friday four thousand will be killed between the Gate of al-Fil to (the place of) the soap-sellers. Beware of this street. Avoid it. Those who are in the best situation will take the street of the Ansar."
285. "Before (the coming of) the one who will rise (al-qa'im), peace be on him, there will be a year of abundant rain in which the fruits and the dates on the palms will be destroyed. But don't complain of that."
286. "In the year of the Conquest (by the Mahdi) the Euphrates will flood so that the water goes into the alleys of Kufa."
287."Before (the coming) of the one who will rise (al-qaim) there will be a trial from God."

"May I be your ransom, what is that?" I asked him.

He recited: Let Us test you with fear, with hunger, and with lack of money, of lives and of harvests. Good news will come to those who are steadfast [II 55]. Then he said: "The fear will be from the kings of the Banu so-and-so; the hunger will be as a result of exorbitant prices; the lack of money will be due to the failure of trade and the scarcity of surplus (goods) in it; the lack of lives will be because of swift death; the lack of harvest will be due to the great rains and the little benefit they bring to the crops." Then he continued: "The good news for those who are steadfast is that the one who will rise (al-qa'im) will soon come forth."

288. "Before the coming of the one who will rise (al-qa'im), peace be on him, the people will be chided for their acts of disobedience by a fire which will appear in the sky and a redness which will cover the sky. It will swallow up Baghdad, it will swallow up Kufa. There blood will be shed and houses destroyed. Death (fana) will occur amid their people and a fear will come over the people of Iraq from which they shall have no rest."
289. Abu Basir narrates from Imam Jafar sadiq (a.s.) who said: 'the name of Qa'em will be taken on the 23rdnight of the blessed month of ramadhan. the Qa'em shall emerge on the day of Ashura - the day on which Imam Hussein was martyred. as if i am seeing the qa'ememerging on saturday, the tenth of muharram between ruku and maqaem and someone standing in front of him calling out: allegiance, allegiance,. thus Mahdi's followers will turn towards him from all sides and will give allegiance to him. by Mahdi's means Allah will fill the earth with justice just as it waspreviously filled with cruelty and oppression. thereafter, Mahdi will turn his attention from Mecca to kufa and will l and in najaf from where he will send soldiers towards the cities.
290.It has been narrated from Abdul-karim nakh'ee as such:
'I asked Sadeq Aal-e-Muhammad: for how long will the Qa'em rule?
Imam (a.s.) replied: seven years. the days and nights during Mahdi's time will be so lengthy that one year
of that time will be like twenty years of today and (seven) years of Mahdi will be equal to seventy years
of your reckoning.
 
291. Imam Reza (A.S.) said: My father, talked of his father, Imam Sadeq (A.S.), as saying that the 
Ghadir feast is much more famous in heaven than on Earth.
 
292.Imam Sadeq (A.S.) said: I swear by Almighty God that if people knew the real virtue of the Ghadir Khum
 feast, the angels would be kind and friendly with them ten times a day and God's forgiveness could be 
expected for him who has understood the meaning of that feast.
 
293.Imam Sadeq (A.S.) said: In the midst of Eid-ul-Fitr, Eid-ul-Adha and Friday, Ghadir Khum shines
 like the moon amid the stars.
 
294.Imam Sadeq (A.S.) said: When heaven ordains resurrection day (and the dead are awakened for reckoning), 
four days will be summoned before God, like the bride who hurries into the wedding chamber. These are 
Eid-ul-Fitr, Eid-ul-Adha, Friday and Ghadir Khum feast.
 
295. The true believer does not transgress the limits of fairness in a fit of anger; he does not do anything unjustifiable 
for the sake of favour to some; neither does he take more than his due share, though he may have the power. 
 
296. Ja'far as-Sadiq quoting the Prophet that "The anus of women is haram for my community." Ja'far as-Sadiq 
was questioned about a man who had had intercourse in the anus of his wife. The Imam said, 
"There is no problem in it if she agrees.
 
297. Imam Ja'far as-Sadiq and Imam 'Ali ar-Riza about anal intercourse: "Woman is a means of 
your pleasure, therefore do not harm her."
 
298. Abu Basir quotes Imam Ja'far as-Sadiq as follows, "Be careful not to have sex with your 
wife while a child can see you. The Prophet used to dislike this (attitude) very strongly."
 
299. Imam Sadiq (AS) stated: ‘Two Rak’ats (units) of a married person’s SalJt (prayer) are better 
than seventy Ru/Cats offered by a bachelor’.
 
300. Imàm Sadiq (AS) stated: ‘When you love someone, let the person know’.
 
301. Imãm Sãdiq (AS) stated: ‘A woman who respects her husband and does not harrass him, will 
be fortunate and prosperous’.
 
302. Imãm Sãdiq (AS) stated: ‘A woman who respects her husband and does not harrass him, will be 
fortunate and prosperous’.
 
303.Imãm Sädiq (AS) stated: ‘No life is more agreeable than the one which is of a pleasant nature’
 
304. Imäm Sädiq (AS) stated: ‘Allah Almighty will grant a well-disposed person a reward equivalent 
to the blessings of Jihdd . He will endow many blessings onto him day and night’
 
305. Imäm Sädiq (AS) stated: ‘Any woman who bothers her husband and distresses him is distant from the
 blessings of Allah and any woman who respects her husband, is obedient and does not cause him sorrow, is 
blessed and prosperous’.
 
306. In a Tradition, Imãm Sadiq (AS) stated: ‘There is nothing better in the world than a good wife.
And a good wife is the one whose husband, becomes glad upon seeing her’.
 
307.Imâm Sadiq (AS) stated: ‘The best women among your women are those who show appreciation when t
heir husbands bring home something and are not discontented if nothing is brought home. 
 
308.“Imäm Sädiq (AS) also stated: ‘Any woman who says to her husband that she has not seen any good 
things from him then she has fallen in her credibility and has voided her acts of worship’.
 
309. Imãm Sadiq (AS) stated: Women should not give up adornment, be it only with a necklace. 
She should not have untinged hands, be it with a little henna. Even old women should not 
give up adornment’.
 
310.Imãm Sädiq (AS) stated: Almighty Allah likes adornment, being beautiful, and finds the 
pretention of being poor as distasteful. He likes to see the effects of his blessings upon 
his wotshipper, that is to see him clean, tidy and using scent, to decorate his house, 
to dust off his house environment, to turn the lights on before sunset — because this deed 
takes away the poverty from home and increases sustenance’
 
311.Imäm Sadiq (AS) stated: ‘Washing dishes and cleaning around the house increases the sustenance’
 
312. Imãm Sãdiq (AS) also stated: ‘Do not leave the dishes without a cover, otherwise Satan spits at
them and uses them’
 
313. In addition, Imãm Sädiq (AS) stated: ‘Fruits are sprayed with poisonous substances, 
so wash them before eating.
 
314. “Imãm Sâdiq (AS) stated: ‘Cutting one’s nails on Fridays would, prevent one from being affected 
by leprosy, insanity, alphosis and blindness’
 
315. It has been related that: ‘Satan takes his sleep underneath the (long) nails’
 
316. Imäm Sãdiq (AS) stated: ‘The Almighty Allah hates too much sleep and too much rest’
 
317. “Imãm Sädiq (AS) also stated: ‘Too much sleep wastes and ruins both one’s worldly life and the 
religion (the life in the world Hereafter)’.
 
318.  “Imãm Sädiq (AS) stated: ‘Whoever is our friend, expresses his kindness to his spouse more.
 
319. “Imâm Sàdiq (AS) stated: ‘One of the characteristics of the prophets of Allah is that they are 
all kind towards their wives.
 
320.“Imam Sädiq (AS), quoting his father, stated: ‘Whoever marries, must respect his wife’
 
321. Imãm Sädiq (AS) stated: ‘Doing good to the people and bahaving properly with them makes 
the cities populous and increases the age (of the citizens)’.
 
322. Imäm Sädiq (AS) aslo stated: ‘An immoral person remains involved in torture and anguish’.
 
323. Imäm Sadiq (AS) stated: ‘Frequent (forbidden) looks create lust in one’s heart, and this is 
sufficient for deviating the looker’. 
 
324.“Imäm Sãdiq (AS) stated: ‘Whoever praises a Muslim, Allah would Write many praises for him 
until the Day of Judgement’
 
325.  Imam Sädiq (AS) stated: ‘When the above Ayah (verse) was revealed, one of the Muslims was 
crying and said: ‘I am unable to save even myself from the Hellfire and I am supposed to be 
responsible to save my family from Hell as well’! The Prophet (SA) stated to this man: ‘It 
would suffice you only to order them to do those things that you have to do yourself and to 
forbid them from those deeds that you yourself should abstain from’.
 
326. Imãm Sãdiq (AS) stated: ‘One’s happiness is in ving children’.
 
327. Imãm Sãdiq (AS) stated: The food of a foetus iF provided by the nourishment that the mother receives’
 
328. “lmãm Sadiq (AS) stated: ‘May Allah bless a man who creates a good relationship with his wife, 
because Allah has appo,ntcd man tO be the guardiati of his wife’.
 
329. Imam Sadiq (AS) stated: ‘Get married but, do not divorce, because a divorce would tremble the 
‘Arsh (empyrean) of Allah’. 
 
330.“lmäm Sädiq (AS) also stated: ‘Allah likes the house which is inhabited in the wake of marriage 
and dislikes the house which is abandoned in the wake of divorce. .There is nothing more 
detestable to Allah than a divorce’ .
 
331. Imãm Sadiq (AS) stated: ‘The bliss of a man is that he becomes supervisor and guardian of his family’.
 
332. ‘Imãm Sãdiq (AS) stated: .Jihad of’ woman is in her patience towards her husband’s malicious 
acts and fervour.
 
333.  A Muslim who puts in endeavours to materialize the desire of his brother is like someone who
performs holy war (Jehad) on the way to God.

334. Our intercession will not be extended to the one who is careless in performing prayers.

335. The fruit (result) of love and attachment with the world is inconvenience, trouble and sorrow 
and the result of piety and purity in the world is the comfort of body and soul.

336. How indecent is it that the powerful ones take revenge from the weak.

337.Be benevolent to your father and mother so that your children may as well be benevolent to you.
 
338. Imam Reza (A.S.) said: My father, talked of his father, Imam Sadeq (A.S.), as saying that the Ghadir feast 
is much more famous in heaven than on Earth.
 
339. Imam Sadiq (A.S.) said: I swear by Almighty God that if people knew the real virtue of the Ghadir Khum feast, 
the angels would be kind and friendly with them ten times a day and God's forgiveness could be expected for him 
who has understood the meaning of that feast.
 
340.  Imam Sadiq (A.S.) said: In the midst of Eid-ul-Fitr, Eid-ul-Adha and Friday, Ghadir Khum shines like the 
moon amid the stars.
 
341. Imam Sadiq (A.S.) said: When heaven ordains resurrection day (and the dead are awakened for reckoning), 
four days will be summoned before God, like the bride who hurries into the wedding chamber. These are 
Eid-ul-Fitr, Eid-ul-Adha, Friday and Ghadir Khum feast.
 
342. If a believer leaves behind a sheet of paper on which some knowledge is written, this very sheet of paper will
serve as a wall between him and the Hell and against each letter written on it, Allah will give him a city in paradise 
seven times this world.
 
343. One who has these five characteristics is the choicest of men: one who feels joyous when he does something 
good; one who repents when he does something bad; one who is grateful when receives something from Allah; one 
who patiently endures Allah's trial; one who forgives when he is done some injustice or wrong closer to Allah; 
forgiving one who has wronged him; being generous to one who had deprived him; being kind to a kinsman who has
not observed his rights of kinship.
 
344. The true believer does not transgress the limits of fairness in a fit of anger; he does not do anything unjustifiable
 for the sake of favour to some;neither does he take more than his due share, though he may have the power.
 
345. “Dua is more forceful than a sword.”
 
346. “Dua” is better, for God says: O Prophet, say: My Lord would not care for you were it not for your prayer.”
 
347.  “Let My servants know that I have the power to grant My servants’ wishes.”
 
348. “Call Me, I will answer you”, for although we offer our Duas but there is no answer. Imam Sadeq said:
 Do you think God breaks His promise? He said: No. Imam Sadeq (A.S.) said: So why are our Duas not answered? 
He said: I do not know. Imam Sadeq said: But I will tell you why.
 
349.“Whoever obeys God’s order and offers his “Dua” properly, they will be answered. I said: How should I pray?
 The Imam said: First praise God Almighty, then remember Him and thank Him for His blessings. After that, send 
greetings to the Holy Prophet and his progeny, then confess your sins and ask forgiveness for them. That is the right 
way for “Dua”.
 
350. Imam Sadeq (A.S.) said: Do you think God breaks His promise? I said: No. The Imam said: Why does He not 
give reward then? I said: I do not know. The Imam said: if a person gains something lawfully, and he spends it in 
the right way, he will certainly receive its reward even if he spends a Dirham.
It is impossible that a person begs something from God, which is advisable and God does not grant it. Therefore a
supplicant should always pray in this way: O Lord, fulfill my desire if it is in my interest. If delay in fulfilling a wish is 
advisable, then God will delay it. God Himself says:
 “And if Allah should hasten the evil to men as they desire the hastening on of good, their doom should 
certainly have been decreed for them.”
351.  “O One whose will nothing can change.”
352. We are a people of eloquence. Therefore, whenever you quotes us, do it properly.”
353. “O Meisar! call upon God and not say to yourself that the die is cast, for there is a rank with God man can not attain without asking for it. If God’s servant closes his mouth and does not ask anything from Him, nothing will be given to him. Therefore ask God for what you need so that He will give it to you. O Meisar, whoever knock on a door and persists will be allowed in.”
354. Imam Sadeq (A.S.) who says God Almighty gave the following revelation to prophet Moses (A.S.)
 O Musa! I have not created anyone more beloved than My believing servant. Even when I afflict him or remove that affliction, it is certainly in his best interest, for I know his interest better. Therefore, he should be patient during affliction and thankful during blessing so that I will rank him among the righteous ones and this is when he acts for My pleasure and obeys My decree.
355. I am surprised by the state of a muslim man, for any of God’s decrees about him is a blessing. Whether he is torn into pieces with scissors or he is the master of east and west, it would be a blessing for him.”
356. Imam Sadeq (A.S.) that God says: A servant of Mine who thinks I delay his subsistence (daily food) must beware My Wrath, for I may not open any door in this world for him.”
357.quotes Imam Sadeq (A.S.) as saying: “Imam Ali says: The most praiseworthy deed on the earth to God is Dua, the best from of prayer is chastity. Then Imam Sadeq said Imam Ali was a man of abundant Dua.
358. “Dua is the same prayer that has been mentioned in the Quranic verse those who refrain from obeying Me.... call upon God and do not say the die is cast.”
359. “Dua brings answer with it in the same way that cloud brings rain.”

