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Asl Zayd an-Narsi

اصل زيـد النـرسي

Asl of Zayd an-Narsi


كتاب زيد النرسي رواية هرون بن موسى بن احمد التلعكبري عن ابي العباس احمد بن محمد بن سعيد الهمداني 


The book of Zayd an-Narsi, the narration of Harun b. Musa b. Ahmad at-Talla`ukbari from Abu ‘l-`Abbas Ahmad b. Muhammad b. Sa`id al-Hamadani.


بسم الله الرحمن الرحيم 

 حدثنا الشيخ أبو محمد هرون بن موسى بن احمد التلعكبري ايده الله قال حدثنا أبو العباس احمد بن محمد بن سعيد الهمداني قال حدثنا جعفر بن عبد الله العلوى أبو عبد الله المحمدي قال حدثنا محمد بن ابي عمير عن زيد النرسي عن ابي عبد الله (ع) 


By the name of Allah, the Beneficent, the Merciful

The Shaykh Abu Muhammad Harun b. Musa b. Ahmad at-Talla`ukbari – may Allah support him – narrated to us.  He said: Abu ‘l-`Abbas Ahmad b. Muhammad b. Sa`id al-Hamadani narrated to us.  He said: Ja`far b. `Abdullah al-`Alawi Abu `Abdillah al-Muhammadi narrated to us.  He said: Muhammad b. Abi `Umayr narrated to us from Zayd an-Narsi from Abu `Abdillah عليه السلام.


قال سمعته يقول إذا كان يوم الجمعة ويوم العيدين امر الله رضوان خازن الجنان ان ينادي في ارواح المؤمنين وهم في عرصات الجنان ان الله قد اذن لكم بالزيارة إلى اهاليكم واحبائكم من اهل الدنيا ثم يأمر الله رضوان ان يأتي لكل روح بناقة من نوق الجنة عليها قبة من زبرجدة خضراء غشائها من ياقوتة رطبة صفراء وعلى النوق جلال وبراقع من سندس الجنان واستبرقها فيركبون تلك النوق عليهم حلل الجنة متوجون بتيجان الدر الرطب تضيئ كما تضيئ الكواكب الدرية في جو السماء من قرب الناظر إليها لامن البعد فيجتمعون في العرصة ثم يامر الله جبرئيل في اهل السموات ان يستقبلوهم فتستقبلهم ملئكة كل سماء وتشيعهم إلى السماء الاخرى فينزلون بوادي السلام وهو واد بظهر الكوفة ثم يتفرقون في البلدان والامصار حتى يزورون اهاليهم الذي كانوا معهم في دار الدنيا ومعهم ملئكة يصرفون وجوهم عما يكرهون النظر إليه إلى ما يحبون ويزورون حفر الابدان حتى إذا ما صلى الناس وراح اهل الدنيا إلى منازلهم من مصلاهم نادى فيهم جبرئيل بالرحيل إلى غرفات الجنان فيرحلون


He said: I heard him saying: When it is day of Jum`a and the day of the two `Eids, Allah commands Ridwan, the treasurer of the Gardens, to call amongst the souls of the believers while they are in the courtyards of the Gardens that: Allah has given permission to you to visit your families and loved ones from the people of the world.  Then Allah commands Ridwan to bring every soul a she-camel from the she-camels of the Garden, upon which there is a collar of green chrysolite, and whose covering is of yellow moist sapphire.  And upon the she-camels are saddles and veils of the fine silk brocade of the Gardens and its thick silk brocade.  So they ride these she-camels, (and) the dress of the Garden is upon them, crowned with a crown of wet pearl, shining as the glittering star in the air of the sky from (the view) of one looking close to it, not from afar.  So they gather in the courtyard, then Allah commands Jibra’il in regards to the people of the Heavens to face (or, meet) them.  And the angels of every Heaven face them and see them off the next heaven.  So they descend at the Wadi as-Salam, and it is a wadi at the back of Kufa, then they disperse to their countries and cities in order to visit their families who were with them in the realm of the dunya.  And there are angels with them, turning their faces away from what they would dislike to look upon to what they love.  And they visit the pits (graves) of the bodies so that what the people pray (on the dead bodies) and the people of the world go to their dwellings from their places of prayer, Jibra’il calls amongst them to depart to the chambers of the Gardens.  So they depart.


قال فبكى رجل في المجلس فقال جعلت فداك هذا للمؤمن فما حال الكافر فقال أبو عبد الله (ع) ابدان ملعونة تحت الثرى في بقاع النار وارواح خبيثة ملعونة تجري بوادي برهوت في بئر الكبريت في مركبات الخبيثات الملعونات تؤدي ذلك الفزع والاهوال إلى الابدان الملعونة الخبيثة تحت الثرى في بقاع النار فهي بمنزلة النائم إذا رأى الاهوال فلا تزال تلك الابدان فزعة زعرة وتلك الارواح معذبة بانواع العذاب في انواع المركبات المسخوطات الملعونات المصفدات مسجونات فيها لا ترى روحا ولاراحة إلى مبعث قائمنا فيحشرها الله من تلك المركبات فترد في الابدان وذلك عند النشرات ( النشات خ د ) فيضرب اعناقهم ثم تصير إلى النار ابد الابدين ودهر الداهرين 


He said: So a man in the gathering wept, and he said: May I be made your ransom, this is for the believer, so what is the state of the kafir?  So Abu `Abdillah عليه السلام said: Accursed bodies under the earth, in tracts of the Fire, and filthy, accursed spirits flowing to the Wadi Barahut in a well of sulfur in filthy, accursed mounts.  That brings fright and terrors to the accursed, filthy bodies under the earth in the tracts of the Fire.  So it is of the status of the sleeper when it sees the terrors.  So those bodies do not cease to be frightened, ill-natured, and those spirits punished with the types of punishment in the types of the mounts, vexatious, accursed, shackled, imprisoned in it, not seeing a soul nor relief until the sending of our Qa’im.  So Allah will gather them from those mounts, and they will return in the bodies.  And that is during the proclamations.  So he will strike their necks, then they will go to the Fire, for ever and ever, and aeon of aeons.


 زيد قال رايت معوية بن وهب البجلي في الموقف وهو قائم يدعو فتفقدت دعاه ( ئه خ د ) فما رأيته يدعو لنفسه بحرف واحد وسمعته يعد رجلا رجلا من الافاق يسميهم ويدعو لهم حتى نفر الناس فقلت يا ابا القاسم اصلحك الله لقد رايت منك عجبا قال يابن اخي وما الذي اعجبك مما رايت مني فقال ( قلت (ص) ) رايتك لا تدعو لنفسك وانا ارمقك حتى الساعة فلا ادري أي الامرين اعجب ما اخطات من حظك في الدعا لنفسك في مثل هذا الموقف أو عنايتك وايثارك اخوانك على نفسك حتى تدعو لهم في الافاق 


Zayd said: I saw Mu`awiya b. Wahb al-Bajali in the mawqif (the place of halting at `Arafat), and he was standing supplicating. So I investigated his du`a, and I did not see him supplicating for himself with a single letter.  And I heard him enumerating man by man from the faraway countries, naming them and supplicating for them until the people dispersed.  So I said: O Abu ‘l-Qasim, may Allah make you prosper, I saw something astonishing from you.  He said: O son of my brother, and what was it that astonished you from you saw of me? So he said: I saw you not supplicating for yourself while I was staring at you until now.  So I do not know which of the two affairs is more astonishing: what you missed of your fortune in supplicating for yourself in the likes of this station, or your care and altruism for your brethren over yourself in order that you might supplicate for them in the mawqif. 


