Home

Says9


Golden Sayings & Speeches of Hazrat Imam Musa Kazim a.s.
Asalamoalaka ya Hazrat Babulhawaij Imam Musa Kazim a.s.

  1. Again, He narrates from his father, from Sa'd, from Ibrahim ibn Rayyan, fromYahya ibn al-Hasan al-Husayni, from Ali ibn Abd Allah ibn Qutrub: "Ali ibn Abd Allah ibn Qutrub says: "Once when the sons of Imam Musa al-Kazim (a.s) were gathered in his presence, Ali, his son, who was very young, passed by; then the Holy Imam said. "This son of mine shall die in a foreign land. So whoever makes a pilgrimage to his shrine, while he submits to his Wilayah and Imamah and knows his right, shall have a reward near Allah Almighty and Glorious, like that of the martyrs of Badr. Ibid, bab 101, p. 304.
  2. Imam al-Kazim (peace of Allah be upon him) said: “On the day of Resurrection, there will stand on the Divine Throne four individuals from the past generations and four from the later generations. Noah, Abraham, Moses, and Jesus are the four individuals from the past generations. Mohammed, Ali, al-Hasan, and al-Hussein are the four individuals from the later generations. Then, food will be served. Those who visited the shrines of the Imams will be invited to that food. The visitors of my son’s shrine will be the foremost and the most favorable.” [Bihar-ul-Anwar; vol. 22, page 6 (as quoted from al-Kafi)]
  3. Imam Musa al-Kazim (A.S.) has said: "When a believer dies, the angels weep over him and so do the portions of the earth on which he used to worship Allah and also the doors of heaven through which his good deeds ascended. His death causes such a void in Islam that nothing can fill up because the learned believers are fortresses of Islam like the protecting wall built around the city."
  4. “One day Imam Kazem (PBUH) came to us, holding his son’s (Ali) hand. We were 60 people. He said:” Do you know me?” I said: “You are our leader.” He said:” Say my name and title.”
    I said:” You are Mouse bin Jafar bin Mohammad. ”He said:” Who is this guy with me?”
    I said: “Ali bin Mouse bin Jafar.” He said: “So profess that he is my representative during my life and my successor after my death.”4 He is further introduced as the eighth Imam in a saying of Prophet (PBUH&HP) narrated by Jaber. Also, Imam Sadegh (PBUH) told Imam Kazem (PBUH&HP) that the knowledge of Prophet’s (PBUH&HP) progeny is of your sons and he is your successor.
  5. Imam Kazim (A.S.): Following the verse: Whoever is blind in this world is also blind in the second world and even more mislead.
  6. A person said to Imam Kazim (a.s) 'O son of the messenger of Allah! We pray to Allah but our prayers are not being answered' Imam (a.s) asked, 'Do you even recognize the one from whom you are asking?' Imam (a.s) says :'Pray from your heart and be sure that your prayers will be accepted'
  7. The worst servants (of Allah) are those who are two-faced and two-tongued. They are those who praise their friends when they meet them and backbite them when they are absent. They envy their friends who obtain graces and disappoint them when they are suffering a misfortune. Charity is the foremost in rewarding and oppression is the foremost in punishment. The most vicious servants of Allah are those whom you hate to sit with for their obscenity.
  8. Imam Kazim (A.S.) commented: That's someone who postpones the required Hajj and keeps saying I'll go this year, I'll go next year until he / she finally dies, and we warp their body and keep eyes of people.
  9. "My intercession is for those of my Ummah who would have committed big sins; as for the doers of good, there shall be no difficulty for them." He was asked: "O son of the Messenger of Allah! How can the intercession be for those who have committed big sins; while Allah says, `and they do not intercede except for him whom He approves' (21:28); and a committer of big sins cannot be approved?"
  10. Never bother to learn something not knowing which does not do you any harm, and never neglect to learn something whose negligence will increase your ignorance.
  11. Plants grow in plain, not rocky, lands. In the same way, wisdom will grow in the hearts of the modest, not the arrogant, because Allah has made modesty the instrument of the mind and made arrogance the instrument of ignorance.
  12. The most high-ranking people are those who disregard the worldly pleasures completely.
  13. Whenever you get a pious leader and ruler (then) thank God for this boon.
  14. Always say the right thing although it may lead to your loss.
  15. The world is soft and beautiful like a snake but there is a (disastrous) killer poison hidden inside it.
  16. No charity is superior to giving a helping hand to the weak.
  17. Never bother to learn something, not knowing which does not do you any harm, and never neglect to learn something whose negligence will increase your ignorance.
  18. Moderation is the half of the livelihood.
  19. Amicability is half of the intelligence.
  20. Hastiness is the true clumsiness.
  21. I found the knowledge of people in four things: firstly, that you know your Lord (recognition of Allah)
  22. and secondly that you know it as to what factors He made use of in creating you,
  23. and thirdly that you know as to what does he want and intend from you,
  24. and fourthly that you learn what is it that will expel you from your religion.
  25. Comprehend and understand the religion of Allah, for jurisprudence is the key to vision and the completion of worship and the cause of reaching the lofty grades and magnanimous stations in the world and in the hereafter.
  26. The one whose two days are equal is a loser.
  27. And the one whose last one of the two days is the evil one of those (two days) is a cursed one.
  28. I inform you that the obligatory most right of your brother (in faith) is that you do not hide and conceal anything, which is beneficial and useful for his worldly affairs or affairs of the hereafter, from him.
  29. Be cautious! Never at all be arrogant, for, the one who has a Misqal (unit of quantity) smallest amount of arrogance in his heart, will not enter the paradise.
  30. Hisham! There is a proof and logic for everything and the proof of the intelligent person is his meditation and the proof of meditation is quietness.
  31. Allah has prohibited heaven for all the users of abusive and obscene language.
  32. The shameless person, who does neither care about what he says and nor what is said about him.
  33. And so combat and fight a holy war against your ego so as to move it away from its lust and passions.
  34. Because indeed it is obligatory for you like waging holy war against your enemy.
  35. Beware of not spending in (the course of) Allah’s obedience otherwise, you spend twice in the way of Allah’s disobedience (sin, transgression).
  36. The worst of the servants of Allah are those whose company is undesirable due to their obscene and filthy language (false, futile, and dirty conversation).
  37. The one who squanders, wastes, and spends lavishly, the beneficence and blessings are abated, terminated, and cease to exist in him.
  38. Oh Hisham, verily Prophet Luqman said to his son, "Adopt humility and humbleness for the right of Allah and you will be the most intellectual of the people.
  39. Oh son! The world is a deep and profound ocean, already many of the worlds creations have immersed and sunk into it.
  40. So make piety your ship in it to sail out safely and make the faith its cargo and putting trust in Allah its sails and intellect its sailor and knowledge its guide and patients its passengers.
  41. Put in endeavor and exercise effort that your time is schedule into four hours.
  42. An hour for the supplication to Allah and an hour of it for the affairs of its economy and livelihood and still another hour for social contact with the brothers and persons of confidence who may let you learn your shortcomings and faults and they have sincere interior heart for you.
  43. And a part of it in which you enjoy the unforbidden and lawful entertainments.
  44. With this part of the time you get strength and vigor for the rest of the three other times.
  45. Bad is the person who has two faces and two tongues (double-cross, and hypocrite).
  46. He praises and commends his brother (in faith) in his presence, and when he is absent, he backbites and slanders him.
  47. If he achieves (something) he gets jealous of him and if he is afflicted, he leaves and abandons him (does not help him).
  48. Imam Musa Al Kadhim (as) says: "The crusade of a woman is to have concern and regard for the husband."
  49. No one will gain the reward of suffering a misfortune unless he who forbears it and says: We are Allah's, and to Him we will return.
  50. The best of generosity is the help to the oppressed.
  51. Be tough and strict with the cruel so that you may take the right of the oppressed from him.
  52. Always say the right thing although it may lead to your loss.
  53. Whenever you get a pious leader and ruler (then) thank God for this boon.
  54. Be tough and strict with the cruel so that you may take the right of the oppressed from him.
  55. The best of generosity is the help to the oppressed.
  56. The world is soft and beautiful like a snake but there is a (disastrous) killer poison hidden inside it.
  57. No charity is superior to giving a helping hand to the weak.
  58. He (A.S.) said: "No believer commits a sin but he regrets it and feels ashamed. And the Prophet has said:
  59. Enough is regret as repentance, 'and also he has said: `Whoever is pleased by a good deed and displeased by a bad deed, he is a believer.' Therefore, if there is someone who does not feel remorse for a sin he has committed, he is not a believer, and intercession will not avail him, and he will be an unjust one. And Allah says: `The unjust shall have no true friend nor any intercessor who should be obeyed' (40:18)."
  60. It was said to him: "O son of the Messenger of Allah! How is it that he who is not sorry for a sin he has committed, he does not remain a believer?"
  61. He said: 'Anyone who commits a big sin, knowing that he must be punished for it, will certainly feel remorse for what he has done. And as soon as he is sorry, he is repentant, eligible for intercession. But if he is not sorry, then he is persisting in it, and a persistent (sinner) is not forgiven; because he does not believe in the punishment of what he has done. Has he believed in that punishment he would have been sorry.
  62. And the Prophet has said: `No big sin abides with apologizing, and no small sin remains (small) with persistence.' And as for the words of Allah, "and they do not intercede except for him whom He approves, " it means that they do not intercede except for him whose religion He approves. Religion is an acknowledgement that good and bad deeds have to be recompensed. If one's religion were approved, one would feel remorse for the sins one would have committed, because he would know what their result would be on the (Day of) Resurrection."
  63. `O son of the Messenger of Allah! Tell me about a believer, possessing religious understanding when he reaches (a high point in) knowledge and becomes perfect, does he commit fornication?'
  64. He said `By God! No.' I said: `Then does he indulge in sodomy?
  65. He said: `By God! No.' I said: `Then does he steal?'
  66. He said: 'No.' I said: `Then does he drink intoxicant?'
  67. He said: `No.' I said: `Then does he commit any of the big sins or indulge in any of these indecencies?'
  68. He said: `No.' I said: `Then does he commit a sin?'
  69. He said: `Yes, and he is a believer, sinner, submissive.' I said: `What does submissive mean?'
  70. He said: `The submissive (servant) does not persist in it, does not keep doing it..."
  71. Imam Abu Al-Hassan Al-kadhim (a.s) said: "Poverty shall not enter a house inhabited by people having the names Muhammad... and Fatima from among women."
  72. "Why did you permit people to trace your ancestry back to Allah's Messenger (p.b.u.h) and call you sons of Allah's Apostle while you are descendants of Ali? Men are traced to their fathers; Fatima was not but a vessel and her father, the Prophet (p.b.u.h) your maternal grandfather!"
  73. The Imam (a.s) replied: "Had the Prophet been brought back to life and asked you for your daughter's hand in marriage, would you fulfill his wish? "Rashid answered: "Glory be to Allah! Why wouldn't I fulfill his wish? Indeed I would be honored among the Arabs, non-Arabs, and Quraish to do so."
  74. The Imam then said: "But he would not ask to marry my daughter, nor could I give her to him in marriage." Rashid exclaimed: "Why not?"
  75. The Imam said: "For he has begotten me and has not begotten you." Rashid then said: "You are right, Musa;" and added; "but why do you claim to be the Prophet's offspring while he did not beget sons? And since offspring are sons not daughters and you are Fatima s children, she did not have offspring."
  76. Upon hearing this, the Imam apologized to Rashid and asked to be excused; he did not want to answer him in observance to the law of prudence (taqiya). Nevertheless, Rashid insisted on hearing his arguments and said:
  77. "You are obligated to bring me your arguments from the Quran, you children of Ali, and since you are their Imam of the time and chief as I was told, I will not excuse you until you bring me proof from Allah s Book, from which you know the interpretation of every letter, as has been written in this verse:
  78. 'Nothing have We left unattended from the Book.'
  79. Furthermore, you dispensed with the opinions of other scholars and qiyas' (inference)."
  80. The Imam then said: "Am I permitted to give you the answer?" Rashid said: "indeed you are."
  81. The Imam then said: "I seek refuge in Allah from the cursed devil. In the name of Allah, the Beneficent the Merciful:
  82. 'And among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; Thus do We reward those who do good; And Zakariya and John, and Jesus (Isa)."
  83. The Imam continued, "Who is Isa's Father?
  84. The Imam then said: "Therefore, he is considered among the Prophet's offspring through Maryam; likewise, we are the offspring of the Holy Prophet (p.b.u.h) through our Mother, Fatima (a.s)…"
  85. These were some of the verses which Ahlul-Bayt (a.s) used as proof of their lineage to Allah's Apostle through Fatima Zahra.
  86. There are a great number of narrations which declare the same thing; among them are:
  87. Furthermore, it has already been verified that the Prophet (p.b.u.h) said to Imam Hassan (a.s): "This son of mine is a Master."
  88. He also said: "Al-Hassan and Al-Hussain, these two sons of mine, are Imams whether they rise or forebear. "and:
  89. "Every daughter's children are called to their Father, save Fatima's children; for I am their Father."
  90. In another debate, which took place between Haroun Al-Rashid and Imam Musa Ibn Ja'far (A.S.) mentioned by Bihar Majlisi on the authority of 'Oyun Akhbar Al-Redha, Haroun said to the Imam: "Why did you permit people to trace your ancestry back to Allah's Messenger (P.B.U.H.) and call you sons of Allah's Apostle while you are descendants of Ali? Men are traced to their fathers; Fatima was not but a vessel and her father, the Prophet your maternal grandfather!"
  91. The Imam (A.S.) replied: "Had the Prophet been brought back to life and asked you for your daughter's hand in marriage, would you fulfill his wish?"
    Rashid answered: "Glory be to Allah! Why wouldn't I fulfill his wish? Indeed I would be honored among the Arabs, non Arabs, and Quraish to do so."
  92. The Imam then said: "But he would not ask to marry my daughter, nor could I give her to him in marriage." Rashid exclaimed: "Why not?"
  93. The Imam said: "For he has begotten me and has not begotten you. "
    Rashid then said: "You are right, Musa;" and added: "but why do you claim to be the Prophet's offspring while he did not beget sons? And since offspring are sons not daughters and you are Fatima's children, she did not have offspring."
  94. Upon hearing this, the Imam apologized to Rashid and asked to be excused; he did not want to answer him in observance to the law of prudence (taqiya). Nevertheless, Rashid insisted on hearing his arguments and said: "You are obligated to bring me your arguments from the Quran, you children of Ali, and since you are their Imam of the time and chief, as I was told, I will not excuse you until you bring me proof from Allah's Book, from which you know the interpretation of every letter, as has been written in this verse:
  95. `Nothing have We left unattended from the Book.'
  96. Furthermore, you dispensed with the opinions of other scholars and `qiyas' (inference)."
  97. The Imam then said: 'am I permitted to give you the answer?" Rashid said: "Indeed you are."
  98. The Imam then said: "I seek refuge in Allah from the cursed devil. In the name of Allah, the Beneficent the Merciful: And among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; Thus do We reward those who do good; "And Zakariya and John, and Jesus (Isa). "
  99. The Imam continued, "Who is Isa's Father?"
  100. The Imam then said: "Therefore, he is considered among the Prophet's offspring through Maryam; likewise, we are the offspring of the Holy Prophet (P.B.U.H.) through our Mother, Fatima (A)..."