360.  “Can you distinguish between long-term and short-term affliction? They said no. He said whenever one of you were inspired with Dua, know that the affliction will not last long.”
361. Moavieh Ibne Ammar says: I said to Imam Sadeq (A.S.): Two worshippers begin their prayer at the same time. One of them recites more verses from the Holy Quran and the other has more Dua. They complete their prayer at the same time. Which one is more virtuous? The Imam (A.S.) said:“Both are good and virtuous.”
361. I said I know both are good but I would like to know which one is better? He said: “Dua is better. Have you not heard God saying: Call upon Me; I will answer you. I will make enter into the Hell with disgrace those who refrain from worshipping Me.By God, Dua is as prayer. By God Dua is as the most profound prayer.”
362. Yaghoob Ibne Shuaib says I heard Imam Sadeq (A.S.) saying:
“God inspired Adam saying: I have collected everything for you in four words. He said: My Lord! What are those four words? God said: The first is due to Me, the second is due to you, the third is between you and Me, and the fourth is between you and people.Adam (A.S.) said: My Lord, Make them clear for me . God said: What is due to Me, is your being a servant of Me and not associate anything with Me.What is due to you is that I will reward your deeds with what you badly need.And what concerns you and Me is that you recite Dua and I will answer you. As for what concerns you and people, wish for others what you wish for yourself.
363. The Sun has not risen on a day better than Friday. When the birds of sky meet one another on this day, they greet one another saying: What a good day!
364. “The believing servant makes a request to God and God too delays it until Friday.”
365. “There is an hour in night which if a believing servant appreciates by performing prayer and calling upon God, his request will be certainly granted. I said: My God bless you, which is that hour? He said: After midnight, the first one sixth of its second half.
366.“Don’t let your eyes fully enjoy sleep, for eyes are the least thankful to God.”
367. Intellect is that with which people worship the Most Gracious (Allah) and with which they obtain gardens.
368. Verily, the reward is equal to intellect.
369. The most perfect of men in intellect is the best of them in ethics.
370. Intellect is the pillar of man.
371. Intellect is the guide of the believer.
372. The perfection of intellect is in three (things): humbleness for Allah, good certainty, and silence except for good.
373. Ignorance is in three (things): Haughtiness, the intense of dispute, and the ignorance in Allah.
374. The best nature of intellect is worship, the strongest speech for it is knowledge, and its most abundant luck is maxim.
375. To consider knowledge very much opens intellect.
376. Knowledge is a shield, truthfulness is might, ignorance is abasement, understanding is glory, generosity is success, good behavior causes friendship, he who has knowledge about his time, ambiguous things do not attack him, and determination is mistrust.
377. If you want that you are honored, then be soft. And if you want that you are abused, then be rough.
378. He whose origin is noble, his heart is soft, and he whose race is rough, his liver is thick.
379.Whoever is extreme gets involved, and whoever is afraid of the consequence refrains from entering what he does not know.
380. Whoever attacks a matter without knowledge cuts off his own nose.
381. Scholars are trustees, the Allah- fearing are strongholds, and guardians are masters.
382. Verily, knowledge is a lock and its key is the question.
383. Whoever acts without prescience is like the walker without way, the speed of walking does not increase him but farness.
384. Allah does not accept any act without knowledge, there is no knowledge without act, so whoever knows, knowledge leads him to act, and whoever does not act gets no knowledge, but belief is a little of a little.
385. The favor is not perfected but with three (things): by doing it quickly, debasing it, and hiding it.
386. Not everyone who sees a thing is able to do it, not everyone who is able to do a thing is successful in doing it, and not everyone who is successful in it. When intention, ability, success, and righteousness come together, happiness occurs.
387. Four things of which little is much: Fire, enmity, poverty, and illness.
388. Twenty- day- friendship is a relationship.
389. Whoever does not feel shame during absence and does not repent during old age and does not fear Allah during loneliness, then he has no good.
390. Whoever honors you, then honor him. And whoever scorns you, then honor yourself from him.
391. To forbid generosity is mistrust in Allah.
392. Verily, the family of a person are his prisoners, so whomever is bestowed upon him, then he should be generous toward them, and if he does not (do that), that favor is about to disappear from him.
393. Three (things) with which Allah does not increase the Muslim person but glory: To forgive him who wrongs him; to give him who deprives him, to visit him who abandons him.
394. Enough for the fear of Allah is knowledge and enough for self-conceit is ignorance.
395. When the believer becomes angry, his anger should not take him out of the truth; and when he becomes satisfied, his satisfaction should not bring him in falsehood.
396. Friendship has five conditions. Whoever has them, then attribute him to it. Whoever has not them, then do not attribute him to any of it. They are: the good of his friend should be his good, his inward thoughts for him should be like his openness, no money should change him against him, he should hold the view that he is worthy of all his friendship, and should not abandon him during misfortunes.
397. The noble man should not turn up his nose at four (things): his standing from his sitting for his father, his service for his guest, taking care of his riding animal even if he has a hundred slaves, and his service for his teacher.
398. (Religious) scholars are the trustees of prophets unless they come to the doors of supreme rulers.
399. A man from the people of Iraq (ahl al- Sawad) went to him (al-Sadiq) frequently, then he broke away from him, So he (the Imam) asked some people about him. To detract from him, one of them said: "He is Nabati." So, he (the Imam), peace be on him, said: "The origin of the man is his intellect, his ancestry is his religion, his generosity is his piety, and men are equal in Adam (Adam)."
400. Noble deeds are ten, if you want them to be with you, then let them be, they are with the man and are not with his children; they are with the child and are not with his father; they are with the slave and are not with the master. What are they? He, peace be on him, said: the truthfulness of men, the truthfulness of the tongue, paying the trust, linking the relatives on the maternal side, entertaining the guest, giving food to the beggar, rewarding the favors, to avoid blaming the neighbor, to avoid censuring the friend, and their head is modesty.
Golden Sayings of Hazrat Imam Jaffar Sadiq a.s .
Asalamoalaka ya Imam Jaffar Sadiq a.s.
*Sixth Imam Jafar As-Sadiq (peace of Allah be upon him) said: “He who visits one of us is as same as him who visits the Messenger of Allah (s).” [Bihar-ul-Anwar; vol. 22, page 6 (as quoted from Oyounu Akhbar ir-Riza, Ilal-ush-Sharaayi, and Ibn Qolawayh’s Kamil-uz-Ziyara)]
*Hazrat Imam Jafar as-Sadiq (a.s.) said :  "When Allah desires goodness in a person, He instills in his heart love of Imam Husain (a.s.) and his ziarat (visiting of his grave)." (Kaamiluz Ziaraat, p. 142, Beharul Anwaar, vol. 101, p. 72, Wasael, vol. 10. p. 388)
401. Some of the correctness of the belief of the Muslim person is that he should not please men through angering Allah, and do not blame them for what Allah has not given him, because the miserliness of the miserly does not drive livelihood, and the hatred of the hater does not live it away, and if one of you escaped from his livelihood as he escapes from death, his livelihood would reach him as death reaches him.
402. Verily, with his justice, Allah has put comfort and ease in certainty and satisfaction, and put worry and sorrow in doubt and anger.
403. The head of the obedience of Allah is patience and pleasure for what Allah likes and dislikes for the servant, and if the servant is satisfied with what Allah likes and dislikes for him, it will be good for him in what He likes and dislikes.
404. Indeed, the most knowledge of all men in Allah is the most satisfied of them with death.
405. Do not backbite, so you are backbited, and do not dig a judge you would be judged by.
406. Be ware of joking because it loses face and the dignity of men.
407. Do not dispute, so your glory goes, and do not joke, so you are dared (so men dare to say rude things about you).
408. Be ware of the dispute because it brings about the hateful ugly thing and shows the defect.
409. Whoever is not shy of seeking legal livelihood, his provisions is light, and his family leads a life of ease and comfort.
410. I wonder at him who is miserly for life in this world and it is coming towards him or is miserly in it and it is turning away from him , so neither spending with coming harms him nor miserliness with turning away avails him.
411. The prisoner is he whose life in this world imprisons him from his next life.
412. Do not make your hearts busy thinking about bygone, so you divert your minds from getting ready to what has not come yet.
413. Seek livelihood by giving alms, guard your wealth by Zakat, he who is moderate does not become destitute, organization is half livelihood, loving one another is half wisdom, small family is one of the ways of (securing) ease, whoever saddens his parents certainly is disobedient to them, favor is not favor but with him who has ancestry and religion, Allah, the Exalted, sends down endurance according to the affliction and livelihood according to the provisions, whoever appreciates his livelihood, Allah, the Exalted, gives him, and whoever wastes his livelihood, Allah, the Exalted, deprives him (of that).
414. The richest riches is he who is not captive for greed.
415. Nothing is better than silence, no enemy is more harmful than ignorance, and no illness is more dangerous than telling lies.
416. Three (things) with which no thing is harmful: The prayers during distress, asking Allah's forgiveness during the sin, and thankfulness during the blessing.
417. The believer is popular, and there is no good in him who neither associates nor is associated.
418. It was said (to him): What is good behavior? He, peace be on him, said: Make yourself gentle, make your words good, and receive your brother with cheerfulness.
419. He whose tongue is truthful his act grows, he whose intention is good his livelihood is increased, and he whose charity is good for the members of his house his age is prolonged.
420. Modesty is (a part) of belief.
421. He whose face is soft his knowledge is soft.
422. He who has no modesty has no belief.
423. Three (things) are of the noble acts of here and hereafter: Forgive him who has wronged you, visit him who has abandoned you, and be patient when you are treated with ignorance.
424. Any members of a house are given their luck of gentleness most surely Allah increases their livelihood, gentleness in appreciating livelihood is better than the increase of money, nothing lacks strength for gentleness, nothing stays with wastefulness, Indeed, Allah, the Great and Almighty, is gentle He loves gentleness.
425. Whoever is gentle in (obtaining) his matter obtains what he wants from men.
426. Whoever is satisfied with what Allah has given him then is the richest of men.
427. A man complained to him (al- Sadiq) that he sought (his livelihood) and earned but he was not satisfied, and his soul contended with him at pulling (to earn) more, and he said: Teach me a thing to avail myself of, so Abu Abd Allah, peace be on him, said: If what suffices you makes you rich, then the smallest thing in this world makes you rich And if what suffices you does not make you rich, then all things in this world do not make you rich.
428. Justice is sweeter than the water the thirsty (person) have.
429. How wide justice is even if it is very little.
430. Whoever treats men with justice is accepted as judge for others.
431. The honor of a believer is to pray at night, and his dignity is to be in no need of men.
432. To request needs from men takes dignity and removes modesty, and to despair of what is in the hands of men is glory for the believer in his religion.
433. To visit blood relatives improves manners, makes the self good, increases livelihood, and delays death.
434. It is enough that patience is a supporter.
435. If you are not patient, then pretend to be patient.
436. Whoever prevents his hand from men prevents only one hand and they prevent many hands.
437. It is enough that the person depends on his brother when he requests his need from him.
438. Alms Allah loves: To reconcile men after they have quarreled and bring them closer together after they have left each other.
439. Whoever treats people and does not wrong them, speaks to them and does not tell them lies, and promises them and does not break his promise, his backbiting is forbidden, his manhood is perfect, his justice appears, his brotherhood is a must.
440. Whoever requests leadership perishes.
441. Whoever sows enmity reaps what he has sown.
442. Anger is the key of every evil.
443. Anger is the destruction of the wise man.
444. Whoever does not control his anger does not control his intellect.
445. Verily, envy eats belief as fire eats wood.
446. The catastrophe of religion is envy, self- admiration, and boasting.
447. No one becomes haughty but because of abasement finds in himself.
448. What a bad believer is he who has a desire (that) abases him.
449. Foolishness is a mean nature, has the cheek to those who are below him, and yields to those who are superior to him.
450. Verily, (the things) of which Allah helps against the liars is forgetfulness.
451. Be ware of the slip of elaboration because it is not forgiven.
452. The best of men is he in whom five traits have come together: If he does well, he is cheerful; if he does badly, he asks forgiveness; if he is afflicted, he is patient, and if he is wronged, he forgives.
453. Abu Hanifa said to him (al- Sadiq): Abu Abd Allah, how patient you are during the prayers! He, peace be on him, said: Woe unto you! Nu'man, do not you know that the prayer is the sacrifice of the God- fearing, the hajj (pilgrim) is the jihad of the weak, every thing has Zakat and the Zakat of the body is fasting, the best act is to wait the ease from Allah, the propagandist without act is like the archer without string? So, memorize these words, Nu'man.
454. I swear by Allah, three (things) are most surely true: No property decreases because of alms or Zakat, not anyone is wronged and is able to repay but controls it surely Allah recompense him glory instead, nor any slave opens the door of begging for himself surely Allah opens a door of poverty for him.
455. The manhood of a person in himself is a relationship to his children and his tribe.
456. Seven (persons) corrupt their own acts: The meek man with a lot of knowledge (who) is not known with that nor is mentioned with; the wise man whose property is managed by a liar (who) is ungrateful for what is given to him; the man who is safe from the possessor of cunning and treason; the rude master who has no mercy, the mother who does not keep the secret of the child and spreads it; the person who blames his brothers quickly, and he who argues with his brothers to quarrel with them.
457. Neither the possessor of haughtiness aims to good praise, nor does the deceiver to much truthfulness, nor does the Impolite (person) to honor, nor does the miser to linking blood relatives, nor does he who scorn men to sincere affection, nor does he who has little knowledge at jurisprudence to judgment, nor does the backbiter to safety, nor does the envier to the ease of the heart, nor does he who punishes (people) for the small mistake to correctness, nor does he who has little experience and is self- conceited to leadership.
458. He whose guard is determination, whose friend is truthfulness, his splendor is great, and his manhood is perfect.
459. A generous ignorant (person) is better than a miserly hermit.
460. Whoever requests more than his right is worthy of deprivation.
461. The worthiest of men in forgiveness is the ablest of them in punishment, and the most defective of men in intellect is he who wrongs those who are inferior to him and does not forgive him who apologizes to him.
462. Do not be the first consultant, and be ware of the unripe idea.
463. Investigation is discord.
464. Criticism is enmity.
465. The paucity of patience is a scandal.
466. Generosity is cleverness.
467. Meanness is heedlessness.
468. Whoever neglects three (things) is deprived: To request the favor of the generous person, to make friends with the scholar and to attract the ruler.
469. Three (things) cause affection: Religion, modesty, and generosity.
470. Whoever gets rid of evil gets glory; whoever gets rid of haughtiness gets dignity, and whoever gets rid of miserliness gets honor.
471. Three (things) cause hatred: hypocrisy, self admiration, and oppression.
472. Whoever has not a trait of three (traits) is not regarded as noble: Whoever has no intellect to make him good, or riches to help him, or a tribe to support him.
473. Three (things) abase the person: envy, slander, and recklessness.
474. Three (things) are not known but during three situations: The meek (person) is not known but during anger, nor is the brave (person) known but during war, nor is the brother known but during need.
475. Whoever has three (traits) is a hypocrite even if he prays or fasts: when he speaks, he tells lies, when he promises, he breaks (his promise), and when he is trusted, he betrays.
476. Beware of three (persons) of men: The traitor, the oppressor, and the slanderer, because he who betrays (his friend) for you will betray you, whoever oppresses (his friend) for you will oppress you, and whoever slanders for you will slander against you.
477. The trusty (person) is not trusty but when he is trusted with three (things) and repays them: Properties, women, and children. If he keeps two (of them) and loses one, then he is not trusty.
478. Do not ask the advice of the foolish (person); do not seek the help of the liar, and do not trust the affection of the bored (person), because the liar approaches the far (things) for you and distances the close (things) for you; the foolish (person) does his best but does not reach what he wants and whatever you have confidence in the bored (person), he betrays you and whatever you send him gifts, he abandons you.
479. Four (things) are not full of four (things): a land of rain; an eye of looking; a female of male, and a scholar of knowledge.
480. Four (things) make (the person) grow old before the time of old age: Eating cured meat; sitting on moistness, going up with stairs, and having sexual intercourse with the old women.
481. Women are three (Kinds): One is for you; one is for you and against you, and one is against you not for you: As for the woman who is for you is the virgin woman, as for she who is for you and against you is the deflowered (woman), and as for she who is against you is al-Mutbi' who has a child from other than you.
482. Whoever has three (traits) is a master: Suppressing anger; forgiving the person who misbehaves, and linking with the self and property.
483. Eloquence is in three (things): To approach the meaning of the purpose, to avoid wordiness, and to prove the many (things) with the few (things).
484. Toil is in three (things): In changing the brothers; turning away (from each other), and spying about what does not mean (you).
485. Three (things) prevent (the person) from getting high positions: The shortness of determination; Shamelessness, and the weakness of the idea.
486. Determination is in three (things): The exploitation of sultan, the obedience to the father, and the yielding to the master.
487. Amusement is in three (things): In the agreeable wife; the obedient child, and the sincere friend.
488. Whomever is given three (things) obtains the greatest riches: The satisfaction in what he is given, the despair of what is in the hands of men, and leaving curiosity.
489. The person is not forgiven for three (things): The consultation of the adviser, willingness to please the envier, and showing affection to men.
490. Whoever does not wish for three (things) is afflicted by three (things): Whoever does not wish for safety is afflicted by abandonment; whoever does not wish for charity is afflicted by regret, and whoever does not wish for making many brothers (friends) is afflicted by loss.
491. Man should avoid three (things): Making friends with the evil; speaking to women, and sitting with the people of heresies.
492. Three (things) show the nobility of a person: Good behavior, suppressing anger, and lowering (of one's) glance.
493. Whoever is confident in three (things) is conceited: whoever believes in that which does not exist, depends on him who does not trust him, and wishes for what he has not.
494. Whoever uses three (things) corrupts his religion and his life in this world: Mistrust, reliance on hearing, and giving leadership to his wife.
495. The best of kings is he who has three traits: mercy, generosity, and justice.
496. Kings should not neglect three (things): defending borders; looking for complaints, and choosing the righteous for their acts
497. The wise man should not scorn anyone, especially three (persons): the scholars, the supreme ruler, and the brothers (friends), because whoever scorns the scholars corrupts his religion; whoever scorns the supreme ruler corrupts his life in this world, and whoever scorns his brothers corrupts his manhood.
498. Men need three (things) very much: security, justice, and richness.
499. Three (things) trouble life: the oppressive ruler, the bad neighbor, and the abusive woman.
500. Living is not good but with three (things): fresh air, plentiful water, and the level land.
501. Whoever has three (things) is perfect: intellect, handsomeness, and eloquence.
502. Three (things) cause deprivation: the insistence on the request, backbiting, and mockery.
503. Three (things) trouble life: the oppressive ruler, the bad neighbor, and the abusive woman.
504. Living is not good but with three (things): fresh air, plentiful water, and the level land.
505. Whoever has three (things) is perfect: intellect, handsomeness, and eloquence.
506. Three (things) cause deprivation: the insistence on the request, backbiting, and mockery.
507. Whoever asks three (things) without rights deprived of three (things) without right: Whoever asks life in this world without right will be deprived of life in the hereafter with right; whoever asks leadership without right is deprived of obedience for him with right, and whoever asks property without right is deprived of its lasting for him with right.
508. The prudent person should not do three (things): Drinking poison for experiment even if he is saved from it; spreading the secret to the envious relatives even if he is saved from it, and traveling by sea even if there is riches in it.
509. The people of every country is in need of three (persons). They resort to them in the affair of their life in this world and in hereafter If they lose them, they are rabble: A Religious, knowledgeable jurisprudent, good obeyed Emir, a knowing trusty doctor.
510. If men are safe from three (things), safety is common: a bad tongue, a bad hand, and a bad act.
511. If the slave has not one of three traits, then his master has no rest: religion guides him, good manners lead him, or fear holds him back.
512. The person needs three (things) in his house for his family. nice association, comfort with estimation, and sense of honor with chastity.
513. Whoever is afflicted by one of three (things) is weak minded: turning away blessing, corrupt wife, disaster of a dear one.
514. Bravery has been made according to three natures, each one of them have a virtue of which the other has not: generosity with the self, looking down upon abasement, and requesting reputation. If they come together in the brave (person), he will be the hero in whose way no one stands and marked by boldness in his time, and if they are superior to each other, his bravery will be in the nature that is superior to the others.
515. The child should fulfill three (things) for his parents: (He should) thank them any how, obey them in what they order him (to do) and prevent him from disobeying Allah, and (take) their advice secretly and openly.
516. And the father should fulfill three (things) for his child: (He should) choose his mother, give him a good name, and spare no effort to educate him.
517. Pleasure is in three (things): in faithfulness, conforming to the rights, and rising in misfortunes.
518. Three (things) show the right idea: the good meeting, good listening, and the good answer.