فقال يابن اخي ( اخ خ د ) فلا تكثرن تعجبك من ذلك اني سمعت مولاك ومولاي ومولى كل مؤمن ومؤمنة جعفر بن محمد (ص) عليهما السلام وكان والله في زمانه سيد اهل السماء وسيد اهل الارض وسيد من مضى منذ خلق الله الدنيا إلى ان تقوم الساعة بعد ابائه رسول الله (ص) وأمير المؤمنين والائمة من ابائه صلى الله عليهم يقول والا صمت اذنا معوية وعميت عيناه ولا نالته شفاعة محمد وأمير المؤمنين عليهما السلم من دعا لاخيه المؤمن بظهر الغيب ناداه ملك من سماء الدنيا يا عبد الله لك مأة الف مثل ما سئلت وناداه ملك من السماء الثانية يا عبد الله لك مأتي الف مثل الذي دعوت وكذلك ينادي من كل سماء تضاعف حتى ينتهى إلى السماء السابعة فيناديه ملك يا عبد الله لك سبعمائة الف مثل الذي دعوت فعند ذلك يناديه الله عبدي انا الله الواسع الكريم الذي لا ينفذ خزائني ولا ينقص رحمتي شيء بل وسعت رحمتي كل شيء لك الف الف مثل الذي دعوت فاى حظ يابن اخي اكثر من الذي اخترته انا لنفسي 


So he said: O son of my brother, do not increase your astonishment from that.  I heard your mawla and my mawla and the mawla of every believing man and woman, Ja`far b. Muhammad عليهما السلام – and, by Allah, in his time he was the master of the people of Heaven and the master of the people of the Earth and the master of whoever passed away since Allah created the world until the hour will rise, after his fathers, the Messenger of Allah صلى الله عليه وآله, Amir al-Mu’mineen and the Imams from his fathers صلى الله عليهم – saying – if otherwise may the ear of Mu`awiya go deaf and his eye go blind and may the intercession of Muhammad and Amir al-Mu’mineen عليهما السلم not be bestowed upon him: Whoever supplicates for his believing brother by the back of the unseen, an angel from the heaven of the world calls to him: O servant of Allah, you have a hundred thousand the like of what you asked.  And an angel from the second heaven calls to him: O servant of Allah, you have two hundred thousand the like of what you supplicated.  And likewise is called from every heaven, doubling, until it ends up to the seventh heaven, and an angel calls to him: O servant of Allah, you have seven hundred thousand the like of what you supplicated.  So with that, Allah calls to him: My servant, I am Allah, the Vast, the Generous, who's treasuries never empties and nothing decreases My mercy.  Rather, My mercy encompasses everything.  You have a thousand thousand the like of what you supplicated.  So which fortune, O son of my brother, is more than that which I chose for myself?


قال فقلت لمعوية اصلحك الله ما قلت في ابي عبد الله (ع) من الفضل من انه سيد اهل الارض واهل السماء وسيد من مضى ومن بقي شيء قلته انت ام انت سمعته منه يقوله في نفسه قال يابن اخي ( اخ خ د ) اتراني كل ذا جرئة على الله ان اقول فيه ما لم اسمعه منه بل سمعته يقول ذلك وهو كذلك والحمد لله


He said: I said to Mu`awiya: May Allah make you prosper, what you said in regards to Abu `Abdillah عليه السلام of virtue, that he was the master of the people of the Earth and the people of Heaven and the master of whoever has passed and whoever remains.  Was it something you said yourself, or did you hear it from him saying it about himself?  He said: O son of my brother, do you see me as one so bold against Allah that I should say regarding him what I did not hear from him?  Rather I heard him saying that, and he was as that, praise be to Allah.


 زيد عن عبد الله بن سنان عن محمد بن المنكدر قال رايت ابا جعفر محمد بن علي في ليلة ظلماء شديدة الظلمة وهو يمشي إلى المسجد اني اسرعت فدفعت ( نت خ د ) إليه وسلمت عليه فرد على السلام ثم قال لى يا محمد بن المنكدر قال رسول الله صلعم بشر المشائين إلى المسجد في ظلم الليل بنور ساطع يوم القيمة 


Zayd from `Abdullah b. Sinan from Muhammad b. al-Munkadir.  He said: I saw Abu Ja`far Muhammad b. `Ali in a very dark night and he was walking to the masjid.  I hurried and reached him and gave salam to him, and he returned the salam to me.  Then he said to me: O Muhammad b. al-Munkadir, the Messenger of Allah صلى الله عليه وآله said: Give tidings to the walkers to the masjid in the darkness of night of a shining light on the day of the resurrection. 


 زيد عن ابى عبد الله (ع) ان قوما جلسوا عن حضور الجماعة فهم رسول الله ان يشتعل ( يشعل خ د ) النار في دورهم حتى خرجو أو حضروا الجماعة مع المسلمين 


Zayd from Abu `Abdillah عليه السلام that a group sat out from attending the jama`a (congregational salat), so the Messenger of Allah worried that the fire burned in their homes until they came out or attended the jama`a with the Muslims.


 زيد عن عبد الله بن سنان قال سمعت ابا عبد الله (ع) يقول من صلى عن يمين الامام اربعين يوما دخل الجنة 


Zayd from `Abdullah b. Sinan.  He said: I heard Abu `Abdillah عليه السلام saying: Whoever prays on the right of the imam for forty days will enter the Garden.


 زيد قال سمعت ابا الحسن موسى بن جعفر (ع) يحدث عن ابيه انه قال من اسبغ وضوئه في بيته وتمشط وتطيب ثم مشى من بيته غير مستعجل وعليه السكينة والوقار إلى مصلاه رغبة في جماعة المسلمين لم يرفع قدما ولم يضع اخرى الا كتبت له حسنة ومحيت عنه سيئة ورفعت له درجة 


Zayd said: I heard Abu ‘l-Hasan Musa b. Ja`far عليه السلام narrating from his father that he said: Whoever performs his wudu properly in his house, combs his hair and perfumes, then walks from his house without being in a hurry and with tranquility and solemnity upon him to his place of prayer, desirous of the congregation of the Muslims, he does not raise a foot and does not place the other but that a good deed is written for him, and a bad deed erased from him, and a level is raised for him.  


