'Kitab al-Irshad' by Al-Mufid

Al-Shaikh al-Mufid's full name was Muhammad b. Muhammad b. Nu'man al-Harithi al-Baghadi al-'Ukbari; his kunya was Abu 'Abd Allah. As well as being called al-Shaikh al-Mufid, he was known in both Shi'i and non-Shi'i circles as Ibn al-Mu'allim. He was born in the year 338 A.H./949 and was brought up in a village. His father brought him to Baghdad for his education. There he studied under Shi'i and Mu'tazili scholars. He showed such promise that one of his teachers recommended that he study under one of the leading scholars of the period, 'Ali b. 'Isa al-Ramani. He also studied under the leading Shi'i traditionists of the time, al-Shaikh al-Saduq. [1]

Al-Mufid lived during the period when the Buyids held political sway over Baghdad. They permitted much more tolerance towards the Shi'ites whether of Imami or Zaidi persuasion; they themselves were probably of Zaidi persuasion. As a result of this tolerant attitude, the Shi'ites were allowed to celebrate in public the Days of Ghadir Khumm (when the Prophet is said to have nominated 'Ali as his successor before the people) on 18th Dhu'l-Hijja, and 'Ashura, 10th Muharram (when al-Husain was killed at Karbala'). As a counter demonstration, some of the non-Shi'ites celebrated the Day of the Cave, (when the Prophet with Abu Bakr took refuge in a cave to escape the Quraysh who were pursuing them) on 26th Dhu'l-Hijja and also the day when Mus'ab ibn al-Zubair defeated al-Mukhtar b. Abi 'Ubaid on the 18th Muharram. [2]

It is said that al-Mufid earned his title of al-Mufid as a result of a dispute about the relative merits of the two events - Ghadir Khumm and the Cave. The story goes that when al-Mufid - Abu 'Abd Allah as he was - went to visit the scholar 'Ali b. 'Isa al-Ramani, mentioned above, there was a great crowd of people with the scholar. When the crowd grew thinner, the young Abu 'Abd Allah approached the scholar. However, then the arrival of a man from Basra was announced. The two, that is 'Ali b. 'Isa and his visitor from Basra, spoke for some time. Then the visitor asked 'Ali b. 'Isa what he had to say about the events of Ghadir Khumm and the Cave. 'Ali b. 'Isa replied:

"The tradition of the Cave is definite knowledge (diraya) while the tradition of Ghadir is (of the status) of a narration (riwaya). A narration (riwaya) does not require the same (acceptance) as definite knowledge (diraya)." The Basran could not find an answer to this and departed.

However, al-Mufid took up the discussion:

"O Shaykh, I have a problem," he said to 'Ali b. 'Isa.

"Put it forward, then," replied the latter.

"What would you say about someone who fought against a just Imam?" asked al-Mufid.

"He is an unbeliever (kafir)," was the answer. Then after a pause he changed it to "grave sinner (fasiq)."

"What do you say about the Commander of the Faithful, 'Ali b. Abi Talib?" . He was an Imam."

"What do you say about the Battle of the Camel, and some of the companions who fought against Ali b. Abi Talib." Therefore according to the above argument they should be described as fasiq, that is grave sinners who would go to hell. (However there is a tradition that these companions were among ten people whom the Prophet said would go to heaven. Thus 'Ali b. 'Isa has to explain how they could be fasiq and go to heaven. He does this in his next answer.)

"They repented."

"The tradition of the Battle of the Camel is definite knowledge (diraya) while the tradition of the repentance is a narration (riwaya)," replied al-Mufid.

Thus al-Mufid had turned the tables on him. The event of the cave was something all Muslims accepted as fact but there was no point in giving the well-reported tradition of Ghadir Khumm inferior status since if this was done the same terminology could be used to question the repentance of the said companions, which was also accepted by most Muslims.

'Ali b. 'Isa was very impressed by the young man's reasoning. He asked him about his teacher and then gave him a note to take to that man. In the note he recommended his intellect and gave him the nickname of al-Mufid, "the one who gives benefit". [3]

Al-Mufid soon became one of the foremost scholars of his time. He was an outstanding theologian and jurist, and a brilliant polemical writer on behalf of the Shi'ites. He became head of the Shi'i scholars in Baghdad and took part in many debates and discussions with his opponents.

As we have seen there was some rivalry between various groups during this period. This rivalry became much more tense during the time of the four rival days of remembrance which all came within four weeks of each other. Riots sometimes broke out and the authorities had to take firm action to restore the situation. After such a riot in 398 A.H./1007, al-Mufid was nearly exiled from Baghdad. However, in 410 A.H./1019, he was banished for a short time.[4]

During his life, al-Mufid was not only a brilliant debater and disputer he was a fine teacher and an outstanding and prolific writer As a teacher he will be remembered for the greatness of his three most outstanding pupils. They were the two 'Alids, al-Sharif al Radi and al Sharif al Murtada. Al Sharif al-Radi is perhaps best remembered as the compiler of many of Ali b. Abi Talib's speeches, sermons and letters Nahj al-balagha. His brother al Sharif al-Murtada was a brilliant theologian and an outstanding literateur. The other pupil was to become Shaikh al-Ta'ifa; he was Muhammad b. al-Hasan al-Tusi.

The writings of al-Shaikh al-Mufid were numerous. Al-Tusi tells us in the Fihrist that they numbered nearly two hundred. A number of these still survive; some have been published and some are still in manuscript form. Among them is al-Muqni'a, a work on tradition, which al-Tusi used as the basis for his great work Tahdhib al-ahkam fi sharh a/-munqi'a.[5] In theology, we are left with an important treatise Awa'il al-maqalat, where al-Mufid discusses Shi'i theology in relation to other schools; this work has been recently studied by a leading French scholar.[6] A working on the battle of the Camel, known as Kitab al-Jamal also survives. There is also Kitab al-Irshad which will be discussed later.

Al-Shaikh al-Mufid died in the month of Ramadan in the year 413 A.H./1022. One report says that over 80,000 people attended his funeral.[7] Al-Tusi himself reports that such a great crowd of mourners, both of opponents as well as friends, had not been seen before.[8] Al-Sharif al-Murtada led the funeral prayers and gave an eulogy. After being buried in his own house, his body was later removed and buried near to the great shrine of two of the Imams in Baghdad, known as al-Kazimayn. [9]

Kitab al-Irshad [10]

This book sets out to name the twelve Shi'i Imams. It briefly describes the circumstances of the Imamate of each Imam, the miracles that each performed by which he gave evidence of his Imamate, the virtues of each Imam, and the circumstances of the death of all the Imams and the disappearance of the last Imam. It also gives an outline of the nass, or the nomination of each Imam.

The Imamate of 'Ali b. Abi Talib after the Prophet is the cornerstone of the Shi'i view of succession and the Imamate in general. Therefore it is natural that the book should devote considerable space to 'Ali. Nearly half of the book is concerned with him. In particular al-Mufid pays great attention to 'Ali's career during the life of the Prophet. 'Ali is revealed as the person of outstanding merit during that period, the one who most deserved and was most entitled to succeed the Prophet. The reports of the traditions by which the Prophet is said to have made 'Ali's succession clear are fully reported, especially the tradition of Ghadir Khumm. In addition several of his speeches are given. Al-Mufid gives an account of some of 'Ali's legal decisions during the time of the three Caliphs, and he explains that 'Ali, although entitled to the office of the Caliphate, held back from attempting to seize the office or expressing public discontent. Little space is given to 'Ali's reign as Caliph, perhaps because these events had been discussed elsewhere by the author in Kitab al-Jamal for instance. The circumstances of 'Ali's murder by lbn Muljam are given in full and the author quotes from historical authorities, such as Abu Mikhnaf and Isma'il b. Rashid.

The Imamate of al-Hasan is described more briefly by the author. The martyrdom of al-Husain at Karbala' is given at some length. In this account al-Mufid tells us that he has relied on Abu Mikhnaf and Ibn al-Kalbi, who were also the main authorities of the historian al-Tabari for this event.

The other Imams are dealt with more briefly and in succession. The final Imam - the Qa'im, the Mahdi - is dealt with in more detail. The author gives the evidence of those who saw him. This is particularly important as doubt was expressed of his existence. He also refers to miracles performed by him; he tells of the prophecies about him and gives an account of what will happen when he returns.