519. Men are three (kinds): a wise (man), a foolish (man), and a licentious (man)- if the wise (man) is asked, he answers. If he speaks, he says the right thing. And if he hears, he understands. If the foolish (man) speaks, he (speaks) in a hurry. If he is told, he becomes astonished. And if he is ordered (to do) the disgraceful (things), he does (it). If you trust the licentious (man), he betrays you. And if you speak to him (about something), he disgraces you.
520. There is no estrangement with three (things): good behavior, refraining from harm, and avoiding doubt.
521. Days are three (kinds): so a day has passed; it can not be repeated, a day when men are on it, so they must avail themselves of it, and tomorrow whose hope is in their hands only.
522. However has not three traits, his belief does not avail him: patience to refute the ignorance of the ignorant (person), fear of God to prevent him from seeking the forbidden, and good ethics to treat men kindly.
523. The brothers (the friends) are three (kinds): (The first kind) helps you with himself, (the second kind helps you) with his money- they are truthful in brother hood (friendship), and (the third kind) takes the purpose from you and wants you for some pleasure, then do not regard him as (one) of the people of trust.
524. The servant does not complete the truth of belief till he has three qualities: understanding in religion, good estimation in living, and patience for misfortunes.
526. Thank him who bestows upon you, and bestow upon him who thanks you, because the blessings do not end when you thank and they do not stay when you are ungrateful.
527. It was said to him (al- Sadiq): What is morality? So he, peace be on him, said: It is that Allah does not see you where He has forbidden you and does not miss you where He has ordered you.
528. Missing the need is better than requesting it from other than its people, and severer than the disaster is the bad consequence (that results) from it.
529. Surely, feeble is he who does not prepare patience for every disaster, thankfulness for every blessing, and ease for every difficulty.
530. The desirable are not increased but with thankfulness and the hateful are not decreased but with patience.
531. The most useful thing for a person is that he precedes men for his own defect, and the strongest of them in provisions is to conceal destitution, the severest thing in pains is to give advice to him who does not accept it and to neighbor the greedy (person), and the most comfortable thing is to despair of men.
532. Whoever puts himself in the place of accusation, then does not blame him who mistrusts him.
533. Whoever conceals his secret, good is in his hand, and every speech passes two (persons) is spreading.
534. Put the instruction of your brother in the best manner, and do not mistrust a word that comes out of your brother while you find a reason for it in the good.
535. Cleave to the brothers of truthfulness, because they are readiness during comfort and protection during the misfortune.
536. Some of good faith is knowledge, some of good knowledge is clemency, some of good clemency is fellowship, some of good fellowship is leniency, and some of good leniency is easiness.
537. Beautiful forgiveness is that you have not admonished for the sin, and beautiful patience is that which has no complaint.
538. Al- Mufaddal b. 'Amr asked him (al- Sadiq) about ancestry, so he, peace be on him, said: the property He (al- Mufaddal) said: so generosity, he, peace be on him, said: piety, he said: rightness, he, peace be on him, said: generosity, woe unto you! Did you not know that how Hatam al- Ta'i became the master of his people while he was not the best of them in position.
539. Charity is the Zakat (alms) of blessings, intercession is the Zakat of dignity, illnesses are the Zakat of bodies, forgiveness is the Zakat of victory, and the thing whose Zakat is paid is safe from taking (by Allah).
540. Some manners of the ignorant (person) are: the answer before he hears, the opposition before he understands, and the judgment with what he does not know.
541. Your secret is (some) of your blood, then do not make it flow in other than your veins.
542. Your chest is wider for your secret.
543. Whoever does not make friends with him who has no defect his friends are very few, whoever is not satisfied with his friend but (that his friend) prefers him to himself his wrath lasts, and whoever admonishes (his friend) for every sin his admonishment lasts.
544. If the ill- natured (person) knows that he tortures himself, he will be tolerant in his manners.
545. When the person is tongue- tied, the idea refrains from him, and the ways puzzle him surely fellowship is his key.
546. Three (groups) get nothing but good: Those who keep silent, those who give up evil, those who remember Allah, the Great and Almighty, very much, and the head of determination is humbleness.
547. Try your brother during a blessing happens to you or a misfortune afflict you.
548. He whose anger appears his deception appears, and he whose desire becomes strong his determination becomes weak.
549. Whoever does not advance the examination before trust, and trust before fellowship, his fellowship produces regret.
550. Man's look is a part of his inner- self.
551. Whoever is opinionated is liable to the dangers of slips.
552. Whoever does not ask Allah (to give him) of his favor becomes poor.
553. Verily, supplication is more penetrative than the spear head.
554. Some men visited him (al- Sadiq), suddenly one man of them mentioned a man, backbited him (the man) and complained of him, so Abu Abd Allah said to him: How is all your brother for you, which of men is well- bred?
555. The relation among brothers during presence is to visit each other, and during travel is to write to each other.
556. The hearts are disposed by nature for loving him who avails them and hating him who harms them.
557. The debt is worry during night and abasement during day.
558. Obey your parents and your children obey you, and be chaste for the women of men and your women are chaste.
559. The person is many with his brother, and there is no good in the friendship of him who does not wish you what you wish for him.
560. Two men disputed at his presence, so he, peace be on him, said to them: Truly, whoever is victorious with oppression does not get good, and whoever does evil for people, then must not deny evil when it is done for him.
561. No living is more comfortable than good behavior, no property is more useful than the satisfaction with the small profitable (thing), and no ignorance is more harmful than vanity.
562. Shake hands with each other because it removes the spite.
563. Fear Allah some fear even it is little, and leave a screen between you and Allah even if it is thin.
564. Much thinking about the wise saying fertilizes intellect.
565. He was asked about the quality of justice of the man, so he, peace on him, said: If he prevents his eyes from the forbidden, his tongue from sins, and his hand from the wrong.
566. Whoever does not acknowledge some one's favor then he is self-conceited.
567. Two qualities do not come together in a hypocrite a good way and understanding a norm.
568. No one, even if the conditions help him, abstracts luxury living but through a misfortune, and whoever anticipates to postpone the m is fortune through hastening towards the chances, the days deprives him of his chance, because the state of the days is deprivation and the way of days is passing.
569. How many a deceived (person) in what Allah has bestowed upon him, how many a tempted (person) in Allah's concealment for him, and a how many charmed (person) by the praise of men for him.
570. Good health is a hidden blessing: if it is found it is forgotten, and if it is missed it is remembered.
571. Good health is a blessing for which thankfulness is feeble.
572. Badness is in three (things): in the woman, the riding animal, and the house, as for the badness in the woman is her high dowry and her disobedience for her husband, as for the riding animal is its bad behavior and preventing its back, and as for the house is narrowness of its yard and the evil of its neighbors and the large number of its defects.
573. It was said to him: Which traits of the person are the best? So he, peace on him, said: Solemnity without awe, generosity without seeking a reward, and busyness in other than the belongings of this world.
574. Whoever has no five (qualities) has not many enjoyable (things), It was said (to him): Son of the Prophet of Allah, may Allah bless him and his family, what are they? So he, peace be on him, said: religion, intellect, modesty, good behavior, good manners And whoever has not five (qualities) is not happy at living: good health, security, riches, satisfaction, and an agreeable friend.
575. How much patience of an hour causes long happiness, and how much pleasure causes long sadness.
576. It is not (an act) of fairness to ask the brothers (to make) fairness.
577. The angry (person) has no idea, the bored (person) has no friend, the envier has no riches, whoever does not think about consequences is not determined, and thinking about consequences is the fertilization of hearts.
578. Cleave to generosity and good behavior, because they adorn the person as the middle jewel adorns the necklace.
579. Three (things) are of happiness: the agreeable wife, the obedient child, and (when) the person is given sustenance for which he goes early in the morning and comes back to his family.
580. Sleeping is rest for the body, speech is rest for the soul, and silence is rest for intellect.
581. Do not call the man a friend; call him acquaintance till you try him with three (things): make him angry, then wait (to know whether) his anger takes him out of the right to the falsehood (or not), during the Dinar and the Durham, and when you travel with him.
582. How many a blessing Allah bestows upon His servant without his act, how many a hoping (person) for a hope and the choice is in other than it, and how many a walker for his death and he is slow from his luck.
583. (It is an act) of injustice that the rider says to the walker: the road.
584. If the man loves his religion, his brothers love him.
585. The honor of a believer is his prayers at night, and his dignity is to refrain from harming people.
586. Approach Allah through helping your brothers.
587. I ensure him who economizes that he will not be poor.
588. Be patient for the enemies of blessings, because you do not reward him who disobeys Allah through you better than you obey Allah through him.
589. Whoever is satisfied with death, death will put an end to him and through it he will be rewarded, and whoever is dissatisfied with death, death will put an end to him and Allah will frustrate his action.
590. Give presents to each other (to) love each other, because the present removes the spites.
591. Allah is not worshipped with better than silence and going to His House.
592. I prevent you from (having) two qualities through which the men get mined: that you borrow a loan from Allah with falsehood and give a legal opinion without knowledge.
593. (Some) of the reality of faith is that you (should) prefer the truth even if it harms you to falsehood even if it avails you, and your words should not exceed your action.
594. The greedy (person) is deprived of two qualities and two qualities are always present with him: He is deprived of satisfaction so he misses rest, and he is deprived of pleasure so he misses certainty.
595. Safety is with conviction, and regret is with hastiness.
596. Whoever begins an action not in its time fulfills it not in its time.
597. Men are three (kinds): a man is with his property, a man is with his high rank, and a man is with his tongue and is the best of the three (men).
598. Begging is not permitted but in three (states): unpayable blood money or a heavy debt or an extreme need.
599. Indeed, the worthiest of men to wish men riches are the misers, because if men become rich they will refrain from their properties, the worthiest of men to wish men righteousness are the people of defects, because if men become righteous they will refrain from looking for their defects, and the worthiest of men to wish men clemency are the people of foolishness, who need (men) to forgive their foolishness, so the people of miserliness have wished men poverty, the people of defects have wished men defects, and the people of foolishness have wished men foolishness, because poverty (makes man) in need of the miser, corruption (makes man) look for the people of defected, and foolishness is a reward for sins.
600. Whoever shows enmity toward three (persons) becomes humble: the parents, the supreme ruler, and the creditor.
601. The demands of men in this world are four (things): riches, gentleness, littleness of concern, and glory. As for riches, it is found in satisfaction. So, whoever seeks it in the muchness of property does not find it. As for the littleness of concern, it is found in the littleness (with the muchness of work) does not find it (concern). And as for glory, it is found in the service of the Creator. So, whoever seeks it in the service of the creature does not find it.
602. I have found the knowledge of all men in four (things): the first of them is that you should know your Lord, the second is that you should know what He has made with you, the third is that you should know what He has wanted from you, and the fourth is that you should know what takes you out of your religion.
603. If four (things) spread, four (things) appear: If adultery spreads, earth quakes appear. If Zakat (alms) is forbidden, cattle are perished. If the judge is unjust in judgment, rain does not come down from the sky. And if the non- Muslims guard, the polytheists over- come the Muslims.
604. Verily, patience, piety, clemency, and good behavior are among the manners of prophets.
605. Four (things) are in vain: eating after fullness, the lamp in the moon, the plant in the salty land, and the favor for the inappropriate person.
606. Four (things) come to nothing: the affection you grant for him who has no faithfulness, favor for him who has no gratefulness, knowledge for him who has no listening for it, and a secret you entrust to him who has no keeping for it.
607. Five (things) are impossible (to result from) five (things): advice from the envier is impossible, pity from the enemy is impossible, scacredness from the sinner is impossible, loyalty from the woman is impossible, and dignity from poverty is impossible.
608. Five (things) are as I (the author) say: the miser has no rest, the envier has no pleasure, the bored (person) has no faithfulness, the liar has no manhood, and the foolish (person) does not become master.
609. Five (persons) do not sleep: he who plans to shed blood, the owner of many properties, he who says falsity and slander against people to obtain a transient thing of the world, he who is fascinated by many properties (while) he has no property, and he who loves a dear (person) and expects his parting.
610. Whoever has no admonisher from him, and a deterrent from his own self, and he has no guide to fellow enables his enemy to his neck.
611. No person perishes because of consultation.
612. Making a compliment to people is one third of intellect.
613. (It is an act) of modesty to greet him whom you meet.
614. Reminding someone of a favor demolishes the favor.
615. The favor is that which is by one's own initiative, as for what you give after asking you match it with what he gives from his face.
616. The best alms is to cool a very thirsty liver.
617. He whose two days are equal then he is deceived, and he whose day on which he lives is better than his yesterday which departed from him then he is happy.
618. The believer complies (with someone's moods) and does not dispute.
619. Whoever does not look for his own defect his defect lasts, and he whose defect lasts then death is good for him.
620. Whoever commits a sin without intention is worthy of forgiveness.
621. To fear (Allah) is the inheritance of science and science is the rays of knowledge and heart of faith, and whoever is deprived of fear does not become a scientist even he splits perception in the ambiguous (matters) of science.
622. He who answers all that he is asked, surely is mad.
623. Whoever abuses men, his manhood is in vain.
624. Do not look for (the defects of) men so as not to become without a friend.
625. Whoever does not accept (anything) from his friend but to prefer him to himself, his wrath lasts.
626. Imam Sadiq (A.S.) said:  "Fatima has nine names near Allah (Exalted be His Name), they are: Fatima, Siddiqah (the honest), Al-Mubarakah (the blessed one), At-Tahirah (virtuous), Az-Zakiyah (the chaste), Ar-Radhiatul Mardhiah (she who is gratified and who shall be satisfied), Al-Muhaddathah (a person, other than a prophet, that the angels speak to), and Az-Zahra (the splendid)."
627. Imam Ja'far al-Sadiq on the authority of Abdulla ibn Maimun that Fatima had (some) barley from which porridge was made and placed before thent (for breaking the fast). Just then a beggar came and said, I am a poor  man, may Allah have mercy upon you. Ali (a.s.) got up and gave him one third of the food. Then came an orphan and said, I am an orphan, may Allah have mercy upon you. Au (a.s.) got up and gave him another third (of the food) Then came a pns~ oner (of war) and said, may Allah have mercy upon you. Ali gave him the remaining one-third, without, they, the Ahlul- Bait tasting anything  and going without meals. Thereby Allah the Exalted revealed the said verses. It is clear that this sura was revealed in Madina, and as a scholar of the stature Abu Harnza Thamali testifies, the whole sura was revealed in favour of Ali and Fatima.
628. Hazrat Imam Jaffar a.s says that on the night preceding Friday, the spirit of Mohammed, with the spirits of past prophets and their successors, and the spirit of present imâms, are carried up to the empyrean, around which they make seven circuits, and perform two rukàts of prayer at each corner of the empyrean, and the imâms in the morning find their knowledge vastly increased.  Another tradition says that when the Most High wills to impart new knowledge to the reigning imâm, except what relates to lawful and unlawful, He sends an angel that explains it to Mohammed, who directs him to do the same to Ali , and he likewise sends the angel to the next imam and thus at length the imâm on earth is taught the divine will.
629. I heard 'Ali b. Abi Talib say on the pulpit at Basra: "I am the greater testifier of truth (siddiq) for I believed before Abu Bakr believed; I became a Muslim before he became a Muslim."
630. "I asked Imam Sadiq (a.s): Who gave major ablution to Fatima (Ghusl Mayyet)? He answered: Amir Al- Mo'mineen (a.s) (Ali). I reacted in such a way that made it appear as if I could not believe he (a.s) would do so.
631. Thus, Imam Sadiq (a.s )said: It appears as if you feel uncomfortable about what I told you?I said: May I be your sacrifice, I indeed do.
632. He then said: Do not be annoyed by this, for Fatima was a Siddiqah and no one save a Siddiq' can give her ablution. Don't you know that no one gave ablution to Mariam save Isa" (a.s).
633. The Imâm Sâdiq says, Let every one attacked by disease think of the prophet, whose disease was more severe than that of any other. It is related that Jibrâeel brought forty dirhems (Drachms) of camphor from paradise to sprinkle on the corpse of the prophet, who divided it into three parts, one for himself, another for Ali, and the third for Fâtimah. My visiting the prophet one day when he was sick, found him asleep, with his head in the lap of an extremely beautiful man, who told AIi to take his place. The prophet on awaking said it was Jibrâeel.
634. A man said to Imam as-Sadiq (as): "We have named our children after you and your fathers; will this action be of any benefit to us?" He said: "Yes, by God; is the religion other than love?" Then he gave the verse If you love Allah, follow me, and Allah will love you as evidence.
635. "Did the Commander of the Faithful perform ablution (Ghusl) after abluting the Messenger of Allah (p.b.u.h) upon his death?" His answer was:
636. "The Prophet was pure and safeguarded all impurities; yet the Commander of the Faithful (a.s) did so and this became a customary practice (Sunnah)."
637. "Fatima was born on the 20th of Jamadi Al-Thani, forty five years after the Prophet was born..." The obedience and worship of God is in proportion to the love which man has for God, as
638. Imam as-Sadiq (as) said: "Disobey God and show that you love Him; by my life, that is something amazing. If your love were true, you would have obeyed Him, for the lover is submissive before the one whom he loves."
639. Our Holy Leader Imam Sadiq has explained some of the fruits of Islamic brotherhood in the following way: A believer is the brother and guide of another believer. He does not betray or oppress him, nor does he ever cheat his brother. A believer never breaks his promise
640. Imam Sadiq, peace be upon him, has said, If you have a servant and your brother in Islam does not have any, you must send your servant to help your brother prepare food, clean clothes, and perform any other needed work'.
641. Fatima's name was dear to Ahlul-Bayt, they respected the name and those who held it. For instance, Imam Sadiq (a.s) inquired from one of his companions about the name to be given to his newborn daughter, the man replied: "I named her Fatima."
642. Imam Sadiq then said: "Fatima ?! May the peace of Allah be upon Fatima. Now that you have given her the name Fatima, refrain from slapping or abusing her, rather honor her." he Prophet was asked: "How do you excel over mankind?"
643. The Prophet answered: "I was the first one to hear witness to my Lord; when Allah took the oath from the Prophets and made them testify concerning themselves (our Lord Said): 'Am I not your Lord?' They replied: 'Yes.' Therefore, I was the first of them to reply." Abu Basir:
644. "I exclaimed from Abu Abdullah-Imam sadiq (a.s): How did they answer Him when they were corpusclens?' He said: 'He implemented in them that with which they could answer Him when He asked, Aisha added: 'He means the covenant."
645. Imam Sadiq says in Safinat-ul-Bohar": "God has given a believer the choice in everything except one thing, and that is, to make himself abject. A believer is always dear, and higher than a mountain, for, a mountain can be hewed with a pickaxe, but a believer's spirit cannot in any way be cut into pieces',' Imam Baqir says: "God has given a believer three gifts:
646. Respect in this world and the hereafter.
647. Salvation in both worlds:
648. Fear in the heart of oppressors.
649. There are also traditions about sense of honor, The Prophet has said: 'Abraham had a sense of honor, but God's is the greatest.'
650. Imam Sadiq says that the Prophet did not write but could read a letter. Evidently it was necessary for the Prophet to inform his companions about the plan of the enemy as early as possible. Hence, on his return to the town, the letter was read over for their information.
651. Imam Sadiq (a.s) said: Once, Um Ayman's neighbors came to the Prophet and said: "Messenger of Allah, Um Ayman did not sleep last night because of crying; she surely cried until morning."
652. The Prophet summoned her and said: "Um Ayman, your neighbors say that you spent the night crying may Allah not cause your eyes to cry!! What made you cry?"
653. She answered: "Messenger of Allah, I had a fearful dream which caused me to cry all night long."
654. The Prophet (p.b.u.h) said: "Tell me your dream, for surely Allah and His Messenger are most knowledgeable."
655. She said: "Last night I saw a dream as if one of your limbs was thrown in my house!!"
656. The Messenger of Allah (a.s)  said: "Your eyes have slept, but you visioned a good thing. Um Ayman, Fatima will give birth to Al-Hussain, and you will bring him to me. So one of my limbs will be in your house" When AI-Hussain was born, Um Ayman brought him to the Prophet (p.b.u.h) who said: "Both the carrier and he who is being carried are welcome. Urn Ayman, this is the interpretation of your dream."
657. Imam Sadiq (a.s) said: "Beads should be made with blue thread and thirty-four (34) beads, which was the way Fatima's beads were made afrer Hamza's martyrdom."
658. Imam Sadiq (a.s) said:  "Once, Fatima approached Allah's Messenger with a problem. The Prophet listened to her problem and gave her a wrapped piece of material and said:
659. 'Learn that which is written in it.' (When she opened it) she found written in it:
660. 'He who believes in Allah and the Last Day, shall not harm his neighbor.
661. He who believes in Allah and the Last Day, shall honor his guest.
662. He who believes in Allah and the Last Day, shall say that which is useful or keep silent."
663.  Imam Sadiq (a.s) said: "Do you know tile explanation of (the name) Fatima? I said: 'Inform me my Master.' He said: 'She is safeguarded from evil.'
664. He then added: 'Hazrat Amir Al-Mu' mineen not married her, no man on earth from Adam on would have been suitable for her until the Day of Rising."
665. "The Messenger of Allah (p.b.u.h) said to Ali: Do you know the reason Fatima was given that name?' Ali said: 'Why was she given hat name?' He said: 'Because she and her followers (Shiites) are safeguarded from the fire."