فإذا دخل المسجد قال بسم الله وبالله وعلى ملة رسول الله صلى الله عليه وعلى اله ومن الله والى الله وما شاء الله ولاقوة الا بالله اللهم افتح لى ابواب رحمتك ومغفرتك واغلق عني ابواب سخطك وغضبك اللهم منك الروح والفرج اللهم اليك غدوي ورواحي وبفنائك انخت ابتغى رحمتك و رضوانك واتجنب سخطك اللهم واسئلك الروح والراحة والفرج ثم قال اللهم اني اتوجه اليك بمحمد وعلي أمير المؤمنين واجعلني من اوجه من توجه اليك بهما واقرب من تقرب اليك بهما وقربني بهما منك زلفى ولا تباعدني عنك امين يا رب العالمين ثم افتتح الصلوة مع امام جماعة الا وجبت له من الله المغفرة والجنة من قبل ان يسلم الامام


So when he enters the masjid, he says: By the name of Allah and by Allah, and upon the creed of the Messenger of Allah صلى الله عليه وآله, and from Allah and towards Allah, and what Allah has willed, and there is no strength by by Allah.  Allahumma, open for me the gates of Your mercy and Your forgiveness, and lock from me the gates of Your displeasure and Your anger.  Allahumma, and I ask of You refreshment, comfort and relief.  Then he says: Allahumma, I betake to You by Muhammad and `Ali Amir al-Mu’mineen, and make me from the most distinguished of those who betake to You by them, and the closest of those who draw near to You by them.  And bring me closer to You by them in adulation (in position or status), and do not make me distant from You.  Ameen, O Lord of the worlds.  Then he inaugurates the salat with an imam of congregation.  (He does not do all this) but that forgiveness from Allah and the Garden is made obligatory for him, from before the imam does taslim.


 زيد قال دخلت على ابي عبد الله (ع) فتناولت يده فقبلتها فقال اما انه لا يصلح الا لنبي أو من اريد به النبي 


Zayd said: I entered upon Abu `Abdillah عليه السلام and I took his hand and kissed it.  So he said: Truly it is not appropriate except for a prophet or (for) one whom the prophet intends.


 زيد قال لما لبى أبو الخطاب بالكوفة وادعى في ابي عبد الله ما ادعا دخلت على ابي عبد الله (عمع عبيد بن زرارة فقلت له جعلت فداك لقد ادعى ابو الخطاب واصحابه فيك امرا عظيما انه لبى ببيتك جعفر لبيك معراج وزعم اصحابه ان ابا الخطاب اسرى به اليك فلما هبط إلى الارض من ذلك دعى اليك ولذلك لبى بك قال فرأيت ابا عبد الله (عقد ارسل دمعته من حماليق عينيه وهو يقول يا رب تبرئت ( برئت خ د ) اليك مما ادعى في الاجدع عبد بني اسد خشع لك شعري وبشري عبد لك ابن عبد لك خاضع ذليل ثم اطرق ساعة في الارض كانه يناجي شيئا ثم رفعي رأسه وهو يقول اجل اجل عبد خاضع خاشع ذليل لربه صاغر راغم من ربه خائف وجل لي والله ربي اعبده لااشرك به شيئا ماله خزاه ( اخزاه خ د ) الله وارعبه ولا امن روعته يوم القيمة ما كانت تلبية الانبياء هكذا ولا تلبية الرسل انما لبيت بلبيك اللهم لبيك لبيك لا شريك لك ثم قمنا من عنده فقال يا زيد انما قلت لك هذا لاستقر في قبري يا زيد استر ذلك عن الاعداء 


Zayd said: When Abu ‘l-Khattab did talbiyya in Kufa, and claimed regarding Abu `Abdillah what he claimed, I entered upon Abu `Abdillah عليه السلام with `Ubayd b. Zurara.  So I said to him: May I be made your ransom, Abu ‘l-Khattab and his companions have claimed about you a mighty matter, that he did talbiyya at your house (with) “Ja`far labbayk” a mi`raj.  And his companions allege that Abu ‘l-Khattab journeyed by night to you and when he descended to the Earth from that, he called to you and that because of that he does talbiyya to you.  He said: So I saw Abu `Abdillah عليه السلام had sent tears from the inner parts of his eyes and he was saying: O Lord, I disassociate to you from what is claimed in regards to the maimed slave of the Banu Asad.  My hair and my skin are submissive to you, a slave of Yours, son of a slave of yours, subject, servile. Then he bowed his head in silence for a while on the ground as though he was confiding something.  Then he raised his head, saying: Indeed, indeed, a subject, submissive, humble slave to his Lord, lowly, abased from his Lord, fearful, and fearful to me.  And Allah is my Lord, I worship Him, I do not associate anything with Him.  What is with him Allah puts him to shame (embarassment).  He awed him and he is not secure from His terror on the day of the resurrection.  The talbiyya of the prophets was not as that, and it was not the talibiyya of the messengers.  I have only done talibiyya by “labbayk Allaahumma labbayka labbayka, laa shareeka laka”.  Then got up from him, and he said: O Zayd, I only said this to you so that it may be (firmly) established in my grave.  O Zayd, conceal that from the enemies.


 زيد قال حدثني عبيد بن زرارة قال سمعت ابا عبد الله (عيقول إذا امات الله اهل الارض لبث مثل ماكان الخلق ومثل ما اماتهم واضعاف ذلك ثم امات اهل السماء الدنيا ثم لبث مثل ما خلق الخلق ومثل ما امات اهل الارض والسماء الدنيا واضعاف ذلك ثم امات اهل السماء الثانية ثم لبث مثل ما خلق الخلق ومثل ما امات اهل الارض والسماء الدنيا والسماء الثانية واضعاف ذلك ثم امات اهل السماء الثالثة ثم لبث مثل ما خلق الخلق ومثل ما امات اهل الارض والسماء الدنيا والسماء الثانية والسماء الثالثة واضعاف ذلك ثم امات اهل السماء الرابعة ثم لبث مثل ما خلق ( الخلق (ص) ) ومثل ما امات اهل الارض واهل السماء الدنيا والسماء الثانية والسماء الثالثة والسماء الرابعة واضعاف ذلك ثم امات اهل السماء الخامسة ثم لبث مثل ما خلق الخلق ومثل ما امات اهل الارض واهل السماء الدنيا والسماء الثانية والسماء الثالثة والرابعة والسماء الخامسة واضعاف ذلك ثم امات اهل السماء السادسة ثم لبث مثل ما خلق الخلق ومثل ما امات اهل الارض واهل السماء الدنيا والثانية والثالثة والرابعة والخامسة والسادسة واضعاف ذلك ثم امات اهل السماء السابعة ثم لبث مثل ما خلق الخلق ومثل ما امات اهل الارض واهل السموات إلى السماء السابعة واضعاف ذلك 