  101. No charity is superior to giving a helping hand to the weak.
  102. For everything God's command is the sole and ultimate command.
  103. One of the qualities of an holy Imam is that He is bestowed with the power of understanding the language of every living creature on earth whether its a human being , animal or a bird.
  104. The fifth progeny of the seventh Imam [Musa Kazim] will be the Mahdi. However, he will disappear. It is not proper for you to name him.
  105. “Dua reverts both what has been destined and what has not been destined.”
  106. “Recite “Dua”, for “Dua” and begging from god Almighty repels afflictions even if it has been destined. If you ask God to revert it, He will certainly revert it.”
  107. Never bother to learn something not knowing which does not do you any harm,
    and never neglect to learn something whose negligence will increase your ignorance.
  108. 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.
  109. Imäm Musa Kazim (AS) stated: ‘Taking a bath every other day would fatten one’
  110. Yunus b. 'Abd al-Rahman asked Imam Musa b. Ja'far: "Are you the rightful Qa'im?" He replied:
    Yes, I am the rightful Qa'im. But the Qa'im who will purify the earth from the enemies of God and will fill it with justice and equity, is my fifth descendant. Since he is afraid for his life, he will be in occultation for a long time. During this period of occultation, a group will turn away from religion. But some will remain steadfast in their faith.
  111. Indicate to those of your Companions whom you trust that the position of authority belongs to him Musa.
  112. He went on to add:
    Blessed are those Shi'a who during this period of occultation will continue to be faithful to us and remain steadfast in their loyalty to us and their hostility toward our enemies. Truly, they are from us and we are from them. They are convinced about our Imamate and we acknowledge their fealty to us. By God, blessed are they! They will be with us in Paradise.
  113. As a man asked him about conviction, Imam Al-Kazim(A.S.) answered: the conviction is to depend upon Allah, submit to Him, consent to His acts, and entrust Him with the affairs. 
  114. Abdullah-bin-Yahya said: Within the supplication that I wrote to Imam Al-Kazim(A.S.), there was the sentence, 'Praise be to Allah as much as the utmost of His knowledge.' The Imam answered my missive saying: Do not say, 'the utmost of his knowledge,' because His knowledge has no limits. You may say, 'the utmost of His satisfaction.' 
  115. As a man asked him about the munificent, Imam Al-Kazim(A.S.) answered: Your question has two references. If you refer to the created munificent, I can tell you that he is the one who fulfills what Allah has imposed upon him, while the miserly is the one who withholds what Allah has imposed upon him. If you refer to the All-munificent Allah, I can tell you that He is the All-munificent whether He gives or not. If He gives, he gives you what is not yours, and if He does not give, He deprives you of what in not yours.
  116.  Imam Al-Kazim (A.S.) said to one of his adherents: Fear Allah and say the truth even if it will cause you to perish, for your salvation lies in telling the truth. Fear Allah and leave the wrong even if it will save you, for your perdition lies in telling the wrong.
  117. As his agent swore he had not betrayed him, Imam Al-Kazim (A.S.) said to him: To betray me and waste my wealth are the same. However, betrayal is more harmful for you.
  118. Beware of depriving anyone in fields of obedience to Allah lest, you will lose two folds in fields of disobedience to Allah.
  119. The believer is like the two pans of a balance-the more faith he enjoys the more misfortunes he faces.
  120.  Imam Al-Kazim (A.S.) said as he stopped near a grave: It is quite proper to leave the first of a matter the end of which is this (grave). It is also quite proper to fear the end of a thing the first of which is this (grave).
  121.  He who speaks in the Essence of Allah will perish, he who seeks power will perish, and he who feels self-conceited will perish.
  122.  The supplies of this world and the religion are difficult. Whenever you extend your hand towards any source of the worldly supplies, you will found out that a sinful has preceded you there. When you intend to obtain a source of the religious supplies, you will not find anyone helping you.
  123. Four deeds are originated from extreme solicitude. They are eating soil, crumbling the clay, clipping the nails with the teeth, and biting the hair of the beard. Looking at three things improves the sight. They are verdure, flowing water, and handsome faces.
  124. Good neighborhood is not the abstinence from harm. It is to tolerate the harm (of the neighbors).
  125. Do not take liberties with your friend. You should keep any quantity of respect among you lest you will lose pudency.
  126. Imam Al-Kazim (A.S.) said to one of his sons: O son, let not Allah see you committing an act of disobedience against which he warned you, and let Him not miss you in an act of obedience to him of which He ordered you. Keep serious and do not convince yourself that you are worshipping and obeying Allah perfectly, because no one can achieve perfection in the fields of worshipping Allah. Beware of joking because it extinguished the illumination of your faith and disgraces your personality. Beware of indolence and laziness because they both prevent you from receiving your shares of the pleasures of this world and the world to come.
  127. When injustice predominates over the right, it is unacceptable to expect good from anybody before investigation.
  128. Kissing on the mouth is not acceptable except for the wife and the little child.
  129. Try to divide your time into four parts. The first part should be dedicated to (secret) supplication to Allah, the second to seeking earnings, the third to associating with the friends and the trusty people who show you your defects and treat you sincerely, and the fourth to your legal pleasures. Through this part, you can manage the other three parts. Do not think of poverty and long age. He who thinks of poverty will be stingy and he who thinks of long age will be acquisitive. Offer a share of the worldly pleasures to yourselves by enjoying moderately the legal pleasures that do not injure your personalities. Make such pleasures help you fulfill your religious duties perfectly. It is said that, "As for those who neglect the legal worldly pleasures completely and adhere to the religious duties or neglect the religious duties and adhere to the worldly affairs, they are not from us.
  130. Learn the religious question, for jurisprudence is the key of intelligence, the perfection of worship, and the means to the high standings and the respectful positions in this world and the world to come. The priority of the knowledgeable over the worshipper is as same as the priority of the sun over the stars. Allah will not accept the deeds of those who avoid learning the religious questions.
  131. Imam Al-Kazim (A.S.) said to Ali-bin-Yaqtin: The expiation of working with the (unjust) rulers is to treat the friends with kindness. 
  132. Whenever people perpetrate unprecedented sins, Allah will inflict upon them unexpected misfortunes. 22 - In the time of the just ruler, you should thank and he will gain rewards, In the time of the unjust ruler, you should tolerate and he will burden the punishment of the sin.
  133. Abu-Hanifa related: After I had performed the hajj I went to Medina to visit Abu-Abdillah As-Sadiq (A.S.). I entered his house and sat in the entrance waiting for his permission. After a while, a male toddler went out. "O boy," I asked, "where should the stranger excrete in your country?" The boy asked for a respite before he sat to a wall and spoke: You should be away from riversides, places were fruits fall, yards of mosques, and roadbeds. You should also hide against a wall, lift up your dress, avoid turning the face or the back to the Qiblah and then you can excrete any where. I was highly admired by the wording of that boy. I therefore asked about his name.
  134. "I am, Musa-bin-Ja'far-bin-Mohammed-bin-Ali-bin-Al-Hussein-bin-Ali-bin-Abi Talib", answered he. I then asked him about the source of the acts of disobedience to Allah,
  135. He answered: the source of any sin is unquestionably one of three: either the Allah, the Allah and the servant, or the servant. If Allah is the source of sins - yet. He is not-, then it is improper for Him to punish the servants for what they did not commit. If Allah and the servants are together the source of sin-yet this is not accurate-, then it is improper for the stronger partner to wrong the weak partner. If the servant is the source of the sins-and this is quite accurate-, then the Lord may pardon out of His generosity and liberty of punish for the commitment of such a sin. After I had heard so, I left before I could meet Abu-Abdillah since that wording was sufficient for me.
  136. Abu-Ahmed Al-Khurasani asked Imam Al-Kazim (A.S.) whether atheism preceded polytheism or the opposite. "You have not been accustomed to ask such questions,' answered the Imam, 'I do not know that you intrude yourself in the theological discussions.'
  137. Abu-Ahmed confessed that it had been Husham-bin-Al-Hakam who ordered him to put such a question before the Imam. The Imam, then, answered: Atheism preceded polytheism. The foremost atheist was Eblis about whom Allah says: He refused and he was proud, and he was one of the unbelievers-atheists. Holy Qur'an( 2:34) Atheism is one thing while polytheism is not. Polytheism is to believe in one (god) and associate others with him.
  138. As he noticed two men reviling at each other, Imam Al-Kazim(A.S.) commented: The first person to revile is the more wrongful. He should burden-the inconvenience-of his sin as well as the sin of the other unless the other was the aggressor.
  139. On the Day of Resurrection, a caller will summon those whose rewards should be presented by Allah individually. Except those who forgave and reformed themselves, no one will attend.
  140. The liberal well-mannered ones are in the shelter of Allah Who will not abandon them until they reside in Paradise,. Prophets of Allah are all liberal. My father incessantly commanded me to hold on liberality and noble manners until he departed.
  141. As-Sindi-bin-Shahek narrated: When Imam Al-Kazim (A.S.) was dying, I offered to enshroud him. He answered: We, the prophet's family, should cover the expenditure of our first pilgrimage, the dowries of our women, and our coffins from our legal fortunes.
  142. Imam Al-Kazim (A.S.) said to Fadhl-bin-Younus: Convey the good, say the good, and do not be yes-man. "What is yes-man?" asked Fadhl, and the Imam instructed: Do not say, 'I am with people,' or 'I am like others,' for the Holy Prophet (S.A.W.) said: O people, they are only two ways-either good or evil. Do not prefer the way of evil to that of good."
  143. Imam Al-Kazim (A.S.) passed by an ugly villager, greeted him, sat with him, talked with him for a considerable time, and then asked him to settle his needs when he would be in need for him. Some said, "O son of Allah's Messenger, how do you sit with this one and ask him to settle your needs while he is in need for you?"
  144. The Imam (A.S.) answered: He was one of Allah's servants, a brother in the Book of Allah, and a neighbor in the lands of Allah. He and we enjoy the same best father-Adam (A.S.) and the same best religion that is Islam. Perhaps, our need will some day be in his hand and we will have to sit modestly before him. Imam Al-Kazim (A.S.) then recited a poetic verse: We regard even those who do not deserve our regard so that we will not be friendless.
  145. Asking for-financial-help is acceptable only in blood money that is imposed on an insolvent, heavy debts, and extreme poverty.
  146. The best kind of alms-giving is to help the weak.
  147. The astonishment of the ignorant at the intelligent is greater than the astonishment of the intelligent at the ignorant.
  148. For the steadfast, the misfortune is one, while it is two for the impatient.
  149. Only the sufferers of injustice can realize its intensity.
  150. O thou who hearest every voice,
  151. O thou who lettest no opportunity escape;
  152. O thou who clothest the bones with flesh and who wilt raise them up after death;
  153. I invoke thee by thy Holy name, and by that great and splendid name which is treasured up and closely hidden, by that name which no created thing shall ever know;
  154. O thou who art so mild and whose patience is never equaled;
  155. O thou whose favours never cease and can not be numbered, set me free. (Masudi, Muruj el Dhahab)
  156. [Thubayt reported on the authority of Muadh b. Kathir, on the authority of Abu Abd Allah Ja'far:] I (i.e. Muadh b. Kathir) said to (Jafar): "I ask God, Who provided your father with you for this position, to provide you with one of your offspring for the same position before your death." "God has done that," he answered. "May I be your ransom, who is it?" I asked. He indicated al-Abd al-Sarh (the pious worshipper of God) (i.e. Musa) to me He was asleep. "This one who is sleeping,"
  157. "May God make me your ransom,"
  158. Since that is so," replied Abu 'Abd Allah, peace be on him, "he is your leader."s
  159. 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.
  160. "Prostrate yourself to your Lord."
  161. The people had agreed that Abd Allah b. Jafar was the leader of the affair (sahib al-amr) after his father. We went to visit him and the people were with him. We questioned him about how much poor-tax (zakat) had to be paid. "Five dirhams on two hundred dirhams," he answered. "How much on a hundred dirhams?" we asked. "Two and a half dirhams," he answered. "By God, you are declaring the doctrine of the Murji'a," we said. "By God," he retorted, "I do not know the doctrine of the Murji'a."
  162. Abu al-Hasan Musa, peace be on him. He spoke to me before ( I could speak): "To me, to me; not to the Murji'ites, nor to the Qadarites, nor to the Mutazilites, nor to the Zaydites."
  163. "May I be your ransom," I replied, "your father has gone." "Yes," he answered. "He has left through death," I said. "Yes," he retorted. "Then who is in charge of the people after him?"
  164. I asked. "If God wills, He will guide you to that man," he answered. "May I be your ransom," I said, "your brother Abd Allah claims that he is the Imam after his father."
  165. "Abd Allah intends that God should not be worshipped (properly)," he declared.
  166. "May I be your ransom, who is in charge of us after him?" I asked (again). "If God wills, He will guide you to that man," he repeated.
  167. "May I be your ransom, are you him?" I questioned. "I am not saying that," he replied.
  168. I thought to myself that I had not used the correct method of questioning. So I said to him: "May I be your ransom, do you have an Imam over you?"
  169. "No," he replied. Something came to me which only God knew with regard to honouring and showing respect (to Musa). So I said to him: "May I be your ransom, may I question you like I used to question your father?"
  170. "Question," he said. "You will be informed but do not spread (the answer) around. For if you do spread it around, then slaughter will take place." I questioned him. Indeed he was like a sea (of knowledge) which could not be exhausted. I said to him: "May I be your ransom, the Shia of your father is lost (without a leader). May I put this matter to them and summon them (to follow) you? For you have taken (a promise of) secrecy from me."
  171. "Tell those of them whose righteousness you are familiar with," he said, "but take (a promise of) secrecy from them. For if it gets spread around, there will be slaughter," and he pointed to his neck with his hand. I left him and met Abu Jafar al-Ahwal. "What happened to you?" he asked. "Guidance,' I said and I told him the story.
  172. There was Abu al-Hasan Musa, peace be on him. He beckoned to him and (my uncle) went to him. (Musa) said to him: "Abu Ali, nothing is more pleasing to me and gives me greater joy than the way you behave. Despite that, you do not have true knowledge (marifa). Seek for true knowledge."
  173. "May I be your ransom," he said to him, what is true knowledge?" "Go so that you may learn,"
  174. He told him. "Seek out traditions." "From whom?" he asked. "From the jurists of Medina," he answered, "and then bring the additions to me." He went and wrote down (what he learnt). Then he came and read to him. However (Musa) invalidated all of it.
  175. He told him: "Go and learn." The man was concerned about (his own attitude to) his religion. He continued to search for Abu al-Hasan until he went to (visit) an estate of his. On the road he met him.
  176. He said to him: "May I be your ransom, I have sought for you (by begging) God. Guide me to what is necessary for me to know."
  177. Then Abu al-Hasan, peace be on him, informed him about the authority and rights of the Commander of the faithful, peace be on him, and what it was necessary for him to know. (He told him of) the authority of al-Hasan, al- Husayn, Ali b. al-Husayn, Muhammad b Ali and Jafar b. Muhammad.