666. Imam Sadiq (a.s) said: "Fatima has nine names nearAllah (Exalted be His Name), they are: Fatima, Siddiqah (the honest), Al-Mubarakah (the blessed one), At-Tahirah (virtuous), Az-Zakiyah (the chaste), Ar-Radhiatul Mardhiah (she who is gratified and who shall be satisfied), Al-Muhaddathah (a person, other than a prophet, that the angels speak to), and Az-Zahra (the splendid)."
667. Imam Sadiq (A.S.) said: "The spirit of Islamic brotherhood does not allow you to be full and your thirst quenched while your Muslim brother is hungry and thirsty, nor that you should be clothed and your Muslim brother naked. You must wish for him what you wish for yourself. Support him as he supports you. When he is traveling, guard his property and honour. When he returns, hurry to see him, give him respect as if you were his and he were yours. If he is fortunate, give thanks to Allah for his gladness. If he is in difficulty, help him."
668. Imam Sadiq has said "Most of the amulets and appendages amount to polytheism"
669. Allamah Majlisi quotes thus from Imam Sadiq: 'The movement and campaign of one person against the rows of the infidels, whose number exceeded a few thousands, is a living proof of the valour and perseverance of Ibrahim, who did not harbour any fear in his mind in the path of the exaltation of Allah's name and strengthening the base of the worship of One Allah ".
670. Imam Sadiq (A.S.) said: The Prophet was asked: "How do you excel over mankind?"
671. The Prophet answered: "I was the first one to bear witness to my Lord; when Allah took the oath from the Prophets and made them testify concerning themselves (our Lord Said): Am I not your Lord?'
672. They replied: 'Yes. Therefore, I was the first of them to reply."
673.Abu Basir: "I asked Abu Abdullah-Imam Sadiq  How did they answer Him when they were corpusclens?'
He said: `He implemented in them that with which they could answer Him when He asked;  Aisha added: "He means the covenant."