Zayd said: `Ubayd b. Zurara narrated to me.  He said: I heard Abu `Abdillah عليه السلام saying: When Allah will cause the people of the Earth to die, there will linger (?) the like of what the creation was and the like of what He caused of them to die and many times that (translator’s note: I am unsure of this meaning).  Then He will cause the people of the heaven of the world to die.  Then there will linger the like of what He created (of) the creation and the like of what He caused to die of the people of the Earth and the heaven of the world and many times that.  Then He will cause to people of the second heaven to die.  Then there will linger the like of what He created (of) the creation and the like of what He caused to die of the people of the Earth and the heaven of the world and the second heaven and many times that.  Then He will cause the people of the third heaven to die.  Then there will linger the like of what He created (of) the creation and the like of what He caused to die of the people of the Earth and the heaven of the world and the second heaven and the third heaven and many times that.  Then He will cause the people of the fourth heaven to die.    Then there will linger the like of what He created [(of) the creation] and the like of what He caused to die of the people of the Earth and the heaven of the world and the second heaven and the third heaven and the third heaven and many times that.  Then He will cause the people of the fifth heaven to die.  Then there will linger the like of what He created (of) the creation and the like of what He caused to die of the people of the Earth and the heaven of the world and the second heaven and the third heaven and the fourth heaven and many times that.  Then He will cause the people of the sixth heaven to die.  Then there will linger the like of what He created (of) the creation and the like of what He caused to die of the people of the Earth and the heaven of the world and the second heaven and the third heaven and the fourth heaven and the fifth heaven and many times that.  Then He will cause the people of the seventh heaven to die.  Then there will linger the like of what He created (of) the creation and the like of what He caused to die of the people of the Earth and the people of the heavens up to the seventh heaven and many times that.  


ثم امات ميكائيل ثم لبث مثل ما خلق الخلق ومثل ذلك كله واضعاف ذلك كله ثم امات جبرئيل ثم لبث مثل ما خلق الخلق ومثل ذلك كله واضعاف ذلك كله ثم امات اسرافيل ثم لبث مثل ما خلق الخلق مثل ذلك كله واضعاف ذلك ثم امات ملك الموت 


Then He will cause Mika’il to die.  Then there will linger the like of what He created (of) the creation and the like of all of that and many times that.  Then He will cause Jibra’il to die.  Then there will linger the like of what He created (of) the creation and the like of all of that and many times that.  Then He will cause Israfil to die.  Then there will linger the like of what He created (of) the creation and the like of all of that and many times that.  Then He will cause the angel of death to die.


قال ثم يقول تبارك و تعالي لمن الملك اليوم فيرد على نفسه لله الواحد القهار اين الجبارون اين الذين ادعوا معى الها اين المتكبرون ونحو هذا ثم يلبث ( لبث خ د ) مثل ما خلق الخلق ومثل ذلك كله واضعاف ذلك ثم يبعث الخلق وينفخ الصور قال عبيد بن زرارة فقلت ان هذا الامر كاني طولت ذلك ( كان طول ذلك خ د ) فقال ارايت ماكان قبل ان يخلق الخلق اطول أو ذا قال قلت ذا قال فهل علمت به قال قلت لا قال فكذلك هذا


He said: Then He تبارك و تعالي will say: To whom is the kingdom today?  And He will respond to Himself: Allah, the One.  Where are the insolent?  Where are those who claimed a god with Me?  Where are the arrogant?  - and the like of that.  Then there will linger the like of what He created (of) the creation and like of all of that and many times that.  Then He will resurrect the creation, and the Trumpet will be blown.

`Ubady b. Zurara said: So I said: This affair is as though I have prolonged it (?). So he said: Do you regard what was before the creation was created to be longer or that.  He said: I said: That.  He said: So do you know it?  He said: I said: No. He said: So this is also such.


 زيد عن علي بن مزيد ( زيد خ د ) صاحب السابري قال اوصى إلى رجل تركته وامرني ان احج بها عنه فنظرت في ذلك فإذا شيء يسير لا يكون للحج سئلت ابا حنيفة وغيره فقالوا تصدق بها فلما حججت ولقيت عبد الله بن الحسن في الطواف فقلت له ذلك فقال لي هذا جعفر بن محمد في الحجر فاسئله قال فدخلت الحجر فإذا أبو عبد الله (عتحت الميزاب مقبل بوجهه على البيت يدعو ثم التفت فرأني فقال ما حاجتك فقلت جعلت فداك اني رجل من اهل الكوفة من مواليكم فقال دع ذا عنك حاجتك قال قلت رجل مات واوصى تركته إلي وامرني ان احج بها عنه فنظرت في ذلك فوجدته يسيرا لا يكون للحج فسئلت من قبلنا فقالو إلى تصدق به فقال لى ما صنعت فقلت تصدقت به قال ضمنت الا ان لا يكون يبلغ ان يحج به من مكة فان كان يبلغ ان يحج به من مكة فانت ضامن وان لم يكن يبلغ ذلك فليس عليك ضمان 


Zayd from `Ali b. Mazid the companion of as-Sabiri.  He said: A man left bequeathed to me his inheritance and he commanded me to do hajj with it in his place.  So I looked into that and (saw) that it was a slight thing, not enough for hajj.  I asked Abu Hanifa and other than him, and they said: Give charity with it.  So when I did hajj, I met `Abdullah b. al-Hasan in the tawaf.  So I told him that.  So he said to me: This is Ja`far b. Muhammad in the Hijr, so ask him.  He said: So I entered the Hijr, and Abu `Abdillah عليه السلام was under the mizab, with his face next (?) to the House supplicating.  Then he turned and saw me, and he said: What is your need?  So I said: May I be made your ransom, I am a man from the people of Kufa from your loyalists.  So he said: Leave that alone, (and speak) your need.  He said: I said: A man died and bequeathed his inheritance to me and commanded me to do hajj with it in his place.  So I looked into that and I found it to be slight, not enough for hajj.  So I asked those before us and they said to me to give charity with it.  So he said to me: What did you do?  So I said: I gave charity with it.  He said: You are liable, unless it did not amount to being enough to do hajj with it from Mecca.  So if it amounted to being enough to do hajj from Mecca with it, then you are liable.  And if it did not amount to that, then there is no liability upon you.


 زيد قال حدثني علي بن مزيد بياع السابري قال رايت ابا عبد الله (عفي الحجر تحت الميزاب مقبلا بوجهه على البيت باسطا يديه وهو يقول اللهم ارحم ضعفي وقلة حيلتي اللهم انزل عليّ كفلين من رحمتك وادر علي من رزقك الواسع وادرء عني شر فسقة الجن والانس وشر فسقة العرب والعجم اللهم اوسع علي في الرزق ولا تقتر على اللهم ارحمني ولا تعذبني ارض عنى ولا تسخط على انك سميع الدعاء قريب مجيب 


Zayd said: `Ali b. Mazid the Sabiri merchant narrated to me.  He said: I saw Abu `Abdilah عليه السلام in the Hijr, with his face next (?) to the House, his hands outspread, and he was saying: Allahumma, have mercy on my weakness, and the paucity of my means.  Allahumma, sent down on me two guarantees (?) of your mercy, and yield upon me from your wide sustenance, and repel from me the evil of the immoral jinn and humans, and the evil of the `Arab and the `Ajam.  Allahumma, expand upon me in sustenance, and do not make scant (the sustenance) upon me.  Allahumma, have mercy on me and do not punish me.  Be pleased with me, and do not be displeased with me.  Indeed You are the hearer of supplication, near in response.