  178. Then he was silent. (Al-Hasan) said to him: "May I be your ransom, who is the Imam today?"
  179.  "If I tell you," he answered, "will you come close to me?" "Yes," he replied. "I am he," he said.
  180. "Is there anything by which this could be proved?" he asked.
  181. "Go to that tree," he said - and he pointed towards one of the trees of Umm Ghaylan, "and tell it that Musa b. Jafar tells you to draw near."
  182. [He reported:] I went to it and I saw it furrow through the ground until it stopped in front of him. Then he indicated to it to go back and it went back.
  183. He went up to him and cleaved to silence and worship. No one ever saw him talking after that. [Ahmad b. Mihran reported on the authority of Muhammad b. Ali, on the authority of Abu Basir, who said:]
  184.  I (i.e. Abu Basir) said to Abu al-Hasan Musa b. Jafar, peace be on them: "May I be your ransom, by what is the Imam known?" "By special characteristics,' he answered.
  185. "The first of them is something by which preference has been given him by his father and an indication (has been made) by his (father) that he should be proof (hujja) (to the world). When he is asked (anything), he can answer it. If (a person) holds back from speaking to him, he may begin (the conversation) by telling him what will happen tomorrow and speaking to each person in his own tongue.
  186. " Then he said: "Abu Muhammad (i.e. Abu- Basir) I will give you a sign before you rise to go." I did not wait long before a man from the people of Khurasan entered. The Khurasani spoke to him in Arabic and Abu al-Hasan, peace be on him, answered him in Persian.
  187. "By God, what prevented me speaking to you in Persian was that I thought you were not fluent in it," the Khurasani said to him.
  188. "Praise be to God," he replied, "if I was not fluent enough to reply to you, I would not have the merit over you, by which I am entitled to the Imamate.
  189. " Then he said: "Abu Muhammad, no speech of the people is hidden from the Imam, nor the language of birds, nor the speech of anything which has a soul." Abd Allah b. Idris reported on the authority of Ibn Sinan, who said:] One day al-Rashid sent some robes to Ali b. Yaqtin to honour him. Among their number was a black woollen cloak adorned with gold like the robes of kings. Ali b. Yaqtin dispatched those robes to Musa b. Jafar, peace be on them. Among their number he (also) sent that cloak. He added some money which he had already prepared specifically for him as the fifth of his money (khums - tax for the Imams) which he was going to pay him. When that reached Abu-al- Hasan Musa, peace be on him, he accepted the money and the robes but returned the cloak by the hand of the messenger to Ali b. Yaqtin.
  190. He wrote to him: "Keep it and do not let it leave your hands. For an event will occur to you because of it when you will have the need of it with him (al-Rashid)."
  191.  Ali b. Yaqtin was suspicious about it being returned to him and did not understand the reason for that. Some time later, Ali b. Yaqtin changed (his attitude) towards a servant who had a special position with him and he left his service. The servant knew about Ali b. Yaqtin's inclination towards Abu al-Hasan Musa, peace be on him. He was acquainted with the money, garments and other things (Ali) had sent to (Musa) on every occasion. He (went and) informed on him to al-Rashid. He told (al-Rashid) that (Ali) maintained the Imamate of Musa b. Jafar and paid him a fifth of his money each year, and also that he had given him the cloak with which the Commander of the faithful (al-Rashid) had honoured him at such-and-such a time Al-Rashid burned with anger and was furious. He declared: "I will expose this situation. If the matter is as you say, his life will be destroyed." He immediately sent for Ali b. Yaqtin to be brought. When he appeared before him, he said: "What have you done with the cloak which I bestowed upon you?" "Commander of the faithful," (Ali) replied,
  192.  "I still have it in a sealed chest and there I keep perfume with it. In the mornings I open it and look at it to gain blessings from it. I kiss it and then put it back in its place. Every night I do the same thing."
  193. "Bring it, immediately," he ordered. "Yes, Commander of the faithful," he answered.
  194. He summoned one of his servants and told him: "Go to such-and-such a room in my house. Take the key for it from my custodian and open it. Open such-and-such a box and bring me the sealed chest which is in it." It was not long before the servant returned with the chest still sealed. He put it before al-Rashid and told him to break the seal and open it. When he opened it, he saw the cloak in it folded and laid out in perfume. Al-Rashid's anger became pacified and he said to `Ali b. Yaqtin: "Return it to its place and go away righteously. I will never disbelieve you again on the word of an informer." He ordered a magnificent gift to be sent after him and he had the informer flogged with a thousand lashes. After he had been flogged about a hundred lashes, he died. [Muhammad b. Ismail reported on the authority of Muhammad b. al-Fadl, who said:] The tradition concerning rubbing the two feet (mash al-rijlayn) in the ritual ablution (wudu') was a subject of dispute among our companions - whether (it should be done) from the toes to the ankles or from the ankles to the toes. Ali b. Yaqtin wrote to Abu al-Hasan Musa, peace be on him: "May I be your ransom, our companions are in dispute over rubbing the feet. If you would think fit to write to me in your own handwriting what my practice should be with regard to it, I would carry it out, God, the Exalted, willing."
  195.  Abu al-Hasan Musa, peace be on him, wrote back to him: "I have understood what you have mentioned about the dispute concerning ritual ablution. What I order you to do with regard to that is: you should rinse your mouth three times; you should sniff water into your nostrils three times; you should wash your face three times; you should rub between the interstices of the hair of your beard; you should wash your arms from the finger to the elbows; you should rub the whole of your head and the outside and inside of your ears; you should wash your feet up to the ankles three times. Do not transgress that for anything else." When the letter came to Ali b. Yaqtin, he was surprised at the details he had given in it which were different from what the group had agreed upon.
  196. He said: "My master (mawla) knows better what he has said and I will obey his command."
  197.  He used to practice it in his ablution and was in conflict with the practice of all the Shi'a out of submission to the command of Abu al-Hasan, peace be on him. Information was given to al-Rashid against 'Ali b. Yaqtin and he was accused of being a Rafidite, who is opposed to (al-Rashid). Al- Rashid said to one of his close associates: "Much talk is coming to me about 'Ali b. Yaqtin, and the suspicion of him being in opposition to me and being of Rafidite leanings. Yet I cannot see any deficiency in his service to me. I have examined him several times and have not been able to find any suspicious thing about him. I would like to examine his (position) without him being aware of it and thus being able to guard himself against me."
  198. He was told: "Commander of the faithful, the Rafidites oppose the general view (jamaa) with regard to ritual ablution and reduce its form. They do not accept washing the feet. Therefore examine him-without his knowledge - on his practice in ritual ablution."
  199. "Yes," he replied, "this method will reveal his views." He left it for a while. Then when 'Ali was away at his house doing some work, he came at the time for prayer. 'Ali b. Yaqtin was alone in one of the rooms of the house in order to perform his ablution and prayer. Al-Rashid stood behind the wall where he could see 'Ali b. Yaqtin without him seeing him.
  200. He ('Ali) called for water for the ablution. He rinsed his mouth out three times; he sniffed water into his nostrils three times; he washed his face three times; he rubbed between the interstices of his beard; he washed his arms to the elbows three times; he rubbed his head and his ears; and he washed his feet three times. Al-Rashid watched him. When he saw him do that, he could not contain himself from looking down on him from a position where ('Ali) could see him and calling to him: "Ali b. Yaqtin, those who claim that you are one of the Rafidites are liars." Thus ('Alis) situation with (al-Rashid) was restored.
  201. A letter came to him from Abu al-Hasan, peace be on him: "Beginning from now 'Ali b. Yaqtin, you will perform the ablution as God ordered it. Wash your face once as is mandatory and another time (as a voluntary act) within the ablution; similarly wash your arms from the elbows and rub the front of your head and the outer part of your feet with the remnants of the dampness from the ablutionary water (on your hands). What was feared for you has now been removed. Greetings."
  202. One day Abu al-Hasan Musa; peace be on him, left Medina for one of his estates outside the town. I (i.e. Ali b. Abi Hamza) accompanied him. He, peace be on him, was riding on a mule and I was on a donkey of mine. As we were going along one of the paths, a lion blocked our way. I stared at it in terror but Abu al-Hasan, peace be on him, went forward without worrying about it. I saw the lion become subdued and mutter before Abu al-Hasan, peace be on him.
  203. Abu al-Hasan, peace be on him, stood as if he was listening to the muttering. The lion put its paw on the saddle of his mule. My soul trembled at that and I was absolutely terrified. Then the lion turned away to the side of the road. Abu al-Hasan turned his face toward the Qibla (direction of Mecca) and began to pray. He moved his lips in such a way that I could not understand him. Then he indicated to the lion with his hand that it should go. The lion muttered for a long time and Abu al-Hasan said: "Amen, amen."
  204. The lion went away until it disappeared from our sight. Abu al Hasan, peace be on him, went straight on and I followed him. When we were far from the place, I came up to him and said: "May I be your ransom, what was that business of the lion? By God, I was frightened for you and surprised at its attitude towards you."
  205.  "He came out to complain of the difficulty his lioness was having in giving birth," Abu al-Hasan, peace be on him, told me.
  206. "He asked me to ask God to make it easier for her and I did that for him.
  207. He asked whether (I knew) in my heart if she would bear a male and I told him that. Then he told me: "Go in the protection of God. God will never impose on you, nor on your offspring, nor on any of your Shia, any trouble from wild beasts.' I said: Amen." Reports of this kind are numerous. What we have set out of them is sufficient according to the scheme which has been set out, through the grace of God, the Exalted
  208. O God, I ask of you ease at death and forgiveness on the Day of Reckoning. He would repeat that
  209. Another of his prayers, peace be on him was: How great is sin to You. Therefore let forgiveness seem good to You. He used to weep so much out of fear of God that his beard would be wet with tears.
  210. [Al-Sharif Abu- Muhammad al-Hasan b. Muhammad b. Yahya informed me: My grandfather Yahya b. al-Hasan b. Ja'far told us: Isma'il b. Yaqub told us: Muhammad b. Abd Allah al-Bakri told us.] I (i.e Muhammad b. 'Abd Allah) came to Medina to ask for repayment of a debt and it made me weary. I said (to myself): "If I had gone to Abu al-Hasan Musa , peace be on him, and complained to him. "So I went to him at Naqma at his estate. He came out to me. With him was a servant carrying a basket in which there was some chopped-up meat. He had no one else with him. He ate and I ate with him. Then he asked me what I wanted. So I told him my story. He went inside and it was only a short time before he came out to me. He told his servant to go and then he stretched out his hand towards me. He gave me a purse in which was three hundred dinars. Then he arose and turned away. I mounted my animal and went away.
  211. He asked about the descendant of Umar and was told that he had a farm on the outskirts of Medina. He rode out to him and found him at his farm. As he entered the farm with his donkey, the descendant of Umar cried out: "Do not tread on my sown land."
  212. Yet Abu al-Hasan, peace be on him, continued to tread on it with his donkey until he reached him. He dismounted and sat with him. He greeted him with a smile and laughed at him. "How much have you paid to sow your land?" he asked. "One hundred dinars,'' (the other man) answered.
  213. "How much do you hope to acquire from it?" "I do not know the unknown," was the reply. "I only asked you about what you hope it would bring you," retorted (Abu al-Hasan).
  214. "I hope that it will bring me two hundred dinars,'' he answered. Abu al-Hasan took out a purse in which was three hundred dinars and said: "This is (the price) of what you have sown in its present condition (i.e. what you have spent to sow it and what you hope to gain from it.)
  215. May God provide you with what you hope for from it." The descendant of Umar kissed his head and asked him to forgive his (former) hasty words about him. Abu al-Hasan, peace be on him, smiled at him and went away.
  216. "What ! Is this the animal on which you will meet the Commander of the faithful" al-Rabi' asked him. "If you were seeking (something) on it, you would not obtain it and if you were being sought (while you were) on it, you would not escape."
  217. "It is beneath the vanity of horses and above the lowliness of asses and the best of matters are those which are moderate," he replied. When Harun al-Rashid entered Medina, he went to pay a visitation to (the tomb of) the Prophet, may God bless him and his family.
  218. "Greetings to you, Apostle of God! Greetings to you, father."
  219. Muhammad b. al-Hasan asked Abu al-Hasan Musa, peace be on him, about attending al-Rashid while they were in Mecca. "Is it permitted of the person consecrated as a pilgrim (muhrim) to be shaded (from the sun) by his camel train?" (Muhammad b. al-Hasan) asked him. "It is not permitted for him if there is any choice available for him,"
  220. Musa, peace be on him, told him. "Is it permitted for him to walk in the (natural) shade by choice?" Muhammad b. al-Hasan asked. "Yes," replied Musa. Muhammad b. al-Hasan laughed at that.
  221. Abu al-Hasan Musa, peace be on him, said: "Does the sunna of the Prophet, may God bless him and his family, surprise you and are you scoffing at it? The Apostle of God, may God bless him and his family, took advantage of the (natural) shade during his state of ritual consecration (ihram) and walked in the (natural) shade while he was consecrated for the pilgrimage (muhrim). The laws of God, Muhammad, are not subject to analogy. Anyone who makes analogies of some of them on the basis of others, has strayed from the straight path.
  222. Musa, peace be on him, was concerned and summoned Ali. "Where are you going, cousin?" he asked. "Baghdad," was the reply. "Why are you doing that?" he enquired. "I am in debt and I am poor," he answered. "I will pay your debt and act for you and carry out (what you need),"
  223. Musa, peace be on him, told him. He did not pay attention to that and began to set about (preparations for his) departure.
  224. Abu al-Hasan, peace be on him, asked him to come and said to him: "Are you leaving?" "Yes," he replied, "I must do that." "Look, cousin," he said to him, "fear God and do not give away any confidences against my children."
  225. He ordered him to be given three hundred dinars and four thousand dirhams. (When he stood up in front of him, Abu al-Hasan Musa, peace be on him, spoke to those who were present: "By God, he will strive against my blood and he will confide against my children."
  226. "May God make us your ransom," they said to him, "did you know this from his state when you were giving him gifts and being generous to him?"
  227. "Yes," he said, "my father told me on the authority of his ancestors, on the authority of the Apostle of God, may God bless him and his family, that when kin cut themselves away, then they should be brought back, for if they cut themselves away, God will cut them off. I wanted to bring him back after he had cut himself off from me for if he cuts me off, God will cut him off.) 'Ali b. Ismail set out until he reached Yahya b. Khalid. He gave him news of Musa b. Jafar, peace be on him, and (Yahya b. Khalid) reported to al-Rashid and added additional material to it.
  228. Peace be upon thee, O Friend of God! Peace be upon thee,
  229. O Proof of God! Peace be upon thee,
  230. O Light of God! O Light in the dark place of the earth! Peace be upon him whom God advances in thy regard,
  231. Behold I come as a pilgrim, who acknowledges your right,
  232. Who hates your enemies and befriends your friends, So intercede for me therefore with your Lord.
  233. The nafilas are the offertories of every believer to Allah. 
  234. Hajj is the jihad of every weak.
  235. Everything has its tax and the tax of the body is the recommendable fasting. 
  236. After the acknowledgment of Allah, the best worship is expecting the Relief.
  237. He who supplicates to Allah before he praises Him and blesses the Holy Prophet(S.A.W.) is as same as throwing an arrow without the existence of a string.