674. Zaid Ibn Ali said: "I heard Abu Abdullah (Imam Sadiq (A.S.)) say: "Fatima was called "Muhaddathah" because the angels descended from Heaven and called her as they called Maryam Bint Imran and said: "O Fatima! Allah hath chosen thee above the women of all nations.""
675."I asked Imam Sadiq (A.S.): Who gave major ablution to Fatima (Ghusl Mayyet)? He answered: 'Amir Al -Mo'mineen (A.S.) (Ali)'
676. Thus, Imam Sadiq (A.S.) said: It appears as if you feel uncomfortable about what I told you?
I said: May I be your sacrifice, I indeed do.

677. He then said: Do not be annoyed by this, for Fatima was a `Siddiqah' and no one save a `Siddiq' can give her ablution. Don't you know that no one gave ablution to Mariam save Isa (A.S.)."
678. I wrote to Imam Sadiq (A.S.) and asked him: "Did the Commander of the Faithful perform ablution (Ghusl) after abluting the Messenger of Allah (P.B.U.H.) upon his death?"
679. His answer was: "The Prophet was pure and safeguarded all impurities; yet the Commander of the Faithful (A.S.) did so and this became a customary practice (Sunnah)."
680. Imam Sadiq (A.S.) said to Abu Basir: "... We also possess Fatima's book Mushaf, and had they known about the book of Fatima!!! It is three times the size of your Quran; and by Allah, it has not a letter of your Quran; rather it was dictated and revealed to her by Allah ...."
681. When a group of Imam Sadiq's (A.S.) companions questioned him about Fatima's book, he was quiet for a long time then explained: "Surely you search for what you need and that you need naught".
682."...Fatima's book, I don't claim that it is Quran, rather it contains what makes people need us and makes us in need of no one. It even mentions (the legal punishment for) a lashing, half a lashing, one fourth of a lashing, and the indemnity for a scratch mark."
683. There remains a need for an explanation of what is meant by "It was revealed to her."
684. Imam Sadiq (A.S.) as saying:  'Allah, the Exalted, forbade Ali (A.S.) from marrying women while Fatima was still alive." Abu Basir exclaimed: "Why was that?"
685. The Imam replied: "Because she was pure and does not menstruate."
686. Imam Sadiq (A.S.) was asked: "How can a huri always be a virgin (no matter how many times her husband comes near her)?" The Imam (A.S.) answered: "Because (huris) are created from pure goodness where no blight can alter them, nor does decrepitude inflict them... menstruation does not pollute them..."
687. Imam Sadiq (A.S.) said: "The Messenger of Allah entered his house to find Aisha yelling at Fatima, saying:
688. `By Allah, O Khadija's daughter, you feel that your mother was better than us; but what favor does she have above us? Is she not saved like us?'
689. The Prophet (P.B.U.H.) heard Aisha's shouting. When Fatima saw him, she began to cry; the Prophet (P.B.U.H.) then said: `What makes you cry, O daughter of Muhammad?' Fatima said: 'Aisha degraded my mother, and this has caused me to cry.'
690. The Messenger of Allah (P.B.U.H.) angrily said: `Hush, O Humaira (reddish woman)!! Surely Allah (Exalted is His Name) blessed this devoted and fertile woman; and Khadija (may Allah bless her soul) gave birth to my children, Al-Tahir (Abdullah) who was purified, A1-Qasim, Ruqayya, Um Kulthum, and Zainab; but Allah has created you with a sterile womb so you do not give birth to any children."
691. Imam Sadiq (A.S.) quoted Jabir Ibn Abdullah Al-Ansari as saying:
692. "One day when we had finished the Asr prayer with the Messenger of Allah an old Arab immigrant man, who was wearing worn-out clothes and was barely able to walk because of his old age and weakness came by. The Prophet asked the old man about his affair; the old man answered:
693.`Prophet of Allah I am starving, so feed me, I am naked, so clothe me, and poor, so help me The Prophet then said: `Surely I find nothing to give you. Yet, he who guides to goodness is equal to him who performs it. So go to the house of she who loves Allah and His Messenger, and Allah and His Messenger love her. The one who prefers Allah over herself I mean Fatima.' Fatima's house was near the Prophet's house. He asked Bilal to lead the man to her house. When the old man reached the house, he cried out:  `Peace be upon you, O household of prophet hood, the (dwellers of the place where) angels frequently visit, where Gabriel-the holy spirit-descends to bring what the Lord of the Worlds reveals.'  Fatima said: `Peace be upon you; who are you?'  The old Beduin answered: `I am an old Arab man; I have immigrated to your father, The Master of mankind, from a distant place. Daughter of Muhammad, I am hungry and in need of clothing, so console me-may Allah bless you.' When this occurred, the Prophet, Ali, and Fatima had not eaten for three days. Yet, Fatima gave him a tanned ram skin, which was used as Al-Hassan and Al Hussain's bed. Then Fatima told the poor man: `Take this, may Allah substitute it for you by a better gift by selling it.' The old man replied: Daughter of Muhammad, I complain to you of hunger and you give me a ram's skin? How can I eat with this?' When Fatima heard what the old man had to say, she gave him the necklace, which was given to her by Fatima Bint Hamza Ibn Abd al-Muttalib. The old man took the necklace and went to the Mosque to meet the Prophet who was sitting in the presence of his companions. He went to the Prophet and said: `Messenger of Allah, Fatima Bint Muhammad gave me this necklace and said: `Sell it, for Allah will grant you a solution to your problem.' When the Prophet heard what the man had to say, he cried and said: `Indeed, Allah will grant you a solution, for Fatima Bint Muhammad, the Mistress of all women gave you this necklace.' Meanwhile, Ammar Ibn Yasir (may Allah bless his soul) said: `Messenger of Allah, do I have your permission to buy this necklace?' The Prophet answered: `Buy it Ammar, surely if all of mankind and Jinn participate in buying it Allah will not torture them in Hellfire.' Ammar said: `How much do you want for it?' The old Beduin said: A meal of bread and meat, a Yemeni shirt to cover my private parts and to perform my prayers in front of my Lord, and a dinar so I can return to my family.' Ammar, who had just sold his share of booty from the battle of Khaibar, told the man: I will give you twenty (20) dinars, two hundred (200) dirhams, a Yemeni shirt, my horse to take you home, and your need of wheat bread and meat.' The old then said: `What a generous man you are!!' When Ammar had fulfilled his promise to the old man, the later came back to the Prophet (P.B.U.H.) who said: Are you satisfied and clothed?' The old man said: Yes, and I have become rich; may my father and mother be your sacrifice.' The Prophet (P.B.U.H.) then said: `So reward Fatima for her kindness.' The old man supplicated: `O Allah, surely You are our God whenever we ask You; `We have no other God to worship besides you; 'You are the one who grants us beneficence in all conditions;' `O Allah, grant Fatima that which no eye has ever seen, and ear has ever heard ....' During that time, Ammar had perfumed the necklace with mush wrapped it in a Yemeni shirt, and gave it to one of his slaves by the name of Sahm, who he had bought with the money that he had received for selling his share of the Khaibarian booty. He told Sahm: `Take this necklace and give it to the Messenger of Allah (P.B.U.H.) and tell him that I give you to him also.' When Sahm had delivered the message, the Prophet (P.B.U.H.) said: `Take the necklace to Fatima and I give you to her also.' When the slave had told Fatima the message, she (A.S.) took the necklace and told the slave that he was free. Upon hearing Fatima, Sahm laughed, so Fatima asked him about the reason that made him laugh. He answered: `I smiled when I thought of the abundance of goodness put in this necklace; it fed a hungry man, clothed a naked man, satisfied a poor man, freed a slave and came back to its original owner."
694. Bihar v. 10-Imam Sadiq (A.S.) reported that Fatima (A.S.) said: "When the following verse was revealed: 'Deem not Summons of the Apostle among yourselves like the summons of one of you to another,' (24: 63)
695. 'I feared to call the Messenger of Allah, `Father'; so I began calling him Messeenger of Allah. He ignored me two or three times and finally said:
696. 'Fatima, this verse was not revealed about you or your family, nor does it include your progeny; for you are from me and I am from you. Rather, this verse was revealed regarding the vain and crude Quraishans who are arrogant and spendthrifts. Call me Father; it surely is better for the heart and more satisfying to the Lord.'"
697. Bihar v.10: Imam Ja'far Ibn Muhammad (A.S.) and Jabir Ibn Abdullah al-Ansari said: "Once the Prophet saw Fatima wearing a cloak of camel skin while grinding (grain) with her hands; and holding her child. Tears came from the Prophet's eyes and he said: 'Daughter! bear with the hardships of this world and later you will enjoy the blessings of the Hereafter.' Fatima replied: `Messenger of Allah, praise be to Allah for His benefactions and thanks be to Him for his gifts.' (It was then that) Allah revealed: "And soon will the Guardian-Lord give thee (that wherewith) thou shalt be well pleased."
698. Ubayd Ibn Zurarah said: 'Abu Abdillah (A.S.) was asked whether a believer would have the right of intercession. He said: Yes.' Then someone said: `Will even a believer need the intercession of Muhammad (P.B.U.H.) on that day?' He said: Yes, the believers too will come with wrongs and sins; and there will be none but shall need the intercession of Muhammad on that day."' (Ubayd) said: 'And someone asked him about the words of the Messenger of Allah: `I am the Chief of the children of Adam, and I say this without boasting.' He said: Yes,'then he said: He will hold the chain-link of the door of the garden and open it; then he will fall in sajdah, and Allah will tell him: `Raise your head, to intercede, your intercession shall be granted; ask, you shall be given.' Thereupon, he will raise his head and intercede and his intercession will be accepted; and he will ask and be given. `
699. Abu Abdillah narrates through his father and grandfather, from Ali (A.S.) that he said:
"The garden has eight gates: one for the entry of prophets and the truthful ones, the other for the martyrs and the good ones; and five gates are for the entry of our Shiites and lovers-I shall be standing on the As-Sir?t (the path, the bridge over hell) praying and saying: `My Lord! Save my Shiites and my lovers and my helpers and those who followed me in the (life of the) world.' When all of a sudden there will come a voice from inside the throne: Your prayer is granted and your intercession for your Shiites accepted.' And every Shiite of mine and everyone who loves me, helps me and fights my enemies by (his) deed or word, shall intercede for seventy thousand of his neighbors and relatives; and (there is) a gate from which shall enter all the Muslims who witness that there is no god except Allah and in whose heart there is not an iota of enmity towards us, the people of the cause."