 زيد قال سمعت علي بن مزيد قال سمعت ابا عبد الله (عيقول ما احد ينقلب من الموقف من بر الناس وفاجرهم مؤمنهم وكافرهم الا برحمة ومغفرة يغفر للكافر ما عمل في سنته ولا يغفر له ما قبله ولا ما يفعل بعد ذلك ويغفر للمؤمن من شيعتنا جميع ما عمل في عمره وجميع ما يعمله في سنته بعد ما ينصرف إلى اهله من يوم يدخل إلى اهله سنته ويقال له بعد ذلك قد غفر لك وطهرت من الدنس فاستقبل واستاءنف العمل وحاج غفر له ما عمل في عمره ولا يكتب عليه سيئة فيما يستانف وذلك ان تدركه العصمة من الله فلا يأتي بكبيرة ابدا فما دون ذلك مغفور له ( الكبائر خ د ) 


Zayd said: I heard `Ali b. Mazid.  He said: I heard Abu `Abdillah عليه السلام saying: No one turns from the mawqif, the pious of the people and their immoral one, their believer and their kafir, but with a mercy and forgiveness.  The kafir is forgiven what he did in his year, but he is not forgiven what was prior to it or what he does after that.  And the believer from our Shi`a is forgiven for all that he did in his lifetime and all of what he does in his year after he leaves for his family, from the day he enters to his family (for the rest of) his year.  And it is said to him after that: You have been forgiven and purified from uncleanliness, so face and renew the act, and a haajj who has had what he has done in his life forgiven and against whom a sin is not written in what he renews.  And that is that the protection (al-`isma) from Allah reaches him, so he does not bring a major sin ever and what is less than that is forgiven for him.


 زيد عن عبيد بن زرارة عن ابي عبد الله (عقال مابدا الله بداء اعظم من بداء بدا له ( الله في اسمعيل ابني (ص) ) في اسمعيل ابني 


Zayd from `Ubayd b. Zurara from Abu `Abdillah عليه السلام.  He said: Allah made not made a bada’ appear greater than the bada’ that appeared to Him in regards to Isma`il my son.


 زيد عن ابي عبد الله قال اني ناجيت الله ونازلته في اسمعيل ابني ان يكون من بعدي فابى ربي الا ان يكون موسى ابني 


Zayd from Abu `Abdillah عليه السلام.  He said: I confided to Allah and contended (?) with Him regarding Isma`il my son that he should be after me, and my Lord refused but that it be Musa my son.


 زيد عن ابي عبد الله (عقال ان شيطانا قد ولع بابني اسمعيل يتصور في صورته ليفتن به الناس وانه لا يتصور في صورة نبي ولاوصي نبي فمن قال لك من الناس ان اسمعيل ابني حي لم يمت فانما ذلك الشيطان تمثل له في صورة اسمعيل مازلت ابتهل إلى الله عزوجل في اسمعيل ابني ان يحييه لي ويكون القيم من بعدى فابى ربى ذلك وان هذا شيء ليس إليّ الرجل منا يضعه حيث يشاء وانما ذلك عهد من الله عزوجل يعهده إلى من يشاء فشاء الله ان يكون موسى ابني وابي ان يكون اسمعيل ولو جهد الشيطان ان يتمثل بابنى موسى ما قدر على ذلك ابدا والحمد لله 


Zayd from Abu `Abdillah عليه السلام said: Shaytan has become fond of my son Isma`il, appearing in his form so that the people may be seduced by it (or, him).  And he does not appear in the form of a prophet or the wasi of a prophet, so whoever says to you from the people that Isma`il my son is alive, he did not die, then that is only Shaytan impersonating him in the form of Isma`il.  I did not cease to implore Allah عزوجل in regards to Isma`il my son that he keep him alive for me and that he be the guardian (al-qayyim) after me, but My Lord refused that, and this is something that is not up to me, the man from us putting it where he wants.  And that is only a covenant from Allah عزوجل, entrusting it to whoever He wants.  So Allah wanted it to be Musa my son, and refused for it to be Isma`il.  And were Shaytan to try to impersonate my son Musa, he would never be able to do that, praise be to Allah.


 زيد عن محمد بن علي الحلبي عن ابي عبد الله (عقال قلت له كانت الدنيا قط منذ كانت وليس في الارض حجة قال قد كانت الارض وليس فيها رسول ولا نبي ولا حجة وذلك بين ادم ونوح في الفترة ولو سئلت هولاء عن هذا لقالوا لن تخلو الارض من حجة ( الحجة خ د ) وكذبوا انما ذلك شيء بدا الله عزوجل فيه فبعث الله النبيين مبشرين ومنذرين وقد كان بين عيسى ومحمد عليهما السلم فترة من الزمان ولم يكن في الارض نبي ولارسول ولا عالم فبعث الله محمدا صلى الله عليه واله بشيرا ونذيرا وداعيا إليه ( إلى الله خ د ) 


Zayd from Muhammad b. `Ali al-Halabi from Abu `Abdillah عليه السلام.  He said: I said to him: The world has never been since it was (existing) and there not be a Hujja on the Earth.  He said: The Earth has been and there was no messenger or prophet or Hujja on it.  And that was between Adam and Nuh during the epoch.  And had you asked these ones about that, they would have said that the Earth will never be empty of a Hujja, and they have lied.  That is only something that Allah عزوجل made appear (badaa) in it.  So Allah sent the prophets, givers of tidings and warners.  And between `Isa and Muhammad عليهما السلم there had been an epoch of time where there was no prophet or messenger or `alim on the Earth.  So Allah sent Muhammad صلى الله عليه وآله as a giver of tidings, as a warner and as a caller to Him.


 زيد قال سمعت ابا الحسن موسى (عيقول قال أبو جعفر (عيا بني ان ائتمن شارب الخمر على امانة فلم يؤدها إليه لم يكن له على الله ضمان ولا اجر ولا خلف ثم ان ذهب ليدعوا لله عليه لم يستجب الله دعائه 


Zayd said: I heard Abu ‘l-Hasan Musa عليه السلام saying: Abu Ja`far عليه السلام said: O my son, if one entrusts a wine drinker with a trust, and he does not bring it to him, there is no guarantee, reward, or postery for him upon Allah.  Then if he goes to appeal Allah against him, Allah will not answer his appeal.


 زيد عن ابي عبد الله (عقال من عرف الله خافه ومن خاف الله حثه الخوف من الله على العمل بطاعته والاخذ بتاديبه فبشر المطيعين المتادبين بادب الله والاخذين عن الله انه حق على الله ان ينجيه من مضلات الفتن وما رأيت شيئا هو اضر في دين المسلم من الشح 


Zayd from Abu `Abdillah عليه السلام.  He said: Whover recognizes Allah fears Him.  And whoever fears Allah the fear of Allah prompts him to acting by His obedience and taking (i.e. learning) by His discipline. So give tidings to the obedient, the disciplined by the discipline of Allah, and the takers from Allah, that it is a duty upon Allah to save him from the delusive seductions.  And I have not see anything that is more harmful to the religion of the Muslim than miserliness.