  238. 'When the fifth one (i.e. Mahdi) from the progeny of the seventh one (i.e. Musa-ibn-Jafar) disappears, then fear Allah with regards to your faith and be careful to see that nobody ruins your religion. this is because the master of the affair will be compelled to conceal himself until a group who have faith in his imamate will turn back from their belief. this occultation is a test from Allah who wishes to examine his servants by this means. fifthly: fear of getting killed one of the reasons of seclusion of the prophets was the fear of being killed. thus, they would coneal themselves so that in this manner they could protect themselves and hence achieve their aim later on.
  239. About hazrat Musa, Allah says:- ---'so i fled from you when I feared you' again, about Hazrat Musa, another verse says:- ---'surely the chiefs are consulting together to slay you, therefore depart (at once)....' verily, fear and anxiety was one of the reasons which solicited Musa-ibn-Imran (a.s.) to flee from Egypt and go to Shuaib (a.s.). it was fear and apprehension that caused the holy prophet of Islam to take retreat first in the mountain-pass of Abu-Talib and then to seek shelter in a cave.
    the un-believers decided to kill him and Allah commanded him to flee towards medina along with Ali (a.s.). due to absence of the ordinary channels through which Mahdi (a.s.) could invite the people and also due to the strength of the enemies, hazrat fears from such matters as imprisonment, exile, murder and the gallows. thus he has no alternative but to retire and go into occultation until the time when the divine command is issued. besides, Allah has set a limit for all matters.
  240. He who is certain of the reward will give generously.
  241. The moderate will never be needy.
  242. Moderation is the half of the livelihood.
  243. Hazrat Imam Mousa a-Kazim (A.S.) is reported to have often said to his sons: "Ali ibn Mousa, your brother, is the learned scholar of the Descendants of Muhammad (S.A.W.); therefore, you may ask him about your religion, and memorize what he tells you for I have heard my father Ja'fer ibn Muhammad more than once saying, `The learned scholar of the family of Muhammad is in your loins. How I wish I had met him, for he is named after the Commander of the Faithful Ali (A.S.).'"
  244. Some narrators believe that it was Ima`m Musa al-Ka`zim(A.S.), who gave this nickname to his son. Sulayma`n b. Hafs reported: "Imam Musa b. Ja'far(A.S.) named his son 'Ali al-Reza`. He would say: 'Summon to me my son al-Reza`.' I asked him: 'To my son belongs pleasure (al-Reza).' He answered: 'My son is al-Reza`.'
  245. When he addressed him, he said: 'O Abu`` al-Hasan." These are some statements about giving him this noble nick-name. Ahmed al-Bizanti gave the reason for giving this nick-name to him, saying:
  246. "He was given the nick-name of al-Reza` because he is the good pleasure of Allah, the Most Exalted, in His heaven, the pleasure of His Messenger, and of the Imams after him on His earth.
  247. 'Hazrat Musa-ibn-Jafar approached haroon for the reason that the letter wished to inquire from him the (false) things which people have ascribed to Hazrat before haroon. so he took out a lengthy scroll which contained accusations about his shias and read it out.
  248. then Hazrat said: 'O Haroon, we are a family which have been afflicted with such accusations and Allah is 'all-forgiving' and 'one veils the vices' and he refrains from lifting the veil from the deeds of his servants except when he will be taking their account and that will be the day when wealth and children shall be of no avail and only the one who comes in the presence of Allah with a pure heart shall benefit. thereafter he said: 'my father narrated (for me) from Ali who in turn narrated from the holy Prophet (s.a.w.a.) as such:-
  249. «whenever the ties of relationship are felt and maintained with the other. there occurs some movement and excitement and then it calms down.» if . haroon deems it advisable to maintain relationship and shake hands with me, he can do so.
  250. then haroon came down from his throne and stretched out his right hand and caught hold of Hazrat's hand. he embraced him and made him sit besides him and said:
  251. I bear witness that you are truthful and your father and grand-father too were truthful. when you came to inquire i was the most harshful person towards you because of the hatred and anger which I had acquired about you. since you spoke to me in the manner which you did and so shook hands with me, the feeling of hatred and anger has disappeared from my heart and I have become satisfied with you. thereafter, he felt silent for some moment and then said: 'I wish to ask you something about Abbas and Ali. on what basis was Ali more worthy of inheritance (from the holy prophet) than Abbas , the uncle of the holy Prophet.
  252. Hazrat replied: 'you excuse me from this matter.' he said: 'I swear by Allah that i shall not excuse you until you answer me.'
  253. Hazrat replied: 'if you do not excuse me then grant me safety.' he said: 'I guarantee your safety.'
  254. Hazrat said: 'surely, the holy prophet did not nominate as heir the one who was able to migrate but did not migrate. indeed, Abbas your father was amongst those who brought faith but did not migrate and Ali brought faith and migrated too. Allah says:
  255. haroon turned pale and then said: 'on what basis do you relate yourself to the holy Prophet and not Ali notwithstanding the fact that Ali was your father and the holy prophet your grand-father!
  256. Hazrat replied: surely Allah related Isa-ibn-Maryam to Hazrat Ibrahim, his «khaleel» through Isa's mother who was a virgin. as Allah says:  thus he related Isa to Ibrahim through Maryam only, just as he related Sulaiman, Ayub, Yousuf, Musa and Haroon to their father and mother. from the view-point of excellence of isa which concluded in him only from his mother's side without any other person, it has come in the holy quran in the verse below that:-
  257. ('O Maryam! surely Allah has chosen you and purified you and he has chosen you above the women of the world) because of messiah. so in the same manner, Allah chose Fatima and purified her and made her superior to all the women of the world through Hassan and Hussein, the two youthful chiefs of paradise
  258. Amicability is half of the intelligence.
  259. Very much care drives into senility. 
  260. Hastiness is the true clumsiness. 
  261. Fewness of the dependants is one of the two facilities.
  262. To depress the parents is impiety to them.
  263. As for those who beat the hand on the thigh or strike the hands together in misfortunes, their rewards will be cancelled.
  264. No one will gain the reward of suffering a misfortune unless he who forbears it and says: We are Allah's, and to Him we will return.
  265. Favors are worthless unless they are done to the highborn or the religious.
  266. Allah aids in as much as the need and endows with steadfastness in as much as the misfortune.
  267.  The graces will persist for the moderate and the satisfied. The graces will be removed from the immoderate and the exaggerative.
  268. The fulfillment of the trusts and honesty bring earnings, while treachery and fabrication cause poverty and hypocrisy.
  269. When Allah wills to punish a worm, He gives it two wings so that it will fly and a bird will kill it.
  270. The believers' favors are worthless unless they are disregarded, veiled, and provided as soon as possible. He who disregards his favors is surely revering his friend to whom he has done the favor, he who considers his favors is surely disgracing his friend to whom he has done the favor, he who covers up the favors that he does is surely honoring his deeds, and he who fulfills his promises as soon as possible is surely giving pleasant gifts
  271. Anyone who acknowledges Allah should not complain when his earnings are delayed and should not suspect the acts of Allah.
  272. Allah the Elevated portends good to the people of reason and understanding in his Book. He says: Give the glad news to those of Our servants who listen to the words and only follow the best ones. Tell them that they are those whom Allah has guided. They are the people of understanding. Holy Qur'an(39:17-18)
  273.  O Husham-bin-Al-Hakam, Allah the Majestic has certainly submitted his arguments to people perfectly through minds, explained everything completely to them, and led people to His godhead through the guides.
  274.  He says: Your Lord is the only Lord. There is no god but He, the Beneficent and Merciful. The creation of the heavens and the earth, the alternation of nights and days, the ships that sail in the sea for the benefit of the people, the water that Allah sends from the sky to revive the dead earth where He has scattered all kinds of animals, the winds of all directions, and the clouds rendered for service between the sky and the earth are all evidence (of His existence) for those who use their reason. Holy Qur'an (16:163-4).
  275.  O Husham, Allah the Majestic provides the people's having a manager as the evidence on the acknowledgment of Him.
  276. He says: Allah has made the day and the night, the sun and the moon, and all the stars subservient to you by His command. In this there is evidence of the truth for people of understanding. Holy Qur'an (16:12).
  277. Ha Mim. I swear by the illustrious Book. We have made it an Arabic reading test so that perhaps you may understand. Holy Qur'an (43:1-3).
  278. Of the evidence of His existence are His showing you lightening which gives you fear and hope and his sending water down from the sky, which revives the earth after its death. In this there is evidence (of the truth) for the people of understanding. Holy Qur'an (30:24)
  279.  O Husham, Allah then preaches to the people of reason and makes them desirous to the world to come.
  280.  He says: The worldly life is but useless amusement and sport (compared to) the life hereafter, which is far better and is only for the pious. Will you not then understand? Holy Qur'an (6:32)
  281.  Whatever you (people) have been given are only the means for enjoyment and beauty of the worldly life, but the means of enjoyment (which you will receive from Allah) in the life to come will be better and everlasting. Will you then not take heed? Holy Qur'an (28:60)
  282. O Husham, Allah then warns the unintelligent against His chastisement. He the Majestic says: Then we totally destroyed the others. You pass by (their ruined town) in the morning and at night. Will you then not understand? Holy Qur'an (37:136-138)
  283. O Husham, Allah then expounds that mind is always favoring knowledge.
  284. He says: These are parables, which We tell to human being, but only the learned ones understand them. Holy Qur'an (29:43)
  285. O Husham, Allah then dispraises those who are incapable of understanding.
  286. He says: When some people are asked to follow the revelations of Allah, they say, "We would rather follow what our fathers have followed," even though their fathers had no understanding and could not find the true guidance. Holy Qur'an (2:170)
  287. The wickedest beasts in the sight of Allah are the deaf and the dumb who have no understanding. Holy Qur'an (8:22) If you ask them, "Who has created the heavens and the earth," they will certainly say, "Allah has created them." Say, "It is only Allah who deserves all praise, but most of them do not know. Holy Qur'an (31:25)
  288. Allah then dispraises the majority. He says: Most of the people in the land will lead you away from Allah's guidance if you follow them. Holy Qur'an (6:116) But many of them are ignorant. Hence, most of them have no feeling.
  289. O Husham, Allah then praises minority. He says: Very few of My servants are grateful. Holy Qur'an (34:13) ... Except for the righteously striving believers who are very few. Holy Qur'an (38:24) and "No one believed in him, except a few." Holy Qur'an (11:40)
  290. O Husham, Allah then mentions the people of the reasonable understanding in the best way of praise and describes them in the best wording.
  291. He says: Allah gives wisdom to anyone whom He wants. Whoever is given wisdom, certainly, has received much good. Only people of reason can grasp this. Holy Qur'an (2:269)
  292. Allah also says: This is a reminder for everyone who has a heart. Holy Qur'an (50:37) "Heart" in the previous Verse stands for the capability of understanding.
  293. Allah also says: We gave wisdom to Luqman Holy Qur'an (31:12) 'Wisdom' stands for understandability and intelligence.
  294.  O Husham, Luqman said to his son: "Show modesty before the right and you will be the most reasonable. O son, this world is a deep ocean, faith the cargo, depending upon Allah its sail, reason its captain, knowledge its guide, and patience the anchor."
  295.  O Husham, everything has its evidence. The evidence of being intelligent is pondering (over things) and the evidence on pondering is silence. Likewise, everything has its pack animal, and modesty is the pack animal of the intelligent. It is sufficient ignorant to ride on that which you are told not to ride.
  296. O Husham, if people tell that you have a pearl in your hand while you are sure it is a nut, not pearl, this should not advantage you. If people tell that you have a nut in the hand while you are sure it is a pearl, not nut, this also should not harm you.
  297. O Husham, the main reason beyond Allah's sending prophets and messengers is that people will understand the commandments of Allah and His messengers. The best responsive people will be the most understanding, the most knowledgeable of Allah's commandments will be the most intelligent, and the most intelligent then will be the most high-ranking in this world and the world to come.
  298.  O Husham, for every servant (of Allah), there is an angel invested with full power over him. Whenever that servant shows modesty for the sake of Allah, the angel will elevate him, and whenever he shows arrogance, the angel will humiliate him.
  299. O Husham, Allah has two arguments against people: one is explicit and the other is implicit. The explicit arguments of Allah are the messengers, prophets, and imams. The implicit arguments are the minds.
  300. O Husham, the true intelligent is he whose legal-gotten provisions do not divert him from thanking Allah and whose illegal-gotten provision do not overcome his steadfastness.
  301. O Husham, as for those who extinguish the illumination of thinking with the long expectations, erase the novels of wisdom with the curious wording, and extinguish the lights of learning with the personal whims, they will back their whims to ruin their brains. Those who ruin their minds will surely devastate their worldly and religious affairs.
  302. O Husham, how come do you expect that Allah will accept your deeds while you are involving your mind with matters that are away from Allah's commandments and you are complying with your whims and letting them overcome your mind?
  303. O Husham, steadfastness against seclusions is a proof on willpower. He who understands the commandments of Allah, the Blessed the Exalted, will surely withdraw from the people of the worldly pleasures. He will also be desirous for that which Allah has promised and will regard Allah as the sociable in seclusion, the companion in loneliness, the fortune in poverty, and the supporter instead of the clan.
  304. O Husham, the creatures have been formed for obeying Allah. No safety is obtained without obedience. The course of obedience is knowledge ability and the course of knowledge ability is learning. Learning is possible through mind. There should be a godly scholar who is the source of knowledge. Such scholars can be recognized through the mind.
  305. O Husham, the few deeds of the intelligent will be accepted and doubled, while the many deeds of the followers of passions and the ignorant will be rejected.
  306. O Husham, the true intelligent is that who agrees to have minimum worldly needs with wisdom. He does not agree to have little wisdom with all of the worldly pleasures. Therefore, his trade has been profitable.
  307. O Husham, if you think it is fortunate for you to have only what suffices you then you will be sufficed with the least needs of this world. If you think it is not sufficient for you to have the minimum needs of this world then all the worldly pleasures will not suffice you.
  308. O Husham, the intelligent have left the pleasures of this world. How is it then for the sins? The abstinence from the worldly surplus pleasures is recommendable while the desistance from committing sins is obligatory.
  309. O Husham, the intelligent have abstained from the worldly pleasures and desired for the world to come because they have known that world, as well as the world to come, is demanding and demanded. The world will surely trace the seeker of the world to come to give him his provisions perfectly. The world to come will trace the seeker of the worldly pleasures when death overcomes him to deprive him of the pleasures of this world and the world to come.
  310. O Husham, as for those who desire for being rich without fortune, having peace of mind against envy, and enjoying safety of the religion, they are advised to beseech to Allah imploringly for granting them perfect intelligence, for the intelligent will surely satisfy themselves with only what is sufficient for them. Consequently, he who satisfies himself with only what is sufficient for him will be surely rich. Those who do not satisfy themselves with what is sufficient for them will never obtain richness.