Al-Irshad represents an important statement of Shi'i belief. It is written more as a defence of the Imami Shi'i view of the Imamate and it takes care to provide believers with the evidence of the Imamate. In establishing the Imamate of 'Ali, the doctrine of nass is shown by the author to be legitimate. Its legitimate use is carried on by 'Ali and his successors. In the author's view, the proof to the world of the Imamate of each of the Imams is expressed in the miracles performed by each Imam. Important moments in the lives of the Imams, such as the martyrdom of al-Husain and the ghaiba, the disappearance of the last Imam, are dealt with in some detail.

Al-Irshad was not the first work to be written on the subject. Al-Tabari, who died in the second half of the fourth century wrote two volumes on the Imamate; the first, al-Mustarshid, deals with 'Ali b. Abi Talib and the second Dala'il al-imama is an account of Fatima, and the other eleven Imams. However these two works are not as well-organised as al-Mufid's, nor do they make as much use of non-Shi'i sources as al-Mufid does.

Al-Irshad, then, represents a valuable contribution to the history of the Imamate, It has been written by one of the outstanding Imami Shi'i writers of his time and must be considered as one of the definitive Shi'i works on the history of the Imamate.

Notes:

1. On al-Shaikh al-Saduq cf. A-Serat Vol.II No.2, June, 1976, 19-22;
2. H. Laoust, "Les Agitations Religieuses a Baghdad" in Islamic Civilisation 950-1150 (ed. D. H. Richards) (Oxford 1973), 170.
3. Ibn Idris al-Hilli, Kitab aI-Sara'ir cited by al-Zanjani in his introduction to al-Mufid's Awa'il al-maqalat, (Tabriz, A.H. 1371).
4. Al-Tusi, a1-Fihrist (ed. Sprenger), new edition including indexes by Mahmoud Ramyar (Mashhad, A.H. 1351), 314.
5. Cf. Al-Serat, Vol. II No.3, September 1976, 23-25.
6. D. Sourdel, "L'Imamisme vu par le Cheikh al-Mufid", Revue des Etudes Islamique, XL, (Paris, 1972), 217-296.
7. D. Sourdel "Le Shaykh al-Mufid", Islamic Civilisation 950-1150, op. cit., 189, citing Ibn Abi Tayy.
8. Al-Tusi, op.cit., 315.
9. Al-Hilli, al-Idah at the foot of al-Tusi, op. cit., 316.
10. Kitab al-Irshad (ed. Al-Mayamawi) edition reproduced with additional notes by al-Akhundi, Teheran, A.H.1377.

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Ref: Dr. I. K. A. Howard Al-Serat, Vol. 3 (1977), No. 3
www.ahlulbaytportal.com

Tahdhib al-Ahkam' and 'Al-Istibsar' by Al-Tusi

The Author

Shaikh al-ta'ifa (the teacher of the community) Abu Ja'far Muhammad b. al-Hasan b. 'Ali b. al-Hasan al-Tusi was born in Tus in Iran in the year 385 of the Islamic era. His career marks the climax of a very great period in Shi'ite Islamic scholarship and learning. It was during this period that Shi'ite scholars were without rivals in the Islamic world. Al-Shaikh al-Tusi's teachers included al-Shaikh al-Mufid, and the two brothers, members of Ahl al-bait and both outstanding scholars, al-Sharif al-Murtada and al-Sharif al-Radi.

This period of great public Shi'ite Islamic scholarship had begun with al-Kulaini (died 328/9 A.H.), whose collection of traditions, al-Kafi, is the first of the four major works of Shi'ite Islamic traditions.[1] It was then continued with al-Shaikh al-Saduq lbn Babawaih (died 381 A.H.); his great collection of traditions, Man la yahduruh al-faqih, is the second of the major works of traditions.[2] The remaining two major collections of traditions were compiled by al-Shaikh al-Tusi and they are Tahdhib al-ahkam fi sharh al-munqi' a[3] and al-Istibsar fima 'khtalaf min al-akhbar.[4]

Al-Shaikh al-Tusi grew up in Tus and began his studies there. In 408 A.H. he left Tus to study in Baghdad. There he first studied under al-Shaikh al-Mufid, who died in 413 A.H. Leadership of the Shi'ite scholars then fell to al-Sharif al-Murtada. The latter remained in this position until his death in 436 A.H. During this time al-Shaikh al-Tusi was closely associated with al-Sharif al-Murtada. His vast scholarship and learning made him a natural successor of al-Sharif al-Murtada as the leading spokesman of Shi'ite Islam. So impressive was his learning that the Abbasid caliph, al-Qadir bi-'llah, attended his lectures and sought to honour him.

In the closing years of al-Shaikh al-Tusi's life the political situation in Baghdad and the domains of the Abbasid caliphate was in turmoil. The Saljuqids fiercely anti-Shi'ite, were gaining commanding power in the centre of the Islamic Empire at the expense of the Buyids who had always seemed tolerant to Shi'ite views. In 447 Tughril-bek the leaders of the Saljuqids entered Baghdad. At this time many of the 'ulama' in Baghdad, both Sunni and Shi'ite were killed. The house of al-Shaikh al-Tusi was burnt down, as were his books and the works he had written in Baghdad, together with important libraries of Shi'ite hooks. Fanaticism against the Shi'a was great.

Al-Shaikh al-Tusi, seeing the danger of remaining in Baghdad, left and went to al-Najaf. Al-Najaf, the city where 'Ali b. Abi Talib had been martyred, was already a very important city in the hearts of Shi'ite Muslims. However, it was al-Shaikh al-Tusi's arrival which was to give that city the impetus to become the leading centre of Shi'ite scholarship. This is a role, which it has maintained down to the present day.

Al-Shaikh al-Tusi died in al-Najaf in 460 A.H. His body was buried in a house there, which was made into a mosque as he had enjoined in his will. Even today his grave is a place of visitation in al-Najaf. Al-Tusi was succeeded by his son al-Hasan, who was known as al-Mufid al-Thani, and was himself an outstanding scholar.[5]

The learning of al-Shaikh al-Tusi extended over the whole of Islamic studies. He was a learned traditionist, whose two compilations will be discussed below; but he was not only a traditionist, he was also an authoritative jurist, who could interpret traditions to meet the needs of jurisprudence, and many of his works on jurisprudence and the principles of jurisprudence still survive, in particular al-Mabsut and al-Nihaya. In addition, he was the leading Shi'ite theologian of his time. As well as writing works of a general theological nature, he also wrote specific works on individual topics. On the Imamate, he wrote Talkhis al-Shafi, which was based on al-Sharif al-Murtada's al-Shafi fi 'l-imama. He wrote a work on al-Ghaiba, the occultation of the 12th Imam. As a traditionist, he naturally had an interest in the men who related traditions, in his Kitab al-rijal, he tries to list most of the important Shi'ites. His Fihrist is an important work of Shi'ite bibliography. In it he lists many of the works of early Shi'ite writers and sometimes gives an account of their writers and the contents of the works. This work may to some extent reflect al-Tusi's own library before it was so tragically destroyed.

Tahdhib al-ahkam fi sharh al-muqni 'a

The title of this work could be translated as "The Refinement of the Laws (as Discussed) in Terms of the Explanation of the Sufficiency". "The Sufficiency" or al-Muqni'a was a work on traditions by al-Shaikh al-Mufid, the teacher of al-Tusi, who has been mentioned earlier. Thus the original intention of al-Tusi had been to write a commentary on al-Muqni'a of al-Mufid. However, he makes it clear in his introduction that his work would only concern the furu' of Islamic law, i.e. the practical regulations for carrying out the sharia, the holy law of Islam. He said: "I went first to the chapter which was connected with ritual purity (tahara), leaving aside the (chapters) which preceded it, which were about the Unity of God (tawhid), Justice ('adl), Prophethood (nubuwwa) and the Imamate (imama), because the explanation of these would be too lengthy, and also because it was not the intention of this book to elucidate the principles of religion (al-usul).[6]

In his introduction, al-Tusi makes it clear that the principal motive for writing this work and limiting it to the furu', was the great differences which were arising in Shi'ite traditions. He mentions that these differences were being used against the Shi'a by their opponents as an argument against the truth of Shi'ite beliefs. The situation had become so critical that al-Tusi reports al-Mufid's account of one Shi'ite adherent who had left the community because of the contradictory traditions. Al-Tusi set himself the task of analysing the traditions concerned with furu', explaining which traditions were deficient and reconciling apparent contradictions in sound traditions. He used al-Mufid's al-Maqni'a as the basis for this task.[7] However, he did not only deal with the traditions used in al-Muqni'a; he analysed many more traditions which he included at the end of various sections, appendices of traditions not mentioned by al-Mufid, which he also discusses.