700. "When the Day of Resurrection comes, Allah Glorified and Sublime is He, shall spread His mercy until even Iblis will hope for His mercy."
701. Imam Ali Riza (a.s.) has said that on the day of judgment four days will be presented before Allah (swt) with such glamour as that of a bride - Day of Friday, Eid-ul-Fitr, Eid-ul-Azha and Eid-e-Ghadeer - and the day of Eid-e-Ghadeer will be the most most distinct and will be like a moon among stars.
Aamal and prayers of Eid-e-Ghadeer , It is recommended to take bath early in the day for purification and the offer 2 rakaat prayer of Eid-e-Ghadeer before mid-day. In each Rakaat after Sura Hamd recite 10 times Sura Ahad (Qul ho Allah ho Ahad), 10 times Sura Qadr (Inna anzalna ho fi lailat-il-Qadr) and 10 times Ayat al-Kursi. This prayer is highly rewarding and whatever dua is asked for from Allah(swt), inshallah, will be granted. It is recommended to recite this prayer closer to but before mid-day since that was the time when Prophet Mohammad(pbuh&hf) announced the successorship and nomination of Imam Ali(a.s.) as master of the faithfuls.,After the prayers go into prostration and recite 100 times "Shukran Lillah" and 100 times " Alhamd-o-lillah". Imam Jaffer Sadiq(a.s.) says that whoever does so will be like a person who accepted the Imamate and Caliphate of Imam Ali(a.s.) and pledged allegiance at the Ghadeer-e-Khum in front of Prophet Mohammad(pbuh&hf). The person who performs this act will also like those who will be with the Imam-e-Zamana(a.s.) under his flag.

702. It is highly recommended to recite the Ziarat of Imam Ali(a.s.) both in the night of Eid-e-Ghadeer (the night before the day of Eid-e-Ghadeer) and the day of Eid-e-Ghadeer.
It is customary among the followers of Ahl-e-Bait(a.s.) to greet each other on this day and shake their hands and say to each other the following : "Akhaituka fil lah-e wa safetoka fil lah-e wa safahtoka fil lah-e wa aahad tullah-a wa malaekatahu wa kutubahu wa rusulahu wa ambiya-uhu wa aaimmatul ma'soomeena alaihumus salam ala anni in kuntu min ahlil jannati wash shafa'ate wa oozina lee be an adkhulal jannah la adkhulaha illa wa anta ma ee aa". The other momin/momina should also greet him/her saying: "Asqat tu anka jame'ah haqooq-il ukhuwate ma khalad dua-e waz ziarat-e wash shafa-ah"

703. Al-Imam Al-Sadiq the following: "It would be necessary to say that the jurisprudence of the Imam Ali, his verdicts and his rules as the highest magistrate of the nation, were not reported in the books of the Sunnites in proportion with the times of his caliphate and the time in which he was engaged in the study of the Faith and issuing verdicts during the time of the Three Caliphs before him.
704. "The life of Imam Ali was dedicated entirely to jurisprudence and the knowledge of religion. He was the
closest to the Messenger from among the companions. He accompanied the Messenger while he was a boy before the Messenger was commissioned by God, and he continued with him until God summoned His Messenger to Himself. Therefore, it was expected that the books of the Sunnites contain much more than it contained of Ali's teaching.

705."If we want to know the reason for which the instructions and the reports of the Imam Ali disappeared and re-mained unknown to most of the Muslims, we say that the Omayad authority was behind the disappearance of Ali's
jurisprudence and rules. It would be improbable that the Omayads would curse the Imam Ali on the pulpits of the
Muslims, then allow the scholars to report his knowledge, his verdicts and his instructions to the people, especially in
matters which deal with the basis of the Islamic rule."

706. Imam Al-Sadiq answered each of those questions. In addition to this, he informed Abu Haneefah about the
views of the Iraqi scholars and the views of the Hijazi scholars concerning each one of those questions. Abu Haneefah commented, thereafter, saying: "Certainly, the most knowledgeable among people is the most knowledgeable of their various opinions."

707. Abu Haneefah spoke of the Imam Al-Sadiq's magnanimity, saying: "I came to Al-Mansoor while Jaafar Ibn Mohammad was sitting at his right. When I looked at Jaafar Ibn Mohammad, I felt that his magnanimity commanded more respect than the power of Al-Mansoor." 50 Yet, Al-Mansoor was the ruler of the whole Muslim World and
708. Jaafar was a private citizen and powerless. Imam Malik also was from the students of Imam
709. Jaafar and benefited from his knowledge. 51 It is reported that Malik said: "I used to go to Jaafar Ibn Mohammad, and he was often smiling but when the Holy Prophet was mentioned, the seriousness and marks of respect appeared on his face. Whenever I visited him, I found him in one of three situations: Either praying, or fasting, or reading the Holy Qur'an. Whenever he spoke about the Messenger of God, he did that while he was on ablution and he always spoke the right words. He was from God-fearing people who are not materialistic but true worshippers
710. It is reported that Al-Imam Al-Sadiq said: "My statement is the statement of my father. The statement of my
father is the statement of my grandfather. The statement of my grandfather is the statement of Al-Hussein. The
statement of Al-Hussein is the statement of Al-Hassan.The statement of Al-Hassan is the statement of Ameer Al-
Mumineen, Ali. The statement of Ameer Al-Mumineen is the statement of the Messenger of God, and the statement
of the Messenger of God is a Revelation of God."

711. Athafer Al-Seirafi reported that he was with Al-Hakam Ibn Oyainah at the house of the Hazrat Imam Mohammad Al-Baqir a.ss (the father of Hazrat Imam Jafar Al-Sadiq a.s ). Oyainah asked Hazrat Imam Al-Baqir a.s about some Islamic rules. Abu Jafar a.s told his son to bring the book of Ali. He brought a huge book and Al-Baqir a.s opened it and looked at it until he found the subject in question. Abu Jafar a.s said: This is the writing of Ali and the dictation of the Messenger of God. Then he looked at Al-Hakam and said: "Abu Mohammad a.s , go, you and Selemah and Al-Miqdad wherever you want, right or left. By God, you will not find more reliable knowledge at any place than that of a people Gabriel used to come to."
712. Abu Haroon al-Makfoof said: I presented myself before Imam Sadiq (A.S.) whereupon he said to me: "Recite for me a poetry" and so I recited for him. He said "Not in this manner. Recite for me as you recite poems and elegies over the grave of Husain (A.S.)" and so I recited for him (again).
713. Imam Sadiq (A.S.) said: There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.
714. All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us and reciting elegies about us.
715. As for A'li Ibn al-Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of Karbala); never would any food be placed before him except that he would begin to weep.
716. When Ibrahim, the son of the Holy Prophet (S.A.W.) died, tears filled the eyes of the Holy Prophet (S.A.W.), whereupon he said, "The eyes are tearful and the heart is anguished (but) we shall not say anything which shall anger the Lord. Surely we, O' Ibrahim, are grief-stricken for you"
717. He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell.
718. Imam Sadiq (A.S.) said to Fudhail: Do you sit together, talk and discuss amongst yourselves? Fudhail replied: Yes.
719. The Imam then said: I approve of these sittings. So keep our 'issue' (Imamate) alive. May Allah exhibit mercy on those who revive our issue and mission!
720. Imam Sadiq (A.S.) said (to Masma', one of those who mourned over Imam Husain (A.S.)): May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death.
721.Imam Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziyarat of the Ahlul Bayt (A.S.) as follows): O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us.
722. He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accomodate him in paradise for a long time.
723. Imam Sadiq (A.S.) said: O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.)
724. Imam Sadiq (A.S.) said: After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he he entered his house, he would weep profusely for them and say:'' They used to converse with me and were intimate with me and (now) both of them have departed together''.
725. Imam Sadiq (A.S.) said: The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his concealing our secrets, is jihad in the path of Allah.The Imam (A.S.) them added: This tradition ought to be written in gold.
726.Allah has appionted to the grave of Imam Husain (A.S.), four thousand anguished and grief-stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment.
727. The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him.
728. (Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.), Imam Sadiq (A.S.) said: One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.
729. A'bdullah Ibn Sinaan says: I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of Ashura and found him pale and grief-stricken, with tears streaming from his eyes like falling pearls.
730. Imam Sadiq (A.S.) said: He (Imam Husain) sees those, who come to his shrine and he knows them by their names, their father's names and their ranks in the eyes of Allah, The Glorious, better than you know your own children!
731. Imam, Ja'far as-Sadiq (A.S.), had with a man in the presence of the Imam.
A man from Damascus was given a meeting with Imam Sadiq (A.S.) and said that he had come for a discussion with one of his students. The Imam said, "Introduce him to Hisham." Hisham was the youngest of his students. "O Boy," said the man from Damascus, "ask me concerning the Imamate of this man (Imam Sadiq (A.S.))." Hisham was angered by his lack of manners and shuddered. But he concealed his temper and began. "Is your Creator more kind and loving towards His slaves, or the slaves themselves.?" "The Creator." "What has the loving Creator done for his slaves?" "He has appointed a clear guidance and proof, to protect them from differences and disunity, and to establish friendship and unity among them. He has made clear to them their religious duties." "Who is that guide?" "The Prophet." "Who is it after the death of the Prophet?" "The Book of Allah and the Sunnah of the Prophet of Allah." "Can the Book of Allah and the Sunnah of the Prophet prevent us from differences today?" "Yes." "So why do you and I who are both Muslims have a dispute, or in other words, why have you come here from Damascus as a result of this difference?" The man from Damascus was silent and said no more. Imam Sadiq (A S.) said to him: "Why don't you speak up?" "What shall say?" he replied. "If I say we have no difference, then I lie. And just as I said the Book of Allah and the Sunnah of the Prophet should take away the difference between us, so this also is untrue, because, in many instances, the Book of Allah and the Sunnah do not have a clear and obvious meaning that could dispel our differences." So the man from Damascus said that he wanted to ask the very same question from Hisham.
The Imam agreed. "O Hisham, Who is the more loving towards people? God, or the people themselves?" "God." "Did he send them someone to protect the unity of Muslims and to take over their control, to explain to them truth and falsity?" "Are you talking about the time of the Prophet, or about now?" "In the time of the Prophet, it was him; no, tell me about now." "Today it is this man who is seated here and to whom people come from every corner of the land, and who gives us news of the heaven and the earth; and this knowledge was bequeathed to him from his father and so on back to the Prophet." "How can I verify and accept this statement for myself?" "Go now and ask him anything you like." "That's right, there is no other excuse; only I must ask." Then Imam Sadiq (A.S.) told him about his journey and of the things that had happened to him on his way which only the man could know of. When he had explained so that no doubt remained for him, the man declared his belief in the Imam.
732. Imam Sadiq (A.S.) said: I swear by Almighty God that if people knew  the real virtue of the Ghadir Khum feast, the angels would be kind  and friendly with them ten times a day and God's forgiveness could  be expected for him who has understood the meaning of that feast.

733. Imam Sadiq (A.S.) said: In the midst of Eid-ul-Fitr, Eid-ul-Adha  and Friday, Ghadir Khum shines like the moon amid the stars.