 زيد عن ابي عبد الله (عقال سئله بعض اصحابنا عن طلب الصيد وقال له اني رجل الهو بطلب الصيد وضرب الصوالج والهو بلعب الشطرنج قال فقال أبو عبد الله (عاما الصيد فانه سعي باطل وانما احل الله الصيد لمن اضطر إلى الصيد فليس ( فمن ليس بمضطر إلى طلبه سعيه فيه باطل خ د ) المضطر إلى طلبه سعيه فيه باطل ويجب عليه التقصير في الصلوة والصيام جميعا إذا كان مضطرا إلى اكله وان كان ممن يطلبه للتجارة وليست له حرفة الا من طلب الصيد فان سعيه حق وعليه التمام في الصلوة والصيام لان ذلك تجارته فهو بمنزلة صاحب الدور الذي يدور في الاسواق في طلب التجارة أو كالمكارى والملاح ومن طلبه لاهيا واشرا وبطرا فان سعيه ذلك سعي باطل وسفره باطل وعليه التمام في الصلوة والصيام وان المؤمن لفي شغل عن ذلك شغله طلب الاخرة عن الملاهي واما الشطرنج فهو الذي قال الله عزوجل اجتنبوا الرجس من الاوثان واجتنبوا قول الزور ( وقول الزور (ص) ) الغناء وان المؤمن عن جميع ذلك لفى شغل ماله وللملاهى فان الملاهي تورث قساوة القلب وتورث النفاق وما ضربك بالصوالج فان الشيطان معك يركض والملئكة تنفر عنك وان اصابك شيء لم توجر ومن عثر ( عثرت خ د ) به دابته فمات دخل النار


Zayd from Abu `Abdillah عليه السلام.  He said: One of our companions asked him about seeking the hunt, and he said to him: I am a man who has sport with the pursuing the hunt, and playing polo, and I have sport with playing chess.  So Abu `Abdillah عليه السلام said to him: As to the hunt, then it is a vain effort, and Allah only allowed the hunt for one who has need of the hunt.  So (for) the one who has need of its pursuit his effort in it is not vain, and shortening (at-taqsir) is obligatory upon him in both the salat and the fast when he is one who has need (of it) for eating it.  And if he was someone who pursues it for commerce, and he does not have a occupation other than the pursuit of the hunt, then his effort is valid and upon him completion in the salat and the fast because that commerce is of the status of the peddlars (?) who peddle in the markets in the pursuit of commerce, or like the mule drivers and sailor.  And whoever’s pursuit is in amusement, and merriment, and carelessness, then that effort is vain and his travel is vain, and completing in the salat and fast is (obligatory) upon him.  And the believer is diverted from that.  His occupation is the pursuit of the hereafter, (diverted) from the amusements.  And as to chess, then it is that which Allah عزوجل said “Avoid the pollution of idols and avoid the false speech” (22:30) [And the false speech is] singing (al-ghina).  And the believer is diverted from all of that, his property and for the entertainments.  For the entertainments bring about ruthlessness of the heart, and bring about hypocrisy.  And what is your playing of polo, for Shaytan is running with you and the angels are fleeing from you.  And if something hurts you, you are not rewarded.  And whoever slips with his riding animal, and dies, enters the Fire.


 زيد عن ابي عبد الله (عقال سئل إذا لم نجد اهل الولاية يجوز لنا ان نصدق ( نتصدق ) على غيرهم فقال إذا لم تجدوا اهل الولاية في المصر تكونون فيه فابعثوا بالزكوة المفروضة إلى اهل الولاية من غير اهل مصركم فاما ما كان في سوى المفروضة من صدقة فان لم تجدوا اهل الولاية فلا عليكم ان تعطوه الصبيان ومن كان في مثل عقول الصبيان ممن لا ينصب ولا يعرف ما انتم عليه فيعاديكم ولا يعرف خلاف ما انتم عليه فيتبعه ويدين به وهم المستضعفون من الرجال والنساء والولدان تعطونهم دون الدرهم ودون الرغيف فاما ( واما خ د ) الدرهم التام فلا تعطي الا اهل الولاية الا ان يرق قلبك عليه فتعطيه الكسرة من الخبز والقطعة من الورق فاما الناصب فلايرقن قلبك عليه ولا تطعمه ولا تسقه وان مات جوعا وعطشا ولا تغثه وان كان غرقا أو حرقا فاستغاث فقطه ولا تغثه فان ابى نعم المحمدى كان يقول من اشبع ناصبا ( ناصبيا ) ملاء الله جوفه نارا يوم القيمة معذبا كان أو مغفورا له 


Zayd from Abu `Abdillah عليه السلام.  He said: He was asked when we have not found the people of walaya, is it permissible for us to give charity to other than them.  So he said: When you have not found the people of walaya in the city in which you are, then send the obligatory zakat to the people of walaya from other than the people of your city.  And as to what is apart from the obligatory of charity, so if you did not find the people of walaya then it is not against you to give it to the children and whosever is in the like of the intellects of children from whoever does not do nasb and does not recognize what you are upon that they would show hostility to you nor do they recognize the opposite of what you are upon that they would follow it and profess it as their religion.  And they are the weakened ones (al-mustad`afeen) from the men, women and children.  You give them below the dirham and below the loaf (of bread).  And as to the complete dirham, then do not give (it) but to the people of walaya unless your heart is softened to him so then give him a morsel of bread and a sliver of leafage (?).  And as to the Nasib, then do not soften your heart to him, do not feed him and do not give him to drink even if he dies hungry and thirsty.  And do not rescue him even if he is drowning or burning and he calls for help.  So cut him (off) and do not rescue him, for my father, an excellent Muhammadan, would say: Whoever quenches the thirst of a Nasib, Allah will fill his throat with fire on the day of the resurrection whether he be punished or forgiven.


زيد قال قلت لابي الحسن موسى (عالرجل من مواليكم يكون عارفا يشرب الخمر ويرتكب الموبق من الذنب نتبرأ منه فقال تبرءوا من فعله ولا تبرءوا منه احبوه وابغضوا عمله قلت فيسعنا ان نقول فاسق فاجر فقال لا الفاسق الفاجر الكافر الجاحد لنا الناصب لاوليائنا ابي الله ان يكون ولينا فاسقا فاجرا وان عمل ما عمل ولكنكم تقولون فاسق العمل فاجر العمل مؤمن النفس خبيث الفعل طيب الروح والبدن والله لا ( ماخ د ) يخرج ولينا من الدنيا الا والله ورسوله ونحن عنه راضون يحشره الله على ما فيه من الذنوب مبيض وجهه مستورة عورته امنة روعته لاخوف عليه ولاحزن وذلك انه لا يخرج من الدنيا حتى يصفي من الذنوب اما بمصيبة في مال أو نفس أو ولد أو مرض وادنى ما يصفي به ولينا ان يريه الله رؤيا مهولة فيصبح حزينا لما راى فيكون ذلك كفارة له أو خوفا يرد عليه من اهل دولة الباطل أو يشدد عليه عند الموت فيلقى الله طاهرا من الذنوب امنا روعته بمحمد (صوامير المؤمنين (عثم يكون امامه احد الامرين رحمة الله الواسعة التي هي اوسع من ذنوب اهل الارض جميعا وشفاعة محمد (صوأمير المؤمنين (عان اخطئة رحمة ربه ادركته شفاعة نبيه وأمير المؤمنين صلى الله عليهما ( صلوات خ د ) فعندها تصيبه رحمة ربه الواسعة 