The method used is to quote the traditions and then al-Mufid's comments on them. This is often followed by al-Tusi's explanation of al-Mufid's comments. Sometimes, it is not always clear whether the explanation belongs to al-Mufid or al-Tusi. However, he quite often makes it clear that it is al-Mufid when he says: "Al Shaikh said..." But sometimes a discussion is introduced by the ambiguous terms: "He said..." This could refer to either al-Mufid or al-Tusi. In the appendices al-Tusi makes it quite clear that he is making the comments, for he says: "Muhammad b. al-Hasan said..."

The discussions on the traditions are sometimes of considerable length. An example is the discussion of the method of performing ritual ablutions, there quotations are made from Arabic verse to support the Shi'ite version of rubbing the feet instead of washing them.[8]

The work is divided into chapters (kutub) and the chapters into sections (abwab) with appendices following when appropriate. The work is a very comprehensive study of Shi'ite traditions and consists of the following chapters:

al-Tahara Ritual Purity
al-Salat Formal Prayer
al-Zakat Alms Tax
al-Siyam Fasting
al-Hajj Pilgrimage
al-Jihad Sacred War
al-Qadaya wa-'l-ahkam Judgements and Legal Requirements
al-Makasib Acquisitions
al-Tijarat Trading
al-Nikah Marriage
al-Talaq Divorce
al-'itq wa-'l-tadbir wa-'l-mukatba Manumission of Slaves (according to the various methods)
al-Ayman wa-'l nudhur wa-'1-kaffarat Oaths, Vows and Atonements
al-Said wa-'l-dhaba'ih Hunting and Ritual Slaughter
al-Wuquf wa-'l-sadaqat Endowments and Alms
al- Wasaya Bequests
al-Fara'id wa-'l-mawarith Formal Rules of Inheritance
al-Hudud Punishment prescribed by Revelation
al-Diyat Indemnities for Bodily Injury

It is said that al-Tusi began this work during the life of al-Mufid and had reached the end of the chapter on "Ritual Purity" by the time of his death (413 A.H.). However the work was not finally finished until al-Tusi moved to al-Najaf (448 A.H.).[9]

One of the remarkable features of this work is that despite the great number of traditions, which had become known to al-Tusi since the time of al-Kulaini and lbn Babawaih, al-Tusi's interpretation of what are the correct traditions, preserves Shi'ite law in a very similar position to that of al-Kulaini and lbn Babawaih. The reason for the great spread of diverse traditions during the period from al-Kulaini's death to al-Tusi's (328/9 A.H.) death (460 A.H.) may have been the fact that this was a period in which the Buyids held sway in Baghdad; they were very sympathetic towards the Shi'a. Thus, this was a period in which the Shi'a were not persecuted and could admit their beliefs without too much fear. In such circumstances, there was much more opportunity for outsiders to bring extraneous traditions into the Shi'ite corpus. However al-Tusi had available to him many of the early works of Usul which had been available to the earlier Shi'ite compilers of collections of traditions. Al-Tusi says about this work: "When our companions looked at the akhbar (traditions) connected with what is permitted and forbidden (al-halal wa-'l-haram) which we had collected in it, they saw that they included most of what the sections of laws connected with jurisprudence. In all its sections and its chapters, only very little of the traditions of our companions, their books, usul and compilations has escaped.[10]

Al-Istibsar fima 'khtalaf al-akhbar

Al- Istibsar is the fourth and last of the major works of Shi'ite Islamic traditions. It covers the same field as Tahdhib al-ahkam but is considerably smaller. Al-Tusi mentions that his colleagues, after seeing the size of Tahdhib al-ahkam considered: "...... It would be useful that there should be a reference (madhkur) book which a beginner could use in his study of jurisprudence, or one who has finished, to remind himself, or the intermediate (student) to study more deeply. Thus (so that) all of them could obtain what they need and reach their soul's desire, what is connected with different traditions would be set in an abridged way . . . Therefore they asked me to summarise it (Tahdhib al-ahkam) and devote care to its compilation and abridgement, and to begin each section with an introduction about what I relied on for the legal decisions and traditions in it; then I should follow with those traditions which disagree and explain the reconciliation between the two without leaving out anything which was influential. I would follow my practice in my big book mentioned earlier (i.e. Tahdhib al-ahkam) and at the beginning of the book, I would explain briefly how traditions are weighed against each other, and how the practice of something was possible through (the authority) of (some of) them to the exclusion of the rest ..."[11] Al-Tusi, then, follows this statement with a brief but comprehensive and clear outline of the principles of jurisprudence.[12]

As can be seen from al-Tusi's own introduction, al-Istibsar is essentially a summary of Tahdhib al-ahkam. Its methods are similar but briefer; there are not so many traditions used in the work and the explanations are more concise. In many ways it is closer to Man la yahduruh al-faqih, although unlike the latter it gives full isnads for the traditions quoted. However it is possible to say that al-Kafi and Tahdhib al-ahkam represent comprehensive collections of traditions, while Man la yahduruh al-faqih and al-Istibsar are books intended to be used as ready reference works for students and scholars.

The collections and commentaries of Shi'ite traditions did not end with al-Tusi but his works mark the high point in this process. It had begun with al-Kulaini, whose al-Kafi, while not the first collection, was certainly the first major collection based on the early works of usul. The process had been continued by lbn Babawaih; in his introduction to Man la yahduruh al-faqih he makes it clear that he had also used these usul. Al-Tusi, the author of the other two major works of Shi'ite traditions also admits his dependence on these early works. As has already been pointed out, these three authors and their four major works of tradition present a generally consistent picture of Shi'ite Islamic legal thinking. It is a remarkable picture of tradition and shows that, whatever the vagaries of individuals may have been, leading Shi'ite scholars had a clear and consistent view of their traditions.

Notes:

1. On al-Kulaini and al-Kafi, cf. Al-Serat, Vol. II, No.1 (March, 1976), 28-32
2. On Ibn Babawaih and Man la yahduruh al-faqih, cf. Al-Serat, Vol.II, No.2 (June, 1976), 19-22
3. New edition in ten volumes edited by al-Sayyid Hasan al-Musawi al-Khurasan, published in Teheran (3rd edition) 1390 A.H.
4. New edition in four volumes edited by al-Sayyid Hasan al-Musawi al-Khurasan, published in Teheran (3rd edition) 1390 A.H.
5. The details of the life of al-Shaikh al-Tusi have been taken from al-Sayyid Bahr al-Ulum's introduction to al-Tusi's Talkhis al-Shafi (3rd edition) (Qumm 1974) 1-45
6. Tahdhib al-ahkam, op.cit., I, 3
7. Idem 2-3
8. Idem, 66-74
9. al-Musawi, "Introduction" Tahdhib al-ahkam, I, 46 citing al-Sayyid Bahr al-Ulum.
10. al-Istibsar, op.cit. I, 2
11. Idem 2-3
12. Idem 3-5
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Ref: Dr. I. K. A. Howard Al-Serat, Vol. 2 (1976), No. 2
www.ahlulbaytportal.com

Shi'ite Books On Tradition From Eleventh To Fourteenth Century.

1. Al-Wafi.

It was compiled by Shaikh Muhammad bin Murtada who was usally called as Mulla Muhsin Al-Kashi. He collected all the Traditions which are found in the Four books and are related to Usul or Furu'. He further arranged them into different chapters, explained the difficult points wherever it was necessary and clarified the reasons for putting together some of the Traditions which appeared to be contradictory. He wrote about two hundred books. He died in 1091 A.H.

2. Wasa'il-ush-Shi'ah Ila Ahadith-ush-Shari'ah.

It was compiled by Shaikh Muhammad bin al-Hasan bin al-Hurr al-'Aamili. He collected the contents of the Four Books from the eighty books owned by him and seventy others. He edited these Traditions which related to the Furu'a only, divided them into different chapters, explaining some of the important points. This book became the most popular book as a source of reference with the teachers as well as students. Al-Wafi did not meet such success in becoming popular as was written in store for Al-Wasa'il. This was because of the fact that the arrangement of these Traditions in Al-Wasa'il was better than Al-Wafi although the explanation given Al-Wafi are more convincing and more acceptable, but the success achieved by Al-Wasa'il was much more than the former and the remaining four books are also based upon it. The author of Al-Wasa'il died in 1104 A.H.