734. Imam Sadiq (A.S.) said: When heaven ordains resurrection day (and the  dead are awakened for reckoning), four days will be summoned before God, like the bride who hurries into the wedding chamber. These are  Eid-ul-Fitr, Eid-ul-Adha, Friday and Ghadir Khum feast.
735. Imam Reza (A.S.) said: My father, talked of his father,  Imam Sadeq (A.S.), as saying that the Ghadir feast is much more famous in heaven than on Earth.
736. It is narrated that Imam Sadiq (as) has said: Charity of the tongue means to give good counsel to the Muslims, to
awaken those who are headless, and to give abundant glorification and remembrance (dhikr), and other, similar things.
737. Prayer and worship always lie hidden , until we send glory to Muhammad (S.A.W) and His Household."
738. Avoid being a judge, for judgeship is a position which should be held only by a person who knows how to administer justice and whose judgments are impartial. Such a person can only be either a Prophet or His Nominee.
739. Prayer and worship always lie hidden , until we send glory to Muhammad (S.A.W) and His Household.
740. Imam Jafer Sadiq (a.s) says: Haram of Allah(swt) Mecca, Haram of Rasool (s.a.w) Madina, Haram of Imam Ali(a.s.) Kufa, and the Haram of  Ahlul bait(a.s.) is Qum .
741. All praise belongs to Almighty Allah (swt), the Lord of the Universe.
742."The Prophet of Allah never talked to the people on the basis of his own supreme intellect and he used to say,
743. "We the group of Prophets have been ordered to speak to people at the level of their intelligence.'""
744. "There are three kinds of people. The scholars, the seekers of knowledge and all the others are a waste of humanity."'
745. "The greatest achievement is to understand the Religion"
1 - Sulayman Ad - Daylami said , " I told Abu Abdillah ( p.b.u.h ) , such and such a person is praiseworthy for his devotion and religious practice , the Imam inquired , how his reason was ? I replied , I know nothing about his reason ; upon this the Imam explained , the Divine reward is in relation to one's reason 
(Al-Kafi , vol . 1 , p . 12 . )
2 - In point of reason the most perfect man is he who has the noblest bearing.
3 - The Prophet of Islam said , " We , the group of Prophets , have been ordained ( by God ) always to speak to the people according to their mental capacity .
4 - Someone inquired of the Imam , " what is reason ? " The Imam replied ," Reason is that by which God is worshipped and a place in Paradise earned . " The Imam was then asked , " What did Muawiyah have ? " The Imam replied , " That was just wickedness and cunning , which seemed like reason , but it as not reason . "
5 -  Abdullah ibn Sinan said , " I praised before ( Imam ) Abu Abdillah ( p.b.u.h. ) , the reason of a person who has obsessive in ritual ablutions and prayer . The Imam remarked what reason has he got when he is actually obeying the Devil ? I inquired of the Imam , How is he obeying Satan ? The Imam replied , Ask him from where this obsession comes to him . Surely he will tell you that it comes from the work of Satan . "
( Al - Kafi , vol . 1 , p . 13 .)
6 - The Messenger of Allah ( Muhammad , the Prophet - p.b.u.h.a.h.p. ) said ( to Ali ) , " O' Ali , no poverty is as great as ignorance and no wealth is as profitable as the reasoning capacity . "  ( Al - Kafi , vol . 1 , p . 30 )
7 -  One who has no reason secures no success .  (Al - Kafi , vol . 1 , p . 31 . )
8 -  There is no distinguishing feature between faith and infidelity apart from the lack of reasoning . " Hearing this someone asked the Imam , " O' son of the Prophet , how is this ? " The Imam replied , " Instead of turning to God , man turns to other men for the fulfillment of his needs . If he had turned to God exclusively , in all sincerity , God would have fulfilled his need much speedily than any man could have done . " 
(Al - Kafi , vol . 1 , p . 32-33 .)
9 -  To acquire knowledge is imperative .  (Al - Kafi , vol . 1 , p . 35 .)
10 -When Allah wishes well of any person He endows him with the true understanding of religion . 
( Al - Kafi , vol . 1 , p . 39 .)
11 -  He who relates our traditions , imprints and fortifies by them in the hearts of our followers is far better than one thousand devotees  (Al - Kafi , vol . 1 , p . 40 .)
12 -  Lead your life in such a way that you either be a scholar or a learner or ( at least ) a lover of the people of knowledge . Never be in the fourth category , or you will be destroyed .   (Al - Kafi , vol . 1 , p . 41 .)
13 -  Regarding the words of Allah , the Almighty , " Verily , fear Allah only those of his servants endowed with knowledge . " ( Al - Fatir , 35 : 28 ) , he said , " Those endowed with knowledge , here means those whose deed corroborate their word . And he whose deed do not corroborate his word is not at all a learned scholar . " 
(Al - Kafi , vol . 1 , p . 44 .)
14 -  The death of a believer scholar causes such a cleft in ( the fortress of ) Islam as can never be repaired with anything . (Al - Kafi , vol . 1 , p . 46 .)
15 -  Verily , many a people meet their doom just because they do not ask .(Al - Kafi , vol . 1 , p . 49 . )
16 -  I restrain you from two propensities , since all who met their doom was the result of these two : Firstly , I restrain you from pronouncing a verdict ( in religious affairs ) based on your personal opinion before the people . Secondly , I restrain you from treating anything as religious without knowing it .  (Al - Kafi , vol . 1 , p . 52 . )
17 -  Al Mufaddal ibn Umar said , I asked Abu Abdillah ( p.b.u.h ), " How to recognise one who secures his salvation ? " The Imam replied , " It is he whose deeds completely accord with his words . "
(Al - Kafi , vol . 1 , p . 56 .)
18 -  Never entrust your religion to a scholar if you find him in love of worldly gains , ( rather ) charge him that he will be hostile to your religion . Verily , all those who have been in love for a thing , revolve around it . 
(Al - Kafi , vol . 1 , p . 58 .)
19 - Seventy sins of an ignorant person are forgiven by Allah before He forgives one single sin of a learned one .
( Al - Kafi , vol . 1 , p . 59 .)
20 - On the Day of Judgement Allah will raise , as a scholar and a learned jurist , a person who learns by heart or preserves ( in letters and the spirit ) of at least forty out of our total traditions .  (Al - Kafi , vol . 1 , p . 62 . )
21 -For me all knowledge of the people could be divided in four heads . The first head of knowledge is the recognition of Allah who is your Lord and Sustainer . The second is the knowledge of what Allah has made of and for you . The third is the knowledge which Allah expects of you . The fourth is the knowledge of what expels you from your religion .  ( Al - Kafi , vol . 1 , p . 64 . )
22 -When a man said , " Allah Akbar " ( Allah is the Greatest ) in his presence , the Imam asked , " Allah is the Greatest more than whom ? " The man replied , " Greatest over everything . " The Imam further odjected , " ( Here ) then you have imposed limits on Him ! " ( You have put a measure on Him ! ) . The man inquired , " Then , how can I say ? " The Imam replied , " Say , Allah is Greatest than what can be described ( about Him ) . " 
( Al - Kafi , vol . 1 , p . 159 . )
23 - Abu Abdillah ( p.b.u.h ) , was asked regarding the words of ( Allah ) , the Almighty , the Great : ` The All - Compassionate sat Himself upon the throne ' , ( TaHa , 20 : 5 ) . He replied , " Allah prevails over all thing . Hence concerning things nothing is nearer to Him than any other thing . "  (Al - Kafi , vol . 1 , p . 173 .)
24 - With each and every scarcity and abundance ( in Divine mercy , livelihood and facilities of life ) there goes Divine will , decision and putting to the test .  (Al - Kafi , vol . 1 , p . 210 .)
25 - Neither fatalism ( Jabr ) nor delegation of authority ( Tafwid ) but a matter midway the two ( extremes ) . 
(Al - Kafi , vol . 1 , p . 224 . )
26 - Faith is superior to Islam and certitude is superior to faith ; and nothing is more scarce than certitude . 
(Al - Kafi , vol . 3 , p . 68 . )
27 - Best worship is continuous contemplation regarding God and His might .
(Al - Kafi , vol . 3 , p . 91 .)
28 - God's Messenger said , " Everything has a foundation and the foundation of Islam is loving us , the Household " .  (Al - Kafi , vol . 3 , p . 77 .)
29 - We love the wise , discerning , knowledgeable in religion , self - possessed , having compromise , patient , truthful and loyal .  (Al - Kafi , vol . 3 , p . 95 . )
30 - Of the signs of correctness of a moslem man's certitude is not pleasing people by God's wrath . 
(Al - Kafi , vol . 3 , p . 95 .)
31 - If one of you escaped from his sustenance as he escapes from death his provision will reach him as death reaches him .  (Al - Kafi , vol . 3 , p . 95-96 .)
32 - The principle part of God's worship is patience and satisfaction with God regarding what the slave likes or dislikes . (Al - Kafi , vol . 3 , p . 99 . )
33 - The most knowledgeable people of God are the most satisfied with Divine Decree . 
(Al - Kafi , vol . 3 , p . 99 . )
34 - The Almighty God said , " Wherever I turn My believer slave to ( Whatever happens to him ) is for his interest . "  (Al - Kafi , vol . 3 , p . 101 . )
35 - I wonder for the moslem man that Allah doesn't decree for him anything except for his Interest , if his body is cut by shears is for his benefit , and if all east and west on earth is possessed by him ,it is ( again ) for his benefit .  (Al - Kafi , vol . 3 , p . 102 .)
36 - A man said to the Imam , " By which sign a person is determined to be a believer ? Imam replied , " By Submission to God and satisfaction with the sad and happy events occurring to him . " 
(Al - Kafi , vol . 3 , p . 103 .)
37 - Not - needing and dignity are moving around till reach the place of reliance where they settle . 
(Al - Kafi , vol . 3 , p . 105 .)
38 - Any slave turning towards what the Almighty God likes , God turns towards what the slave likes .
(Al - Kafi , vol . 3 , p . 106 .)
39 - Whoever is given three is not prevented from three ; whoever is given supplication is answered and whoever is given thanking is given more and whoever is given reliance is sufficed . 
(Al - Kafi , vol . 3 , p . 107 .)
40 - The Almighty God says , " Swearing with My dignity , glory , greatness and highness over My throne , I will interrupt the hope of  whoever hopes other than Me with despair . "  (Al - Kafi , vol . 3 , p . 108-109. )
41 - Luqman said to his son , " Fear God such that if present Him the good deeds of the Jinn and mankind He would torture you and have hope in God such that if bring the sins of the Jinn and mankind He would be merciful to you . "  (Al - Kafi , vol . 3 , p . 109 .)
42 - Fear God as if you see Him and if you do not see Him He sees you .  (Al - Kafi , vol . 3 , p . 110 .)
43 - Whoever fears God , God makes everything fear him and whoever does not fear God , God makes him fear everything .  (Al - kafi , vol . 3 , p . 110 . )
44 - Fearing God is worship . (Al - Kafi , vol . 3 , p . 111 . )
45 - A believer works between two fears : the time passed of his life not knowing what God wants to do with him and the time remaining not knowing God's decision regarding him .(Al - Kafi , vol . 3 , p . 113 .)
46 - A believer is not a believer till he is fearing and hopeful and is not so till he works for what he fears and hopes .  (Al - Kafi , vol . 3 , p . 113-114 .)
47 - Have Piety because what is with God can not be attained except by piety .  ( Al - Kafi , vol . 3 , p . 47 . )
48 - Abu - Abdillah ( p.b.u.h ) was asked about the abstemious . He replied , " The one who refrains from God's prohibitions . "  (Al - Kafi , vol . 3 , p . 123 . )
49 - Have piety , fear of God , endeavour , truthfulness in speech , making over trusts , good morals and good neighbouring .  (Al - Kafi , vol . 3 , p . 123 .)
50 - Prolong bowing and prostrating .  (Al - Kafi , vol . 3 , p . 123 . )
51 - Be callers to people ( to piety , praying , good , .., ) with other than your tongues . 
(Al - Kafi , vol . 3 , p . 124 . )
52 -Commander of the Faithful ( p.b.u.h ) said , " Best worship is continence . "   ( Al - Kafi , vol . 3 , p . 125 . )
53 - The Messenger of God ( p.b.u.h ) said , " Whoever leaves God's disobedience for fear of Him , God pleases him on the Resurrection Day . "  (Al - Kafi , vol . 3 , p . 128 .)
54 - The Blessed and Exalted God said , " My slave does not gain My love with something more beloved than performing the obligations . "  (Al - Kafi , vol . 3 , p . 129 . )
55 - It is written in the Bible : " O' human being , free yourself for My worship so that I fill your heart with not needing and not leave you for yourself when have a need . "  (Al - Kafi , vol . 3 , p . 130 . )
56 - The worshippers are three groups : A group worship the exalted God out of fear ; this is the worship of the slaves . A group who worship the exalted God in greed for reward , this is the worship of the wage earners ; and a group worship the exalted God out of love to Him , this is the worship of the free and is the best worship . 
(Al - Kafi , vol . 3 , p . 131 .)
57 - People of Hell - fire are everlasting in it because their intention was if they were everlasting in this world to always disobey God and people of Paradise are everlasting in Paradise because their intention was if they were everlasting in this world , to always worship God . Therefore this group and that group are everlasting there because of their intentions . Then he recited God's saying , " Say , everyone acts according to his manner . " Then added ,( i.e. according to their intention . )  (Al - Kafi , vol . 3 , p . 135-136.)
58 - Don't Make worship hateful and disapproval to yourself .  (Al - Kafi , vol . 3 , p . 134 .)
59 -When the Exalted God loves a slave He rewards him great for doing little . 
( Al - Kafi , vol . 3 , p . 137-138 .)
60 - Whoever hears of the reward of a deed and performs it , receives that reward even if it is not so .
(Al - Kafi , vol . 3 , p . 139 . )
61 - Patience is the head of faith .
62 - Any believer forbears for affliction with a difficulty , has the reward as one thousand martyrs .
63 - Overcome afflictions by patience .  (Al - Kafi , vol . 3 , p . 146 . )
64 - Thanking causes increase of blessings and security from its changing .  (Al - Kafi , vol . 3 , p . 149 .)
65 - The thankful sound person has reward as the patient afflicted .  (Al - Kafi , vol . 3 , p . 149 . )
66 - The thankful bestowed upon has reward as the contented deprived .
67 - There are three which nothing harms with their presence : supplication when difficulty , Forgiveness seeking when ( committed ) sins and thanking when blessing .(Al - Kafi , vol . 3 , p . 150 . )
68 - Thanking blessings is in refrainment from the unlawful and perfect thanking is in saying , " All praise is due to Allah , the Lord of the worlds . "  (Al - Kafi , vol . 3 , p . 150 . )
69 - Good character melts sins as the sun melts ice .  (Al - Kafi , vol . 3 , p . 157 .)
70 -Benefaction and good character flourish houses and increase lifetimes .  ( Al - Kafi , vol . 3 , p . 157 . )
71 - Good character takes its possessor to the degree of the fasting worshiper .(Al - Kafi , vol . 3 , p . 161 . )
72 -There are there things which whoever performed one of them , God makes Paradise indispensable for him : Expending in poverty , cheerfulness with all people , and being fair .  ( Al - Kafi , vol . 3 , p . 161 .)
73 - A person asked Imam Sadiq ( p.b.u.h ) , " What is the good character ? " He replied , " Being humble , having good speech and meeting your brother with cheerfulness . "  (Al - Kafi , vol . 3 , p . 162 . )
74 -Do not be deceited by people's praying and fasting because a human might be so much fond of praying and fasting that if leaves, becomes apprehensive , however , test them for truthfulness and honesty . 
( Al - Kafi , vol . 3 , p . 162 . )
75 - Whoever's tongue is truthful his action is pure .  (Al - Kafi , vol . 3 , p . 163 . )
76 - Whoever's Intention is good his sustenance is increased .  (Al - Kafi , vol . 3 , p . 165 . )
77 - Whoever has good treatment with his family , his life becomes lengthy .  (Al - Kafi , vol . 3 , p . 165 . )
78 - Whoever is shy his knowledge is little .(Al - Kafi , vol . 3 , p . 165 . )
79 - Whoever does not have pudency does not have faith .  (Al - Kafi , vol . 3 , p . 166 . )
80 -Three are of the good characters of this world and the Hereafter : Forgiving the one who oppressed you , relation with the one who renounced you , and self - control when treated ignorantly .
( Al - Kafi , vol . 3 , p . 167 .)
81 - Anger is a good drink for the one who has patience ( in it ) .  (Al - Kafi , vol . 3 , p . 169 . )
82 - God entangles the people He loves .  (Al - Kafi , vol . 3 , p . 170 . )
83 - There is no slave who suppressed his anger except that the Almighty and Glorious God increases his dignity in this world and the next .(Al - Kafi , vol . 3 , p . 170 . )
84 -Whoever suppresses the anger which he could exercise , God fills his heart with his satisfaction till the Day of Judgement .  ( Al - Kafi , vol . 3 , p . 170-171 .)
85 - If you are not patient , persuade yourself to be so .  (Al - Kafi , vol . 3 , p . 173 . )
86 -There is no day except that every member of the body is humble before the tongue saying , " For God's sake do not cause our torture . "  ( Al - Kafi , vol . 3 , p . 176-177 . )
87 - The believer slave is written ( by angels ) as good doer while is quiet , as soon as he speaks is written as good or evil doer .  (Al - Kafi , vol . 3 , p . 178-179 .)
88 - Any family which tenderness moves away from , blessings also move away . (Al - Kafi , vol . 3 , p . 182 .)
89 - Whoever is gentle in his work attains what he wants from the people .(Al - Kafi , vol . 3 , p . 184 . )
90 - It is of Humbleness to accept sitting in the lower part of the sitting , greet ( say Salam ) anybody you meet , leave disputation even if have right , and not love being praised for piety .  (Al - Kafi , vol . 3 , p . 186-187 . )
91 -Whoever loves for God , hates for God and gives for God is of ones whose faith is perfect . 
( Al - Kafi , vol . 3 , p . 189 .)
92 - Is faith other than love and hatred ?  (Al - Kafi , vol . 3 , p . 190 .)
93 - Three are the signs for a believer : Recognition of God , God's friends , and enemies .
(Al - Kafi , vol . 3 , p . 192 .)
94 - Among the two moslems meeting , the one who more loves the other is better . 
(Al - Kafi , vol . 3 , p . 193 . )
95 - Whoever did not love for religion and hate of religion , has no religion . 
(Al - Kafi , vol . 3 , p . 193 .)
96 - Whoever is austere regarding this world , God places wisdom in his heart and makes his tongue speak with it . (Al - Kafi , vol . 3 , p . 193 .)
97 - All goodness is put in a house and austerity in this world is made its key .  (Al - Kafi , vol . 3 , p . 194 .)
98 - Your hearts can not taste the sweetness of Faith till you renunciate this world . (Al - Kafi , vol . 3 , p . 194
99 - If God wanted the good of a slave He makes him austere in this world , knowledgeable in religion and clear - sighted regarding the faults of this world ; and whoever is given one of these traits is given the good of this world and the Hereafter .  (Al - Kafi , vol . 3 , p . 196 .)
100 - If a believer renounces this world , he gains eminence and finds the sweetness of God's love .
(Al - Kafi , vol . 3 , p . 196 .)
101 - This world is like sea water , the more a thirsty person drinks ( from it ) , the more thirsty he is till it kills him .  (Al - Kafi , vol . 3 , p . 205 .)
102 - Whoever is satisfied with God for a simple living , God becomes satisfied with his few deeds , too . 
(Al - Kafi , vol . 3 , p . 207 .)
103 - Oh , son of Adam ! Be the way you desire because you are reattributed as you are . 
(Al - Kafi , vol . 3 , p . 207 . )
104 - If adequacy makes you free from need the least of this world does so , and if adequacy does not free you from need , all what is in this world does not make you so .  (Al - Kafi , vol . 3 , p . 209 . )
105 - Relationship between ( religious ) brothers when close ( to each other ) is visiting each other and when travelling is writing letters to each other .  (Al - Kafi , vol . 4 , p . 495 .)
106 -The Almighty - Glorious God says , " If I cause destitution to My believer slave he becomes sad while this brings him closer to Me ; and if I made ease for him he becomes happy while this takes him away from Me . " 
( Al - Kafi , vol . 3 , p . 211 . )
107 -My father said , " Whenever you desire doing a good deed , accelerate because you do not know what comes up . "  ( Al - Kafi , vol . 3 , p . 212 . )
108 - Do not consider what brings you close to God as small even if it is a piece of a date .
(Al - Kafi , vol . 3 , p . 212 . )
109 - Whenever you desire doing a good deed don't postpone it because the Almighty God sometimes overlooks his slave while occupied doing a worship then says , " Swearing with My honour and majesty that after this I will never torture you . " and if you wish making a sin don't because sometimes God overlooks his slave while making a sin then says , " Swearing with My honour and majesty that after this you will never be forgiven . "
(Al - Kafi , vol . 3 , p . 213 . )
110 -Whenever one of you intends a good deed or doing good to somebody , two devils are on his right and left side so should accelerate as not to be prevented by them .( Al - Kafi , vol . 3 , p . 213 )
111 -Believer's honour is in night vigilance and his dignity in not - needing the people .
( Al - Kafi , vol . 3 , p . 218 . )
112 - If one of you wanted his Lord ( God ) to give him whatever he asked for , let him be desperate from all the people and lose hope except in God .  (Al - Kafi , vol . 3 , p . 219 .)
113 -Need - requesting from people causes deprivation from dignity and going out of pudency . 
( al - Kafi , vol . 3 , p . 219 .)
114 - Despair from what is in people's hands causes believer's honour in his religion ; and greed is the present poverty .  (Al - Kafi , vol . 3 , p . 219 .)
115 - Observing relation ties improves the character , makes the hand generous , purifies the soul , increases sustenance and delay death .  (Al - Kafi , vol . 3 , p . 221-222 . )
116 - Observing relation bonds and good neighboring flourishes cities and increases lifetimes .
(Al - Kafi , vol . 3 , p . 223 .)
117 - Observing relation bonds and good - doing make reckoning easy and prevent sins .
(Al - Kafi , vol . 3 , p . 229 .)
118 - Giving charity at night extinguishes God's wrath .  (Al - Kafi , vol . 3 , p . 229 . )
119 - Imam Sadiq ( p.b.u.h ) was asked , " Which of the deeds is best ? " He replied , " Praying on time , good - doing to parents and struggle in God's way . " (Al - Kafi , vol . 3 , p . 231 .)
120 - A man came to the Prophet ( p.b.u.h. ) and said , " O' Messenger of God ! To whom should I make benevolence ? " He said , " To your mother " . " Then who ? " he asked . He said , " Your mother " . " Then who ? " he asked . He replied , " Your mother. " " Then who ? " he asked . He answered , " Your father . "
(Al - Kafi , vol . 3 , p . 233 .)
121 - Sodair said : I asked Imam Sadiq ( p.b.u.h ) , " Can a son reward his father ? " He replied , " There is no reward for a father except in two cases : The father is a slave and the son buys and frees him , or the father has a debt and the son pays it . "(Al - Kafi , vol . 3 , p . 237 . )
122 - It is upon you to admonish to God's creatures for His sake so that you will not meet Him with a deed better than that .  (Al - Kafi , vol . 3 , p . 239 .)
123 - Whoever is not concerned about moslem's affairs is not a moslem .
124 - Esteem your old and observe relation ties with your relatives , where nothing is better than not harming them .
125 - A believer is the brother of a believer , his eye and guide , is not treacherous , oppressive or cheating to him , and does not break promises he has made .
126 - The believer is the brother of the believer as the one body whenever a member of it is aching all other members feel the pain .
127 - The believer's soul is more attached to God's soul than the attachment of sun rays to the sun .
128 - God is not worshipped with anything better than fulfilling the Believer's rights .
129 - Fear God and be good ( treating ) brothers , Loving for God , having relations , kind to each other , visit each other , meet and discuss our matter ( Wilayah = Guardianship ) and enliven it .
130 - Have good relations , good treatment , love and affection to each other .
131 - That who visits his brother for the sake of God ,the Almighty God says , " Indeed ,you visited Me , I shall reward you with nothing less than Paradise . "
132 - That who visits his brother who lives far away for the sake of God , he will be deemed God's pilgrim and the Almighty shall honour his pilgrim .
133 - Shake hands with each other because shaking hands removes hatred .  (Al - Kafi , vol . 3 , p . 264 .)
134 - When two believers embrace each other God's mercy covers them .  (Al - Kafi , vol . 3 , p . 266 .)
135 - No one's hand or head should be kissed except for the Messenger of God or whom God's Prophet is aimed with .  (Al - Kafi , vol . 3 , p . 267 .)
136 - Kissing the mouth is not right except for the wife and the little child .( Al - Kafi , vol . 3 , p . 268 . )
137 - Our followers ( Shi'ites ) are kind to each other and remember God when in solitude .
( Al - Kafi , vol . 3 , p . 268 . )
138 - Visit each other because your visiting is enlivening to your hearts and reminding of our narrations . 
(Al - Kafi , vol . 3 , p . 268 . )
139 - If one of you made a believer happy , do not think that you have only pleased him , however - swearing to God - have pleased us ; however - swearing to God - have pleased God's Messenger . 
(Al - Kafi , vol . 3 , p . 272 .)
140 - Of the most beloved deeds to the Glorious God is making a believer happy , satiating his hunger , or resolving his problem or paying his debt .  (Al - Kafi , vol . 3 , p . 276 . )
141 - Fulfilling the believer's need is better than freeing one thousand slaves and better than preparing one thousand horses in the way of God .  (Al - Kafi , vol . 3 , p . 277 .)
142 - Meeting the need of a believer man is more beloved to God than twenty pilgrimages ( to Mecca ) where one hundred thousand is spent in each .  (Al - Kafi , vol . 1 , p . 277-278 .)
143 - Any believer who goes to his brother for a need is a mercy that God has sent and prepared for him .
(Al - Kafi , vol . 3 , p . 278 . )