  311. O Husham, as describing the manners of virtuous people, Allah the Majestic mentions that they are used to saying: Lord, do not cause our hearts to deviate from Your guidance, and grant us mercy. You are the Most Awarding One. Holy Qur'an (3:8)
  312. This is because they realized that hearts might be deviated or might regain their blindness and ruination. He who does not understand Allah's Commandments will not fear Him. Similarly, he who does not understand Allah's commandments will not have a mind that in founded on constant knowledge that he considers and finds its factuality. Except those whose words and implicit beliefs agree with their deeds and appearances, no one can enjoy the previous characters. Allah has referred to the implicit affairs of the mind only through indicative appearances.
  313. O Husham, Amirul Muminin [Ali(A.S.)] used to say: "The most favorable way of worshipping Allah is making use of mind". Mind is not perfect for a man unless he enjoys many qualities: he should save people from his atheism and evil and make them expect his reason and good. His wealth should be offered and he should avoid useless wording. His food should be his share from the worldly pleasures. He should never stop seeking knowledge. He should prefer humility and modesty with Allah to credit and honor with others. He should regard any favor tha he does as little and see all people better than him and he is the most vicious among them. The enjoyment of such qualities is surely the perfection of intelligence and the perfection of personality.
  314. O Husham, the deeds of the truthful will be purified, the provisions of the well-meaning will be increased, and the age of those who treat their friends and folks charitably will be elongated.
  315. O Husham, do not speak wording of wisdom before the ignorant so that you will not wrong it. Do not prevent the wise from receiving the wisdom lest you will wrong them.
  316. O Husham, as they left wisdom for you, you should leave the worldly pleasures for them.
  317. O Husham, those who lack personality are surely lacking the religion and those who are unintelligent are surely lacking personality. The most high-ranking people are those who disregard the worldly pleasures completely. Paradise is the only price of your bodies; do not sell them with anything other than Paradise.
  318. O Husham, Amirul Muminin [Ali(A.S.)] used to say: "No one should sit in the forefreont of a session except those who can answer when they are questioned, speak when others cannot, and own the most successful opinion. He who does not enjoy these three characters and allow himself to sit in the forefront of a session is surely idiot.  
  319. O Husham, the intelligent should not talk to the individuals that he anticipates they will belie him, ask from individuals that he anticipates they will not give, promise of things tha he cannot do, hope for things that harm him, or take the initiative in doing what he anticipates he will not be able to accomplish. Amirul Muminin (A.S.) used to say to his companions: I command you to fear Allah in secret and in public, be fair in both states of satisfaction and rage, earn provisions in richness and poverty, regard them who ruptured their relations with you, pardon them who oppressed you, and treat them who ignored you kindly. All your sights should be learning lessons, all your silence should be pondering over things, all your wordings should be mention of Allah, and all your nature should be generosity, for no stingy will be in Paradise and no generous will be in Hell.
  320. O Husham, Allah will compassionate them who feel properly embarrassed from Him by keeping the head with what it contains (like the eye, the ear, and the tongue) and the abdomen with what is in it, retain death and misfortune, and realize that Paradise is surrounded by misfortunes and Hell is surrounded by the appetites.
  321. O Husham, for those who abstain from engaging themselves in people's honors, Allah will protect them from slipping on the Day of Resurrection. For those who save people from (The results of) their rage, Allah will save them from His wrath on the Day of Resurrection.
  322. O Husham, the intelligent should never tell lies even if it accords him whim. O Husham, in the wisp of the Prophet's sword, there is written: The most insolent of people is that who beats other than the one who beat him and kill other than the one who killed him. He who votes for other than his true masters is disbelieving in what Allah has revealed to His Prophet Muhammad(S.A.W.). As for those who bring a heresiarch matter or shelter an originator of a here say, Allah will not accept their remuneration or apology on the Day of Resurrection.
  323. O Husham, after the acknowledgment of Allah, the best acts of the offertory to Allah are the prayers, piety to the parents, and evasion of envy, self-conceit, and pride.
  324. O Husham, get ready for your coming days and prepare the answers for them. You will be inevitably judged and interrogated. Learn lessons from this world and its people. This life is surely long and short. You should act as if you can see the rewards of your acts in your hands, so that you will be urged acting so more importunately. Understand Allah's commandments and learn from the changeability of this world and its manners. The coming days of this world are certainly as same as those which passed away; therefore, you should take examples from these days.
  325.  O Husham, all people look at the stars, but no one can realize their ways and places except those who have full acquaintance with astronomy. In like fashion, you all study wisdom, but no one can benefit by it except those who apply it practically.
  326. O Husham, the Jesus (A.S.) said to his disciples: O bad servants, the height of a palm tree terrifies you as you remember its thorns and the difficulty of climbing it, but you forget its good fruits and benefits. The same thing is said about the world. As you remember the supplies of the acts of the world to come, you remember its long time and forget the bliss, illumination, and fruits that you will obtain there.
  327. O bad servants! To find the sweetest taste of wheat, you should first full its grains, clean and mill them properly. The same thing is said about faith. To find the best taste of faith and to benefit by its results, you should first have it as sincere and perfect as possible.
  328. Truly I say to you: If you have found a torch the fuel of which is tar, in a gloomy night, you will surely seek its light disregarding its malodor. In a like manner, you should receive the wisdom from anybody with whom you find it, disregarding the scope of his desire for it. Truly I say to you,
  329. O slaves of this world! You will not attain the honor of the world to come unless you abstain from whatever you desire. Never postpone repentance to tomorrow. Before tomorrow, there is a day and a night during which Allah's act is coming and going.
  330. Truly I say to you: Those who are not indebted are surely less grievous than the indebted even if they defray their debts properly. In the same way, those who avoid committing sins are more relaxing and less grievous than the committers of sins even if they purely repent and return to Allah. The insignificant sins are the traps of the Shaitan who persuades you to disregard such sins until they are amassed and surround you.
  331. Truly I say to you: In wisdom, people are of two kinds; one is that who says the wisdom utterly and applies it to his deeds, and the other is that who says it utterly but wastes it through his evildoing. How difference between the two! Blessed are the scholars by deeds. Woe to the scholars by words.
  332. O bad servants! betake the mosques of your Lord as prisons of your bodies and foreheads. Make your hearts the residences of God-fearing. Do not be certainly the foundest of the worldly pleasures, and the most tolerant is the most abstinent.
  333. O bad slaves! Do not behave like the swift glades, the sly foxes. the perfidious wolves, or the wild lions with their preys. Your conducts with people are in this form. You hurry to some, cheat others, and betray others.
  334. Truly I say to you. It is useless to have a sound physique while the interior is corrupted. Hence, your sound bodies should not admire you when your hearts are tainted. It is also useless to purify your skins when your hearts are dirty. Do not be like sieves that let the good flour pass and hold the bran. Likewise, you should not speak of wisdom while treason is filling in your hearts.
  335. O slaves of this world! Your like is the lamp when it gives light to others and burns itself.
  336. O sons of Israel! Compete with each other in attending the scholars' sessions even if you will have to kneel. Allah will surely enliven the dead hearts by the illumination of wisdom like the rainfall when it enlivens the derelict lands.
  337. O Husham, the following is written in the Bible: Blessed be those who treat each other mercifully, for they will be treated mercifully on the Day of Resurrection. Blessed be the makers of peace between people, for they will be exclusively favored on the Day of Resurrection. Blessed be the pure-hearted, for they will be the pious on the Day of Resurrection. Blessed be the modest in this world, for they will be scaling the pulpits of majesty on the Day of Resurrection.
  338. O Husham, fewness of wording is a great wisdom. You should keep silent, for it is a good charity, a little burden, and lightness of the sins. Fortify the door of self-possession because patience is the door of self-possession.
  339. Allah the majestic surely hates those who laugh motiveless and those who walk aimlessly. The rulers should be acting like the shepherds whose eyes are not turned away from their herd. They also should not treat their subjects arrogantly.
  340. Be ashamed of Allah in secrets in the same way as you feel ashamed from people in public. You should know that the wording of wisdom is the believers' lost. Adhere to the knowledge before it is removed. The removal of knowledge is the absence of its people.
  341. O Husham, learn whatever you ignore and teach the ignorant your knowledge. Respect the scholars for their knowledge and avoid disputing with them, and disrespect the ignorant for their ignorance and do not dismiss them. You should approximate and teach them.
  342. O Husham, the favors that you do not thank Allah for are as same as the sins for which you will be punished. Amirul Muminin (A.S.) said: There are the slaves of Allah whose hearts are broken due to fearing Him. Hence, they keep silent while they are eloquent and intelligent. They compete with each other on offering the pure deeds to Allah. They do not content with their many deeds and do not accept for themselves the few deeds. They see themselves as vicious while they are good and virtuous.
  343. O Husham, pudency is a part of faith and faith is a part of Paradise while obscenity is a part of aversion and aversion is in Hell.
  344. O Husham, speakers are one of three: winning, safe, or perishing. The sinning speakers are those who mention Allah. The safe speakers are those who keep silent. The perishing speakers are those who are engaged in bad wording. Allah has certainly forbidden Paradise from including the impudent speakers of bad wording who do not care for what they say and what is said about them.
  345. Abu-Dharr used to say: O seeker of knowledge, the tongue is the key to both good and evil. You should seal your mouth as you seal your gold and currencies.
  346. O Husham, the worst servants (of Allah) are those who are two-faced and two-tongued. They are those who praise their friends when they meet them and backbite them when they are absent. They envy their friends who obtain graces and disappoint them when they are suffering a misfortune.
  347. Charity is the foremost in rewarding and oppression is the foremost in punishment. The most vicious servants of Allah are those whom you hate to sit with for their obscenity. Except the harvest of the tongues, nothing overturns people on their noses in Hell. To leave what does not concern you is a sign of the proper Islam.
  348. O Husham, you will not be true believer unless you are fearful (of Allah's punishment) and hopeful (for Allah's reward). You will not be true fearful and true hopeful unless you avoid what you fear and work for what you hope.
  349. O Husham, Allah the Majestic says: I swear by My majesty, glory, might, potency, magnificence, and elevation, for the servants who prefer My biddings to their biddings, I will install opulence in their minds, make the world to come their concern, take the charge of saving their livelihood, make their provisions in the heavens and the earth, and guarantee their shares of profits in every transaction.
  350. O Husham, anger is the key to every evil. The most perfect faithful believers are the most well-mannered. If possible, you should associate only with those whom you have done favors.
  351. O Husham, cling to lenience, for lenience is felicity and clumsiness is evil portent. Lenience, charity, and well mannerism boom the lodgings and increase the provisions.
  352. O Husham, Allah says: Can any thing else be a response to a favor but a favor? Holy Qur'an (55:60) This holy saying is applicable to the believers and the disbelievers and the charitable and the lecherous. He whom has been done a favor should reward for it. To do favor to that who did you favor is not a suitable reward, because he will have the merit of commencing with doing the favor before you.
  353. O Husham, the like of this world is the snake - its is soft to the touch but bearing poison in the interior. The intelligent men fear the snake while the boys hurry to take it by the hands.
  354. O Husham, be tolerant in the acts of obedience to Allah and be steadfast against the acts of disobedience to Him. This world is no more than an hour. You will not fine the pleasures of what has passed away and you will not be able to recognize what is coming. Be patient in that hour and you will attain bliss.
  355. O Husham, the like of this world is the seawater - it leads the thirsty to more thirst until it kills him.
  356. O Husham, beware of ignorance. He who feels arrogant, even if as small as a grain of mustard seed, in the heart will not see Paradise. Pride is Allah's dress and Allah will surely overturn those who try to take off His dress on the faces in Hell.
  357. O Husham, he who does not settle and account with himself every day, so that he would seek more of the good deeds and seek Allah's forgiveness and acceptance of repentance for the bad deeds, is not one of us.
  358.  O Husham, the world came to the Jesus (A.S.) in the form of a blue lady. He asked her, 'How many men did you marry?' 'Many,' answered the world. 'Did they all divorce you?' asked Jesus (A.S.). 'No,' she replied, ' I killed all of them.' Jesus (A.S.) said, 'Woe to the rest of your husbands. Why do they not learn lessons from the past ones?'
  359. O Husham, the light of the body is in the eyes. If the sight is luminous, the whole body will be bright. The light of the spirit is in the brain. If the servant is intelligent, he will be having acknowledgment of his Lord. If he has acknowledgment of his Lord, he will see his religion obviously. If he ignores the affairs of his Lord, he will be having no religion. Like the body that does not live without a living soul, the religion does not live without the true intendment. The true intendment is proved through mind only.
  360. O Husham, plants grow in plain, not rocky, lands. In the same way, wisdom will grow in the hearts of the modest, not the arrogant, because Allah has made modesty the instrument of the mind and made arrogance the instrument of ignorance. Do you not notice that he who raises the head to the ceiling will have his head broken?
  361. Likewise, he who hands down will enjoy the shades and the protection of the ceiling. Similarly, Allah will disgrace those who do not behave humbly to Him and will exalt those who humble themselves for Him.
  362. O Husham, how ugly poverty after richness is! How ugly the commitment of sins after religiousness is!Moreover, to leave the adoration of Allah after worship is uglier than the previous.
  363. O Husham, except for either a heedful listener or a speaker of knowledge, life is surely worthless.
  364. O Husham, Allah has not distributed among the servant anything better than intelligence. The sleep of the intelligent is preferred to the staying up of the ignorant. Allah specified intelligence as a qualification of the prophets so that their minds will be preferred to all of the efforts of the diligent ones together. A servant will not fulfill any of Allah's rights before he understands it.
  365. O Husham, the Holy Prophet (S.A.W.) said: You should approach the silent believer, because he will surely provide you with wisdom. The faithful believer should talk very little and act very much. The hypocrite talks very much and acts very little.
  366. O Husham, Allah the Exalted revealed to David the Prophet (A.S.): ask My servants not to make between them and Me scholars that are seduced by the worldly pleasures. They will surely preclude the servants from mentioning Me and block the way to the adoration and supplication to Me. Such scholars are the bandits of My servants. The least thing that I will do to them is that I will take the charm of the adoration and supplication to Me from their hearts.
  367. O Husham, the angels of the heavens and the angels of the earth will curse those who feel self-conceit. He who treats his friends arrogantly and haughtily is certainly opposing Allah. He who claims falsely is dragging himself away from his good.
  368. O Husham, Allah the Exalted revealed to prophet David (A.S.): O David, warn and advise your companions against the found ness of passions. The hearts of those who are fond of passions are certainly screened from Me. O Husham, beware of showing pride against my disciples and using your knowledge against them lest, Allah will hate you and, then, neither your world nor will your world to come stead you. Regard this worlds as a temporary lodging that you are waiting for leaving it.
  369. O Husham, to sit to the religious is the honor of this world and the world to come and to counsel with the intelligent and the well-wishers is good omen, blessing, rationality, and success from Allah. Beware of opposing the advise of the intelligent and the well-wishers so as to avoid perdition.
  370. O Husham, beware of associating with everybody except the intelligent and the trustful. You should be friendly with these two persons only. You should escape the others like escaping from beasts. The intelligent should be too ashamed from Allah to associate others in the intent of his deed, because Allah is the only endower of the graces. If you encounter two matters that you ignore which of them is the most correct and acceptable, you should leave the matter that is more favorable to the whim. The very much rightness lies in opposing the whims. Beware of challenging the wisdom and giving it to the people of ignorance.