3. Bihar-ul-Anwar Fi Ahadith-in-Nabiy Wal A'immatil Athar.

It was compiled by Shaikh Muhammad Baqir ibn Shaikh Muhammad Taqi, known as Al-Majlisi, in 100 volumes. One needs a life time just to copy it, not to speak of collecting the data on different branches of knowledge dealt with herein, including the biographies of the Prophet, Sayyidah Fatimah Az-Zahra' and Twelve Imams, their virtues, merits, ideas and opinions. The author collected all this material without exercising any choice. Most of it is not found in the Four Books. It was through the efforts of first mentioned three persons named Muhammad (Al-Kulaini, As-Sudduq and At-Tusi) and the last mentioned three scholars named Muhammad (Muhsin Kashi, Muhammad al-'Aamili and Majlisi) that the information and sayings of Ahlul Bait(A.S.) were saved. They collected such information, edited it and arranged in book forms. All three persons mentioned first and the two of those mentioned last exercised their choice according to their authorities.

4. Al-'Awalim Fil Hadith.

It was compiled by the great Traditionist Mawla Abdullah bin Nurullah al-Bahrani in 100 volumes. It did not meet with such a success as did Bihar. The author died in the earlier twelfth century.

5. Ash-Shifa Fi Hadith-i-Aal-i-Mustafa.

It is a voluminous book, containing many volume on the Traditions. It was completed by Shaikh Muhammad Reza bin al-Faqih Ash-Shaikh Abdullah Tabrizi who died in 1158 A.H.

6. Jami'ul Ahkam.

It was compiled by Sayyid Abdullah Shabari in 25 big volumes, probably the biggest ever. The author died in 1242 A.H.

7. Mustadrakat-ul-Wasa'il.

It was compiled by Mirza Husain Nuri. He collected all those Traditions which the author of Al-Wasa'il had missed out and arranged them into chapters. But he has included Al-Fiqh-ur-Razavi in this book.There are many such instances in this book. It is not really supplementation of Al-Wasa'il to add such things which were not reliable and certain in the opinion of the author of Al-Wasa'il. He has given biographical data in the latter part of the book which is not found anywhere else. Most of this data is obviously based upon Jami'ur Ruwat by Haji Muhammad al-Ardbili who was a contemporaray of Majlisi. Mirza Husain Nuri, the author of the book, died in 1320 A.H.

8. Al-Bahr-uz-Zakhkhar Fi Sharh-i-Ahadith-il-A'immatil-Athar.

It was started by Sayyid Muhsin Al-Amin and three volumes could be completed that he died.


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Ref: Hasan al-Amin,Shorter Shi'ite Encyclopaedia
www.ahlulbaytportal.com

Allah's Confidential Talk To Prophet Jesus (A.S.)

The following are Allah's confidential talks to Jesus (A.S.) the prophet son of Mary (A.S.).
1- O Jesus, I am your Lord and the Lord of your forefathers. My name is One, and I am the Unique Who created everything individually. Everything is My made and everything will be returned to Me.
2- O Jesus, you are the Christ according to My order. You create (things) from mud out of My permission and enliven the dead out of My words. Desire for Me and fear Me. You will not find anyone that protects you from Me except Me.
3- O Jesus, I offer to you the advice of the tender for you out of mercy. It has become binding for Me to care for you because you are seeking My satisfaction. You are blessed as you are mature, blessed when you were child, and blessed wherever you are. I declare that you are My servant and the son of My she-servant. Offer to Me the nafilas ( recommended prayers). Trust in Me and I will protect you. Do not follow anyone other than Me lest, I will disappoint you.
4 - O Jesus, be steadfast against misfortunes, satisfy yourself with the act (of Allah), and do only what pleases Me, for I am pleased when I am obeyed, not disobeyed.
5 - O Jesus, spend your times with mentioning Me with words and situate the fondness of Me in your heart.
6 - O Jesus, be awake in hours of inadvertence and provide for My sake the nice words of wisdom
7 - O Jesus, be desirous (for My rewards ) and fearful (of My punishment). Deaden your heart with fear (of Me).
8 - O Jesus, pass nights with hunting for My satisfaction, and be thirsty in days for the sake of the day on which you will be needy.
9 - O Jesus, you will be interrogated. Compassionate the weak as same as I compassionate you and do not distress the orphans.
10 - O Jesus, weep for yourself in seclusions, move your feet to the places of offering prayers, and let Me hear the delight of your pronouncing My Name, for I have done you good.
11 - O Jesus, many were the nations that I destructed for their committing the sins from which I have protected you.
12 - O Jesus, be kind to the weak, raise your shameful sight to the heavens, for I am close to you. When you want to refer to Me, you should do so submissively with pure intention. If you do so, I will respond to you.
13 - O Jesus, do not be deceived by him who shows mutiny to Me by committing acts of disobedience (to Me), while he eats from My sustenance and he serves someone other than Me. I answer him when he prays to Me, but he returns to his previous disobedience. Is he rebelling against Me? Or is he challenging My wrath? I swear by My Essence, I will take hold of him so intensely that he will not find anything that protects him from Me or accepts to shelter him. How will he escape? Will he leave My earth or My heavens?
14 - O Jesus, say to the unjust Israelites not to pray to Me while they keep their ill-gotten property under their laps and preserve the idols in their houses, for I took a pledge on Myself that I will answer him whoever prays to Me, but, for those ones, I will substitute My cursing them until they depart each other for the answers of their prayers.
15 - O Jesus, what is the pleasure of a transitory passion and what is the delight of a temporal life?
16 - O son of Mary, if you see what I have prepared for my virtuous saints, your heart will melt and you will give up your ghost out of your desire to have it. No abode like the abode to come (namely Paradise) where the good people are next to each other and the intimate angels visit them frequently. Furthermore, they will be secured against the horrors of the Doomsday. The bliss of the abode to come is unchangeable and intransient from its owners.
17 - O son of Mary, join those who work for gaining the abode to come competitively, for it is surely the wish of the wishful. It is, beyond limits, handsome. You, son of Mary, will be highly delighted if you work for it ___Paradise ___ pursing your fathers Adam and Abraham in gardens and bliss where you will not desire for any change or substitute. Thus is My rewarding the God-fearing ones.
18 - O Jesus, run toward Me with those who are fleeing from the blazing fire (of Hell). It contains manacles and fetters. No rest comes in there and no grief goes out of it. It is just like a gloomy moonless night. He who can escape it will surely win. It is the (eternal) abode of the tyrants, the despots, and the oppressors as well as every coarse and rude one.
19 - O Jesus, how an evil refuge the world is for those who lean to it! What an evil the abode of the unjust ones is ! I warn you against yourself. Have full acquaintance with Me.
20 - O Jesus, you should take Me in consideration in every act that you carry out. Declare that I created you and you are My servant, I made you, and I descended you to the earth.
21 - O Jesus, wean yourself from the destructive passions as well as every lust that takes you away from Me. You should realize that I regard you as the honest messenger, therefore, be careful.
22 - O Jesus, I have created you from My words, and Mary gave birth of you according to My order. I sent to her Gabriel; My spirit and the honest among My angels. Thus, you could walk on this earth lively. All that was recorded in My eternal knowledge.
23 - O Jesus, if I become angry with you, the satisfaction of anyone else will not be useful for you, and if I am satisfied with you, the dissatisfaction of anyone else will not harm you.
24 - O Jesus, mention Me secretly. Refer to me among your people and I will refer to you among groups that are better than human beings.
25 - O Jesus, pray to Me as if you are helpless drowned.
26 - O Jesus, do not swear by Me falsely lest, My (Divine) Throne will be shaken. This worldly life is short in period and long in (false) hope. I have an abode that is more favorable than whatever they collect.
27 - O Jesus, what will you do when I will take out a record of only truth and you will confess of your secrets that you were concealing and deeds that you were doing?
28 - O Jesus, say to the unjust Israelites: You have cleaned your faces but sullied your hearts. Are you deceived against Me? Or are you challenging Me? You are odorizing yourselves for people of this world while your interiors are same as stinky carrions, as if you are dead people!
29 - O Jesus, tell them: clip your nails against having ill-gotten property and shut your hearings against listening to obscenity. Come to Me with your hearts; I do not want your appearances.
30 - O Jesus, be happy for the good deed (that you act), for it pleases Me. Weep for the evildoing (that you commit), for it is vice. Do not do to others the things that you hate to be done to you. If one slaps your right cheek, give him the left one. Curry favor with Me as much as possible. Neglect the ignorant ones.
31 - O Jesus, be the guide of the good - doers, take part in their deeds, and be their witness. Say to the unjust Israelites: O comrades of evil keep on doing so and I will metamorphose you into apes and pigs.
32 - O Jesus, say to the unjust Israelites: wisdom weeps from its fear of Me while you are guffawing openly? Have you received a pledge of acquittal from Me? Do you enjoy immunity against My agony? Or do you take no notice of My punishment? I swear by Myself, I will make you the best lesson for the coming (generations).
33 - O son of Mary the Virgin, I command you to adhere to the master of the Messengers; My dear Ahmed, the rider of the red camel, the brilliant-faced, the pure-hearted, the powerful, the modest, and the bountiful. He is surely the mercy for people and the master of sons of Adam when he will meet Me (on the Day of Resurrection). He is the most honorable of the forerunners to me and the closest of the submissive to Me. He is the Arab, the Makkan the embracer of My religion, and the steadfast for My sake, who will fight the polytheists for protecting My religion. You should foretell the Israelites of his coming and order them to have faith in him, believe him, follow him, and support him." O Lord," asked Jesus, "who is that one, so that I will please him as properly as You have told." The Lord answered: He is Muhammad (S.A.W.); the messenger of Allah to all the people completely. He is the owner of the closest standing to Me and he is the foremost intercessor. Blessed be him. What a prophet he is! Blessed be his nation who will keep on pursuing his path until they meet Me. All inhabitants of this earth praise him Muhammad (S.A.W.) and all inhabitants of the heavens are seeking (My) forgiveness to him. He is trustworthy, blessed, and clean. For Me, he is the best of the coming generations. He will come in the last of time. When he comes out, the heavens will provide its rain, the land will take out its boons, and people will see the blessings. I will bless anything on which he will put his hand.
34 - O Jesus, I have shown you everything that brings you near to Me and I have warned you against everything that takes you away from Me. Now you have the choice.
35 - O Jesus, this world is sweet and I have employed you in it; therefore, avoid committing that against which I have warned you and take only what I have given to you out of My favors.
36 - O Jesus, look in your deeds like a guilty slave, and do not look in others' deeds (like their lord). Abstain from receiving the worldly pleasures. Do not be acquisitive for it lest, you will be perishing.
37 - O Jesus, be intelligent, ponder over things, and find out about the fate of the unjust ones.
38 - O Jesus, all My explanations are advice for you and all My sayings are true. I am the clear Right. Truly I say to you: If you disobey Me after what I have told you, you will not find against Me any custodian or protector.
39 - O Jesus, discipline your heart by fear (of Allah). Look at those who are lowlier than you and do not look at those who are higher. You should do not be fond of it, for I do not like it.
40 - O Jesus, clean your heart for Me and mention Me very much in situations of seclusion. You should know that I am pleased if you wag to Me lively, not soullessly.
41 - O Jesus, do not associate anyone with Me and beware of Me. Do not be deceived by your enjoying good health and do not please yourself (by enjoying the worldly pleasures). This world is surely like a transient shadow. The coming matters of this world are as same as the bygone. Exert all efforts for the sake of the good deeds and adhere to the right even if this causes you to be rent asunder and burnt in fire. Never disbelieve Me after you acknowledgment (of Me) and do not be with the ignorant ones, because similar things match each other.
42 - O Jesus, pour the tears of your eyes for My sake and fear Me with your heart.
43 - O Jesus, seek My succor in situations of hardship, for I help the distressed ones and answer the downhearted ones. I am the most merciful of the merciful ones.
Source: Tuhaf al-Uqoul