144 - Any moslem who fulfils the need of a moslem , the Glorious God calls him saying , " I guarantee your reward and I am not pleased with other than Paradise for you ."(Al - Kafi , vol . 3 , p . 279 . )
145 -Moving towards fulfilling the need of my moslem brother is more beloved to me than freeing one thousand slaves and taking one thousand saddled and bridled horses in the way of God .  ( Al - Kafi , vol . 3 , p . 283 . )
146 - Whoever strives for his brother's need for the sake of God , the Almighty Glorious God writes for him a thousand thousand good deeds by which his relatives , neighbors , brothers and friends are forgiven .
(Al - Kafi , vol . 3 , p . 283 .)
147 - Whoever saves a believer from a difficulty , God saves him from the Hereafter's difficulties and takes him out of grave with a pleased and cool heart . (Al - Kafi , vol . 3 , p . 286 .)
148 - Whoever removes a believer's difficulty when in hardship , God makes his needs easy in this world and the Hereafter . (Al - Kafi , vol . 3 , p . 286 .)
149 - Whoever satiated a believer is worthy of Paradise .  (Al - Kafi , vol . 3 , p . 287 .)
150 - Whoever feeds a believer till satiated , nobody of God's creatures knows what reward has he in the Hereafter , neither an arch angel nor a sent Prophet except the Lord of the worlds . 
(Al - Kafi , vol . 3 , p . 288 . )
151 -A meal which my moslem brother has with me is more beloved to me than freeing a slave . 
( Al - Kafi , vol . 3 , p . 29 . )
152 - Whoever feeds a wealthy believer has the reward equal to saving one of Ismael's sons from being beheaded and whoever feeds a needy believer has the reward equal to saving one hundred persons of Ismael's sons from being beheaded .  (Al - Kafi , vol . 3 , p . 291 .)
153 - Whoever covers a moslem naked poor with a cloth or helps him with some living sustenance , the Almighty God assigns him seven thousand angels to ask forgiveness for any sins he has committed till the blast of the Trumpet ( at the Resurrection ) .  (Al - Kafi , vol . 3 , p . 292 .)
154 - Whoever takes a straw from his believer brother's face the Almighty God writes for him ten good acts and whoever smiles at his brother's face has one good act .  (Al - Kafi , vol . 3 , p . 293 .)
155 - Whoever honored his moslem brother when came to him , indeed , has honored the Almighty Glorious God .  (Al - Kafi , vol . 3 , p . 294 .)
156 -Any believer who did good to another believer and aided him has scratched the devil's face and lacerated his heart .  ( Al - Kafi , vol . 3 , p . 295 .)
157 -A believer should admonish and be benevolent to ( other ) believers .  ( Al - Kafi , vol . 3 , p . 296 .)
158 - A charity which God likes is reconciliation between people when have dispute and bringing them close when move away from each other .(Al - Kafi , vol . 3 , p . 297 .)
159 - The peace maker is not a liar .  (Al - Kafi , vol . 3 , p . 298 .)
160 - The Almighty God gives this world to the ones He loves and the ones He hates , however , He does not give faith except for the ones He love .  (Al - Kafi , vol . 3 , p . 305 . )
161 - Whoever does not have precautionary dissimulation does not have faith . (Al - Kafi , vol . 3 , p . 308 .)
162 - Breathing of the sad for us and the gloomy for the oppression ( practiced against us ) is God's Glorification
(Al - Kafi , vol . 3 , p . 32 . )
163 - Whoever is happy for his good acts and upset for his bad acts is a believer . (Al - Kafi , vol . 3 , p . 329 .)
164 - Three things are of believers signs : Knowledge of God and whoever He ( God ) likes and dislikes . 
(Al - Kafi , vol . 3 , p . 331 .)
165 -If you wanted to know my companions look at the one whose piety is a lot , fears his Creator and is hopeful in his reward .   ( Al - Kafi , vol . 3 , p . 333 . )
166 - A believer woman is more scarce than the believer man and the believer man is more scarce than red sulphur .  (Al - Kafi , vol . 3 , p . 339-340 . )
167 -The believer is not free from three things or one of the three : A believer envying him , and this is the most difficult , a hypocrite following him , an enemy fighting against him or a devil deviating him  .  
( Al - Kafi , vol . 3 , p . 349 .)
168 - This world is the prison for the believer and which prison has good and pleasure ?!
(Al - Kafi , vol . 3 , p . 349 .)
169 -The great reward is with the great affliction and God did not love any people unless caused affliction to them . ( Al - Kafi , vol . 3 , p . 351 .)
170 - It does not pass forty nights for the believer unless an event happens upsetting him as to cause his remembrance .
171 -If a believer knew what reward has he in difficulties , he would hope to be sheared with shears .
( Al - Kafi , vol . 3 , p . 354 .)
172 - The Almighty Glorious God said , " If my believer slave did not become sore - hearted I would have tied the non - believer's head with an iron handkerchief as to never get any headache . " 
(Al - Kafi , vol . 3 , p . 356 . )
173 -Nothing of this world is given to any slave except for taking lessons and nothing is taken away from him except for testing . ( Al - Kafi , vol . 3 , p . 360 .)
174 -No bleeding , no difficulty , no headache and no ailment occur unless due to a sin .
( Al - Kafi , vol . 3 , p . 370 . )
175 - Sins deprive the slave from sustenance .  (Al - Kafi , vol . 3 , p . 372 . )
176 -Whenever a man makes a sin , a black spot appears in his heart , if he repents it , it is erased ; and if he continues to make sins this blackness increases till overcomes his heart , then he never gains salvation .
( Al - Kafi , vol . 3 , p . 343 .)
177 -Effect of the bad deed in its doer is faster than effect of the knife in meat . 
( Al - Kafi , vol . 3 , p . 374 .)
178 - Whoever intended a sin should not perform it because a slave might commit a sin and the Almighty God might see him and say , " Swearing with My Majesty and Dignity , after this I shall never forgive you . "
(Al - Kafi , vol . 3 , p . 347 .)
179 - God did not bestow a blessing on a slave and then took it away unless ( the slave ) has committed a sin that because of it was worthy of blessing's privation . (Al - Kafi , vol . 3 , p . 376 .)
180 - No , swearing to God that He does not accept any worship with the insisting on any sin . 
(Al - Kafi , vol . 3 , p . 395 .)
181 - Whoever worked for other than God , God assigned him to the one he worked for . 
(Al - Kafi , vol . 3 , p . 401 .)
182 - Commander of the Faithful said , " Three are signs for the hypocrite : Becomes active ( in worship ) when sees people , is lazy when alone and likes to be praised in all his affairs . "  (Al - Kafi , vol . 3 , p . 402 .)
183 - Whoever seeks power gets destroyed .  (Al - Kafi , vol . 3 , p . 405 .)
184 - Damned is the one who assumes chairmanship , damned is the one who strives for it , damned is the one who thinks of it .  ( Al - Kafi , vol . 3 , p . 406 .)
185 - Anger is the key to all evils .  ( Al - Kafi , vol . 3 , p . 412 . )
186 - Envy consumes faith as fire consumes wood .  ( Al - Kafi , vol . 3 , p . 416 .)
187 - Whoever has the weight of a particle of arrogance in heart will not enter Paradise .
( Al - Kafi , vol . 3 , p . 423 .)
188 - Arrogance is to consider people as base and to disdain the truth ( act foolishly before the truth ) .
( Al - Kafi , vol . 3 , p . 424 .)
189 - Whoever had self - conceit got destroyed .  (Al - Kafi , vol . 3 , p . 427 .)
190 - Root and head of any wrong - doing is love to this world .  ( Al - Kafi , vol . 4 , p . 2 .)
191 -God does not open a door of this world to a slave unless He opens ( to him ) a similar door of greed .
( Al - Kafi , vol . 4 , p . 7 . )
192 - The remotest the slave is to the Almighty God is when has no worry other than his material needs ( food and sexual needs ) .  (Al - Kafi , vol . 4 , p . 8 .)
193 -Whoever from morning till night has this world as his greatest concern , the Almighty God puts poverty in front of his eyes , disturbs his affairs and does not gain of this world other than what God has alloted him ; And whoever from morning till night has the Hereafter as his greatest concern , God puts not - needing in his heart and arranges his affairs .  ( Al - Kafi , vol . 4 , p . 8 .)
194 - Whoever's involvement in this world is more , his regret when leaving this world will be more . 
(Al - Kafi , vol . 4 , p . 9 . )
195 - Whoever is bad tempered , tortures himself .  (Al - Kafi , vol . 4 , p . 12 .)
196 - Foul - mouthed ness is oppression and oppression is in Hell - fire .(Al - Kafi , vol . 4 , p . 17 .)
197 - There is no oppression worse than the one where the oppressed has no aid other than the Exalted God .
( Al - Kafi , vol . 4 , p . 24 . )
198 - Whoever oppresses another , will be afflicted by the same oppression in his self , possession or children . 
(Al - Kafi , vol . 4 , p . 26 .)
199 -Whoever deceits a moslem is not one of us .  ( Al - Kafi , vol . 4 , p . 33 . )
200 -Messenger of God ( peace be upon him and his household ) said , " It is not permissible to have more than three days parting ( not speaking to each other ) ." ( Al - Kafi , vol . 4 , p . 44 .)
201 - When two moslems are not on speaking terms with each other and continue that for three days both are out of Islam .  (Al - Kafi , vol . 4 , p . 45 .)
202 - Do not break off your relatives bonds even if they do so to you .  ( Al - Kafi , vol . 4 , p . 48 . )
203 -Least disobedience ( to parents ) is saying " Ugh " ( to them ) and if the exalted God knew something less he would have forbidden it .  ( Al - Kafi , vol . 4 , p . 49 .)
204 - Whoever had a hostile look at his parents while they were oppressive to him , God will not accept his prayers .  (Al - Kafi , vol . 4 , p . 50 .)
205 - The Glorious Exalted God said , " Let him be prepared for My war the one who had harmed My believer slave . "  (Al - Kafi , vol . 4 , p . 51 .)
206 - The Almighty God said , " Let him be secured from My wrath the one who honours My believer slave . " 
(Al - Kafi , vol . 4 , p . 51 .)
207 - The Almighty God says , " Whoever offends one of My friends ,  he has lain in ambush for fighting against Me , and I am the fastest to support My friends . " (Al - Kafi , vol . 4 , p . 53 .)
208 - Whoever humiliates a believer for his poverty , God will disgrace him before all creatures on Resurrection Day .  (Al - Kafi , vol . 4 , p . 56 .)
209 - Don't look for believer's faults because whoever finds faults with his brother , God will find fault with him and whoever God finds fault with him , He ( God ) disgraces him even if he is inside his house.
(Al - Kafi , vol . 4 , p . 58 . )
210 -Whoever reproaches a believer , God will reproach him in this world and the Hereafter . 
( Al - Kafi , vol . 4 , p . 59 .)
211 - God's Messenger ( p ) said , " Whoever reveals a bad deed is as the person who has performed it and whoever reproaches a believer for something, does not die till he commits that thing . " 
(Al - Kafi , vol . 4 , p . 59 . )
212 - Back - biting is faster in destroying the moslem man's religion than leprosy inside him .
(Al - Kafi , vol . 4 , p . 59 . )
213 - The Prophet ( p ) was asked , " What is the expiation for back - biting . " He replied , " Ask forgiveness for the one you back - bited whenever you remembered him . "
(Al - Kafi , vol . 4 , p . 61 .)
214 - Back - biting is mentioning regarding your brother what God has covered but ( mentioning ) the apparent things such as hot temperedness and acceleration is not so ; and calumny is saying what is not present in him .
( Al - Kafi , vol . 4 , p . 62 .)
215 - Whoever becomes happy for a hardship afflicting his brother does not leave this world till he is afflicted with the same . (Al - Kafi , vol . 4 , p . 63 .)
216 - God does not accept any deed of a believer who has bad intention towards his believer brother .
(Al - Kafi , vol . 4 , p . 65 .)
217 - Any believer who accompanies his believer brother in a need and does not give counsel to him has committed treason to God and his Messenger .(Al - Kafi , vol . 4 , p . 68 .)
218 - Whoever has a house and the believer needs to stay in it but he prevents or refuses to give him , the Exalted God says , " Oh My angles , My slave was stingy to provide My slave with a living place in this world . Swearing with My glory and majesty , he will never inhabit My Paradise . "  (Al - Kafi , vol . 4 , p . 43 .)
219 - Whoever takes an action with half a word against the believer , meets the Almighty and Glorious God on the Judgment Day written between his two eyes : " Desperate of My mercy . " 
(Al - Kafi , vol . 4 , p . 75 .)
220 - It is not worthy of a believer to stay in an assembly where God is disobeyed and he is not able to disturb or prevent that meeting .  (Al - Kafi , vol . 4 , p . 82 . )
221 - ( Sometimes ) you see a man not making mistake in any word in speech , is a skillful and an eloquent speaker , however , his heart is more gloomy than the dark night , and ( sometimes ) you see a man who can not express what he has in heart but his heart is illuminating like a lamp .(Al - Kafi , vol . 4 , p . 151-152 . )
222 - God likes the slave who attends to Him ( and asks for His forgiveness ) in great sins and dislikes the slave who does not attend to small sins . ( by not repenting and trying to make up for it ) . 
(Al - Kafi , vol . 4 , p . 159 .)
223 -There is no slave who commits a sin and becomes regretful , unless God forgives his sins before asking for forgiveness .  ( Al - Kafi , vol . 4 , p . 159 . )
224 -There is no slave that God has blessed and he knows that that blessing is from God , unless God forgives him before thanking .  ( Al - Kafi , vol . 4 , p . 159 .)
225 -If a believer intends ( doing ) a good deed , ( but ) does not perform it ( so ) a good deed is written for him , and if he performs it , ten good deeds are written ; and if a believer intends doing a bad deed ( but ) does not do so , then nothing is written against him .  ( Al - Kafi , vol . 4 , p . 162 .)
226 - If a slave makes a sincere repentance , God loves him and covers him in this world and the Hereafter . 
(Al - Kafi , vol . 4 , p . 163-164. )
227 - God likes the slave who evolves in sins and repents much and whoever is not so is ( of course ) better , ( the one who did not commit sins is better than the one who committed sins then repented . )
(Al - Kafi , vol . 4 , p . 168 .)
228 - When a believer slave repents , the Almighty God becomes happy for his repentance as one of you becomes happy for finding what he lost .( Al - Kafi , vol . 4 , p . 169 .)
229 -If a slave commits a sin , is given respite from morning till night . If makes forgiveness to God nothing is written against him .  ( Al - Kafi , vol . 4 , p . 170 .)
230 - A believer commits a sin , then remembers after twenty years , and asks God's forgiveness for that and God forgives him . Verily God reminds him to forgive him and verily the non - believer commits a sin and forgets at the same time .  (Al - Kafi , vol . 4 , p . 172 .)
231 - My father said , " We seek refuge to God from sins which accelerate destruction , bring deaths closer and depopulate houses , which are breaking off ties of relationship , annoyance and disobedience to parents and abandoning benevolence and good - doing . " ( Al - Kafi , vol . 4 , p . 184 .)
232 - Whenever the slave's sins increase ( and God wants to purify him ) and he does not have any ( good ) deed ( to recompensate for that and ) to be as an expiation for his sins He afflicts him with sorrow to atone for his sins .  ( Al - Kafi , vol . 4 , p . 180 .)
233 - A believer sees terrifying dreams so that his sins are forgiven ; and his body feels pain of working so that his sins are forgiven .  (Al - Kafi , vol . 4 , p . 180-181 .)
234 -If the Glorious God wants good for a slave He accelerates his punishment in this world and if He wants bad for a slave He holds his sins so as to give him ( punishment of ) all in the Day of Resurrection . 
( Al - Kafi , vol . 4 , p . 181 . )
235 - The Almighty God said , " There is no slave whom I want to take to Paradise unless I afflict him in his body so if that was an expiation for his sins ( as to becomes pure ) , other wise , I make it hard for him when dying so that he comes to me having no sins then I take him to Paradise . "  (Al - Kafi , vol . 4 , p . 182 . )
236 - The sins which change blessings are aggressions .  ( Al - Kafi , vol . 4 , p . 184 . )
237 - Master of the Faithful ( p.b.u.h ) said , " Abandoning the sin is easier than seeking repentance ; and so often the lust of one hour leaves behind a long grief."  (Al - Kafi , vol . 4 , p . 188 . )
238 - If God wants good for a slave and that slave commits a sin . God will follow it with a punishment and remind him of forgiveness - asking .  (Al - Kafi , vol . 4 , p . 188 .)
239 - Be patient in this world which is a short period of time , because you do not feel any pain or happiness ( now ) for what has passed and you do not know what is that which did not come yet . Your world is the time which you are in , so have patience in it for God's worship and have patience ( in holding yourself ) from disobedience to God .(Al - Kafi , vol . 4 , p . 191 .)
240 - The prisoner is the one whom this world has imprisoned from seeking the Hereafter . 
(Al - Kafi , vol . 4 , p . 193 .)
241 - The Master of the Faithful said , " Most beloved deeds for God on earth is supplication and best worship is modesty . "  (Al - Kafi , vol . 4 , p . 213 .)
242 - The Messenger of God ( p ) said , " Supplication is the believer's weapon , and the pillar of religion . " 
(Al - Kafi , vol . 4 , p . 213 .)
243 - Supplication turns back the affliction descending from the sky and certainly decreed . 
(Al - Kafi , vol . 4 , p . 215 .)
244 - Do not be heedless from supplicating because it is the remedy for any disease .
(Al - Kafi , vol . 4 , p . 217 )
245 - If you make a supplication think that your need is at the door .  (Al - Kafi , vol . 4 , p . 221 .)
246 - Surely , the Glorious Exalted God does not accept a prayer of a hard heart . (Al - kafi , vol . 4 , p . 222 .)
247 - The Glorious Exalted God dislikes people's insisting in asking ( needs ) from each other , however , He likes that for Himself (that is in asking from Him ) . ( Al - Kafi , vol . 4 , p . 224 .)
248 - Make supplication at four times : when wind's blowing , perish of shadows ( that is noon time ) , rainfall and at the fall of the first drop of the killed believer's blood , because the heavens doors open at these things . 
( Al - Kafi , vol . 4 , p . 226 .)
249 - Supplication is accepted in four situations : in watr ( odd ) prayer , after dawn , after noon and after sunset
( Al - Kafi , vol . 4 , p . 226 .)
250 - Whenever the heart of one of you becomes tender make supplication because the heart does not become so unless it is pure .  (Al - Kafi , vol . 4 , p . 227 .)
251 - The Messenger of God said , " Best time to call the Glorious Exalted God is the time just before dawn . "
(Al - Kafi , vol . 4 , p . 227 .)
252 - All eyes are crying in the Day of Judgement except for the eyes which cried due to the fear of God . 
(Al - Kafi , vol . 4 , p . 233 .)
253 -All eyes are crying in the Day of Judgement except for three : an eye casted down its look from what God made unlawful , an eye endured vigilance in God's worship and an eye cried in the middle of night in fear of God
( Al - Kafi , vol . 4 , p . 234 . )
254 - Whenever you want to make a supplication glorify the Glorious Exalted God , praise Him , purify Him from any imperfection , praise Him for having no God other than Him , thank Him and send blessing and peace upon the Prophet and his household then ask , so that you are given .  (Al - Kafi , vol . 4 , p . 238 .)
255 - Whoever is pleased to see his supplication accepted should purify his earnings .
( Al - Kafi , vol . 4 , p . 241 .)
256 - Never four persons gather for a matter and make supplication to God unless they separate from each other with the acceptance of that prayer .(Al - Kafi , vol . 4 , p . 242 . )
257 - Whenever a matter caused my father's sadness he would gather the women and children then made supplications and they said amen .  (Al - Kafi , vol . 4 , p . 242 .)
258 - The supplicator and the one saying amen are partners in reward .  (Al - Kafi , vol . 4 , p . 242 .)
259 - The Messenger of God - peace be upon him and his household - said , " Whoever makes benediction upon me , God and His angels make benediction upon him . "  (Al - Kafi , vol . 4 , p . 250 .)
260 - Any supplication where the Glorious God is called does not reach the sky until benediction is made upon Muhammad and his Household .(Al - Kafi , vol . 4 , p . 250 .)
261 - There is no sitting where good - doers and evil-doers gather and leave without remembering the Almighty God unless it be ( the cause of ) regret on the Day of Judgement .  (Al - Kafi , vol . 4 , p . 254 .)
262 - Of what God said to Moses ( P ) when talking to him ( was ) , " O' Moses , don't forget me in any condition because forgetting me kills the heart . "  (Al - Kafi , vol . 4 , p . 257 .)
263 - Whoever remembers Me in a group of people I remember him among a group of angels . 
( Al - Kafi , vol . 4 , p . 257 .)
264 - Our followers are the ones who when are alone remember God a lot .  (Al - Kafi , vol . 4 , p . 259 .)
265 - Whoever remembers the Almighty God a lot , God shelters him in His Paradise with His mercy . 
(Al - Kafi , vol . 4 , p . 260 .)
266 - The Glorious Exalted God said , " Whoever remembers Me secretly I remember him openly . "
(Al - Kafi , vol . 4 , p . 261 .)
267 - The rememberer to the Glorious Exalted God among the heedless is as the fighter among the warriors .
(Al - Kafi , vol . 4 , p . 263 .)
268 - When a slave asks for forgiveness a lot , his book of deeds is raised while gleaming . 
(Al - Kafi , vol . 4 , p . 266 .)
269 - Human's supplication for his brother in his absence increases provision and wards off adversities .
(Al - Kafi , vol . 4 , p . 270 .)
270 - Be aware of the oppressed supplication because it goes up the clouds for the Glorious Exalted God to look at and say , " Take it up so that I accept his prayer . "  (Al - Kafi , vol . 4 , p . 273 .)
271 - Be aware of the father's imprecation because it is sharper than the edge of the sword . 
(Al - Kafi , vol . 4 , p . 273 .)
272 - Whoever gives priority for forty believers ( in supplication ) then supplicates for himself his prayer is accepted . (Al - Kafi , vol . 4 , p . 273 .)
273 - The Prophet of Islam said , " Nothing ( in supplications ) is faster in accepting than the supplication of a person for another in his absence . "  (Al - Kafi , vol . 4 , p . 274 .)
274 - Whoever says , " O' Allah , O' Allah - ten times , It is said to him : " Yes , what is your need ? " 
(Al - Kafi , vol . 4 , p . 287 .)
275 - Whenever a difficulty or an unpleasant event occurs for a man , or a matter makes him sad , he should uncover his elbows and knees , put his chest on the ground and in this manner while prostrating supplicate for his need .  ( Al - Kafi , vol . 4 , p . 338 - 339 .)
276 - The practicing reciter of the Holy Quran accompanies God's scribes and virtuous angels . 
( Al - Kafi , vol . 4 , p . 405 .)
277 - Whoever reads Quran and is a believer young man , Quran mixes with his blood and flesh and the Glorious Exalted God will make him accompany the scribes and virtuous angels and the Quran becomes a barrier and prevents Hell-fire from him on the Day of Judgement .  (Al - Kafi , vol . 4 , p . 405 .)
278 - Whoever goes through difficulty for Quran and memorizes it while having weak memory has two rewards . 
(Al - Kafi , vol . 4 , p . 409 .)
279 - What prevents the merchant of you who is busy in his market when comes back home not to sleep unless read one chapter of Quran so for each verse he reads ten good-deeds are written for him and ten bad-deeds are erased from him. (Al - Kafi , vol . 4 , p . 414 .)
280 - Whoever recites the Holy Quran by reading it , would enjoy his eyes and would cause the abatement of his parents' punishment even if they were non-believers .  ( Al - Kafi , vol . 4 , p . 417 .)
281 - Three things complain to the Glorious God , a ruined mosque which its people do not pray in , a scholar among ignorance and the Quran which is covered by dust and nobody reads it .  (Al - Kafi , vol . 4 , p . 417 .)
282 - The Quran should not be read with haste , however , it should be recited constantly and distinctly ; and whenever passed by a verse mentioning Hell-fire should halt and seek refuge to God from Hell-fire .
( Al - Kafi , vol . 4 , p . 424 .)
283 - My father peace be upon him said , " 'Say : He , Allah , is One ' is one third of the Quran , and ' say : O unbelievers ' is one fourth of it . "  ( Al - Kafi , vol . 4 , p . 427 .)
284 - If the chapter of " Hamd " ( The Opening ) was read seventy times over a dead body and his soul returned back to him , it is not surprising .  ( Al - Kafi , vol . 4 , p . 429 .)
285 - O' followers of the household be aware that he is not of us the one who can not control himself when angry .  (Al - Kafi , vol . 4 , p . 449 - 450 .)
286 - Most beloved brother to me is the one who gifts me my faults .  (Al - Kafi , vol . 4 , p . 452 .)
287 - A moslem man should not make friendship with the corrupt , the fool or the liar . 
(Al - Kafi , vol . 4 , p . 454 .)
288 - Good treatment and compromise with people is one third of wisdom .
(Al - Kafi , vol . 4 , p . 457 .)
289 - The Prophet ( P ) said , " Everything has an adornment and the adornment of Quran is the good voice . " 
(Al - Kafi , vol . 4 , p . 42 .)
290 - The Messenger of God ( P ) said , " Gaining people's love is half of wisdom." (Al - Kafi , vol . 4 , p . 457
291 - When you love a person inform him of that , because this makes your friendship steadier . 
(Al - Kafi , vol . 4 , p . 459 .)
292 - The Glorious God said , " The stingy is the stingy in greeting . "  ( Al - Kafi , vol . 4 , p . 460 .)
293 - Whoever starts with greeting is closer to God and His Messenger .  (Al - Kafi , vol . 4 , p . 460 .)
294 - Of humbleness is to greet whoever you meet .  (Al - Kafi , vol . 4 , p . 461 .)
295 - Of respect to the Exalted God is respecting the aged old man .( Al - Kafi , vol . 4 , p . 478 .)
296 - Believer's laughter is smiling .  ( Al - Kafi , vol . 4 , p . 486 .)
297 - Increased laughing causes the heart to die .  (Al - Kafi , vol . 4 , p . 486 .)
298 - Is not of us who did not have good treatment with his neighbors .  (Al - Kafi , vol . 4 , p . 492 .)
299 - No two become friends unless the one having greater reward and being most beloved to the Glorious Exalted God is the one being a better friend ( being more kind ) .  (Al - Kafi , vol . 4 , p . 494 .)


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