Zayd said: I said to Abu ‘l-Hasan Musa عليه السلام: The man from your loyalists who is one who recognizes (believes in the Imams), who drinks wine and commits the grave offense of sin, we disassociate (do bara’a) from him.  So he said: Disassociate from his act but do not disassociate from him.  Love him, and hate his act.  I said: So can we say (that he is) a corrupt person, an immoral person (fasiq fajir)?  So he said: Not the fasiq (for) the fasiq is the kafir, the denier of us, the Nasib to our loyalists.  Allah refuses that our loyalist be a fasiq fajir, even if he does what he does.  Rather you are to say (that he is) a fasiq in action, a fajir in action, a mu’min in spirit, filthy in action, good in soul and body.  By Allah, our loyalist does not exit from the world but that Allah, His Messenger, and we, are pleased with him.  Allah will gather him upon what he is in of sins, his face whitened, his private covered, secure (from) his terror, no fear and no sorrow being upon him.  And that is because he does not exit from the world until he is purified of the sins, either by an affliction in property or in himself or in child or in sickness. And the least of what our loyalist is purified by is that Allah makes him see a frightening vision and he becomes saddened due to what he saw and that would be an atonement for him, or a fear that comes upon him from the people of the false government, or that during death it be severe upon him.  So he will meet Allah purified from the sins, secure from his terror, with (or, by) Muhammad صلى الله عليه وآله and Amir al-Mu’mineen عليه السلام.  Then there shall be one of two affairs in front of him: the wide mercy of Allah that is wider than all the sins of the people of the world (or, wider than the sins of all the people of the world), and the intercession of Muhammad صلى الله عليه وآله and Amir al-Mu’mineen عليه السلام.  If he misses the mercy of His Lord, the intercession of his Prophet and Amir al-Mu’mineen صلى الله عليهما will reach him.  So with that, the wide mercy of his Lord will befall him.


 زيد عن ابي الحسن موسى (عانه كان إذا رفع رأسه في صلوته من السجدة الاخيرة جلس جلسة ثم نهض اللقيام وبادر بركبتيه من الارض قبل يديه 


Zayd from Abu ‘l-Hasan Musa عليه السلام that when he would raise his head in his salat from the final sajda he would sit for a sitting then he would get up for the standing and hasten with his knees from the ground prior to his hands.


 زيد عن عبيد بن زرارة عن ابى عبد الله (عقال إذا ادركت الجماعة ووجدت الامام مكانه واهل المسجد قبل ان ينصرفوا من الصلوة اجزءك اذانهم واقامتهم فاستفتح الصلوة لنفسك وإذا وافيتهم وقد انصرفوا عن صلوتهم وهم جلوس اجزءك اقامة بغير اذان وان وجدتهم قد تفرقوا وخرج بعضهم عن المسجد فاذن واقم لنفسك 


Zayd from `Ubayd b. Zurara from Abu `Abdillah عليه السلام.  He said: When you have reached the congregation and found the imam in his place and the people of the masjid prior to them departing from the salat, their adhan and their iqama suffice you.  So inaugurate the salat for yourself.  And you have missed them and they have finished from their salat and they are sitting, an iqama without adhan suffices you.  And if you found them having dispersed, and some of them have gone out from the masjid, then do the adhan and iqama for yourself.


 زيد عن ابي الحسن موسى (عقال من زار ابني هذا واومأ إلى ابي الحسن الرضاع فله الجنة 


Zayd from Abu ‘l-Hasan Musa عليه السلام.  He said: Whoever visits this one, my son – and he gestured to Abu ‘l-Hasan ar-Rida عليه السلام – then he has the Garden.


 زيد قال سمعت ابا الحسن (عيقول إذا رفعت رأسك من اخر سجدتك في الصلوة قبل ان تقوم فاجلس جلسة ثم بادر بركبتيك إلى الارض قبل يديك وابسط يديك بسطا واتك عليهما ثم قم فان ذلك وقار المرء المؤمن الخاشع لربه ولا تطيش من سجودك مبادرا إلى القيام كما يطيش هؤلاء الاقشاب في صلوتهم 


Zayd said: I heard Abu ‘l-Hasan عليه السلام saying: When you raise your head from the end of your sajda in the salat prior to you standing, then sit for a sitting then hasten with your knees to the ground prior to your hands.  And spread your hands with a spreading and prop yourself (?) upon them then stand up.  For that is the veneration of the believing man who is humble to his Lord.  And do not be frivolous from your sujud hurrying to stand.


 زيد عن ابي الحسن الاول (عانه راه يصلي فكان إذا كبر في الصلوة الزق اصابع يديه ( يده خ د ) الابهام والسبابه والوسطى والتي يليها وفرج بينها وبين الخنصر ثم رفع يديه بالتكبير قبالة وجهه ثم يلقم ركبتيه كفيه ويفرج بين الاصابع فإذا اعتدل لم يرفع يديه وضم الاصابع بعضها إلى بعض كما كانت ويلزق يديه مع الفخذين ثم يكبر ويرفعها قبالة وجهه كما هي ملتزق الاصابع فيسجد ويبادر بهما إلى الارض من قبل ركبتيه ويضعها مع الوجه بحذائه فيبسطها على الارض بسطا ويفرج بين الاصابع كلها ويجنح بيديه ولا يجنح في الركوع فرأيته كذلك يفعل ويرفع يديه عند كل تكبيرة فيلزق الاصابع ولا يفرج بين الاصابع الا في الركوع والسجود وإذا بسطها على الارض 


Zayd from Abu ‘l-Hasan the First عليه السلام, that he saw him praying, and when he did takbir in the salat he would cling (together) the fingers of his hands, the thumb, the index finger, the middle finger, and the one that follows it, and open between it and the pinkie finger, then raise his hands with the takbir opposite his face.  Then he would devour his knees by his palms (i.e. cup them over with his palms) and open between his fingers.  When he would straighten he did not raise his hands and he joined his fingers to one another as they were.  And he would cling his hands to his thighs then do takbir and raise them opposite his face as it is clung (?) of the fingers.  He would do sujud and hurry with them to the ground prior to his knees and place them with his face next to it.  He would spread them on the ground with a spreading and open between all of the fingers and he would wing (i.e. putting ones palms on the ground, forearms apart from one’s sides, not on the ground, giving them the appearance of wings) with his hands and not wing in the ruku`.  So I saw him doing like this, and raising his hands at every takbira, and he would cling the fingers (together) and not open between the fingers except for in the ruku` and the sujud when he would spread them on the ground.