The Holy Prophet (S.A.W.) Seeks Forgiveness for all Shias

He said: Abu Nasr Muhammad b. al-Husain al-Basir al-Muqri informed me from Abu Abdillah al-Asadi, who reported from Ja'far b. Abdullah b. Ja'far al-Alawi al-Muhammadi, who reported from Yahya b. Hashim al-Ghassani, who reported from Ghayath b. Ibrahim, who reported from Ja'far b. Muhammad, from his father, from his forefathers that:
The Prophet, peace be upon him and his progeny, said: "I have been taught (by Allah) the seven verses (i.e. Surah al-Fateha) of two recitations. And the whole Ummah of mine was presented to me (while in the clay form), till I was able to see its small and its big; and I looked at the entire heavens. And when I saw you, O Ali, I sought forgiveness for you and your followers till the Day of Judgement."
The first to enter Paradise
He said: Abul Qasim Ja'far b. Muhammad, may Allah have mercy on him, reported to me from his father, from Sa'd b. Abdillah from Ahmad b. Muhammad b. Isa, from Saeed b. Janah, from Abdullah b. Muhammad, from Jabir b. Yazid, who reported from Abu Ja'far Muhammad b. Ali al-Baqir through his forefathers that:
The Prophet, peace be upon him and his progeny said: "Paradise remains forbidden for the Prophets till I have entered in it, and remains forbidden for all the peoples till the Shias of us, Ahlul Bait have entered."
Virtues of a Shiah
And with the first chain of narrations, from Ali b. Mahzyar from Ja'far b. Muhammad, from Ismail b. Abbad, from (Abdullah) b. Bikair, from:
Abu Abdillah Ja'far b. Muhammad, peace be upon both of them, who said: "Surely, we love from amongst our Shias, one who is wise, understanding, well-versed in religion, tolerant, obliging, patient, truthful and faithful." Then he said: "Surely, Allah has specially blessed His Prophets with the noble virtues of good behaviour. So, whoever has those qualities, should praise and thank Allah for it, and whoever does not have them, should earnestly entreat and seek from Allah."
He said: "I asked: May I be your ransom, what are the virtues?" He said: "Piety, contentment, patience, being grateful, tolerant, modesty, generosity, jealously, guarding ones honour, beneficence, truthful in speech and honesty about anything held on trust."
Only one sect on the right path
He said: Abul Hasan Ali b. Khalid al-Maraghi reported to me from Abu Talib Muhammad b. Ahmad b. al-Bahlool, who reported from Abul Abbas Ahmed b. al-Hasan al-Dhareer, who reported from Ahmed b. Muhammad, who reported from Ahmed b. Yahya, who reported from Abu Harun al-Abdi, from Abi Aqeel, who said:
Once we were with Amirul Mo'mineen, Ali b. Abi Talib, peace be upon him, when he said: "This Ummah will definitely be thrown asunder into seventy-three factions. And by He who controls my Soul, all the factions will have gone astray, except the one which followed me and were among my Shias
Shiahs of Ali are saved
He said: Abul Qasim Ja'far b. Muhammad b. Qawlawayh, may Allah bless him with mercy, reported to me from Al-Husain b. Muhammad b. Amir, from Mualla b. Muhamamd al-Basri, from Muhammad b. Jamhur al-Ammi, who reported from Abu Ali al-Hasan b. Mahbub, who heard from Abu Muhammad al-Wabishi, reporting from Abu al-Ward who said:
I heard Abu Ja'far Muhammad b. Ali al-Baqir, peace be upon him, say: "When the Day of Resurrection will dawn, Allah will gather all people together on one plane, naked and barefooted, and they will be ranged on the road to the gathering place, till they will sweat profusely and their breathing will become difficult. They will be there for as long as Allah wills, and that is what Allah says in Qur'an: '... and you shall hear nothing but whispers.' (20:108)"
He said: Then an announcer will announce from the Throne: "Where is the Makkan Prophet?" (He said), the people will say: "You have caused all to hear, now name him." It will be announced: "Where is the Prophet of mercy, Muhammad, son of Abdullah?" Then the messenger of Allah, peace be upon him and his progeny, will rise and proceed before the people till he reaches the Pool, its length equal to the distance between Ayla and Sana; and then your master (i.e. Ali) will be called and he will proceed in front of the people and stand with him (i.e the Prophet). Then people will be summoned to pass by.
Abu Ja'far, peace be upon him said: "Among them on that Day, some will arrive (to stay) and some will be driven away. When the Prophet, peace be upon him and his progeny, will see that those sent away are from those who love us the Ahlul Bait, he will weep and say: "O Lord, these are partisans of Ali, O Lord, these are partisans of Ali!" He said: Allah will send an angel who will say: "O Muhammad! What makes you weep?" He will say: "Why should I not weep for the fate of those who followed my brother Ali b. Abi Talib. I see they are being sent off with the inmates of hell, and are prevented form being at my Pool?" He said: Then Allah will say: "O Muhammad, I give them away to you, and pardon them their sins for your sake, and I will unite them with those who loved your progeny; I will keep them in your group, and station them at your Pool, and accept your intercession for them. This is how I have honoured you."
Then Abu Ja'far Muhammad b. Ali b. al-Husain said: There will be several men and women weeping on that Day, when they witness this, exclaiming: "O Muhammad, (help us). So no one who is our partisan and loves us will remain except that he will be in our party and with us, and will arrive at our Pool."
Shiahs, the foremost to enter Heavens
He said: Abu Nasr Muhammad b. al-Husain al-Muqri reported to me from Umar b. Muhammad al-Warraq, who reported from Ali b. al-Abbas al-Bijilli, who reported from Hameed b. Ziyad, who reported from Abu Nuaim al-Fadhl b. Dakin, who reported from Muqatil b. Sulaiman, from al-Dhahhak b. Mazahim, from Ibn Abbas, who said:
I asked the Prophet. Peace be upon him and his progeny, about the verse of the Quran: 'And those foremost in faith, are the foremost, those are the ones brought near, in the garden of bliss...' (56:10,11,12). He said: Jibraeel told me: "That refers to Ali and his Shias. They are the foremost towards Paradise, brought closer to Allah, Most High, by the special honour bestowed upon them."
Trials begin with Imams and then with Shiahs
He said: Abu Bakr, Muhammad b. Umar al-Je'abi reported to me from Abu Al-Abbas Ahmad b. Muhammad b. Saeed b. Ibn Uqdah, who reported from Ja'far b. Abdullah, who reported form Sa'daan b. Saeed, who reported from Sufyan b. Ibrahim al-Ghamidy al-Qadhi, who said:
I heard Ja'far b. Muhammad, peace be upon him say: "Tests and trials begin with us and then with you, and the times of ease begin with us and then with you. And by the oath of Him where oath is usually taken, Allah will triumph through you the way He triumphed through the stones (of clay)." (Refer to Surah al-Fil).
The Chosen ones
He said: Abu Bakr Muhammad b. Umar al-Je'abi reported to me from Ja'far b. Muhammad b. Sulaiman Abul Fadhl, who reported from Dawood b. Rushaid, who reported from Muhammad b. Ishaq al-Tha'labi al-Mosili Abu Nawfil, who said:
I heard Ja'far b. Muhammad, peace be upon him, say: "We are the Chosen ones by Allah among His creation, and our Shias are His Chosen ones from the Ummah of Muhammad, peace be upon him and his progeny."
People will be called by their mother's names
He said: Abu Bakr Muhammad b. Umar al-Je'abi, reported to me from Abu Abdillah Ja'far b. Muhammad al-Hasani, who reported from Ahmad b. Abd al-Mon'em, who reported from Abdullah Ibn Muhammad al-Fazari, from Ja'far b. Muhammad, from his father, peace be upon them all. And he said that Ja'far b. Muhammad al-Hasani reported from Ahmad b. Abd al-Mon'em, who reported from Amru b. Shimr, from Jabir al-Jofi, from Abu Ja'far Muhammad b. Ali, peace be upon him, from Jabir b. Abdillah al-Ansari, who said:
The Prophet, peace be upon him and his progeny, said to Ali b. Abi Talib, peace be upon him: "May I not give you glad news? May I not award you?" He said: "Yes, O messenger of Allah." He (i.e. the Prophet) said: "Surely, I and you are created from one clay, and from what remained, our Shias were created. When the Day of Reckoning will dawn, all people will be called by their mother's names, except your Shias, who will be called by the names of their fathers, confirming their legitimacy."
The virtues of Shiahs
He said: Abul Hasan Ali b. Khalid al-Maraghi, may Allah bless him with mercy, reported to me from al-Qasim b. Muhammad al-Dallal, who reported from Ismail b. Muhammad al-Muzni, who reported from Uthman b. Saeed, who reported from Abul Hasan al-Tameemi, from Sabrah b. Ziyad, from al-Hakam b. Utaibah, from Hanash b. al-Mo'tamar, who said:
I once called upon Amirul Mo'mineen, Ali b. Abi Talib, peace be upon him, and said: "Salaam upon you, O Amirul Mo'mineen and His mercy and blessing, how are you? He said: "I am in a state of loving those who love us, and hatred for those who hate us. And our friends are in a state of rejoicing in the mercy of Allah which they were expecting and our enemies are in a state of founding their edifice on the crumbling brink and that brink will fall down with him into the fire of hell. The gates of Paradise are opened for those who belong to it. So happiness and delight for the people who have earned their mercy of Allah, and ruination be for those who are in hell.
O Hanash, whoever wishes to know whether he is our lover or not, he should search his own heart. If he loves our friend and partisans, then he is not our enemy, but if he hates our friends and partisans, then he is not our lover. Allah has a covenant with our lovers for our friendship, and has written the names of our adversaries in the record. We are the ones of noble descent, and our ancestors are the ancestors of the Prophets."
Source: Al-Amali: The Dictations of Sheikh al-Mufid