  371. Husham said: I asked the Imam (A.S.), 'What should I do if I find somebody seeking wisdom but his mind is too narrow to receive it?' He (A.S.) answered: You should, in this case, deliver wisdom to him so kindly. If his hearts is too narrow to receive it, you should avoid seditious matters. You should also avoid the answers of the arrogant. Knowledge will be disgraced if it is given to the unconscious.
  372. Husham said; What should I do if I cannot fine a person who asks about wisdom properly?' I asked. The Imam (A.S.) answered: You should take the opportunity of the ignorance of wisdom so as to be saved from the seditious wording and the great sedition of the answer. You should also realize that Allah did dot elevate the modest people according to the measure of their modesty, but He elevate them according to their fear, but He secured them out of His compassion and mercy. What do you think about the Compassionate the Merciful Who curries favor with those who harm His disciple? How will He then behave to those whom are hurt due to their adherence to him? What do you think about the Oft-Returning the Merciful Who accepts the repentance of his enemies? How will He then behave to those who accept Him and suffer people's enmity for His sake?
  373. O Husham, the fear of the world to come will vanish from the hearts of those who favor the worldly pleasures. He who favors the worldly affairs whenever he receives more knowledge will be remoter and remoter from Allah and Allah will consequently intensify His wrath on him.
  374. O Husham, the true intelligent is that who avoids what he cannot do. Most of success lies in opposing the passion. For those who depend upon hopes, their deeds will be worse.
  375. O Husham, if you consider the march of the death, you will be diverted from hopes.
  376. O Husham, beware of greed. Never expect having what is in people's hands. Deaden your expectation from the creatures. Certainly, greed is the key to humiliation. It reduces the mind, kills the acts of personality, soils the honors, and cancels knowledge ability. Abide by adherence and depending upon Allah. Strive your whims so as to percent your essence from ruination. This is as obligatory as striving the enemies.
  377. Husham said: I asked the Imam (A.S.) about the kind of enemies whom should be striven before others. He answered: You should begin with the nearest to you, the most inimical, the most harmful, the most aggressive, and the most hidden despite his closeness to you.
  378. It is Iblis who is instigating your enemies against you and the source of the hearts' ill inspirations. You should regard him as the most antagonistic enemy and you should be more tolerant in striving him than he is as he is trying to lead you to perdition.
  379. He is surely less supported than you are and less harmful despite his great evil, provided that you cling to Allah so as to be guided to a straight path.
  380. O Husham, Allah is surely doing great favors to those whom He endows with a mind that controls their whims, knowledge that controls their ignorance, and opulence that controls their poverty.
  381. O Husham, beware of this world and its people. People are four classes: one is falling behind as he is embracing his whims, one is self-conceited due to his knowledge and the more he learns, the more arrogant he becomes.
  382. He towers up conceitedly before the less knowledgeable due to his being more learned. One (of the four classes) is ignorant worshipper who behaves disgracefully with the less dutiful and desires for being respected and reverenced.
  383. The fourth in heedful, knowledgeable, and knowing, but he cannot drag people to the straight path because he is either powerless or beaten. He is also grievous because he cannot practice his knowledge. This one is the most ideal and the most intelligent of people.
  384. O Husham, discern the mind and its soldiers and the ignorance and its soldiers and you will be guided. Husham said: I said, 'May Allah make me your sacrifice. We will not know unless you instruct us. Hence, the Imam (A.S.) answered:
  385. O Husham, the first thing of the mystical creatures that Allah created was the mind. He was on the right side of the Divine Throne. As Allah asked him to go, he went.
  386. As He asked him to come, he came. Hence, Allah the Majestic said: I created you as great and preferred you to all of My creatures.
  387. Then Allah created ignorance from the gloomy salty ocean and asked it to go, and it went.
  388. But when Allah asked it to come, it refused. Hence, Allah cursed it because it had behaved arrogantly. Allah then arranged seventy-five soldiers for the mind. The ignorance, seeing what Allah had given honorably to the mind, felt malicious and said:
  389. O Allah, this is a creature as same as I, but you honored and supported him while I, its opposite, am powerless. Support me with soldiers like him. Allah the Exalted answered: Yes, I will, but if you disobey Me, I will take your soldiers and you out of My mercy.
  390. As the ignorance agreed to the condition. Allah gave it seventy-five soldiers. Within the seventy-five soldiers of the mind was goodness, which is the supporter of the mind. In the other side, Allah made evil as the supporter of the ignorance The Soldiers of the Mind and the Ignorance The soldiers of the mind and the ignorance are faith and disbelieving, belief and unbelief, sincerity and hypocrisy, hope and despair, justice and prejudice, satisfaction and displeasure, thanks and ingratitude, moderation and greed, trust and acquisitiveness, compassion and rudeness, knowledge and ignorance, chastity and profligacy, abstinence and desirousness, lenience and clumsiness, self-respect and taunt, modesty and arrogance, deliberation and rashness, composure and imprudence, silence and chatter, submission and challenge, compliance and defiance, pardon and malice, mercy and coarseness, conviction and suspect, forbearance and bigotry, overlooking and revenge, opulence and neediness, pondering and inadvertence, consciousness and oblivion, relation and alienation, contentment and avidity, giving and deprivation, amicability and enmity, loyalty and betrayal, obedience and disobedience, succumbing and daring, affluence and scarcity, understanding and idiocy, recognition and denial, humoring and nastiness, purity and cheating, concealment and divulging, piety and irreverence, factuality and falseness, favor and bad turn, circumspection and publicizing, fairness and injury, God-fearing and envy, cleanness and dirtiness, pudency and insolence, temperance and excess, rest and fatigue, ease and difficulty, good health and ailment, sufficiency and over indulgence, wisdom and capriciousness, sense of worth and levity, pleasure and grief, repentance and insistence, attention and negligence, supplication and disdain, activity and laziness, delight and discontent, harmony and disagreement, and courtesy and foolishness.
  391. O Husham, these good attributed cannot come together in a personality other than the personalities of the prophets, their successors, or faithful believers who passed Allah's exam of faith. The other believers should have some of the soldiers of the mind so that they will have a perfect intelligence and get rid of the soldiers of ignorance. Only then they may catch the highest rank of the prophets and their successors. Allah may lead you and us to His obedience.
  392. Imam Musa (a.s.) advised his followers to practice Taqiyya (meaning not to show ones faith outwardly). Mahdi called Imam to Baghdad and imprisoned him releasing him after a while.
    After Mahdi came his son Musa who assumed the title Haadi. He only ruled for 15 months but the atrocities continued.
  393. Imam Musa (a.s.) was there and he addressed the Prophet as his grandfather. Imam then asked Harun that if the Prophet were to come and ask Harun for his daughters hand in marriage would he agree?
    Harun said "Yes". Imam said "That is the difference between you and me - my daughter would be haraam for the Prophet (mahram)".
  394. 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
  395. "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".
  396. 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.
  397. Imam Musa Kadhim (A.S.) had told one of his companions that his daughter-in-law (Sabika) would be one of the most pious of women and to give her his salaams. She came from the same tribe as the Prophet's wife - Mary Copt who bore the Prophet his son Ibrahim (who died in infancy).
  398. Imam Musa Al Kadhim (as) says: "The crusade of a woman is to have concern and regard for the husband."
  399. 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.
  400. A man asked Abu al-Hasan (Musa), peace be on him, about the relief. He asked: "Do you want most of it or shall I give you a summary?"
  401. "Would you give me a summary?" he said. "(It will be) when the standards of Qays are carried in Egypt and the standards of Kinda in Khurasan," he replied.
  402. Imam Musa Ibn Jaafar (a.s), mentioned by Bihar Majlisi on the authority of Oyun Akhbar A1-Redha, Haroun said to the Imam: Khadija (a.s) said:"... Then, when (Fatima's) delivery came ii ear, I sent for the Quraishan midwives who refused to help me because of Muhammad (p.b.u.h) During childbirth, four ladies whose beauty and brilliance were indescribable entered the house. One of them said: 'I am your Mother Eve.' The second said: 'I am Um Kulthum, Musa's sister.' The third said: I am Mariam, and we have come to help you." Here is the same narration but in a different manner:
  403. "When Khadija was about to deliver, she sent for the Quraishan women to help her give birth to her child. They refused and said: 'We will not help you; for you became Muhammad's wife.' In the meantime, four women entered the house; their beauty and brilliance can not be described. One of them said: 'I am your Mother Eve.' The second said: I am Asyia Bint Muzahim.' The third said: 'I am Kulthum, Musa's sister.' The fourth said: I am Mariam Bint Imran, (Isa's mother). We have come to deliver your child."Fatima was then born. When Fatima fell on the ground, she was in a prostrating position, raising her finger."
  404. Never bother to learn something not knowing which does not do you any harm, and never neglect to learn something whose negligence will increase your ignorance.
  405. "A great man from the people of Qaim will rise up and take a stand. He will invite people will invite people towards the truth. Brave people like strong mountains, not fearing fighting and having trust in Allah will come to his help.......... Finally the enemy of Islam will withdraw.............. The rule of Islamic Law will be established by the people themselves".
  406. "Kufa will become barren of Islamic knowledge........... whilst Qum will become the centre of Islamic Fiqh............ so much so that it will spread throughout the world that not a single person will remain ignorant of the message of Islam".
  407. "These people will be the vicegerents of the 12th Imam. Their rule will continue and link with the appearance of the 12th Imam. They will not entrust the rule established by them to any but Imam on his reappearance".
  408. Imam Musa al-Kazim was once asked, "Can a person kiss his wife's vagina?" The Imam said, "No problem.
  409. Of course the benefits of al-Mahdi's occultation can be discovered, and these have been indicated in some of the hadiths. For example: 1. A test for people is one of the benefits of the occultation of the Imam of the Age: on one side, a group without faith, whose inner feelings become evident; on the other side, those in the depths of whose hearts faith have taken root, their hope of deliverance, their patience in adversity, their faith in the unseen becoming more perfect, their worthiness becoming known, and degrees of spiritual reward falling to them.
  410. Musa ibn Ja'far (AS.) said: "When my fifth descendent becomes hidden, persevere in your religion, so that no one may turn you away from it. There will be an occultation for the Lord of that Age, when a group of believers in him will relinquish their belief. This occultation is a test by which Allah will test his slaves.
  411. " 2. A Protection for the Imam against being killed: From a study of the leaders of Islam, and their situation vis-a-vis the Umayyad and Abbasid Caliphs, we can clearly see that if the twelfth Imam manifested himself they would surely kill him or poison him like his forefathers. Because when they heard and knew that there would arise from the family of the Prophet, from the descendents of 'Ali and Fatimah (A.S.) someone who would destroy the government of the oppressors, and that that person would be child of Hazrat Imam Hasan al-'Askari (A.S.), the Abassids planned to kill him. But Allah protected him and his enemies lost hope.
  412. "I found the knowledge of people in four things; firsty that you know your Lord (recognition) , secondly that you know it as to what factors he made use of in creating you, thirdly that you know as to what does he want & intends from you,& fourthly that you learn what is it that will expel you from your religion".
  413. According to some reports, Harun told to Imam Musa al-Kadhim (the 7th Imam of the Ahlul-Bayt): "Let us know the location of the land of Fadak so that I could return it to you." The Imam (AS) replied: "I would accept it only in its entirety." Harun said: "Specify its boundaries then."
  414. The Imam (AS) said: "If I specify its borders, you will not return it." Harun said: "I swear in the name of your grandfather that I shall return it."
  415. At this time, the Imam (AS) said: "It extends from one side to Aden (Southern part of Arabian peninsula), and from one side to Samarqand (Afghanistan), and from one side to Armenia (south of Russia) and from one side to Egypt in Africa." The face of Harun turned red and said: "This does not leave anything for us."
  416. The Imam (AS) replied: "I told you that you will not return it if I specify its limits!" (al-Bihar, v48, p144, Hadith #20).
  417. Al-Allamah al Majlisi relates that once Abu Hanifah happened to call upon the Holy Imam Jafar as-Sadiq to ask him about some religious matters (msa'il). The imam was asleep and so he kept waiting outside till the wakening of Imam. Meanwhile, Imam Musa al-Kazim, who was then five years of age , came out of his house. Abu Hanifah, after offering him his best compliments, enquired : "O the son of the Holy Prophet ! what is your opinion about the deeds of a man? Does he do them by himself or does God make him do them?"
  418. "O ABU HANIFAH", the five year old Imam replied at once, in the typical tone of his ancestors, "THE DOINGS OF MAN ARE CONFINED TO THREE POSSIBILITIES. FIRST, that GOD ALONE DOES THEM WHILE THE MAN IS QUITE HELPLESS. SECOND, THAT BOTH GOD AND THE MAN DO EQUALLY SHARE THE COMMITMENT. THIRD THAT MAN DOES THEM ALONE.
  419.  Now if the first assumption is true, it obviously proves the unjustness of God who punishes his creatures for sins which they have not committed. And if the the second condition be acceptable, even then God becomes unjust if He punishes the man for the crimes in which He is equally a partner. But undesirability of both conditions is evident in the case of God. Thus we are naturally left with the third alternative to the problem that men are absolutely responsible for their own (deeds) doings". A brief History of fourteen infallibles. pp.132-33.
  420. [Musa al-Sayqal reported on the authority of al-Mufaddal b. 'Ummar al-Jufi, may God have mercy on him, who said :] I (i.e. al-Mufaddal b. 'Ummar al-Jufi) was with Abu Abd Allah (Jafar), peace be on him. Abu Ibrahim Musa, peace be on him, came in. He was still a boy. Abu Abdallah Ja'far, peace be on him, said to him : Indicate to those of your companions whom you trust that the position of authority belongs to him Musa". Kitabal Irshad, Shaykh Mufid, p. 437.
  421. [Abu Ali al-Arranjani reported on the authority of Abd al-Rehman b. al-Hajjaj, who said :]
    I (i.e. Abdal-Rehman b. al hajjaj) visited ja'far b. Mohammad, peace beon him, in his house. He was in such-and such a room in his house which he used as a prayer room. He was praying there. On his right hand was Musa b. Ja'far, peace be on them, following his prayer.
  422. When some people claimed that Allah, the Blessed and Exalted, descended to the sky, he said : "Allah never descends. He need not descend. He is the same, whether close or remote. No remote thing is far from Him, nor a close thing is near Him. He needs nobody and nothing, but everybody and everything are in need of him. He is generous and Powerful. There is no god but He, the mighty and Wise." Ibid p. 36
  423. In another statement Imam al-Kadhim (A.S.) explained the relation between Allah's will and man's. He showed how man's behavior has developed, whether it is good or bad. He emphasized the fact that man is free, and he enjoys the full freedom of choice. He can do something and refrain from doing it.
  424. Allah never abolishes man's will. But this freedom to act pn the part of man does not mean that Allah is unable to prevent His servants from doing evil, or that He cant force them to do good. Allah Simply wants to test man in his life,
  425. Imam al- Kadhim (A.S.) says : "When Allah created His creatures, He knew what their fates would be. He ordered them to do certain things and forbade them to do other things. If he ordered them to do certain things, He left them free to do them or not. They cannot do something or abstain from doing it without His will. Never did Allah force any of his servants to disobey Him. ' He simply tests his servants with tribulations." Ibid. pp.37-38.