 زيد عن سماعة بن مهران قال رأيت ابا عبد الله (عإذا سجد بسط يديه على الارض بحذاء وجهه وفرج بين اصابع يديه ويقول انهما يسجدان كما يسجد الوجه 


Zayd from Sam`a b. Mihran.  He said: I saw that when Abu `Abdillah عليه السلام would do sajda, he would spread his hands on the ground next to his face, and open between the fingers of his hand.  And he would say that they (i.e. the hands) do sujud as the face does sujud.


 زيد عن سماعة عن ابى بصير قال رأيت ابا عبد الله (عيصلي فإذا رفع يديه بالتكبير للافتتاح والركوع والسجود يرفعها قبالة وجهه أو دون ذلك بقليل 


Zayd from Sama`a from Abu Basir.  He said: I saw Abu `Abdillah عليه السلام praying, and when he raised his hands in takbir for the opening (al-iftitah), the ruku`, and the sujud, he would raise them opposite his face or a little less than that.


 زيد قال سمعت ابا عبد الله يقول من السنة الترجيع في اذان الفجر واذان عشاء الاخرة امر رسول الله (صبلالا ان يرجع في اذان الغداة واذان عشاء الاخرة إذا فرغ اشهد ان محمدا رسول الله (صعاد فقال اشهد ان لا اله الا الله حتى يعيد الشهادتين ثم يمضي في اذانه ثم لا يكون بين الاذان والاقامة الا جلسة 


Zayd said: I heard Abu `Abdillah saying: Tarji` (repetition of the shahadatayn) in the adhan of fajr and the adhan of `isha is from the Sunna.  The Messenger of Allah صلى الله عليه وآله commanded Bilal to do tarji` in the morning adhan and the adhan of the final `isha.  When he finished from “ashhadu anna MuHammadan rasoolAllaah” صلى الله عليه وآله he would go back, and he would say “ashhadu al-laa ilaaha illAllaah” until he had repeated the two testimonies.  Then he would continue in his adhan.  Then there was nothing between the adhan and the iqama but a sitting.


 زيد عن عبد الله بن سنان قال سمعت ابا عبد الله (عيقول ان الله ليخاصر العبد المؤمن يوم القيمة والمؤمن يخاصر ربه يذكره ذنوبه قلت وما يخاصر قال فوضع يده على خاصرتي فقال هكذا كما يناجى الرجل منا اخاه في الامر يسره إليه 


Zayd from `Abdullah b. Sinan.  He said: I heard Abu `Abdillah عليه السلام saying: Allah witnesses the believing servant on the day of the resurrection and the believer witnesses his Lord, mentioning to him (or: Him) his sins.  I said: And what does he witness?  He said: So he placed his hand upon my side, and said: Like this, as the man from us whispers (as a secret) with his brother regarding the affair that he confides unto him.


 زيد عن عبد الله بن سنان قال سمعت ابا عبد الله (عيقول ان الله ينزل في يوم عرفة في اول الزوال إلى الارض على جمل افرق يصال بفخديه اهل عرفات يمينا وشمالا ولا يزال كذلك حتى إذا كان عند المغرب ونفر الناس وكل الله ملكين بجبال المازمين يناديان عند المضيق الذي رأيت يا رب سلم سلم والرب يصعد إلى السماء ويقول جل جلاله امين امين يا رب العالمين فلذلك لاتكاد ترى صريعا ولاكسيرا


Zayd from `Abdullah b. Sinan.  He said: I heard Abu `Abdillah عليه السلام saying: Allah descends on the day of `Arafa in the beginning of the noon to the Earth upon an afraq camel (a camel with two humps, or a camel having a wide space between the two toe-nails), separating (?) by His (or, its) thighs the people of `Arafat right and left.  And He remains as that until at the maghrib when the people remove (i.e. leave), Allah assigns two angels to the narrow mountains, calling at the straight place which you saw: O Lord, salutations, salutations.  And the Lord ascends to Heaven and says جل جلاله: Ameen, Ameen, O Lord of the worlds.  And consequently you will hardly ever see a fallen one or a broken one.


 زيد عن ابي الحسن موسى انه سمع الاذان قبل طلوع الفجر فقال شيطان ثم سمعه عند طلوع الفجر فقال الاذان حقا 


Zayd from Abu ‘l-Hasan Musa, that he heard the adhan prior to the rising of dawn (tulu` al-fajr), so he said: Shaytan.  Then he heard it at the rising of dawn, so he said: The adhan truly.


 زيد عن ابي الحسن قال سئلته عن الاذان قبل طلوع الفجر فقال لا انما الاذان عند طلوع الفجر اول ما يطلع قلت فان كان يريد ان يؤذن الناس بالصلوة وينبئهم قال فلا يوذن ولكن ليقل وينادى بالصلوة خير من النوم الصلوة خير من النوم يقولها مرارا فإذا طلع الفجر اذن فلم يكن بينه وبين ان يقيم الا جلسة خفيفة بقدر الشهادتين واخفف من ذلك 


Zayd from Abu ‘l-Hasan.  He said: I asked him about the adhan prior to the rising of dawn, so he said: No, the adhan is only at the rising of dawn (in) the beginning of what it rises.  I said: So if he intends by calling the adhan to the people for salat, and to notify them?  He said: So he does not call the adhan, rather he is to call with “as-salat khayr min an-nawm, as-salat khayr min an-nawm” (prayer is better than sleep, prayer is better than sleep), saying it frequently.  So when the dawn has risen, he calls the adhan and there is not between it and the iqama being done but a slight sitting to the extent of the two testimonies, and relax (?) from that.


 زيد عن ابي الحسن (عقال انتظار الصلوة جماعة من جماعة إلى جماعة كفارة كل ذنب 


Zayd from Abu ‘l-Hasan عليه السلام.  He said: Waiting for the salat in congregation, from congregation to congregation, is an atonement for every sin.


 زيد عن ابي الحسن قال الصلوة خير من النوم بدعة بني امية وليس ذلك من اصل الاذان ولا باس إذا اراد الرجل ان ينبه الناس للصلوة ان ينادي بذلك ولا تجعله من اصل الاذان فانا لا نراه اذانا 


Zayd from Abu ‘l-Hasan.  He said: “as-salat khayr min an-nawm” is an innovation (bid`a) of the Banu Umayya, and that is not from the root of the adhan (asl al-adhan).  And there is no harm if the man intends to awaken the people for salat to call them with that, and not make it from the root of the adhan for we do not regard it to be an adhan.


 زيد قال سمعت ابا الحسن (عيحدث عن ابيه ان الجنة والحور لتشتاق إلى من يكسح المساجد ويأخذ منه ( عنها خ د ) القذى 


Zayd said: I heard Abu ‘l-Hasan narrating from his father عليه السلام that the Garden and the hoor yearn for the one who sweeps the masajid and takes the filth (out) from it.



(to be continued, in sha Allah)