Heart in Hadith (Traditions)

The pioneers of religion and real human specialists have left many interesting narrations about the heart. Following are some of the examples: In some of the narrations the hearts have been classified into three categories:
Imam al-Baqir (A) said:
"There are three kinds of hearts:
a: First type: Reversed heart which lacks feelings for any sort of righteous deeds. Such heart is the heart of a unbeliever.
b. Second Type: The heart which contains a black spot in which a war is being waged between the truth and falsehood, and whichever becomes victorious will take over the heart's control.
c. Third type: The conquered heart in which there is a lighted lamp which is never going to be turned off. Such a heart is the heart of a believer."
-Bihar al-Anwar, vol. 70, p-51.
Imam al-Sadiq (A) has quoted from his learned father:
"There is nothing worst than sinning for the heart. When the heart is encountered with sin, it struggles against the sin until sin becomes victorious thus, making the heart as a reversed heart."
-Bihar al-Anwar, vol. 70, p-54.
Imam al-Sajjad (A) has said:
"A man possesses four eyes, with two apparent eyes he sees the affairs relevant to his world, and with two esoteric eyes sees the affairs related to the Next World. Therefore, whenever God-Almighty desired the good for a believer, He opens his heart's eyes to enable him to witness the hidden world and its mysteries. But when He does not desire his welfare, leaves the heart with his esoteric eyes closed."
-Bihar al-Anwar, vol. 70, p-53.
Imam al-Sadiq (A) has said:
"The heart possesses two ears, the spirit of belief slowly invites him towards righteous deeds, while the Satan slowly invites him towards evil deeds. Therefore, whoever becomes victorious in this struggle takes over heart's control.”
-Bihar al-Anwar vol. 70, p-53.
Imam al-Sadiq (A) quotes from the Holy Prophet (S)
"The darkness of the heart is the worst kind of darkness.”
-Bihar al-Anwar, vol. 70, p-51.
Imam al-Baqir (A) said:
"Initially there is a white spot and light within the heart of a human being and as a result of his committing sin, a block spot appears. If the person repents the black spot gets wiped out, but if he persisted in sinning, the blackness gradually increases ultimately covering the entire white spot, When this happens the owner of such heart will never return towards goodness and become manifestation of the Quranic verse:
‘Nay, but that which they have earned is rust upon their hearts.’"
-al-Kafi, vol, 2, p-273.
The Commander of the Faithful Imam" Ali (A) has said:
"Every one who lacks self restraint and piety will have a dead heart; whoever have a dead heart will enter inside the Hell."
-Nahjul Balagha, saying 324
He further emphasized this matter in his last will addressing to his son:
“Oh my son! The poverty is one of the most horrible calamity,. But still severe than poverty is the bodily sickness; and the sickness of soul is harsher than the bodily sickness. Plenty of wealth is one of the God's blessing, but sound health is better than that, and the piety of heart is even superior than sound health."
-Bihar al-Anwar, vol. 70, p-51.
There is a narration quoted from Anas bin Malik from the Holy Prophet (S) who said:
"The prophet David (A) asked God; ‘Oh God! All the emperors possess treasure then where is Your treasure ? God-Almighty replied: ‘I possess a treasure which is greater than the sky; vaster than the Heaven's firmaments; smells better than the perfumes of Paradise, and is beautiful than the Celestial Kingdom. Its earth is enlightenment; its sky is belief, its sun is enthusiasm; its moon is love,. its stars are inspiration and attention towards Me; its clouds are reason,. its rain is blessing, its fruits are obedience; and its yield is wisdom. My Treasure has four doors, the first one is the door of knowledge, the second one is the door of reason, the third one is the door of patience, and the fourth one is the door of contentment. Know that My Treasure is -the heart of a believer' ".
-Bihar al-Anwar, vol. 70, p-59.
Reference: ImamReza.net

Names of Holy Imams Among the Ahl al-Bayt (A.S.)