  426. Some people explained the verse "The Beneficent is established on the Throne of Power". "by saying that Allah sits on a throne like a chair. He corrected their idea when he said,
  427. "The meaning of this "The Beneficent is established on the Throne of Power" is that Allah has power over all things, tiny or huge. That means He has the true power over the whole universe. "Sitting here is equal, in its meaning, to the description of Allah, the Exalted, as being powerful and enjoying mastery over all things. Ibid. p. 36
  428. It is reported in the history that in the sessions which the Imam (A.S.) argued and accomplished thinkers and fuquha' of his time, among whom Abu Hanifa, and Abu Yusuf, the supreme judge, under Haroon al-Rasheed and others. They all acknowledged the correctness of Imam's judgment and decrees. The chief faqih of Hanbalis is quoted as saying, "Musa bin Ja'far said to me on the authority of Ja'far bin Mohammad on the authority of the Prophet.: Shmad then added: "The chain of transmitters is son indisputably authentic that if it is read to a fool, he would certainly restore his reason." Ibid p. 40.
  429. There is another tradition about Imam Kazim (AS), similar to which we have not seen about other Imams: Ibn Shahr Ashub narrates a tradition in "Manaqib": "Musa ibn Ja'far arrived in a village of Damascus in disguise while running away." These facts are some sparks in Imam Musa's life, which can explain the reasons for his frequent imprisonment and torture by the ruling system. At the beginning of Haroun’s caliphate the conditions was not so harsh. When Haroun came to power, he went to Medina and as you have heard he cherished and respected the Imam.
  430. Ma'moun narrated: “Imam Kazim (AS) was coming on a horseback when he arrived the area Haroun was sitting. Imam decided to get down, but Haroun pledged that the Imam should go to his site mounted on the horse. He respected the Imam and exchanged views with him. When the Imam decided to leave, Haroun asked me [Ma'moun] and Amin to help the Imam mount his horse." Interestingly, according to this tradition,
  431. Ma'moun says: "my father presented 5,000 or 10,000 dinars or drachmas to everybody, but 200 drachmas to Musa bin Ja'far." This is while he had asked about Imam's condition, and the Imam ‘complained’ about his difficulties, harsh condition of life and great number of children. Such statements and remarks of Imam Kazim (AS) in front of Haroun are very interesting and understandable, particularly for those who have experienced precautionary dissimulation during the struggles at our time.
  432. Imam tells a person like Haroun that his condition is not good and adds that he cannot make both ends meet. There is no humbleness or loss of face in such statements of the Imam, because you – as the combatants at the period of Shah of Iran - have made such remarks during the repression and oppression of the tyranny of Shah. It is but natural for activists to deceit the enemy about their activities, conditions and works. Given these remarks, Haroun should have given the Imam some 50,000 drachmas to overcome his economic difficulties, but he gives the Imam only 200 drachmas.
  433. Ma'moun says: "when I asked the reason from my father, he said, if I had paid him the large amount, possibly he would recruit hundred thousand sword men of his Shiites and friends to fight against me."  Haroun's conclusion was right. I think he had understood the Imam correctly.
  434. Hisham bin Ahmar is reported to have said: "I was riding with Abul-Hassan (Imam Musa bin Ja'far al-Kazim) on a street in Madina when he dismounted and prostrated. He remained so, motionless, for a lengthy period of time. Then, he raised his head and remounted.
  435. "May I be your ransom", asked I. "I saw you going down in a long prostration?" He replied; 'I remembered a grace which Allah favoured me with. I loved to thank my Lord for it."
  436. Sheikh Mufid said: "He used to weep out of his fear of Allah until his beard became wet. He was distinguished by his care for his family and relatives, whom he would visit and help if they needed him. In the dead of night, he used to call on the poor people of Madina, carrying to them, in a basket, gold Dinars and ordinary Dirhams, flour and dates. He would deliver all that to them without letting them know who he was, or who the donor was."
  437. When Harun al-Rashid placed Imam al-Kazim (A.S.) in a prison, one of the spies, who kept a watchful eye on him, heard the Imam (A.S.) saying, "O my Lord, You know that I had been asking you to spare me time to devote myself to Your service. You have done that.
  438. Praise be to You." Regarding his attitude with people, Sheikh Mufid, may Allah be pleased with him, said: "Abul-Hassan was the most devoted worshipper among the people of his time, and the most versed in fiqh. He was the most generous, and the kindest of all people..."
  439. [Abu Ali al-Arranjani reported on the authority of Abd al-Rehman b. al-Hajjaj, who said :]
    I (i.e. Abdal-Rehman b. al hajjaj) visited ja'far b. Mohammad, peace beon him, in his house. He was in such-and such a room in his house which he used as a prayer room. He was praying there. On his right hand was Musa b. Ja'far, peace be on them, following his prayer.
  440. "May god make me your ransom," I said, "You know how I have dedicated my life to you and (and you know of) my service to you. Who is the master of the affair (wali al amr) after you?"
    He said : Abdal Rehman, Musa has put on his arm our and it fitted him." "After that, I have no further need of anything," I replied. Ibid. p. 437
  441. It is reported that Abu Basir asked the Holy Imam about : "By what is the Imam known"
    "By special characteristics," he answered. "The first of them is something by which preference has been given him by his father and an indication (has been made) by his (father) that he should be proof (hujja) (to the world). When he is asked (anything), he can answer it.
  442. If (a person) holds back from speaking to him, he may begin (the conversation) by telling him what will happen tomorrow and speaking to each person in his own tongue (language)." Subsequently he also said that no speech of the people is hidden from the Imam, nor the language of birds, nor the speech of anything which has a soul. Kitabal Irshad Shaykh Mufid. pp.443-44
  443. [Abd Allah b. Idris reported on the authority of ibn Sinan, who said :] "One day al-Rashid sent some robes to Ali b. Yaqtin (a very staunch supporter and follower of Imam) to honour him. There was also a black woolen cloak adorned with gold like the robes of the king. Ali b. Yaqtin despatched those robes to Musa b. Ja'far, peace be on them. All other gifts included the said cloak. He also sent some money which he had already marked for him as one fifth of his income (manfayat) (Khums). When that reached Abu al-Hasan Musa, peace be on him, he accepted the money, and the robes but returned the cloak through the same messenger to Ali b. Yaqtin. He wrote to him: "keep it and do not let it leave your hands. For an event will occur to you because of it when you will need it for him (al-Rashid)".
  444. Ali b. Yaqtin became apprehensive about it and could not understand the reason why it was returned to him by the Holy Imam. Some time later his servant left his job, who knew about all gifts received by Ali Yaqtin from al Rashid which were sent to the Holy Imam. The servant went to al-Rashid and reported to him that Ali b.Yaqtin annualy pays khums to the Holy Imam and all the presents sent to him and even the cloak presented by you has also been presented to Imam al-Kazim (he never knew that the cloak was returned by Imam al-Kazim to Ali b. Yaqtin). Ali b. Yaqtin was called by the king who was furious, and was asked about the cloak, he (Ali b. Yaqtin) got it from his home through another servant and showed it to al Rashid. That pacified the king and he said to Ali b. Yaqtin "Return it to its place and go away righteously, I will never disblieve you again on the word of any informer". Ibid. pp. 444-45.
  445. Once when Imam was 5 years old, Abu Hanifa came to visit the 6th Imam Ja'fer Sadiq (a.s.). He asked Imam Musa (a.s.): "O son of the Prophet! What is your opinion about the deeds of man? Does he do them on his own free will or does God make him do them?”  The 7th Imam replied: "The doings of man can have three possibilities:
    God compels a man to do them whilst he is helpless.
  446. Both God and man share the commitment.
  447. Man does them alone.
  448. If the first is true than God cannot punish man for sins he did not commit.
  449. If the second is true then too God cannot punish man for he is an equal partner.
  450. Then, we are naturally left with the third, that man is absolutely responsible for his own doings".
  451. The conviction is to depend upon Allah, submit to Him, consent to His acts, and entrust Him with the affairs.
  452. The best kind of alms giving is to help the weak.
  453. The believer is like the two pans of a balance-the more faith he enjoys the more misfortunes he faces.
  454. After the acknowledgment of Allah, the best acts of the offertory to Allah are the prayers, piety to the parents, and evasion of envy, self-conceit, and pride.
  455. Fear Allah and say the truth even if it will cause you to perish, for your salvation lies in telling the truth. Fear Allah and leave the wrong even if it will save you, for your perdition lies in telling the wrong.
  456. The supplies of this world and the religion are difficult. Whenever you extend your hand towards any source of the worldly supplies, you will found out that a sinful has preceded you there. When you intend to obtain a source of the religious supplies, you will not find anyone helping you.
  457. Let not Allah see you committing an act of disobedience against which he warned you, and let Him not miss you in an act of obedience to him of which He ordered you. Keep serious and do not convince yourself that you are worshipping and obeying Allah perfectly, because no one can achieve perfection in the fields of worshipping Allah.
  458. Beware of joking because it extinguished the illumination of your faith and disgraces your personality.
  459. Beware of indolence and laziness because they both prevent you from receiving your shares of the pleasures of this world and the world to come.
  460. When injustice predominates over the right, it is unacceptable to expect good from anybody before investigation.
  461. The priority of the knowledgeable over the worshipper is as same as the priority of the sun over the stars.
  462. Try to divide your time into four parts. The first part should be dedicated to (secret) supplication to Allah, the second to seeking earnings, the third to associating with the friends and the trusty people who show you your defects and treat you sincerely, and the fourth to your legal pleasures. Through this part, you can manage the other three parts.
  463. Do not think of poverty and long age. He who thinks of poverty will be stingy and he who think of long age will be acquisitive. Offer a share of the worldly pleasures to yourselves by enjoying moderately the legal pleasures that do not injure your personalities. Make such pleasures help you fulfill your religious duties perfectly.
  464. It is said that, "As for those who neglect the legal worldly pleasures completely and adhere to the religious duties or neglect the religious duties and adhere to the worldly affairs, they are not from us.
  465. Hajj is the jihad of every weak.
  466. Four deeds are originated from extreme solicitude. They are eating soil, crumbling the clay, clipping the nails with the teeth, and biting the hair of the beard. Looking at three things improves the sight. They are verdure, flowing water, and handsome faces.
  467. Learn the religious question, for jurisprudence is the key of intelligence, the perfection of worship, and the means to the high standings and the respectful positions in this world and the world to come.
  468. The astonishment of the ignorant at the intelligent is greater than the astonishment of the intelligent at the ignorant.
  469. For the steadfast, the misfortune is one, while it is two for the impatient.
  470. Only the sufferers of injustice can realize its intensity.
  471. The nafilas are the offertories of every believer to Allah.
  472. Everything has its tax and the tax of the body is the recommendable fasting.
  473. After the acknowledgment of Allah, the best worship is expecting the Relief.
  474. He who supplicates to Allah before he praises Him and blesses the Holy Prophet (SAW) is as same as throwing an arrow without the existence of a string.
  475. The moderate will never be needy.
  476. Moderation is the half of the livelihood.
  477. Amicability is half of the intelligence.
  478. Hastiness is the true clumsiness.
  479. No one will gain the reward of suffering a misfortune unless he who forbears it and says: We are Allah's, and to Him we will return.
  480. Favors are worthless unless they are done to the highborn or the religious.
  481. Allah aids in as much as the need and endows with steadfastness in as much as the misfortune.
  482. The graces will persist for the moderate and the satisfied. The graces will be removed from the immoderate and the exaggerative.
  483. The fulfillment of the trusts and honesty bring earnings, while treachery and fabrication cause poverty and hypocrisy.
  484. The believers' favors are worthless unless they are disregarded, veiled, and provided as soon as possible. He who disregards his favors is surely revering his friend to whom he has done the favor, he who considers his favors is surely disgracing his friend to whom he has done the favor, he who covers up the favors that he does is surely honoring his deeds, and he who fulfills his promises as soon as possible is surely giving pleasant gifts
  485. Anyone who acknowledges Allah should not complain when his earnings are delayed and should not suspect the acts of Allah.
  486. Everything has its evidence. The evidence of being intelligent is pondering (over things) and the evidence on pondering is silence.
  487. For every servant (of Allah), there is an angel invested with full power over him. Whenever that servant shows modesty for the sake of Allah, the angel will elevate him, and whenever he shows arrogance, the angel will humiliate him.
  488. Allah has two arguments against people: one is explicit and the other is implicit.
  489. The explicit arguments of Allah are the messengers, prophets, and imams. The implicit arguments are the minds.
  490. The true intelligent is he whose legal-gotten provisions do not divert him from thanking Allah and whose illegal-gotten provision do not overcome his steadfastness.
  491. Who extinguish the illumination of thinking with the long expectations, erase the novels of wisdom with the curious wording, and extinguish the lights of learning with the personal whims, they will back their whims to ruin their brains. Those who ruin their minds will surely devastate their worldly and religious affairs.
  492. Steadfastness against seclusions is a proof on willpower.
  493. Fewness of the dependants is one of the two facilities.
  494. To depress the parents is impiety to them.
  495. He who understands the commandments of Allah, the Blessed the Exalted, will surely withdraw from the people of the worldly pleasures.
  496. The true intelligent is that who agrees to have minimum worldly needs with wisdom.
  497. Who desire for being rich without fortune, having peace of mind against envy, and enjoying safety of the religion, they are advised to beseech to Allah imploringly for granting them perfect intelligence, for the intelligent will surely satisfy themselves with only what is sufficient for them. Consequently, he who satisfies himself with only what is sufficient for him will be surely rich. Those who do not satisfy themselves with what is sufficient for them will never obtain richness.
  498. Plants grow in plain, not rocky, lands. In the same way, wisdom will grow in the hearts of the modest, not the arrogant, because Allah has made modesty the instrument of the mind and made arrogance the instrument of ignorance.
  499. The deeds of the truthful will be purified, the provisions of the well meaning will be increased, and the age of those who treat their friends and folks charitably will be elongated.
  500. The most high-ranking people are those who disregard the worldly pleasures completely.
  501. Discern the mind and its soldiers and the ignorance and its soldiers and you will be guided.
  502. Paradise is the only price of your bodies; do not sell them with anything other than Paradise.
  503. Imam Al-Kazim (AS) said Hazrat Amirul Muminin Ali (AS) used to say: “No one should sit in the forefront of a session except those who can answer when they are questioned, speak when others cannot, and own the most successful opinion. He who does not enjoy these three characters and allow himself to sit in the forefront of a session is surely idiot.”
  504. Do not speak wording of wisdom before the ignorant so that you will not wrong it.
  505. Do not prevent the wise from receiving the wisdom lest you will wrong them.
  506. After the acknowledgment of Allah, the best acts of the offertory to Allah are the prayers, piety to the parents, and evasion of envy, self-conceit, and pride.
  507. Fortify the door of self-possession because patience is the door of self-possession.
  508. All people look at the stars, but no one can realize their ways and places except those who have full acquaintance with astronomy. In like fashion, you all study wisdom, but no one can benefit by it except those who apply it practically.