Names of Holy Imams Among the Ahl al-Bayt (A.S.)
Jabir ibn Abd Allah al-Ansari: When I entered upon Fatima (A.S.), there was a tablet before her containing the name of guardians (Wasis) from among her progeny. I counted them to be twelve, one of whom being the Qa'im, three of them Muhammad and four of them Ali.
Jabir ibn Abd Allah al-Ansari: When Almighty God revealed the ayah, "O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you", to His prophet, Muhammad (S.A.W.), I told him: O Rasul Allah! We have come to know God and the Apostle, but who are Ulul Amr (those charged with authority) whose obedience is enjoined by God besides obeying you? The Holy Prophet (S.A.W.) replied: O Jabir! They are my successors and the Muslims' leaders [Imams] after me. The first of them is Ali ibn Abi Talib (A.S.) and then al-Hasan (A.S.) and al-Husayn (A.S.) followed by Ali ibn al-Husayn (A.S.) and after him Muhammad ibn Ali (A.S.) who is known in Torah as Baqir: O Jabir! you will meet him, whenever you see him give my regards to him; next is Sadiq Jafar ibn Muhammad (A.S.); then Musa ibn Jafar (A.S.), Ali ibn Musa (A.S.), Muhammad ibn Ali (A.S.), Ali ibn Muhammad(A.S.), al-Hasan ibn Ali (A.S.), and finally the one having the same name and patronymic as mine, Hujjah of Allah on earth and His Remainder among His servants, will be al- Hasan ibn Ali's son. The one in whose capable hands the Almighty Allah will open up the east and west of the globe; the one who will be concealed from his Shi'as and lovers and in that time nobody will remain consistent in believing in his Imamate except those whose hearts have been faithfully purified by Allah.
Al-Nadr ibn Suwayd: Quoting Amr ibn al-Miqdam as saying: On the day of Arafah I saw al-Imam al-Sadiq (A.S.) shouting most clearly in the plain of Arafat: O people! The Apostle of Allah (S.A.W.) was an Imam and after him was Ali ibn Abi Talib (A.S.), and then al-Hasan (A.S.), al-Husayn (A.S.), Ali ibn al-Husayn (A.S.), Muhammad ibn Ali(A.S.), and then "hah", repeating it three times to his right, left and back in twelve tones.
Amr said: Upon arriving in Mina, I inquired Arabic language experts about the meaning of "hah". They said: Hah is the dialect of such and such a clan (Bani Hashim) meaning I, so ask me.
Amr further said: I asked other Arabic language experts, they replied the same.
The hadiths that have directly and indirectly stated what Ahl al-Bayt meant by ayah of Tathir
The hadiths that have directly and indirectly stated what Ahl al-Bayt meant by ayah of Tathir are divided into five categories:
First group:
Hadiths narrated on the revelation occasion of the ayah tathir. These traditions distinctly and clearly introduce a particular group of the Holy Prophet's near of kin, i.e., Ali (A.S.), Fatima (A.S.), al-Hasan (A.S.) and al-Husain(A.S.) as proof of "Ahl al-Bayt", disclaiming all his other relatives of this title.
The Sunni traditionists have narrated this group of traditions from four of the Holy Prophet's (S.A.W.) relations, i.e., Ali ibn Abi Talib(A.S.), al-Hasan ibn Ali(A.S.), al-Husayn ibn Ali(A.S.), and Ali ibn al-Husayn(A.S.) two of his spouses, Umm Salama and A'ishah as well as seven of his companions: Abu Said al-Khudri, Bara ibn Azib, Jabir ibn Abd Allah Ansari, Zinat daughter of Abu Salama, Sad ibn Abi Waqqas, Subayh a retainer to Umm Salama and Abd Allah ibn Jafar.
The Shia traditionists, however, relate these traditions from seven of Ahl al-Bayt of Rasul Allah(S.A.W.): Imam Ali(A.S.), al-Imam al-Hasan ibn Ali(A.S.),al-Imam al-Husayn ibn Ali(A.S.), al-Imam Ali ibn Al-Husayn(A.S.), Imam Muhammad ibn Ali al-Baqir(A.S.) Imam Jafar ibn Muhammad al-Sadiq(A.S.),and Ali ibn Musa al-Reza(A.S.) as well as two of the Holy Prophet's(S.A.W.) spouses, Umm Salama and A'ishah and two of his companions, i.e., Jabir ibn AbdAllah and Sad ibn Abi Waqqas.
Second group:
Traditions related as about scholarly interpretation of the ayah of Tathir by the Holy Prophet (S.A.W.) among which are hadiths asserting that after the revelation of this ayah the Holy Prophet would stop at Ali(A.S.) and Fatima's(A.S.) house every day at morning prayer time for months to recite the ayah of Tathir upon sending salutations and calling them to prayers.
Great traditionists from both sects have narrated this event from some well-known companions and Ahl al-Bayt of the prophet (S.A.W.).
Third group:
Traditions mentioning proofs for Ahl al-Bayt in accord with what was said in the first and second groups, without referring to the ayah of Tathir. The number of this group of traditions is much greater than that of the first and the second groups.
Fourth group:
Traditions which bring up virtues or rights for the title "Ahl al-Bayt" without giving any proofs on the title; and other hadiths which make no reference to this title but bring up the same virtues and rights as proofs of Ahl al-Bayt(A.S.)
For instance, the Holy Prophet (S.A.W.) says: "whoever loves us the Ahl al-Bayt for the sake of Allah, they will be roused with us and we will take them to paradise with us". In another hadith his holiness took his grandsons al-Hasan(A.S.) and al-Husayn(A.S.) and said: "whoever loves me and these two and their parents, they will be ranked equally with me on the Day of Resurrection". Still in another tradition he said: "I swear you by God into observing the Ahl al-Bayt's rights".
The number of this category of traditions exceeds the three groups stated before.
Fifth group:
Traditions which when compared they will clarify that al-Husayn's(A.S.)descendants up to Imam al-Mahdi(A.S.) are all regarded as the People of Kisa and are included in ayah of Tathir.
Source: The Image of Ahl al-Bayt (A.S.) in The Qur'an and Hadith
By: Muhammadi Rayshahri

The Event of Cloak (Hadith al-Kisa)