  509. Fewness of wording is a great wisdom.
  510. You should keep silent, for it is a good charity, a little burden, and lightness of the sins.
  511. Respect the scholars for their knowledge and avoid disputing with them, and disrespect the ignorant for their ignorance and do not dismiss them.
  512. The worst servants (of Allah) are those who are two-faced and two-tongued. They are those who praise their friends when they meet them and backbite them when they are absent. They envy their friends who obtain graces and disappoint them when they are suffering a misfortune. Charity is the foremost in rewarding and oppression is the foremost in punishment. The most vicious servants of Allah are those whom you hate to sit with for their obscenity.
  513. Anger is the key to every evil.
  514. The most perfect faithful believers are the most well mannered.
  515. Cling to lenience, for lenience is felicity and clumsiness is evil portent. Lenience, charity, and well mannerism boom the lodgings and increase the provisions.
  516. The like of this world is the snake - it is soft to the touch but bearing poison in the interior. The intelligent men fear the snake while the boys hurry to take it by the hands.
  517. Be tolerant in the acts of obedience to Allah and be steadfast against the acts of disobedience to Him. This world is no more than an hour.
  518. The like of this world is the seawater - it leads the thirsty to more thirst until it kills him.
  519. The light of the body is in the eyes. If the sight is luminous, the whole body will be bright. The light of the spirit is in the brain. If the servant is intelligent, he will be having acknowledgment of his Lord. If he has acknowledgment of his Lord, he will see his religion obviously. If he ignores the affairs of his Lord, he will be having no religion. Like the body that does not live without a living soul, the religion does not live without the true intendment. The true intendment is proved through mind only.
  520. Imam Musa Kazim (AS) said the Holy Prophet (SAW) said: You should approach the silent believer, because he will surely provide you with wisdom. The faithful believer talks very little and acts very much. The hypocrite talks very much and acts very little.
  521. Beware of greed. Never expect having what is in people's hands. Deaden your expectation from the creatures. Certainly, greed is the key to humiliation. It reduces the mind, kills the acts of personality, soils the honors, and cancels knowledge ability.
  522. People are four classes: one is falling behind as he is embracing his whims, one is self-conceited due to his knowledge and the more he learns, the more arrogant he becomes. He towers up conceitedly before the less knowledgeable due to his being more learned. One (of the four classes) is ignorant worshipper who behaves disgracefully with the less dutiful and desires for being respected and reverenced. The fourth in heedful, knowledgeable, and knowing, but he cannot drag people to the straight path because he is either powerless or beaten. He is also grievous because he cannot practice his knowledge. This one is the most ideal and the most intelligent of people.
  523. "May God make me your ransom," I said, "You know how I have dedicated my life to you and (and you know of) my service to you. Who is the master of the affair (wali al amr) after you?"
    He said : Abdal Rehman, Musa has put on his arm our and it fitted him."
    "After that, I have no further need of anything," I replied. Ibid. p. 437
  524. [Ibn Miskan reported on the authority of Sulayman b. Khalid, who said :] One day Abu Abdallah Ja'far, peace be on him, called for Abu al-Hasan Musa while we were with him. He told us : "It is your duty to follow this man after me. By God, he is your leader after me." Ibid. p. 439.
  525. It is reported that Abu Basir asked the Holy Imam about : "By what is the Imam known"
    "By special characteristics," he answered. "The first of them is something by which preference has been given him by his father and an indication (has been made) by his (father) that he should be proof (hujja) (to the world).
  526. When he is asked (anything), he can answer it. If (a person) holds back from speaking to him, he may begin (the conversation) by telling him what will happen tomorrow and speaking to each person in his own tongue (language)." Subsequently he also said that no speech of the people is hidden from the Imam, nor the language of birds, nor the speech of anything which has a soul. Kitabal Irshad Shaykh Mufid. pp.443-44
  527. [Abd Allah b. Idris reported on the authority of ibn Sinan, who said :]
    "One day al-Rashid sent some robes to Ali b. Yaqtin (a very staunch supporter and follower of Imam) to honour him. There was also a black woolen cloak adorned with gold like the robes of the king. Ali b. Yaqtin dispatched those robes to Musa b. Ja'far,peace be on them. All other gifts included the said cloak. He also sent some money which he had already marked for him as one fifth of his income (manfayat) (Khums). When that reached Abu al-Hasan Musa, peace be on him, he accepted the money, and the robes but returned the cloak through the same messenger to Ali b. Yaqtin. He wrote to him: "keep it and donot let it leave your hands. For an event will occur to you because of it when you will need it for him (al-Rashid)".
  528. Ali b. Yaqtin became apprehensive about it and could not understand the reason why it was returned to him by the Holy Imam. Some time later his servant left his job, who knew about all gifts received by Ali Yaqtin from al Rashid which were sent to the Holy Imam. The servant went to al-Rashid and reported to him that Ali b.Yaqtin annualy pays khums to the Holy Imam and all the presents sent to him and even the cloak presented by you has also been presented to Imam al-Kazim (he never knew that the cloak was returned by Imam al-Kazim to Ali b. Yaqtin). Ali b. Yaqtin was called by the king who was furious, and was asked about the cloak, he (Ali b. Yaqtin) got it from his home through another servant and showed it to al Rashid. That pacified the king and he said to Ali b. Yaqtin "Return it to its place and go away righteously, I will never disbelieve you again on the word of any informer". Ibid. pp. 444-45.
  529. [Ali b. Abi Hamza (reported) on the authority of Abu al-Hasan Musa, peace be on him:]
    Concerning the words of Him, the Mighty and High: We will show them our signs on the horizons and in themselves so that it will become clear to them that it is the truth [XLI 53], (Musa) said: "(There will be) a disturbance on the horizons and the enemies of truth will be changed in form."
  530. The affliction is one for the patient and is two for the impatient .(Tohaf Al-okool , P . 437)
  531. Taciturnity is a great wisdom . Be silent that it is a good tranquility , disencumbrance and cause for decrease of sins . (Tohaf Al-okool , P . 414)
  532. In another debate, which took place between Haroun Al-Rashid and Imam Musa Ibn Jaafar (A.S.), mentioned by Bihar Majlisi on the authority of Oyun Akhbar Al-Redha, Haroun said to the Imam:
    "Why did you permit people to trace your ancestry back to Allah’s Messenger (P.B.U.H.) and call you sons of Allah’s Apostle while you are descendants of Ali? Men are traced to their fathers; Fatima was not but a vessel and her father, the Prophet (P.B.U.H.) your maternal grandfather!’
  533. The Imam (A.S) replied: "Had the Prophet been brought back to life and asked you for your daughter’s hand in marriage, would you fulfill his wish?"
    Rashid answered: "Glory be to Allah! Why wouldn’t l fulfill his wish? Indeed I would be honored among the Arabs; non-Arabs; and Quraish to do so."
  534. The Imam then said: "But he would not ask to marry my daughter, nor could I give her to him in marriage."
    Rashid exclaimed: "Why not?"
  535. The lmam (A.S) said: "For he has begotten me and has not begotten you.
    Rashid then said: "You are right, Musa;" and added: "but why do you claim to be the Prophet’s offspring while he did not beget sons? And since offspring are sons not daughters and you are Fatima ‘s children, she did not have offspring."
  536. Upon hearing this, the Imam apologized to Rashid and asked to be excused; he did not want to answer him in observance to the law of prudence (taqiya). Nevertheless, Rashid insisted on hearing his arguments and said, "You are obligated to bring me your arguments from the Quran, you children of Ali and since you are their Imam of the time and chief as I was told. I will not excuse you until you bring me proof from Allah’s Book, from which you know the interpretation of every letter, as has been written in this verse:
    ‘Nothing have We left unattended from the Book’
    Furthermore, you dispensed with the opinions of other scholars and ‘qiyas’ (inference)."
  537. The Imam then said: ‘Am I permitted to give you the answer?’
    Rashid said: "Indeed you are."
  538. The Imam then said, "I seek refuge in Allah from the cursed devil. In the name of Allah, the Beneficent the Merciful"
    "And among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; Thus do We reward those who do good; And Zakariya and John, and Jesus (Isa)."
  539. The Imam continued, "Who is Isa ‘s Father?"
  540. The Imam then said: "Therefore, he is considered among the Prophet’s offspring through Maryam; likewise, we are the offspring of the Holy Prophet (P.B.U.H.) through our Mother, Fatima Zahra (AS)."
    These were some of the verses which Ahlul-Bayt (A.S.) used as proof of their lineage to Allah’s Apostle through Fatima Zahra (A.S.).
  541. Ali ibn Hamzah narrates that one day he went to Imaam Kaazim(AS)[104] and said:  ((I be your sacrifice. If you permit me, I will narrate to you a hadeeth from Abi Baser about your grandfather [Imam Baqir]. Whenever he (Imam Baqir) fell ill, he used cold water to bring down his fever; so he would use two clothes, one in the cold water and one on his body, and he would alternate between them. Then he would scream loudly so that the people outside his house could hear him: “O Fatima daughter of Mohammad!”[105])).[104] cAlayhes Salaam, peace be upon him.[105] Fatima al-Zahra’ min Qabl al-Meelaad elaa Bacd al-Estesh-haad / al-Haashimi = page 450.
  542. Moslem historians record that one day Imaam Kaazim(AS)[111] was narrating a hadeeth[112] from his fathers that just before he died, Rasoolollaah summoned the Ansaar and spoke to them for one last time, explaining the importance of the Holy Qor’aan and the Ahl al-Bayt(AmS)[113], and that the two will never separate from one another and will ever remain together until the Day of Judgment; and the Imaam[114] continued narrating that hadeeth until he reached this part of Rasoolollaah’s speech:
  543. ((Beware! that Fatima's door is my door, and her home is my home; so whomsoever attacks it, he has surely attacked Allah's representative.)).
  544. Then the Imam cried for a long time, cutting the rest of his speech, and then he repeated three times: ((By Allah, Allah's representative was attacked; by Allah, Allah's representative was attacked; by Allah, Allah's representative was attacked.
  545. O mother! Allah's Blessing be upon you[115].)).[111] cAlayhes Salaam, peace be upon him.[112] A narration from one of the Fourteen Macsoomeen. Plural ahaadeeth.[113] cAlayhemos Salaam, peace be upon them.[114] Leader, good or bad, religious or otherwise. This title has been used for any person with a religious leading role, such as a public prayer leader or leader of a religious group or movement. But in this book it is only used as a title for one of the twelve God-appointed successors of the Prophet Mohammad. Plural a’emmah.[115] Behaar al-Anwaar / al-Majlesi = vol. 22, page 477.
  546. Refrain from joking because it wipes off your spiritual appearance .(Behar Al-anwar , Vol . 78 , P 321)
  547. Consultation with the wise advisor is a blessing , grace , guidance and success by God , there fore , if the benevolent wise gave you an opinion , refrain from opposing because this causes destruction . (Tohaf Al-okool , P . 420)
  548. There is nothing which your eyes can see unless have admonishment . (Behar Al-anwar , Vol . 78 , P 319)
  549. Verily , God has two authorities over the people . An apparent one and a hidden one . His apparent authority is the messengers , prophets and Imams ; and the concealed authority is the people's minds . (Tohaf Al-okool , P . 407)
  550. Patience for solitudes is the sign of mind's power , whoever by the Exalted Glorious God uses his reasoning isolates from the people of this world and its lovers , and desires what is with God ; God is his companion in horror , friend in loneliness , wealth in poverty , and houour when have no family or tribe .(Tohaf Al-okool , P . 407)
  551. Every thing has an evidence , the evidence for the wise is contemplation and the evidence for contemplation is silence . (Tohaf Al-okool , P . 406)
  552. Verily the most important among the people is the one not caring for worldly positions ; know that the value of your bodies is nothing but paradise so don't sell it with other than that . (Tohaf Al-okool , P . 410)
  553. The best means by which a slave seeks proximity to God after his ( God's ) recognition is praying , benevolence to parents , and abandonment of envy , self - conceit and vaunting .(Tohaf Al-okool , P . 412)
  554. God has forbidden his paradise for any shameless foulmouthed person who doesn't care for what he says or what is said to him . (Tohaf Al-okool , P . 416)
  555. Refrain from vanity , because whoever has a grain of vanity in his heart doesn't enter paradise . (Tohaf Al-okool , P . 414)
  556. Associating with the religious individuals is the honour of this world and the here after . (Tohaf Al-okool , P . 420)
  557. Refrain from associating with people and friendship with them unless find a wise and honest among them , ( if so ) then take him as a friend and escape from the others as you escape from fierce animals . (Tohaf Al-okool , P . 420)
  558. A believer is as the two pans of the scale that whenever his faith increases his afflictions increase . (Tohaf Al-okool , P . 432)
  559. Supererogatory prayers are the way for the believer's closeness to God . (Tohaf Al-okool , P . 425)
  560. The caller on the day of judgment calls : let him stand , the one who has to take wage from God , and nobody stands except for the one who has forgiven and has made reconciliation among people , so his reward is by God . (Tohaf Al-okool , P . 435)
  561. Your aid to the weak is of the best charities .(Tohaf Al-okool , P . 437)
  562.  He who was condemned with injustice knows its severity .(Tohaf Al-okool , P . 437)
  563. Whenever people committed new sins which they didn't use to do , God gives them new afflictions which they didn't expect . (Tohaf Al-okool , P . 434)
  564. Be after deep understanding in religion because this is the key for insight , and perfection of worship ; and is the cause for attaining high degrees and great levels in the affairs of this world and religion . (Tohaf Al-okool , P . 434)
  565. Kindness and love to people is half of wisdom . (Tohaf Al-okool , P . 425)
  566. Whoever wanted to be the strongest among the people should depend upon God .(Behar Al-anwar , Vol . 71 , P 143)
  567. Whoever has two of his days equal to each other is gapped , whoever had his second day worse that his first is cursed , whoever sees no increase in himself is decreasing and whoever is decreasing death is better than life for him . (Behar Al-anwar , Vol . 78 , P 327)
  568. Is not of us ( the one ) who didn't reckon himself every day , so if did a good deed ask God for its increase and if did a bad - deed , ask God's forgiveness and make repentance to him . (Osool Al-kafi , Vol . 4 , P 191)
  569. Anger is the key to any evil . (Tohaf Al-okool , P . 416)
  570. Have patience in obeying and in not disobeying God because this world is only a short period of time , you don't feel the happiness and sorrow of what has passed and don't know of what didn't come yet . There fore have patience for that are in now as if you were happy . (Tohaf Al-okool , P . 417)
  571. This world is as the sea - water the more the thirsty ( person ) drink the more he is thirsty till kill him . (Tohaf Al-okool , P . 417)
  572. Every thing has a charity tax and the charity tax for the bodies is recommended fasting . (Tohaf Al-okool , P . 425)
  573. Whoever made supplication before ( thanking and ) praising God and sending blessing upon the prophet ( p ) is as the one who throws an arrow without a bowstring . (Tohaf Al-okool , P . 425)
  574. Management is half of living . (Tohaf Al-okool , P . 425)
  575. Fewness of children is a kind of affluency . (Tohaf Al-okool , P . 425)
  576. Whoever made his parents sad , has been ungrateful to them . (Tohaf Al-okool , P . 425)


No comments:

Post a Comment