The Event of Cloak (Hadith al-Kisa)
A famous event known as the "Event of the Cloak" was reported in the Shiite books regarding "the verse of purification." The context of the event is as follows:
Jabir Ibn Abdullah Ansari (Allah be pleased with him) narrates from the authority of Lady Fatima, the beloved daughter of the Holy Prophet (peace be on her) that she said:
“One day when my beloved father, the Holy Prophet (S), visited me in my house,
he (S) said: `O Fatima! Peace be on you.'
I replied: `O father! Peace be on you too.'
He then said: `I am feeling some weakness within me.'
I said: ‘Allah forbid that you may be sick.'
Then he said: 'Fatima! Fetch me a Yemenite cloak and wrap it round me.' I brought the Yemenite cloak and covered my dear father with it. I then noticed that his face was glowing like a full moon.
A moment later, my beloved son, Hassan came and said: ‘O my dear mother! Peace of Allah be on you.’
1 replied: ‘O my loving son, the apple of my eyes, the delight of my heart! Peace be on you too.’
He then said: ‘O my dear mother! I am smelling the fragrance of my loving grandfather!'
I said:`Yes, your beloved grandfather is here under the cloak.'
Hassan then went forwards his grandfather and said: `O my grandfather! Peace be on you. May I enter the cloak.'
My loving father replied: `O my son, the owner of my fountain (of Kauthar)! Peace be on you too. Yes; you may enter.'
Thus Hassan entered the cloak. Soon after, my loving son, Hussain came and said: `O my dear mother! Peace be on you.'
1 replied: `O my loving son, the apple of my eyes, the delight of my heart! peace be on you too.'
He then said: `O my dear mother! I am smelling the fragrance of my affectionate grandfather!' I replied: ‘Yes, your loving grandfather and your elder brother Hassan, are inside the cloak.'
Hussain then went near the cloak and said: `O my dear grandfather, the chosen Prophet of Allah! peace be on you. May I also come inside the cloak to be with both of you.'
My loving father replied: `O my son, the interceder of my Ummah! peace be on you too. Yes you may enter.'
Thus Hussain too entered the cloak.
Then Ali?Ibn Abu Talib came and said: `O beloved daughter of the Holy Prophet! peace be on you.'
1 replied: `O Abul?Hassan, Commander of the Faithful! peace be on you too.'
He then said: 'Fatima! I am smelling the fragrance of my brother, the son of my Uncle.'
I replied: ‘Yes! He along with your two sons is inside the cloak'
Ali then proceeded towards the cloak and said: `O Prophet of Allah! peace be on you. May I also come to you inside the cloak!'
My beloved father replied: 'Peace be on you also my brother, my vicegerent, my successor, my standard bearer! You may also come inside.'
Thus Ali also went inside the cloak
Then I went near the cloak and said: `Peace be on you, O my loving father! O Prophet of Allah! May I also come to you inside the cloak.'
My loving father replied: 'Peace of Allah be on you also, my beloved daughter! All
dear heart! You too have my permission.'
Thus, I also went inside the cloak. Now when all of us got assembled inside the Cloak,
my affectionate father held the two corners of the cloak and raising his right hand towards the sky said:
'O Allah! These are my Ahlul?Bayt.
They are my confidants and my supporters.
Their flesh is my flesh and their blood is my blood.
Whoever hurts them, hurts me.
Whoever displeases them, displeases me.
Whoever makes peace with them, will make peace with me.
Whoever has enmity against them, will have enmity against me.
Whoever is a friend to them, is a friend of mine. It is because they belong to me and I belong to them.
O Allah! Bestow Your peace, Benevolence, Mercy, forgiveness and Your Pleasures on me and on them.
And keep them aloof from uncleanliness and keep them pure and thoroughly purified.'
Then the Lord, Almighty Allah said:
`O my Angels! O inmates of the heavens!
I created this solid firmament, well?stretched earth,
well?lighted moon, shinning sun, rotating planets, rippling oceans, floating boats,
and all other things for the sake and love of these five persons who are inside the cloak.'
At this, the Archangel Gabriel asked:
`O Lord! Who are they inside the cloak?'
The Lord said:
`They are Ahlul?Bayt of the Prophet and the assets of the Prophethood. They are Fatima, her father, her husband and her two sons.'
Gabriel said:
`O Lord! permit me also to descend to earth and join them as the sixth inside the cloak.'
The Lord said: ‘You are permitted.'
Thus Gabriel, the Archangel came down to earth and said:
`O Prophet of Allah! peace be on you. The Gracious Lord, the Almighty Allah sends His Greetings to you to bestow on you His Grace and Mercy and says:
"By My Grace and Grandeur! I have created this solid
firmament, well?stretched earth, well?lighted moon,
shining sun, rotating planets, rippling oceans, floating boats and
all other things for the sake and love of you and
your chosen people."
And the Lord, Almighty has given me the permission to join you inside the cloak
O Prophet of Allah!
May I come in and be with you?'
The Holy Prophet replied:
'O Bearer of the Divine revelations! Peace be on you also. Yes, you may come in.'
Then Gabriel too came inside the cloak
Thereafter, he spoke to my affectionate father:
‘Allah sends His revelation to you people and says:
“Surely, Allah has decided that He should keep you and your Ahlul?Bayt clean of all pollution and purify you people with a thorough purification."'
Then Ali said to my loving father:
'Tell me! What merit the coming under this cloak has before Allah ?'
The Holy Prophet replied:
`By that Being, Who made me His Prophet and Who, for the salvation of mankind appointed me to prophethood! When any of our Shiites and supporters will assemble in a
gathering of the inmates of this earth and narrate this Hadith, Allah will bestow on them His Blessings and Mercy; angels will encircle them and as long as they do not disperse,
the angels will pray for the forgiveness of their sins.'
At this, Ali said:
`By Allah! We and our Shiites have now become triumphant.'
Then the Holy Prophet said:
‘O Ali! By that Being, Who made me the righteous prophet and appointed me to the prophet?hood for the sake of people's salvation, whenever in the gathering of the inmates of this earth our Shiites and friends will assemble and narrate this Hadith of ours, and if some?one amongst them will be in agony, Allah will remove his trouble; and if someone was sorrowful, Allah will relieve him of his sorrows; will answer his needs.'
Then Ali said:
`By Allah! At this moment we have been crowned with success and Blessings; and by the Lord of Kaabah, in the same way our Shiites too have become triumphant and blessed in this world and the Hereafter.'
Source: Fatima (A.S.) The Gracious
Abu Muhammad Ordoni

Shi'ite Books On Tradition From Eleventh To Fourteenth Century

Shi'ite Books On Tradition From Eleventh To Fourteenth Century.
1. Al-Wafi.
It was compiled by Shaikh Muhammad bin Murtada who was usally called as Mulla Muhsin Al-Kashi. He collected all the Traditions which are found in the Four books and are related to Usul or Furu'. He further arranged them into different chapters, explained the difficult points wherever it was necessary and clarified the reasons for putting together some of the Traditions which appeared to be contradictory. He wrote about two hundred books. He died in 1091 A.H.
2. Wasa'il-ush-Shi'ah Ila Ahadith-ush-Shari'ah.
It was compiled by Shaikh Muhammad bin al-Hasan bin al-Hurr al-'Aamili. He collected the contents of the Four Books from the eighty books owned by him and seventy others. He edited these Traditions which related to the Furu'a only, divided them into different chapters, explaining some of the important points. This book became the most popular book as a source of reference with the teachers as well as students. Al-Wafi did not meet such success in becoming popular as was written in store for Al-Wasa'il. This was because of the fact that the arrangement of these Traditions in Al-Wasa'il was better than Al-Wafi although the explanation given Al-Wafi are more convincing and more acceptable, but the success achieved by Al-Wasa'il was much more than the former and the remaining four books are also based upon it. The author of Al-Wasa'il died in 1104 A.H.
3. Bihar-ul-Anwar Fi Ahadith-in-Nabiy Wal A'immatil Athar.
It was compiled by Shaikh Muhammad Baqir ibn Shaikh Muhammad Taqi, known as Al-Majlisi, in 100 volumes. One needs a life time just to copy it, not to speak of collecting the data on different branches of knowledge dealt with herein, including the biographies of the Prophet, Sayyidah Fatimah Az-Zahra' and Twelve Imams, their virtues, merits, ideas and opinions. The author collected all this material without exercising any choice. Most of it is not found in the Four Books. It was through the efforts of first mentioned three persons named Muhammad (Al-Kulaini, As-Sudduq and At-Tusi) and the last mentioned three scholars named Muhammad (Muhsin Kashi, Muhammad al-'Aamili and Majlisi) that the information and sayings of Ahlul Bait(A.S.) were saved. They collected such information, edited it and arranged in book forms. All three persons mentioned first and the two of those mentioned last exercised their choice according to their authorities.
4. Al-'Awalim Fil Hadith.
It was compiled by the great Traditionist Mawla Abdullah bin Nurullah al-Bahrani in 100 volumes. It did not meet with such a success as did Bihar. The author died in the earlier twelfth century.
5. Ash-Shifa Fi Hadith-i-Aal-i-Mustafa.
It is a voluminous book, containing many volume on the Traditions. It was completed by Shaikh Muhammad Reza bin al-Faqih Ash-Shaikh Abdullah Tabrizi who died in 1158 A.H.
6. Jami'ul Ahkam.
It was compiled by Sayyid Abdullah Shabari in 25 big volumes, probably the biggest ever. The author died in 1242 A.H.
7. Mustadrakat-ul-Wasa'il.
It was compiled by Mirza Husain Nuri. He collected all those Traditions which the author of Al-Wasa'il had missed out and arranged them into chapters.
But he has included Al-Fiqh-ur-Razavi in this book.There are many such instances in this book. It is not really supplementation of Al-Wasa'il to add such things which were not reliable and certain in the opinion of the author of Al-Wasa'il. He has given biographical data in the latter part of the book which is not found anywhere else. Most of this data is obviously based upon Jami'ur Ruwat by Haji Muhammad al-Ardbili who was a contemporaray of Majlisi.
Mirza Husain Nuri, the author of the book, died in 1320 A.H.
8. Al-Bahr-uz-Zakhkhar Fi Sharh-i-Ahadith-il-A'immatil-Athar.
It was started by Sayyid Muhsin Al-Amin and three volumes could be completed that he died.
Source:
Hasan al-Amin,Shorter Shi'ite Encyclopaedia

Reference: ImamReza.net